By Craig S. Keener
As a result of its clarity and equity and faithfulness to the Scriptures, this e-book made my Top-10 record of Pentecostal/Charismatic works that help the continuation of the presents of the Spirit and/or the baptism within the Spirit (list can be considered at the starting place for Pentecostal Scholarship's website, scroll to backside and click "more"). I heartily propose this e-book for somebody drawn to the Holy Spirit and his gifts.
Concerning the presents of the Spirit, Keener doesn't arbitrarily divide them into supernatural ("sign") and non-supernatural presents and claim that the supernatural presents have ceased (a trust known as "cessationism"). actually, he believes that "cessationism wouldn't evidently ensue to somebody analyzing the biblical textual content who had no longer already been taught the location or didn't have an experiential bias that demanded it" (107).
He cogently explains how the entire major scriptures that cessationists use to truncate the presents of the Spirit for our day are misinterpreted by way of the cessationists (for instance, 1 Cor 13:8-12; Eph 2:20; Heb 2:3-4). He introduces his dialogue of one Cor 13:8-12, writing, "In the process Paul's argument that the presents are transitority, we examine while Paul expects them to go away. The church will not desire such presents once we recognize as we're identified . . . , that's once we see Christ head to head (13:12)" (105).
But this booklet is not only in regards to the presents of the Spirit; Keener additionally discusses the baptism within the Holy Spirit. He thoroughly argues that "the entire sphere of the Spirit's paintings turns into on hand at conversion, yet believers might adventure a few elements of the Spirit's paintings in simple terms next to conversion" (151). he is touching on the filling of the Holy Spirit (for empowerment to evangelize), which was once thought of normative in Luke's day, as he illustrates with Acts eight and the Samaritan Christians who have been missing this empowerment yet which Peter and John fast remedied. even supposing this incident of Spirit reception (Luke makes use of quite a few names for it) and the others (see Acts 2, nine, 10, 19) are usually deemed "exceptions" by way of non-Pentecostals, Keener observes that "When 4 of our 5 biblical examples are "exceptions," . . . , one is tempted to question the validity of the "rule" (162).
Furthermore, Keener argues, "To confirm, lots of the occasions Luke experiences are unheard of in a few feel, narrating the sporting forth of the gospel (with the attendant Christian baptism and the reward of the Spirit) to varied teams of individuals. yet this infrequently signifies that Luke wishes us to imagine that styles he establishes between varied teams ceased in his personal day. quite, he wishes us to acknowledge that this development follows all Christians despite their historical past. Being jam-packed with the Spirit will be an ordinary a part of all Christians' lives" (162).
He incorporates a valuable dialogue of the Acts-as-history argument, concluding that "We dare no longer underestimate the importance of Luke's testimony, simply because Acts is the one New testomony booklet that at once depicts early Christianity . . ." (158). He devotes an appendix to this dialogue and in it states, "The undeniable fact that our conventional approach to extracting doctrine from Scripture doesn't paintings good on narrative doesn't suggest that Bible tales don't ship transparent messages. in its place, it means that the way in which we follow our conventional approach to interpretation is insufficient simply because we're ignoring an excessive amount of of God's notice. . . . The "narrative" method of reading Bible tales, in reality, exhibits us tips on how to learn the Epistles accurately" (212).
Although Keener intersperses existence reviews along with his exegesis, this is often no cause to accuse him of basing his conclusions on subjectivity. he's easily illustrating exegesis with narrative. in reality, he states, "I needs to conform my event to the Bible instead of the Bible to my event" (111) and that "Scripture is the 'canon,' the 'measuring stick,' therefore, the ultimate arbiter of revelation" (123). For Pentecostals and Charismatics, we haven't any "experiential bias" that drives us to dispense with the supernatural presents. fairly, we think that our stories are borne out by means of the Scriptures and by way of Christ's promise that he might empower us to do our half in evangelizing the area (Acts 1:8).
Charismatics, 3rd Wavers, and Pentecostals can revenue much from Keener's light nudging and chiding all through. He writes that "the Spirit's coming produces presents, yet specifically fruit. . . . [T]he paintings of the Spirit needs to move deeper than Spirit-led utterances and preliminary reviews on my own" (57).
Hopefully, what i have highlighted during this evaluation won't provide the incorrect influence. this isn't a unfavorable, opposed publication, yet a balanced e-book written in an irenic spirit about--as its subtitle says--the Holy Spirit this day. So in case you are attracted to what the Holy Spirit can do on your existence this present day and the way he can use you as his tool this present day, this can be the ebook for you.
--Robert W. Graves, President, the root for Pentecostal Scholarship
Read or Download Gift and Giver: The Holy Spirit for Today PDF
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Some commentators even think that Acts 1:1 summarizes Jesus' earthly mission as "a11 that [esus began to do and to teach" because Luke recognizes that [esus continues to perform his works through his church. Luke's Gospel closes and Acts opens with Jesus commissioning his church for a worldwide mission, empowered by the Spirit, until his retum (Luke 24:47-49; Acts 1:8). As Elijah's mantle fell on Elisha and as other prophetic disciples sought to emulate their mentors, so the ascending [esus empowered his church with the Spirit to carry on his mission to the ends of the earth 0:9-11).
Particular Fruits of the Spirit Why does Paul list these particular fruits of the Spirit? Could he have listed others as we11? Paul's other writings do indeed suggest that this particular list of the fruits the Spirit produces in the believer (Gal. 5:22-23) is probably ad hoc, as are his lists of spiritual gifts (see Eph. 5:9; Phil. 1:11; Col. 1:6, 10;cumpareJames3:17). Nevertheless, the sarnple of fruit he lists provides a good sense of the kind of life the Spirit produces. Legalistic religion often leads to quarrels and spiritual competition; it is self-centered, empowered only by the flesh, that is, by the self (Gal.
When we are bom from God (Gal. 4:29; 1 [ohn 2:29; 3:9; 4:7; 5:1, 4, 18), we are born with his new nature, just as we are physically born with a genetic nature (John 3:6). Thus, Peter speaks ofbecoming "partakers of the divine nature" (2 Peter 1:4). As Christ's body, we are his members; in modern terms, we share his moral genes. Sharing God's divine narure does not mean we become part of the Trinity, of course. Rather, by sharing God's moral character, we are renewed into his image in Christ (Rom.