liberalism

WHY I LEFT THE PENTECOSTAL CHURCH

By Lennie Reagan

INTRODUCTION

The subject matter of this series of sermons is a vital and relevant topic. It is the purpose of this essay to direct the reader to the Bible and confront their manuals and creed books with the authority of the Bible (1 Thess. 5:2 1; Acts 17:11). If the Bible is the inerrant, infallible, verbally, plenary, all sufficient, and all authoritative Word of God, and it is (2 Tim. 3:16-17); what the Bible commands, we should obey, what the Bible condemns, we should avoid. Truth is objective (John 17:17), and truth is obtainable (John 8:32). This presentation is not prepared with malice nor ill-will, but rather love for men’s souls. It is the prayer of this author that the material will be queried and compared to the Bible for truthfulness. This author is convinced that there are many good, sincere, kind, loving, generous, intelligent people who are members of the Pentecostal Holiness Church. However, he is also convinced, by the authority of God’s Word, that the Pentecostal Holiness Church is not the church found in the Bible because it has the wrong foundation and the wrong doctrine. The Pentecostal church which is considered in this essay is the International Pentecostal Holiness Church, head quartered in Oklahoma City, Oklahoma. While the background of the various Pentecostal/holiness denominations will vary, the doctrine is quite similar.

THE WRONG FOUNDATION

This essay will briefly compare the beginning of the Pentecostal Holiness Church to the church of our Lord. The earliest possible date of the beginning of the Pentecostal Holiness Church is 1898. 1 The location or place of establishment is identified as Falcon, North Carolina. 2 The founder of the denomination is not limited to one man, but rather includes several men from a merger of the Pentecostal Holiness Church and the Fire Baptized I Holiness Church in Falcon, North (Carolina. January 30, 1911 3 When we consider the church we read about in the Bible, we learn that (‘Christ established one church. The church Christ established was founded in Jerusalem, the first Pentecost after the ascension of Christ (Acts 2). The structure of the church we read about in the Bible is characterized by elders who oversee the local congregation, Acts 20:28. The head of the Lord’s church is Christ (Eph. 1:20-23). The Pentecostal Holiness Church is governed by the Manual. The Manual contains the history, doctrinal emphasis, and government of that denomination. The Bible, however, does not teach the authority of a manual. The Bible must be our standard of authority in all religious matters (John 12:48). My dear reader, does it not seem logical that if any organization has a different date of origin, different place of origin, different structure and organization, and a different standard of authority than the church we read about in the Bible, it cannot be the same church that is revealed in the Bible? As a former member of this denomination, this writer pleads with you to compare the foundation of the Pentecostal Holiness Church to the Bible; weigh and consider the Biblical evidence.

THE WRONG DOCTRINE SALVTATION

The Pentecostal Holiness Church teaches that an alien sinner is saved when he believes, repents, and says a sinner’s prayer. Water baptism is viewed as non-essential for salvation as stated in this “ordinance”: “All who unite with any local church on profession of faith in Christ shall further confess Christ by receiving water baptism as early as possible.”4 As the Bible is the standard of authority, we must allow the Word of God to be our guide. The Bible teaches one must believe in order to be saved. “For with the heart man believeth unto righteousness. . .“ (Rom. 10:10). “He that believeth and is baptized shall be saved (Mark 16:16). Belief is unto salvation. Repentance is essential to one’s salvation: “I tell you, Nay: but, except ye repent, ye shall all likewise perish” (Luke 13:3). Confession is unto salvation (Rom. 10:10).

The Pentecostal Holiness Church correctly believes that salvation is found in Christ. So, how does the Bible teach that one is put in Christ? “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?” (Rom. 6:3). “For as many of you as have been baptized into Christ have put on Christ” (Gal. 3:27). These verses are not some isolated cases; every conversion recorded from the establishment of the Lord’s church (Acts 2) to the end of the inspired text shows the necessity of water baptism. “The like figure whereunto [even] baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:” (1 Pet. 3:2 1). Why is water baptism so important? First, God commanded us to be baptized. Next, baptism is for the remission of sins (Acts 2:38). If a person is “saved” one night and baptized a week later, what sins are to be remitted in his baptism? There is not one example in the Bible of a person being saved by praying a sinner’s prayer. The very same process that saves, adds one to the Lord’s church (Acts 2:4 1, 47).

Some suggest that one can simply “call upon the name of the Lord. ." and be saved (Rom. 10:13). Christ’s words in Matthew 7:21-26 teach that more is required of a person than to cry, “Lord! Lord!” Luke records the words of Ananias which teach us what it means to call upon the name of the Lord. “And now why tamest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16).

Yet, men continue to point to various passages which have been misinterpreted or misunderstood that produce a misapplication of those Scriptures. One example is found in John 6:44: “No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.” This is used to suggest a miraculous drawing of the sinner by the Holy Spirit. However, Christ, in the very next verse, teaches how the “drawing” is accomplished; by the hearing and teaching of God’s Word: “It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me” (John 6:45).

Another such verse is found in Acts 11:21. “And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.” Those who believed and turned to the Lord did so by hearing the preaching about the Lord Jesus (Acts 11:20b). A final consideration of this matter is seen in the conversion of Lydia (Acts 16:14). Lydia’s heart was opened by the things which were spoken by Paul (v. 13, 14). There is not one example in the Bible of the Holy Spirit moving directly on one’s heart apart from the written or spoken word to bring about conversion.

Salvation is enjoyed when a person, by faith, accepts what is taught in the Bible, and confesses that belief by obeying the commands of Christ. “For this is the love of God, that we keep his commandments: and his commandments are not grievous” (1 John 5:3).

SANCTIFICATION

The Pentecostal Holiness Church teaches: “We believe that entire sanctification is an instantaneous, definite second work of grace, obtainable by faith on the part of the fully justified believer.” This doctrine of sanctification is taught as a “second blessing” to make a Christian into a totally “set apart” Christian. After one is converted to Christ, the convert is encouraged to “seek” sanctification. This act of sanctification removes the “sin nature” from a Christian. To better understand how the doctrine of sanctification works, an understanding of the Calvinistic doctrine of hereditary of total depravity must be realized. This doctrine teaches that every child inherits a sinful nature at birth. Such a sinful nature, according to Calvinists, is only removed at the point of sanctification. In contrast, the Bible teaches that death, not sin, passed upon all men because of Adam’s sin (Rom. 5:12). Neither the sin of Adam nor anyone’s sin is inherited. As Stephen Waller suggested in his writing titled, “Pentecostalism verses Christ’s Doctrine,” if parents, who believe their sinful nature has been removed by sanctification, have a child, how can they claim their child has inherited a sinful nature?6 Why has not the child been the recipient of his parent’s sinless nature?

Yes, the Bible teaches sanctification; however, sanctification occurs at salvation. Paul taught how and when a person is sanctified:

1. sanctified at salvation (1 Cor. 6:11; 2 Thess. 2:13)

2. sanctified in Christ (1 Cor. 1:2, 30)

3. sanctified by the truth (John 17:17, 19)

4. sanctified by faith (Acts 26:18)

5. sanctified by the Holy Ghost (Rom. 15:16)

6. sanctified by being in the Lord’s church (Heb. 2:11)

7. sanctified by the death of Christ (Heb. 10:9, 10)

8. sanctified by water baptism (Eph. 5:26)

9. sanctified by Christ (Heb. 13:12).

Through the various references, we learn that sanctification is not a condition accomplished through the independent agency of the Holy Spirit. Sanctification is obtained by studying the Word of God, with a proper application and obedience of the truth taught in the Bible. The effect of sanctification is to possess the property and the essence of holiness that we must have in order to see God (Heb. 12:14).

HOLY SPIRIT BAPTISM

The Pentecostal Holiness Church teaches the Holy Spirit baptism with speaking in tongues as the evidence of that baptism. “We believe that the Pentecostal baptism of the Holy Ghost and fire is obtainable by a definite act of appropriating faith on the part of the fully cleansed believer, and the initial evidence of the reception of this experience is speaking with other tongues as the Spirit gives utterance (Acts 1:5; 2:I;10:44-46; 19:6).” 8 The Pentecostal Holiness Church also teaches that the miraculous gifts of the Spirit as listed in 1 Corinthians 12 are “set in the church” today.

God, from before the beginning of time, had a plan to redeem mankind (Eph. 1:4; 3:11). That plan included the incarnation of the Word (John 1:14), and the death of Christ (Gen. 3:15). The plan of God included the promise of a Comforter, the Holy Spirit, after Christ ascended (John 14:16, 26; 15:26; 16:7, 13). The plan of God also included a complete, written revelation of God’s Word (John 20:30, 31; 2 Pet. 1:19-21).

Prior to His ascension, Christ commanded the apostles to tarry in Jerusalem until they were clothed with power (Luke 24:49). The first verse of Acts 2, identifies the men who were filled with the Holy Ghost. “And when the day of Pentecost was fully come, they were all with one accord in one place” (Acts 2:1; emp. mine JLR). The antecedent of the pronoun “they” in Acts 2:1; the antecedent of the pronoun “they” in Acts 2:2; the antecedent of the pronoun “them” in Acts 2:3; and the antecedent of the pronouns “they” and “them” in Acts 2:4, is identified in Acts 1:26: “apostles.”

The sermon preached by Peter on the day of Pentecost included the prophecy given by Joel which declares a day would come when the miraculous operation of the Holy Spirit would be seen (Acts 2:16-21; Joel 2:28-32). Peter indicates in his sermon that the prophecy of Joel was being fulfilled: “But this is that which was spoken by the prophet Joel;” (Acts 2:16). The apostles, on the day of Pentecost, received spiritual, miraculous gifts, and great power. They received the promises Christ had given them concerning the work of the Comforter (John 14:26). The Spirit of Truth did guide the apostles into all truth as was promised (John 16:13). As the written Word was not completed at that time, the apostles were, basically, walking Bibles. This truth, communicated to the apostles and other inspired men, is reserved for us in the Bible, God’s Word (1 Cor. 2: 10-13).

But, what is the definition of a miracle? The term “super-natural” indicates that a miracle is that which goes beyond nature. Unfortunately, many people abuse the word “miracle” and use it to describe natural events. For instance, as beautiful and breathtaking as it is, giving birth to a child is not a miracle.Childbirth is a very natural process. The sunrise is a magnificent and beautiful event; but, it is not a miracle. A miracle is an event which goes above or beyond natural laws.

The Bible is a book of miracles. There are miracles both in the Old and New Testaments. An interesting aspect of the Bible miracles is that while the miracles were good for the recipient, they were never for the express purpose of benefitting only the recipient. The miracles always had a deeper and more significant meaning, (Mark 16:20; John 20:30,31). From these verses, we see the Bible teaches that miracles were to confirm the spoken words of inspired men; keeping in mind the written Word of God was not yet complete. Frankin Camp, in his book, The Work 0/the Holy Spirit in Redemption, declares, “Supernatural knowledge requires supernatural evidence for conflrmation.”

The apostles were called by Christ and they received the command to teach and preach. As they went forth they were given credentials to confirm what they taught. False teachers, men who claimed to be apostles, went forth and proclaimed a false message. These men, however, were identified as false apostles, for they did not possess the credentials of an apostle: (John 4:17-19; Acts 5:1-11; 13:6-12; 14:8-10; 1 Cor. 14:25). “Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds” (2 Cor. 12:12). Miracles were used to confirm the spoken word of the apostles and other inspired men. But, arc miracles being performed today? First, we must answer the question in view of the purpose of miracles. Prior to the completion of the written, inspired text, Christians knew the teaching of an apostle was true because that teacher’s words were confirmed by miracles (Heb. 2:3, 4). Paul, when he went to the Corinthians, had his preaching confirmed with the “...demonstration of the Spirit and of power” (1 Cor. 2:4). Today, when men speak we can know if what they teach is true or false by comparing their words to the standard of authority—the Word of God. Thus, the purpose of miracles was complete when the inspired, written word of God was complete.

Paul, in writing to the Galatians, tells how this process is effected (Gal.1:6-9). If any man teaches any doctrine not found in the gospel, that man is a false teacher and his teaching is to be rejected. Paul teaches Timothy that the Word of God “. . .is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect (or complete)” (2 Tim. 3:16, 17). The Bible is the means by which the words of men are confirmed as true or revealed as false. The purpose of miracles proves that they are not being performed today.

Additionally, the method of distributing the miraculous gills proves that miracles are not being performed today. After the day of Pentecost (Acts 2), the Bible reveals that men received the miraculous gifts by the laying on of the apostles’ hands.

When Philip went to Samaria and preached, those who believed were baptized (Acts 8:5, 12). Two apostles, Peter and John, were sent to Samaria to lay hands on them that they might receive the Holy Spirit (Acts 8:14-17). Just an observation, if Philip could impart the Holy Spirit, there would have been no need for the apostles to go to Samaria for that purpose. Still further, Simon realized that it was through the laying on of the apostles’ hands that the Holy Spirit was given (Acts 8:18).

It was necessary for Paul to lay his hands on the disciples in Ephesus in order that they might receive the miraculous power (Acts 19:1-7). Timothy received his gift through the laying on of Paul’s hands (2 Tim. 1:6). It was necessary for Paul to “see” the Roman brethren “. . .that I may impart unto you sane spiritual gift.. .“ (Rom. 1:11). The evidence is clear. Men received the gifts of the Holy Spirit by the laying on of an apostles’ hands and there is no scriptural evidence that those men who had received the miraculous gifts from an apostle, could pass that same power to others.

But, what about Cornelius; he received the miraculous gifts of the Spirit and no apostle laid hands on him? Why did the Holy Spirit fall on Cornelius? It was not to save him; for Cornelius was told to send for Peter who would tell him what he needed to do to be saved (Acts 10:6; 11:13-14).

The coming of the Holy Spirit on Cornelius was not for the sole benefit of Cornelius; but was also beneficial for the Jews to see that God accepted the Gentiles into the church. Peter was convinced this was the reason the Holy Spirit came on the Gentiles: (cf. Acts 10:47-48; 11:17). In God’s way, the Gentiles received these gifts in a manner than no one could deny the purpose of God. God intended for the Gentiles to hear the gospel (Gen. 22:18; Isa. 2:2, 3; Isa. 49:6; Acts 2:39), and they did hear the gospel in an exclusive, unique manner.

The purpose of miracles demands that miracles are no longer being performed; the method of the distribution of the miraculous gifts demands that miracles are no longer being performed, for there are no apostles living today by which miraculous gills are given; the Bible also teaches that after a natural order of things the miraculous age of the church would come to a close. 11 As Paul wrote to the Corinthians, he instructed them: “But covet earnestly the best gifts; and yet show I unto you a more excellent way” (1 Cor. 12:31). Paul is about to show them a contrast in “ways”; “gifts” verses “. . .a more excellent way.”

We should be able to understand that, according to the inspired text, (1 Cor. 13:8-13), a time would come and the miraculous gifts would cease; however, faith, hope, and charity would continue past the cessation of the miraculous gifts. But, when would that time come? “ But when that which is perfect is come, then that which is in part shall be done away” (1 Cor. 8:10). What is “that which is perfect?” First, the Greek word translated “perfect” in 1 Corinthians 13:10, is “teleios.” In this verse, it is used as a noun-”to teleion,” from the root word “telos” (which means an end, completion). 12 When the word “teleios” is used in association with things, as in 1 Corinthians 13:10, it means the thing is complete, entire, as opposed to”.. .that which is in part....” The term “to ek merious,” translated “that which is in part,” is associated with the quantity rather than the quality of “that which is in part.”13 These two phrases serve to contrast something incomplete with something complete, something partial with something entire.

The contrast Paul is making is in two systems of delivering and confirming truth. The partial system of gifts would give way to the complete system of the written revelation of God’s Word. it is important to understand and to keep in mind that the apostles were guided into all truth (John 16:13) and Paul told the elders of the church at Ephesus: “For I have not shunned to declare unto you all the counsel of God” (Acts 20:27; emp. mine JLR). Thus, the apostles possessed all truth, and all truth was taught; so, we are not suggesting that partial truth was being delivered, rather a partial system of delivering that truth would give way to a complete system—the written revelation of God’s Word.

When the will of God was completely revealed and fully confirmed, faith no longer came by the raising of the dead, or the opening of the blind eyes, but “...faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). Please remember the gospel was totally revealed and confirmed long before there was the canon of the New Testament which we have today. Paul, in I Corinthians 13:11-12, gives an example of the “part” and the “perfect” in a comparison of the child and the man. As one grows from youth to manhood the thought process changes, the speech changes, and other changes take place as well. So would the delivery of God’s will grow which would allow the gospel to be completely revealed, rather than in part. The teaching of Paul as he wrote to the Ephesians (Eph. 4:11-16), parallels 1 Corinthians 13:10-12. The goal is a perfect man who possesses the fullness of Christ (Eph. 4:13). Robert R. Taylor, Jr., in “An Exegetical Study of Ephesians 4:7-16,” compares the miraculous gifts of the early church to the scaffold of a building under construction:

“Miraculous gifts had served out their temporary service just as the scaffold serves the building while being erected. Miraculous measures are no more needed for the spiritually mature church with a completed Bible in hand than is a completed building with the temporary scaffolding still on the premises. Both here, and in I Cor. 13:8-13; Paul teaches the temporary nature of miraculous gifts of the Spirit”

However, many teach that the “perfect’ of! Corinthians 13:8-13 is Jesus and the perfect state ushered in by His coming. This view would allow the miraculous gifts to continue until the Lord comes again. First, “to telcion” is neuter in gender rather than masculine; thus it does not refer to “He who is perfect,” but rather to “that which is perfect.” Though Jesus was without sin, He is not the “perfect” of 1 Corinthians 13:8-13. Next, for one to suggest that the “perfect” is the second coming of Jesus, they would have “faith” and “hope” in eternity. Paul teaches that when the “perfect” is come and the miraculous gifts cease, faith, hope and love will continue (1 Cor. 13:13). In eternity, faith will give way to sight and hope will then be realized. Paul said, “For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for” (Rom. 8:24)? Love will abide forever.

My dear friend, miracles were performed at one time. There was a need in the divine economy for miracles to confirm the Word spoken by inspired men and others; that purpose has been fulfilled. The miracles of the Bible were confirmed by witnesses, there was no doubt that a miracle had been performed. The dead were raised, the blind were given sight, the lame were given the ability to walk, and many undeniable miraculous events took place. The ten years this author was associated with the Pentecostal Holiness Church, there was not a single confirmed miracle witnessed. No one was raised from the dead, no one was healed from cancer, no missing limbs were replaced; lack of faith? No; attempts were made to evoke miracles which according to God’s Word, had served their purpose.

Another aspect in the realm of the miraculous is the speaking in tongues. The Bible records five passages dealing with speaking in tongues. (1) Christ predicted His apostles would speak with new tongues (Mark 16:17). (2) This prediction was fulfilled in Acts 2:1-21 as the apostles did speak in the tongues of men. (3) The household of Cornelius spoke in tongues (Acts 10:46). (4) When Paul laid his hands on the disciples at Ephesus, they spoke in other tongues (Acts 19:6). (5) Paul wrote, in part, to correct the church of Corinth of the abuse of speaking in tongues (1 Cor. 12-14).

It is important to understand that these passages refer to the miraculous gift of speaking in languages that had not been learned through an educational process. The purpose of the gift of tongues was to confirm the Word of God (1 Cor. 14:22). Given the purpose of tongue speaking, we have no choice but to conclude the tongues which were spoken were identifiable, understandable languages.

As kindly as possible, the “tongue-speaking” this author heard and offered while a member of the Pentecostal Holiness Church, was nothing more than glossolalia; sounds which were uttered through the aroused emotions. There is a difference between the speaking in tongues of the Bible and the glossolia which is used today within Pentecostal and charismatic circles. There is not one example of tongues being used in the New Testament as glossolalia. The purpose of the miraculous gift of speaking in tongues, as well as the other miraculous gifts, has been served. Hence, the miraculous gifts are no longer operational in the Lord’s church today.

THE WRONG WORSHIP

Another reason this author left the Pentecostal Holiness Church is because the worship was not authorized by God. The Pentecostal Holiness Church, as well as most denominations, use instrumental music in worship.

As one looks to the Word of God, the evidence for singing as a specific requirement should be obvious: Jesus and His disciples sang in the upper room (Matt. 26:30); Paul and Silas sang in prison (Acts 16:25); Paul taught that singing glorifies God (Rom. 15:9); singing is used as teaching and speaking to each other (Eph. 5:19, Col. 3:16); singing is described as “. . .the fruit of our lips. . .“ as we offer it to God (Heb. 13:15); singing is parallel to praying, thus stressing the vocal praise to God (Jam. 5:13). All of these passages form an unbroken chain of authority for worship to God in singing without any additions or subtractions to His command. Paul’s command in Ephesians 5:18, is to “. . .be filled with the Spirit;” verses 19-21 tell us how that is manifest. The phrase “be filled” is translated from the Greek word “plerousthe” (to possess fully).is The verb “plerousthe” is used as the second person plural present imperative, (16) which means “ye all are to be filled—every Christian.” In verses 19-21, Paul gives five plural participles with imperative force which agree with the verb. Now, what that means is Paul’s instructions included all of the saints. In other words:

all of you speaking (lalountes);

all of you singing (adontes);

all of you making melody (psallontes);

all of you giving thanks (eucharis tountes);

all of you submitting yourselves (hupotassomenoi).

Some will attempt to make an argument for adding the mechanical instrument of music in worship based on the phrase “making melody.” This phrase is translated from the Greek “psallontes” from the root word “psallo.” 18 Perschbacher defines the word psallo: “to move by a touch, to twitch; to play on a stringed instrument, to sing to music; in N.T. (New Testament) to sing praises.”19 Vine’s Dictionary of Old and New Testament Words defines “psallo,” “primarily to twitch, twang, then to play a stringed instrument with the fingers, and hence, in the Sept (Septuagint), to sing with a harp, sing psalms: denotes, in the N. T. (New Testament), to sing a hymn, sing praise. . .“20 (emp. mine JLR). To use the Septuagint’s application of “psallo” would be wrong as we are under the law of Christ—the New Testament. The music to be produced in worship is vocal music (speaking with enunciation and articulation of words) and is to be directed to God and fellow Christians (Eph. 5:19). The source of vocal music is the heart (Eph. 5:19). The heart Paul mentions is not the human heart, but the seat of affections, feelings, and desires of the inward man. The heart is the instrument which accompanies the vocal music. The New Testament authority teaches us to sing, nothing more, nothing less.

The argument is offered that David and others used instrumental music in the Old Testament, why not now? We are under the New Testament law—not the Old Testament if that argument justifies the use of instrumental music in worship, we have opened the door for animal sacrifices, the burning of incense, and the entire Old Testament law.

Another argument used is that “God did not forbid the use of instrumental music in worship,” or did He? Consider Noah and the command God gave him: “Make thee an ark of gopher wood. . .“ (Gen. 6:14). Nowhere in the text did God say to Noah, “Do not use oak, pine, maple, etc. in the making of the ark.” God did not have to say that; Why? Because He told Noah what kind of wood to use. Let us suppose God instructed Noah to use wood to build the ark; that would be a general command. The choice of wood then would belong to Noah and he could have used any kind of wood. However, the command of God was specific: “Make thee an ark of gopher wood. . .“ When God told Noah to use gopher wood, that specific command eliminated any other kind of wood.

The same principle is applicable to the command God gave for music in worship. Let us suppose God commanded music in the worship, a general command. We then could choose instrumental music and/or vocal music. However, God specifically commanded vocal music (singing), hence, any other kind of music is eliminated.

Finally, some conclude that because “harps” are mentioned as being in heaven, we can have instrumental music in the church (Rev. 5:8; 14:1-4; 15:2, 3; 18:22; 22:16-19). First, heaven is a spiritual place. Second, if we are to allow the mechanical instruments in worship, would we not have to allow bowls of incense, a golden altar, and fire on this altar? We would to be consistent. Third, after arguing for harps, it is extremely rare that harps are used, rather, drums, organs, guitars, pianos, etc. are used. Fourth, the harps and the other articles mentioned in these verses are symbolical, not literal. We have an opportunity and responsibility to worship our Father. However, if our worship is not according to God’s instructions, our worship is in vain and is not acceptable to God (Matt 15:9; John 4:23, 24).

PREMILLENIALISM

The Pentecostal Holiness Church teaches premillenialism; “We believe in the imminent, personal, premillenial, second coming of our Lord Jesus Christ (1 Thess. 4:15-17; Titus 2:13; 2 Pet. 3:1-4; Matt. 24:29-44), and love and wait for His appearing (2 Tim. 4:8).”

THE RAPTURE

Any consideration of premillenialism must begin with a basic understanding of the “rapture.” Interesting enough, the word “rapture” is not even used in the Scriptures. (22) None the less, the “rapture” as proposed by premillenialists, will be introduced briefly and refuted by the authority of the Scriptures.

“Let us remember that there are to be two appearings connected with the second coming of Jesus. The first appearing is to catch away the saints; the second is to set up His throne upon the earth At His first appearing the saints go up; at His second, they come down. After His first appearing the Great Tribulation begins; after His second it closes. At His first appearing He does not touch the earth; at His second, His feet stand upon the Mount of Olives.. . His first appearing will be sudden; His second, gradual. At His first appearing, sinners are not disturbed; at His second, all nations wail. . . His first appearing is ever imminent; His second takes place at an appointed time.”

Two passages offered as proof of the “rapture” are, 1 Thessalonians 4:14-17: Jude 14,15. The error of the “rapture” idea is evident by reading these two passages. If the “comings” in these passages arc not thc same, and the two comings of the second coming of Christ, as advocated by premillenialism, are true; this necessitates a third coming of Christ.24 The first of the two comings, as taught by premillenialists, is the “rapture.” The second coming would be the “apocalypse,” or the manifestation of Christ.

Premillenialists use two inspired words to describe the two comings of Christ, “parousia” and “epiphaneia,” It is argued that there is a seven year period, “The Great Tribulation,” between the “parousia,” (rapture), coming of Christ and the “epiphoneia,”(26) (manifestation), coming of Christ.27 The Word of God (2 Thess. 2:8), is the best commentary.

The word “brightness” in this verse is “epiphaneia” and the word “coming” is the word “parousia.” Thus, with both words in one verse, referring to the same event, they will be at the same time.

The premillenial view of the tribulation period, is not limited to the punishment of every man for his wrong deeds; included, is the punishment intended to lead men to salvation. Dispensationalists teach that the church will not suffer through this tribulation period (the church is to be “raptured”) but the events to take place during this time will place all mankind on the brink of panic and complete hopelessness. During this period God will mingle His love with His judgements; His mercy will be seen, as well as His wrath and as a result some people who were “left behind” from the rapture will accept His righteousness and will be “saved.” 29 There is no support at all in the Scriptures for such a doctrine as tribulation. 30 The very purpose of the tribulation is contrary to the Bible. The Bible does not teach the “second chance” that is advocated by the premillenial purpose of the tribulation. Such a belief releases one from the necessity of obeying the gospel. The Bible plainly teaches that the ungodly will be punished-not given another opportunity to obey the gospel (2 Thess. 1:7-9).

The premillenialist support for the tribulation period is wrongly eisegeted in Matthew 24:21,22. The tribulation of which Christ warns is the destruction of Jerusalem and all of the horrors associated with that sorrowful event.31 This desolation of Jerusalem included the destruction of the temple, the end of the Jewish nation, the end of Judaism and the end of Jerusalem.32 The premillenialist will reject the destruction of Jerusalem as the fulfillment of Matthew 24 and declare all events described as yet future. However, a brief consideration and proper interpretation of Scriptures will reveal a proper understanding.

The disciples of Christ asked two separate questions of the Christ. First, they asked, “. . .tell us, when shall these things be. . .?“ (Matt. 24:3). This question was limited to the destruction of the temple and Christ answered this question in Matthew 24:4-35. The second question asked by the disciples of Christ was, “. . .and what shall be the sign of thy coming, and of the end of the world?” (Malt. 24:3). Christ replied to this question beginning at Matthew 24:36 and continues to Matthew 25:31-46 with the picture of the judgment. 33 There are several reasons why Matthew 24 cannot apply to the tribulation period as argued by the premillenialists. (1) The Biblical record states that the disciples should flee to the mountains when the tribulation begins (Malt. 24:16). According to premillenialists, there will be no saints on the earth during the tribulation because they will all be raptured. 34 As consideration is given to the admonitions of Christ in Matthew 24:17-20, the question must be asked as to the relationship of the proposed rapture and these hardships. If the rapture occurs and all the saints are caught up and away from this earth, how will these difficulties affect the saints? The raptured saint will be free from such concerns. (2) However, the tribulated saint in Jerusalem could be hindered from his quick departure from Jerusalem if he went back to his house for clothes, food, water, or anything. Those with children, infants, would be delayed in quickly departing Jerusalem. A quick departure from Jerusalem would be slowed in the winter months and the gates of the city would be closed on the sabbath day, per the law of Moses. This certainly would slow down the Christians leaving Jerusalem. 35 (3) In Matthew 24:23-26, Christ describes the possibility of some in that day declaring the events of the destruction of Jerusalem as the final coming of Christ. Those advocates would falsely attribute these events as Christs’ second coming. However, Christ plainly states,”.. .believe it not” (Malt. 24:26). Then Christ confirms that when He does come, every one will know it. “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be” (Malt. 24:27). (4) “Verily I say unto you, This generation shall not pass, till all these things be fulfilled” (Malt. 24:34). The “generation” to which Christ refers is indeed the generation to whom Christ is speaking. Therefore, it is impossible for these events to be connected with the tribulation of the premillenialists’ doctrine.

The entire context of Matthew 24:4-35 is called to task and proven by secular history. It is accepted as historical fact that not one Christian perished in the destruction of Jerusalem; for Christ had given them the sign. When they saw the sign they would know to flee Jerusalem and they did flee indeed.

THE NATURE OF THE TRIBULATION

Premillenialists have declared the principal characteristics of the tribulation period to be: war, famine, martyrdom, violent shaking of the solar system, earthquakes, moving of the mountains, darkening of the sun, turning of the moon into blood, making the water of the rivers and wells better, turning loose of infernal creatures upon the earth, reign of the antichrist, and the overthrowing of his kingdom.

The source of these events is based upon a literal interpretation of Revelation. However, Revelation is written in apocalyptic language. This means that imagery, signs, and symbols are used throughout. As the writings of John are examined, it is advisable to be careful in attempting to explain each aspect of a symbol. Nor should each symbol be taken and viewed literally.38 Such a view will cause one to spiritualize and thus over-emphasize the representation of the symbol or sign John reveals.

The premillenialists seem to have broken three rules in understanding and properly viewing the book of Revelation. (1) What did the book mean to the people of that day to whom it was written? Any interpretation which overlooks and omits this question is invalid. (2) A basic understanding of Old Testament prophets and their symbols and signs will benefit a study of Revelation As noted earlier, premillenialists misplace the fulfillment of many Old Testament prophecies. (3) All interpretations of Revelation must be consistent and in harmony with the total teaching of the remainder of the New Testament.

The Bible does speak, exhort, teach, and warn of tribulation. All twenty times the word is used in the New Testament, the tribulation refers to the suffering, trials, and persecution in this life. Christ, in His Sermon on the Mount, joined our life in obedience to the reality of tribulation (Mall. 5:10-12). As we suffer with Him, we shall reign with Him (2 Tim. 2:11). Men were tried as gold in the midst of affliction as they set aside the impurity of this world and drew closer to Christ (Jam. 1:2, 3). 41 “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive [and] remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words” (1 Thess. 4:16-18).

CONCLUSION

Why did this author leave Pentecostalism? With love deep and strong for the precious souls of all men, this author left Pentecostalism because it is foreign to the church we read about in the Bible. My dear Pentecostal friend, please consider these matters seriously. This essay was not written in spite nor anger. The motivation of every author within this valuable book is that of love for the souls of men. “Then Peter opened [his] mouth, and said, Of a truth 1 perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:34).