This 2016 lectureship book, edited by David Brown, contains the material presented at the Contending for the Faith lectures, hosted by the Spring Church of Christ. It serves two valuable purposes: 1) It provides fundamental Bible teaching on such important matters as baptism in the Holy Spirit, speaking in tongues, and the nature of and cessation of miracles; and 2) It updates brethren on the present-day thinking of some leaders of the current digression in the church.
The first chapter (appropriately) deals with, “What Constitutes Fatal Error?” This is the definition provided that is then elaborated on with examples to illustrate the point.
I am affirming that any doctrine causing one to omit or violate a God-authorized obligation pertaining to becoming a Christian, or that is necessary to living the Christian life, is a false doctrine that constitutes “fatal error” (3).
This definition should be examined closely. God is the only One Who may authorize what we do and what we teach (Col. 3:17). Therefore, Christians cannot do what God has not authorized with respect to becoming a Christian, offering acceptable worship, or living the Christian life, nor can they omit what He requires to be done. We know that it has been Satan’s goal from the very beginning to separate man from God, and he does that by encouraging us to ignore what God said—His authority.
The devil can have no greater delight than to pervert the way in which one is saved in the Scriptures—so that people think they are Christians when they are not. Having failed in preventing believers from obeying the true gospel, Satan next delights in seeing that our worship becomes perverted, as with Cain not giving God what He required (Gen. 4:1-7) or as Nadab and Abihu did when they offered to God that which was not authorized (Lev. 10:1-2). The third area of emphasis that Satan then goes after is to keep Christians from living properly (for example, violating the principles clearly set forth in Galatians 5:19-23).
Errors regarding the Holy Spirit may affect all three of these areas. Calvinism teaches that a person can only respond to the gospel if the Holy Spirit allows him to; those sitting around waiting to feel drawn may be forever disappointed because they have never had a personal subjective “experience,” thus confirming they are one of the “chosen.” Second, errors pertaining to the Holy Spirit will cause some to think they ought to be speaking in tongues or prophesying, thus perverting today’s worship. The third area that affects Christian living is thinking that the Holy Spirit will somehow provide extra strength in resisting temptation, granting wisdom directly to the individual, or directly communicating with him in various situations.
The remainder of this essay delves into examples of what are matters of obligation and matters of option. Also enumerated are six errors regarding the Holy Spirit that would be fatal to the Christian if he believed them (12). The second chapter discusses the claim by some that we need the direct help of the Holy Spirit to keep us from sin. (If this is the case, then whose fault is it when we sin?). A special emphasis is given to the fact that such teachings (whether intended or not) attack the all-sufficiency of the Scriptures (26-30).
Some are now claiming that the promise of Holy Spirit baptism in Matthew 3:11 is something that all Christians receive, which is something that Mac Deaver has begun to teach in recent years. He has made this position known both in books and articles that he has written, as well as in public debates that he has held on Holy Spirit-related issues. Ironically it is his father, Roy Deaver, who is cited to refute Mac’s teaching. In fact, two quotes by his father utterly refute Mac’s interpretation of Matthew 3:11 and are well worth noting (38, 40).
The following words begin the next topic:
The doctrine that men today are “Spirit-filled” or “filled with the Holy Spirit” is one of those doctrines that was once peculiar to Pentecostals. But, like many other false Pentecostal doctrines, it has become transdenominational and even churches of Christ—who ought to know better—now describe themselves as “Spirit-filled” (41).
Some might wonder what is wrong with being “Spirit-filled”? After all, if we follow the teachings of the Holy Spirit as He inspired the New Testament, can we not be said to be “Spirit-filled”? Yes, but as the above quote indicated, that is not the way the phrase is being defined. Those “brethren” using this description refer to a direct, personal leading of the Spirit—separate from what the Word teaches. Cited are quotes from a congregation in Altus, Oklahoma, one in Highland Oaks in Dallas, one in Wichita, Kansas, and one called “The Branch” (formerly the church in Farmers Branch, Texas) (41-43).
It has become the mantra of those who introduce error to say, “Well, we studied the subject and prayed about it.” Especially have such statements been used to allow women to preach or teach publicly and to introduce instrumental music. It is always the same line. Studying the subject is good, but praying about it is not going to elicit any more information from God than we already have. Yet when The Branch began using instrumental music, they stated how they arrived at such a decision: “This conclusion is the result of much prayer and considerable study of the Scriptures on this matter.” Whose wisdom did they study—Max Lucado’s? The Scriptures do not support their actions.
One question that many brethren have considered is, “In the New Testament, who received the baptism of the Holy Spirit?” One of the passages to consider is Acts 2. Although most brethren have taught for decades that only the apostles received the baptism of the Holy Spirit on Pentecost, Mac Deaver has departed from that position and now claims that all 120 were. Several reasons are cited to explain why that is not the case (61-62). The design and purpose of Holy Spirit baptism is also delineated (62-64). Several writers point out the fact that by the time Paul wrote Ephesians 4:4-6, there was only one baptism and that was the one for the forgiveness of sins (64-66).
In the section on John 3:5, the following teaching by Mac Deaver is refuted:
But before a man can be given the indwelling of the Spirit, he must be regenerated by the Spirit so that his nature is changed. And this is clearly when a man is baptized in water. As a man’s body is lowered in the water, when it is submerged in the water, the Holy Spirit submerges that man’s human spirit within himself to change his nature. And at the very precise moment when God considers that man no longer sinner but now saint, at that precise instant, the regenerating submerging Spirit moves from the outside to the inside of that heart (Tit. 3:5; Gal. 4:6) (76).
The verses cited do not confirm the heretical view espoused above. No verse talks about immersing the human spirit into the Divine Spirit, as a careful Bible student would immediately recognize. Again, if it were the case, then whose fault is it when man sins? We know that Peter, for example, was actually baptized in the Holy Spirit (Acts 2:1-4). No one (in his right mind) would even think about denying that fact. So how do we explain that Peter later sinned and was to be blamed, thus necessitating that Paul rebuke him (Gal. 2:11-14)? Since his human spirit had unquestionably been immersed into the Holy Spirit, how was Peter able to sin?
The purpose of Holy Spirit baptism was not to change the nature of the human being. Jesus told the apostles that they would receive power when the Holy Spirit came upon them. They were emboldened to preach the Word of God (Luke 24:49, Acts 1:8). They were able to speak in tongues as a sign to unbelievers and to glorify God. Neither baptism in water nor the Holy Spirit changed anyone’s nature. It changed their state from one of condemnation to one of salvation. And this occurs—not by what the Holy Spirit does—but by what the blood of Christ does in washing away our sins (Rev. 1:5). By His blood we are washed, sanctified, and justified (1 Cor. 6:11). The role of the Spirit was to reveal truth so that people could obey the truth. He also bore witness to the truth with miracles, signs, and wonders. He tells us how to become mature Christians (2 Peter 1:5-11; Gal. 5:22-23). Deaver has assigned to the Spirit what He Himself does not claim.
Much more is presented on various aspects of this topic (see particularly pages 81-94). Another fatal error is the concept of “special illumination” by the Holy Spirit—the idea that the Spirit not only inspired the Bible to be written, but He has to make clear to us what those words mean. In other words, the Spirit must “directly” enable the Christian to UNDERSTAND Scripture. One problem with this claim is that, among all who claim to be directly helped by the Spirit, they cannot agree on the meaning of various passages (95-118). More than a page full of endnotes is included.
An excellent analysis of the Jonathan Jones’ speech at Freed-Hardeman in 2014 is given (119-39). Several quotations from that presentation at the lectures reveal the direction that many (including some at FHU?) are leaning toward at the current time, and the refutation of these errors is superb. Chapters such as these are worth the price of the book. More outstanding material, (including the distinction between Calvinism and Arminianism) immediately follows with a careful look at “John Wesley’s Second Work of Grace” (140-41). Wesley is the forerunner of much that some are claiming today.
Do people come to Christ because of the teaching in the Word, or must the Holy Spirit specifically draw them (152-62)? What does John 14-16 actually teach about the Holy Spirit (163-75)? One passage that has been especially butchered is Acts 2:38-39. What is set forth on this passage (and others) is crucial. One quote from John T. Lewis on Mark 16:16 is especially pertinent; he asked: “Did you ever hear a Baptist, Methodist, or Presbyterian preacher tell sinners to do what Christ said to tell them?” (181). Likewise, they will not preach what Peter did on the Day of Pentecost, either. Mark 16:15-20 is also covered (186-91).
Many have heard of the “oneness” doctrine—that Jesus is the only person in the Godhead; this error is set forth and soundly refuted (192-205). Other chapters deal with “The Nature and Purpose of Miracles,” “The Laying on of Hands,” “Speaking in Tongues,” along with what the New Testament says about when such spiritual gifts would cease. Specific Scriptures include John 7:37-39, 1 Corinthians 12:13 and 13:8-13, and Joel 2:28-32. Other doctrinal sections include an analysis of Calvin’s teaching on “Irresistible Grace” and the idea that the Holy Spirit is not a Person. The book closes with two chapters on “The Single Woman” and “The Married Woman.”
Faithful brethren should not underestimate the impact that some “Christian” preachers are having with these errors. Many churches and elderships no longer know the Book as they once did. Neither have they kept themselves familiar with what is occurring in the church. Most of us want to believe the best of our brethren and have forgotten that Satan can present himself as an angel of light (2 Cor. 11:13-15). This book provides the opportunity for everyone to see what is happening NOW, as well as where it all originated. It may be ordered from Contending for the Faith, (281) 350-5516. We also have some copies here at South Seminole ($18.00).