THE SPIRIT OF PYTHON: Recognizing the False Spirit of Prophecy in the Church Today

Now it happened as we went to prayer, that a slave girl
possessed with a spirit of divination (Gk. python) met us . . . (Acts 16:16).

In Acts 16:16, Paul and Silas encountered a young woman who prophesied to them through what Luke calls a “spirit of divination.” However, the Greek word from which “divination” is translated is python. “Python” was a word associated with prophecy amongst the ancient Greeks and Romans. Because it was so well known in the ancient Greco-Roman world, the original readers of Acts would have made an immediate association when they read the words “spirit of python.” Here is how they would have understood it.

Prophecy Was Common

Among Ancient Pagans

Prophecy was common among the ancient Greeks and Romans. One historian has said that the consultation of prophetic oracles was probably the most universal cult practice in the Greco-Roman world.[i] “Oracle” was a word used by the ancients for a message from the gods, i.e., a prophecy. Many regions had their own divinely inspired prophets or prophetesses who gave their oracles (prophecies) to a constant stream of seekers. Prophecy was also common in the ancient pagan and mystery religions. This is borne out by the Roman historian, Livy (59 b.c. – a.d. 17), who describes followers of the pagan deity, Bacchus, who “as if insane, with fanatical tossings of their bodies, would utter prophecies,” and also describes devotees of the goddess Cybele as “prophesying in their frenzied chants.”[ii]

That prophecy and the supernatural were so common in the ancient world is why there are so many admonitions in the New Testament to not be deceived; and is why Paul, every time he mentions prophecy, includes an admonition to judge, test and prove the genuineness of prophecy.

The Oracle at Delphi

The most famous ancient oracle (prophetic center) was at the city of Delphi in Greece and was known as the “Oracle at Delphi.” According to legend, the Greek god, Apollo, had slain a large female serpent--a python--at that site and the spirit of the python had remained. According to the legend, it now possessed the prophets and prophetesses who functioned there, “taking possession of their organs of speech moving and compelling them to give prophetic utterances.”[iii] This was commonly known as the “pythian spirit” or the “spirit of python.” At the height of its popularity, the prophetic oracle at Delphi maintained three priestesses/prophetesses who offered advice and counsel through the pythian spirit to a continual stream of visitors including generals and government officials.

One characteristic of the Oracle at Delphi—and all pagan prophecy—is that it was self-induced. Preceding their prophetic functions, the priestesses would go through ritual baths, sprinklings and animal sacrifices leading to a hyped and frenzied prophetic state. One ancient drawing pictured the prophetess in a disheveled, frenzied state as she gave forth her oracle. Other pagan religions used music, dance, contortions and sex orgies to work themselves into a prophetic frenzy. (Do we charismatics have our own rituals by which we work ourselves into a “prophetic” state?)

How We Open Ourselves

to a Spirit of Python

In contrast, New Testament prophecy is not self-induced, i.e., it does not come forth at the initiative of the person prophesying. Paul is very clear in I Cor. 12:11 that the gifts of the Spirit, including prophecy, are given as He [the Holy Spirit] wills. Although we can learn about how prophecy and Spiritual gifts function, it is dangerous to think that we can learn “how to” prophesy of our own initiative. This is, perhaps, why Paul allowed this situation to go on for “many days” before dealing with it and casting out the spirit. He did not have a “how to” list for dealing with such situations but was dependent on the leading and guidance of the Holy Spirit. I am convinced that when we begin to push ourselves into prophesying out of our own hearts, apart from the Holy Spirit, that we open ourselves to false spirits such as the spirit of python that possessed this young woman in Philippi.

Characteristics of a Spirit of Python

Luke uses “spirit of python” in regards to this slave girl probably because the spirit operating in her was like the one at Delphi. There is, of course, the possibility that she had actually been to Delphi and that is where she picked up this false spirit. It is important to note that what she said was true. Satan and demons have some knowledge and will reveal their “secrets” in order to impress and draw people into their destructive web. Only our God, however, is omniscient, i.e., all knowing.

Here are some of the traits of a spirit of python that are obvious in this narrative.

· It loves to flatter. The prophecy of this young woman was not given to encourage or affirm, but to flatter. We all need to give and receive affirmation and encouragement, but flattery is insincere and self-serving. So many today, including leaders, are so starved for affirmation and approval that they are vulnerable to the flatteries of a deceiving, python spirit. Our security is in being so settled in God’s acceptance and approval that we are no longer susceptible to the flatteries of a false prophetic spirit. Beware of those who use prophecy to flatter and, thereby, gain advantage.

· It demands attention. This is indicated by the fact that she followed Paul and the others for “many days” continually giving forth her prophecy. Beware of those who use prophecy to thrust themselves into the limelight.

· It loves to be seen and heard. This is indicated by the fact that she kept putting herself at the center of attention. Make note of those who use prophecy to make themselves the center of attention.

· It wants to be important. This is indicated by the fact that she directed her prophesying to the leaders of this new movement. Beware of those who use prophecy to gain status with pastors and leaders.

· There is often a monetary motive involved. This young slave girl was raking in a lot of money for her masters. I am afraid this same motive is at work in the charismatic/prophetic movement today, usually in very subtle ways. I once saw a man, who probably had a genuine gift of prophecy, express his desire to pray for everyone who would bring a $20.00 offering for his ministry to the front. As he prayed and then prophesied over each one, I saw women looking in their purses for money so they could go forward and get a “word.” I believe this man was opening himself to a false spirit—a spirit of python—by his devious actions.

We Must Take
A Stand For Truth

Many churches in the modern charismatic movement would probably have put this young woman on their prophetic team, for what she prophesied was accurate and positive. Discernment is lacking because, in this post modern world, the lines between true and false are being blurred and even erased. A few days ago the Tulsa World carried an article about an area church hosting a “spiritual fair” that will include exhibits on tarot cards, astrology and New Age approaches to healing. It is also obvious that some in the charismatic movement have tapped into New Age authors for some of their expressions and concepts, with the excuse that “all truth is God’s truth.” If this had been Paul’s approach he would never have confronted the python spirit and cast it out, for what was being said was true.

Taking a stand for truth is not always the most popular thing to do. Paul and Silas were arrested, beaten and thrown in jail because they distinguished between the true and the false and cast out the python spirit. Nonetheless, they refused to compromise and God sent an earthquake, physically and spiritually, and turned the situation completely around. God is looking for people who will stand for truth in this hour. As Jesus said in John 8:31-32, If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free.

If you would like more information on discerning between the true and the false in the world today, get Dr. Eddie Hyatt’s latest book, REVIVAL FIRE: Discerning Between the true & the False, available on Amazon and at www.eddiehyatt.com/bookstore.html.

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[i] F. C. Grant, Hellenistic Religions: The Age of Syncretism (New York: Liberal Arts Press, n.d.), 33.

[ii] Livy, Annals, vol. 11, trans. Evan T. Sage, LCB, ed. T.E. Page et. al. (Cambridge: Cambridge University, 1949), xxxix.12.12.

[iii] David Aune, Prophecy in Early Christianity and the Ancient Mediterranean World (Grand Rapids: Eerdmans, 1983), 33, 354.

WHAT IT MEANS TO BE "APOSTOLIC"

The word “apostolic” is not found in the Bible. Neither Jesus, or Paul or any New Testament writer ever used the word. No one’s ministry in the New Testament is described as being “apostolic.” The adjective “apostolic” is, therefore, a part of the Church’s history, not its origins.

Early Uses of “Apostolic”

“Apostolic” was first used in the 2^nd century to refer to leaders in the Church, such as Polycarp of Philippi and Clement of Rome, who had been directly associated with the original apostles. They were “apostolic” in the sense of having a direct connection with those first apostles of the Lord. In the same century the church father, Irenaeus, began using the word to refer to certain churches, such as those at Jerusalem, Antioch and Ephesus, that had been founded by Paul or one of the Twelve. According to Irenaeus, these were “apostolic” churches and deserving of special honor because of their unique origins.

“Apostolic” thus took on the meaning of that which is “connected to” or “pertains to” the apostles of the New Testament. Out of this desire to be connected to the apostles there developed the idea of an “official” connection through a succession of bishops who, it was claimed, could trace their authority back to the original apostles. This idea of an official apostolic succession is the position today of the older churches such as the Roman Catholic, Eastern Orthodox and Anglican.

Later Uses of “Apostolic”

In the 3^rd and 4^th centuries “apostolic” began to be used in a pietistic sense to refer to individuals who seemed to exhibit a remarkable degree of holiness or spiritual power. They were “apostolic” in that their lives were considered to be “like” the apostles of old. With the advent of Monasticism and with many retreating to the deserts to live isolated lives of prayer and meditation, some gained great fame for their sanctity and power in prayer. As a result, they were often referred to as being apostolic, i.e., like the apostles.

Interestingly, the New Testament apostles never held themselves up as examples or models for others to follow. One only has to look at Peter after the healing of the cripple man in Acts 3. As the wide-eyed crowd looked on in amazement, ready to pay homage to him and John because of the miracle, Peter responded, Why are you looking at us as though by our own power of holiness we had made this man to walk . . .. He then proceeded to direct the people’s attention away from himself and John to Jesus. One could thus say that to be “apostolic,” i.e. “like the apostles,” is to be always looking away from self to Christ.

The Reformers’ View of the “Apostolic”

The 16^th century Reformers rejected the idea that to be “apostolic” one had to be in communion with a church founded by one of the original apostles, which, by this time, meant communion with Rome. Martin Luther showed little interest in official church structure and order, focusing his energies, rather, on the defense of the gospel of God’s saving grace through faith in Jesus Christ. He and other reformers believed they were “apostolic” because they were preaching the same gospel as those first apostles of the Lord. As one writer put it, “The Reformers rejected the teaching of apostolic authority through the Church office and stressed instead that the apostolic nature of the Church is actualized through the preaching of gospel.[i] The famous Swiss theologian, Karl Barth, expressed this concept when he wrote,

The apostolic community means concretely the community which hears the apostolic witness of the New Testament and recognizes and puts this witness into effect as the source and norm of its existence. The Church is apostolic . . . when it exists on the basis of Scripture and in conformity with it.[ii]

Early Pentecostals
Considered Themselves “Apostolic”

Early Pentecostals used the word “apostolic” to describe their movement. Charles Parham and William Seymour, the two most prominent early leaders, called their ministries and their publications “The Apostolic Faith” because they believed that through their ministries God was restoring the faith of the New Testament Church, particularly in regards to the baptism in the Holy Spirit and the miraculous gifts of the Holy Spirit. Other Pentecostals, such as Gordon Lindsay, sometimes referred to individuals who exhibited Spiritual gifts of power and healing as being “apostolic” because their ministries were like the apostles of old. “Apostolic” was also used in the Latter Rain movement of the 1950s and is used today by some Oneness Pentecostal groups who claim that their unique form of baptism (in the name of Jesus only) is the way the apostles in the New Testament baptized.

The Contemporary Shift
in the Use of “Apostolic”

In all the above usages the word “apostolic” refers, in one way or another, to the apostles of the New Testament. But in charismatic circles today it seems that “apostolic” is being used to refer to that which pertains, not to the apostles of the New Testament, but to modern apostles. This is where the danger lies—in tying the “apostolic” to modern apostles and their teachings rather than to Jesus, His apostles and the New Testament. Because of this new and innovative approach, there exists the real danger that the modern “apostolic” is becoming another sectarian movement built upon the teachings, not of Scripture, but of its own new apostles. This is not to deny the existence of present day apostles, but to deny that they define what it means to be “apostolic.”

Conclusion

We are never told in Scripture to be “apostolic.” Our ultimate destiny is not to be like Peter, John or Paul, but to be conformed to the image of His Son (Romans 8:29). We follow the apostles of the New Testament only as their example leads us and points us to Jesus Christ, as Paul stated in I Corinthians 11:1, Follow me as I follow Christ. It is in this sense that we may consider ourselves “apostolic” in that we follow those earliest apostles in their absolute devotion and commitment to Jesus, not because we have aligned ourselves with a particular church or adopted a certain church order.

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[i] Charles J. Conniry, Jr., “Identifying Apostolic Christianity: A Synthesis of Viewpoints,” JETS 37/2 (June 1994): 252.

[ii] Karl Barth, Church Dogmatics 4/1 (Edinburgh: T & T Clark, 1962), 722.

REVIVAL: THE REAL DEAL

Cutting Through Tradition, Culture & Ego

to Find the Genuine Move of God

This article is derived from chapter 11 of Eddie’s latest book, REVIVAL FIRE: Discerning Between the True & the False, available on Amazon and at www.eddiehyatt.com/bookstore.html.

Revival is nothing more or less than a return to the Christianity of the New Testament. I once did a computer search of the word “revival” in John Wesley’s Journal. I only found four places where Wesley had used the word and he used it only in reference to the “revival” of the faith of certain individuals and the “revival” of Biblical Christianity in a certain community. Wesley did not call the powerful move of God that was occurring in his day a “revival,” but considered the movement he was leading to be a return to “primitive Christianity.”

Indeed, prior to the 19^th Century, the word “revival” was rarely used, and when it was used, it normally referred, as in Wesley’s Journal, to the revitalization of one’s personal faith in Jesus or the revitalization of the faith of a church or a community. These “revivals,” as we call them, were usually led by ministers, such as Wesley, Edwards, and Whitefield, who, from their diligent search of Scripture, saw that the church of their day had veered from the Biblical pattern. To remedy the situation, they did not seek or pursue something called “revival.” Instead, they sought to recover the faith and dynamism of New Testament Christianity. They did not consider themselves “revivalists,” but merely ministers of the gospel seeking to preach and practice New Testament Christianity.

A Shift Begins with Charles Finney

A shift began with Charles Finney, who faced the deadening tenets of the hyper-Calvinism permeating the 19^th Century American church. Hyper-Calvinism is a theological system that emphasizes the sovereignty of God to the extreme, purporting that God has already determined from all eternity who will be saved and who will be damned. Finney tells how pastors of his day would tell concerned inquirers to go home and pray and read their Bible, and if they were one of the elect they would be saved, but if they were not one of the elect, there was nothing anyone could do. In this system of thought, revival was seen as a sovereign work of God totally separate from any human means or instrumentality.

Finney responded by rightfully emphasizing human responsibility in salvation and in all relations with God. He denied that humanity was unable to respond to the demands of the Gospel, as the hyper-Calvinists taught, and he provoked much opposition and controversy when he began calling on those to stand who were ready to submit their lives to the claims of Christ. Trained as a lawyer, he considered himself called to argue God’s case before an unbelieving world. His messages, very logical and backed by much prayer, powerfully impacted his audiences.

In reaction to the Calvinistic notion that a revival is entirely a sovereign work of God, Finney, in the early days of his ministry, declared that a revival was no more a miracle than a crop of wheat. He pointed out that if a farmer used the proper means, including plowing, planting, and watering, then his desire for a harvest would be realized. For a farmer to pray for a harvest without using the proper means would be foolish. In the same way, argued Finney, revival will always occur when the proper means are employed. He thus made revival an objective and goal to be sought and obtained by using the proper means.

Finney Opens to Door to Professional Revivalism

The means Finney emphasized for a revival were private and public prayer, protracted meetings, pointed preaching, and personal witnessing. He was probably the first to use the word “revival” on a regular basis and as an objective that Christians should pursue. In this sense, Finney became the first professional evangelist or revivalist. Producing revival was his vocation. Other revivalists, lacking his gifts and commitment to truth, soon followed suit.

Finney’s emphasis on human responsibility opened the door for revival to be seen as a human enterprise. As others picked up his concepts and ran with them, God’s sovereign grace and choice in pouring out His Spirit was diminished, and human responsibility and ability to create “revival” were highlighted.

This opened the door for all sorts of questionable means being employed to produce revival. Since the success of the professional revivalist hinged on human ability to create an emotional and exciting religious event, revivals became increasingly shallow. Instead of being the result of the Holy Spirit’s working through the Word of God to convict and to change lives, “revivals” often were simply the creation of individuals who were adept at stirring and manipulating people’s emotions. In other words, “strange fire” was brought into the sanctuary of God in the name of “revival.”

R. A. Torrey, (1856-1928), an associate of D. L. Moody (1837-1899) and a successful revivalist himself, came on the scene a generation after Finney. He lamented,

We frequently have religious excitements and enthusiasms gotten up by the cunning methods and hypnotic influence of the mere professional evangelist or “revivalist,” but these are not Revivals, and are not needed: they are a curse and not a blessing; they are the devil’s imitations of a Revival.[i]

“Revival” Must Never Become an End or Goal

Biblical revival is a co-operation between the human and the Divine. In his later years, Finney acknowledged that he had put too much emphasis on human ability to produce revival. This had led to the erroneous notion that by employing certain means, one could produce a revival at the time and place of his choosing. Finney, in fact, saw so many people “backslide from a revival state,” that he began to question if there was not something higher and more stable that Christians should pursue.^[ii]

The “backsliding,” Finney observed, was the bad fruit of making “revival” an end or goal to be obtained. The only legitimate end or goal for every Christian is Jesus Christ and conformity to His will. Romans 8:29 says, For whom He did foreknow, he also predestined to be conformed to the image of His Son. Genuine, heaven-sent revival will always have Jesus Christ as its end or goal. If revival itself becomes the end, then bad fruit, as Finney discovered, will be the result.

Professional Revivalism in the 21^st Century

Professional revivalism may be a greater problem in our century than it was in previous times. This is because the hyper-Arminian mindset (overemphasizing human ability) that emerged out of Finney’s theology has been coupled with the influences of an entertainment-driven culture and a personal success orientation. As a result, little value is placed on repentance, prayer, and waiting on God for a sovereign outpouring of the Holy Spirit. Instead, attention is given to what can be done on a human level to draw crowds and stir excitement. Challenging us regarding this, Duncan Campbell (1898-1972), the Welsh preacher whom God used in the mighty revival on the Hebrides Islands (1949-1952), writes,

We have seen crowded churches. We have seen many professions. We have seen hundreds, yes, and thousands responding to what you speak of here as the altar call. But, I want to say this, dear people, and I say it without fear of contradiction, that you can have all that . . . without God! Now, that may startle you, but I say again, you can have all that . . . on mere human levels.[iii]

In the sort of egocentric milieu that has emerged in American Christianity, revival too often is the product of a charismatic leader who knows how to control a crowd and generate excitement. Exciting promo, exaggerated claims, manipulative sermons, and flamboyant antics are used to stir the emotions of the masses and create a “revival.” In such an event, the Word of God is preempted by Christian entertainment or by testimonies of exciting “spiritual” experiences.

This approach, coupled with the neglect of Scripture, has dire consequences. “Strange fire” inevitably becomes a part of the mix. Individual casualties and tragedy are commonly the result. Such revivals tend either to drag on in pursuit of increasingly bizarre practices or to collapse under the weight of their own sin and neglect of Biblical truth.

This Generation Needs to See
a Heaven-Sent Revival

What, then, is the safeguard? In our day, we must reclaim the Word of God as central in all we say and do. This generation desperately needs to see the power and purity of a Biblical Revival. Torrey’s comment about the state of revivalism in his day rings true for the 21^st century Church.

The most fundamental trouble with most of our present-day, so called revivals is, that they are man-made and not God sent. They are worked up (I almost said faked up) by man’s cunningly devised machinery—not prayed down.[iv]

Our God is the sovereign Lord, not only of this universe, but also of revival. If the Church in Finney’s day was guilty of not taking their responsibility for revival, the modern charismatic church has gone to the other extreme and made revival a mere human enterprise. It is time for the North American church to repent of this sin and be converted that times of refreshing may come from the presence of the Lord (Acts 3:19). It is time for genuine Revival Fire.

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[i] R. A. Torrey, The Power of Prayer and the Prayer of Power (Grand Rapids: Zondervan, 1924), 228.

[ii] Charles Finney, An Autobiography, (Old Tappan, NJ: Fleming H. Revell, 1908), 340.

[iii] Duncan Campbell, The Nature of A God Sent Revival (Euless, TX: Successful Christian Living Ministries, n.d.) 11-12.

[iv][iv] Torrey, The Power of Prayer and the Prayer of Power, 62.

A PURE RIVER OF REVIVAL: Learning to Distinguish Between Soul & Spirit

For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit (Hebrews 12:4).

This article is derived from Eddie’s latest book, Revival Fire: Discerning Between the True & the False, available on Amazon and at www.eddiehyatt.com/bookstore.html.

Growing up in a Pentecostal church that valued spiritual manifestations, I learned very early that there is a cultural aspect to people’s response to the Holy Spirit. In our Assembly of God, people would commonly “shout” when there was a “move of the Spirit.” These shouts of praise might be accompanied by jumping, jerking, and maybe dancing exuberantly.

As a young man, I began playing lead guitar with a Church of God (Cleveland, TN) singing group and found myself in congregations belonging to that denomination. Immediately, I noticed that the Church of God people responded differently to the Holy Spirit’s presence than did those of the Assemblies of God. I particularly noticed that the Church of God women, when prayed for by the laying on of hands, would arch their backs in a certain, peculiar way. I noticed the young girls responding exactly the same way. Even as a young believer, it became obvious to me that the unique responses of both groups were learned behaviors.

This is not to say that they were not experiencing God’s presence, but to point out that they had learned certain ways to respond to God’s presence that were unique to their church cultures. Since that time, I have repeatedly seen this feature in revivals, where certain outward expressions or behavior become esteemed and valued in that revival. People who embrace the revival seem to learn by osmosis how they are expected to respond to the Spirit’s presence. Within the revival, these cultural manifestations are usually looked upon as the direct activity of the Holy Spirit and signs of His presence.

Manifestations Too Often
Become Marks of Spirituality

Unfortunately, these manifestations too often become marks of spirituality and those who do not exhibit the same sort of behavior are looked down upon. Much pressure is placed on individuals to act a certain way if they want to be esteemed as “spiritual” and accepted into the “tribe.” Some will then begin to exhibit such behavior of their own initiative, apart from the Holy Spirit. This may take the form of falling when prayed for, jerking in a particular manner, producing a grunting sound, or making some other physical expression.

I have ministered in churches where it was obvious that people had been trained—probably subtly—to fall when prayed for. I remember one man looking behind him to make sure the catcher was there before falling backward as I prayed for him.

We need to learn to distinguish between Spirit and culture, and between the human soul and spirit.

The Difference between Soul and Spirit

To discern between soul and spirit is helpful in recognizing the source of an outward manifestation. Is a behavior a response to the Spirit of God or is it merely a human or fleshy display? The New Testament teaches that there is a difference between the human soul and the human spirit. In I Thessalonians 5:23, for example, Paul says, May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. Hebrews 14:12 clearly says that the soul and spirit are two distinct entities and that only the Word of God can divide the two. Making a distinction between soul and spirit can be very helpful in discerning the source of a manifestation.

The spirit is the innermost part of our being and is that part that is regenerated when we are born again. It is through our human spirit that we have an awareness of God and the spirit realm. In born-again believers, the spirit is the place where the Holy Spirit dwells and, therefore, the place from which gifts of the Holy Spirit flow. Our spirit is sometimes referred to in Scripture as “the heart.” For example, Jesus was speaking of the human spirit when He said, He who believes on Me, as the Scripture has said, out of his heart will flow rivers of living water (John 7:38).

The soul, on the other hand, consists of our mind, will, and emotions. It is the seat of the personality—the ego—and is that part of our being that gives us self-awareness. The soul, i.e., mind, will, and emotions, can be moved by a variety of outward stimuli. Good music, for example, has the power to stir positive emotions of love, nostalgia, and compassion apart from the Holy Spirit. Likewise, a gifted orator can stir emotions and move people to behave in ways they otherwise would not. These are mere feelings of the soul and have nothing to do with the Holy Spirit. This is what John Wesley was referring to when, on October 29, 1762, he cautioned a colleague who was mistaking his own thoughts and imaginations for the Holy Spirit. Wesley said:

I dislike something that has the appearance of enthusiasm, overvaluing feelings and inward impressions; mistaking the mere work of imagination for the voice of the Spirit, and undervaluing reason, knowledge, and wisdom in general (Wesley, vol. 3 of The Works of John Wesley, 98).

I am convinced that much Christian ministry today originates in the soul, i.e., the human mind, will and emotions. I remember reading a book by a Christian leader written in an allegorical style much like John Bunyon’s Pilgrim Progress. At the beginning of the book he says that this was a vision he had seen over an extended period of time. However, as I read the book, my heart response was, “This person has a very active imagination.” The book was, to me, an example of the need to distinguish between soul and spirit and to bring our souls under the sway and influence of the Spirit. Only then will our ministry and worship be a pure offering unto the Lord, not tainted by self and ego.

Discerning Between Soul

& Spirit in Revival

I recall visiting a revival meeting where there were many outward manifestations—laughing, falling, and so on—and I left the meeting with an inward sense of edification and refreshing. Later, I visited another revival where the same manifestations were occurring, and even though people were laughing, falling, and shouting in similar ways, I left this meeting grieved and troubled inside. The difference was that the manifestations in the first revival were, for the most part, honest responses to the Spirit’s presence. In the second venue, where my spirit was grieved, the manifestations originated in the soul, for the most part. They were not responses to the Holy Spirit, but tended, instead, to be worked up religious frenzy—religious excitement originating in the soul.

Engaging in such soulish activity and calling it revival is not something new. The well-known Bible teacher and revivalist, R. A. Torrey (1856-1928), bemoaned the state of revival in his day and wrote;

The most fundamental trouble with most of our present-day, so called revivals is, that they are man-made and not God sent. They are worked up (I almost said faked up) by man’s cunningly devised machinery—not prayed down (Torrey, The Power of Prayer and the Prayer of Power, 62).

Discerning Between Soul & Spirit
In the Operation of Prophecy

Learning to distinguish between soul and spirit also has an incredible bearing on the operation of the gift of prophecy. I recall a “prophet” once giving me a prophetic word about my “little brother” about whom he said I had been very concerned. He claimed that God had just revealed to him that there was no need for my concern, for my little brother would be saved. Now, there was only one problem with this prophecy: I do not have a little brother!

When I shared this fact with this person he was embarrassed and replied, “I will have to be more careful.” He was not a false prophet, but simply an individual who had never learned to distinguish between his soul and spirit. The prophecy was neither from God nor the devil, but had been formulated in his soul, (i.e., his mind will and emotions), perhaps motivated by a need for attention or importance. This is why I Thessalonians 5:21 says, Test all things; hold fast what is good.

A Pure River of Revival

The last prophet of the Old Testament, Malachi, said that when the Messiah came He would be like a refiner’s fire and would sit as a refiner to purify the sons of Levi so that the offerings [worship and ministry] of God’s people will be pleasant to the Lord as in the days of old (Mal. 3:2-4). We can cooperate with this refining process by allowing the word of God, sharper than any two-edged sword, to penetrate our inner being and divide soul and spirit, revealing those religious activities that are merely soulish and self-serving. As we repent of our soulish Christianity and determine to walk after the Spirit, a pure river of revival will flow forth, bringing life, healing and refreshing everywhere it goes.

"REVIVAL FIRE" or "STRANGE FIRE"?

This article is derived from the "The Preface" of Eddie's new book, REVIVAL FIRE: Discerning Between the True & the False, now available at www.eddiehyatt.com/bookstore.html.

Throughout church history, God has graciously blessed His people with outpourings of the Holy Spirit, i.e., with Revival Fire. These same revivals, however, have been plagued with fleshly and false doctrines and manifestations, i.e., with "strange fire." For example, during the 18th century Methodist revival, John Wesley admitted that‚ "nature mixed with grace" and that, "Satan likewise mimicked this work of God, in order to discredit the whole work."

Historically, there have been two extreme responses to this state of affairs. On the one hand, many have reacted to the extremes by rejecting all revival. On the other hand, others have put their heads in the sand and refused to recognize any wrongdoing or falsehood in revival.

Neither response is reasonable or Biblical. We must take the time and make the effort to learn to discern between the true and the false. When faced with the reality of "strange fire" in the Methodist revival, Wesley expressed confidence that God, "will enable us to discern how far, in every case, the work is pure, and where it mixes and degenerates."

“Strange Fire” Is Offering Worship to God
That is Foreign to His Revelation in Scripture

"Strange fire" in the House of the LORD is not something new. It is older than the New Testament. Leviticus 10:1-3 tells the story of Nadab and Abihu, the two sons of Aaron, offering profane fire before the Lord. The Hebrew word translated "profane" in the NKJV literally means "strange" or "foreign." We are not told exactly what they did, but they obviously sought to worship God in a way that was foreign to the manner that had been prescribed by God. As a result, fire went out from the Lord and devoured them.

Fire Speaks of Intensity, Passion & Commitment

Fire is used figuratively in Scripture to refer to extreme passion, enthusiasm and commitment for the things of God. It is also used in reference to the purifying effect of God on the human soul in the same way that fire has a purifying effect on precious metals, such as gold. In Scripture, God often manifests Himself in the form of fire, bringing blessing and affirmation, but also judgment, as with Nadab and Abihu.

There was much fire in the Old Testament worship of Yahweh. There were various burnt offerings that were continually offered in worship on behalf of the Israelites. In fact, Aaron was told that the fire was never to go out on the altar where the burnt offerings were daily offered to the LORD (Leviticus 6:8-13). God often showed His pleasure by sending fire and consuming the sacrifice that was being offered.

“Strange Fire” Brought Judgment

On this particular day, Nadab and Abihu filled their censers with fire as they, no doubt, had done many times in their duties as priests in the Aaronic priesthood. This time, however, they proceeded to act in a manner which He had not commanded them. In other words, they acted in a careless and reckless manner that was foreign or "strange" to the instructions God had given.

Instead of fire coming from the Lord because of His pleasure and consuming the sacrifice being offered, fire came out in judgment and consumed the ones offering the sacrifice. That day both Moses and Aaron realized in a new way the importance of discerning between the true and the false in the worship of Yahweh by carefully adhering to His Word.

Adhering to God’s Word Will Keep Us from Offering “Strange Fire”

The sin of Nadab and Abihu has been repeated throughout church history and again in our day. "Strange fire" is again being offered in the House of the LORD. Yes, it is often passionate and enthusiastic and has a form of godliness, but if examined closely and compared with Scripture, it is found to be inconsistent with what God has prescribed. Those who offer this "strange fire" show contempt for Paul’s admonition to the Corinthians for them to, Learn from us the meaning of the saying, "Do not go beyond what is written" (I Corinthians 4:6, NIV).

The primary tool for discerning between the true and the false is the Word of God. God’s Word is the "canon," i.e., the "standard" or "rule‛"by which everything else is to be measured. If we are to adequately discern between the true and the false, we must, therefore, become diligent students of the Word of God. The Charismatic Movement has fallen short in this regard, as is borne out by the following study by George Barna.

We Must Recover a Biblical Worldview

A recent study by evangelical sociologist, George Barna, demonstrates how the American church and culture have moved away from a Biblical worldview. According to this study, only 9% of Americans hold a Biblical worldview, i.e., only 9 out of every 100 Americans derive their beliefs and values from the Bible.

When Barna looked specifically at professing, born-again Christians, he found very little change in the statistics. He found that only 19% of born-again Christians in America hold a Biblical worldview. As part of this study, Barna interviewed 601 senior pastors nationwide, representing a random cross-section of Protestant churches, and found that only half of the nation’s Protestant pastors hold a Biblical world-view. (See www.barna.org.) This lack of Biblical truth in the Church has opened the door for "strange fire" once again in the House of God.

We Must Know God and His Ways

We can close the door on "strange fire" by familiarizing ourselves with God and His ways. How can we do this? We can do this by diligently applying ourselves to the study of His Word. The famous British evangelist, Smith Wigglesworth, once said, "I cannot know God by feelings and impressions. I can only know God by His Word." Too much of what we have called revival seems to have been based on feelings and impressions rather than the Word of God.

I have written this book because I believe the church in America is in desperate need of a Spiritual awakening that is based in Scripture. I have written this book because those who are longing for genuine Revival Fire must be equipped to discern between the true and the false when such revival comes.

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Below is the Table of Contents for REVIVAL FIRE:
Discerning Bewteen theTrue & the False

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Preface 5

1. Marked by Revival Fire 11

2. Why the Church Needs a Biblical Revival 21

3. What It Means to Think Biblically‛ 29

4. What Is Biblical Revival? 39

5. An Old Testament Biblical Revival 45

6. Jesus & the Word of God 51

7. The Early Church & the Word of God 59

8. The Dark Ages: No Bible, No Revival 69

9. Martin Luther and Biblical Reformation 93

10. Historical Examples of Biblical Revival 97

11. Emergence of the Professional Revivalist 108

12. The Tragedy of Revival without the Bible 116

13. Understanding Spiritual Manifestations 126

14. Biblical Leadership for Revival 136

15. Beyond Revival: Seek the Lord and Live 148

Bibliography 157

About the Author 158

Endorsements 159

Resources 160

THEY REFUSED TO LOVE THE TRUTH: How Christians Open Themselves to Lying & Deceptive Spirits

The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders, and in every sort of evil that deceives those who are perishing. They perish because they refused to love the truth . . . (II Thess. 2:9-10; NIV).

Are “Spirit-filled” Christians opening the door to lying and deceptive spirits by their reckless handling of the truth? Consider the following facts.

A Christian leader, whose book had just been pulled because the publisher discovered that his testimony of being delivered from Satanism was greatly exaggerated, defended his actions explaining that it is OK to “embellish” one’s story in order to make the gospel more attractive: Shortly after 911 a well-known “prophet” declared on national TV that Bin Laden would be found within 35 days. When, months later, he was confronted by the fact that it did not happen, he sought to justify himself saying that he had not stated what point the 35 days was from: A TV evangelist, who was discovered using an earpiece to receive “words of knowledge” from his wife about people in the audience, justified his actions saying it built people’s faith and helped them receive from God: In a recent high profile “revival” it was reported that over 30 people had been raised from the dead, but when Christian journalists sought to interview some of them, not a single one could be found: A well-known pastor and worship leader received both sympathy and money while faking terminal cancer for two years, even appearing in concert with an oxygen tank and a tube in his nose before finally confessing it was all a hoax. And the list goes on.

A Cavalier Approach to Truth
Opens the Door to Deception

Such cavalier handling of truth seems to be rampant in charismatic circles. Such behavior, however, is spiritually dangerous. Both Old and New Testaments reveal that “fudging” or compromising truth opens one to lying and deceptive spirits. In speaking of the rampant deception that will be characteristic of the last days, Paul, in II Thess. 2:9-11, says that those who are deceived will perish because they refused to love the truth (NIV). Those who do not love the truth find themselves defenseless against the “father of lies” (Jn. 8:44).

An Old Testament Example

This principle is clearly borne out in the O.T. account of 400 prophets being deceived by a lying spirit because they were willing to “fudge” the truth for personal gain.

In I Kings 22 Ahab, the wicked king of Israel, asks Jehoshaphat, the righteous king of Judah, to go to battle with him against the Syrians. Jehoshaphat agrees but suggests that they first inquire of the Lord through the prophets concerning the matter. Ahab agrees and sends for his 400 court prophets who are probably products of the “school of the prophets,” often referred to in the O.T. as the “sons of the prophets” or the “company of prophets.”

Politicized Prophets

We are not told how the “school of the prophets” began and Scripture neither affirms nor condemns the school. Some believe it was begun by Samuel to prepare young men for prophetic ministry. Nonetheless, it is clear that, through the “school of the prophets,” prophetic ministry was professionalized and became a vocation by which the prophet made his living. Some were hired by the wealthy and kings kept many in their courts as advisers and to inquire of them concerning the mind of the Lord. As a result, prophetic ministry became politicized with many of these “prophets” yielding to the pressure to prophesy that which would please those in power, from whom they also received their livelihood. Their willingness to compromise truth opened them to lying spirits.

At Ahab’s command, these 400 “school of the prophets” graduates come before the two kings. They all declare the same message. The two kings are to go out against the Syrians for God will give them a great victory. There is even a prophetic drama as one of the prophets, Zedekiah, takes horns of iron and declares, Thus says the LORD (Yahweh), with these you shall gore the Syrians until they are destroyed (22:11).

A Prophet Who Will Not Compromise Truth

Jehoshaphat apparently did not feel settled with what he was hearing and asked Ahab if there was not another prophet from whom they could inquire. Ahab sullenly replied that there was one more by the name of Micaiah, but I hate him because he does not prophesy good concerning me, but evil (22:8). Ah, here is a prophet who is committed to truth and will not compromise even when it offends the king. He is no political prophet. He is not trying to impress anyone. He is committed to truth.

At Jehoshaphat’s insistence, Ahab calls for Micaiah. The messenger who goes for Micaiah informs him that the 400 prophets are all in agreement and exhorts him to let his word agree with theirs, i.e., to get in unity with the other prophets. Micaiah replies that he will speak whatever word the Lord may give him. We must remember that our ultimate goal is not unity, but conformity to Christ who is Truth personified. True Biblical unity is always built on truth.

A Lying Spirit Released
Into the Mouths of the Prophets

Micaiah arrives and after a brief exchange with Ahab relates an astounding vision he has seen. Micaiah says he saw the Lord sitting on His throne and all the host of heaven standing by. He heard the Lord say, Who will persuade Ahab to go up, that he may fall [die] at Ramoth Gilead (22:20). Different ones offered suggestions, but then a spirit came and stood before the Lord and said, I will go and be a lying spirit in the mouth of all his prophets (22:22). Micaiah then heard the Lord say to the spirit, You shall persuade him and also prevail. Go and do so (22:22). Micaiah then declared to Ahab, Therefore look! The Lord has put a lying spirit in the mouth of all these prophets of yours, and the Lord has declared disaster against you (22:23).

Ahab responded in anger, ordering Micaiah to be imprisoned and fed only bread and water. The other prophets were also offended and Zedekiah went up and slapped Micaiah in the face (22:24). Ahab and Jehoshaphat chose to ignore Micaiah’s word and proceeded into battle where Ahab was killed and the armies of Israel and Judah were forced to withdraw.

How did a lying spirit find its way into the mouths of these prophets who prophesied in the name of the God of Israel? There is no question that their willingness to fudge the truth for personal and political gain opened the door. It still happens today.

It Still Happens Today

I remember a Christian leader, whom I greatly respected, tell about attending a meeting where the evangelist was, reportedly, functioning in the gifts of the Spirit in a remarkable way, particularly in prophecy and the word of knowledge. He said that the man ministered in an entertaining sort of way revealing personal things about people in the congregation, even telling one man the brand of cigarettes he had hidden in his pocket. But, while observing this, he heard a voice on the inside say “familiar spirit.” The voice was so clear that he instinctively looked around to see if someone next to him had spoken, but realized it was the Holy Spirit alerting him that this was a familiar spirit at work. Knowing something of the man’s background and ministry, he realized the man had built his ministry, not on the word of God and truth, but on the sensational gifts of the Spirit. When the gift was not operating (I Cor. 12:11 says these gifts operate as the Spirit wills), this man, to please the crowds, had sought to operate it in his own flesh. This involved being less than honest, and his playing fast and loose with the truth had opened the door to a familiar/lying spirit.

Closing the Door on Satan

There has been so much reckless twisting of truth and so much gullibility in charismatic circles that I have wondered if some of us may not be among the first to embrace the anti-Christ when he comes on the scene. Deception gives birth to more deception. Speaking of the great deception of the last days, Paul tells the consequences for those who refuse to love the truth. He says, For this reason [not loving truth] God sends them a powerful delusion so that they will believe the lie, and so that all will be condemned who have not believed the truth but have delighted in wickedness (II Thess. 2:11-12; NIV).

We can close the door on lying and deceptive spirits by loving truth. Satan traffics in lies and deceptions, for this is his only means of power and control. This is why Jesus said in Jn. 8:31-32, If you continue in My word, you are my disciples indeed; and you shall know the truth and the truth shall make you free. When we love and walk in truth, there is no place for Satan in our lives.

Hear the words of Paul in II Cor. 4:2-5 concerning his commitment to integrity and truth. This statement is a wonderful guide that we should all utilize. What a difference it would make in the body of Christ today. Paul says,

We have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to every man’s conscience in the sight of God . . . For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake. (NIV).

A video presentation of this message is available at www.eddiehyatt.com/media/LovingTruth.wmv.

WHY I STILL BELIEVE IN HELL

1. It is Biblical
2. It is reasonable and just
3. It is a necessary expression of God’s love
4. It has been confirmed again and again by the Holy Spirit

I recently received an email from a person in another state asking my thoughts on “hell.” She went on to explain that many of her Christian friends have dispensed with the idea of hell and have chided her for being “stuck in religion” for believing in such an old fashioned doctrine. Indeed, many evangelicals are giving up the doctrine of hell as a place of eternal punishment, arguing that such a belief is not consistent with a God whose chief characteristic is unconditional love. In my own city of Tulsa, Oklahoma one of the most popular Pentecostal-Charismatic preachers in America, Carlton Pearson, has publicly renounced his belief in hell and now preaches that everyone will go to heaven, an old heresy known as universalism. In this essay I will argue, to the contrary, that eternal punishment is a necessary expression of God’s love; that it is Biblical; that it is reasonable and just; and that the Holy Spirit has confirmed this doctrine throughout the history of the Church.

Reason #1
It is Biblical

Jesus talked about hell and warned His hearers to make every effort to avoid the place. Paul and other Biblical writers also warn their readers of the reality of hell as a place of punishment. In the KJV there are two Greek words that are both translated as “hell,” hades and ghenna. The NKJV correctly makes the distinction by translating hades as “Hades” and ghenna as “hell.” Whereas hades seems to be the location of the departed spirits of the dead, ghenna is the final condemnation and punishment of the unrepentant who persist in their rebellion against God.

Hades, as the place of the departed spirits of those who have died, corresponds to Sheol in the Old Testament. It is the word that is used by Jesus in Luke 16:19-31 in the story of the rich man and Lazarus. This story is probably not a mere parable since personal names are attached to the different individuals. One thing the story teaches is that both the rich man and Lazarus were conscious in the after life, one in Paradise and the other in torment in Hades. Another thing we see is that the rich man could see Abraham and Lazarus in Paradise, but could not cross over to them. This, no doubt, added to his torment. Hades is also the word used in Matt. 16:18 where Jesus said He would build His church and the gates of Hades would not prevail against it. In Rev. 20:14, at the end of the millennium, death and Hades are thrown into the lake of fire, or ghenna.

The ghenna (hell) was a garbage dump south of Jerusalem where fires were continually burning. In the New Testament, ghenna is used metaphorically of the place of condemnation or punishment in the next life. It is the word used by Jesus in Matt. 5:30 where, to emphasize the horror of final condemnation, He exhorts His hearers that if their right hand causes them to stumble (or sin) to cut it off since it would be better to have only one hand in this life than to have two hands and be thrown into ghenna. This word is also used by Jesus in Matt. 10:28 where He exhorts His listeners to not fear those who kill the body but cannot kill the soul, but to fear Him who has the authority to cast both soul and body into ghenna. Bauer's Greek-English Lexicon, the lexicon of choice by students of New Testament Greek, defines ghenna as "the place of punishment in the next life."

Some have questioned whether this punishment is eternal by arguing that the Greek word aionios, translated “eternal” and “everlasting,” actually refers to a long, but finite period of time. While it is true that the noun, aion, is sometimes translated “age” in reference to a period of long duration, the adjective, aionios, almost always refers to that which is eternal or without end. This is borne out by the fact that it is used throughout the New Testament to describe the gift of “eternal” (aionios) life to those who believe in Christ. In Rom. 16:26 Paul uses it in referring to God Himself as the everlasting (aionios) God. The same word is used throughout the New Testament to describe the state of the wicked, i.e., eternal punishment.

It is thus used in Matt. 25:46 where Jesus tells of the final judgment where a separation is made of the wicked to His left hand and the righteous to His right. Referring to the final state of both groups, Jesus says, And these [the wicked] will go away into eternal (aionios) punishment, but the righteous into eternal (aionios) life. If aionios means “everlasting” in regards to the life that comes from God, then it must carry the same meaning when used of the punishment of the wicked for they are obvious parallel expressions. Paul uses the same adjective, aionios, in II Thessalonians 1:9 where he describes the dire state of the wicked when Christ returns,
In flaming fire taking vengeance on those who do know God, and on those who do not obey the gospel of our Lord Jesus Christ. These will be punished with everlasting (aionios) destruction from the presence of the Lord and from the glory of His power.

Reason #2
It is Reasonable & Just

It is self-evident that a person who commits a crime must be penalized with a punishment that is commensurate with the crime committed. For example, a person with no record who exceeds the speed limit by 5 miles per hour and is sentenced to a year in the county jail and a $10,000.00 fine is not being treated justly. We would rightfully be outraged at such a travesty of justice. The punishment is not commensurate with the crime committed. To use another example, suppose a sexual predator rapes, tortures and murders an innocent child. He is found guilty on all counts and then the judge sentences him to 6 months probation, a $500.00 fine, and lets him go free. We would not say, “Oh, what a loving and merciful judge he is.” No! We would be outraged and would demand that judge’s removal from the bench. The punishment must fit the crime.

In our finite thinking we cannot imagine the magnitude of sin. Sin is not just a finite injustice against a fellow human being; it is an infinite sin against our infinite Creator. God placed our first parents, Adam and Eve, in a wonderful paradise. They rebelled against Him and His righteous commands and went their own way. All their posterity has followed in their path of rebellion against God. As Paul says in Romans 3:10-18, There is none righteous, no, not one . . . they have all turned aside; they have together become unprofitable . . . there is no fear of God before their eyes.

Because sin is infinite, it required an infinite remedy. God Himself, therefore, took on human form in the person of Jesus Christ and provided the redemption necessary to deal with the sin of all humankind. It is in Jesus Christ that the love and mercy of God is revealed toward the human race. It is also in Jesus Christ that the justice of God is maintained for Christ bore the just punishment that was due every sinner. In fact, Paul clearly says in Rom. 3:25-26 that the death of Christ was a demonstration of God’s justice and, as a result, He now can be both just and the justifier of those who put their faith in Christ.

This, however, intensifies the guilt of those who reject the infinite mercy God has shown in the person of Jesus Christ. The writer of Hebrews expressed it in these terms,
Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot and counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace (Hebrews 10:28-29).

Reason #3
It is a Necessary Expression of God’s Love

Consider again the example of a wicked man who is found guilty of torturing, raping and killing an innocent child; who is then released by a judge on probation and the payment of a minimal fine. We would not say “Oh what a wonderful, loving judge he is.” No! We would rightfully be outraged because justice, you see, is a necessary attribute of love. There is no real love without the proper element of justice. The inhabitants of heaven, who see more clearly the ghastly ramifications of sin, would be rightfully horrified if rebels against God and His righteous government were allowed to go unpunished.

The well known 19th century revivalist, Charles Finney, who was a converted lawyer, preached a message entitled the "The Justice of Eternal Punishment" by which he saw many judges and lawyers converted to Christ. In this message Finney demonstrated that divine justice, involving eternal punishment, is a necessary expression of divine love. In another message entitled “The Guilt of Sin,” Finney pointed out that the end or objective of all sin, whether it is lying, stealing, adultery, etc., is self-gratification. In other words, the act of sin is merely a means to achieve the end of self-gratification. Finney then points out that this choice to gratify self of necessity involves a rejection of God’s infinite interests and that this is where the guilt lies. He said, “In other words, the guilt consists in rejecting the infinitely valuable well being of God and the universe for the sake of selfish gratification” (C. G. Finney, The Guilt of Sin, Grand Rapids: Kregel, 1965, 16-17). Finney considered hell to be God’s eternal prison house where incorrigible rebels against God and his kingdom will be confined and not allowed to spoil the eternal bliss and happiness of those who have accepted the free mercy and grace God has shown to us in Jesus Christ. Yes, hell is a necessary expression of God’s amazing grace and love

Reason #4
The Holy Spirit Has Confirmed This Doctrine

There has never been any significant work of the Holy Spirit through the preaching of universalism. I do not know of any example, past or present, in which the preaching of universalism inspired men and women to a greater love for God and a new determination to walk in His truth. On the other hand, preaching on eternal punishment has been a part—even if a small part—of the great revivals of Christian history. In the First Great Awakening, for example, Jonathan Edward’s sermon, “Sinners in the Hands of An Angry God,” captivated the minds and hearts of the masses. The Holy Spirit fell like rain when he read this message from the pulpit. In the Second Great Awakening sermons on hell and Divine retribution were preached along with messages on God’s redeeming love and grace. The masses were awakened. Finney’s pointed preaching about the Divine justice of eternal punishment turned the hearts and minds of many to Christ and lifted the Church to a new level of commitment and effectiveness. Numerous such examples could be cited from the annals of Christian history and revivalism.

One of the most somber examples comes from the pen of Jonathan Edwards. Edwards, pastor of the Congregational Church in Northampton, MA and one of the most prominent leaders of the First Great Awakening, tells of a wicked and intemperate man coming to him one day in a very solemn state of mind. This man related to Edwards an alarming dream he had experienced the previous night in which he had descended into hell and observed the horrors of that place. He was told, however, that he was being allowed to return to earth on a one-year probation, the condition being that he must change his manner of life during this time or he would have to return at the end of the year. Edwards was solemnly impressed with the man’s dream and assured him that it was a warning from God. Before retiring for the night, Edwards opened his journal and recorded the details of the dream and the date. Edwards said the man seemed to be serious in his new commitment, leaving off the bottle and faithfully attending church. However, before the year had ended the man returned to his former manner of life. One evening, in a drunken state, he turned to descend a set of stairs when he stumbled and pitched headlong down the stairs breaking his neck and dying instantly. When Edwards was informed of the tragic news he opened his journal and somberly noted that that very evening was exactly one year from the time the man had experienced the dream of his one-year probation from hell.

I rest my case.