You understand different approaches to divine healing from a Christian perspective. Whether from an Evangelical perspective, or Charismatic, or Word of Faith, or Pentecostal, or Neo-Pentecostal, to Holiness Movement, etc. Which is best and why?
Friday, September 5, 2025
Trust in the Lord - a sermon by George Müller
Trust in the Lord
A sermon preached at Bethesda Chapel, Great George Street, Bristol
On Sunday evening, 30th May 1897
by Mr. George Müller
Proverbs 3:5-17
The Book of Proverbs forms a deeply important portion of the Word of God. It is full of most precious counsels and advice for all human beings, if they would only give ear. Of course, believers in the Lord Jesus Christ will have the greatest blessing through it; but even for those who as yet do not know the Lord, if they were to attend to what is given in this Book of Proverbs, they would find great blessing and benefit, not merely in regard to the life to come, but for their stay here on earth. It is full of important instruction. I will mention just this point, for instance. More than once warning is given against becoming surety for other persons. Now, very many of us know, from our own experience, what misery, what exceeding great misery, has come upon whole families, it may be upon several families, simply on account of not attending to this.
Hastily, inconsiderately, they have become sureties for others, saying to themselves, ”I shall never be called on to pay this money;” but before they were aware of it they were compelled to make good their suretyship, and often and often brought the greatest misery not merely on themselves, but on their whole family, and perhaps more than one family were drawn thus into misery. Now, God, knowing all this beforehand, through His servant Solomon admonished us not to do it. I myself, in my long life, have known instance upon instance of the greatest misery brought on whole families on account of not attending to this. Now, this is just one instance that I mention; but there are numberless points in the Book of Proverbs of a similar character, which, because they are not attended to, bring wretchedness and misery, not merely on one, but often on very many. Verse 5: “Trust in the Lord with all thine heart, and lean not unto thine own understanding.” Often and often because this likewise has not been attended to, misery has been brought, the greatest misery, not only on individuals, but on large families. The temptation is, “O I have a great deal of experience in my business; I know what to do, I know how to act, I know what will turn out best.” Thus speculation has come on, and speculation to a very, very large extent; and misery beyond description has been brought about on account of this. I just mention one instance which I was intimate with, the individual concerned being one whom I greatly loved. There was a war with China coming on, many, many years ago – the first war with China on the part of England; the individual was advised to buy an immense quantity of tea, because tea would rise in price exceedingly on account of the war, and the beloved, dear Christian man said to himself, “I do not care about this speculation for myself, but I feel exceedingly for my own dear brother about business matters.” And so, being advised by the brother to buy an immense quantity, he speculated far beyond his capital, in order to help his brother out of difficulties. The result was, very soon war was at an end, the tea did not at all rise to what it was expected it would – indeed, because so many had bought very large quantities, it actually decreased in price, instead of rising – and this beloved Christian friend of mine lost an enormous sum of money, so that instead of helping his brother he brought himself into exceeding great difficulty.
Now here, you see, is the Word speaking to the opposite effect, “Trust in the Lord with all thine heart” – “depend on Me for what you need; look to Me for what you need, and do not take the advice of those brokers, or any other such agents, but consult the Lord” – “lean not unto thine own understanding.” Do not suppose because you have had a good deal of experience, or another person has had a good deal of experience, that that is all which is needed; but betake yourself to the Lord under all circumstances, at all times, under all difficulties, and seek His advice and counsel. Now this has been my habit (it was not my habit for the first two years after my conversion), but it has now been for 69 years my habit to act according to this, and the result is that all has been going on well with my affairs. I have never been allowed to bring myself into difficulties on account of such matters, because I have not trusted in my own experience, but have trusted in the Lord.
If difficulties arise with our service, when we meet in the mornings we lay our case before God, tell Him in all simplicity our position, and ask His counsel and advice. And He does give unto us counsel and advice, and helps us out of difficulties and perplexing circumstances, though they are very frequent in our service – yea, there is rarely a day but something or other turns up in which we need to be guided and directed by the Lord; and He helps us, He appears for us. I can advise this way of living and acting to all my beloved Christian friends, for the result of it is peace, peace, peace! All the ordinary troubles of life vanish, if we thus throw our burden on the Lord and speak to Him about matters.
“Lean not unto thine own understanding.” How clearly expressed, how decidedly expressed! Our danger is continually to lean on our own understanding; to say to ourselves, “O, I have many times passed through similar circumstances. I have a good deal of experience in these matters; it is not necessary that I should pray about it, for I know very well what I ought to do.” And thus we bring on ourselves wretchedness and misery, and often not merely on ourselves, but on those connected with us.
“In all thy ways acknowledge Him, and He shall direct thy paths.” In all thy ways. Let us particularly notice this – not merely now and then come to God for guidance and direction, but regarding every step that we take, every business that we enter into, and every new phase of our business, bring it before God and talk to Him, converse with Him concerning the matter. That is the meaning of “In all thy ways acknowledge Him;” and the result will be this: “He shall direct thy paths.” Never begin anything without going to God about it in prayer! Never take any step without first of all settling the matter between yourselves and God, and the result will be you will not speak to Him in vain. He loves you. “He shall direct thy paths;” He will make plain your way, and show you clearly and distinctly how you ought to act. Thus you will escape the great difficulties, the great trials, in carrying out the measure of light which God will give you. O how precious!
Now, we have not to say “I do not live in the days of miracles; I do not live in a time when there is a Urim and a Thummim, and the high priest who could tell me what to do.” For God is willing by His Spirit, through the Holy Scriptures, yet in our day, at the close of the nineteenth century, to guide and direct us. And in being guided and directed, if we carry out the measure of light which God is pleased to give to us, we shall find how blessed it is not to take any steps directed by our own understanding, but to seek wisdom from God, and obtain counsel and advice from Him. The Lord Jesus Christ, among all other titles given to Him in the Word of God, has one title: that is, He is the Counsellor. The Counsellor of the Church of God, for her benefit, for her instruction. We are naturally ignorant, we do not know how to act, what to do; but if we betake ourselves to our Counsellor, the Lord Jesus Christ, we shall find how ready He is to counsel us, to advise us.
I have found it thus, more or less, during the last 69 years that I have known the Lord. The first two years I often, often acted hastily, without much prayer, because patience was not natural to me then. I would have the matter settled, and therefore acted without patiently and quietly waiting on God; and taking hasty steps often and often, I was not merely confounded, but I brought trouble on myself. During the last 69 years, however, I have acted differently, and have therefore gone peacefully along, and have had rest in God. None of those trials through which I first passed after my conversion have been found in my life since, because I have patiently and quietly waited on God, to guide, direct, and help me.
“Be not wise in thine own eyes; fear the Lord, and depart from evil.” Naturally we have, often and often, too high an idea about ourselves; we are “wise in our own eyes,” and on account of this take steps to go forward without seeking the counsel and advice of the Lord. The result is, trouble and difficulty. Now, beloved Christian friends, let us especially be warned by this, not to be wise in our own eyes, because it is too true, that we are not wise. If left to ourselves, we shall surely take wrong steps; we shall surely be confounded. Things will not go on well. And therefore it becomes us as being made fully aware of our natural ignorance and helplessness, to betake ourselves to God for counsel and advice. That is what we have to do, and above all to “fear God and to depart from evil”.
Our own ways are so frequently connected with that which is contrary to the mind of God; but if we are not wise in our own eyes, not only shall we be guided aright, but the result, further, will be that taking steps according to the mind of God we shall be departing from evil. Now, what follows from this? It tends even to the benefit of the body. Not merely gives peace of mind to the soul, but is good even for the body. “It shall be health to thy navel and marrow to thy bones.”
Now comes in another subject altogether. “Honour the Lord with thy substance, and with the first-fruits of all thy increase, so shall thy barns be filled with plenty, and thy presses shall burst out with new wine.” I do not forget that the Israelites had special promises given to them with regard to abundance in this life, if they walked in the ways of the Lord. Now, though in this present dispensation, we have not the promise to become very rich, to become great men, if we walk in the ways of the Lord, still there is, if we attend to these two verses, blessing coming to us even in this life, besides spiritual blessing. I have known this in my own experience, by acting according to these two verses. I have seen it ever so many times in the lives of godly brethren and sisters in Christ, who acted according to these two verses.
“Honour the Lord with thy substance and with the first-fruits of all thy increase.” God fills the clouds with rain, for the very purpose that they may empty themselves on the land, to make the land fertile; and so God trusts His children, as His stewards, with means not to keep all to themselves, not to enjoy merely themselves, but to communicate out of the abundance He is pleased to give them to their fellow men – those who are weak and feeble, and cannot work, or who through other circumstances are brought into straightened, difficult positions and circumstances. This attended to brings blessing not only to the soul, but even blessing of a temporal character. I speak as one who knows all this from an experience in my own case of much more than 60 years. I speak about this as having, through my acquaintance with more than tens of thousands of children of God, had brought before me again and again and again the fact that those who acted according to the principles here laid down, not merely brought blessings to their souls, but even as to their circumstances temporarily, obtained far more again than they had given away, so that not only interest was given them, but compound interest, and in many cases twenty times, fifty times, even a hundred times more than they had given to the poor, or than they had given to the work of God. For God ever sees to it that He is not our debtor, but that we are His debtors. O if brethren and sisters in Christ habitually acted according to this verse, how different would be their position even as to this life, and how great the blessing which they would thus bring to their own souls!
“Honour the Lord with thy substance.” When God is pleased to give to us temporal blessings, He gives them, not that on our own persons we may spend the abundance He is pleased to bestow on us, but that we may remember the weak and sickly, and help and assist them; that we may remember those who are out of employment, who would gladly work, but who have no work; and that we may care for the widow, and the aged widow in particular, and the aged man who can no longer work – that we may remember their necessities and care for them. And the result will be, as I have seen it times without number in my long Christian career, that not only will blessing come to the souls of those who act according to this work, but that even with regard to temporal things God will abundantly repay what we have thus given. “So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.” We may have no barns, and no vineyard, to have this literally fulfilled; but God, in some way or other, will make it manifest how He is mindful of what we have given to the widow, to the poor sick person who cannot work, to the poor aged man who is past work.
Now comes another subject: “My son, despise not the chastening of the Lord; neither be weary of His correction, for whom the Lord loveth He correcteth, even as a father the son in whom he delighteth.” Often and often I have found how real, true children of God are discouraged, disheartened, greatly bowed down, because they are so long afflicted, forgetting that the very affliction is a token of the Father’s love to them. O remember this, because it is a matter not to question. I take God at His word, “Whom the Lord loveth He correcteth”. All these afflictions are education to our hearts. In regard to our positions and circumstances, “Whom the Lord loveth He correcteth, even as a father the son in whom he delighteth;” not the father the son whom he hates, whom he does not care about in the least, whom he despises, whom he may mean to disinherit. Nothing, nothing, nothing of the kind. “Even as a father the son in whom he delighteth.” Ah! if this were laid to heart by the dear children of God in trial, in affliction, and in difficulty, how differently would they judge their trials, their afflictions, their disappointments, their sorrows, their pain and suffering. “My son, despise not the chastening of the Lord.”
I was once for a good while in a position that I could not work at all, because I had overwrought myself, overworked myself in service for the Lord, had not been careful about my health. For six years, I have never taken a walk in the fields! If the work of the Lord called me to exercise, I would walk eight, ten, twenty miles, or more in such service, but if the work of the Lord did not call me to exercise, I would never go out for five minutes for the sake of recreation, or for the sake of benefiting my health. The consequence was, that while before I was able to write ten, fifteen, or twenty letters without rising from my chair, and read for three or four hours at a stretch, I was now so reduced that the writing of one single little note was too much for me, and, as for reading, not a quarter of an hour could I stay at it. It was all too much. Under these circumstances I did not, by the grace of God, despise His chastening; but, after months and months had passed, leaving me in this state, I began to be weary of His correction. That was the danger into which I came, and I began to ask God not merely to keep me from despising the chastening, but not to weary – to be willing to go on bearing with the way in which He dealt with me. And, in the riches of His grace, He kept me from being weary.
So after months had passed in this weakness mentally, in the inability of going on doing what I had been able to do, my health became by little and little restored; and I thus obtained the ability of warning my fellow-believers to take care of their health. I began to take now and then a little rest, now and then a little walk; and the consequence was I have been able to work far, far more abundantly, and have been far, far happier in my soul since I began to care about my health. I mention this for warning to those who despise the taking care of their health, and go on toiling, toiling, toiling, as if their bodies were brass and iron. If we wish to get profit to the soul, we need to let the body have rest. I state deliberately and solemnly, in the fear of God, during these last fifty years of my life, since I have allowed myself a quarter of an hour’s rest, or a little more, now and then, God has enabled me to labour far more abundantly than before, and my soul has also been blessed far more abundantly.
“My son, despise not the chastening of the Lord; neither be weary of His correction.” Let this sink into our souls – not to be weary of His correction. It does not require overmuch grace not to despise the chastening of the Lord; but it requires a good deal of grace when the mental affliction, the chastening of the Lord, continues for a long time, not to be weary of His correction. But the will of God is to submit to His dealings with us, and His leadings of us, both now and always; for “whom the Lord loveth He correcteth”. This is a word for particular support under affliction, to remember that it is a love token when we are afflicted. “Whom the Lord loveth He correcteth, even as a father the son in whom he delighteth.” Notice this phrase, “In whom he delighteth”. Therefore it is entirely a mistake to suppose that when affliction, trial, or sorrow is allowed to befall us, that it is a token of dislike on the part of God; but it is all intended for our blessing to our souls. Because God loves us, He gives us this love-token of affliction.
“Happy is the man that findeth wisdom, and the man that getteth understanding.” Now, this is particularly a word to those who are not converted, for “finding wisdom” means to be brought to the fear of the Lord. Wisdom is the fear of the Lord, to know the Saviour, to see that we are sinners, to own that we are sinners, to confess that we are sinners; and then to put our trust in the Lord Jesus Christ for the salvation of our souls. That is the meaning of finding wisdom. Now, before going on any further, I affectionately ask the little company here present, “Are we all believers in the Lord Jesus Christ?” God’s delight is to make us all as happy as we are capable of being while yet in the body. Now, have we obtained this real, true happiness, every one of us, through faith in the Lord Jesus? That is my desire and my prayer regarding all here present.
There is nothing to hinder us individually from obtaining the blessing. I was as far from God as anyone possibly could be; but it pleased God to show me what a great sinner I was. I owned it before God, and He helped me to put my trust alone in Jesus for salvation; and thus I became a very happy young man, and am continuing to hold fast to Christ, to trust in Him alone for salvation, and, by grace, to walk in the fear of God. I have now been for more than 71 years a very happy man. And thus blessing is to be obtained by everyone, for God does not act by partiality, or despise this or another one; He takes delight and pleasure in bestowing this happiness on any and every one He has to do with.
But there are some individuals who will not have it, who are determined to go their own way, who despise the blessing which God is willing to give to them in Christ Jesus, and therefore they are without it, and they will remain without it as long as they continue in this state of mind. But let us not forget what is said here. “Happy is the man that findeth wisdom.” That means, happy is the man who comes to Christ, happy is the man who puts this trust in the Lord Jesus Christ; and here those who have not yet done so will find it thus if they will close with Christ, if they will but own that they are sinners needing a Saviour. Then, having confessed this, having put their trust in the Lord Jesus Christ, God will account them just and righteous for Christ’s sake, God will forgive them their sins for Christ’s sake, and this will bring peace to the soul, rest to the soul, and make them happy through faith in Christ Jesus. “Happy is the man that findeth wisdom.” I say once more, wisdom means the fear of God. “Findeth the fear of God;” and this is brought about through faith in Christ. Thus we are regenerated, born again, get spiritual life and a new nature, by which we hate sin and love holiness. Though it be but little and little at the first, yet we shall increase more and more in this.
“And the man that getteth understanding” – that is, getteth understanding about heavenly things, about his own sinfulness; about God and the Lord Jesus Christ; and about the vanity of this present world and the blessedness of heavenly things. “For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold; she is more precious than rubies, and all the things thou canst desire are not to be compared unto her.” In this figurative language is brought before us the blessedness of being believers in Christ, the blessedness of having found wisdom, and of having obtained a new nature, spiritual life, justification, and the forgiveness of all our sins. “The merchandise of it is better than the merchandise of silver” – that is, whatever we might gain in the possession of silver, it is all as nothing in comparison with getting Christ. “And the gain thereof than fine gold.” To have found Jesus is better, better by far, than an abundance of fine gold. “She is more precious than rubies.” Wisdom, the feat of God obtained through faith in the Lord Jesus Christ, is more precious than rubies or pearls, “and all the things thou canst desire are not to be compared unto her”. A very large property left to us, as a legacy, is nothing in comparison with finding Christ. A very lucrative situation is nothing in comparison with Christ. A very high post under Government is nothing in comparison with Christ. All the blessings of this present life, all is nothing in comparison with finding Jesus. O let this sink deeply into our hearts. “She is more precious than rubies.” In other words, “Jesus is more precious than pearls, than rubies; and all the things thou canst desire are not to be compared unto Him.”
“Length of days is in her right hand, and in her left hand riches and honour.” This is particularly to be looked at in a spiritual point of view. The eternal life, eternal happiness, is our lot – is that which we obtain through faith in the Lord Jesus. “And in her left hand riches and honour.” That is, spiritual riches and spiritual honours, because we become the inheritors of God and of the Lord Jesus; honours because we shall share with the Lord Jesus Christ the glory which the Father gives Him as a recompense for His mediatorial work as our Saviour. We shall have the honour with Him; He will not have it merely to Himself. His Bride, the Church of God, will share it with Him, and therefore shall we partake of the honour which the Father gives to Him.
“Her ways are ways of pleasantness, and all her paths are peace.” I cannot tell you what a happy man I became when I found the Lord Jesus. I had been seeking year after year for happiness; but I met with nothing but disappointment and increased guilt on the conscience as long as I was not a believer in Christ. But when I found Jesus, I became a truly happy young man, and I have been a truly happy man now for 71 years and six months. I have had fulfilled in my own experiences what is stated here - that the ways of wisdom are the ways of pleasantness. Numberless persons think it is far from being pleasant to become a Christian; they think if they were to become believers in the Lord Jesus Christ they would not have a happy day more. This is the greatest folly, the greatest mistake, for our real true happiness commences only when we find the Lord Jesus Christ; therefore we need not to be pitied as believers in Christ, but others are to be counselled to seek the same Lord whom we have found, in order that they, too, may partake of the happiness which we have obtained through faith in Him.
Then, lastly, “All her paths are peace”. Now, if at any time we are without peace, we should ask ourselves, “What is the reason? Am I really walking in the ways of wisdom, for it is stated that all her paths are peace? If I am without peace, it becomes me solemnly, earnestly, and carefully, to look into the matter, and see whether I have not departed from the ways of the Lord, whether I have not forsaken the fear of the Lord, for if I were going on in the paths of wisdom I should be at peace.” O how instructive is all this!
Now, my beloved Christian friends, I have been directed, after a good deal of prayer, to the words on which we have been meditating, and I beseech and entreat you all to ponder again and again and again these verses, and to remember the remarks which I have made in connection with them; for weighty and important matters are contained in these verses, and, if attended to, the result will be happiness in a way in which as yet we have not known it. And, again, should there be any present who are not yet believers in the Lord Jesus Christ, they should give themselves no rest in asking God to show them that they are sinners, and that they need the Saviour; and when they are brought to know this, then to ask God to enable them to put their trust in Jesus. And what they will obtain will be the forgiveness of their sins and peace to their souls, and hatred of sin and love for holiness. God grant this blessing to all of us, for Christ’s sake.
Friday, August 22, 2025
A Brief Comparison of Different Christian Approaches To Divine Healing
I asked the following question of ChatGPT to find out how it conceives of the differences between the various Christian approaches to Divine Healing and which it perceives to be the "best." As I have said in other blogposts I have my own theological synthesis on Divine Healing. See for example, my blogpost HERE.
I asked ChatGPT:
ChatGPT said:
Yes, I'm familiar with the different approaches to divine healing from a variety of Christian theological perspectives—Evangelical, Charismatic, Word of Faith, Pentecostal, Neo-Pentecostal, Holiness Movement, and others. Each tradition has a particular theology, emphasis, and practice around healing. Choosing which is “best” is complex, as it depends on what you value: biblical fidelity, theological consistency, personal experience, ecclesial tradition, or practical outcomes.
Here's a comparative overview of the major approaches and a discussion about which might be considered “best” based on certain criteria.
🔹 1. Evangelical Perspective
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View of Healing: Often cautious or moderate. Believes God can heal, but healing is not guaranteed or always expected. Emphasis on God’s sovereignty.
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Biblical Support: Prayers for healing (e.g., James 5), but no expectation that healing is normative or always available.
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Means of Healing: Prayer, sometimes anointing with oil, pastoral support. Suffering is seen as potentially redemptive.
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Theology: Healing is part of God's providence, not always linked to the atonement.
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Strengths: Theologically careful, avoids emotional manipulation.
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Weaknesses: May downplay the experiential or supernatural dimension.
🔹 2. Charismatic & Pentecostal Perspective
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View of Healing: Healing is part of the normal Christian life, empowered by the gifts of the Holy Spirit, especially the “gift of healing.”
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Biblical Support: Strong emphasis on the Book of Acts, Jesus’ ministry, and 1 Corinthians 12.
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Means of Healing: Laying on of hands, spiritual gifts, prophetic insight, congregational prayer.
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Theology: Healing is part of Christ’s atonement and the Kingdom of God breaking into the present.
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Strengths: High expectation of divine intervention; often results in vibrant faith and testimonies.
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Weaknesses: Risk of over-promising healing; discouragement if healing doesn't happen.
🔹 3. Word of Faith Perspective
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View of Healing: Healing is guaranteed in the atonement and can be accessed through positive confession and faith declarations.
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Biblical Support: Isaiah 53 (“by His stripes we are healed”), Mark 11:23-24, Romans 10:9-10.
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Means of Healing: Declaring God's Word, rebuking sickness, aligning speech with belief, avoiding “negative confession.”
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Theology: Sickness is often seen as an attack of the enemy or a result of lack of faith or confession.
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Strengths: Bold faith, expectancy, empowerment of believers.
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Weaknesses: Can lead to blaming the sick, spiritual pride, denial of reality, or disillusionment.
🔹 4. Holiness Movement Perspective
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View of Healing: Healing often linked with sanctification and personal holiness. God heals as part of making the believer holy and whole.
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Biblical Support: Holistic view of salvation; emphasis on purity and transformation.
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Means of Healing: Prayer, repentance, consecration, sometimes fasting.
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Theology: Healing seen as part of God’s work of sanctifying the believer, but not always guaranteed.
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Strengths: Strong moral and spiritual grounding.
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Weaknesses: May overemphasize moral conditions for healing.
🔹 5. Neo-Pentecostal / Third Wave Perspective
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View of Healing: Combines supernatural expectation with balanced theology. Healing is real but not formulaic.
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Biblical Support: Same as Charismatic/Pentecostal, but interpreted with more nuance.
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Means of Healing: Healing prayer, inner healing, deliverance, gentle use of spiritual gifts.
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Theology: Healing is a sign of the Kingdom breaking in; not always predictable.
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Strengths: Balanced view—expectant, yet cautious. Open to mystery.
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Weaknesses: May struggle with clarity on theological boundaries.
🏆 Which is Best and Why?
It depends on what you're evaluating:
| Criterion | Best Approach | Why |
|---|---|---|
| Biblical Balance | Neo-Pentecostal / Third Wave | Integrates Scripture, Spirit, and suffering well. |
| Expectation & Faith | Word of Faith | High faith in God's power and promises. |
| Spiritual Maturity | Holiness Movement | Links healing with sanctification and moral growth. |
| Supernatural Openness | Pentecostal / Charismatic | Welcomes the gifts and works of the Spirit. |
| Pastoral Sensitivity | Evangelical | Gentle, avoids blame or pressure on the sick. |
| Experiential Testimonies | Charismatic / Pentecostal | Often accompanied by stories of real transformation. |
🔍 Final Assessment
If you're looking for a theologically robust and pastorally sensitive approach that still believes in the power of healing, the Neo-Pentecostal / Third Wave model may be the most balanced. It encourages expectancy without presumption, embraces mystery, and recognizes that God's will is sometimes healing and sometimes sustaining grace.
But if you're drawn to bold faith and miracles, Pentecostal or Word of Faith traditions may resonate more—though you’ll want to be discerning to avoid extremes.
Would you like a comparison chart or decision-making guide for choosing one for personal study or ministry context?
Monday, August 18, 2025
Can Continuationists Legitimately Appeal to Mark 16:17-20 For Their Doctrines Despite The Scholarly Consensus That It Is An Interpolation Rather Than An Original Part Of The Gospel Of Mark?
Continuationists are those Christians who believe the charismatic gifts are still being given by God and operate in the Christian church. They include Pentecostals, Charismatics, Third Wavers, Open But Cautious (etc.). There are many speculations and theories as to whether the Longer Ending of Mark [i.e. Mark 16:9-20] is an authentic part of the Gospel of Mark [GMark]. Most scholars argue that it is not an original and viable part of GMark. But it was added to GMark either because the real ending was lost, or because some early Christians thought GMark ended too abruptly and took it upon themselves to give it a "better" ending. Some of these scholars argue that the abrupt ending was intentional because it was meant to spark evangelistic discussions and dialogues in the early church when living eyewitnesses were still alive to talk about the ministry and message of Jesus [GMark being written partly for the purpose of being an evangelistic Gospel]. There are those who attempt to argue for the authenticity of Mark 16:9-20. Some claiming it may have been added later by the approval of the original author of the Gospel. Or by the early community that originally published GMark.
In this blogpost I will assume for the sake of argument the "worse case senario" that Mark 16:9-20 is an interpolation. When doing apologetics I suggest never to use Mark 16:9-20 or any other unique or unlikely authentic reading and textual variants to prove an apologetical point [e.g. 1 John 5:7; "God" in 1 Tim. 3:16; etc.]. For apologetics I recommend sticking with the Critical Text rather than Majority Text or the Textus Receptus readings. That way we Christians can't be accused of cheating by placing our thumbs on the scale. The Critical Text has less accretions and therefore closer to the original texts.
At the same time, I believe that some readings and variants pop up so early in the Christian Scriptural textual tradition and are so widespread geographically that while they may not be viable [meaning plausibly authentic], they are nevertheless honored by God because they generally reflect the teaching and experience of the early Christians. This is what I believe about the Mark 16:9-20. Even if it were an interpolation, it's so ancient and so accepted as canonical by many copies of the text of Mark that God honors the faith Christian have in it. Including the faith continuationists have in appealing to it to justify their doctrines, practices and appeals to God to manifest His presence and grace through and in powerful miracles, signs and wonders in their lives and ministries. Whoever created the interpolation [if it is an interpolation] must have done it very near the time of the Apostolic Age, and composed it based on the rest of Scripture (given its allusions to other Biblical passages) and the supernatural miraculous experiences of Christians in and soon after the Apostolic Age.
As a Protestant, I affirm that Scripture is above and superior to Christian tradition, but at the same time, Scripture iss also part of Christian tradition. That's because there is a distinction between Scriptural Christian tradition, and non-Scriptural Christian tradition. In one sense they are one, and in another sense they must be distinguished. The Longer Ending of Mark may be a case where an extra-Biblical tradition might have entered the Scriptural text, and not be authentic or inspired. It may not be inspired in the highest sense that true Scripture is, but it may be "inspired" in a lower sense. As, for example, the numbering of chapters and verses in the Bible, or how some scholars think the titles to the Psalms aren't original but where added later. But because they have been part of the Scriptural tradition for such a long time, believers often take it for granted that they are in some sense authoritative even if not authentic. I think a similar thing is true or the Longer Ending of Mark.
In which case, I think it's perfectly legitimate for continuationists to ask God and expect God to show up and perform signs and wonders in their lives in keeping with (and as per) Mark 16:17-20. That the signs described in it, like casting out demons, speaking in tongues, being supernaturally protected from the venom of venomous snakes, not being hurt by poison, and healing the sick, WILL FOLLOW Christian believers. The Bible teaches we are not to tempt or test God. In which case, we should not be handling venomous snakes or drinking poison on purpose. The passage is referring to examples of handling snake by necessity (say in case of emergencies), or of accidental poisoning [e.g. Acts 28:3-6].
Mark 16:9 NASB95
9 [Now after He had risen early on the first day of the week, He first appeared to Mary Magdalene, from whom He had cast out seven demons.10 She went and reported to those who had been with Him, while they were mourning and weeping.11 When they heard that He was alive and had been seen by her, they refused to believe it.
12 After that, He appeared in a different form to two of them while they were walking along on their way to the country.13 They went away and reported it to the others, but they did not believe them either.
14 Afterward He appeared to the eleven themselves as they were reclining at the table; and He reproached them for their unbelief and hardness of heart, because they had not believed those who had seen Him after He had risen.15 And He said to them, "Go into all the world and preach the gospel to all creation.16 He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned.17 These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues;18 they will pick up serpents, and if they drink any deadly poison, it will not hurt them; they will lay hands on the sick, and they will recover."
19 So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God.20 And they went out and preached everywhere, while the Lord worked with them, and confirmed the word by the signs that followed.]
Friday, July 25, 2025
Miscellaneous Links Supporting Continuationism
The first two below are by Reformed/Calvinist author Bnonn Tennant who I think is a cessationist. Yet he nevertheless makes a case for theological positions that arguably better fit with continuationism rather than cessationism.
What to do if your house is haunted by Bnonn Tennant
https://www.truemagic.nz/p/what-to-do-if-your-house-is-haunted
What does it mean to bless things? by Bnonn Tennant
https://www.truemagic.nz/p/what-does-it-mean-to-bless-things
I haven't reviewed or watched all of the following links, but allegedly they are from a Charismatic position that shows evidence of the continuing reality of Christian miracles:
https://www.facebook.com/watch/?v=1319668392243452&rdid=EUVwxuMYIUtpf5U0
https://www.researchgate.net/publication/45505841_Study_of_the_Therapeutic_Effects_of_Proximal_Intercessory_Prayer_STEPP_on_Auditory_and_Visual_Impairments_in_Rural_Mozambique
😮Cases of Documented Healings:
https://www.facebook.com/share/v/154TPfp1AL/?mibextid=wwXIfr
https://www.facebook.com/share/v/15gxCwwPyR/?mibextid=wwXIfr
https://www.facebook.com/share/v/14cbfH4pTg/?mibextid=wwXIfr
https://www.facebook.com/share/v/1AWJ8FW6MH/?mibextid=wwXIfr
https://www.facebook.com/share/r/1Wh5eS3y1C/?mibextid=wwXIfr
😮Why Don’t We See More Documentation for Healing?
https://www.theobjectivebeliever.com/why-don-t-we-see-more-documented-ca
😮Why Don’t Faith Healers Ever Visit Hospitals?
https://www.facebook.com/share/v/1EMjcaqYW6/?mibextid=wwXIfr
😮Is it Always God’s Will to Heal?
https://www.facebook.com/share/v/1BF9zPKLjW/?mibextid=wwXIfr
If You Pray For Something With Real Faith Is It Unbelief If You Request It More Than Once?
Smith Wigglesworth, the famous [or, in some circles, infamous] "faith healer" is well known to have taught the controversial idea that to request something in prayer more than once is unbelief. Meaning, if you pray for something more than once you're demonstrating unbelief, or lack of faith, or are doubting. The implicit and tacit implication included in that teaching is that if you asked a previous time in faith, then when you ask again you're (also) nullifying all the previous times you prayed for it. While Wigglesworth might not have intended to sow doubt in other people's minds that praying more than once nullifies all previous times one has prayed for the desired thing, that's a logical implication of what he thought and taught. Something which some Christians have unfortunately fallen into. Such teaching actually causes doubt and interrupts faith. Presumably Wigglesworth based his idea that to pray repeatedly for something is unbelief or doubting on passages like the following:
Mark 11:22-24 KJV
[22] And Jesus answering saith unto them, Have faith in God. [23] For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. [24] Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.
Matthew 21:21-22 KJV
[21] Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. [22] And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
But then there are other Bible passages that teach persistent, repeated and continual petitionary prayers/requests. Passages like the following:
Matthew 7:7-8 KJV [parallel in Luke 11:9-10]
[7] Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: [8] for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
Luke 18:1-8 KJV
[1] And he spake a parable unto them to this end, that men ought always to pray, and not to faint; [2] saying, There was in a city a judge, which feared not God, neither regarded man: [3] and there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. [4] And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; [5] yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. [6] And the Lord said, Hear what the unjust judge saith. [7] And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? [8] I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?
Which is it? Presumably some atheists might see this as a contradiction in Jesus' teachings. The solution is fairly obvious. So, instead of typing out a solution myself, I asked a number of Artificial Intelligences to solve the dilemma and apparent contradiction.
I ASKED:
Is it a contradiction when, on the one hand Jesus taught that when we ask something in prayer we are to believe we received it [e.g. Matt. 21:22; Mark 11:22-24], yet on the other hand Jesus said we are to keep asking, seeking and knocking continually [e.g. Matt. 7:7-8ff.; Luke 11:9-10ff.; Luke 18:1-8]? In the first group of examples of Jesus' teachings it implies you only need to pray once. In the second group it implies repeated prayers or requests.
ChatGPT WROTE:
That's a thoughtful and insightful question—and it’s one that many believers and theologians have wrestled with. At first glance, Jesus’ teachings on prayer in those passages can appear contradictory, but when examined more closely in context, they complement each other rather than conflict.
Summary of the Two Teachings:
-
Faith-filled, confident asking (e.g., Mark 11:22-24, Matthew 21:22):
Jesus emphasizes believing that you have received what you ask for, and praying with unwavering faith. -
Persistent, persevering asking (e.g., Matthew 7:7-8, Luke 11:5-10, Luke 18:1-8):
Jesus encourages continual seeking and asking, highlighting persistence in prayer.
Reconciling the Two:
Rather than being contradictory, these teachings address two dimensions of prayer:
faith and persistence. Here's how they can be understood together:
1. Persistent Prayer Is Not Incompatible with Faith
Jesus is not saying in the "ask and keep asking" passages that repeated prayers indicate doubt. Rather, persistence is often the expression of faith. You persist because you believe God hears you and will act—even if not immediately.
Luke 18:1 says Jesus told the parable of the persistent widow “so that they would always pray and not give up.” The widow’s repeated petitions weren’t because she doubted justice would be done—it was because she trusted justice would come, eventually.
2. “Believe You Have Received It” Is About the Attitude of Faith, Not Instant Results
In Mark 11:24, Jesus isn’t saying the moment you pray you’ll always see immediate results. Rather, He’s saying that when you pray, your heart posture should be one of confidence in God’s power and goodness, believing that your request is already granted in God’s sovereign will—even if the fulfillment is delayed.
This aligns with Hebrews 11:1: “Now faith is the substance of things hoped for, the evidence of things not seen.”
3. Different Types of Prayer Situations
These teachings may address different contexts or types of prayer:
-
For some things (e.g., miracles, healing, mountain-moving faith), Jesus calls for decisive, bold prayer with unwavering belief.
-
For other situations (e.g., justice, long-term needs, the coming of the Kingdom), persistent prayer is appropriate because God's timing may be different, and the process may be drawn out.
4. Persistent Prayer Forms Us Spiritually
Persistent prayer does more than change circumstances—it forms the person praying. Jesus’ call to “keep knocking” isn't just about getting something; it's about growing in dependence on God, aligning our hearts with His will, and developing a consistent relationship with Him.
Conclusion:
There is no contradiction—only a fuller picture of the spiritual dynamics of prayer:
-
Jesus teaches that we should pray with faith, believing in God's power and goodness.
-
He also teaches us to persist in prayer, not because God is reluctant, but because prayer is part of our relationship with Him and His timing may require endurance.
In essence: believe like it’s already done, but persevere like it hasn’t happened yet.
DUCK.AI WROTE:
.
🤔 Exploring the Apparent Contradiction in Jesus' Teachings on Prayer
The teachings of Jesus regarding prayer can indeed seem contradictory at first glance, but a deeper examination reveals a more nuanced understanding of faith and persistence in prayer.
📖 Understanding the Teachings
Believing You Have Received (Matthew 21:22; Mark 11:22-24):
- In these passages, Jesus emphasizes the importance of faith in prayer. The idea is that when you pray, you should have confidence that God hears you and that your request aligns with His will. This faith is crucial for effective prayer.
Asking, Seeking, and Knocking (Matthew 7:7-8; Luke 11:9-10; Luke 18:1-8):
- Here, Jesus encourages persistence in prayer. The repeated action of asking, seeking, and knocking suggests that prayer is not just a one-time event but a continual process. This persistence reflects a deepening relationship with God and an acknowledgment of His timing and sovereignty.
🔍 Reconciling the Two Teachings
| ASPECT | BELIEVING YOU HAVE RECEIVED | ASKING, SEEKING, AND KNOCKING |
|---|---|---|
| Nature of Prayer | Faith-based, confident request | Persistent, ongoing communication |
| Focus | Trust in God's provision | Relationship and dependence on God |
| Outcome | Assurance of receiving what is asked for | Growth in faith and understanding of God's will |
| Context | Aligning with God's will | Understanding God's timing and purpose |
Faith and Persistence: The two teachings can be seen as complementary rather than contradictory. Faith is essential when making a request, but persistence in prayer can also be a demonstration of that faith. It shows trust in God's timing and a willingness to engage in a relationship with Him.
God's Will and Timing: Sometimes, the answer to prayer may not come immediately or in the way we expect. The act of continually asking can help us align our desires with God's will and prepare us to receive His answer, whatever it may be.
Spiritual Growth: Repeated prayer can lead to spiritual growth. It allows individuals to reflect on their requests, understand their motivations, and deepen their relationship with God.
💡 Conclusion
In summary, the teachings of Jesus on prayer highlight both the necessity of faith and the importance of persistence. Rather than viewing them as contradictory, they can be understood as two sides of the same coin, encouraging believers to trust in God while also engaging in a dynamic and ongoing conversation with Him. This approach fosters a deeper relationship and a more profound understanding of His will in our lives.
META AI WROTE:
The two groups of teachings from Jesus might seem contradictory at first glance, but they can be understood as complementary aspects of a deeper spiritual principle.
*Believing in the Answer:*
- *Faith and Certainty*: When Jesus teaches that we should believe we have received what we ask for in prayer (Matthew 21:22, Mark 11:22-24), he's emphasizing the importance of faith and certainty in God's provision.
- *Trust in God's Sovereignty*: This approach encourages us to trust in God's sovereignty and goodness, recognizing that He is able and willing to provide for our needs.
*Persistent Prayer:*
- *Persistence and Dependence*: On the other hand, when Jesus teaches us to keep asking, seeking, and knocking (Matthew 7:7-8, Luke 11:9-10, Luke 18:1-8), he's emphasizing the importance of persistence and dependence on God.
- *Relationship and Communication*: This approach encourages us to cultivate a deepening relationship with God, recognizing that prayer is not just about getting answers, but also about communing with our Heavenly Father.
*Reconciling the Two:*
- *Context and Purpose*: The context and purpose of prayer can help reconcile these seemingly contradictory teachings. In some cases, a single prayer with faith and certainty might be sufficient, while in other cases, persistent prayer might be necessary to align our hearts with God's will or to demonstrate our dependence on Him.
- *Paradox and Tension*: The Bible often presents paradoxes and tensions that require a nuanced understanding. In this case, the tension between believing in the answer and persistent prayer might reflect the complexity of our relationship with God, where faith, trust, and dependence are all essential.
Ultimately, Jesus' teachings on prayer invite us to cultivate a deep and multifaceted relationship with God, trusting in His sovereignty while also persisting in prayer and communion with Him.
GROK AI WROTE:
The apparent tension between Jesus’ teachings on believing you have received when you pray (e.g., Matt. 21:22; Mark 11:22–24) and the call to persistent prayer (e.g., Matt. 7:7–8; Luke 11:9–10; Luke 18:1–8) can be reconciled by considering the context and intent of each teaching. There is no contradiction, as they address different aspects of prayer.
- Faith in Prayer (Matt. 21:22; Mark 11:22–24): These verses emphasize the importance of faith when making a request to God. Jesus teaches that when you pray, you should trust God’s power and will to answer, believing that He is capable of granting what you ask. The focus is on the quality of faith, not the frequency of the prayer. It’s about approaching God with confidence in His ability to act, rather than doubting or wavering.
- Persistence in Prayer (Matt. 7:7–8; Luke 11:9–10; Luke 18:1–8): These passages highlight the importance of perseverance in prayer. Jesus encourages continual asking, seeking, and knocking, as seen in the parable of the persistent widow (Luke 18:1–8), which illustrates the value of steadfastness. This persistence doesn’t negate faith but demonstrates trust in God’s timing and sovereignty, even when answers are delayed. It also reflects a heart that remains engaged with God, seeking His will through ongoing communion.
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