Author Archives: Stephen Rodgers

Marvellous Lovingkindness

by Charles Haddon Spurgeon

Psalm 17:7

When we give our hearts with our alms, we give well, but we must often plead to a failure in this respect. Not so our Master and our Lord. His favours are always performed with the love of His heart. He does not send to us the cold meat and the broken pieces from the table of His luxury, but He dips our morsel in His own dish, and seasons our provisions with the spices of His fragrant affections. When He puts the golden tokens of His grace into our palms, He accompanies the gift with such a warm pressure of our hand, that the manner of His giving is as precious as the boon itself. He will come into our houses upon His errands of kindness, and He will not act as some austere visitors do in the poor man’s cottage, but He sits by our side, not despising our poverty, nor blaming our weakness.

Beloved, with what smiles does He speak! What golden sentences drop from His gracious lips! What embraces of affection does He bestow upon us! If He had but given us farthings, the way of His giving would have gilded them; but as it is, the costly alms are set in a golden basket by His pleasant carriage. It is impossible to doubt the sincerity of His charity, for there is a bleeding heart stamped upon the face of all His benefactions. He giveth liberally and upbraideth not. Not one hint that we are burdensome to Him; not one cold look for His poor pensioners; but He rejoices in His mercy, and presses us to His bosom while He is pouring out His life for us. There is a fragrance in His spikenard which nothing but His heart could produce; there is a sweetness in His honey-comb which could not be in it unless the very essence of His soul’s affection had been mingled with it. Oh! the rare communion which such singular heartiness effecteth! May we continually taste and know the blessedness of it!

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Reflection on the 2016 Singles’ Retreat

by Dawn Hwang

The 2016 Lighthouse Bible Church’s Singles Retreat was … crazy. It was busy, hectic, and tiring. My voice was gone by the first night, which I didn’t get back until the following Thursday, and I felt so physically pushed and exhausted. But at the same time, it was also incredibly fun, encouraging, and humbling. If you were to ask me would I go to retreat again, I would not hesitate to jump up and down and ecstatically scream “Yes!”

TeamFootball

This year Pastor Kurt Gebhards, visiting us all the way from Chicago, spoke on the topic of the Lord’s prayer under the theme “The Disciple’s Prayer.” He broke down Matthew 6:9-13 verse by verse and delivered four messages titled (1) Communion with the Father, (2) Commission with the Father, (3) Provision of the Father, and (4) Protection of the Father.

We are disciples of Christ and as a disciple, prayer is an intrinsic part of our lives. The disciple’s prayer, the Lord’s prayer is so familiar to us that we often tend to skip over the beauty and glory of it. Pastor Kurt focused on the implications of the Lord’s prayer and the importance of it for us as disciples.

The first session was on Communion with the Father (Matthew 6:9). During this session, Pastor Kurt challenged us on how we view and value our time in the word. We throw out the terms “quiet times,” “devos”, “devotions” and “DTs” left and right, but what is at the heart of these words? Communion. He explained the importance of relishing our time with the Father and the detrimental repercussions of not doing so, likening it to cutting off our own limbs when we relinquish this time. God has done all that He could to procure our communion with Him and we just want to microwave it instead of slow cooking our time with Him.

The second session seamlessly continued from the first session with the topic, Commission with the Father (Matthew 6:10). Jesus gives us the consequences of communion. When we are able to slow cook our communion with the Father, we find our identity and with any identity comes an activity. Our identity is grounded in Christ and this should and will lead to activity. When Jesus was here on Earth, He took care of everything and He was the Light. But now that He’s in heaven, we are the light of the world. He uses us to do His mission and what an honor that is! Communion and commission work together beautifully and we have to ask ourselves, what are our current commitments to the Great Commission?

The third session was on the Provision of the Father (Matthew 6:11). For someone living in the 1st century, this part of the prayer could have applied quite literally but how does this apply to us, 21st century Americans? The fundamental message that Jesus is telling us to ask for God to provide for us. We all know that our God is a good God and He is a gloriously good provider, but do we really understand and view Him in this way? Pastor Kurt’s challenge allowed us to reflect on whether or not we could genuinely trust that even through all that we’ve gone through, we’re going through, and will go through that God is good.

Pastor Kurt concluded the series of messages with the Protection of the Father (Matthew 6:12-13). We are called to live a perfect life and Jesus is the standard, but we fail thousands of times a day. Every single sin is a debt and when we sin against God, we take something away from Him. Our debt is massive but hallelujah! It is forgiven. The answer to all of these prayers is God, Himself. It’s not about what can God do for me, but that God Himself is what we need. In order to understand the protection of the Father, it’s exceedingly important that we understand justification.

TeamBaseball

It doesn’t end there! Not only were the sessions awesome, but everything in between was also really great. This year, I had the opportunity to serve as a team captain (woot woot Team Baseball!) and I learned so much through this experience. When I first got my list of teammates, I was somewhat overwhelmed with not personally knowing a good portion of my team as we had Lighthouse Bible Church San Jose and Orange County joining us for retreat. But God is gracious and He showed me so much love through all the people around. It was great getting know to people from the various Lighthouse churches and fellowship was so sweet. The feeling of being overwhelmed quickly dissipated and throughout the retreat, my love for everyone, not just those from San Diego, grew. It was encouraging to see people mingling, learning from each other, being vulnerable with each other, and challenging each other. We were able to witness people who didn’t know anything about each other form a relationship on the sole foundation of Christ.

This retreat was such a good reminder of God’s goodness and as I mentioned earlier, if I could attend retreat again, I would jump at the opportunity.

And He Requested For Himself That He Might Die

by Charles Haddon Spurgeon

1 Kings 19:4

It was a remarkable thing that the man who was never to die, for whom God had ordained an infinitely better lot, the man who should be carried to heaven in a chariot of fire, and be translated, that he should not see death-should thus pray, ‘Let me die, I am no better than my fathers.’ We have here a memorable proof that God does not always answer prayer in kind, though He always does in effect. He gave Elias something better than that which he asked for, and thus really heard and answered him. Strange was it that the lion-hearted Elijah should be so depressed by Jezebel’s threat as to ask to die, and blessedly kind was it on the part of our heavenly Father that He did not take His desponding servant at his word.

There is a limit to the doctrine of the prayer of faith. We are not to expect that God will give us everything we choose to ask for. We know that we sometimes ask, and do not receive, because we ask amiss. If we ask for that which is not promised-if we run counter to the spirit which the Lord would have us cultivate-if we ask contrary to His will, or to the decrees of His providence-if we ask merely for the gratification of our own ease, and without an eye to His glory, we must not expect that we shall receive. Yet, when we ask in faith, nothing doubting, if we receive not the precise thing asked for, we shall receive an equivalent, and more than an equivalent, for it. As one remarks, ‘If the Lord does not pay in silver, He will in gold; and if He does not pay in gold, He will in diamonds.’ If He does not give you precisely what you ask for, He will give you that which is tantamount to it, and that which you will greatly rejoice to receive in lieu thereof. Be then, dear reader, much in prayer, and make this evening a season of earnest intercession, but take heed what you ask.

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The Devotion and Practice of Doctrine

by Josh Liu

Introduction

What is “doctrine” and why is it important? There are many misunderstandings about doctrine and its relationship to believers and the church. Someone who says that doctrine isn’t practical may not understand what doctrine actually is. Many think of doctrine as dry, artificially organized information that is divisive, and something that removes worship and intimate relationship with God. Far from the truth, doctrine simply means “teaching,” and is inherently practical. It is a false dichotomy to separate doctrine from application.

Doctrine in the NT Church

Doctrine itself is a biblical term and concept. In Scripture, “doctrine” (also “teaching,” “instruction”) is given particular emphasis in the role of the pastor or elder. Concerning qualifications and responsibilities of pastoral ministry, Paul tells Timothy in 1 Timothy 4:13, “Until I come, give attention to the public reading of Scripture, to exhortation and teaching.” The word “teaching” is from the same Greek word for “doctrine” (didaskalias). Paul also tells Titus, another young pastor, to appoint elders characterized as “holding fast the faithful word which is in accordance with the teaching, so that he will be able to both exhort in sound doctrine and to refute those who contradict” (Titus 1:9). The example of teaching God’s truth, or doctrine, is also seen in the Old Testament. The Lord gave Moses instruction to teach the nation of Israel (cf. Ex. 24:12); the prophet Ezra read from God’s Word, which was then translated and explained to the people (cf. Neh. 8:1, 8). So, pastors and teachers are commanded to teach doctrine (see also 1 Tim. 4:6, 16; 5:17; 6:1, 3; 2 Tim. 3:16; Titus 2:1, 7, 10).

Doctrine and Life

To remove doctrine from Christianity is impossible. Everyone has doctrine; everyone holds a belief about Christ and what His Word says. It is a matter of whether or not one has biblical (or true) doctrine. Christ and other NT writers often condemned unbiblical, false, and demonic doctrine (cf. Matt. 15:9; Mark 7:7; Eph. 4:14; Col. 2:22; 1 Tim. 4:1). Without a proper understanding of doctrine, or a biblical, faithful commitment to doctrine, one may be believing or teaching heresy, and may be committing sin. The opposite of pure, unadulterated doctrine is immorality (cf. 1 Tim. 1:10).

Since doctrine is the teaching of Scripture, it impacts all areas of life and is inherently practical and immediately applicable. The Book of Proverbs is full of maxims, truth principles, for how to live life in a manner that honors God. It is full of doctrine that can be readily applied in various areas of life. It is impossible to apply biblical wisdom or truth principles without doctrine. Again, to not commit oneself to the study of biblical doctrine is to be vulnerable to sin.

But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, according to the glorious gospel of the blessed God, with which I have been entrusted. (1 Tim. 1:8-11)

Egregious sins and the like are what oppose sound, biblical doctrine.

The Breadth of Doctrine

Doctrine impacts our understanding of the person and work of God, of Christ; it impacts our understanding of man, work, life, death, salvation, relationships, church, worship, discipleship, and so on. I’ll provide some examples of doctrines and demonstrate how they are immediately put into practice.

Let’s take the doctrine of creation for example. The Bible states that God has created all things (Gen. 1:1). Thus, you can immediately reject anything contrary to that truth (i.e., evolutionary theory; existential existence). God as creator gives purpose to everyday life. Though life is short, fleeting, and ultimately unfulfilling, God has given you life and this creation to enjoy for His glory (cf. Ecc. 12:1). God as creator encourages believers to persevere through trials knowing that He is sovereign over their lives (cf. 1 Pet. 4:19). God as creator defines men’s and women’s intended roles (cf. 1 Tim. 2:12-13). God as creator directly impacts ethical issues such as eugenics, abortion, and racism.

For another example, a biblical doctrine of work may be informed by Genesis 1:28 where God commands man to subdue and rule over the earth. Ruling (or work) is further understood in the context of God’s curses (Gen. 3:17-19). Still, we see that work is a pre-Fall commandment, not as a result of sin. Thus, work is a good thing. Thus, the NT can exhort believers to work well (cf. Col. 3:23; Eph. 6:5-9).

The Practice of Doctrine

For an example of immediate application of doctrine, let us use the doctrine of God’s sovereignty and suffering as a case study. When one sees that God is in absolute control over all creation, history, circumstances, trials, nature, and so on (cf. Gen. 50:20; Ex. 4:11; Acts 17:24-25; Job 38:1ff), then one can trust God in all circumstances (cf. Phil. 4:6), give thanks to Him (cf. James 1:2), seek to be faithful to His commands, and persevere through all things (cf. Phil. 4:13; 2 Cor. 12:9).

Doctrine, the teachings of Scripture, demands a response. One cannot simply hear the truth and do nothing. James 1:23-25 says,

For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does.

Conclusion

In this brief examination of doctrine, we see that it is synonymous with the teachings of God’s revelation given to His people. Doctrine was a central responsibility of church leaders. Doctrine was a priority and practice in worship and life for all believers. Doctrine necessarily leads to devotion and action.

Doctrine is not some sterile study of the Bible (or man-made theological categories) by a disconnected philosopher-theologian in an ivory tower. It is not something reserved for a “super” Christian. It is merely the sum of biblical teachings on any given subject in Scripture that exalts the person and work of God, and informs us how to worship and live faithfully in response. I encourage you to devote yourself to studying doctrine so that you would deepen your knowledge of and intimacy with Christ.

Spirit Baptism: Once or Twice?

by Pastor Mark Chin

INTRODUCTION

How is a Christian to understand, appreciate, and experience the role of the Holy Spirit in his or her life today? True to the post-modern spirit of the world in which we live, we are given as many explanations as there are individual experiences. For the evangelical Christian, however, there is the alleged comfort of being able to find clear answers to such questions in an authoritative source that transcends human experience and human reason. For the saints, this authoritative source is the testimony of the Holy Spirit Himself, the canon of Holy Scripture, the Word of God. Yet even among evangelical theologians who purportedly believe in the infallibility, inerrancy, sufficiency, and perspicuity of God’s Word, a divisive debate over what should define the normative role of the Holy Spirit in the Christian life rages on. It is a debate that touches on all aspects of Christian life, both corporate and individual. At the heart of this debate is how a Christian is to rightly understand the Spirit’s testimony concerning the baptism in/of the Holy Spirit? Henry I. Lederle pinpoints the key interpretive question which has divided the evangelical ranks when he asks, “Is Spirit-baptism identified with regeneration or conversion or with an experiential “second blessing” that occurs after conversion?” [1] He goes on to note the doctrinal implications of such a question by concluding, “The crucial issue is the question whether the Christian life is characterized by “one or two stages.” [2] Is there a second stage to the Christian life, marked by a second blessing of the Holy Spirit which empowers a higher level of sanctification and/or service? Or, is the work of the Holy Spirit in the life of a believer a unified whole that begins with regeneration and will be completed with the believer’s glorification in the presence of the returning King?

At the heart of the debate are differing interpretations of the biblical meaning of Spirit-baptism or the baptism of/in the Holy Spirit. These, in turn, are based upon differing ways of handling Scripture, especially the book of Acts and how it relates to the whole of Scripture. Nowhere is this more evident than in how the different sides of the debate view the event of Pentecost in Acts 2. Here lies what has often been the primary battleground for our understanding of the role of the Holy Spirit in the lives of New Covenant saints. Yet it is my conviction that the testimony of the Holy Spirit is clear and consistent, demonstrating continuity throughout the entirety of Scripture as to the meaning, significance, and implications of the baptism in the Holy Spirit that is documented in Acts 2. Furthermore, the clear and consistent testimony of the Spirit of God testifies to a unity in purpose and effect in the Spirit’s ministry which is not found within the framework and function of the two stage paradigm of the Christian life.

I will attempt to support these convictions by first examining the two stage/second blessing of the Holy Spirit paradigm of the Christian life. I will first examine the history of this paradigm and how this paradigm has come to define the baptism of the Holy Spirit among Charismatic and Pentecostal evangelicals. I will then examine the theology and hermeneutics that is used to support this paradigm. Finally, I will briefly discuss the conclusions and implications of the two stage methodology as it relates to Spirit-baptism.

PART I: AND THEN THERE WERE TWO

Within Protestant orthodoxy, regardless of dispensational or covenantal affinities, there has been a general consensus from the patristic period onwards that within the New Covenant era, Spirit-baptism is “a one-time experience (Eph 4:5)… synonymous with regeneration or new birth.” [3] James Dunn defines baptism in the Spirit as “the chief element in conversion-initiation so that only those who had thus received the Spirit could be called Christians….” [4] Without it, there is no New Covenant Christian life whatsoever. It is the fulfillment of the New Covenant promises given by the prophets (Ezk 36:24-27; Jer 32:37-40; Joel 2:30-31), whereby God promised that He would “give his people new hearts and spirits through the indwelling of his Spirit, resulting in a new lifestyle.” [5] Though the emphases may vary slightly between the dispensational and covenantal camps, the common ground within protestant orthodoxy is that Spirit-baptism is a one-time New Covenant event with permanent results whereby the Holy Spirit inaugurates the believer’s union with Christ, the believer’s union with the body of Christ (i.e. the church), and the believer’s progressive sanctification into the image of Christ within the context of both those relationships. [6] The baptism in the Holy Spirit is the initial step in the life of the New Covenant saint that inducts him or her into the unified whole of the Spirit’s sovereign and providential work, not only in the life of the individual believer, but in the life of the body of Christ as a whole, in fulfillment of God’s promise.

In contrast to this one-step inaugural position adhered to throughout history by protestant orthodoxy, the two-step or two-stage paradigm of the Christian life defines Spirit-baptism as a distinct repeatable and pivotal second work, gift, or blessing of the Spirit subsequent to, and therefore separate from, one’s regeneration or conversion. [7] It is a gift that is given for a specific purpose in the individual believer’s life. Its presence in the believer’s life is visibly affirmed by a tangible experience and a visible demonstration of the Spirit’s power. There have been, arguably, fringe proponents of the two-step paradigm throughout the history of the Christian faith, especially among those who desired to experience God in a “deeper way” beyond their initial conversion to the faith. Within the Catholic tradition, the sacramental system, the ecclesiastical system, and the system of sainthood are all highly suggestive of a two-stage ideal for the Christian life among those who are already, allegedly, members of the body of Christ. Within the history of protestant evangelicalism, we find the early rumblings of such a paradigm with certain Puritans, “known as the “Sealers” and possibly early primitive Baptists who held to a dramatic experience to be sought which brings “assurance of one’s sonship” and results in power (a new boldness).” [8]

However it is within the Wesleyan Methodist movement that we begin to see the roots of a clearly articulated theology of a two-stage Christian life marked by a second gifting of the Holy Spirit. [9] It is important to highlight the word “roots” with regard to Wesley. Wesley, himself, was never a proponent of a clearly articulated doctrine of a post-conversion Spirit-baptism, nor were the terms “the baptism of the Spirit” or “fullness of the Spirit” used by him, nor did he develop any extensive expositions on the doctrine of the Holy Spirit. [10] The focus of much of Wesley’s work was on the Spirit’s sanctification of the individual believer’s life. [11] Wesley saw the work of the Spirit in sanctification as being a continuum throughout the pilgrim’s journey, but a continuum that was marked by different stages. [12] The difference in stages was a difference in degree of sanctification, not necessarily in kind. [13] However, he famously introduced the idea of a “second crisis” stage of instantaneous entire sanctification by the Holy Spirit in which “all sin is taken away and the heart is purified …. There is no mixture of any contrary affections: All is peace and harmony after.” [14]

Interestingly enough, it is in America, the land of the free and the home of the brave, where we see the two-stage paradigm for the Christian life and Spirit-baptism blossoms. It was Wesley’s successors, the Wesleyan-Holiness movements and the Keswick Holiness movement that help clearly define a normative two-stage Christian life where Spirit-baptism was described initially as a second indwelling event of the Spirit after salvation for the perfection in love and then later for victorious Christian living in the life of the individual believer. [15] Salvation, a one time event for all Christians was to be followed, for some, by a second gifting, blessing, or baptizing by the Holy Spirit for a specific function or purpose, initially for victorious personal sanctification and later for a powerful winning of souls for Christ. As a consequence, according to this view, the body of Christ becomes divided into two classes of believers – those who have received the second gift of Spirit-baptism or Spirit-anointing and those who have not. Those who embraced the Keswick version of the second blessing included such influential evangelical leaders as Andrew Murray, D.L. Moody, R.A. Torrey, A.J. Gordon, A.B. Simpson, Alexander Dowie, and O.J. Smith, many of whom were considered to be the spokesmen and fathers of modern American evangelicalism. The attainment of the victorious life-changing second stage of the Christian life, made possible by the two-stage definition of Spirit-baptism, was to be aspired to by all but would be achievable only by some. Criteria were put forth that supposedly would open one’s life up to this second work of the Spirit. Christians were encouraged to actively pursue the second blessing through seeking, praying, repenting, obeying the Bible, and increasing their faith. “From Wesley’s view of a sanctifying event of perfecting in love or Christian perfection brought about by the Holy Spirit, a two-tier system evolved as the pattern for the Christian life.” [16]

It is on the clearly defined two-stage framework hammered out by Wesley’s American evangelical successors, resting upon a new second-work definition of Spirit-baptism, “that the whole Pentecostal movement would later be built.” [17] It was arguably on Azusa street, in California, at the turn of the 20th century, where the Pentecostal movement exploded onto the evangelical world scene. Within a few years it would rival Coca Cola as an international American export, taking root in over 50 nations. [18] Though the “gifts of the Spirit” and “speaking in tongues” would be the distinctive hallmarks of the movement, it would be the two-stage paradigm, dependent on “the classical Pentecostal view of Spirit-baptism as “subsequent, conditional, and evidenced by glossolalia” [19] which would shape the heart of the movement. Gee, a representative of Pentecostal theology, declared in 1955 that Spirit-baptism “was the central issue in Pentecostalism.” [20] He further described what he meant by Spirit-baptism: “The designation “Pentecostal” arises from its emphasis upon a baptism in the Holy Spirit such as that recorded in Acts 2… as a separate individual experience possible for all Christians… subsequent to, and distinct from, regeneration.” [21] Stanley Horton describes the Pentecostal Spirit-baptism as a “second step of faith,” “an observable and intensely personal experience,” whereby God’s Spirit comes “into a believer’s life in a very focused way.” [22] The General Council of the Assemblies of God outlined their position on the baptism of the Holy Spirit in article 7 of their Statement of Fundamental Truths.

Article 7. The Baptism in the Holy Ghost

All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Ghost and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian church. With it comes the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry (Luke 24:49; Acts 1:4,8; 1 Cor. 12:1-31). This experience is distinct from and subsequent to the experience of the new birth (Acts 8:12-17;10:44-46; 11:14-16; 15:8-9). With the baptism in the Holy Ghost come such experiences as an overflowing fullness of the Spirit (John 7:37-39; Acts 4:8), a deepened reverence for God (Acts 2:43; Heb. 12:28), an intensified consecration to God and dedication to His work (Acts 2:42), and a more active love for Christ, for His Word and for the lost (Mark 15:20). [23]

By the movement’s own definition, then, the baptism of the Holy Spirit, was no longer to be understood as an initial, inaugural, regenerating, unifying, unilateral, monergistic, one-step work of God with a strong corporate emphasis in Christ, but rather as a second-step, subsequent, separate, synergistic, conditional event with a strong individual emphasis and a heavy experience-based affirmation, endorsing a two-stage Christian life and two-tier body of Christ. From Oxford to Asuza street, by way of the great American evangelical revival leaders, “a new elitist division was struck in Christianity – not connected to function, as the unfortunate dichotomy between clergy and laity which evolved in patristic times, but dependent on a specific spiritual experience.” [24] A uniquely American brand of evangelicalism was born in which “the individual becomes the prime-mover in this process.” [25]

PART II: WHY TWO ARE BETTER THAN ONE, OR SO THEY SAY

a. The Method In The Madness

How can one justify and defend a definition of Spirit-baptism that encompasses the doctrines of subsequence (Spirit-baptism subsequent to conversion), of tongues as initial evidence for it, of pre-conditions for receiving it, and of individual empowerment for service as the primary result of it? It is done by appealing to the same testimony and authority that protestant orthodoxy appeals to, the Word of God. The division between the two camps, then, lies not in the authority but rather in the handling of that authority. Charismatic theologian, Roger Stronstad, rightly notes, “This division is not simply theological. Fundamental hermeneutical or methodological differences lie at the heart of the matter….Consequently, the experiential and theological tensions over the doctrine of the Holy Spirit will only be resolved when the methodological issues have first been resolved.” [26] This in turn, begs the question, “What method is to be used to accurately understand the meaning of the Holy Spirit’s activity?”

b. Luke Is The Man

The methodology used by many Pentecostal and Charismatic theologians gives both precedence and priority to the writings of Luke, especially with regard to Spirit-baptism. Within this methodology, a specific attempt is made to distance the canonical contributions of Luke from those of Paul. I. Howard Marshall writes, “Luke was entitled to his own views, and the fact that they differ in some respects from those of Paul should not be held against him at this point. On the contrary, he is a theologian in his own right and must be treated as such.” [27] Clark Pinnock calls us to “read Luke by himself, and listen to him” in order to see that his authorial intent with regard to the doctrine of Spirit-baptism is different from Paul.” [28] Stronstad, arguing that: (1) Luke-Acts is theologically homogenous, (2) Luke is a theologian as well as a historian, and (3) Luke is an independent theologian in his own right, concludes, “… since Luke is a theologian in his own right, interpreters ought to examine his writings with a mind open to the possibility that his perspective on the Holy Spirit may, in fact, differ from Paul’s.” [29] From here, he goes on to conclude that “… in principle Luke’s narratives are an important and legitimate data base for constructing a Lukan doctrine for the Spirit. Thus, rather than providing a flimsy foundation upon which to erect a doctrine for the Holy Spirit, as is commonly alleged, the historical accounts of the activity of the Spirit in Acts provide a firm foundation for erecting a doctrine of the Spirit which has normative implications for the mission and religious experience of the contemporary church.” [30] As is evident, a concerted effort is made to set Luke not only apart but above the other inspired contributors to the canon, especially Paul, in matters pertaining to the Holy Spirit.

c. Charismatic Theology Rules

Having set Luke apart and above the rest of the canon with regard to pneumatology, priority is given to a charismatic theology of Scripture. Stronstad defines charismatic as “God’s gift of His Spirit to His servants, either individually or collectively, to anoint, empower, or inspire them for divine service. As it is recorded in Scripture, therefore, this charismatic activity is necessarily an experiential phenomenon.” [31] Stronstad’s conclusion, with regard to Luke’s testimony about the Holy Spirit, is that “Luke is found to have a charismatic rather than a soteriological theology of the Holy Spirit.” [32] In full agreement with him, is Clark Pinnock, who states, “If you read Luke by himself, and listen to him, it seems rather clear that the outpouring of the Spirit he has in mind is not brought into relation to salvation [initiation/incorporation], as it is in Paul, but in relation to service and witness. Therefore, Luke does not tie the coming of the Spirit to the salvation event…” [33] Not only, then, is the soteriological component set aside with this methodology, but also the eschatological and ecclesiological components are also discarded in favor of a rather one dimensional charismatic perspective. The events of Luke’s gospel and Acts, as well as the rest of Scripture are assigned little if any eschatological, soteriological, or ecclesiological significance or weight. Yet clearly, Scripture attests to the fact that “there is much more to the Spirit’s effect on the believer’s life than the dispensing of gifts.” [34] Dunn rightly points out that, “Where the Pentecostal thesis breaks down is in its failure to grasp the fact that we are dealing here with events whose significance, at least for those who recorded them, lies almost totally in the part they play in salvation-history.” [35]

d. Narrative is Normative

Having isolated and elevated Luke above the rest of Scripture and having placed his writing almost exclusively beneath a charismatic lens, the Pentecostal and Charismatic methodology is then able to make historical narrative the normative paradigm for believers of all ages. Horton alleges that since “Luke is accepted as both a historian and a theologian…he is providing “divine truth” for Christians of all ages.” [36] Stronstad argues that the baptism of the Holy Spirit at Pentecost is the normative paradigm for believers of all ages. He states, “Finally, just as the anointing of Jesus (Luke 3:22; 4:18) is a paradigm for the subsequent Spirit baptism of the disciples (Acts 1:5; 2:4), so the gift of the Spirit to the disciples is a paradigm (a normative framework for the mission and character of God’s people living in the last days) for God’s people throughout the “last days” as a charismatic community of the Spirit – a prophethood of all believers (Acts 2:16-21).” [37] With this approach, the historical, soteriological, and eschatological context is removed from the hermeneutical method. Freed up from these checks, narrative is made to be normative for the individual believer regardless of where it is found or how it is used in the canon. Horton illustrates this approach by making no distinction between Old Covenant and New Covenant Saints when he cites the outpouring of the Spirit on Old Covenant saints – Samson in Judges 15:14 and Elijah in 1 Kings 18:38, Isaiah, Ezekiel, Joel, Zechariah – as biblical precedence for believer’s receiving a subsequent baptism of the Spirit affirmed by visible manifestations of power such as wind and fire. [38]

e. The Charismatic Spirit: The Glory of Man

Having isolated and elevated Luke above the rest of God’s Word, having narrowed the focus to a charismatic theology, and having made historical narrative normative for all New Covenant believers, how is one to understand the New Covenant relationship between the believer and the Holy Spirit? The events of Pentecost and the baptism of the Holy Spirit are to have no corporate or ecclesiastical significance or implications. Pentecost is to be understood independently of Paul’s inspired epistles, including 1 Cor 12:13, “For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.” [40] It is to be understood independently of the New Covenant prophecies (Jeremiah 31:27-31, Ezek 37: 15-28 and Joel 2:28-32 which Peter affirmed the fulfillment of at Pentecost and directly linked with Spirit-baptism) which are all corporate addresses with corporate implications to the House of Israel as opposed to individuals. [40] Within the two-stage paradigm, Spirit-baptism is about the empowerment of the individual, not about union with the body of Christ. As Horton says, “Spirit baptism is an observable and intensely personal experience” and ““…we see a distinction between the Spirit baptizing believers into the one body and being “given the one Spirit to drink.” [41] It is of no consequence within the Charismatic hermeneutic that it is the same Spirit who inspired Paul’s epistles and the OT prophets. Nor is it of any consequence that Luke had an extremely close and extended affiliation with Paul. Nor is it of any consideration that, as John Stott points out, “The Greek expression is precisely the same in all seven occurrences (throughout the NT), and therefore a priori, as a sound principle of interpretation, it should refer to the same baptism experience in each verse.” [42]

For Paul, according to 1 Cor 12:7-13, the baptism of the Holy Spirit is an event that takes place in the heart of all true Christians at the time of regeneration. [43] In the New Covenant prophecies of Jeremiah, Ezekiel, and Joel, the outpouring of the Spirit of God is directly connected with repentance, salvation, and the inauguration of a “New” Covenant between God and His people. Peter, himself, the chief spokesperson and interpreter of the Spirit-baptism of Pentecost, in complete harmony with both Paul and the Old Covenant prophets, inspired by the same Spirit, makes the same soteriological and eschatological connections in his testimony, calling for the crowd to repent, to be baptized in the name of Christ, and receive the gift of the Holy Spirit. [44] However, having isolated the Spirit-baptism at Pentecost not only from the rest of Scripture, but also from any soteriological, eschatological, and ecclesiological meaning, the Charismatic hermeneutic and methodology lays the foundation for a doctrine of subsequence and a two-stage Christian life. Spirit-baptism is separated in time and meaning from the event of regeneration, union with Christ, and union with the body of Christ.

It is the testimony of Christ Himself in John 16:14 that the Spirit would ultimately glorify Him. The testimony of Jeremiah, Ezekiel, and Joel all make clear that the outpouring of the Spirit in the New Covenant was a unilateral monergistic act of God as an expression of His magnificent grace, His faithfulness, and His lovingkindness. Peter, at Pentecost, in keeping with the testimony of Jesus and the OT prophets, directly connects the outpouring of the Spirit to the exalted, ascended, glorified Christ. According to Peter’s witness at Pentecost, the baptism in the Holy Spirit not only testifies to Christ as the one who unilaterally pours out this “gift” to all (not some) who believe, but it also testifies to Christ’s death, His resurrection, and His exaltation to the right hand of the Father. Having removed the continuous testimony of the Spirit throughout Scripture from the meaning of the baptism of the Holy Spirit, Christ and His glorification is removed from the definition. Nowhere, in the two-stage paradigm is the glorification of Christ articulated as a component of Spirit-baptism. The emphasis is completely on empowerment for service. With Christ removed from the narrative, all that is left is man. For the two-stage paradigm, it is for man to decide what he must do to obtain a Spirit-baptism of empowerment for service.

CONCLUSION

How is a Christian to understand, appreciate, and experience the role of the Holy Spirit in his or her life? A Christian does so by listening to the entire testimony of the Holy Spirit. The Spirit has spoken and has testified clearly, comprehensively, continuously, progressively, yet consistently as to its relationship with the members of the body of Christ. It is a relationship of holiness, of love, and of unity. It is a relationship that is given freely and graciously by Christ without a list of preconditions. It is a relationship that is given to all, not some, who call upon the name of Christ to be saved from their sin. It is a relationship that testifies to the glory of Christ, His life, His death, His resurrection, and His exaltation by God. Any suggestion of something other than this is the suggestion of a relationship that is not His.

[1] Henry I. Lederle, Treasures Old and New: Interpretations of “Spirit-Baptism” in the Charismatic Renewal Movement, (Peabody, MS.: Hendrickson Publishers, Inc., 1988),1.

[2] Ibid.

[3] Stephen F. Olford with David L. Olford, Anointed Expository Preaching (Nashville, TN: Broadman & Holman, 1998) 216.

[4] James Dunn, Baptism in the Holy Spirit: A Reexamination of the New Testament Teaching on the Gift of the Spirit in Relation to Pentecostalism Today, (London: SCM, 1970), 4.

[5] Sinclair Ferguson, The Holy Spirit: Contours of Christian Theology, (Downers Grove, IL.: Intervarsity Press, 1996), 116.

[6] Paul Enns, The Moody Handbook of Theology, (Chicago, IL.: Moody Press, 1989), 266,269.

[7] Henry I. Lederle, Treasures Old and New: Interpretations of “Spirit-Baptism” in the Charismatic Renewal Movement, (Peabody, MS.: Hendrickson Publishers, Inc., 1988), xiv.

[8] Ibid., ix.

[9] Ibid., 5.

[10] H.Ray Dunning, “ A Wesleyan Perspective on Spirit Baptism,” in Perspectives on Spirit Baptism: 5 Views, ed. Chad Owen Brand (Nashville, TN.: B&H Publishers, 2004), 184,186.

[11] Ibid.,185.

[12] Ibid., 191,192.

[13] Ibid.

[14] John Wesley, The Works of John Wesley, 3rd ed. 14 vols. (London: Wesleyan Methodist Book Room, 1872; reprint, Kansas City: Beacon Hill Press, 1978), 6;488-89.

[15] Henry I. Lederle, Treasures Old and New: Interpretations of “Spirit-Baptism” in the Charismatic Renewal Movement, (Peabody, MS.: Hendrickson Publishers, Inc., 1988), 5.

[16] Ibid., 11.

[17] Ibid.

[18] Stanley M. Horton, “Spirit Baptism: A Pentecostal Perspective,” in Perspectives on Spirit Baptism: 5 Views, ed. Chad Owen Brand (Nashville, TN.: B&H Publishers, 2004), 51.

[19] Henry I. Lederle, Treasures Old and New: Interpretations of “Spirit-Baptism” in the Charismatic Renewal Movement, (Peabody, MS.: Hendrickson Publishers, Inc., 1988), 5.

[20] Ibid., 25.

[21] J.J. McNamee, “The Role of the Spirit in Pentecostalism. A Comparative Study” (Ph.D. diss., Eberhard Karls university, Tubingen, 1974), 46.

[22] Stanley M. Horton, “Spirit Baptism: A Pentecostal Perspective,” in Perspectives on Spirit Baptism: 5 Views, ed. Chad Owen Brand (Nashville, TN.: B&H Publishers, 2004), 47, 48.61.

[23] Stanley M. Horton, “Spirit Baptism: A Pentecostal Perspective,” in Perspectives on Spirit Baptism: 5 Views, ed. Chad Owen Brand (Nashville, TN.: B&H Publishers, 2004), 55.

[24] Henry I. Lederle, Treasures Old and New: Interpretations of “Spirit-Baptism” in the Charismatic Renewal Movement, (Peabody, MS.: Hendrickson Publishers, Inc., 1988), 11.

[25] Ibid., 27.

[26] Roger Stronstad, The Charismatic Theology of St. Luke, (Peabody, MS.: Hendrickson Publishers, Inc., 1984), 2.

[27] I. Howard Marshall, Luke: Historian and Theologian, Contemporary Evangelical Perspectives (Grand Rapids: Zondervan Publishing House, 1970), 75.

[28] Clark Pinnock, review of I Believe in the Holy Spirit, by Michael Green, in HIS (June, 1976), 21.

[29] Roger Stronstad, The Charismatic Theology of St. Luke, (Peabody, MS.: Hendrickson Publishers, Inc., 1984), 11,12.

[30] Roger Stronstad, The Charismatic Theology of St. Luke, (Peabody, MS.: Hendrickson Publishers, Inc., 1984), 2.

[31] Ibid., 13.

[32] Ibid., 12.

[33] Clark Pinnock, review of I Believe in the Holy Spirit, by Michael Green, in HIS (June, 1976), 21.

[34] Tyndale Theological Seminary. (1998; 2002). Conservative Theological Journal Volume 2 (2:228). Tyndale Theological Seminary.

[35] James Dunn, Baptism in the Holy Spirit: A Reexamination of the New Testament Teaching on the Gift of the Spirit in Relation to Pentecostalism Today, (London: SCM, 1970), 4.

[36] Stanley M. Horton, “Spirit Baptism: A Pentecostal Perspective,” in Perspectives on Spirit Baptism: 5 Views, ed. Chad Owen Brand (Nashville, TN.: B&H Publishers, 2004), 56.

[37] Roger Stronstad, The Charismatic Theology of St. Luke, (Peabody, MS.: Hendrickson Publishers, Inc., 1984), 2.

[38] Stanley M. Horton, “Spirit Baptism: A Pentecostal Perspective,” in Perspectives on Spirit Baptism: 5 Views, ed. Chad Owen Brand (Nashville, TN.: B&H Publishers, 2004), 56.

[39] New American Standard Bible : 1995 update. 1995 (1 Co 12:13). LaHabra, CA: The Lockman Foundation.

[40] Irvin A. Busenitz, Commentary on Joel, (Ross-Shire, GB.: Christian Focus Publications, 2003), 184.

[41] Stanley M. Horton, “Spirit Baptism: A Pentecostal Perspective,” in Perspectives on Spirit Baptism: 5 Views, ed. Chad Owen Brand (Nashville, TN.: B&H Publishers, 2004), 48.

[42] John R. Stott, The Baptism and Fullness of the Holy Spirit, (Downer’s Grove, IL.; Inter-Varsity Press, 1964), 23.

[43] Wayne Grudem, Systematic Theology ( Grand Rapids, MI.: Zondervan, 1994), 767.

[44] Irvin A. Busenitz, Commentary on Joel, (Ross-Shire, GB.: Christian Focus Publications, 2003), 195.

Weekly Links (4/4/2016)

“The Christian really has a double task.

He has to practice both God’s holiness and God’s love. The Christian is to exhibit that God exists as the infinite-personal God; and then he is to exhibit simultaneously God’s character of holiness and love.

Not His holiness without His love: this is only harshness.

Not His love without His holiness: that is only compromise.

Anything that an individual Christian or Christian group does that fails to show the simultaneous balance of the holiness of God and the love of God presents to a watching world not a demonstration of the God who exists but a caricature of the God who exists.” (Francis Schaeffer, The Mark of Love)

by Stephen Rodgers

Alright, hopefully you all managed to 1) get through a weekend without my incredibly weekly links, and 2) survive Satan’s Birthday April Fool’s Day. So…here we go! Like last time, I’ll be experimenting with letting the various sites and resources provide their own blurbs, and put my own thoughts in italics.

Taking God at His Word by Kevin DeYoung (free audio book)

“It serves as a comprehensive and comprehensible introduction to a classic, orthodox doctrine of Scripture for the average man or woman in the pew, helping Christians across the globe gain confidence that the Bible really is knowable, necessary, and enough.”

Seriously, reading anything DeYoung writes is probably a better use of your time than whatever else you had planned. Get this.

On the Incarnation of the Word of God by Athanasius of Alexandria (free Logos book)

“Written just before the rise of Arianism in AD 319, On the Incarnation of the Word of God is the best-known work of Athanasius of Alexandria and a pillar of the doctrine of the Incarnation and the divinity of Jesus. Addressed to a recent Christian convert, this text demonstrates Athanasius’ intellectual acumen and biblical wisdom. This edition contains a scholarly introduction with a thorough outline of Athanasius’ arguments and points.”

I’ve spoken about this particular book in both my Cults & World Religions class and my Church History class, because it is just that good. Athanasius absolutely devastates the Arian view, and his arguments still are extremely effective against groups that hold to that position (e.g. Jehovah’s Witnesses).

April Edition of Tabletalk: Islam (free devotional resource)

“The April issue of Tabletalk considers Islam. Since originating in Arabia during the seventh century, Islam has expanded around the globe. Some estimates identify as much as twenty-three percent of the world’s population as being Muslim. Christianity has a long history of encountering and engaging Islam, whether through evangelization, military crusades, or even living under Islamic rule. In the modern era, many nations identify as Islamic, and Islam is growing in the West. To add, Islamic terrorism is a major force today. This issue of Tabletalk considers Islam’s history, our present circumstances, how Islam and Christianity relate to one another, and how Christians can share the gospel with Muslims.”

Again, this is a timely and helpful resource.

The Ligonier Statement on Christology (website)

So this is interesting. Athanasius certainly got their first, but this is a helpful little resource by the folks at Ligonier. Honestly, the statement itself is a bit fancy in terms of it’s presentation, because it’s a callback to the creeds and confessional statements of history. But you’ll get a lot of mileage out of the Affirmations page, so be sure to go over that carefully.

Credo Magazine: “Preach the World: Preachers Who Changed the World” (free PDF)

“In this issue of Credo Magazine we aim to help pastors and churchgoers alike recover a love for Bible-preaching. Several contemporary pastors explain what expositional preaching is, why it matters so much, and how churches today can recover the expository sermon in the pulpit. Other contributions take us back in time to those preachers God used in extraordinary ways. By looking to the ministries of men like Spurgeon, Augustine, Edwards, Lloyd-Jones, and others, we desire to see their preaching influence our own. Imitation is not the goal; we rather crave their commitment to expounding the scriptures and pray God’s people would as well.”

Shepherds’ Conference 2016 (free audio and video)

Last but not least, it seems like the majority of the sessions for the 2016 SC are up now, so if you wanted to add these to your list of sermons to listen to / watch, this would be the time! I caught the first general session on their livestream, but am looking forward to hearing the rest.

I Have Seen Servants Upon Horses…

by Charles Haddon Spurgeon

Ecclesiastes 10:7

Upstarts frequently usurp the highest places, while the truly great pine in obscurity. This is a riddle in providence whose solution will one day gladden the hearts of the upright; but it is so common a fact, that none of us should murmur if it should fall to our own lot. When our Lord was upon earth, although He is the Prince of the kings of the earth, yet He walked the footpath of weariness and service as the Servant of servants: what wonder is it if His followers, who are princes of the blood, should also be looked down upon as inferior and contemptible persons? The world is upside down, and therefore, the first are last and the last first. See how the servile sons of Satan lord it in the earth! What a high horse they ride! How they lift up their horn on high! Haman is in the court, while Mordecai sits in the gate; David wanders on the mountains, while Saul reigns in state; Elijah is complaining in the cave while Jezebel is boasting in the palace; yet who would wish to take the places of the proud rebels? and who, on the other hand, might not envy the despised saints? When the wheel turns, those who are lowest rise, and the highest sink. Patience, then, believer, eternity will right the wrongs of time.

Let us not fall into the error of letting our passions and carnal appetites ride in triumph, while our nobler powers walk in the dust. Grace must reign as a prince, and make the members of the body instruments of righteousness. The Holy Spirit loves order, and He therefore sets our powers and faculties in due rank and place, giving the highest room to those spiritual faculties which link us with the great King; let us not disturb the divine arrangement, but ask for grace that we may keep under our body and bring it into subjection. We were not new created to allow our passions to rule over us, but that we, as kings, may reign in Christ Jesus over the triple kingdom of spirit, soul, and body, to the glory of God the Father.

5.19a

Weekly Links Note (4/1/2016)

by Stephen Rodgers

The Weekly Links will be delayed until Monday. The combination of it being the first day of the month…and April Fool’s Day (the worst holiday EVER)…means that many of the new resources haven’t been posted yet, or are unreliable.

Thank you for your patience.

Afterward

by Charles Haddon Spurgeon

Hebrews 12:11

How happy are tried Christians, afterwards. No calm more deep than that which succeeds a storm. Who has not rejoiced in clear shinings after rain? Victorious banquets are for well-exercised soldiers. After killing the lion we eat the honey; after climbing the Hill Difficulty, we sit down in the arbour to rest; after traversing the Valley of Humiliation, after fighting with Apollyon, the shining one appears, with the healing branch from the tree of life. Our sorrows, like the passing keels of the vessels upon the sea, leave a silver line of holy light behind them ‘afterwards.’ It is peace, sweet, deep peace, which follows the horrible turmoil which once reigned in our tormented, guilty souls.

See, then, the happy estate of a Christian! He has his best things last, and he therefore in this world receives his worst things first. But even his worst things are ‘afterward’ good things, harsh ploughings yielding joyful harvests. Even now he grows rich by his losses, he rises by his falls, he lives by dying, and becomes full by being emptied; if, then, his grievous afflictions yield him so much peaceable fruit in this life, what shall be the full vintage of joy ‘afterwards’ in heaven? If his dark nights are as bright as the world’s days, what shall his days be? If even his starlight is more splendid than the sun, what must his sunlight be? If he can sing in a dungeon, how sweetly will he sing in heaven! If he can praise the Lord in the fires, how will he extol Him before the eternal throne! If evil be good to him now, what will the overflowing goodness of God be to him then?

Oh, blessed ‘afterward!’ Who would not be a Christian? Who would not bear the present cross for the crown which cometh afterwards? But herein is work for patience, for the rest is not for to-day, nor the triumph for the present, but ‘afterward.’ Wait, O soul, and let patience have her perfect work.

5.18p

Old Elucidates the New

by Ryan McAdams

Having spent the better part of the last three years in lessons upon the Old Testament, our curriculum will bring us to the incarnation of Jesus Christ at the start of April. Some may wonder why we spent so long outside of the New Testament, and I will certainly grant that our journey took a bit longer than we expected. But even so, it felt like we had to rush through certain books and skipped most of the prophets. In spite of all of that, I hope that our children have gained at least a small understanding of God’s hand throughout the entirety of history.

For myself, I grew up in the church and heard all about Moses, David, Daniel, etc. – the main Bible characters. I prided myself on my Bible page-turning speed and mastery of Biblical trivia (I didn’t learn the definition of trivia until later). But, I missed the forest for the trees, and had no sense of the unifying story of God’s redemption of man underlying all of the stories I knew. Now, not everything we do in our children’s ministry stems from experiences from my childhood, but these experiences do provide concrete examples of dangers to avoid.

In our not-so-brief jaunt, we started with God’s creation and how He saw that it was very good. And that since the day that Adam and Eve ate the forbidden fruit, humankind has spiraled further and further away from God and God’s perfect creation has suffered, and yet God promised a victor over the serpent. We came to Abraham and saw God’s promise to bless all nations through him and how God counts faith as righteousness, and through the son that God promised, God raised the nation of Israel. We read God’s covenant with the people of Israel, and that He would treasure them above all other nations if they obeyed His covenant. And we spent time reading through that covenant, seeing how God has chosen to set apart His people to himself, but then seeing that after the initial conquest of the Promised Land, the people quickly turned from the Law to their own ways, and the resultant suffering and oppression. We learned how after His people rejected Him as their king, God selected David as His king and promised to establish David’s kingdom forever, but that immediately the kings following David turned away from God to other gods and to their own might, resulting in a kingdom split and eventual destruction and exile from the Promised Land. Even still, God promised and executed a return for the exiles and never revoked the covenants He made. In fact, God continued to offer hope to the remnant of His people.

Taking the brief overview, most of us can observe the cycles of sin and corruption along with God’s grace and orchestration of the events of history. But lesson by lesson, we had to try to both learn from the lesson itself and also tie it back to this larger picture. If the children were tracking with the lessons and had engaged themselves in the story, they would have experienced brief moments of hope followed by crushing disappointment. And, if we ended our lessons with the end of the Old Testament, the children would find themselves in the same state of despair as the first-century BC Jews.

But, we have the New Testament, and we know what God did. God sent Jesus, His son, to take the sins of the world, to bless all nations, to sit on David’s throne forever, and to crush sin and death once and for all!

The Old Testament gives us greater depth and appreciation for all that Jesus Christ accomplished with His death and life. If we want to teach the kids the Gospel well, the Old Testament introduces and prepares us for the good news that comes as a result of the true main character of the Bible, the redeemer, the King, the God-man, Christ Jesus, the Lord.

So, we’re looking forward to our curriculum’s foray into the New Testament and hope that the lessons and unifying themes from the Old Testament can help our children to understand God’s redemptive plan and Jesus’s mission on Earth in a fuller way.