Conhecendo Deus e Fazendo A Sua Vontade - Blakcaby - Avaliação

Pr.
Silas Waldemir Souza Chaves

silaswchaves@gmail.com Fones: 3226
69!"9#3639#3
BLACKABY, Henry T.; KING, Claude V. Conhecendo Deus e fazendo sua vontade:
experincias c! "eus. #$ %aul : Li&e'ay Brasil, c. ())*.
AVALIA+,-
Blac.a/y 0 u! pas1r e cn&erencis1a /a1is1a d sul ds 23A. 2! *44) ele e Kin5
escre6era! Experiencing God 71radu8id e pu/licad n Brasil c! 191ul
Experiencias com Deus, c! copyright de *44:, pela B!pas1r 2di1ra de #$
%aul;. #e5und in&r!a<=es &erecidas pr www.soundwitness.org li6r 6endeu !ais
de dis !il>=es de c?pias ns 23A, send 1radu8id para :) l9n5uas. - !a1erial s/
exa!e 0 a &r!a expandida e !di&icada de li6r Experiencing God 7191ul e! in5ls:
Experiencing God: knowing and doing the Will of God, pu/licad pela Li&e'ay
C>ris1ian @esurces e! *44:;, 1a!/0! de au1ria de Blac.a/y e Kin5. Aais de
du8en1as e cinBCen1a !il c?pias desse Dl1i! !a1erial &ra! 6endidas. Al0! diss,
!il>ares de pessas 1! par1icipad ds se!inEris Experiencing God Weekends e
Experiencing God Weekends for Couples. 2s1es &inais de se!ana s$ usual!en1e
pa1rcinads pela Cn6en<$ Ba1is1a d #ul, !as a/er1s a 1das den!ina<=es; a10
!es! s Fesu91as d Bs1n Clle5e a5endara! e! *44G u! desses se!inEris.
-/6ia!en1e Bue 191ul da /ra 0 a1raen1e para BualBuer cris1$ c!pr!e1id c!
26an5el> cn&r!e re6elad nas 2scri1uras. #!s exr1ads e! 2& H.*G/, a prcurar
Ic!preender Bual a 6n1ade d #en>rJ, exr1a<$ Bue de6e ser le6ada a seri pr
1ds s cris1$s. - li6r, en1$, 6iria c! u! Iaux9liJ para aFudar cris1$ a
/edecer a !anda!en1 aps1?lic. 2is a9 seu peri5K - exa!e Bue &i8 d li6r,
le6aL!e a cnsiderELl u!a a!ea<a real a 26an5el> de Cris1 e a 6ida cris1$ Bue dele
de6e deri6ar: cnBuan1 ci1e! !ui1 as 2scri1uras, s escri1res, na 6erdade, &a8e!Ln
de &r!a errMnea, e di5 !ais, deli/erada!en1e 7n$ >E c! &u5ir dessa cnclus$;
1rcendLas para pr6ar sua I1el5iaJ d Irelacina!en1 c! "eusJ.
- Bue 6ai a/aix 1ca apenas n &unda!en1 71el?5icN; d li6r 7>E declara<=es pr
1d li6r Bue s$ al1a!en1e Bues1inE6eis O lu8 das 2scri1uras;. 2 esse &unda!en1 0
&als, 0 errMne, 0 resul1ad da de1urpa<$ das 2scri1uras. Tia5 di8 Bue I&n1e de E5ua
sal5ada n$ pde dar E5ua dceJ 7P.*(/;. - li6r s/ exa!e 0 IE5ua sal5adaJ; dele,
pr1an1, n$ pde 6ir IE5ua dceJ.
- ensin 5eral de Conhecendo Deus e fazendo sua vontade 5ira e! 1rn d Bue
Blac.a/y c>a!a de I#e1e realidades s/re a experincia c! "eusJ, c! se pde 6er
nas p5s. (( e (P:
$Procura a%resen&ar'&e a (eus a%rovado) como o*reiro +ue n,o &em de +ue
se envergonhar e +ue mane-a *em a %alavra da verdade.. 2 /im0&eo 2.#1
P2gina #
Pr. Silas Waldemir Souza Chaves
69!"9#3639#3
*. "eus es1E a5ind cns1an1e!en1e a seu redr.
(. "eus /usca u! cn19nu relacina!en1 de a!r c! 6c Bue seFa real
e pessal.
P. "eus cn6ida 6c a en6l6erLse c! ele e! sua /ra.
:. "eus &ala pel 2sp9ri1 #an1 pr in1er!0di da B9/lia, da ra<$, das
circuns1Qncias e da i5reFa c! &i! de re6elar a si !es!, seus
prp?si1s e !ds de a5ir.
H. - cn6i1e Bue "eus l>e &a8 apara 1ra/al>ar c! ele le6aL se!pre a u!a
crise d Bue 6c cr, a Bual exi5e &0 e a<$.
R. S precis &a8er aFus1es pr&unds na sua 6ida para Fun1arLse a "eus
naBuil Bue ele es1E &a8end.
G. Vc passa a cn>ecer "eus pela experincia O !edida Bue /edece a ele
e ele reali8a a sua /ra pr !ei de 6c.
As duas /ras de Blac.a/y !encinadas nessa a6alia<$ par1e! dessas IrealidadesJ e
s$, na 6erdade, de1al>es desses ele!en1s.
CnBuan1 1en>a di6er5ncias c! s au1res s/re si5ni&icad Bue eles d$ Os
pala6ras IrealJ e IpessalJ n i1e! (, 0 ns i1ens : a G nde 6eF dis1ancia!en1 deles
das 2scri1uras, dis1ancia!en1 esse Bue n$ pde ser i5nrad ne! re!ediad. S
precis a/andnar a /ra c! &n1e de es1uds para a 6ida cris1$.
I. 3! ds errs n &unda!en1 de Blac.a/y es1E e! di8er Bue >E 1rs !!en1s e!
Bue "eus &ala c! seu p6. S Bue es1E di1 ns cap91uls I"eus &ala de di&eren1es
!aneirasJ 7p. T*ss; e I"eus &ala pel 2sp9ri1 #an1J 7p. T:ss;. 2les di8e! Bue:
7*; "eus &alu a seu p6 n An1i5 Tes1a!en1 7H/*.*;;
7(; "eus &alu a seu p6 ns 26an5el>s 7is1 0, duran1e a 6ida 1errena de Uesus;
*
.
7P; "eus &ala e! A1s a10 presen1e pr !ei d 2sp9ri1 #an1.
(
- pr/le!a 0 Bue 1ex1 de H/ *.*L:, lid e! sua in1eire8a, e n$ apenas 6.* 7s
au1res s$ !es1res na ar1e de decapi1ar 1ex1s e 6ers9culs; 6ai !s1rar Bue:
#
$3os rela&os dos 4vangelhos) (eus es&ava em Cris&o 5esus. (eus 6alava %or meio
de 5esus. 7uando os disc8%ulos ouviam 5esus) es&avam ouvindo (eus. 7uando 5esus
6alava) ouvi'lo era um encon&ro com (eus.. 9%. :1;
2
$(eus 6alou claramen&e ao seu %ovo no livro de <&os. 4 ele nos 6ala claramen&e
ho-e. (os dias de <&os a&= ho-e) (eus &em 6alado a seu %ovo %elo 4s%8ri&o San&o..
9%.:1;
P2gina 2
69!"9#3639#3
7*; "eus 0 au1r de 1da re6ela<$. Niss s au1res es1$ cer1s, FE Bue 1a!/0!
a&ir!a! iss;
7(; A re6ela<$ de "eus se dE e! apenas duas e1apas e n$ 1rs:
a; I-u1rraJ V I"eus &alu as paisJ V Ide !ui1as !aneirasJ V Ipels pr&e1asJ
/; Ines1es Dl1i!s diasJ V Ins &aluJ V Ipel Wil>J.
7P; %r1an1, a re6ela<$ de "eus pr !ei de Uesus Cris1 n$ &i dada apenas ns
26an5el>s, !as ela se es1ende a 1ds nes1es Dl1i!s dias. Ci1 aBui Bruce: IA
>is1?ria da re6ela<$ di6ina 0 u!a >is1?ria de pr5ress$ a10 Cris1, !as n$
pr5ress$ al0! dele.J
P
A psi<$ ds au1res i!plica 1rs per9ds de 1e!ps e! Bue "eus "I@2TAA2NT2
&ala a al5u0!: AT, s pr&e1as; NT, Uesus; a5ra, a 6cK
S in1eressan1e n1ar Bue s au1res n$ ci1a! nen>u!a re&erencia /9/lica para
cnsu/s1anciar a I1erceira &aseJ da re6ela<$ de "eus 7as ci1a<=es de * C P.*R e R.*4,
&ala! da >a/i1a<$ e n$ de re6ela<$, p.TH;. %r Bue n$ &a8e!N %-@X32 N,- HY
2#T2 2N#IN- NA BZBLIAK
%ara Ie!purrarJ - 2sp9ri1 #an1 para den1r dessa sups1a I1erceira &aseJ da re6ela<$
de "eus para I&alar a n?s >FeJ, s au1res c!e1e! !ais /ar/aridades c! s 1ex1s
/9/lics. A1en1e!s:
- us Bue s au1res &a8e! de U$ *:.R, &ra d seu cn1ex1, resul1a e! declara<=es
c! es1a, e! p. TR: IUesus disse Bue 2sp9ri1 #an1 ensinarE 1das as cisas, e ns
&arE le!/rar 1ud Buan1 ele disse 7U$ *:.(R;J Aas Bue disse Uesus nesse 6ers9cul
precisa ser lid Fun1 c! 6.(H, assi!: I(H. Is1 6s 1en> di1, es1and ainda
cn6sc; (R. !as Cnsladr, 2sp9ri1 #an1, a Bue! %ai en6iarE e! !eu n!e,
esse 6s ensinarE 1das as cisas e 6s &arE le!/rar de 1ud Bue 6s 1en> di1.J A
pr!essa de Ile!/rarJ n$ pde re&erirLse a n?s, cren1es de >Fe, prBue nunca
es1i6e!s c! Uesus e n$ u6i!s as pala6ras Bue ele disse duran1e sua 6ida 1errena.
Aas seus disc9puls es1a6a! e eles u6ira!. S a eles, s disc9puls, Bue 2sp9ri1
Ile!/rariaJ Bue 1in>a! u6id. Xual resul1ad dissN - N6 Tes1a!en1K %aul
rece/eu ensin Bue passu O i5reFa I!edian1e re6ela<$ de Uesus Cris1J 7Gl *.*(; e
assi! s u1rs escri1res d N6 Tes1a!en1.
3
>?@C4) F. F. The epistle of hebrews. Arand ?a%ids : 4erdman)#96B) %. 3 apud
CDS/4E<C4?) Simon. Hebreus. S,o Paulo : Cul&ura Cris&,) 2!!3) %. BB.
P2gina 3
69!"9#3639#3
A re6ela<$ de "eus es1E c!ple1a e ela se encn1ra n NT. "eus ns &ala, si!, pela sua /endi1a
%ala6ra da Bual nada pde!s 1irar u acrescen1ar. @e6ela<$ &inalK
II. -u1r err ds au1res, decrren1e des1e 0 Bue se encn1ra na p5 TT: IDeus revela a si
eso. Xuand "eus l>e &ala, pel 2sp9ri1 #an1, ele &reBCen1e!en1e re6ela al5u!a cisa
s/re si !es! V re6ela seu n!e u re6ela sua na1ure8a e seu carE1er.J VeFa Bue n parE5ra&
an1erir Blac.a/y disse: I2! 1da a B9/lia 6e!s Bue, Buand "eus &ala, 0 para re6elar al5 a
respei1 de si !es! u s/re seus prp?si1s e !ds de a5ir.J
- Bue is1 Buer di8erN Xuer di8er Bue sola scriptura da @e&r!a %r1es1an1e n$ es1E !ais
6alend. #i5ni&ica di8er Bue a B9/lia n$ 0 a Dnica &n1e d cn>eci!en1 de "eus, da 1el5ia
cris1$. #i5ni&ica di8er Bue a B9/lia n$ 0 su&icien1e c! re6ela<$ de "eus, de seu n!e, de
sua na1ure8a e de seu carE1er. #i5ni&ica di8er Bue cn>eci!en1 de "eus &ica suFei1 a u!a
c!preens$ su/Fe1i6a e peri5sa!en1e &ra5!en1Eria 7prBue indi6idualK;.
Blac.a/y es1E erradK %rBue #al! *4 di8 Bue ele es1E errad; pr Bue ( T! P.*:L*G a1es1a!
Bue a 2scri1ura 0 su&icien1e. S D1il rea&ir!ar aBui Bue di8 a 6el>a e /a Cn&iss$ de W0 de
'es1!ins1er 7*R:PL*R:4;
:
:
I. Ainda Bue a lu8 da na1ure8a e as /ras da cria<$ e da pr6idncia de 1al
!d !ani&es1e! a /ndade, a sa/edria e pder de "eus, Bue s >!ens
&ica! inescusE6eis, cn1ud n$ s$ su&icien1es para dar aBuele cn>eci!en1
de "eus e da sua 6n1ade necessEri para a sal6a<$; pr iss &i #en>r
ser6id, e! di6erss 1e!ps e di&eren1es !ds, re6elarLse e declarar O sua
i5reFa aBuela sua 6n1ade; e depis, para !el>r preser6a<$ e prpa5a<$ da
6erdade, para !ais se5ur es1a/eleci!en1 e cn&r1 da I5reFa cn1ra a
crrup<$ da carne e !al9cia de #a1anEs e d !und, &i i5ual!en1e ser6id
&a8Lla escre6er 1da. Is1 1rna indispensE6el a 2scri1ura #a5rada, 1end
cessad aBueles an1i5s !ds de re6elar "eus a sua 6n1ade a seu p6.
@e&erncias V #l *4.*L:; @! *.P(; (.*; *.*4L(); (.*:L*H; * C *.(*; (.*PL*:;
H/ *.*L(; Lc *.PL:; @! *H.:; A1.:.:,G; Is T.(); * T! P.*H; ( %e *.*4.
[...\
VI. Td cnsel> de "eus cncernen1e a 1das as cusas necessErias para a
5l?ria dele e para a sal6a<$, &0 e 6ida d >!e!, u 0 expressa!en1e
declarad na 2scri1ura u pde ser l5ica!en1e dedu8id dela. ] 2scri1ura
nada se acrescen1arE e! 1e!p al5u!, ne! pr n6as re6ela<=es d 2sp9ri1,
ne! pr 1radi<=es ds >!ens. [...\. @e&erncias V ( T! P.*HL*G; Gl *.T; ( Ts
(.(; U$ R.:H; * C (.4,*),*(; * C **.*PL*:.
S /! le!/rar, i5ual!en1e, ds s9!/ls cn&essinais da AIC2B Bue a1es1a! a su&icincia das
2scri1uras. Assi!, rec!end es1ud das Li<=es * a T de C!E"#$ E C#%&E$$'"#$: es1uds na
Cn&iss$ de &0 da Alian<a das I5reFas Cris1$s 26an50licas d Brasil: du1rina das 2scri1uras: du1rina de
"eus. U6ens ^ Adul1s. 2scla B9/lica "!inical. "I%_AIC2B. s_d., p. PL:).
2nsinar, pr1an1, Bue IXuand "eus l>e &ala, pel 2sp9ri1 #an1, ele &reBCen1e!en1e re6ela
al5u!a cisa s/re si !es! V re6ela seu n!e u re6ela sua na1ure8a e seu carE1erJ 0 ir cn1ra
B
CONFISSO DE F E CATECISMO MAIOR DA IGREJA RES!ITERIANA. 6. ed.
S,o Paulo : Pres*i&eriana) #9:!) %. # e B.
P2gina B
69!"9#3639#3
a du1rina sus1en1ada pela AIC2B, pela @e&r!a %r1es1an1e e, e! especial, 0 ir cn1ra as
#a5radas 2scri1uras.
AL2@TAK T-"A# A# #2ITA# "ITA# C@I#T,# C-A2+A@AA 2 #2 "2#2NV-LV2@AA
%-@X32 @2C2B2@AA @2V2LA+`2# ALSA "AX32LA# ACHA"A# NA#
2#C@IT3@A#. - !a1erial s/ anElise 0 u!a &erra!en1a dia/?lica para a &ra5!en1a<$ da
du1rina cris1$ e da "en!ina<$. "e6e ser /anid da 2B" e s !e!/rs da I5reFa de6e! ser
ins1ru9ds a reFei1are! c! &als ensin ca!u&lad de 6erdade Bue FE &i !inis1rad.
III. HE ainda errs ns ensins de Bue "eus al0! da B9/lia 7s? iss FE ns de6eria &a8er F5ar n
lix !a1erial analisad; I&ala pela ra<$, pelas circuns1Qncias e pela i5reFa, a &i! de re6elar a
si !es!, re6elar seus prp?si1s e seus !ds de a5ir.J 7p.TH; Bue n$ >E 1e!p para analisar.
As cnseBCncias du1rinErias desses ensins pde! ser su!ari8adas assi!:
(1) %r!6e u!a /aixa aprecia<$ da pessa de Uesus Cris1. 3sand errnea!en1e U$
H.*G, *4 e () declara na p. *):: I%de!s 6er esse 1erceir !ei L as circuns1Qncias V
na !aneira c! Uesus sa/ia Bue %ai Bueria Bue ele &i8esse. Era assim que Jesus
conhecia a vontade do ai para a sua vida e para as atividades di!rias.J "eus usu as
circuns1Qncias para re6elar cisas a UesusN -nde es1E is1 n 1ex1 ci1adN %r Bue
Blac.a/y n$ incluiu 6.*T nde U$ ns &a8 sa/er Bue Is Fudeus prcura6a! !a1EL
l [a Uesus\ prBue n$ s!en1e 6ila6a sE/ad, !as 1a!/0! di8ia Bue "eus era seu
pr?pri %ai, &a8endLse i5ual a "eusJN %rBue Bue Uesus di8 e! 6.*G, *4, () nada 1e!
a 6er c! circuns1Qncias, !as c! a a&ir!a<$ da a/slu1a i5ualdade en1re %ai e Wil>.
- res1 d 1ex1 dirE a !es!a cisa.
-nde 6e!s ns 26an5el>s Uesus l>and para as circuns1Qncias prcurand en1ender
a 6n1ade d %aiN A id0ia de Bue Uesus n$ 1in>a cn>eci!en1 11al da /ra Bue 6ei
reali8ar 0 si!ples!en1e >er01icaK
(2) %r!6e u!a /aixa aprecia<$ das 2scri1uras #a5radas c! FE se 6iu aci!a.
(3) HE aBui u! !del de 6ida cris1$ Bue n$ 1e! respald nas 2scri1uras. "i8 Blac.a/y na
p. T*: I3! pn1 cr91ic para se c!preender e experi!en1ar "eus saber claramente
quando ele est falando. #e u! cren1e n$ sa/e recn>ecer Buand "eus es1E l>e
&aland, ele es1E c! pr/le!as e! sua 6ida cris1$KJ Na 6erdade pel sistema de
Blac.a/y nunca se sa/erE clara!en1e Buand "eus es1E &aland. AliEs li6r 1en1a
pr6ar Bue ensina !ais pela experincia de Blac.a/y e de u1rs d Bue pela
2scri1ura. 2xe!pl diss 0 Bue se encn1ra e! p. PGL:) c! a experincia de Auller.
As di6ersas &n1es, al0! da B9/lia, al1a!en1e su/Fe1i6as 5erar$ pr/le!as para s
cren1es Bue In$ u6e! "eus l>e &aland O !da Blac.a/yJ, 0 clar; ser$
cnsiderads e se cnsiderar$ cren1es de se5unda ca1e5ria
Clar Bue >a6erE aBuela !inria, Bue Iu6irE a 68 de "eusJ. Na 6erdade esses FE
6i6e! di8end I"eus !e &aluJ, I"eus !e disseJ 1$ pr?pri d !6i!en1
pen1ecs1al. 2 nr!al!en1e, Bue I"eus l>es di8J es1E cn1rEri Os 2scri1uras. #?
ac>ar$ u!a ra8$, a5ra, den1r da I5reFa, para cn1inuare! c! seu pen1ecs1alis!.
P2gina 1
69!"9#3639#3
Ha6erE aBueles Bue pr se sen1ire! di!inu9ds pr n$ alcan<are! status ds
pri6ile5iads Iu6idres dire1s de "eusJ Bue I&r<ar$ a /arraJ, e &in5ir$ Bue es1$
na Inda d 2sp9ri1J. Is1 1a!/0! crre n !6i!en1 pen1ecs1al.
2 >a6erE aBueles Bue, &undads na %ala6ra de "eus e na /a 1el5ia cris1$ re&r!ada e
Bue sa/e! Bue seu relacina!en1 c! "eus n$ depende ds ca!in>s apn1ads pr
Blac.a/y, reFei1ar$ as >eresias cn1idas n li6r s/ anElise V en1re s Buais !e inclu.
C-NCL3IN"-
Ain>a psi<$ Buan1 a !a1erial &icu /e! clara na expsi<$ aci!a. Aas rei1er se5uin1e:
*. - !a1erial de6e ser a/andnad FE. S !eu cnsel>;
(. N$ par1icip, n en1an1, de u!a 2B" nde !a1erial >er01ic es1E send u1ili8ad;
P. - err de6e ser exps1 e denunciads s seus peri5s. N cas d !a1erial per!anecer
n ensin da I5reFa, recusL!e a c!pac1uar c! ele pel !eu silnci. 2 c! n$
pre1end !e !ani&es1ar al0! desse !a1erial, n$ !e res1a u1ra sa9da a n$ ser deixar a
I5reFa.
P2gina 6
69!"9#3639#3
(ook !evie)* Experiencing God, +, -enr, (lacka+,
!evie)ed +, Greg Gil+ert . /.0.1232
N i!a5e a6aila/le
26an5elicals >a6e ln5 /een in1eres1ed in .nain5 >a 1>ey can discern Gdbs leadin5
in c1>eir li6es. T>e Bues1in, I'>a1 is Gdbs aill &r !eNJ is ne 1>a1 &inds i1sel& &1en
n 1>e !inds & C>ris1ians. I1 is a 5d Bues1in 1 as., since ae as e6an5elicals /elie6e
1>a1 Gd is e!inen1ly ac1i6e in 1>e arld and in 1>e li6es & His peple. T>ere aas a
1i!e in >is1ry a>en 1>e 1ru1> & a Gd a> is a1 ar. in 1>e arld aas l.ed n as
supers1i1ius nnsense. Aany aere n1 as>a!ed 1 say 1>a1 indeed 1>ere aas a Gd, /u1
i& s, >e !us1 /e ne a> si!ply se1 1>e laas & na1ure in place, aund 1>e arld up,
and 1urned i1 lse 1 unaind i1sel& ai1>u1 His 5uidance. I, &r ne, a! 5lad 1>a1 ae d
n1 ser6e a Gd li.e 1>a1K I a! 5lad 1>a1 a>en I as a C>ris1ian as. 1>e Bues1in, IHa
des Gd 5uide !eNJ, 1>e ansaer is n1 re1urned 1 !e, IHe desnb1.J I a! 5lad 1>a1 ae
ser6e a Gd a> des in1i!a1ely in6l6e Hi!sel& in e6ery area & ur li6es, and a> is
cns1an1ly 5uidin5 and leadin5 us accrdin5 1 His aill and pr6idence. # I a! 5lad
1>a1 Henry Blac.a/y is a/le 1 ari1e suc> a /. as !periencing "od and le5i1i!a1ely
explre >a i1 is 1>a1 Gd re6eals His aill 1 us in ur e6eryday li6es. T>e /. 5rea
u1 & a 1>ir1een aee. s1udy /y 1>e sa!e na!e, a>ic> >as /een arund &r se6eral years
and a>ic> I par1icipa1ed in and e6en led as an under5radua1e in clle5e. T>e /. >as
/een expanded &r! 1>ir1een 1 nine1een c>ap1ers, and is n1 s !uc> a ar./. as is
1>e /i/le s1udy. T>e s1ruc1ure & 1>e /. is cen1ered n a>a1 Blac.a/y calls 1>e I#e6en
@eali1ies & 2xperiencin5 Gd.J T>ey are:
*. Gd is alaays a1 ar. arund yu.
(. Gd pursues a cn1inuin5 l6e rela1ins>ip ai1> yu 1>a1 is real and persnal.
P. Gd in6i1es yu 1 /ec!e in6l6ed ai1> Hi! in His ar..
:. Gd spea.s /y 1>e Hly #piri1 1>ru5> 1>e Bi/le, prayer, circu!s1ances, and 1>e
c>urc> 1 re6eal Hi!sel&, His purpses, and His aays.
H. Gdbs in6i1a1in &r yu 1 ar. ai1> Hi! alaays leads yu 1 a crisis & /elie&
1>a1 reBuires &ai1> and ac1in.
R. Yu !us1 !a.e !aFr adFus1!en1s in yur li&e 1 Fin Gd in a>a1 He is din5.
. Yu c!e 1 .na Gd /y experience as yu /ey Hi! and He acc!plis>es
His ar. 1>ru5> yu. 7p.H);
T>e /. pens ai1> &ur in1rduc1ry c>ap1ers a/u1 .nain5 Gdbs na1ure, din5 His
aill, and /ein5 a ser6an1. T>e res1 & 1>e c>ap1ers in 1>e /. expand n 1>ese se6en
Ireali1ies.J
T>ere is !uc> in !periencing "od 1 c!!end i1. Blac.a/y is &r! a cnser6a1i6e,
e6an5elical 1radi1in and is e6iden1ly deeply c!!i11ed 1 1>e au1>ri1y & 1>e
P2gina
69!"9#3639#3
#crip1ures. A5ain and a5ain 1>ru5>u1 1>e /., Blac.a/y re!inds His readers 1>a1
1>ey are 1 /e cap1i6e 1 1>e 'rd & Gd and 1>a1 1>ey are 1 re5ula1e 1>eir rela1ins>ip
1 Gd /y i1s 1eac>in5s. He ari1es n pa5e R, IT>e #crip1ures aill /e yur surce &
au1>ri1y &r &ai1> and prac1ice. Yu cann1 depend n >u!an 1radi1ins, yur
experience, r 1>e experience & 1>ers 1 /e accura1e au1>ri1ies n Gdbs aill and
aays. 2xperience and 1radi1in !us1 alaays /e exa!ined a5ains1 1>e 1eac>in5 &
#crip1ure.J T>a1 sen1i!en1 is slidly a&&ir!ed 1>ru5>u1 1>e /.. Blac.a/y is als
cncerned 1 !a.e sure 1>a1 His readers unders1and 1>a1 >e is n1 peddlin5 a !e1>d r
a &r!ula &r di6inin5 1>e aill & Gd. IKnain5 Gdbs 6ice,J >e ari1es, Ic!es
&r! an in1i!a1e l6e rela1ins>ip ai1> Gd.J 7p.*PT; A 6i1al l6e rela1ins>ip ai1>
Gd is 6i1al 1 .nain5 His aill. Blac.a/y ad6ises, aisely I 1>in., 1>a1 Idin5
s!e1>in5 &r GdJ is n1 1>e C>ris1ianbs pri!ary 1as.. Gd desires 1 >a6e a
rela1ins>ip ai1> His peple. He desires &r 1>e! 1 .na Hi! in1i!a1ely and 1 /e
Fy&ul in .nain5 1>a1 1>ey >a6e /een sa6ed and 1>a1 1>ey are His c>ildren. I#!e1i!es
indi6iduals and c>urc>es are s /usy din5 1>in5s 1>ey 1>in. aill >elp Gd acc!plis>
His purpse 1>a1 He canb1 5e1 1>eir a11en1in ln5 enu5> 1 use 1>e! as ser6an1s 1
acc!plis> a>a1 He aan1s. . . A 1i!e aill c!e a>en 1>e din5 aill /e called &r, /u1
ae cann1 s.ip 1>e rela1ins>ip. T>e rela1ins>ip ai1> Gd !us1 c!e &irs1,J 7p.P);
Blac.a/ybs /. als e!p>asi8es 1>a1 i1 is alaays Gd a> 1a.es 1>e ini1ia1i6e in a
persnbs li&e. A >u!an /ein5 is incapa/le & see.in5 Gd n >is an ini1ia1i6e. I& a
persn see.s Gd, i1 is nly /ecause Gd >as &irs1 ac1ed in 1>a1 persnbs li&e. IGd
alaays 1a.es 1>e ini1ia1i6e,J >e ari1es, I1 es1a/lis> a l6e rela1ins>ip ai1> yu,J p.T4.
T>ere&re, a>en ae see a persn /ein5 cn6ic1ed & sin, r s>ain5 an in1eres1 in 1>e
1>in5s & Gd, ae can .na 1>a1 Gd is ar.in5 in 1>a1 persnbs li&e. His 1eac>in5 is
n1 s1ric1ly @e&r!ed, /u1 i1 des 1end &ur1>er in 1>a1 direc1in 1>an !any 1>er ppular
e6an5elical /.s. IGd draas us 1 Hi!sel&. . . . T>e l6e 1>a1 Gd &cuses n yur
li&e is an e6erlas1in5 l6e. Because & 1>a1 l6e, He >as draan yu 1 Hi!sel&.J 7p.TR;
-& curse 1>a1 is n1 an uneBui6cal s1a1e!en1 & Gdbs s6erei5n1y in sal6a1in, /u1 1>e
pssi/ili1y is cer1ainly 1>ere &r i1 1 /e read in 1>a1 aay, and a1 any ra1e, suc> 1eac>in5
auld pr/a/ly /e a 5d s>6e in 1>e ri5>1 direc1in &r !s1 e6an5elical C>ris1ians.
Auc> & Blac.a/ybs /., 1>en, I 1>in. culd /e >elp&ul 1 5rain5 C>ris1ians.
I s>uld raise a &ea cau1inary n1es a/u1 1>e /., 1>u5>, especially re5ardin5 i1s
1eac>in5 a/u1 >a C>ris1ians are 1 discern 1>e aill & Gd. Blac.a/ybs 1eac>in5
1>ru5>u1 !periencing "od is >ea6ily 1il1ed 1aard discernin5 s!e par1icular
Iassi5n!en1J r I1as.J &r! Gd &r a persnbs li&e. His illus1ra1ins &1en /e5in ai1>
ards li.e, I-ne & ur c>urc>es /elie6ed 1>a1 Gd aas callin5 1>e! 1 . . .J r I-ur
asscia1in aas cn6inced 1>a1 Gd aan1ed us 1 . . .J7pp. (P, :*; He ari1es n pa5e
(:, I'>ene6er Gd 5i6es yu a direc1i6e, i1 is alaays ri5>1.J '>a1, 1>u5>, is 1>e
na1ure & suc> direc1i6esN Ha des Gd 5i6e 1>e!N Blac.a/ybs cncep1in & 1>ese
I1as.sJ r Idirec1i6esJ see!s 1 /e a su/Fec1i6e i!pressin n 1>e !ind a/u1 Gdbs
aill &r a par1icular circu!s1ance. Gd c!!unica1es direc1ly 1 1>e !ind & 1>e
C>ris1ian and 1ells >i!, al!s1 audi/ly i1 see!s, a>a1 s>uld /e dne. I'>en Gd
spea.s 1 yu in yur Buie1 1i!e, i!!edia1ely ari1e dan a>a1 He said,J 7p.*G(;. T>is
P2gina :
69!"9#3639#3
/elie& 1>a1 Gd 5i6es direc1, su/Fec1i6e i!pressins 1 His peple is cer1ainly n1
ai1>u1 !eri1. %er>aps !s1 i!pr1an1ly, i1 underlines 1>e reali1y 1>a1 Gd is
i!!inen1ly presen1 and in6l6ed in 1>e arld. He >as n1 le&1 i1 1 run i1sel&, /u1 is
de1er!ined 1 /e a par1 & His peplebs li6es. T>ere are, 1>u5>, s!e cau1ins 1>a1
s>uld /e raised a/u1 suc> a /elie&. Wirs1 & all, 1>ere is li11le i& any aay 1 cn&ir!
a>e1>er r n1 i1 is really Gd 1>a1 is su55es1in5 cer1ain ideas 1 1>e !ind. Ta.e, &r
exa!ple, Blac.a/ybs illus1ra1ins a/6e 1>a1 >is c>urc> r asscia1in I/elie6ed Gd
aan1ed usJ 1 d 1>is r 1>a1. Ha is ne 1 .na a>e1>er 1>a1 is 1ruly Gd spea.in5N
In 1>e s1ries Blac.a/y !en1ined, 1>in5s ar.ed u1 &r 1>e 5d, /u1 1>ere >a6e /een
>undreds & 1i!es in >is1ry a>en peple >a6e clai!ed 1>e sa!e au1>ri1y 7i.e. 1>a1 i1 is
a ard &r! Gd; 1 d ridiculus r >rri/le 1>in5s. In 1>e Grea1 Aaa.enin5 & *G:)L
:*, U>n "a6enpr1, &r exa!ple, clai!ed 1>a1 Gd aan1ed >i! 1 lead 1>e peple & >is
c>urc> in a ri1 in >is ci1y and 1 /urn 1>usands & /.s in 1>e 1an sBuare. T>e resul1
aas disas1rus. "a6enpr1 aas discredi1ed, and 1>e Aaa.enin5 i1sel& aas draned in
cri1icis!. I cer1ainly /elie6e 1>a1 Gd is a/le 1 spea. 1 His peple /y direc1
i!pressin; He des s in 1>e #crip1ures. Bu1 I s1and ai1> Una1>an 2daards a>en >e
ari1es, IAany 5dly persns >a6e undu/1edly in 1>is and 1>er a5es, expsed
1>e!sel6es 1 ae&ul delusins /y an ap1ness 1 lay 1 !uc> aei5>1 n i!pulses and
i!pressins,J 7in Iain Aurraybs #onathan dwards, p.(:*;. His ad6iceN II auld
1>ere&re en1rea1 1>e peple & Gd 1 /e 6ery cau1ius >a 1>ey 5i6e >eed 1 suc>
1>in5s. I >a6e see! ce! &ail in 6ery !any ins1ances; and .na /y experience 1>a1
i!pressins /ein5 !ade ai1> 5rea1 paer, and upn 1>e !inds & 1rue sain1s, . . . are n
sure si5ns & 1>eir /ein5 re6ela1ins &r! >ea6en,J 7in 2daardsbs$istinguishing %ar&s,
p.(T( in 1>e Yale edi1in;.
An1>er dan5er in Blac.a/ybs /., I 1>in., is >is 1eac>in5 a/u1 l.in5 &r a ard
&r! 1>e #crip1ures a/u1 a par1icular circu!s1ance in nebs li&e. Blac.a/y 1ells 1>e
s1ry & a yun5 cuple a> aere s1ru55lin5 ai1> a pssi/le call 1 lea6e 1>eir >!e
and !inis1er in ups1a1e Nea Yr.. T>e a!an aas par1icularly >esi1an1 1 lea6e >er
>!e1an un1il s>e aa.e ne ni5>1 a1 (:P)a! ai1> an i!pressin 1>a1 s>e s>uld read
Lu.e c>ap1er :. '>en s>e did, s>e ran acrss 1>e s1a1e!en1 1>a1 Uesus le&1 >is
>!e1an 1 Ipreac> 1>e 5d neas & 1>e .in5d! & Gd 1 1>er 1ans.J Accrdin5
1 Blac.a/y, I#>e sensed 1>e Hly #piri1 sayin5 1>a1 s>e auld >a6e 1 lea6e 1>e
c!&r1s and securi1y & >!e 1 5 ai1> >er >us/andJ 1 Nea Yr., 7p.*RTL4;.
@eadin5 1>e Bi/le li.e 1>is, 1 &ind a IardJ &r! Gd direc1ed 1 a par1icular persnal
circu!s1ance, /scures 1>e &ac1 1>a1 1>e Bi/le >as a de&ini1e !eanin5 in i1sel&. T>e
!eanin5 & 1>e Bi/le des n1 c>an5e &r! persn 1 persn and &r! circu!s1ance 1
circu!s1ance. '>a1e6er 1>se ards !ean1 1>usands & years a5 a>en Gd &irs1
inspired 1>e!, 1>ey s1ill !ean 1day. And i1 is dan5erus 1 1a.e a pr1in & 1>e
#crip1ures and apply i1 direc1ly 1 ur li6es ai1>u1 any re5ard &r a>a1 1>a1 passa5e
!eans in i1s cn1ex1. I!a5ine i& a persn s>uld run acrss Ac1s 4:R, INa 5e1 up and
5 in1 1>e ci1y, and yu aill /e 1ld a>a1 yu !us1 d,J and decide 1>a1 Gd >ad 5i6en
>i! a ard 1>a1 >e s>uld rise and aal. 1 1>e nei5>/rin5 1an and aaai1 &ur1>er
ins1ruc1ins. T>a1 auld /e a c!ple1ely arn5 use & 1>a1 #crip1ure, and n1>in5 a1 all
P2gina 9
69!"9#3639#3
1 i1s real pin1. Ac1s 4:R aas sp.en 1 %aul, and ae are n !re Fus1i&ied in 1a.in5
1>a1 as a par1icular c!!and 1 us 1>an ae auld /e ai1> Gdbs c!!and 1 Na> 1
/uild an ar.. Ye1 i1 is di&&icul1 1 see !uc> di&&erence in Blac.a/ybs exa!ple & 1>e
a!an readin5 Lu.e :. Lu.e : >as a de&ini1e !eanin5, and i1 is un&unded 1 assu!e
1>a1 i1 is a par1icular ard 1 1>is &a!ily a/u1 !6in5 1 Nea Yr. s1a1e. Ger5e
'>i1e&ield, 1>e 5rea1 preac>er in 1>e Grea1 Aaa.enin5 and 2daardsbs &riend, ad!i11ed
1>a1 e6en >e >ad &allen in1 1>is .ind & errr. %rir 1 1>e /ir1> & >is nly sn,
'>i1e&ield annunced 1>a1 1>e /y auld /e a 5rea1 preac>er and 1>a1 >e auld /e 5rea1
in 1>e si5>1 & 1>e Lrd. Wur !n1>s a&1er >is /ir1>, 1>u5>, 1>e c>ild died. '>i1e&ield
rec5ni8ed >is !is1a.e and ar1e: II !isapplied se6eral 1ex1s & #crip1ure. 3pn 1>ese
5runds, I !ade n scruple & declarin5 c1>a1 I s>uld >a6e a sn, and >is na!e aas 1
/e U>n,bJ 7in Iain Aurraybs #onathan dwards, p.(:*L(;. '>i1e&ield >ad 1a.en 1>e
an5elbs declara1in 1 dec>aria> as >is an, and >ad 1>us &allen in1 errr. Le1 1>a1 /e a
cau1in 1 us as C>ris1ians 1 alaays read 1>e Bi/le in i1s cn1ex1. T>ere is li&eLc>an5in5
1ru1> 1 /e 5ained &r! unders1andin5 1>e Bi/le as Gd !ean1 i1 1 /e unders1d.
'>a1 is 1>e al1erna1i6e, 1>en, 1 see.in5 su/Fec1i6e i!pressins and direc1i6es &r!
GdN I auld rec!!end a s!all /. /y Ui! 2lli&& called 'ed by the (pirit. 7Cn1ac1
1>e! a1 aaa.CC'nline.r5.; 2lli&& 5i6es ander&ul and sund ad6ice a/u1 >a
C>ris1ians s>uld 5 a/u1 discernin5 1>e aill & Gd. '>ile i!pressins li.e 1>se &
a>ic> Blac.a/y spea.s are n1 1 /e ruled u1, >e ari1es, ae canb1 expec1 1>e! 1 /e
nr!a1i6e in 1>e li&e & a C>ris1ian. In &ac1, i1 is in1eres1in5 1 1>in. 1>a1 per>aps 1>e
reasn 1>e s1ries & Gdbs spea.in5 direc1ly and su/Fec1i6ely 1 1>e li.es & Ases and
A/ra>a! and %aul are ari11en dan is precisely /ecause & 1>eir unusual na1ure. Gdbs
nr!al aay & pera1in5 in His peplebs li6es is 1 s>ape 1>e! /y His 'rd, 1
1rans&r! 1>eir !inds /y His Hly #piri1, and 1 sanc1i&y 1>eir reasn s 1>a1 1>ey can
cnsider and aei5> al1erna1i6es and !a.e aise decisins. Nne & 1>is, & curse, is 1
say 1>a1 Gd cann1 r aill n1 5i6e direc1 and su/Fec1i6e i!pressins 1 a C>ris1ian; i1
is si!ply 1 say 1>a1 1>is des n1 see! 1 /e His nr!al aay & ar.in5.

e4Aar.s
4erissions: Yu are per!i11ed and encura5ed 1 reprduce and dis1ri/u1e 1>is
!a1erial in any &r!a1, pr6ided 1>a1 yu d n1 al1er 1>e ardin5 in any aay, yu d
n1 c>ar5e a &ee /eynd 1>e cs1 & reprduc1in, and yu d n1 !a.e !re 1>an *,)))
p>ysical cpies. Wr ae/ ps1in5, a lin. 1 1>is dcu!en1 n ur ae/si1e is pre&erred.
Any excep1ins 1 1>e a/6e !us1 /e explici1ly appr6ed /y 4Aar.s.
4lease include the follo)ing stateent on an, distri+uted cop,: e4Aar.s.
'e/si1e: aaa.4Aar.s.r5. 2!ail:in&f4!ar.s.r5. Tll Wree: 7TTT; H:PL*)P).
>11p:__aaa.4!ar.s.r5_/.s_/.Lre6ieaLexperiencin5L5dL>enryL/lac.a/y
P2gina #!
69!"9#3639#3
A Book Review of:
Experiencing God
by Henry Blackaby and Claude V. King

In 1990, a workbook based upon the teachings of Henry Blackaby (with co-
author Claude ing!, a "outhern Baptist pastor and conference speaker, was
published# $he workbook, Experiencing God, has since sold o%er two &illion
copies, been translated into '0 languages, and has been taken as a 1(-week
course by appro)i&ately 1*+ of all "outhern Baptists ("BC!# By so&e
esti&ates, this translates to about half of all acti%e &e&bers of the "BC
deno&ination# But, according to a spokes&an for the "BC "unday "chool
Board, churches fro& &any other deno&inations ha%e also gone through the
,-)periencing .od, course, including /o&an Catholic churches# 0urther&ore,
there are now youth and pre-teen editions of the workbook, as well as %ideos
and a leader study guide#
$he hardback %ersion of Experiencing God (subtitled Knowing and Doing the
Will of God, 1ife2ay 3ress, 4ash%ille, $ennessee! is an e)panded and &odified
for& of the workbook# (5ll co&&ents will be based on the hardback edition#! It
was published in 199' and already has sold 670,000 copies# In addition,
thousands ha%e attended ,-)periencing .od 2eekends, and ,-)periencing
.od 2eekends for Couples#, $hese weekends are usually sponsored by the
"BC, but are open to all deno&inations# -%en the 8esuits at Boston College had
scheduled a 1999 "pring ,-)periencing .od, Con%ersation "eries#
Blackaby:s book and se&inars are e%erything that should be detested in so-
called e%angelicalis& today# $hey take a purely &ystical approach to Christian
li%ing, and by necessity, under&ine and distort the precious 2ord of .od# $his
brief e)a&ination of Blackaby:s work is for the purpose of not only e)posing it
(&any outside of Blackaby:s "outhern Baptist Con%ention ha%e ne%er heard of
Blackaby!, but also because it is a clear representation of the sorry state of
e%angelicalis& in 5&erica#
$he general teaching of Experiencing God is wrapped around what Blackaby
calls the ,"e%en /ealities of -)periencing .od,; (1! .od is always at work
around you< (6! .od pursues a continuing lo%e relationship with you that is real
and personal< ((! .od in%ites you to beco&e in%ol%ed with Hi& in His work< ('!
.od speaks by the Holy "pirit through the Bible, prayer, circu&stances, and the
P2gina ##
69!"9#3639#3
church to re%eal Hi&self, His purposes, and His ways< (7! .od:s in%itation for
you to work with Hi& always leads you to a ,crisis of belief, that re=uires faith
and action< (*! >ou &ust &ake &a?or ad?ust&ents in your life to ?oin .od in what
He is doing< and (9! >ou co&e to know .od by e)perience as you obey Hi&
and He acco&plishes His work through you#
Experiencing God is a book that is full of errors, Biblically unsupportable
assertions, incredible state&ents, and story-theology (%iews based upon
anecdotal accounts rather than upon "cripture!# "o&e e)a&ples;
(a! $he last four of the "e%en /ealities either contradict "cripture, or at best,
cannot be supported or pro%en by "cripture<
(b! ,If you ha%e trouble hearing .od speak, you are in trouble at the %ery heart
of your Christian e)perience, (p# @9!# 2hat does this &eanA Boes .od speak to
all Christians indi%iduallyA If so, howA 2hat "cripture is used to support this
(Blackaby uses none!A<
(c! 5fter praying to .od, Blackaby ad%ises, ,/eflect on your feelings# ### How did
you feel as you walked and talked with .od, (p# *6!# 2hat passage fro& the
Bible tells us to reflect on our feelings in order to e%aluate our prayer lifeA<
(d! ,nowing .od only co&es through e)perience as He re%eals Hi&self to &e
through &y e)periences with Hi&, (p# 7!# Boesn:t the Bible re%eal .od to usA
5re our e)periences necessary, and &ore i&portantly, are our e)periences
reliable when it co&es to e)periencing .odA<
(e! ,2ith .od working through His ser%ant, he or she can do anything .od can
do# 2owC Dnli&ited potential, (p# 6*!# 2ow is rightC enneth Copeland, 3aul
Crouch, Benny Hinn, and the whole 2ord-0aith gang of heretics would shout,
,2owC, too# Can belie%ers createA Can they con%ict of sinA Can they draw &en
to .odA $his state&ent is a gross per%ersion of 3hil# ';1( (and is %ery si&ilar to
Eanifest "ons of .od doctrine!<
(f! ,2hen .od gets ready to do so&ething, He re%eals to a person or His
people what He is going to do, (p# (1!# Fh reallyA 5ctually, this concept is a
&a?or e&phasis of the book, and a large part of its popularity# But what
"cripture supports thisA Boes .od really report to usA Boes He re%eal to His
church what He I" .FI4. $F BFA If so, tell &e, what is He going to do ne)t
weekA Fr, what is the ne)t &a?or &o%e&ent of .od in this worldA 2e can often
tell in hindsight what .od has done and who He has used, but going forward is
a different story<
P2gina #2
69!"9#3639#3
(g! ,>ou &ust &ake &a?or ad?ust&ents in your life to ?oin .od in what He is
doing, (p# (@!# Blackaby would ha%e us ,ad?ust GourH li%es to, .od (p# 9(!, rather
than repent of our sins# 2hat kind of ,ad?ust&ents, are we talking about hereA
Blackaby often uses this word, ,ad?ust,, but it can:t be found in a concordance#
Fne wonders why he is so reluctant to use the good old fashioned Biblical
words like ,repent, or ,confess#,
5s concerning as so&e of Blackaby:s state&ents &entioned abo%e are, the real
distress lies in Blackaby:s distortion of the 2ord of .od# -%en though the book
is peppered with nu&erous references to the Bible, and so&e of what Blackaby
says is supported with "cripture, including speaking highly of the 2ord and its
i&portance, we charge hi& with distortion of the "criptures# 2e do so along
three fronts;
(1) Misuse of the Scriptures -- 6 $i& 6;17 is clear that if we are to be a people
appro%ed of .od we &ust accurately handle the 2ord of truth# $he teachers of
the 2ord of .od ha%e an aweso&e responsibility to understand and deli%er
.od:s truth, not their own opinions# Fn this score Henry Blackaby fails
&iserably# 5s ?ust three e)a&ples of Blackaby:s &isuse of "cripture, keep in
&ind that Blackaby is atte&pting to use the following passages as support for
his %iews;
8ohn 1';6* -- The Helper, the Holy Spirit, whom the Father will send in My
name, He will teach yo all things! -- ,$he Holy "pirit of .od will be your
personal $eacher# ### He will be at work re%ealing .od, His purposes and His
ways to you, (p# (!# "i&ply co&pleting the %erse clarifies itIs &eaning; "nd
#ring to yor remem#rance all that $ said to yo! 8esus was not talking to us but
to His apostles# $he Holy "pirit would teach the&, and bring to their
re&e&brance those things that they would re%eal to the church largely through
the writing of the 4ew $esta&ent# $his %erse is not a pro&ise to the a%erage
belie%er directly#
Heb# 1;1 -- God, after He spo%e long ago to the fathers in the prophets in many
portions and in many ways! Blackaby utiliJes this %erse, with a few others, to
pro%e that .od will speak to His people today, apart fro& the "criptures; ,If
anything is clear fro& a reading of the Bible, this fact is clear; .od speaks to His
people# ### .od does speak to His people, and you can anticipate that He will be
speaking to you also, (p# @(!# 4ote carefully that Blackaby is not referring to the
written 2ord of .od alone# In using Heb# 1;1 as a proof te)t, Blackaby has
ripped it out of conte)t# /eading the %ery ne)t line; $n these last days has
spo%en to s in His Son (Heb# 1;6!, shows that Blackaby has totally &isused
"cripture# /ather than a proof te)t for .od speaking to us apart fro& "cripture,
Heb# 1;1,6 coupled with Heb# 6;1-', is a proof te)t of .od:s re%elation which was
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,In His "on,, and has now been recorded by the apostles in the 2ord of .od#
$his passage pro%es that there is no additional revelation apart from the
Bible, not that .od is speaking to us today apart fro& the Bible# Blackaby could
not be &ore wrong#
/o& @;6*,69 -- Blackaby uses these %erses to teach that the Holy "pirit, ,Helps
us know the will of .od as we pray# ### $he Holy "pirit:s task is to get you to ask
for it (.od:s will!, (pp# 110-111!# Ff course, the passage teaches no such thing#
/ather it tells us that, ,$he "pirit Hi&self intercedes for us#, $he Holy "pirit is
not so&e &ystical bellhop fro& .od pro&pting us to ask for ?ust the right things
before we can get the& (as Blackaby clai&s!# Instead, recogniJing our
weaknesses, the Holy "pirit prays for us, according to the will of .od#
(2) Neo-Orthodoxy -- 5nother front along which Blackaby &ust be challenged
is that of his neo-orthodo) leanings# Blackaby would surely deny the neo-
orthodo) handle, but his theology has clearly been influenced by neo-orthodo)y#
4eo-orthodo)y is a ,Christian, theology which finds its roots in the e)istential
teachings of "oren ierkegaard and arl Barth# Barth was a .er&an theologian
atte&pting to &o%e away fro& liberalis& in the early-1900s# Dnfortunately, as
Barth recogniJed the error of liberalis& and started &arching toward
conser%ati%e orthodo)y, he ne%er &ade it# 5long the way he for&ed his own
%iews which e%entually took the na&e neo-orthodo)y or Barthianis&# Blackaby
is not a true Barthian, but his %iew of "cripture has been influenced by this
&o%e&ent#
Fne of neo-orthodo)y:s ,contributions, to e%angelical Christianity is the %iew
that re%elation to &an fro& .od takes &any for&s# $he Bible is no longer the
sole authoritati%e %oice of .od in this age, it is ?ust one of the&# .od not only
can, but we should e)pect Hi& to speak to us in %isions, drea&s,
circu&stances, hunches, feelings, poe&s, no%els, &usic, etc#
$he neo-orthodo) %iew is widely accepted today a&ong professing Christians,
thanks to the influence of the Charis&atic &o%e&ent# "o &ost readers of
Experiencing God are not shocked when they read, ,.od speaks by the Holy
"pirit through the Bible, prayer, circu&stances, and the church to re%eal
Hi&self, His purposes and His ways# 2hen .od speaks to you, you will be able
to know He is the Fne speaking, and you will know clearly what He is saying to
you, (p# @9!#
5ccording to neo-orthodo)y, not only does re%elation co&e fro& sources
outside the Bible, but e%en the Bible itself is not the 2ord of .od unless .od
chooses for it to be# Blackaby says it like this in response to the =uestion, ,Can:t
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I get a word fro& .od fro& the BibleA, (4otice that e%en Blackaby recogniJes
that his syste& confuses people about what is the 2ord of .od!# His reply,
,>es, you canC But only the Holy "pirit of .od can re%eal to you which truth of
Scripture is a word from God in a particuar circumstance, (p# @@!#
(-&phasis added#!
Blackaby is not saying that only the Holy "pirit can open our eyes to Biblical
truth (the doctrine of illu&ination!< he is saying so&ething entirely different# $o
Blackaby, the Bible is no longer the ,2ord of .od,, it beco&es the 2ord of .od
when .od uses it to speak to you through your e)perienceKyour circu&stances#
.od can also speak to us in a poe&, or The Wall Street &ornal, or your
&other-in-law, or through i&pulses, as well as drea&s or %isions# Blackaby has
thus &ade the 2ord of .od totally relati%e and e)periential, rather than Biblical#
(!) Mysticism -- ,Eysticis& is the idea that spiritual reality is found by looking
inward Gthrough deep &editation or conte&plationH# Eysticis& is perfectly suited
for religious e)istentialis&< indeed, it is its ine%itable conse=uence# $he &ystic
disdains rational understanding and seeks truth instead through the feelings,
the i&agination, personal %isions, inner %oices, pri%ate illu&ination, or other
purely sub?ecti%e &eans# Fb?ecti%e truth beco&es practically superfluous#
Eystical e)periences are therefore self-authenticating< that is, they are not
sub?ect to any for& of ob?ect %erification, (adaptedKcopied fro& The 'anishing
(onscience, &erely using this definition of &ysticis& should not i&ply that we
endorse the author of the book, since we &ost certainly do not!#
0ro& this definition of &ysticis&, we find e%angelicalis& in general, and
Experiencing God in particular, to be co&pletely infiltrated with &ysticis&#
0ollowing are so&e e)a&ples of &ysticis& in Experiencing God!
In the Introduction, Blackaby assures us that the Holy "pirit will &ystically
con%ince us that the teachings of Experiencing God are fro& .od; ,2hen I
present what I see as a Biblical principle, you can depend on the Holy "pirit to
confir& whether that teaching co&es fro& .od or not, (p# (!# 4ot to disillusion
Er# Blackaby, but the Holy "pirit confir&ed to &e that what Blackaby writes is
pure nonsense# How did the Holy "pirit tell &e thisA 4ot through so&e war&
fuJJy and a sense of peace, but through the careful e)a&ination of the infallible
2ord once for all inspired by the Holy "pirit# $he Holy "pirit confir&s truth in the
"criptures, not through feelings#
Blackaby often &akes the following types of state&ents;
,2hen .od re%eals His work to you, that is His ti&ing for you to begin to
respond to Hi&, (p# (7, cp# pp# @1 L 99!<
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,$ruth is not disco%ered< it is re%ealed# Fnly .od can tell you what He is doing
or is wanting to do through your life, (p# '*!<
,2hen .od starts to do so&ething in the world, He takes the initiati%e to co&e
and talk to so&ebody, (p# **, cp# p# 9(!<
,2hen He co&es to a person, He always re%eals Hi&self and His acti%ity, (p#
*9!<
,2hat .od speaks, He guarantees will co&e to pass, (p# @6!<
,2hen .od re%eals truth to you, by whate%er &eans, that is an encounter with
.od, (p# @7, cp# p# @* -- this type of &ysticis& is also neo-orthodo)y!<
,2hen .od speaks to you, you will be able to know He is the one speaking, and
you will know clearly what He is saying to you, (p# @9, cp# p# 100!<
,2hat you do in response to .od:s re%elation (in%itation! re%eals what you
belie%e about .od, (p# 1(7 -- Blackaby constantly uses the word ,re%elation,!<
,2e forget that when .od speaks He always re%eals what He is going to do --
not what He wants us to do for Hi&, (p# 1(9!#
4ote in these instances that Blackaby is not talking about .od speaking to us
through the Bible# He is clearly teaching that .od speaks, re%eals, talks, or
in%ites the belie%er through e)tra-Biblical, &ystical &eans#
How then are we supposed to hear the %oice of .odA Blackaby tell us to pray
the following prayer; ,.od, I pray that I will co&e to such a relationship with >ou
that when >ou speak, I will hear and respond, (p# 90!# 2hat if you =uestion this
&ystical approach to .odA $hen you clearly ha%e a spiritual proble&; ,Fh, don:t
let anyone inti&idate you about hearing fro& .od# Fne critical point to
understanding and e)periencing .od is knowing clearly when .od is speaking#
If the Christian does not know when .od is speaking, he is in trouble at the
heart of his Christian life, (pp# @( L 9'!# 4ot only do you ha%e a spiritual
proble&, according to Blackaby, you also are in direct disobedience to the 2ord
of .od; ,2hen He gi%es you a directi%e, you are not ?ust to obser%e it, discuss
it, or debate it# >ou are to obey it, (p# 17@!#
$his whole paradig& also co&es with its own special blessing; ,If you walk in a
consistent relationship with .od:s pro%ision for you -- the Holy "pirit, and His
own presence in your life -- then you should ne%er co&e to a ti&e that you do
not know the will of .od, (p# 190!# (-&phasis added#! $his unsupportable
concept is perhaps the chief attraction to Blackaby:s whole syste&#
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In conclusion, the teachings found within Experiencing God are a dangerous
&i)ture of Biblical truth with &ysticis&, neo-orthodo)y, and good old fashioned
&isuse of "cripture# Blackaby follows and perpetuates a trend that has found
great acceptance in &any e%angelical ca&ps today# It is the trend toward a
personal relationship with Christ e%en at the e)pense of truth# It does not see&
to &atter whether a teaching agrees with "cripture< all that &atters is that
people feel better and see& closer to .od# In the process, the sheep are led
further away fro& the true .od, and the 2ord of $ruth is despised#
G$his article has been e)cerpted andKor adapted fro& a three-part re%iew by
3astor .ary .illey, "outhern Miew Chapel, (67( "outh 'th "treet, "pringfield,
I1 *690(, and used by per&ission#H
- by per&ission fro& $hink on $hese $hings Einistries#
www#soundwitness#org
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FenrG >lacHa*GIs 4J%eriencing
AodK< Cri&i+ue
Extensive review of Experiencing God
January/February, 1999
The keynote speaker's list of spiritual qualifications was not lengthy. There were no references to his academic
letters, theological acumen, skill at biblical living, or personal holiness.
Instead, he was simply introduced as "a man who hears from God." It was the ultimate sign of spiritual
competency. The implication for the audience was clear !e listens to God" they should listen to him.
It is hard to think of anything that has captured the imagination of #hristians recently as aggressively as the idea
of hearing the voice of God. The notion is, to many, so obviously #hristian, so undoubtedly $iblical, that its truth
is beyond question.
To challenge it is akin to spiritual treason.L#M %or many, such an intimacy is central to personal relationship with
the &lmighty, the core of vibrant #hristianity. 'ithout it genuine closeness to the (avior is not possible.
It is not surprising, then, that a book promising to lead the believer into such intimacy would be a best)seller. The
book is simply entitled Experiencing God, by !enry $lackaby and #laude *ing. It's subtitled, "!ow to +ive the
%ull &dventure of *nowing and ,oing the 'ill of God." L2M
#hristian $ook ,istributors, offering the largest selection of #hristian products in the world, featured it
prominently on page two of its #hristmas sale catalog. It is available in hardcover, softcover, and audiocassette.
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There are companion books Experiencing God Day by Day: The Devotional and Journal, and the Experiencing
God Workbook, adult and teen editions. There is even an Experiencing God Bible.
Experiencing God
This book is about e-periencing God by doing !is will. The two notions are ine-tricably connected, the central
focus of the book. .verything else is written to serve these ideas.
The back /acket of Experiencing God characteri0es the content this way. The "fullness of life lived in fellowship
with the loving, personal God" entails learning to "hear and obey !is voice." This involves the truth that "God
reveals !imself to each one of us in special and e-ceptional ways" that are "unique" to each individual.
The backbone of $lackaby's instruction is his "(even 1ealities of .-periencing God." The list is introduced in
#hapter 2 and can be found on page 34. They are
5. God is always at work around you.
6. God pursues a continuing love relationship with you that is real and personal.
7. God invites you to become involved with !im in !is work.
8. God speaks by the !oly spirit through the $ible, prayer, circumstances, and the church to reveal !imself, !is
purposes, and !is ways.
3. God's invitation for you to work with !im always leads you to a crisis of belief that requires faith in action.
2. 9ou must make ma/or ad/ustments in your life to /oin God in what !e is doing.
:. 9ou come to know God by e-perience as you obey !im and !e accomplishes !is work through you.
The remainder of the book details these elements and gives $lackaby'sL3M $iblical /ustification for each one.
There is so much good in Experiencing God, both in intent and content, that it is painful to take e-ception with it.
In fact, at first glance it is hard to imagine anything amiss.
;ur loving relationship with God is central to everything $lackaby writes. ;f first importance, we should nurture
the love relationship with God for which we were created <74, :=>. "!e wants you to e-perience an intimate love
relationship with !im that is real and personal" <5>, a relationship in which "God always takes the initiative" <?3>.
The emphasis on selfless surrender is very $iblical. "'e must come to a denial of self and return to God)
centeredness" <544>. "To live a God)centered life, you must focus your life on God's purposes, not your own
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plans" <547>. The prayers of surrender at the end of each chapter are, for the most part, priceless as tender calls to
submission.
$lackaby encourages us to develop a servant's attitude. This calls for humility and obedience to #hrist <7=>. &s
servants, we should be moldable and available for the @aster's use <85>. !e invites us to carefully evaluate our
relationship with God to make sure it is real, personal, and practical, as God intends <=3>.
$lackaby takes the will of God seriously. God does not give us options <66)67>. 'e are never to question !is will
<8?>. 'e are to obey even when it doesn't make sense <67>, because !is will is always best <68)63>.
;n this topic, one of his most helpful guidelines is to watch where God is at work and /oin !im <#hapter 2>.
";nce you know where !e is working, you can ad/ust your life to /oin !im" <:6>. There is a particularly fruitful
illustration of this on pages 568)562.
There is so much to praise. &s someone once said, however, the devil is in the details. The key to my concern
about all of these good teachings is the way $lackaby applies them. These fine directives are pressed into service
of another notion, one that is not $iblical.
The Assignment
The concept of divine "assignment" is central to everything $lackaby has written. !e mentions it more than 544
times. This is what he means by "God's will" and by God "speaking."
"'e do not find God's will is revealed," $lackaby instructs us <p. ->. (uch direction, according to $lackaby, is
given in small steps on a short term basis. God does not give the whole blueprint. Instead of demanding the big
picture, we should follow God's leadership "one day at a time" <77, 78, 72> to "be right in the middle of God's will
for your life" <72>.
"9our task is to wait until the @aster gives you instructions" <585>. This is the critical fourth step in the "(even
1ealities of .-periencing God." $lackaby sums it up simply as "God speaks" <36>. The #hristian receives an
"assignment" from God that is special and unique to each individual, the specific will of God for his own life.
!ow does God speak to usA "God speaks to us through the !oly (pirit. !e uses the $ible, prayer, circumstances,
and the church <other believers>. Bo one of these methods of God's speaking is, by itself, a clear indicator of God's
directions. $ut when God says the same thing through each of these ways, you can have confidence to proceed"
<32>.
In this way God reveals !is purposes, !is assignment to us so we can then be involved in !is work. "9ou cannot
discover these truths about God on your own," $lackaby writes. "Truth is revealed" <32>.
$lackaby is intentionally vague on the manner of this communication. The method differs from person to person
<573>. In general, the goal of the #hristian is to develop the ability to "sense" God's "leading."
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$lackaby describes it this way "I sensed God's call..." <p. -iii>" "I prayed and sensed that God wanted me to..." <p.
-iv>" "I began to sense a great urgency from God..." <p. -iv>" "'e decided that God had definitely led us..." <86>"
"'e began to sense God leading us..." <2=>" "...the direction you sense God leading you..." <54>" "...CheD felt led of
God..." <555>" ";ur church sensed that God wanted us to..." <564>" ";ne of our members felt led to..." <565>"
"1eview what you sense God has been saying to you..." <587>.
This skill is vital. ";h, don't let anyone intimidate you about hearing from God" <576>, $lackaby warns. Instead,
"%ocus your attention on hearing God's call to an assignment" <::>. "The servant waits on his master for the
assignment. (o be patient and wait" <55:>.
& failure to receive such assignments is a failure in one's love relationship with God <=:>. ";nce you have an
intimate love relationship with God, !e will show you what !e is doing" <2=>. "If the #hristian does not know
when God is speaking, he is in trouble at the heart of his #hristian lifeE" <576, 57:>.
Firtually everything commendable about $lackaby's book is meant to serve this end. #ertainly we should obey
God's 'ord. $ut $lackaby means obey the assignment. In Experiencing God, practically every e-ample of
obedience is an anecdote about a personal assignment, not an application of the commands of (cripture.
#ertainly we should seek God's will, not ours. ;ur lives should be God)centered, not self)centered. $ut $lackaby
means we should only pursue those plans God tells us to pursue the assignment.
$lackaby e-horts us to be faithful to the 'ord, to surrender, have faith, trust, and follow #hrist even when we
don't understand all speaking of the assignment. 1egardless of the chaos, the price, the difficulty, and the
hardship it brings, we must follow our assignment, our personal, private revelation from God.
@y question is simple. According to the Bible, does e-periencing God's work in our lives depend on receiving
personali0ed assignments from !imA ,oes intimacy with God depend on our ability to "sense" !is "leading"A Is
this taught in (criptureA Is it modeled by the apostles or the early churchA
There is only one way to answer these questions. $lackaby properly notes that "(cripture will be your source of
authority for faith and practice. 9ou cannot depend on human traditions, your e-perience, or the e-perience of
others to be accurate authorities on God's will and ways" <2>. I will hold @r. $lackaby's own teaching to that
standard.
The Imitation of hrist!
"'hen I want to learn how to know and do the will of God," $lackaby writes, "I always look to Gesus. I can find no
better model than !im" <23>. !is comment refers to the quote from Gohn 35:, 5=)64, at the beginning of #hapter
(i-
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@y %ather has been working until now, and I have been working....@ost assuredly, I say to you, the (on can do
nothing of !imself" but what !e sees the %ather do" for whatever !e does, the (on also does in like manner. %or
the %ather loves the (on, and shows !im all things that !e himself does.
The principal question is this Is Gesus our model in everythingA The correct answer is no because Gesus was not
only the perfect man and humble servant, but also the @essiah and incarnate (on of God. 'e imitate !is human
perfections, but not !is prerogatives of divinity or messianic office.
'hat about in the passage in questionA This is one of many e-amples where $lackaby, like other authors, patches
together verses to make his point, often e-cluding relevant material from the conte-t that changes the entire
sense of the citation. !is omission of verses 5?, a portion of 5=, and verses 65, 66, and 67 is unfortunate. .ach is
vital to our understanding and seriously qualifies the meaning of the passage, as this more complete citation of
Gohn 35:)67 shows
<5:> $ut !e answered them, "@y %ather is working until now, and I @yself am working."
<5?> %or this cause therefore the Gews were seeking all the more to kill !im, because !e not only was breaking
the (abbath, but also was calling God !is own %ather, making im!el" e#ual $ith God.
<5=> Gesus there"ore answered and was saying to them, "Truly, truly, I say to you, the (on can do nothing of
!imself, unless it is something !e sees the %ather doing" for whatever the %ather does, these things the (on also
does in like manner. <64> %or the %ather loves the (on, and shows !im all things that !e !imself is doing" and
greater works than these will !e show !im, that you may marvel. <65> %or /ust as the %ather raises the dead and
gives them life, even so the (on also gives life to whom !e wishes. <66> %or not even the %ather /udges anyone,
but !e has given all /udgment to the (on, <67> in order that all may honor the (on, even as they honor the %ather.
!e who does not honor the (on does not honor the %ather who sent !im.
Bote first of all verse 5?, the overlooked verse. The Gews, understanding GesusH comments to be a clear claim to
deity, seek to kill !im. The word "therefore" in verse 5= indicates that what follows is meant to buttress this
singular claim in verse 5:.
Bote also the three phrases in parallel construction "%or the %ather loves the (on and shows !im all things...",
"%or /ust as the %ather raises the dead...", and "%or not even the %ather /udges anyone...."
These verses are a complete unit. If the %ather showing Gesus "all things that !e !imself is doing" is an e-ample
for us to model, then we are also to give life to whom we wish, /udge the world on the %atherHs behalf, and
demand that all people honor us as they honor the %ather.
;bviously, that is not GesusH teaching here. In conte-t, these verses have to do with the divinity of #hrist. !e is
unique as the incarnate (on of God and therefore has unique obligations, unique abilities, and a unique
relationship with the %ather.
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Ferses 62)6: clear up any question on this score "%or /ust as the %ather has life in !imself, even so !e gave to
the (on also to have life in !imself" and !e gave !im authority to e-ecute /udgment, becau!e e i! the %on o"
&an." LBM The phrase "(on of @an" is a @essianic title from ,aniel :57 that Gesus used often. &s @essiah, Gesus
has a singular role.L1M
$ecause Gesus is unique, !e never directs !is disciples to follow !is e-ample in Gohn 35:)67. Bo subsequent
writers Ieter, Gohn, Iaul, +uke ever mention it. 'e are not to imitate those things pertaining to GesusH divinity or
!is @essianic office.
This same principle applies to GesusH comments in Gohn ?62, 6? "I have many things to speak and to /udge
concerning you, but !e who sent @e is true" and the things which I heard from !im, these I speak to the
worldJ.'hen you lift up the (on of @an, then you will know that I am !e, and I do nothing on @y own
initiative, but I speak these things as the %ather taught @e."
1emember, Gohn ? is one of the great passages on the deity of #hrist. The Gews ask, "'ho are youA" <v. 63>. Gesus
eventually answers "Truly, truly, I say to you, before &braham was born, I &m" <v. 32>. Gesus is arguing that !e
is utterly unique. !e is from above, not below, and not of this world <v. 67>. !e is the only (avior <v. 68>. !e lives
in perfect obedience to the %ather <v. 6=>. !e is a free man, a son, not a slave <v. 73>.
!e has proceeded forth from the %ather <v. 86>. !e is the great "I &@" <v. 3?>.
Bote also that Gesus said the Gews were also "hearing" from their %ather, (atan "I speak the things which I have
seen with @y %ather" therefore you also do the things which you heard from your father" <v. 7?>. &re we to
understand that the Gews were having conversations with (atan getting direct commands from himA ;r did Gesus
mean rather that they were doing his deeds <see v. 7=>A I think the latter.
;ne final point. .ven Gesus did not e-pect it was enough merely to claim to speak for God. Instead, !e appealed
to corroborating witnesses Gohn the $aptist, prophecy, miracles, and (cripture <e.g., Gohn 374)7=, 5463, 7:)7?"
5854)55>.
I do not think $lackaby intentionally misconstrued this verse. It is /ust one of many e-amples of the reckless way
he uses (cripture. +ater in the Gospel of Gohn we find another.
"#y $heep %ear #y &oice"
The passage in Gohn 54 where Gesus refers to !is sheep hearing !is voice is central to $lackaby's view. It also
frequently misapplied by others. It is important to know precisely what Gesus has in mind when !e uses these
terms.
Gohn records four mentions by Gesus of !is sheep hearing or knowing !is voice <547, 8, 52, 6:>. Ferse si- is key
to understanding this passage. !ere Gohn e-plicitly states that GesusH remarks about hearing !is voice are a
figure of speech.
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Gesus begins by talking about shepherds and sheep <545)2>. Knlike the thief and robber, the legitimate shepherd
enters by the door and calls !is own by name. They then follow !im as !e leads them out. Gesus' point is lost on
those listening, though, so !e e-plains the details of the illustration.
!e is the door of the sheep <:>. Those who pass through !im find salvation and abundant life <=)54>. !e is also
the good shepherd who, unlike the hireling, lays down !is life freely for !is sheep <55)57, 53, 5:)5?>. The
shepherd and the sheep know each other <58>. 'hen !is other sheep hear !is voice, they also become part of !is
flock <52>.
;nce again, the Gews fail to completely understand <v. 5=)65>. 'hat is the problemA GesusH answer is crystal clear
"9ou do not believe because you are not of @y sheep" <v. 62>. L6M
Two key questions need to be answered from the te-t of Gohn 54. %irst, what does it mean to hear Gesus' voiceA
(econd, what cau!e! us to hear !is voiceA $lackaby answers one way and Gesus answers another.
$lackaby seems to have a couple of things in mind when he mentions hearing God's voice. Gaining insight or
applying a command from (cripture is one kind of "hearing" <528)52?>. Getting a personal "assignment" from
God through a leading or a calling is another <52?)5:4>.
This is not what Gesus has in mind here, though. It is critical at this point to remember Gohn's clarification. Gesus
was using a figure of speech. The word "voice" cannot mean voice. & thing is never a metaphor of itself. It is a
picture of!omething el!e' Gesus must be referring, in a figure, to something else that the phrase "hear my voice"
represents. 'hat is itA
In conte-t, GesusH meaning is unmistakable. !e says, "@y sheep hear @y voice, and I know them, and they follow
@e and I give eternal life to them" <v. 6:)6?>. Bote the sequence They hear !is voice. They follow !im. Then !e
gives them eternal life. !earing GesusH voice results in salvation, it is not the result of salvation.
'hat "voice" is it that draws us to Gesus and results in our salvationA @ost likely it is the ineffable drawing by the
%ather through !is (pirit of those who are !is, a concept Gohn has already introduced and developed in earlier
chapters of his Gospel <363, 375)78, 37:)7?, 273)84, 288)83, 223, ?5?, ?8:>. It is a figure of speech for the
inner working of the !oly (pirit that leads to our salvation.
1emember, the Gews have no trouble actually hearing Gesus. They know what !eHs saying. They hear !is
instructions /ust fine. Their problem is responding. The voice being referred to here is not the whispers of private
direction given by God, but the effective call of the !oly (pirit bringing us to #hrist.
'hy don't the Gews "hear" in the sense that Gesus means, that is, respond and believeA Gesus tells us plainly. They
do not "hear" because God is not "speaking" to them. They are not among the sheep the %ather has given to the
(on. That is Gesus' unambiguous teaching.
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Bow the second question 'hat enables us to hearA $lackaby claims, "*nowing God's voice comes from an
intimate love relationship with God" <57?>, and again, "&s you walk in an intimate love relationship with God,
you will come to recogni0e !is voice. 9ou will know when God is speaking to you" <527>.
$ut Gesus never suggests such a thing. Gesus says the %ather is the cause, sovereignly enabling those sheep !e has
given to Gesus to hear and respond. This "hearing" is not for believers after salvation, but for non)believers prior
to salvation. It is not dependent on the quality of our love relationship with God, as $lackaby claims, but on the
%atherHs choice.
There is another damaging consequence of $lackaby's misreading of this te-t. &ccording to Gesus' comments,
hearing !is voice is essential to salvation. Those who do not hear are not !is. 1ather they are outsiders, bereft of
eternal life, lost.
There is an unavoidable consequence of blending the wording of Gohn 54 with $lackaby's definition of hearing
Gesus' "voice." $lackaby writes, "Those who do not have the relationship <'do not belong to God'> do not hear
what God is saying <Gohn ?8:>" <57?>. In the verse $lackaby quotes, Gesus is castigating the Gews for unbelief,
calling them the sons of (atan <?88>. $lackaby places a tremendous burden on the believer who questions his
spirituality and even his salvation if divine messages are not forthcoming.
This is not Gesus' meaning. $lackaby's understanding of hearing the voice of God is completely foreign to the te-t
of Gohn ? and 54. To Gesus, hearing God is not a skill to be developed. It is not an advanced discipline opening the
lines to personali0ed assignments from the %ather. It is not a fruit of a deepening love relationship with God. It is
a figure of speech.
!earing Gesus' voice is not getting an assignment" it's getting saved. It's the result of the %ather drawing the non)
believer into Gesus' arms.
"God $pea's" in Acts
The life and teaching of Gesus do not support $lackaby's ideas. 'hat about the life of the early churchA
In &cts we have a focused look at a relatively short period <74 years> of $ible history in which there are radical
manifestations of supernatural activity. &cts offers a best)case scenario for providing an inductive argument for
the view that #hristians ought to be receiving assignments from God, private, sub/ective revelations of God
"speaking" to them. 'hat do we findA
I went through &cts verse by verse looking for concrete e-amples of the kind of assignments $lackaby describes
inExperiencing God. I have listed below every time God gave a special directive of any sort.
&n angel rescues the apostles from prison and tells them to preach the Gospel <35=)64>. Ihilip is sent to the Ga0a
road by an angel <?62>. Ihilip is directed to the .thiopian eunuch by the (pirit <?6=>. 'hile traveling on the
,amascus road, (aul hears the audible voice of Gesus directing him to ,amascus <=8)2>. &nanias has a vision in
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which the +ord instructs him to visit (aul <=54)52>. #ornelius is instructed by an angel in a vision to send for
Ieter <547)2>. Ieter is instructed by the (pirit to visit #ornelius <545=)64>. Ieter is ordered by an angel to follow
him out of prison <56:)?>. Iaul and $arnabas are sent out by the !oly (pirit on their first missionary /ourney
<576>. The !oly (pirit forbids Iaul to speak the word in &sia <522):>. Iaul is directed through a vision to
@acedonia <52=)54>. Gesus appears to Iaul in a vision and tells him to preach the Gospel in #orinth <5?=)54>.
Iaul is told through prophecy not to enter Gerusalem <658>. Gesus tells Iaul in a vision to leave Gerusalem <665?,
65>.
'hat are the means of these revelationsA !ow does God communicate these assignmentsA The ma/ority <five> are
communicated through visions. Three times an angel is the messenger. %our times the (pirit speaks. ;ne is a
prophecy. ;ne other is the voice of Gesus.
There are five other e-amples of supernatural revelations that are predictive in nature, but do not dictate any
direction, they give no assignments. In fact, in one case <&gabus' prophecy of imminent famine> the #hristians
determine on their o$n to send a contribution for the relief of the brethren in Gudea. These e-amples can be
found in &cts 556:)74, 6467, 6555, 6755, and 6:66)62.
&t first glance this list seems formidable, but the initial impression is misleading. The events represent a very
small amount of activity considering the 74 year time span and the aggressive spiritual activity of &cts. GodHs
speciali0ed "assignments" to the leaders of the early church are limited to only 58 from the time of Ientecost. LM
Two are /ailbreaks. Two are about (aulHs conversion. Two are about #orneliusH conversion. Two are about the
.thiopian eunuchHs conversion. Two are about IaulHs stay in Gerusalem <",onHt enter" and "Get out">. The
remaining four are about IaulHs missionary /ourneys <the initial commission, direction away from &sia, direction
to @acedonia, told to preach boldly in #orinth>.
Botice a couple more significant facts. %irst, there is no mention in the entire $iblical record of the early church
when God gave an assignment through some inner "sensing." #ompletely absent from the te-t are phrases like, "I
feel led...," "I think God is telling me...," "I feel God is calling me...," "I believe it's God's will that...," "I've received
lots of confirmation...," "I'm sensing the +ord's direction...," or "I have a peace about it...."
The kind of language $lackaby and others use to describe hearing GodHs voice is completely absent from the
biblical record. There is no record of knowledge of GodHs will based on "sensing" or internal promptings ) not a
single one. The rare times God gave special directives, !e communicated in clear, supernatural ways. @ore than
half the time !e used a vision or an angel.
This last is especially odd, given the contemporary references to "hearing the voice of God." In many #hristian
circles if you said, "God spoke to me" it would not even raise an eyebrow. &nnounce you had a vision, though, and
heads would turn. &dmit angels were visiting and you may get a visit from the local "deliverance" ministry. 9et
there are abundant biblical precedents for the last two and virtually none for the first.
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(econd, there is no evidence that any of these directives are sought. There is no indication of any #hristians,
including &postles, "waiting" for God's direction. In the Bew Testament we find no pleading with God or laboring
in prayer for God to show them !is will or give them !is assignment.
$ut there is yet another serious problem.
(o )i*ine Assignment
%or balance we must also note other important decisions not directed by God. There are many e-amples in &cts
when the disciples make decisions marking significant events in the life of the early church. They are the kind
many would think require a word from the +ord. They entail decisions about the how, when, where, why, and
who of ministry. 9et there is no evidence of any directive from God, and no indication the disciples even sought
one. They simply weighed their options in light of circumstances and then chose a /udicious course of action
consistent with the prior general commands of the +ord.
Botable e-amples include Ihilip's ministry in (amaria <?3>, resolving the complaint about the !ellenistic
widows <25)2>, and $arnabas and (aul establishing a teaching ministry for a year in &ntioch <5562>. .lders are
appointed in the new churches <5867>. The Gerusalem council resolves the problem of the Gudai0ers and the
Galatian heresy <53:)6=>. Iaul embarks on his second and third missionary /ourneys <5372, 5?67>. Iaul sets up
shop as a tentmaker and starts a ministry in #orinth <5?7>. Iaul establishes a discipleship training program for
two years at the school of Tyrannus <&cts 5==>. Iaul has a healing ministry on the island of @alta for three
months <&cts 6?=)55>.
&ccording to $lackaby's teaching, each one of these decisions is illicit because none was a special "assignment"
from God. 1ather, each was the result of a unilateral decision by the disciples using wisdom to respond to the
circumstances confronting them.
&nd these are /ust the tip of the iceberg. Altogether ( "ound )* !uch in!tance! in the book o" Act! alone,
contra!ted $ith the +, occa!ion! o" !peciali-ed direction during that !ame time' L:M
.ven more can be found in the epistles. Iaul chastises the #orinthians for not working out their own legal
differences <5 #or. 27)2>. !e does not counsel them to seek a decision from God. Instead he asks, "Is there not
among you one $i!e man who will be able to decide between his brethrenA"
In 5 #orinthians 2, Iaul gives the most thorough instruction to be found in the $ible on the issue of marriage. !e
details pros and cons of single life over married life. !e solemnly notes the moral obligations of both. !e then
leaves the decision in the hands of the believer. There is no hint in this passage that a believer must "hear from
the +ord" even on the weighty matter of choosing a spouse.
Ieter gives e-plicit instruction about the use of spiritual gifts in ministry <5 Ieter 854)55>. !e does not say to wait
for oneHs calling, nor does any other passage of (cripture, either e-plicitly or implicitly. Instead, given that each
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believer has a spiritual gift, Ieter en/oins him to employ it in works of service as a good steward, doing all to
GodHs glory.
$lackaby is simply mistaken whenever he teaches that the $iblical directive or even the $iblical pattern is to
receive such revelations from God. The e-act opposite is the case It is neither taught nor is the pattern modeled.
+ed by the $pirit!
'hat, then, does the (cripture mean by being led by the (piritA The simplest way to answer that question is to
look up the verses using the term. The only two references in the .pistles to being led by the (pirit mean
something specific. Iaul does not use the term the same way $lackaby does.
The concept appears in 1omans ?56)58 <take special note of v. =>. $eing led by the (pirit in this passage is not
referring to individual guidance, but empowerment to live holy lives. The !oly (pirit works to convict of sin,
"leading" a #hristian into righteous living. In Iaul's words, "putting to death the deeds of the body."
Iaul has the same meaning in view in Galatians 352)62. 1egarding the role of the (pirit in our lives, Iaul writes,
"'alk by the (pirit, and you will not carry out the desire of the flesh....If you are led by the (pirit, you are not
under the +aw." The biblical meaning of being "led by the (pirit" has to do with righteous conduct and resisting
sin, not getting assignments from God.
,oes the !oly (pirit speak to our heartsA That depends entirely on what one means by the word "speak."
The (cripture identifies different ways the !oly (pirit sub/ectively works in us. 'e could say God "speaks" when
!e comforts us, teaches us, convicts us, or leads us out of sin. There is an ineffable sense in which God
communicates with us giving solace, wisdom, insight, and understanding <see below>. &lso, since !e imparts
spiritual gifts I do not deny the sub/ective element that is involved in their e-ercise. L9M I prefer words like
"teach," "convict," and "comfort" to describe these biblical functions because these are the biblical terms and are
less confusing.
Bote that none of these involve propositional revelation, which is what we normally mean by the word
"speaking." I would not say my spouse "speaks" to me when she hugs me, though I may infer from this that she
loves me. 'hen my wife speaks, there is propositional content. 'hen she hugs, there is comfort. The two are
entirely different.
There is nothing mysterious about this. 1evelation for the #hristian comes through ob/ective sources like the
$ible or prophetic utterance God speaking. God can also be personally e-perienced in very profound, intimate,
and emotionally powerful ways, but that is not the same as "hearing GodHs voice," as receiving revelation. Bo
information is communicated directly.
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69!"9#3639#3
'e would do well, I think, to keep these concepts distinct, as the (cripture does. !owever, it is clear to me that
#hristians usually use the phrase "the (pirit speaks to us" in ways the $ible /ust does not support. I see no
evidence that the $ible teaches anything like what some have called a "conversational relationship" with God.
The $ible does not teach we must "hear" God before we can make decisions. It is /ust not there. 'hen the te-t
says, "+isten to the voice of the +ord," the word "listen" is synonymous with "heed." It's much like a mother
saying, "+isten to me when I tell you to do something." It's an appeal for obedience.
I am not claiming there is no sub/ective element in knowing God. The $ible and the normal #hristian life are
filled with e-amples of believers having a deep personal communion with God. @y principal concern is where we
get our information about God. The (cripture teaches that such information comes from (cripture, not from
private revelations from God.
,oes the $ible teach we should get our private marching orders, our "assignments," directly from GodA It does
not. Instead, we should seek God's "voice" in the place (cripture tells us to the 'ord. (piritual maturity is not
the ability to hear God's voice. It is the ability to know, understand, and apply (cripture in every circumstance.
God in a ,ox
,oes this put God in a bo-A Bot at all. I am not dictating what God can or cannot do. !e can intervene in any way
!e chooses. !owever, we must base our teaching and conduct on the (criptures, not on what might be possible
for a sovereign God.
$lackaby claims his model is $iblical. I am putting that to the test. I am showing what seems to be the pattern of
(cripture, especially in the Bew Testament, which is the most reliable guide for the church today. L#!M The $ible
simply does not teach #hristians to seek personali0ed guidance or assignments from God.
G.I. Iacker notes "God may reveal !imself and give guidance to !is servants any way !e pleases. It is not for us
to set limits on !im. $ut it remains a question as to whether or not we are entitled to e-pect 'hotline' disclosures
on a regular basis. The correct answer is no. &ll the $iblical narratives of God's direct communications with men
are e-ceptional on their face, and the $iblical model of personal guidance is quite different."L##M
A Fundamenta- .uestion
@ost people teaching error do not do so maliciously. Ksually they have the best intentions, but having a good
heart is not enough. .ven someone who has a loyalty to truth can still undermine truth.
@any of !enry $lackaby's ideas in Experiencing God are like that. I have addressed only a few of the serious
problems with this work. There are more.
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69!"9#3639#3
I'll close with a fundamental question. @ust I hear the voice of God and receive personali0ed direction, special
assignments for my life in order to e-perience an authentic love relationship with GodA $lackaby answers "yes"
<576, 57:>. The $ible answers "no."
.-periencing God involves only three steps. %irst, it requires accurate information about God <true knowledge>.
(econd, we must live according to that truth <active faith>. Third, we e-perience the effects of truth as God
transforms our lives and the lives of others we touch <sanctification and ministry>.
#ontrary to what is taught in Experiencing God, you are not substandard if you do not "hear God's voice." The
$ible does not teach that receiving personal revelations from God is necessary, ordinary, or to be e-pected for
optimal #hristian living. Godly #hristians can go their entire life without such e-perience. There are do0ens of
verses about pursuing truth and sound doctrine, but none supporting hearing the voice of God in that sense.
It is perilous to construct doctrine from historical material alone. !owever, this is largely $lackaby's approach. It
is more sound to first develop one's theology from the less ambiguous material in the .pistles. Then one can look
for applications of those principles in the historical te-ts like &cts, the Gospels, or the ;ld Testament.
$lackaby can find no support for his doctrine of hearing the voice of God in the place where all essential
disciplines of #hristian living must appear the .pistles. (earch for verification in the writings of any disciple.
9ou will find nothing but silence. 'hy are the &postles unanimously reticent on a capability that is allegedly at
the core of the #hristian lifeA
The $ible never teaches us to wait for an assignment before making decisions, nor did the disciples model this
concept. Instead, the (cripture gives page after page of assignments.
9es, God gave special directions under certain circumstances, and !e still can today. !owever, in the $ible such
things are rare and generally happen with key leaders of God's people. .ven then it is not through an internal
"sense" of God's "leading," but by an unmistakable, supernatural revelation.
The greatest movement of God's (pirit in the last 5444 years was the 1eformation. It was not started by a voice
from God or by an assignment. It was started by a verse of (cripture "The /ust shall live by faith." @artin +uther
was simply listening to the only 'ord of God we are ever en/oined to hear, know, and obey the $ible. L#2M
5. I've actually been called a heretic for calling it into question. & heretic is someone who denies a cardinal
doctrine of the faith.
6. !enry $lackaby and #laude *ing, Experiencing God <Bashville $roadman L !olman, 5==8>.
7. Though the book is co)authored, it is written from the perspective of !enry $lackaby, so I will refer to
the authors collectively simply as "$lackaby."
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69!"9#3639#3
8. GesusH use of the phrase "(on of man" may not always be a reference to ,anielHs prophecy. In this case,
however, the conclusion is unavoidable. In this statement in Gohn, Gesus is grounding !is authority to
render /udgment, a function of his @essianic role, not !is humanity.
3. In ,euteronomy 5?5?, God told @oses to look for the prophet in the future that God would speak
through in a unique and unparalleled way "I will raise up a prophet from among their countrymen like
you, and I will put @y words in his mouth, and he shall speak to them all that I command him."
2. I know that GesusH e-planation in the latter part of the chapter is taken from a different encounter with
the Gews than in the first half where the issue of hearing Gesus voice is originally raised. !owever, IHm
convinced Gesus is still responding to the same issue, which is why Gohn grouped the two separate
encounters together here in chapter 54. The language of the te-t also seems to make this obvious.
:. I did not include the casting of lots in &cts 553)62 for two reasons. %irst, this was not an e-ample of the
discipleHs skill at "hearing" from God. They cast lots. (econd, opinions are divided whether this was
directed by God or merely the discipleHs misguided effort. The te-t isnHt entirely clear. (ome think Iaul
was GudasH replacement. Bote also that before the final straws were drawn, ob/ective criteria had to be
met <&cts 565)66>.
?. The full list of :4 e-amples can be found on the (tand to 1eason web site at www.str.org under ",ivine
,irection in &cts."
=. (ince I am not a cessationist regarding spiritual gifts, I acknowledge there may be unique ways God
"speaks" to those with special supernatural gifts. (uch gifts by their very nature are unique in kind,
function, and distribution. These lay outside of our analysis and are not sub/ect to the biblical concerns
IHve mentioned. The $ible says very little <virtually nothing> about the nature of their operation. The
question at hand is how #hristians are to understand the concept of hearing from God, regardless of
their gifts.
54. I don't mean to suggest that the ;ld Testament is unreliable, but rather that our application of it is
more prone to error for two reasons. %irst, it's more perilous to e-tract principles from historical
material than didactic material. (econd, the shift to the Bew #ovenant means certain aspects of the ;ld
Testament are no longer normative.
55. G.I. Iacker, ot Tub .eligion <'heaton Tyndale, 5=?:>, 55:.
56. 1emarkably, @r. $lackaby co)opts @artin +uther as an e-ample of $lackaby's view <54?>. The actual
circumstance was quite the opposite.
http;KKwww#str#orgKarticlesKhenry-blackaby+-6+@0+99s-e)periencing-god
+-6+@0+9'a-criti=ueN#D@e4b7/d2"o
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69!"9#3639#3
Experiencing God5
b" He#r" !l$%&$b" $#' Cl$u'e () *i#+
In *44), a ar./. /ased upn 1>e 1eac>in5s & Henry Blac.a/y 7ai1> cL
au1>r Claude Kin5;, a #u1>ern Bap1is1 pas1r and cn&erence spea.er, aas
pu/lis>ed. T>e ar./., !periencing "od, >as since sld 6er 1a !illin
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69!"9#3639#3
cpies, /een 1ransla1ed in1 :) lan5ua5es, and >as /een 1a.en as a *PLaee.
curse /y apprxi!a1ely *Rg & all #u1>ern Bap1is1s 7#BC;. By s!e
es1i!a1es, 1>is 1ransla1es 1 a/u1 >al& & all acti)e !e!/ers & 1>e #BC
den!ina1in. Bu1, accrdin5 1 a sp.es!an &r 1>e #BC #unday #c>l
Bard, c>urc>es &r! !any 1>er den!ina1ins >a6e als 5ne 1>ru5> 1>e
h2xperiencin5 Gdh curse, includin5 @!an Ca1>lic c>urc>es.
Wur1>er!re, 1>ere are na yu1> and preL1een edi1ins & 1>e ar./., as
aell as 6ides and a leader s1udy 5uide.
T>e >ard/ac. 6ersin & !periencing "od 7su/1i1led *nowing and $oing the
+ill of "od, Li&e'ay %ress, Nas>6ille, Tennessee; is an expanded and
!di&ied &r! & 1>e ar./. 7all c!!en1s aill /e /ased n 1>e >ard/ac.
edi1in;. I1 aas pu/lis>ed in *44: and already >as sld (H),))) cpies. In
addi1in, 1>usands >a6e a11ended h2xperiencin5 Gd 'ee.endsh and
h2xperiencin5 Gd 'ee.ends &r Cuples.h T>ese aee.ends are usually
spnsred /y 1>e #BC, /u1 are pen 1 all den!ina1ins. 26en 1>e Uesui1s a1
Bs1n Clle5e >ad sc>eduled a *44G #prin5 h2xperiencin5 Gdh
Cn6ersa1in #eries.
Blac.a/yis /. and se!inars are e6ery1>in5 1>a1 s>uld /e de1es1ed in sL
called e6an5elicalis! 1day. T>ey 1a.e a purely !ys1ical apprac> 1 C>ris1ian
li6in5, and /y necessi1y, under!ine and dis1r1 1>e precius 'rd & Gd.
T>is exa!ina1in & Blac.a/yis ar. is &r 1>e purpse & n1 nly expsin5 i1
7!any u1side & Blac.a/yis #u1>ern Bap1is1 Cn6en1in >a6e ne6er >eard &
Blac.a/y;, /u1 als /ecause i1 is a clear represen1a1in & 1>e s1a1e &
e6an5elicalis! in A!erica.
T>e 5eneral 1eac>in5 & !periencing "od is arapped arund a>a1 Blac.a/y
calls 1>e h#e6en @eali1ies & 2xperiencin5 Gdh:
7*; Gd is alaays a1 ar. arund yu.
7(; Gd pursues a cn1inuin5 l6e rela1ins>ip ai1> yu 1>a1 is real and
persnal.
7P; Gd in6i1es yu 1 /ec!e in6l6ed ai1> Hi! in His ar..
7:; Gd spea.s /y 1>e Hly #piri1 1>ru5> 1>e Bi/le, prayer, circu!s1ances,
and 1>e c>urc> 1 re6eal Hi!sel&, His purpses, and His aays.
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7H; Gdis in6i1a1in &r yu 1 ar. ai1> Hi! alaays leads yu 1 a hcrisis &
/elie&h 1>a1 reBuires &ai1> and ac1in.
7R; Yu !us1 !a.e !aFr adFus1!en1s in yur li&e 1 Fin Gd in a>a1 He is
din5.
7G; Yu c!e 1 .na Gd /y experience as yu /ey Hi! and He
acc!plis>es His ar. 1>ru5> yu.
Ge#er$l Thou+hts
!periencing "od is a /. 1>a1 is &ull & errrs, Bi/lically unsuppr1a/le
asser1ins, incredi/le s1a1e!en1s, and s1ryL1>el5y 76ieas /ased upn
anecd1al accun1s ra1>er 1>an upn #crip1ure;. #!e exa!ples:
7a; T>e las1 &ur & 1>e #e6en @eali1ies ei1>er cn1radic1 #crip1ure, r a1 /es1,
cann1 /e suppr1ed r pr6en /y #crip1ure.
7/; hI& yu >a6e 1ru/le >earin5 Gd spea., yu are in 1ru/le a1 1>e 6ery
>ear1 & yur C>ris1ian experienceh 7p. TG;. '>a1 des 1>is !eanN "es Gd
spea. 1 all C>ris1ians indi6iduallyN I& s, >aN '>a1 #crip1ure is used 1
suppr1 1>is 7Blac.a/y uses nne;N
7c; A&1er prayin5 1 Gd, Blac.a/y ad6ises, h@e&lec1 n yur &eelin5s. ... Ha
did yu &eel as yu aal.ed and 1al.ed ai1> Gdh 7p. R(;. '>a1 passa5e &r!
1>e Bi/le 1ells us 1 re&lec1 n ur &eelin5s in rder 1 e6alua1e ur prayer li&eN
7d; hKnain5 Gd nly c!es 1>ru5> experience as He re6eals Hi!sel& 1
!e 1>ru5> !y experiences ai1> Hi!h 7p. H;. "esni1 1>e Bi/le re6eal Gd 1
usN Are ur experiences necessary, and !re i!pr1an1ly, are ur experiences
relia/le a>en i1 c!es 1 experiencin5 GdN
7e; h'i1> Gd ar.in5 1>ru5> His ser6an1, >e r s>e can d any1>in5 Gd
can d. 'aK 3nli!i1ed p1en1ialh 7p. (R;. 'a is ri5>1K Kenne1> Cpeland,
%aul Cruc>, Benny Hinn, and 1>e a>le 'rd & Wai1> 5an5 & >ere1ics
auld s>u1, h'aKh 1. Can /elie6ers crea1eN Can 1>ey cn6ic1 & sinN Can
1>ey draa !en 1 GdN T>is s1a1e!en1 is a 5rss per6ersin & %>il. ::*P 7and
is 6ery si!ilar 1 Aani&es1 #ns & Gd dc1rine;.
P2gina 3B
69!"9#3639#3
7&; h'>en Gd 5e1s ready 1 d s!e1>in5, He re6eals 1 a persn r His
peple a>a1 He is 5in5 1 dh 7p. P*;. -> reallyN Ac1ually, 1>is cncep1 is a
!aFr e!p>asis & 1>e /., and a lar5e par1 & i1s ppulari1y. Bu1 a>a1
#crip1ure suppr1s 1>isN "es Gd really repr1 1 usN "es He re6eal 1 His
c>urc> a>a1 He I# G-ING T- "-N I& s, 1ell !e, a>a1 is He 5in5 1 d nex1
aee.N -r, a>a1 is 1>e nex1 !aFr !6e!en1 & Gd in 1>is arldN 'e can
&1en 1ell in >indsi5>1 a>a1 Gd >as dne and a> He >as used, /u1 5in5
&raard is a di&&eren1 s1ry.
75; hYu !us1 !a.e !aFr adFus1!en1s in yur li&e 1 Fin Gd in a>a1 He is
din5h 7p. PT;. Blac.a/y auld >a6e us hadFus1 [ur\ li6es 1h Gd 7p. GP;,
ra1>er 1>an repen1 & ur sins. '>a1 .ind & hadFus1!en1sh are ae 1al.in5
a/u1 >ereN Blac.a/y &1en uses 1>is ard, hadFus1,h /u1 i1 cani1 /e &und in a
cncrdance. -ne anders a>y >e is s reluc1an1 1 use 1>e 5d ld
&as>ined Bi/lical ards li.e, hrepen1h r hcn&ess.h hAdFus1h sunds s nice
and clean. h@epen1h & sin sunds !essy and u5ly. Aay/e 1>a1 is a>y. Adern
aisd! 1ells us 1>a1 ae !us1 a6id &&endin5 anyne LL e6en i& i1 is ai1> 1>e
1ru1>.
,h$t Is the ,or' of Go'-
As cncernin5 as s!e & Blac.a/yis s1a1e!en1s !en1ined a/6e are, 1>e real
dis1ress lies in Blac.a/yis dis1r1in & 1>e 'rd & Gd. 26en 1>u5> 1>e
/. is peppered ai1> nu!erus re&erences 1 1>e Bi/le, and s!e & a>a1
Blac.a/y says is suppr1ed ai1> #crip1ure, includin5 spea.in5 >i5>ly & 1>e
'rd and i1s i!pr1ance, ae c>ar5e >i! ai1> dis1r1in & 1>e #crip1ures. 'e
d s aln5 1>ree &rn1s:
637 "isuse of the $criptures
"" #im $:%& is clear 1>a1 i& ae are 1 /e a peple appr6ed & Gd ae !us1
accura1ely >andle 1>e 'rd & 1ru1>. T>e 1eac>ers & 1>e 'rd & Gd >a6e an
aaes!e respnsi/ili1y 1 unders1and and deli6er Gdis 1ru1>, n1 1>eir an
pinins. -n 1>is scre Henry Blac.a/y &ails !isera/ly. T !isuse 1>e Bi/le
as Blac.a/y des is n1 unc!!n. His errrs are n1 uniBue, /u1 1>a1 &ac1
des n1 excuse ne a> clai!s 1 spea. &r Gd. Keep in !ind 1>a1
Blac.a/y is a11e!p1in5 1 use 1>e &llain5 passa5es as suppr1 &r >is 6ieas:
P2gina 31
69!"9#3639#3
John %':$( LL ,he -elper, the -oly (pirit, whom the .ather will send in %y
name, -e will teach you all things. LL hT>e Hly #piri1 & Gd aill /e yur
persnal Teac>er. ... He aill /e a1 ar. re6ealin5 Gd, His purpses and His
aays 1 yuh 7p. P;. #i!ply c!ple1in5 1>e 6erse clari&ies i1s !eanin5: /nd
bring to your remembrance all that 0 said to you. Uesus aas n1 1al.in5 1 us
/u1 1 His aps1les. T>e Hly #piri1 auld 1eac> 1>e!, and /rin5 1 1>eir
re!e!/rance 1>se 1>in5s 1>a1 1>ey auld re6eal 1 1>e c>urc> lar5ely 1>ru5>
1>e ari1in5 & 1>e Nea Tes1a!en1. T>is 6erse is n1 a pr!ise 1 1>e a6era5e
/elie6er direc1ly.
John %':( LL 0 am the way, the truth, and the life. LL Blac.a/y uses 1>is 6erse
1 1eac> 1>a1 ae aill .na speci&ically a>a1 Gd aan1s us 1 d ai1> ur
li6es: h'> is i1 1>a1 really .nas 1>e aay &r yu 1 &ul&ill Gdis purpse &r
yur li&eN Gd is. ... I& yu aere 1 d e6ery1>in5 1>a1 Uesus 1ells yu ne day
a1 a 1i!e, yu alaays auld /e ri5>1 in 1>e cen1er & a>ere Gd aan1s yu 1
/e. Can yu 1rus1 Gd 1 5uide yu 1>a1 aayNh 7p. (*;. T>is passa5e in n1 in
1>e cn1ex1 & Gdis indi6idual aill &r ur li6es, /u1 in 1>e cn1ex1 &
sal6a1in and e1ernal li&e.
)e*+ %:% LL "od, after -e spo&e long ago to the fathers in the prophets in
many portions and in many ways. Blac.a/y u1ili8es 1>is 6erse, aln5 ai1> a
&ea 1>ers, 1 pr6e 1>a1 Gd aill spea. 1 His peple 1day, apar1 &r! 1>e
#crip1ures: hI& any1>in5 is clear &r! a readin5 & 1>e Bi/le, 1>is &ac1 is clear:
Gd spea.s 1 His peple. ... Gd des spea. 1 His peple, and yu can
an1icipa1e 1>a1 He aill /e spea.in5 1 yu alsh 7p. TP;. N1e care&ully 1>a1
Blac.a/y is not re&errin5 1 1>e ari11en 'rd & Gd alne. In usin5 He/. *:*
as a pr& 1ex1, Blac.a/y des 1>e sa!e as >e did ai1> 1>e las1 6erse LL ripped
i1 u1 & cn1ex1. @eadin5 1>e 6ery nex1 line, 0n these last days has spo&en to
us in -is (on 7He/. *:(;, s>as 1>a1 Blac.a/y >as 11ally !isused #crip1ure.
@a1>er 1>an a pr& 1ex1 &r Gd spea.in5 1 us apar1 &r! #crip1ure, He/.
*:*,( cupled ai1> He/. (:*L:, is a pr& 1ex1 & Gdis re6ela1in a>ic> aas
hIn His #n,h and >as na /een recrded /y 1>e aps1les in 1>e 'rd & Gd.
T>is passa5e pr6es 1>a1 1>ere is no additional revelation apart from the
,i*le, not 1>a1 Gd is spea.in5 1 us 1day apar1 &r! 1>e Bi/le. Blac.a/y
culd n1 /e !re arn5.
-uke ':$' LL is used as an exa!ple & >a 1 use 1>e #crip1ures 1 &ind
direc1in &r! 1>e Lrd. @a1>er 1>an 1eac> >is readers 1 care&ully s1udy 1>e
'rd in i1s cn1ex1, usin5 prper >er!eneu1ical principles, Blac.a/y 1eac>es a
P2gina 36
69!"9#3639#3
neLr1>dx apprac>. A s1ry is 1ld & a lady a> aaa.ened ne ni5>1 ai1>
1>is re&erence runnin5 1>ru5> >er !ind. #>e 51 up 1 read 1>e passa5e and,
hT>a1 !rnin5 1>e Lrd sp.e 1 Gail 1>ru5> 1>e Bi/le. #>e reali8ed 1>a1
e6en Uesus >ad 1 lea6e His >!e1an in rder 1 ipreac> 1>e 5d neas &
1>e .in5d! & Gd 1 1>e 1>er 1ansi 76. (:;. #>e sensed 1>e Hly #piri1
sayin5 1>a1 s>e auld >a6e 1 lea6e 1>e c!&r1s and securi1y & >!e 1 5
ai1> >er >us/and as 1>ey ser6ed 1>e Lrd 15e1>er. La1er 1>a1 !rnin5, in 1>e
2xperiencin5 Gd #e!inar, s>e 5a6e >er 1es1i!ny & a>a1 Gd >ad said.h -n
1>e /asis & Gd hspea.in5h 1 Gail in 1>is aay, s>e and >er >us/and auld
sell 1>eir >use and !6e 1 an1>er s1a1e. T>is is pure !ys1icis!. I1 is a!n5
1>e !s1 per6er1ed &r!s & #crip1ural dis1r1in.
John %%:' LL ,his sic&ness is not unto death is used in 1>e sa!e !anner. Ta.en
as i& i1 aere a persnal pr!ise 1 1>e Blac.a/y &a!ily, 1>ey /elie6ed 1>a1 Gd
>ad pr!ised 1>e! 1>a1 1>eir dau5>1er auld n1 die & cancer LL and s>e did
n1. %r& psi1i6e 1>a1 Gd >ad sp.en, ri5>1N '>a1 a/u1 1>e 1>usands 6er
1>e years a> >a6e clai!ed 1>is sa!e 6erse nly 1 aa1c> a l6ed ne dieN
%er>aps i1 is /ecause & suc> !isuses & #crip1ure 1>a1 !any pr&essin5
/elie6ers 1>in. 1>a1 Gd >as disappin1ed LL e6en decei6ed 1>e!. Ye1 U>n
**:: >as n1>in5 1 d ai1> Blac.a/yis dau5>1er, r anyne elseis. I1 >as 1 d
ai1> La8arus.
.om /:$(0$1 LL Blac.a/y uses 1>ese 6erses 1 1eac> 1>a1 1>e Hly #piri1,
hHelps us .na 1>e aill & Gd as ae pray. ... T>e Hly #piri1is 1as. is 1 5e1
yu 1 as. &r i1 7Gdis aill;h 7pp. **)L***;. -& curse, 1>e passa5e 1eac>es n
suc> 1>in5. @a1>er i1 1ells us 1>a1, hT>e #piri1 Hi!sel& in1ercedes &r us.h T>e
Hly #piri1 is n1 s!e !ys1ical /ell>p &r! Gd pr!p1in5 us 1 as. &r
Fus1 1>e ri5>1 1>in5s /e&re ae can 5e1 1>e! 7as Blac.a/y clai!s;. Ins1ead,
rec5ni8in5 ur aea.nesses, 1>e Hly #piri1 prays &r us, accrdin5 1 1>e aill
& Gd.
617 %eo8#rthodox,
An1>er &rn1 aln5 a>ic> Blac.a/y !us1 /e c>allen5ed is 1>a1 & >is neL
r1>dx leanin5s. Blac.a/y auld surely deny 1>e neLr1>dx >andle, /u1
>is 1>el5y >as clearly /een in&luenced /y neLr1>dxy.
NeLr1>dxy is a hC>ris1ianh 1>el5y a>ic> &inds i1s r1s in 1>e exis1en1ial
1eac>in5s & #ren Kier.e5aard and Karl Bar1>. Bar1> aas a Ger!an
P2gina 3
69!"9#3639#3
1>el5ian a11e!p1in5 1 !6e aaay &r! li/eralis! in 1>e earlyL*4))s.
3n&r1una1ely, as Bar1> rec5ni8ed 1>e errr & li/eralis! and s1ar1ed
!arc>in5 1aard cnser6a1i6e r1>dxy, >e ne6er !ade i1. Aln5 1>e aay >e
&r!ed >is an 6ieas a>ic> e6en1ually 1. 1>e na!e neLr1>dxy r
Bar1>ianis!. Blac.a/y is n1 a 1rue Bar1>ian, /u1 >is 6iea & #crip1ure >as
/een in&luenced /y 1>is !6e!en1.
Bar1> reac1ed 1 1>e su/Fec1i6i1y & li/eralis!. Li/erals >ad n au1>ri1y LL n
ard &r! Gd. Bar1> /elie6ed 1>a1 !an needed an au1>ri1a1i6e ard &r!
Gd, /u1 >e did n1 1urn 1 1>e Bi/le &r 1>a1 ard. Ins1ead, Bar1> 1au5>1 1>a1
Uesus C>ris1 aas 1>e 'rd & Gd, and 1>e Bi/le nly a ai1ness 1 1>a1 'rd.
I1 aas Bar1>is 1eac>in5 1>a1 1>e Bi/le aas n1 1>e 'rd & Gd, /u1 i1
can become 1>e 'rd & Gd i& and a>en Gd spea.s 1 us 1>ru5> i1. Bu1,
and 1>is is i!pr1an1, 1>er 1>in5s, suc> as a ser!n, r a neaspaper, r a
n6el, e1c. can als /ec!e 1>e 'rd & Gd a>en Gd spea.s 1 us 1>ru5>
i1.
In 1>er ards, ne & neLr1>dxyis hcn1ri/u1insh 1 e6an5elical
C>ris1iani1y is 1>e 6iea 1>a1 re6ela1in 1 !an &r! Gd 1a.es !any &r!s.
T>e Bi/le is n ln5er 1>e sle au1>ri1a1i6e 6ice & Gd in 1>is a5e, i1 is Fus1
ne & 1>e!. Gd n1 nly can, /u1 ae s>uld e!pect Hi! 1 spea. 1 us in
6isins, drea!s, circu!s1ances, >unc>es, &eelin5s, pe!s, n6els, !usic, e1c.
T>e neLr1>dx 6iea is aidely accep1ed 1day a!n5 pr&essin5 C>ris1ians,
1>an.s 1 1>e in&luence & 1>e C>aris!a1ic !6e!en1. # !s1 readers
&!periencing "od are n1 s>c.ed a>en 1>ey read, hGd spea.s /y 1>e
Hly #piri1 1>ru5> 1>e Bi/le, prayer, circu!s1ances, and 1>e c>urc> 1 re6eal
Hi!sel&, His purpses and His aays. '>en Gd spea.s 1 yu, yu aill /e
a/le 1 .na He is 1>e -ne spea.in5, and yu aill .na clearly a>a1 He is
sayin5 1 yuh 7p. TG;.
Accrdin5 1 neLr1>dxy, n1 nly des re6ela1in c!e &r! surces
u1side 1>e Bi/le, /u1 e6en 1>e Bi/le i1sel& is n1 1>e 'rd & Gd unless Gd
c>ses &r i1 1 /e. Blac.a/y says i1 li.e 1>is in respnse 1 1>e Bues1in,
hCani1 I 5e1 a ard &r! Gd &r! 1>e Bi/leNh 7N1ice 1>a1 e6en Blac.a/y
rec5ni8es 1>a1 >is sys1e! cn&uses peple a/u1 a>a1 is 1>e 'rd & Gd;.
His reply, hYes, yu canK Bu1 nly 1>e Hly #piri1 & Gd can re6eal 1
yu )hich truth of $cripture is a )ord fro God in a particular
circustanceh 7p. TT;. 72!p>asis added.;
P2gina 3:
69!"9#3639#3
" yu see a>a1 >as >appenedN Blac.a/y is n1 sayin5 1>a1 nly 1>e Hly
#piri1 can pen ur eyes 1 Bi/lical 1ru1> 71>e dc1rine & illu!ina1in;, >e is
sayin5 s!e1>in5 en1irely di&&eren1. T Blac.a/y, 1>e Bi/le is n ln5er 1>e
h'rd & Gd,h i1 becomes 1>e 'rd & Gd a>en Gd uses i1 1 spea. 1 yu
1>ru5> yur experience_yur circu!s1ances LL Gd can als spea. 1 us in a
pe!, r ,he +all (treet #ournal, r yur !1>erLinLlaa, r 1>ru5> i!pulses,
as aell as drea!s r 6isins. Blac.a/y >as 1>us !ade 1>e 'rd & Gd 11ally
rela1i6e and experien1ial, ra1>er 1>an Bi/lical.
T>is is pure neLr1>dxy, and al!s1 iden1ical 1 1>e dc1rinal 1eac>in5s &
1>e C>aris!a1ic and Vineyard !6e!en1s. Uac. "eere, a leadin5 Vineyard
1>el5ian ari1es, hGd can and des 5i6e persnal ards & direc1in 1
/elie6ers 1day 1>a1 cann1 /e &und in 1>e Bi/le. I d n1 /elie6e 1>a1 >e 5i6es
direc1in 1>a1 cn1radic1s 1>e Bi/le, /u1 direc1in 1>a1 cann1 /e &und in 1>e
Bi/leh 7hVineyard %si1in %aper j(,h p. *H;. I de&y anyne 1 s>a 1 !e 1>e
di&&erence /e1aeen "eereis 6iea & re6ela1in 7an penly Vineyard 1eac>er;
and 1>a1 & Blac.a/yis. T>ere is nne, and 1>a1 is ur cncern.
In Blac.a/yis pr5ra!, 1>is 6iea & re6ela1in /ec!es in1ensely prac1ical.
He ari1es, hYur 1as. is 1 aai1 un1il 1>e Aas1er 5i6es yu ins1ruc1ins. I& yu
s1ar1 idin5i /e&re yu >a6e a direc1in &r! Gd, !re 1>an li.ely yu aill
/e arn5h 7p. T4;. #unds 6ery spiri1ual, /u1 >a des i1 ar.N: 'e are 1
aai1 &r Gd 1 spea. 1 us persnally and direc1ly /e&re ae !a.e a decisin.
I& ae dni1 >ear &r! Gd, ae are 1 d n1>in5. Bu1 1>e Bues1in alaays
arises, h-nce ae >a6e accep1ed 1>e neLr1>dx 6iea & re6ela1in, >a d
ae .na i& i1 is Gd, and n1 1>e de6il r ur an e!1ins spea.in5 1 usNh
'ayne Grude!, an1>er Vineyard 1>el5ian a> is a a>lesale /elie6er in
ex1raLBi/lical re6ela1ins & all .inds, a11e!p1s 1 ansaer 1>is Bues1in a>en
>e s1a1es: h"id 1>e re6ela1in seem li.e s!e1>in5 &r! 1>e Hly #piri1; did
i1 seem to be si!ilar 1 1>er experiences & 1>e Hly #piri1 a>ic> >e >ad
.nan pre6iusly in ars>ipN Beynd 1>is i1 is di&&icul1 1 speci&y !uc>
&ur1>er, excep1 1 say 1>a1 6er 1i!e a cn5re5a1in auld pr/a/ly /ec!e
!re adep1 a1 !a.in5 e6alua1ins ... and /ec!e !re adep1 a1 rec5ni8in5 a
5enuine re6ela1in &r! 1>e Hly #piri1 and dis1in5uis>in5 i1 &r! 1>eir an
1>u5>1sh 7,he "ift of 1rophecy in the 2ew ,estament and ,oday, pp. *()L
*(*;. 72!p>asis added.;
P2gina 39
69!"9#3639#3
Grude! is ar5ua/ly 1>e !s1 care&ul and aellLrespec1ed C>aris!a1ic
1>el5ian in 1>e cun1ry. He 1eac>es Bi/lical and #ys1e!a1ic T>el5y a1
Trini1y In1erna1inal 3ni6ersi1y in "eer&ield, Illinis 7a&&ilia1ed ai1>
1>e 26an5elical Wree C>urc> & A!erica;. Ye1 1>e /es1 1>a1 >e can c!e up
ai1> in ansaer 1 ur cncern is h"id i1seem li&e 1>e Hly #piri1Nh And, hA
cn5re5a1in auld pr/a/lyh /e a/le 1 5e1 /e11er a1 discern!en1 6er 1i!e.
'>ile ae are &u!/lin5 arund 1ryin5 1 decide i& s!e1>in5 felt li&e 1>e Hly
#piri1 7n1>in5 in 1>e Bi/le >elps us >ere;, and >pin5 1>a1 ae aill 5e1 /e11er a1
all & 1>is discern!en1 s1u&&, Blac.a/y 1ells us 1>a1 ae dare n1 e6en !a.e a
!6e un1il ae are cer1ain 1>a1 ae >a6e >eard &r! Gd. %i1y 1>e pr
C>ris1ian 1>a1 /elie6es 1>is 1ras> LL >e is >pelessly 1ssed a/u1 n a sea &
su/Fec1i6i1y and !ys1icis!.
A1 1>is pin1, Blac.a/y, "eere, and Grude! auld cry &ul. T>ey auld clai!
1>a1 a>ile 1>ey /elie6e 1>a1 Gd spea.s 1 His peple apar1 &r! 1>e Bi/le
1day, 1>ese re6ela1ins are n1 n a par ai1> #crip1ure. T>a1 is, Gd spea.s
1day, /u1 n1 ai1> 1>e sa!e au1>ri1y as He did in His 'rd. # dni1 accuse
us & addin5 1 #crip1ure, 1>ey auld say. Bu1, in1eres1in5ly enu5>, 1>is
/rin5s up an1>er issue. 'e &ind in 1>e Bi/le 1>a1 Gd did spea., ei1>er rally
7includin5 1>ru5> His prp>e1s; r 1>ru5> 1>e ari11en 'rd. Bu1 alaays,
alaays, His 'rd aas au1>ri1a1i6e. I1 aas n1>in5 less 1>an a 'rd &r! Gd
LL ne 1>a1 !us1 /e /eyed and >eeded. Na Blac.a/y 7and 1>e 1>ers; are
1ellin5 us 1>a1 Gd is spea.in5 in a 1>ird aay 1day, a aay ne6er &und,
descri/ed, r >in1ed a1 in 1>e Bi/le. Gd is spea.in5 1day, /u1 His 'rd is n1
au1>ri1a1i6e. I1 can /e aei5>ed and exa!ined. 'e are n1 e6en cer1ain a>en
He is spea.in5. And a>en s!e 1>in. 1>a1 1>ey are cer1ain 1>a1 He is spea.in5,
1>ey s1ill /elie6e 1>a1 1>e re6ela1in !ay /e par1ly in errr.
T>is is >a 'ayne Grude! explains i1: hT>ere is al!s1 uni&r! 1es1i!ny
&r! all sec1ins & 1>e C>aris!a1ic !6e!en1 1>a1 prp>ecy is i!per&ec1 and
i!pure, and aill cn1ain s!e ele!en1s a>ic> are n1 1 /e /eyed r 1rus1ed.
T>e An5lican C>aris!a1ic leaders "ennis and @i1a Benne11 ari1e: i'e are n1
expec1ed 1 accep1 e6ery ard sp.en 1>ru5> 1>e 5i&1s & u11erance ... /u1 ae
are nly 1 accep1 a>a1 is Buic.ened 1 us /y 1>e Hly #piri1 and is in
a5ree!en1 ai1> 1>e Bi/le ... ne !ani&es1a1in !ay /e GHg Gd, /u1 (Hg 1>e
persnis an 1>u5>1. 'e !us1 discern /e1aeen 1>e 1aih 70bid. p. **);.
HaNN #crip1ure des n1 1ell us.
I1 re!ains a !ys1ery as 1 a>y peple are a11rac1ed 1 1>is neLr1>dx 6iea
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& 1>e 'rd & Gd. #urely i1 is n1 an i!pr6e!en1 6er, ,hus says the
'ord. #urely 1>e uncer1ain1y & 1>is sys1e! pales in c!parisn 1 1>e
cer1ain1y & 1>e #crip1ures 7( %e. *:*4L(*;. 'ell said are 1>e cnclusins & @.
Waler '>i1e a> ar1e in,he 3oming )angelical 3risis a c>ap1er en1i1led
h"es Gd #pea. Tday Apar1 &r! 1>e Bi/leNh:
hT>e Bi/le 5i6e us n reasn 1 expec1 1>a1 Gd aill spea. 1 His c>ildren
1day apar1 &r! 1>e #crip1ures. T>se a> 1eac> 1>eraise need 1 explain 1
Gdis c>ildren >a 1>ese ards i&res>ly sp.en &r! >ea6eni can /e s
necessary and s1ra1e5ic 1 Gdis >i5>es1 purpses &r 1>eir li6es a>en 1>eir
Wa1>er des n1>in5 1 ensure 1>a1 1>ey aill e6er ac1ually >ear 1>se ards. ...
Are6er, 1>e pr!ise & suc> 5uidance ine6i1a/ly di6er1s a11en1in &r! 1>e
#crip1ures, par1icularly in 1>e prac1ical and pressin5 cncerns & li&e. Le1 us
ne6er underes1i!a1e Fus1 >a serius 1>is di6ersin really ish 7p. TG;.
6/7 ",sticis
hAys1icis! is 1>e idea 1>a1 spiri1ual reali1y is &und /y l.in5 inaard
[1>ru5> deep !edia1in r cn1e!pla1in\. Ays1icis! is per&ec1ly sui1ed &r
reli5ius exis1en1ialis!; indeed, i1 is i1s ine6i1a/le cnseBuence. T>e !ys1ic
disdains ra1inal unders1andin5 and see.s 1ru1> ins1ead 1>ru5> 1>e &eelin5s,
1>e i!a5ina1in, persnal 6isins, inner 6ices, pri6a1e illu!ina1in, r 1>er
purely su/Fec1i6e !eans. -/Fec1i6e 1ru1> /ec!es prac1ically super&luus.
Ays1ical experiences are 1>ere&re sel&Lau1>en1ica1in5; 1>a1 is, 1>ey are n1
su/Fec1 1 any &r! & /Fec1 6eri&ica1inh 7adap1ed_cpied &r! ,he
4anishing 3onscience; !erely usin5 1>is de&ini1in & !ys1icis! s>uld n1
i!ply 1>a1 ae endrse 1>e au1>r r 1>e /., since ae !s1 cer1ainly d n1;.
Wr! 1>is de&ini1in & !ys1icis!, ae &ind e6an5elicalis! in 5eneral,
and !periencing "od in par1icular, 1 /e c!ple1ely in&il1ra1ed ai1>
!ys1icis!. Wllain5 are s!e exa!ples & !ys1icis! in !periencing "od.
Blac.a/yis cLau1>r, Claude V. Kin5, ari1in5 in 1>e %re&ace, se1s 1>e 1e!p
&r 1>e /. ai1> a persnal experience: hTa years /e&re, Gd >ad sp.en
1 !e 1>ru5> His 'rd 1>a1 a 1i!e auld c!e a>en I auld need 1 /e &ree
& 1>se F/ respnsi/ili1ies 1 /e !re &ully a6aila/le 1 Hi!. I /e5an 1 pray
and as. Hi! i& 1>is aas 1>e 1i!e I needed 1 lea6e !y F/ and aal. /y &ai1>. ...
By La/r "ay aee.end, Gd >ad cn6inced !e 1>a1 I !us1 resi5n !y F/ and
aal. ai1> Hi! /y &ai1> as I c!ple1ed 1>is nea prFec1h 7pp. kIILkIII;.
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[C!!en1: Kin5 !a.es a F/ c>an5e /ased upn Gd spea.in5 1 >i!, and
Gd cn6incin5 >i!. Ha did Gd d 1>isN Aainly 1>ru5> inner i!pressins
and &eelin5s, e6en 1>u5> >e clai!ed 1>a1 Gd sp.e 1 >i! 1>ru5> 1>e 'rd
and 1>ru5> 1>e cunsel & peple. T>is is !ys1icis!, n1 Bi/lical principles
& decisin !a.in5.\
T>en in 1>e In1rduc1in, Blac.a/y assures us 1>a1 1>e Hly #piri1 aill
!ys1ically cn6ince us 1>a1 1>e 1eac>in5s & !periencing "od are &r! Gd:
h'>en I presen1 a>a1 I see as a Bi/lical principle, yu can depend n 1>e
Hly #piri1 1 cn&ir! a>e1>er 1>a1 1eac>in5 c!es &r! Gd r n1h 7p. P;.
[C!!en1: N1 1 disillusin Ar. Blac.a/y, /u1 1>e Hly #piri1 cn&ir!ed 1
!e 1>a1 a>a1 Blac.a/y ari1es is pure nnsense. Ha did 1>e Hly #piri1 1ell
!e 1>isN N1 1>ru5> s!e aar! &u88y and a sense & peace, /u1 1>ru5> 1>e
care&ul exa!ina1in & 1>e in&alli/le 'rd nce &r all inspired /y 1>e Hly
#piri1. T>e Hly #piri1 cn&ir!s 1ru1> in 1>e #crip1ures, n1 1>ru5> &eelin5s.\
Blac.a/y &1en !a.es 1>e &llain5 1ypes & s1a1e!en1s: h'>en Gd re6eals
His ar. 1 yu, 1>a1 is His 1i!in5 &r yu 1 /e5in 1 respnd 1 Hi!h 7p. PH,
cp. pp. T* ^ 44;; hTru1> is n1 disc6ered; i1 is re6ealed. -nly Gd can 1ell
yu a>a1 He is din5 r is aan1in5 1 d 1>ru5> yur li&eh 7p. :R;; h'>en
Gd s1ar1s 1 d s!e1>in5 in 1>e arld, He 1a.es 1>e ini1ia1i6e 1 c!e and
1al. 1 s!e/dyh 7p. RR, cp. p. GP;; h'>en He c!es 1 a persn, He alaays
re6eals Hi!sel& and His ac1i6i1yh 7p. R4;; h'>a1 Gd spea.s, He 5uaran1ees
aill c!e 1 passh 7p. T(;; h'>en Gd re6eals 1ru1> 1 yu, /y a>a1e6er
!eans, 1>a1 is an encun1er ai1> Gdh 7p. TH, cp. p. TR LL 1>is 1ype &
!ys1icis! is als neLr1>dxy;; h'>en Gd spea.s 1 yu, yu aill /e a/le
1 .na He is 1>e ne spea.in5, and yu aill .na clearly a>a1 He is sayin5
1 yuh 7p. TG, cp. p. *));; h'>a1 yu d in respnse 1 Gdis re6ela1in
7in6i1a1in; re6eals a>a1 yu /elie6e a/u1 Gdh 7p. *PH LL n1e 1>e cns1an1
use & 1>e ard hre6ela1inh;; h'e &r5e1 1>a1 a>en Gd spea.s He alaays
re6eals a>a1 He is 5in5 1 d LL n1 a>a1 He aan1s us 1 d &r Hi!h 7p.
*PG;. [C!!en1: N1e 1>a1 Blac.a/y is n1 1al.in5 a/u1 Gd spea.in5 1 us
1>ru5> 1>e Bi/le. He is clearly 1eac>in5 1>a1 Gd spea.s, re6eals, 1al.s, r
in6i1es 1>e /elie6er 1>ru5> ex1raLBi/lical, !ys1ical !eans.\
Ha 1>en are ae suppsed 1 >ear 1>e 6ice & GdN Blac.a/y 1ell us 1 pray
1>e &llain5 prayer: hGd, I pray 1>a1 I aill c!e 1 suc> a rela1ins>ip ai1>
Yu 1>a1 a>en Yu spea., I aill >ear and respndh 7p. 4);. '>a1 i& yu
Bues1in 1>is !ys1ical apprac> 1 GdN T>en yu clearly >a6e a spiri1ual
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pr/le!: h->, dni1 le1 anyne in1i!ida1e yu a/u1 >earin5 &r! Gd. -ne
cri1ical pin1 1 unders1andin5 and experiencin5 Gd is .nain5 clearly a>en
Gd is spea.in5. I& 1>e C>ris1ian des n1 .na a>en Gd is spea.in5, >e is
in 1ru/le a1 1>e >ear1 & >is C>ris1ian li&eh 7pp. TP ^ 4:;. N1 nly d yu
>a6e a spiri1ual pr/le!, accrdin5 1 Blac.a/y, yu als are in direc1
dis/edience 1 1>e 'rd & Gd: h'>en He 5i6es yu a direc1i6e, yu are n1
Fus1 1 /ser6e i1, discuss i1, r de/a1e i1. Yu are 1 /ey i1h 7p. *HT;.
T>is a>le paradi5! als c!es ai1> i1s an special /lessin5: hI& yu aal. in
a cnsis1en1 rela1ins>ip ai1> Gdis pr6isin &r yu LL 1>e Hly #piri1, and
His an presence in yur li&e LL 1>en yu s>uld ne)er c!e 1 a 1i!e 1>a1 yu
d n1 .na 1>e aill & Gdh 7p. *G);. 72!p>asis added.; T>is unsuppr1a/le
cncep1 is per>aps 1>e c>ie& a11rac1in 1 Blac.a/yis a>le sys1e!.
Cncernin5 1>e !ys1icis! in Blac.a/yis 1eac>in5s, ne c!!en1a1r >as ap1ly
s1a1ed:
h... 1>ese peple are /usy searc>in5 &r Gdis per&ec1 7secre1; aill and are
aillin5 1 use ccul1ic, !ys1ic, nnLscrip1ural !e1>ds 1 d s. By /ec!in5
s !ys1ical and s in 1uc> ai1> Gd 71>eir percep1in, 1>a1 is;, 1>ey s1raddle
1>e line /e1aeen 1>e 1>eis1 and 1>e pan1>eis1. T>a1 is a>y 1>ey see! 1 parallel
1>e Nea A5e[rs\ 7r a /e11er descrip1in !ay /e iGns1ic[s\i;. A &ull /lan
!ys1ic 7a>se e6ery i!pulse is &r! Gd; is in e&&ec1 /y de&ini1in a
pan1>eis1.h
Co#%lusio#
T>e 1eac>in5s &und ai1>in !periencing "od are a dan5erus !ix1ure &
Bi/lical 1ru1> ai1> !ys1icis!, neLr1>dxy, and 5d ld &as>ined !isuse
& #crip1ure. Blac.a/y &llas and perpe1ua1es a 1rend 1>a1 >as &und 5rea1
accep1ance in !any e6an5elical ca!ps 1day. I1 is 1>e 1rend 1aard a persnal
rela1ins>ip ai1> C>ris1 e6en a1 1>e expense & 1ru1>. I1 des n1 see! 1
!a11er a>e1>er a 1eac>in5 a5rees ai1> #crip1ure; all 1>a1 !a11ers is 1>a1 peple
&eel /e11er and see! clser 1 Gd. In 1>e prcess, 1>e s>eep are led &ur1>er
aaay &r! 1>e 1rue Gd, and 1>e 'rd & Tru1> is despised.
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5 T>is repr1 >as /een excerp1ed and_r adap1ed &r! a 1>ree par1 re6iea 7%1.
*; %1. (; %1. P; /y %as1r Gary Gilley, #u1>ern Viea C>apel, P(HP #u1> :1>
#1ree1, #prin5&ield, IL R(G)P, and used /y per!issin.
Biblical Discernment Ministries ' ?evised B"9
H-A2 N-T2B--K AAIL
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Experiencing God - Part 1
(October 1997 - Volume 3, Issue 8)

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A pastor who had read some of my writings encouraged me to read Henry Blackabys best selling
book,Experiencing God. This pastor apparently either thought that Blackabys work would compliment my own, or
correct my thinking. Either way, I am afraid that I have proven to be a disappointment to my friend. If he felt that I
would appreciate and enjoy Experiencing God I have sadly mis-communicated to my readers. The thrust of this
book is so foreign to my views of Scripture that I fnd it incredible that I could be so misunderstood. If so, I repent
and vow to try harder to communicate plainly.
On the other hand, if my pastor friend thinks that I would be persuaded by Blackabys brand of "story-theology"
he is sadly mistaken. Blackabys book and seminars are representative of much that I detest in so-called
evangelicalism today. They take a purely mystical approach to Christian living and by necessity undermine and
distort the precious Word of God. I write about Blackabys work, not only to expose it, but also because it is a
clear representation of the state of evangelicalism in America.
Where It All Began
In 1990 a workbook, based upon the teachings of Henry Blackaby, a Southern Baptist pastor and conference
speaker, was published. The workbook, Experiencing God, has since sold over two million copies, has been
translated into forty languages and it has been reported that sixteen percent of all Southern Baptists have taken a
course based on this workbook. By some estimates this translates to about half of all active members of the
denomination. Churches from many other denominations, including Roman Catholic churches, have gone
through the "Experiencing God" course, according to a spokesman for the S.B.C. Sunday School Board.
Furthermore, there are now youth and pre-teen editions of the workbook, as well as videos and a leaders study
guide.
The hard back version of Experiencing God (subtitled Knowing and Doing the Will of God, Life Way Press,
Nashville, Tennessee) is an expanded and modifed form of the workbook (all of our comments will be based on
the hard back edition). It was published in 1994 and already has sold two hundred ffty thousand copies. In
addition, thousands have attended Experiencing God Weekends and Experiencing God Weekends for Couples.
These weekends are open to usually sponsored by the Southern Baptist Convention, but are open to all
denominations. Even the Jesuits at Boston College had scheduled a Spring "Experiencing God Conversation
Series." The appeal of Blackaby's ideas is that we can experience a deeper reality of the presence and voice of
God. Unfortunately, Blackaby does not derive most of his thoughts from Scripture.
The general teaching of Experiencing God is wrapped around what Blackaby calls the "Seven Realities of
Experiencing God." The discerning reading will quickly recognize that the last four of the "Seven Realities" either
contradict or at best cannot be supported or proven by Scripture.
The Seven Realities are:
God is always at work around you.
God pursues a continuing love relationship with you that is real and personal.
God invites you to become involved with Him in His work.
God speaks by the Holy Spirit through the Bible, prayer, circumstances and the church to reveal
Himself, His purposes and His ways.
God's invitation for you to work with Him always leads you to a crisis of belief that requires faith and
action.
You must make major adjustments in your life to join God in what He is doing.
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You come to know God by experience as you obey Him and He accomplishes His work through you.
General Thoughts
Experiencing God is a book that is full of errors, biblically unsupportable assertions, incredible statements and
story-theology (views based upon anecdotal accounts rather than upon Scripture). Some examples:
"If you have trouble hearing God speak, you are in trouble at the very heart of your
Christian experience" (p87). What does this mean? Does God speak to all Christians
individually? If so, how? What Scripture is used to support this? (By the way, Blackaby uses
none.)
After praying to God Blackaby advises, "Refect on your feelings. . . . How did you feel as
you walked and talked with God" (p62). What passage from the Bible tells us to refect on
our feelings in order to evaluate our prayer life?
"Knowing God only comes through experience as He reveals Himself to me through my
experiences with Him" (p5). Doesn't the Bible reveal God to us? Are our experiences
necessary and more importantly, are they reliable when it comes to experiencing God?
"With God working through His servant, he or she can do anything God can do. Wow!
Unlimited potential" (p26). Wow, is right! Kenneth Copeland, Paul Crouch, Benny Hinn and
the whole Word of Faith gang of heretics would shout, "Wow!" too. Can believers create?
Can they convict of sin? Can they draw men to God? This statement is a gross perversion
of Phil. 4:13.
"When God gets ready to do something, He reveals to a person or His people what He is
going to do" (p31). This concept is a major emphasis of the book, and a large part of its
popularity but what Scripture supports this? Does God really report to us? Does He
reveal to His church what He IS GOING TO DO? If so, tell me, what is He going to do next
week? What is the next major movement of God in this world? Or, when will the rapture
take place? We can often tell in hindsight what God has done and who He has used, but
going forward is a diferent story.
"You must make major adjustments in your life to join God in what He is doing" (p38). What
kind of "adjustments" are we talking about here? Blackaby often uses this word "adjust," but
I do not fnd it in my concordance. I wonder why he is so reluctant to use some good old
fashioned biblical words like, "repent," "confess" or "obey." "Adjust" sounds so nice and
clean. "Repent" sounds messy and ugly maybe that is why!? Modern wisdom tells us
that we must avoid ofending anyone even if it is with the truth.
What Is The Word of God?
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As concerning as some of the statements that we have mentioned are, the real distress lies in Blackaby's
distortion of the Word of God. Many readers of Experiencing God will, at frst, believe the above statement to be
in error. After all, the volume is peppered with numerous references to the Bible and much of what the author
says is supported with scriptural accounts. Blackaby often speaks highly of the Word, proclaiming its importance;
so, how can we challenge him with distortion of the Scriptures? We do so along three fronts:
Misuse of the Scriptures
II Timothy 2:15 is clear that if we are to be a people approved of God we must accurately handle the word of
truth. Teachers of the Word of God have an awesome responsibility to understand and deliver Gods
truth, not their own opinions. On this score Henry Blackaby fails miserably.
To misuse the Bible as Blackaby does, is not uncommon. His errors are not unique, but that fact does not excuse
one who claims to speak for God. Keep in mind that Blackaby is attempting to use the following passages as
support of his views:
John 14:26 "The Helper, the Holy Spirit, whom the Father will send in My name, He
will teach you all things." "The Holy Spirit of God will be your personal teacher. . . . He
will be at work revealing God, His purposes and His ways to you" (p3). Simply completing
the verse clarifes its meaning: "And bring to your remembrance all that I said to
you." Jesus was not talking to us but to His apostles. The Holy Spirit would teach them and
bring to their remembrance those things that they would share with the church largely
through the writing of the New Testament. This verse is not a promise to the average
believer directly.
John 14:6 "I am the way, the truth, and the life." Blackaby uses this verse to teach
that we will know specifcally what God wants us to do with our lives. "Who is it that really
knows the way for you to fulfll Gods purpose for your life? God is. . . . If you were to do
everything that Jesus tells you one day at a time, you always would be right in the center of
where God wants you to be. Can you trust God to guide you that way" (p21)? This passage
is not in the context of Gods individual will for our lives, but the context of salvation and
eternal life.
Hebrews 1:1 "God, after He spoke long ago to the fathers in the prophets in many
portions and in many ways." Blackaby utilizes this verse with a few others, to prove that
God will speak to His people today, outside of the Scriptures. "If anything is clear from a
reading of the Bible, this fact is clear: God speaks to His people. . . . God does speak to His
people, and you can anticipate that He will be speaking to you also" (p83). Note carefully
that Blackaby is not referring to the written Word of God. In using Heb. 1:1 as a proof
text, our author does the same as he did with the last verse - he rips it out of context!
Reading the very next line, "In these last days has spoken to us in His Son"(Heb. 1:2),
shows that Blackaby has totally misused Scripture. Rather than a proof text for God
speaking to us apart from Scripture, Hebrews 1:1 and 2 coupled with Hebrews 2:1-4, is a
proof text of Gods revelation which was "In His Son" and has now been recorded by the
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apostles in the Word of God. This passage proves that there is noadditional revelation
apart from the Bible, not that God is speaking to us today apart from the Bible. Blackaby
could not be more wrong.
Luke 4 is used as an example of how to use the Scriptures to fnd direction from the Lord.
Rather than teach his readers to carefully study the Word in its context, using proper
hermeneutical principles, Blackaby teaches a mystical approach. A story is told of a lady
who awakened one night with Luke 4:24 running through her mind (pp105-106). She got up
to read the passage and, "That morning the Lord spoke to Gail through the Bible. She
realized that even Jesus had to leave His hometown in order to" preach the good news of
the kingdom of God to the other towns (v24). She sensed the Holy Spirit saying that
she would have to leave the comforts and security of home to go with her husband as they
served the Lord together. Later that morning, in an Experiencing God Seminar, she gave
her testimony of what God had said." On the basis of God "speaking" to Gail in this way,
she and her husband would sell their house and move to another state. This is indeed pure
mysticism it is among the most perverted forms of scriptural distortion!
John 11:4 "This sickness is not unto death" is used in the same manner (pp119-120).
Taken as if it were a personal promise to the Blackaby family, they believed that God had
promised them that their daughter would not die of cancer and she did not. Proof
positive that God had spoken, right? What about the thousands over the years who have
claimed this same verse only to watch a loved one die? Perhaps it is because of such
misuses of Scripture that many professing believers think that God has disappointed
even deceived them. Yet, John 11:4 has nothing to do with Blackabys daughter, or anyone
elses. It has to do with Lazarus.
Romans 8:26,27 Blackaby uses these verses to teach that the Holy Spirit, "Helps us
know the will of God as we pray. . . . The Holy Spirits task is to get you to ask for it (Gods
will)" (pp110-111). Of course the passage teaches no such thing. Rather, it tells us
that, "The Spirit Himself intercedes for us." The Holy Spirit is not some mystical Ouija
board from God prompting us to ask for just the right things before we can get them (as
Blackaby claims). Instead, recognizing our weaknesses, the Holy Spirit prays for us,
according to the will of God.
>11p:__aaa.s6c>apel.r5_resurces_ar1icles_()Lc>ris1ianLli6in5_PTLexperiencin5L5dL
par1L*
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(November 1997 - Volume 3, Issue 9)
In our last paper we began dealing with the widely popular teachings of Henry Blackaby in his best selling
book,Experiencing God. While we are in agreement with many things Blackaby teaches we have grave concerns
about his approach and use of Scripture. We challenged him with distortion of Scripture along three fronts. Last
time we highlighted his general misuse of the Word of God. In this paper we will examine Blackabys neo-
orthodoxy and highly mystical view of Scripture.
Neo-Orthodoxy
The second front along which we want to challenge Blackaby is that of his neo-orthodox leanings. We need to
carefully explain what we mean here. We are not saying that Blackaby is neo-orthodox, he would surely deny this
handle and he may know very little about the system. However, this does not mean that he has not been
infuenced by neo-orthodox teachings. I recently challenged a "biblical" marriage seminar leader by telling him
that his teachings were closer in line with those of Dobson and Crabbe than with the Bible. He told me that could
not be, because he had never read the works of Dobson or Crabbe. That is a little naive! Many humanists have
never read the Humanist Manifesto, but they are humanists. Most people have never read Carl Rogers or
Sigmund Freud, yet their ideas permeate our society. Also, a large number of Christians are not familiar with the
origins of a great variety of concepts that they accept, often believing them to be biblical.
Neo-orthodoxy is a "Christian" theology which fnds its roots in the existential teachings of Soren Kierkegaard and
Karl Barth. Barth was a German theologian attempting to move away from liberalism by starting to march toward
conservative orthodoxy he never made it. Along the way he formed his own views which eventually took the
name neo-orthodoxy or Barthianism.
There are many teachings stemming from the neo-orthodoxy camp that we do not accuse Mr. Blackaby of
holding. Blackaby is not a true Barthian, but his view of Scripture has been infuenced by this movement. In
fairness, Blackaby is not alone in this many evangelical leaders have a semi-neo-orthodox view of the Bible.
Barth reacted to the subjectivity of liberalism. Liberals had no authority no word from God. Barth believed that
man needed an authoritative word from God, but he did not turn to the Bible for that word. Instead, Barth taught
that Jesus Christ was the Word of God and the Bible is only a witness to that Word. It was Barth's teaching that
the Bible is not the Word of God, but it can become the Word of God if and when God speaks to us
through it.A very important aspect of this viewpoint is that other things, such as sermons, newspapers, or
novels, etc. can also become the Word of God when God speaks to us through it.
In his little book, Neo-orthodoxy, Charles Ryrie writes:
The chief characteristic of the theology of the Reformation was its return to the Bible as the
fnal authority in all matters. The chief characteristic of neo-orthodoxy is its call to the Word
of God as the authority, but the Word of God is not synonymous with the Bible, and this is
the point of deception" (p56).
John MacArthur explains it this way:
(In neo-orthodoxy) the Bible itself is not objectively the Word of God, but it becomes the
Word of God when it speaks to me individually. . . . What the Bible means becomes
unimportant. What it means to me is the relevant issue (Reckless Faith, p26).
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In other words, one of Neo-orthodoxy's "contributions" to evangelical Christianity is the view that revelation to
man from God takes many forms. The Bible is no longer the sole authoritative voice of God in this age, it is just
one of them. God not only can, but we should expect Him to, speak to us in visions, dreams, circumstances,
hunches, feelings, poems, novels, music, etc.
The neo-orthodox view is widely accepted today among Christians, thanks to the infuence of the Charismatic
movement. Therefore most readers of Experiencing God are not shocked when they read, "God speaks by the
Holy Spirit through the Bible, prayer, circumstances, and the church to reveal Himself, His purposes and His
ways. When God speaks to you, you will be able to know He is the One speaking, and you will know clearly what
He is saying to you" (p87).
Additionally, not only does revelation come from sources outside the Bible, but even the Bible itself is not the
Word of God unless God chooses for it to be. Blackaby puts it this way, in response to the question, "Cant I get a
word from God from the Bible?" (Notice that even Blackaby recognizes that his system confuses people about
what is the Word of God.) His reply, "Yes, you can! But only the Holy Spirit of God can reveal to you which truth of
Scripture is a word from God in a particular circumstance" (p88). Do you see what has happened? Blackaby is
not saying that only the Holy Spirit can open our eyes to biblical truth (the doctrine of illumination), he is saying
something entirely diferent. To Blackaby the Bible is no longer the "Word of God," it becomes the word of God
when God uses it to speak to us through our experiences or circumstances. God can also speak to us in a poem,
the Wall Street Journal, through our mother-in-law, or through impulses, as well as dreams or visions. Blackaby
has thus made the Word of God totally relative and subjective, rather than biblical.
This is pure neo-orthodoxy and is almost identical to the doctrinal teachings of the Charismatic and Vineyard
movements. For example, compare what Jack Deere, a leading Vineyard theologian writes:
God can and does give personal words of direction to believers today that cannot be found
in the Bible. I do not believe that he gives direction that contradicts the Bible, but direction
that cannot be found in the Bible (Vineyard Position Paper #2, p15).
I defy anyone to show me the diference between Deeres view of revelation (an openly Vineyard teacher)
and that of Blackabys. There is none - and that is our concern.
In Blackabys program this view of revelation becomes intensely practical. He writes, "Your task is to wait until the
Master gives you instructions. If you start doing before you have a direction from God, more than likely you will
be wrong" (p89). This sounds very spiritual, but how does it work? Do we wait for God to speak to us personally
and directly before we make a decision? If we dont hear from God, are we to do nothing? Still, the question
always arises, "Once we have accepted the neo-orthodox view of revelation, how do we know if it is God, or the
devil, or our own emotions speaking to us???"
Since Blackaby never attempts to deal with this problem, we must turn to someone who shares his same basic
view of Scripture. The most honest efort that we could fnd is that of Wayne Grudem, another Vineyard
theologian who is a wholesale believer in extrabiblical revelations of all kinds. He attempts to answer the previous
question when he states:
Did the revelation seem like something from the Holy Spirit; did it seem to be similar to
other experiences of the Holy Spirit which he had known previously in worship. Beyond this
it is difcult to specify much further, except to say that over time a congregation
would probably become more adept at making evaluations. . . and become more adept at
recognizing a genuine revelation from the Holy Spirit and distinguishing it from their own
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thoughts (emphasis ours) (The Gift of Prophecy in the New Testament and Today, pp120-
121).
Grudem is arguably the most careful and well-respected Charismatic theologian in the country. He teaches
Biblical and Systematic Theology at Trinity International University in Deerfeld, Illinois (which is afliated with the
Evangelical Free Churches of America). Yet, the best that he can devise in answer to our concern is, "Did itseem
like the Holy Spirit" and, "A congregation would probably" be able to get better at discernment over time.
While we are fumbling around trying to decide if something felt like the Holy Spirit (nothing in the Bible helps us
here) and hoping that we will get better at all of this discernment stuf, Blackaby tells us that we dare not even
make a move until we are certain that we have heard from God. Pity the poor Christian that believes this trash
they are hopelessly tossed about on a sea of subjectivity and mysticism.
At this point, Blackaby, Deere and Grudem would cry foul. They would claim that while they believe that God
speaks to His people apart from the Bible today, that these revelations are not on par with Scripture. That is, God
speaks today but not with the same authority as He did in His Word. So do not accuse us of adding to Scripture,
they would say. Interestingly enough, this brings up another issue. We fnd in the Bible that God did speak, either
orally (including through His prophets) or through the written Word, but in both ways always,His Word is
authoritative. It was nothing less than a word from God one that must be obeyed and heeded!
Now, Blackaby (and others) are telling us that God is speaking in a third way today, a way never found, described
or hinted at in the Bible: God is speaking today, but His Word is not authoritative, and it can be weighed and
examined. We are not even certain when He is speaking, and when some think that they are certain that He is
speaking they still believe that the revelation may be partly in error.
This is how Wayne Grudem explains it:
There is almost uniform testimony from all sections of the Charismatic movement that
prophecy is imperfect and impure, and will contain some elements which are not to be
obeyed or trusted. The Anglican Charismatic leaders Dennis and Rita Bennett write, We
are not expected to accept every word spoken through the gifts of utterance. . . but we are
only to accept what is quickened to us by the Holy Spirit and is in agreement with the
Bible. . . one manifestation may be 75% God, but 25% the persons own thought. We must
discern between the two (Ibid p110).
How?? Scripture does not tell us!
It remains a mystery to me why people are attracted to this view of the Word of God. Surely it is not an
improvement over, "Thus says the Lord." Surely the uncertainty of this system pales in comparison to the
certainty of the Scriptures (II Peter 1:19-21).
Mysticism
Mysticism is the idea that spiritual reality is found by looking inward. Mysticism is perfectly
suited for religious existentialism; indeed, it is its inevitable consequence. The mystic
disdains rational understanding and seeks truth instead through the feelings, the
imagination, personal visions, inner voices, private illumination, or other purely subjective
means. Objective truth becomes practically superfuous. Mystical experiences are therefore
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self-authenticating; that is, they are not subject to any form of objective verifcation (John
MacArthur, Reckless Faith, p27).
Banking of this defnition of mysticism, we fnd evangelicalism, in general, and Experiencing God, in particular, to
be completely infltrated with mysticism. Following are some examples of what we mean:
Blackabys co-author, Claude King, writing in the preface, sets the tempo for the book with a personal experience:
Two years before, God had spoken to me through His Word that a time would come when I
needed to leave my job and when I would need to be free of those job responsibilities to be
more fully available to Him. I began to pray and ask Him if this was the time I needed to
leave my job and walk by faith. . . . By Labor Day weekend, God had convinced me that I
must resign my job and walk with Him by faith as I completed this new project (ppXII-XIII).
((Comment: Claude King makes a job change based upon God speaking to him, and God convincing him. How
did God do this? Mainly through inner impressions and feelings, even though he claimed that God spoke to him
through the Word and through the counsel of people. This is mysticism, not biblical principles of decision
making.))
Still in the introduction, Blackaby assures us that the Holy Spirit will mystically convince us that the teachings
ofExperiencing God are from God. "When I present what I see as a biblical principle, you can depend on the Holy
Spirit to confrm whether that teaching comes from God or not" (p3).
((Comment: I hate to disillusion Mr. Blackaby, but the Holy Spirit confrmed to me that what Blackaby writes is
mostly nonsense. How did the Holy Spirit tell me this? Not through some warm fuzzy and a sense of peace, but
through the careful examination of the infallible Word once for all inspired by the Holy Spirit. The Holy Spirit
confrms truth in the Scriptures not through feelings.))
Blackaby often makes the following type of statements, "When God reveals His work to you, that is His timing for
you to begin to respond to Him" (p35, cp p81,99). "Truth is not discovered; it is revealed. Only God can tell you
what He is doing or is wanting to do through your life" (p46). "When God starts to do something in the world, He
takes the initiative to come and talk to somebody" (p66, cp. p73). "When He comes to a person, He always
reveals Himself and His activity" (p69). "What God speaks, He guarantees will come to pass" (p82). "When God
reveals truth to you, by whatever means, that is an encounter with God" (p85, cp. p86 this type of mysticism is
also neo-orthodoxy). "When God speaks to you, you will be able to know He is the one speaking, and you will
know clearly what He is saying to you" (p87, cp. p100). "What you do in response to God's revelation (invitation)
reveals what you believe about God" (p135 note the constant use of the word "revelation"). "We forget that
when God speaks He always reveals what He is going to do not what He wants us to do for Him" (p137).
((Comment: Please note that Blackaby is not talking about God speaking to us through the Bible. He is clearly
teaching that God speaks, reveals, talks or invites the believer through extra-biblical, mystical means.))
How then are we supposed to hear the voice of God? Blackaby tells us to pray the following prayer: "God, I pray
that I will come to such a relationship with You that when you speak, I will hear and respond" (p90). What if you
question this mystical approach to God? Then you clearly have a spiritual problem: "Oh, don't let anyone
intimidate you about hearing from God. One critical point to understanding and experiencing God is knowing
clearly when God is speaking. If the Christian does not know when God is speaking, he is in trouble at the heart
of his Christian life" (pp83,94).
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Not only do you have a spiritual problem, according to Blackaby, but you also are in direct disobedience to the
Word of God, "When He gives you a directive, you are not just to observe it, discuss it, or debate it. You are to
obey it" (p158). Mr. Blackaby has now clearly placed these subjective, mystical feelings on par with Scripture.
This whole paradigm also comes with its own special blessing, "If you walk in a consistent relationship with God's
provision for you the Holy Spirit and His own presence in your life then, you should never come to a time
that you do not know the will of God" (p170). This unsupportable concept is perhaps the attraction to Blackaby's
whole system.
The teachings found within Experiencing God are a dangerous mixture of biblical truth with mysticism, neo-
orthodoxy and good old fashioned misuse of Scripture. Blackaby follows and perpetuates a trend that has found
great acceptance in many evangelical camps today. It is the trend toward a personal relationship with Christ even
at the expense of truth. Whether a teaching agrees with Scripture does not seem to matter, all that many
people think is signifcant is that they feel better and seem closer to God. In the process the sheep are led
further away from the true God and the Word of Truth is displaced and belittled!
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(August 1998 - Volume 4, Issue 7)

In a previous Think on These Things (Vol. 3, Issue 8, 9), we warned of certain errant views and teachings of
Henry Blackaby and his book Experiencing God. We were recently surprised when David Hunt dismissed these
concerns and threw his weight behind Blackaby. This greatly concerns us since on most issues we stand hand-
in-hand with Hunt. More importantly, to many people Hunts word is law. Therefore, it is highly conceivable that
many of Hunts 30,000 readers will uncritically read Experiencing God material and/or attend a seminar on the
subject, whereby fnding themselves taken in with Blackabys brand of mysticism and subjectivity. With all of this
in mind, we have decided to write a response to Hunt. The following quote is the complete statement as found
inThe Berean Call, May 1998. Immediately following will be our response to what Hunt has written.
The Berean Call, May 1998
Question [composite of many letters]: We are very concerned about a course being taught in our church called
Experiencing God: Knowing and Doing the Will of God. The manual is by Henry Blackaby and Claude King and it
seems to be promoting what TBC has referred to as "experience-driven spirituality" (5/95). Some might even call
it occultism. What is your opinion of the manual?
Answer [as given by David Hunt]: We have recently reviewed Experiencing God. With more than 2 million copies
sold, it has become very popular among Christians. After an initial cursory look, there did seem to be a number
of potential problems with some of the statements made by the authors. For example, they write, "I come to know
God by experience as I obey Him and He accomplishes His work through me" (p.19); "If you have trouble hearing
God speak, you are in trouble at the very heart of your Christian experience" (p.36); "Prayer is two-way fellowship
and communication with God. You speak to God and He speaks to you" (p. 87); "With God working through that
servant, he or she can do anything God can do. Wow! Unlimited potential!" (p. 17).
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Given what is clearly a ravenous appetite for mysticism today, in the world as well as within professing
Christianity, those deeply concerned with the biblical health of fellow believers see such statements as highly
toxic. Indeed, they are alarming at frst glance. However, following a careful reading of the manual, these
statements are not as some perceive them to be.
The heart of the manual seems to be a reminder to believers that at the time they received the gospel of
salvation, they began "a personal encounter with the living Christ" (p. 212). That reality involves a developing
personal relationship with God which will continue for all eternity. Since this is the thrust of the writing, the authors
address the elements incorporated in a personal relationship: fellowship, intimacy, communication, love,
obedience, service, knowledge, experience, etc. Experiencing God seeks to encourage these elements in every
believers walk with the Lord, and for that we fnd the book valuable.
The major problem with the manual, it seems, is not its premise, but the confusion created by its more prominent
terms and statements. Not enough care is taken in the wording, especially in view of todays deceptive spiritual
climate. When the authors use the term "experience," such as in "knowing God by experience," they mean, frst
and foremost, through Gods Word: "Interpret experience by Scripture. Look to see what God says and how He
works in the Scriptures. Make your decisions and evaluate your experiences based upon biblical principles. Our
experiences cannot be our guide.
Every experience must be controlled and understood by the Scriptures" (p. 13). . . . "The Bible is my guide for
faith and practice" (p. 14). In other places in the manual, the term "experience" refers to what we have learned
about Gods character throughout our walk with Him, i.e., God working personally and practically in our lives and
proving Himself as revealed in His Word.
"Hearing from God," as the authors address that subject, is far removed from the approach taken by todays
contemplative mystics and Christianized mediums. Blackaby and King state emphatically, "God speaks by the
Holy Spirit through the Bible, prayer, circumstances, and the church to reveal Himself, His purposes, and His
ways" (p. 37). Formulas, seeking signs and wonders, random Bible-verse picking, (feece) methods, and claiming
to have a word from God are all presented with caveats. In the manual, "two-way communication with God,"
perhaps one of the most occult sounding phrases, is not the continual dialogue with God as promoted and taught
by the various "Schools of the Prophets" cropping up all over the country. Again, the authors, seemingly oblivious
to todays subjective experiential bent in society and the church, have grounded this experience upon God
speaking objectively through the Scriptures, the Holy Spirits ministry, ones response in obedience, and God
working in and through ones life (p. 84). There are other seemingly problematic statements in the manual but all
are clarifed (to some degree) by biblical support. Thus, the authors cannot legitimately be accused of promoting
mysticism.
In their encouragements related to ones communion with God, Blackaby and King underscore the necessity of a
growing, intimate love relationship with Jesus Christ as critical in recognizing His voice (according to John 10:4).
While such an exhortation is benefcial to every believer, at times the authors give the impression that hearing
from God, as Moses (and other prophets) did, could be the rule rather that the exception. Not only does that go
beyond the promise of the Word; even the most compelling examples form the authors own lives fall far short of
the experiences of Moses, "whom the Lord knew face to face" (Dt. 34:10).
Finally, its been reported that some Catholic meditative organizations are using the manual for contemplative,
experiencing-God weekends. One reason for this is the almost incidental gospel introduced at the beginning of
the manual (p. 8). The authors, writing primarily for believers, added an apparently hasty and even vague
presentation of the gospel of salvation. This plays into the hands of mystically oriented groups who deny that
salvation comes only by grace through faith alone in who Christ is and His fnished sacrifce on the cross.
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While we regard it crucial that more cautions should have been given, we commend the authors for challenging
us to love God with our hearts and expecting God's hand to be evident in blessing our lives and service.
A Response to David Hunts Support of Experiencing God
I would like to begin this essay by acknowledging that the Christian world owes many thanks to David Hunt. He is
a man who has fearlessly, articulately and convincingly contended for the fundamentals of the faith. Certainly he
has strengthened the heart of many a weary believer who has grown tired of the battle for truth. What an
encouragement to fnd men like Hunt who will not back down, even when their views are scorned and mocked,
and who spur us on to do the same.
Of course Hunt is not perfect, as he would be the frst to admit. He calls himself a Berean, one who searches the
Scriptures, not mens opinions, for truth. He invites other Bereans to challenge him on his views. This, we believe,
we must do in light of Hunts recent support (The Berean Call, May 1998) of Henry Blackaby and his book,
manual and seminars on "Experiencing God."
Hunt, in essence, has made the claim that the critics of Blackaby have simply misunderstood him. That while
Blackaby may have been careless and sloppy in many of his statements, he nevertheless is biblical in his
teachings. We beg to difer! Even as we are willing to give Blackaby the beneft of the doubt in some statements,
we nevertheless believe that he is in error on several weighty issues. We will deal with two such issues below (for
a more complete study see Think on These Things, Vol. 3, Issues 8 & 9).
The Issue of Experience and Scripture
We agree with Hunt and Blackaby that at the moment of conversion we begin "a personal encounter with the
living Christ." That Blackaby encourages an intimate relationship with Christ is not the problem; the problem is
the methodology that he promotes. Hunt recognizes that Blackaby is on thin ice here but says, "The major
problem with the manual, it seems, is not its premise, but the confusion created by its more
prominent termsand statements. Not enough care is taken in the wording, especially in view of todays
deceptive spiritual climate" (emphasis mine). According to Hunt, Blackaby has a semantics problem, not a
doctrinal one. And so, when Blackaby uses the word "experience" (in the context of "knowing God by
experience") he does not mean mystical, unbiblical or extrabiblical experiences, he means, we are assured by
Hunt, experiences that are "frst and foremost, through Gods Word." Hunt then supplies supporting quotes from
the Experiencing God manual.
But is this the case? Is Blackaby routing us back to the Word, grounding our experiences in Scriptures?
Sometimes! But far too often he is taking his reader in another direction that of the sovereignty of subjective
experiences (what at least some of us would term mysticism). We rest our case on two pieces of evidence:
Specifc Statements
In the book, which I assume contains a more in-depth understanding of Blackabys views than the manual, from
which Hunt takes his quotes, Blackaby says (all emphases mine): "Knowing God only comes
throughexperience as he reveals Himself to me through my experiences with Him" (p. 5). "If you have
troublehearing God speak, you are in trouble at the very heart of your Christian experience" (p. 87). Apparently
Hunt assumes that this means hearing God through Scripture, a faulty assumption, as the next quote proves:
"When God gets ready to do something, He reveals to a person or His people what He is going to do" (p. 31).
Just how could God reveal to a person (in Scripture) a specifc task that He is going to perform today? Blackabys
book and manual are absolutely riddled with such quotes and this holds the key to its popularity.
IfExperiencing God was a book about how to know God through the study, meditation, and memorization of the
Bible it would probably not be a best seller, there are plenty of such books. This is a book on how to "feel God"
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and how to feel His leading. You can feel God, according to Blackaby, when "He speaks to you in the Bible,
prayer, circumstances, and the church" (fourth of Seven Realities upon which the book is based). We might be
wise to ask at this point, "What does God feel like?" How do we know that a subjective experience is the
presence of God, or some other of many possibilities? We dont know, and with good reason; the Bible never tells
us what an experience with God feels like.
Specifc Examples
I have found in my twenty-fve years of preaching and teaching that many will loudly agree with general
statements, but quickly backpedal when specifcs or names are attached. Along with Hunt, I can say amen to
many of Blackabys statements referring to God speaking to us through His Word. But is that what Blackaby is
really teaching, as Hunt thinks? General statements can be taken either way, but Blackabys examples reveal his
true meaning. Here are two of many:
A story is told of a lady who awakened one night with Luke 4:24 running through her mind (pp. 105-
106). She got up to read the passage, and "that morning the Lord spoke to Gail through the Bible. She
realized that even Jesus had to leave His hometown in order to preach the good news of the Kingdom
of God to the other towns" (v.24). She believed that the Holy Spirit was telling her to go with her
husband to a diferent part of the country and begin a new ministry. On the basis of this mystical
experience by the Word of God, she "obeys." If this is "interpreting experience by the Word of God" as
Hunt believes, he takes a diferent approach to the Word than I can live with. This is pure subjectivity
that needs to be identifed as such. Nowhere in Scripture are we taught to rip a verse out of context,
apply it to our personal life, then declare that God has spoken to us. If nothing else this is poor
hermeneutics.
In many ways the most concerning, and potentially damaging thing that Blackaby does is misuse the
Bible. Far too often he fails to examine carefully the grammatical, contextual meaning of the Scriptures
he employs. The result is ignoring the meaning of a passage and twisting the Word to mean what he
wants it to say. A case in point is Romans 8:26, 27 which is interpreted in a novel way to teach us that
the Holy Spirit, "helps us know the will of God as we pray. . . The Holy Spirits task is to get you to ask
for it" (pp. 110-111). Of course this passage teaches no such thing; rather it speaks of the Holy Spirit
praying for us according to the will of God. That this is not just a sloppy use of Scripture is evident when
a story is given in the manual (p.89) detailing how Blackaby hid a bike in the garage for his sons
birthday present, and then convinced his boy that what he wanted was a bike. In Blackabys application,
God has in "His garage" things He wants to give us. When the holy Spirit convinces us that we want
these things, and ask for them, God gives them. The Holy Spirit is said to do all of this through
subjective impressions and feelings, not through proper study and application of Scripture. This is a
serious error that will teach the followers ofExperiencing God to spiritualize and misapply the very Word
of God.
Story after story is used in Blackabys works, showing what he truly means by "experiencing God." It is not a
matter of unfortunate "terms and statements" (as Hunt seems to believe), it is a matter of the integrity of the Word
of God.
The Issue of God Speaking Today
Hunt proclaims, "Hearing from God," as the authors (Blackaby and Claude King) address that subject, is far
removed from the approach taken by todays contemplative mystics and Christianized mediums." Yes, it is. We
are not accusing Blackaby of being in a class with David Seamands, Karen Mains, or Richard Foster, but that
does not mean that he is correct in his teaching concerning God speaking today. At issue is not whether the Bible
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is the Word of God Blackaby, Hunt, Seamands, Mains, Foster, myself, and most of my readers would
wholeheartedly agree with that. At issue is the subject of revelation. More to the point, is God speaking today,
directly, infallibly, and independently of the Scriptures? Does He reveal Himself, His will, His truth, apart from the
Bible? Without question Blackaby believes He does. Without question Hunt believes He does. Without question,
under the sway of Charismatic infuence, most Christians today believe He does. Without question I do not
believe that Scripture supports such a thesis.
Concerning Blackaby, note the following quotes revealing his view of revelation, i.e. that God directly tells us (or
at least confrms) what to do apart from Scripture: "When I present what I see as a biblical principle, you can
depend on the Holy Spirit to confrm whether that teaching comes form God or not (p. 3). "Two years before, God
had spoken to me through His Word that a time would come when I would need to leave my job" (Claude King, p.
XII). King speaks, not of a carefully analyzed passage of Scripture from which he derived principles, but from a
subjective experience he had while misusing Scripture. "When God reveals His work to you, that is His timing for
you to begin to respond to Him" (p. 35). "When God reveals to you what He is doing, that is when you need to
respond. He speaks when He is about to accomplish His purposes" (p. 81). "God reveals His purposes so you
will know what He plans to do. If you are to join Him, you need to know what God is about to do. . . God speaks
with a purpose in mind" (p. 99). "When God starts to do something in the world, He takes the initiative to come
and talk to somebody" (p. 66). "When God speaks to you, you will be able to know He is the one speaking, and
you will know clearly what He is saying to you" (p. 87). On and on we could go. It is obvious that Blackaby is not
referring to Scripture alone when he writes of God speaking to us. God speaks to us in many ways and forms,
apart from Scripture, we are told, but we are not told how we know it is God speaking and not Satan or our own
emotions. Blackaby does not answer this, for indeed he cannot. Scripture gives no criteria by which to resolve
that issue.
As for Hunt, it seems to be a little known fact that he is not a cessationist at least in practice, (one who
believes not only that the canon of Scripture is closed, and that tongues are not for this dispensation, but also
that new revelation from God is no longer being given). His roots are in Pentecostalism, from which he has never
totally broken. His closest ties are with Chuck Smith and the Calvary Chapels, a moderately charismatic
denomination. He still believes in tongues, and apparently retains the Pentecostal/charismatic view of revelation
(although he would deny the latter charge vehemently). So my initial shock at Hunts position on Experiencing
God was an overreaction. Hunt is supportive of Blackaby because their view of revelation is the same. Hunt is a
moderate charismatic, Blackaby a mystical Baptist (some call it Bapticostal).
The point is that both men hold an open view of revelation God is still speaking today not contrary to, but
defnitely apart from, the Scriptures. Such a position will lead to errors of doctrine and practice, but most
importantly, it is unbiblical.
The Scriptures claim to be the Word of God (II Timothy 3:16,17; II Peter 1:20,21). They are inspired, once for all,
by the Holy Spirit enabling prophets and apostles, while using their own personalities, to write Gods words as He
intended (Hebrews 1:1,2; 2:3,4; Acts 5:12; II Corinthians 12:12). With the closure of Scripture, direct,
infallible, authoritative revelation from God has ceased for this age (Revelation 22:18,19; Ephesians
2:20;3:5; Jude 3,4; II Peter 3:2). It is instructive to note that at the time Paul wrote his pastor friend Timothy about
how to lead the church of God, he did not encourage Timothy to focus on new revelations, impressions, feelings
or hunches. Rather, he continually turned him to the Word of God and the doctrines contained within (II
Timothy 2:2 - 14,15; 3:15-17; 4:2-4). May we do the same.
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p>rases suc> as our spiritual heritage, personal witness, and e6en religious ordinances,
a ard &reBuen1ly de&ined as ha ri1e.h I1 auld n1 /e surprisin5 1 see s!e re&erred 1
as @e6. Lucad and %as1r #>elly 7Fus1 as 1>ere is already a h%as1r Aayeuxh;.
T>e la1es1 den!ina1inal errr e!/raced /y c>urc>es a> >a6e ls1 1>eir Bi/lical
!rin5s and are ai!lessly adri&1 is 1>e Cal6inis1ic n1in 1>a1 1>e Hly #piri1 is
persnally and direc1ly 5uidin5 and leadin5 us. T>is &alse dc1rine 5es /eynd 1>e
#crip1ural n1in 1>a1 Gd 5uides and direc1s us /y His 'rd and 1>ru5> His
pr6idence 7%r. P:HLR;; 1>e leaders & 1>is errr auld >a6e us /elie6e 1>a1 1>e Hly
#piri1 spea.s 1 us apart &r! 1>e 'rd, 1>u5> n1 in ppsi1in 1 1>e 'rd.
#!e c>urc>es 7& C>ris1; are na usin5 in s!e & 1>eir classes a /.
called !periencing "od5 -ow ,o 'i)e the .ull /d)enture of *nowing and $oing the
+ill of "od. T>e pri!ary au1>r is Henry T. Blac.a/y, a> n 1>e /ac. & 1>e /.
Fac.e1 is descri/ed as hne & 1>e &re!s1 re6i6al leaders & ur 1i!e.h Claude Kin5
7n1 1>e ne a> san5 h'l6er1n Aun1ainh; ari1es 1>e h%re&aceh and apparen1ly
assis1ed in expressin5 1>e 1eac>in5s presen1ed 1>erein. He s1a1es: hHenry and I aan1ed
1>e s1udy 1 >elp peple e!perience "od, n1 Fus1 learn a/u1 Hi!h 7xii;.
T>a1 ne s1a1e!en1 s>uld &reaarn 1>e reader 1>a1 1>e cn1en1s & 1>is /. are
desi5ned 1 pr!1e sub6ecti)e and e!periential reli5in. Bu1 s!e /re1>ren are s &ar
re!6ed &r! a .naled5e & 1>e 'rd 1>a1 1>ey n ln5er see 1>e red &la5s si5nalin5
dan5er a>ead. T>is /. !a.es n pre1ense & din5 any1>in5 else 1>an a>a1 1>e
s1a1e!en1 in 1>e h%re&aceh su55es1s, and 1>ey s1ead&as1ly pursue 1>is 5al. Cnsider 1>e
&llain5 asser1ins !ade in 1>e hIn1rduc1inh:
Fe LAod) gwsM wan&s Gou &o eJ%erience an in&ima&e love rela&ionshi% wi&h
Fim &ha& is real and %ersonal 9#;.
Knain5 Gd des n1 c!e 1>ru5> a pr5ra!, a s1udy, r a !e1>d. Knain5 Gd
c!es 1>ru5> a rela1ins>ip ai1> a %ersn 7(;.
...spiri1ual !a11ers can nly /e unders1d /y 1>se a> >a6e 1>e indaellin5 #piri1 &
C>ris1 7(;.
As. Gd 1 spea. 1 yu as yu read 1>e &llain5 #crip1ures 7(;.
T in1erac1 ai1> Gd, 1a.e 1i!e as yu read 1 pause and pray, as.in5 Gd 1 spea. 1
yu, 1 5uide yu, r 1 re6eal 1 yu His desires &r yur respnse 7H;.
P2gina 19
69!"9#3639#3
T>e Hly #piri1 a1 ar. in yu aill cn&ir! in yur an >ear1 1>e 1ru1> & #crip1ure 7H;.
T>e e!p>asis n neis an experience 7presu!a/ly supplied /y 1>e Hly #piri1; is
un!is1a.a/le. N1ice 1>a1 Gd is expec1ed 1 /e hpersnalh ai1> His c>ild: He is said 1
hspea.,h hin1erac1,h and hcn&ir!h 1ru1> in us.
Al1>u5> 1>e au1>r clai!s: hT>e #crip1ures aill /e yur surce & au1>ri1y &r &ai1>
and prac1iceh 7R;, >e ne6er1>eless !6es 1>e reader as &ar aaay &r! 1>e 'rd as He
can /y a&&ir!in5 1>a1 1>e #piri1 aill spea. and in1erpre1 a>a1 1>e #crip1ure says 1 >i!
in a persnal and direc1 aay. '>en a persn s1ar1s lis1enin5 &r 1>e 6ice & Gd 1
spea. 1 >i!, a>a1 is >e 5in5 1 >ear, /esides >is an 1>u5>1sN T>e &ac1 1>a1 1>e
au1>r .eeps /ein5 Bues1ined /y 1>se >e 1eac>es a/u1 1>is h.naled5eh s>uld >a6e
indica1ed 1 >i! 1>e di&&icul1y & a>a1 >e su55es1s.
His ansaer in6l6es 1>e &llain5 pin1s, assu!in5 1>a1 a persn >as a l6in5
rela1ins>ip ai1> Gd 7R4, *PT; and is see.in5 1 d His aill, a>ic> 1>e au1>r says >e
5leaned &r! /ser6in5 a>a1 >appened 1 Gdis sain1s in 1>e #crip1ures:
*. '>en Gd sp.e, 1>ey .nea i1 aas Gd. (. T>ey .nea a>a1 Gd aas sayin5. P.
T>ey .nea a>a1 1>ey aere 1 d in respnse 7H);.
As1 & 1>e /. cnsis1s & c>ap1ers 1>a1 aill ela/ra1e 1>e &llain5 para5rap>:
Dn our daG) Aod s%eaHs &o us &hrough &he FolG S%iri&. Fe uses &he >i*le)
%raGer) circums&ance) and &he church 9o&her *elievers;. 3o one o6 &hese
me&hods o6 AodNs s%eaHing is *G i&sel6 a clear indica&or o6 AodNs direc&ions.
>u& when Aod saGs &he same &hing &hrough each o6 &hese waGs) Gou can
have conOdence &o %roceed 916;.
A 1>u5>1&ul reader !i5>1 as., h'>y des Gd need 1 re6eal s!e1>in5 in &i6e
di&&eren1 aays &r i1 1 /e 6alidN 'uld n1 ne !e1>d /e su&&icien1N And a>a1 i& 1a
& 1>ese !eans & re6ela1in indica1e ne 1>in5 and 1>ree pin1 1>e ppsi1e direc1inNh
Bu1 1>e au1>r >as !uc> !re 1 say n 1>is su/Fec1. He a&&ir!s, as !s1 %en1ecs1als
and c>aris!a1ics /elie6e, 1>a1 Gd !us1 spea. 1dayLLr else He >as c>an5ed. hHas Gd
c>an5edN NKh 74H;. He als a6ers:
We live as i6 Aod +ui& s%eaHing %ersonallG &o Fis %eo%le. We 6ail &o realize
&ha& an encoun&er wi&h &he FolG S%iri& is an encoun&er wi&h Aod. Aod clearlG
s%oHe &o Fis %eo%le in <c&s. Fe clearlG s%eaHs &o us &odaG. From <c&s &o &he
%resen&) Aod has *een s%eaHing &o Fis %eo%le *G &he FolG S%iri& 9#36;.
P2gina 6!
69!"9#3639#3
"es Gd really spea. 1 peple in ur dayN YesK...Gd >as n1 c>an5ed 7*PRLPG;.
"es 1>e &ac1 1>a1 Gd >as sp.en 1 s!e a1 6arius 1i!es in 1>e >is1ry & 1>e arld
pr6e 1>a1 He alaays >as and alaays aillN Wr *P years He did n1 spea. 1 Uac/ and
1ell >i! 1>a1 Usep> aas s1ill ali6e. T>ere aas n prp>e1 in Israel &r :)) years.
Apparen1ly, 1>e au1>r des n1 reali8e 1>a1 i& Gd s1ill spea.s, 1>en ae >a6e nea
#crip1ures 1day. I& n1, a>y n1N
'>a1, 1>en, >appens a>en peple /ec!e cn6inced 1>a1 Gd is spea.in5 1 1>e!
cn1inuallyN T>ey /ec!e cn&used /ecause 1>ey h>earh cn1radic1ry 1>u5>1s ai1>in
1>eir >eads and d n1 .na a>a1 1 !a.e & 1>e! 7a>ic> 1>e au1>r ac.naled5es;.
Fre+uen&lG) D am asHed) PFow can D Hnow whe&her &he word D receive is 6rom
Aod) mG own selOsh desires) or Sa&anQP 9#1!;.
I su55es1 1>a1 yu .na 1>e aays & Gd s 1>ru5>ly 1>a1 i& s!e1>in5 desni1
!easure up 1 Gdis aays, 1urn aaay &r! i1 7*H*;.
As yu aal. in an in1i!a1e l6e rela1ins>ip ai1> Gd, yu aill c!e 1 rec5ni8e His
6ice. Yu aill .na a>en Gd is spea.in5 1 yu 7*RP;.
"espi1e all 1>ese reassurances, !s1 peple aill s1ill >a6e n clue as 1 a>ic> & 1>eir
1>u5>1s alle5edly c!e &r! Gd; 1>ere&re, 1>ey aill assu!e 1>a1 i& 1>e 1>u5>1 is n1
a ne5a1i6e r i!!ral ne, i1 !us1 /e Gd spea.in5 1 1>e!. G. K. 'allace aas
accs1ed /y a !an as >e aas aal.in5 dan 1>e s1ree1 & a ci1y. hAre yu a C>ris1ianNh
1>e !an as.ed. He a&&ir!ed 1>a1 >e aas and 1>a1 >e aas in 1>a1 lca1in 1 preac> 1>e
5spel. T>e !an see!ed surprised, h->. T>e Hly #piri1 1ld !e 1 as. i& yu i& yu
aere a C>ris1ian.h Br1>er 'allace said, hT>e Hly #piri1 .nas 1>a1 I /eln5 1 Gd; i1
!us1 /e s!e 1>er spiri1 1>a1 sp.e 1 yu.h #uc> is 1>e pr/le! ai1> 1>se a> hlis1en
1 Gd.h T>ey i!a5ine 1>a1 1>eir e6ery ri5>1eus r neu1ral 1>u5>1 7ne 1>a1 des n1
deal ai1> !rali1y /u1 is pri!arily a >unc>; is Gd spea.in5 1 1>e!.
Su%er'S%iri&uali&G
T>is .ind & 1>in.in5 &1en 5i6es rise 1 1>e 6iea 1>a1 s!e peple are !uc> !re
spiri1ual 1>an 1>ers. A&1er all, Gd sin5les 1>e! u1 /ecause 1>ey >a6e 1>is hin1i!a1e
l6e rela1ins>iph ai1> Hi!. N1ice s!e & 1>e ra1inale presen1ed in 1>e /.:
D seeH &he will o6 &he S%iri& o6 Aod &hrough) or in connec&ion wi&h) &he Word o6
Aod. /he S%iri& and &he Word mus& *e com*ined. D6 D looH &o &he S%iri& alone
wi&hou& &he Word) D laG mGsel6 o%en &o grea& delusions also. D6 &he FolG Ahos&
guides us a& all) Fe will do i& according &o &he Scri%&ures and never con&rarG
P2gina 6#
69!"9#3639#3
&o &hem 9##2;.
T>is cer1ainly sunds sa&eLLn 1>e sur&ace. T>ere see!s 1 /e respec1 &r 1>e 'rd &
Gd, /u1 1>e dr >as /een pened 1 su/Fec1i6i1y; despi1e 1>e a&&ir!a1in & ad>erin5 1
1>e 'rd, n1ice a>a1 1>is .ind & 1>in.in5 prduces:
Fave Gou ever *een reading &he >i*le when suddenlG Gou are gri%%ed *G a
6resh new unders&anding o6 &he %assageQ /ha& was Aod s%eaHingR 9#6B;.
I >a6e &und 1>a1 as I pray a/u1 a par1icular !a11er, 1>e #piri1 & Gd 1a.es 1>e 'rd &
Gd and applies i1 1 !y >ear1 and !y !ind 1 re6eal 1>e 1ru1>. I i!!edia1ely s1p !y
prayin5 and pen 1>e 'rd & Gd I /elie6e 1>e #piri1 & Gd /ru5>1 1 !y !ind
7*GH;.
I s1ar1ed 1 read n, /u1 I sensed 1>a1 1>e #piri1 & Gd said, hHenry, did yu see 1>a1Nh I
aen1 /ac. and /e5an 1 !edi1a1e n 1>a1 #crip1ure. 3nder 1>e 5uidin5, 1eac>in5 !inis1ry
& 1>e Hly #piri1, I /e5an 1 see a ander&ul 1ru1> 7*GT;.
T>e .ind & 1>in.in5 expressed a/6e culd lead ne 1 arr5ance r !adness 7r 1>e
au1>r & a /es1sellin5 /.;. As an exa!ple & 1>e arr5ance prduced /y 1>is psi1in,
ae n1e 1>a1 in 1>e acc!panyin5 'r./., 1>e au1>r !en1ins >a >e prays &r
clle5e s1uden1s 7a>ic> i1sel& is n1 unusual;. Bu1 >e repr1s 1>a1 >e 1ld ne. hI aan1
yu 1 .na 1>a1 Gd >as laid i1 n !y >ear1 1>a1 I need 1 pray &r a >us/and &r yu.h
#>e replied, hAre yu seriusNh 7HT;. -& curse >e aas. Gd n1 nly 1ells >i! a>a1
#crip1ures 1 s1udy &r >i!sel&; He als 1ells >i! a> needs a >us/and. [Ac1ually, 1>is is
n 5rea1 !ys1ery, since a!en usually need >us/ands, Fus1 as !en need ai6es.\
#!ene !i5>1 /e 1>in.in5, h'ell, >a d Y-3 .na 1>a1 Gd des n1 cn1inually
1al. ai1> 1>is !anNh I& Gd aere spea.in5 re5ularly 1 1>is !an, >e auld >a6e >ad >i!
1a.e a l. a1 Ac1s (:PT and 1>er passa5es 1>a1 include /ap1is! as par1 & His plan &r
sa6in5 !an. As 1>e reader !i5>1 expec1, 1>is /. cn1ains a nu!/er & h1es1i!nialsh;
1>ree & 1>ese are s1ri.in5.
As >e illus1ra1es &ai1> and >a6in5 cn&idence in Gd 7a>ic> is aell ar1> e!p>asi8in5;,
>e ci1es a c!!uni1y in a>ic> >e !e1 ai1> se6eral paren1s a1 1>e cnclusin & a
Vaca1in Bi/le #c>l and s1a1ed >is in1en1in & s1ar1in5 a Bap1is1 C>urc> 1>ere.
From &he *acH o6 &he hall came a ladG. She was wee%ing. She said) PD have
%raGed 6or &hir&G Gears &ha& &here would *e a >a%&is& church in &his &own)
and Gou are &he Ors& %eo%le &o res%ondP 9#2#;.
'>y did 1>is a!an n1 pray &r 1>e c>urc> descri/ed in 1>e Nea Tes1a!en1 1 /e
es1a/lis>ed 1>ereN In an1>er 1es1i!nial 1>e au1>r spea.s & a !an a> h>ad /een
P2gina 62
69!"9#3639#3
pleadin5 ai1> peple 1 s1ar1 a Bap1is1 c>urc>h in a cer1ain lca1in &r (: years 7*(RL
(G;. T>ey &und an1>er 5rup & peple in s1ill an1>er 1an a> >ad /een 1ryin5 h1
s1ar1 a #u1>ern Bap1is1 c>urc>h &r !re 1>an 1a years 7(R*;. Ha a!a8in5 1>a1 n
ne e6er said, h'e >a6e /een prayin5 &r a Lu1>eran C>urc>.h 2Bually incredi/le is 1>a1
1>e Hly #piri1 ne6er said, hHenry, L. !re clsely a1 Aa11>ea *R: *T.h Wr all 1>ese
years >e >as ne6er n1iced 1>a1 /ap1is! is par1 & sal6a1in r 1>a1 Uesus es1a/lis>ed nly
ne c>urc> 6er a>ic> He is >ead. Gd pr/a/ly >as ne6er sp.en 1 >i! a/u1
accep1a/le ars>ip, ei1>er.
C<STD3DSE
T>e Hly #piri1 >as als ne6er re6ealed 1 1>e au1>r 1>a1 Cal6inis! is &alse dc1rine.
T>e /. is &illed ai1> 1>ese errneus ideas, and 1>e au1>r credi1s 1>e Hly #piri1 ai1>
6ir1ually e6ery1>in5 1>a1 >appens. Wirs1, n ne can /ec!e in1eres1ed in Gd r 1>e
Bi/le; He >as 1 draa 1>a1 indi6idual 1 Hi!. Gd calls all !en; Uesus in6i1es all !en 1
c!e 1 Hi! 7Aa11. **:(TLP);, /u1 in Cal6inis! Gd issues a persnal call.
Uou *egan &o eJ%erience a love rela&ionshi% wi&h Aod where Fe &ooH &he
ini&ia&ive. Fe *egan &o o%en Gour unders&anding. Fe drew Gou &o Fimsel6.
Wha& did Gou doQ ...Gou would never Hnow &ha& love...i6 Aod had no& &aHen
&he ini&ia&ive 9::;.
Wur1>er!re, Gd >as an assi5n!en1 &r eac> persn a> /eln5s 1 Hi!:
Fe calls Gou &o an assignmen& &ha& Gou canno& do wi&hou& Fim 91:;.
As >e &ills yu ai1> His presence, He aill 5uide yu 1 d 1>in5s 7PR;.
N1 nly des Gd 1a.e 1>e ini1ia1i6e /y pursuin5 a l6e rela1ins>ip ai1> yu, /u1 He
als ini1ia1es 1>e in6i1a1in &r yu 1 /e in6l6ed ai1> Hi! in His ar. 744;.
Gd alaays 1a.es 1>e ini1ia1i6e. He des n1 aai1 1 see a>a1 ae aan1 1 d &r Hi!
7**);.
'e d n1 e6en pray n ur an, accrdin5 1 1>e au1>r: hGd 1a.es 1>e ini1ia1i6e /y
causin5 yu 1 aan1 1 prayh 7*GH;. Wur1>er!re: hYu cann1 unders1and 1>e 'rd &
Gd unless 1>e #piri1 & Gd 1eac>es yuh 7*:P;. h3naided /y 1>e #piri1 & Gd, 1>e
aays and 1>in5s & Gd aill /e &lis>ness 1 us 7* Cr. (:*:; 7*RH;. All ae need 1 d
1 /elie6e 1>is >eresy is 1 &r5e1 a>a1 %aul ar1e 1 1>e 2p>esians: h...a>en yu read,
yu !ay unders1and !y .naled5e in 1>e !ys1ery & C>ris1h 72p>. P::;. N1ice 1>a1
%aul did n1 say, hT>e Hly #piri1 aill in1erpre1 !y ards &r yu.h 'rds >a6e
!eanin5s 1>a1 ae all unders1and. T>e idea 1>a1 ae need s!e sr1
P2gina 63
69!"9#3639#3
& special unders1andin5 is Fus1 ne !re indica1in & 1>e superLspiri1uali1y !en1ali1y.
T>e au1>r 1>in.s peple need 1>a1 "i6ine >elp /ecause ae are 11ally depra6ed. h#in
>as s a&&ec1ed us 7@!. P:*)L**; 1>a1 yu and I cann1 unders1and 1>e 1ru1> & Gd
unless 1>e Hly #piri1 & Gd re6eals i1h 7*PG;. T>e Hly #piri1 re6eals 1>e 'rd; 1>en
He !us1 in1erpre1 i1 1 us: a>y des He n1 als need 1 in1erpre1 1>e in1erpre1a1inN
#eriusly, i& s!ene ari1es dan 1>e crrec1 in1erpre1a1in & a passa5e & #crip1ure
1>a1 1>e Hly #piri1 >as 5i6en >i!, a>y auld n1 1>e Hly #piri1 need 1 in1erpre1 1>e
ari11en ard a5ain, ad infinitum,7089 +hat need is there of the +ritten +ord, period, if
"od needs to interpret it to e)eryone9
Misinterpretations
,he -oly (pirit (had -e actually been instructing %r. :lac&aby) would ha)e been
remiss in allowing him to misuse (criptures. )en a no)ice preaching student is taught
the fundamentals of interpretation (such matters as ;+ho is spea&ing9; and ;+ho is
being spo&en to9;). <et the author fails to discern that #esus promised the 3omforter to
the ele)en in #ohn 1=>1?.
God speaks through the Holy Spirit. The Holy Spirit will teach you all things,
will call to your memory the things Jesus said, will guide you into all truth,
will speak what He hears from the Father, will tell you what is yet to come,
and will glorify Christ as He reeals Christ to you !"#$%.
"reat@ %emoriAation should be no problem. +hose fault is it if, when we quote
(cripture, we get it wrong9 #esus made these promises of inspiration to the ele)en, not
to the church (#ohn 1=52B>2?C 1?512>13). Dne can only wonder how many people ha)e
been influenced by this boo& and thin& "od is spea&ing to them.
,he author says5 ;$onEt accept what 0 ha)e to say unless the -oly (pirit confirms it and
it is in &eeping with the teaching of (cripture; (F3>F=). %r. :lac&aby, we ha)e e!amined
your teaching in light of the (criptures, and we find it wanting, not to mention
appalling. 0t does not square with the teachings of the :ible, and if your doctrine were
true, you would already &now you are in error on e)ery important element of
3hristianity. :ut your doctrine is false, and for that reason you preach a false gospel>>
and are accursed ("al. 15G>H). )eryone should abide by the ob6ecti)e +ord>>not )oices
that arise from their own thoughts and imaginations.
I(end comments or questions concerning this article to "ary (ummers. 1lease refer to
this article as5 ;(J1K>(10K0,J/'0,<5 / K40+ D. L1K02302" "D$
(117127MM).;
P2gina 6B
69!"9#3639#3
&eturn To 'rticle (nde)
>11p:__aaa.spiri1ualperspec1i6es.r5_ar1icles_dcu!en1s_experiencin55d.>1!l
Non Sola Scriptura: the Blackaby view of God's will 1
http://teampyroblo!spotcombr/"#11/#$/non%sola%scriptura%
blackaby%view%ofhtml
by Ban 3hillips
eemed timely in April of !""#$ %eem% timely now.
P2gina 61
69!"9#3639#3
The boo'/ I am currently reading o$ Then %hould We /hoo!e0, edited by ,ouglas (. !uffman
<*regel 644=>, with a view to reviewing it ultimately. This apre)review of one
part of it. <Translation I can't hold this back.>
The book allows advocates ofthree distinct approaches to the will of God to set forth their views, after which each is
critiqued by the others. I will focus on the first only, which is called the "$pecific01i--"view. It is written by %enry
and 2ichard ,-ac'aby, who are father and son.
I only barely began reading Garry %riesen's response and, frankly, was sharply provoked at its tepid tone. If the
$lackabys' view is un)$iblical <and it is>, a lot of people M and the cause of #hrist M will be harmed by it. I find it hard to
be chatty and blasN about that.
#y p-an/ In this first part, I will set forth the $lackabys' view, offering some critique as we go. In the second part, I plan
to delve more thoroughly into the nightmarish practical implications of this position, offer more critique, and a
conclusion.
3refatory
First, many of you have been looking forward to Ihil writing on the $lackaby view. This is obviously not that.
Second, what I am about to write is not about the Blackabys,but about the *ie4 they advocate in this book. It is
P2gina 66
69!"9#3639#3
not about anything else they've ever written or done, nor is it about them as #hristians or men. I know ne-t to nothing
about them.
This post is 1u!t about this one chapter.
#lear enoughA
,ottom -ine
This chapter is /ust about the single most appalling trainwreck I've read in recent memory, whether viewed e-egetically,
hermeneutically, theologically, or pastorally. The implications, if taken and followed out seriously by anyone <MGod
forbidE>, are absolutely catastrophic.
I find it impossible to be bland about it. &s you will see.
#ore fu--y
Continuation 4ith a *engeance/ %oundationally, the $lackabys argue that there is a one0for0one
continuationbetween all $iblical narratives and our lives today" we should e-pect no change. "C...BDowhere in the
$ible are readers cautioned that they should not e-pect their walk with God to be like that of believers in biblical times"
<p. 73>. " In fact, "the only $ay for us to have a relationship with #hrist" is if !e directs our everyday lives by telling us
specifically what to do in a detailed way, exactly as !e did with the apostles <pp. 83)82, emphasis added>. $ecause today
"the !oly (pirit is to function in us in the !ame $ay that Gesus led his disciples," which involves very
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specific instructions not provided in the $ible <p. 36,
emphasis added>.
9ou may ask, "(o, wait M you mean, every aspect of what God did for &braham, @oses, Isaiah... I should e-pect all
thatA" 9es.
(o forget !ebrews 55)6, with its portrayal of a purposeful revelation that is unfolded in differing portions and differing
manners, coming to climactic fulfillment in Gesus #hrist. %orget intra)canonical indications of purposeful ebbs and flows
in the revelatory activity of God <5 #orinthians 57?)54Csee hereD" .phesians 664" !ebrews 65)8>. %orget the $iblical
pattern of miraculous event, divine interpretation, verbal rehearsal of that interpretation <i.e. .-odus 545)6" 57?, 58)
2",euteronomy 264)63" Isalm 5838):, etc.>. %orget even the successive covenants <Geremiah 7575)
84 Cold covenant, ne$covenant, hel)lo)oAD" 1omans =8" !ebrews ?, etc.>. &ll is leveled to make way for their theory.
Though 9ahweh repeatedly points !is people back to the given 'ord, even during the unfolding of revelation, the
$lackabys would have believers keep looking for new words. In their hands, redemptive history becomes a block of
cheese, with no distinct parts or movements. .ach bit of cheese is the same.
$adA It gets worse.
Non sola Scriptura. The insufficiency of $cripture is a ma/or pillar to the $lackaby position. &bout this they are
emphatic M in all but the use of that phrase. They do say many nice things about the $ible, allowing <for instance> that it
is "the primary way God communicates with !is people" <p. 33>. "Irimary," but not nearly the sole way.
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+anguage that the ,ib-e reser*es for binding, inerrant, *erba- prophetic re*e-ation is repeatedly applied
indiscriminately to normal #hristian living. There is con!tantmention of God "speaking clearly" to people today <p. 77>,
of "!is voice" <p. 7=>, of !is issuing "divine directives" we are obliged to obey <p. 84>, of !im having "told" people today
to do things, e-pecting their "obedience" <p. 83>, of !im "speaking" to us and our "hearing" !im <p. 37>, of our "struggle
to hear God's voice" <p. 38>, of the !oly (pirit "speaking" to us through prayer <p. 32>, of his!ending us "a message
through other people" /ust as !e did through the prophets <p. 3?>, specifically of !enry $lackaby being "God's
mouthpiece to someone desperately seeking a divine word" <p. 3=" cf. .-odus 858)52" :5, to see what a reckless
e-pression this is> M and on and on.
(ote 4e--5 every one of these is in reference to re*e-ationthat is not in the ,ib-e, yet is crucial for us
obeying, 'no4ing, and ha*ing a re-ationship 4ith God/
'hatever nice things the $lackabys say about the $ible, then, it is clearly not nearly !u""icient for #hristian living M no
matter what passages such as 6 Timothy 753)5: say.
,ib-e in 6)/ In order to get here, a fundamental, grave and pervasive hermeneutical error
is essential to the $lackabys' position. There must
be agreat and *io-ent f-attening of revealed, redemptive history. Iivotal moments in the $ible are pounded down,
mashed and flattened into illustrations of daily #hristian living. ,irect, binding, inerrant prophetic revelations are
radically down)si0ed into illustrations of God nudging us today towards a particular spouse or church ministry or
university course ma/or. Irophets who speak for God are shriveled into everyday #hristians listening for that still, small
murmur that the $ible never calls us to seek.
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(o #oses M a prophet $ithout parallel until the coming of #hrist <Bumbers 562)?" ,euteronomy 5?53" 7854" &cts
766ff.> M becomes merely another illustration for how we should e-pect God to speak to us <pp. 82, 28>.
!aving made a chaotic and hermeneutically irresponsible mish)mash of (cripture and its claims for itself, the $lackabys
bear down on individual #hristians. &nd what their theory does is terrible to behold.
%o4 to di*ine the )i*ine! (ay you are convinced that you must hear God's voice, must receive this flow of e-tra)
canonical revelation that the $lackabys say is essential for a relationship with God. !ow do you do itA !ow do you hear
God's voiceA
I won't attempt to reproduce the $y0antine, convoluted M withle!! legitimate $iblical support than a Gummi $ear has
hair M series of tests and checks and methods they lay out. I'll /ust say this they are very much like #harismatics
"e-plaining" to #hristians how to get the gift of tongues, or how to speak prophecy, or why prophecy may be fallible.
(imilar in what wayA In that they have cast aside $cripture in
all but the eggshells M sometimes not evenattempting a $iblical grounding <cf. much of pp. 3:)3=> M and so they have
to make upwhat goes inside the shells.
as it a "strugg-e"!%or instance, recall their phrase, the "struggle to hear God's voice" <p. 38>. $ut if we are to e-pect
our e-perience to line up exactly with that of $iblical characters, we must ask $hat "struggle"A God's voice in the $ible
was always absolutely loud, clear, unmistakable, binding, arresting, and quotable.
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"'hat about (amuelA" someone might ask. ",idn't he fail to recogni0e God's voice at firstA" $ut note <&> the voice
(amuel heard was !o audible, loud, clear, and quotably verbal that the lad thought it was .li calling to him" and <$> the
te-t does !peci"icallysay that (amuel did not yet know 9ahweh <5 (amuel 7:>. Bot that (amuel was a believer who /ust
hadn't yet read the $lackabys' book on picking out God's whispery, shadowy, well)nigh indecipherable voice.
!ence the parallel with tongues. If you had to have someone e-plain how to get them, and if they aren't supernaturally)
acquired human languages, they weren't $ible tongues. &nd if the voice wasn't unmistakable, <usually> unsought,
audible, quotable, and absolutely binding, it wasn't God's voice.
&nd so I ask does (cripture ever use the $lackabys' e-pressions M
God's voice, God !peaking, Godtalking to someone M in a sense other than revelatory,
verbal, quotable, and utterly binding to believersA Is there an instance of "God speaking" in a manner that is 83O
inspired, 26O inerrant, or only 7=O bindingA &re the $lackabys sending us off in search of 544O inspired, inerrant,
binding extra2Biblical revelation from GodA If not, if they're sending us after lower)octane revelation, whence do they
invent this categoryA Bot from (cripture.
3rophet0schmophet! Be-t I ask if we're to hear God's voice constantly, then how is the office ofprophet distinctA
$iblically, what marks a prophet is that he receives direct revelation, and speaks it inerrantly <cf. .-odus 853)52" :5)
6" ,euteronomy 5?53)66>. If every believer hears God's voice and words, and receives individual non)$iblical guidance,
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what distinguishes each from a prophetA Is it the inerrant !peaking of the messageA $ut $hy, if "the only $ay for us to
have a relationship with #hrist" is to be directed by #hrist exactly as !e did with the apostles <pp. 83)82>, and if we are
to assume a one)for)one correspondence between their e-perience and oursA
,o you suspect I am caricaturing their viewA $ut it is the $lackabys themselves who again and again indiscriminately
cite the e-perience of prophets, seers and apostles as the patterns for our e-perience <cf. pp. 7=, 83, 82, 36, 37, 38,
3?>. Are they our pattern, or aren3t theyA If they are, there is no "struggle" to ferret out God's voice, nor need of
confirmation to follow a labyrinthine, slapdash path.
I'm with Ieter, who says that
we have something more sure Cthan the loftiest e-perienceD, the prophetic word, to which you will do well to pay attention as to a lamp shining in a
dark place, until the day dawns and the morning star rises in your hearts, 64 knowing this first of all, that no prophecy of (cripture comes from
someone's own interpretation. 65 %or no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the
!oly (pirit.
<6 Ieter 55=)65>
&men, Ieter. That is the voice of God, speaking to us. &nd it is enough.
Non Sola Scriptura: the Blackaby view of God's will "
by Ban 3hillips
eemed timely in April of !""#$ %eem% timely now.
C#onclusion of Tuesday's postD
Bow to the most potentially di!a!trou! aspect of this teaching, inpastora- terms -i*ing it out.
(on0mora- choices/ In their eagerness to
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downplay the (criptures' sufficiency, the $lackabys point out that God told many people to do things that
were not reasonab-enor mora--y necessary, such as where &bram or Isaac chose to live, or whether Ieter or &ndrew
continued in their employment <p. 82>. 2emember this5 God might lead us to do things that "make us uncom"ortable"
<p. 88>, are not logical, and are "unorthodox" <p. 82" they do not mean doctrinallyunorthodo->, and may involve
"surrenderCingD ... goals and com"ort! in order to become involved in God's activity" <p. 82>.
The terrib-e threat/ In what areas does God tell us what to doA #hoice of !chool, career, church, mini!try... even
choice of mate. ;hA ,oes that mean that there is "only one right person"A 9ep <p. :=>. 'hat if I mi!! that one right
personA God may give us <second)best M or thirdA seventeenthA four hundred thirtiethA> "marriage and a fulfilled
life," but "Fai-ing to 4a-' 4ith God a-4ays carries a cost///" <p. ?4, emphases added>.
1hoa7 Iause. (eriously, stop everything and think that one over.
Imagine you are a poor soul, !arried to a poor soul afflicted with the $lackaby view. 9our spouse believes that
he !issed the "one 8that 4as9 best suited" for him
<p. :=>. !emi!!ed "the life partner !e has chosen for you" <p. :=>, "God's best" <ibid.>, "that someone who would
have been God's specia- gift to" him <p. ?4>. Every time he look! at you, he might be thinking, "second)best."Every
time he !ay! he love! you, he might be thinking, "but not like I'd have loved that special someone."
(o -ie/ I am not making this up. I don't have to. I actually knew a girl, decades ago, who lived in fear of /ust this
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situation.
!er friend's mother "felt" she was "called" to be a missionary. &h, but she met and married a man who $a!n3t so
"called." &nd now this woman would spend the rest of her life knowing that she hadmi!!ed God's calling,
had mi!!ed God's will for her lifeE (he had settled for second)best. (he had married second)best.
,id you get thatA That was the woman's attitude, and !he communicated that to
her daughter" &bout her father" <&nd wouldn't that mean that the daughter was second)bes
t, tooA 4ot"the child who should have been"A>
(o the daughter knew, and now her friendknewE 'ord was really getting around, about this poor sap. #an you count
the thingsBiblically $rong in this picture so farA .ven beyond that the whole concept is the preci!e oppo!ite of what
(cripture says on the sub/ect <5 #orinthians :7=>A
(o now her friend lived in fear that she might meet and love the wrong man M or, more to the point, any man other
than the one right man M and spend the rest of her life knowing she was out of God's be!t will for her life.
(eeA "Train04rec'/"
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"+udicrous"! (o how far does this goA 'hat does this "will" includeA The $lackabys must get that question a lot, and it
clearly stings them. Their reaction is as rhetorica--y strong as it is-ogica--y *acant.
;ne of the most ludicrous questions people ask is "(hould I seek God's will about everythingA @ust I pray and ask !im what brand of toothpaste I
should buy and which breakfast cereal I should eatA" ...#learly some mundane aspects of our lives are not life)and)death matters" nor will they
influence eternity. They simply require wisdom in our decisions <p. 8:>
$ut why is it "ludicrous"A o$ do $e kno$ they "are not life)and)death matters" that will not
influence eternityA &fter all,remember that the
$lackabysbelabored the point that God had specific directions for "mundane," non2moral matters such as where to live,
where to eat dinner, where to !it to eat dinner, whether to stay in a given business. !ow do we know whatGod considers
"mundane," given that the $lackabys demand that !e direct every detail of our lives, 1u!t as Gesus did with the apostlesA
(o eterna- conse:uences! !ow do we know there are not eternal consequencesA The $lackabys ridicule the <broadly
and deeply $iblical> "e-treme view that everything we do, right down to the smallest detail of our lives, is prescribed by
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God" <p. 25>. Their phrasing is characteristically sloppy here, but they !eem to be denying the pan)$iblical truth of
providence.
'ell then, i" God does not actually have a handle on "the smallest detail" of my life, and i" !e has all sorts of things !e
wants me, ,an Ihillips, to figure out that !e wants me to do M without the $ible, by struggling to hear and discern !is
voice and apply all the comple- $lackaby)invented signs and tests M then how can ( know where it stopsA
Toothpaste and eternity/ I'm ab!olutely !eriou!. Think about it. The $lackabys scoff at toothpaste)selection. 'ell,
how do I knowA
If I pick this tube of toothpaste right in front of me, I will get to the check out line a few seconds earlier than if I bend
down and reach back to pick the one near the floor, where the front packages are missing. (uppose that means that I will
pick check!tand +5, whereas otherwise I would have picked check!tand 6. (uppose God $anted M in the $lackaby)God's
weak, whispery, ambiguous way M for me to pick checkstand ?, because !e was hoping I would then hear !is next little
mumbly nudge telling me to witness to that checker, because !e had been preparing her heart to hear the Gospel "rom
me.
$ut alasE I pick the closer toothpaste. I go to checkstand 56. I am now out of God's perfect will. Kh)oh. 'hat happens
when I am out of God's perfect, individual willA The $lackabys told me "Theconse:uences" can be "disastrous" <p.
8?>E &nd so...
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...the checker doe!n3t hear the Gospel from me, and goe! to ell instead of !eaven.
...I walk out into the parking lot 56 seconds early, am killed by a$hite vanE &ighE $amEDead7
I never write that commentary on Iroverbs that would have changed hermeneutical history, or that book on
#alvinistic ,ispensationalism that would have brought all $iblical #hristians together in the truth, or preach
to tens of thousands of others God was preparing to hear the Gospel1u!t "rom me7
...and they all go to ell, tooE
Bow maybe you chuckle, or maybe you're angry. $ut there are N# #B$EC%&'E #( B&B)&C*) C#N%(#)S in
the Blackabys+ construct to rule any of this outE
That's not a big dealA
;bey/disobey/ This is not an e-aggeration. The $lackabys constantly speak of divining this whispery, vaporous leading
of God in terms of obedience and disobedience <pp. 83, 25, etc.>
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&nd well they shouldE If it is God's $ill, then I mu!t obey, mustn't
IA &fter all, God is speakingE ,oes it get more authoritative than thatA #ananyone think of a time when God says, ",o
&," when it is morally indifferent to obey or disobeyA ,isobeying God is the very definition of sin <Games 85:>.
9et I am not sure the $lackabys have even thought this through, even though they're famous for advocating this view.
They insist that this will of God, this voice, that they want people to pursue may well not involve choices "between right
and wrong" <pp. 86, 87>. !uhA If God tell! me to do &, doesn't that make it a choice between right and wrongA If !e
says, in that whispery, unsure murmur I'm to pant after, ",an, do A," and I do B M haven't I done $rongA .ven if God is
"saying," ",an, buy a white car," and I stubbornly insist on buying a car with a real color M am I not doing $rongA &m I
not !inning0
&nd this brings us to a question I really would like to ask the $lackabys.
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(upposing I was <somehow> born untainted by &dam's sin.
(upposing I never sinned in my entire life. &nd then...
(upposing God was "telling" me <$lackaby)style> to become a truck2driver, and I became a cook...
...$ould Je!u! have had to die to keep me "rom going to ,ell "or being a cook in!tead o" a truck2driver0
;r for picking the wrong seminaryA @arrying the wrong personA $uying the wrong toothpasteA Going to the wrong
showing of "%ireproof"A
!ere is where I would find out how serious they were about their notions. If God direct! me to do something, and I do
not do that, then I have !inned, and I deserve ell for it.
It's /ust not funny anymore, is itA
(o te--ing 4ho pic's up a boo'/ Ierhaps most readers will assume the $lackabys' work will fall into the hands of
basically stable, sober)minded people. They won't go nuts with the $lackabys' theories. In other words, they won't really
take them seriously.
$ut why notA (uppose, instead, a less)stable, less well)taught, more ob!e!!ive person comes on their work. !e shifts into
overdrive at the thought of discerning this uncomfortable, inconveniencing, fantastic guidance from God.
Bow everything and anything is fraught with numinous overtonesE .very "nudge" <their word> or circumstance or
random word or even <all possible means of God's guidance, according to the $lackabys" cf. pp. 32)3=> might be the
voice o" God, speaking to himE @iss it, and face terrible consequencesE
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(o this poor wretch flees the /ob he's trained for, yanks his family across the country, moves them into a cardboard bo-
to pick over scraps while he starts harassing strangers in #hrist's name, because of a voice he thinks he's hearing... and
where could it endA ,o not dismiss this remember, God might lead us to do things that "make us uncom"ortable" <p.
88>, are not logical, and are "unorthodox" <p. 82>, and may involve "surrenderCingD ... goalsand com"ort!" <p. 82>.
If there's a one)for)one carry)on from the $ible, maybe this unstable soul will "feel moved" to have his family live on
grasshoppers and honey, like Gohn the Immerser. ;r maybe he'll "feel led" to walk around naked, like Isaiah" or cook his
food over dung, like .0ekiel. ;r maybe he'll tell a ship's captain to throw him overboard, to end a storm, like Gonah.
There are no real- ob.ective- Biblical controls against such beha*ior in this rec'-ess artic-e/
This is one of the most pastorally)irresponsible articles I've read, from orthodo- #hristian writers.
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onc-usion5 4orse! <es/ In conclusion, I think this view of God's will is $or!e bondage than Iharisaism in this
regard.
&t least in Iharisaism, you knew where you stood. If you threw up a rock on the (abbath and caught it with the same
hand, youHd violated the (abbath. It may be a silly rule, but itHs discrete, it's distinct, it's there.
'ith this view, you never kno$E 9ou might have sinned merely by picking up the rockE ;r maybe you picked up the
wrong rockE ;r maybe you picked it up with the wrong handE8ou never know" (ince the $lackabys stress that this
"will" isn't necessarily about right and wrong, it could be about anything... and so everything become! a matter o"
right and $rong7
There is no basis for knowing, no ob/ective control, as long as it is not directly against (cripture.
$ummary/ &fter pro "orma niceties about (cripture, the $lackabys assure #hristians that what they really need for
adynamic, per!onal, God2plea!ing relationship is not to be found there. They would send them on a lifelong rabbit
chase for which (cripture can offer no guidance, because it envisions no such pursuit.
&mong the products are irrational, unstable, irresponsible andPor chaotic lives. Knbelievers <and believers> who are
wronged, hurt, or simply appalled at reckless behavior by the "I)/ust)felt)led" set$ill not glorify God for it. Gust "play the
God)card," and you're off the hook.
'hat glorifies God is not a bunch of people acting like fools in !is name. I have this notion that God kno$! be!t what
will really glorify !im. !ear !im
(ee, I have taught you statutes and rules, as the +;1, my God commanded me, that you should do them in the
land that you are entering to take possession of it. 2 *eep them and do them, for
that will be your wisdom and your understanding in the sight of the peoples, who, when they hear all these statutes, will say, Q(urely this great nation
is a wise and understanding people.H : %or what great nation is there that has a god so near to it as the +;1, our God is to us, whenever we call upon
himA ? &nd what great nation is there, that has statutes and rules so righteous as all this law that I set before you todayA
<,euteronomy 83)?>
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A better 4ay/ %hank God (cripture points us in no such directionE %hank God that (cripture i! wholly sufficient for
teaching, correcting and directing us, so that we may be "ullyequipped to serve God <6 Timothy 753)5:>E God doe! talk
to us. !e talks to us through !is living, truly)sufficient 'ord <Isalm 55=68" Iroverbs 264)67" !ebrews 7:)55" 856>.
&nd thank God that !e does in fact e-haustively controleverything that comes to pass, so that !is children
can never put themselves out of the sphere of !is love and blessing and good will <Isalm 5537" Iroverbs
525, 8, =, 77" 1omans ?6?)7=" .phesians 555>.
3$ M I did ask God to guide me in writing this review. If you agree with the $lackaby
position... how do you know !e didn'tA
$he 1ord $old Ee O I $hinkC
by .ary .illey
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O In a newsletter published by a conser%ati%e Baptist deno&ination, a story is presented concerning one of its &e&bers#
Beployed in Ira=, this &iddle aged soldier re%ealed that often, as he wrestles with proble&s of %arious types, P.od ?ust re%eals
the answer to &e#Q 5 leader fro& his church back ho&e also clai&s to ha%e heard fro& the 1ord# P$he 1ord told &e,Q he says,
Pthat this young &an is going to be known as a builder, not a destroyer in Ira=#Q "o far his prophecy see&s to ha%e co&e true
for, although the soldier has been in%ol%ed in co&bat, his Pday ?obQ is to rebuild schools and water treat&ent plants#

/ecently I recei%ed an e-&ail fro& a gentle&an who wrote, P8esus has co&&anded &e through the Holy "pirit to teach people
how to pray, teach the& the truth about their drea&s, and guide the& into the presence of .od (utiliJing the "cripture in an
al&ost step-by-step &ethodology to do so!#Q

It see&s the 1ord has been =uite busy lately speaking to His children# 5 few years ago 5listair Begg =uoted a sur%ey stating that
one in three 5&erican adults say that .od speaks to hi& directly#GiH 5nd hearing the %oice of .od is not isolated to the co&&on
person either# 5 slew of e%angelical leaders clai& to hear fro& the 1ord, so&e of the& =uite regularly# Henry Blackaby, an a%id
proponent of e)trabiblical re%elation of this type, when asked how he knew he was hearing fro& .od and not fro& so&e other
source, gi%es this answer, P>ou co&e to know His %oice as you e)perience Hi& in a lo%e relationship# 5s .od speaks and you
respond, you will co&e to the point that you recogniJe His %oice &ore and &ore clearly#QGiiH

"s God Spea#ing $oday%

Ff course, that lea%es dangling the i&portant =uestion, PHow does one know he is hearing the %oice of the 1ord in the first
placeAQ Is it not possible that the %oice &any belie%e they are PhearingQ is the %oice of their own thoughts, i&aginations, desires,
or so&ething &ore insidiousA

In %ogue in &uch of e%angelicalis& is the constant i&ploring of Christians to listen to .od, e)perience .od and feel .od# B# 5#
Carson =uoting a friendIs insightful criti=ue of a book entitled )istening to God, wrote, PIf anyone had written a book thirty years
ago with that title, you would ha%e e)pected it to be about Bible study, not about prayerR# Eany GChristiansH now rely far &ore
on inward pro&ptings than on their Bible knowledge to decide what they are going to do in a situation#QGiiiH $here see&s to ha%e
been a powerful shift in thinking a&ong conser%ati%e Christians during the last few decades#

&hat does the New $estament $each%
$he final court of appeals deter&ining the identity of the %oice of .od, if it is such, &ust be the direct instructions or at least the
e)a&ples found in "cripture# $he "criptures clai& to be the 2ord of .od (6 $i&othy (;1*, 19< 6 3eter 1;60, 61!# $hey are
inspired, once for all, by the Holy "pirit, enabling prophets and apostles, using their own personalities, to write .odIs words as
He intended (Hebrews 1;1,6< 6;(,'< 5cts 7;16< 6 Corinthians 16;16!# I belie%e with the clo%ure of cripture& direct& infallible&
authoritative revelation from 'od ha% cea%ed for thi% age (/e%elation 66;1@, 19< -phesians 6;60< (;7< 8ude (, '< 6 3eter
(;6!# It is instructi%e to note when 3aul wrote his last epistle to pastorKfriend $i&othy about leading the church of .od, he did not
encourage $i&othy to focus on new re%elations, i&pressions, feelings or hunches# /ather, he continually turned him to the
(ord of 'od and the doctrine% contained therein (6 $i&othy 6;6-1', 17< (;17-19< ';6-'!#
I find this to be the e&phasis of the 4ew $esta&ent# 5s Bonald "# 2hitney re&inds us,
$he e%angelistic &ethod of 8esus and the apostles was not to urge people to seek direct e)periences with .od< instead they
went about preaching and teaching the "criptures (see, for instance, Eark 1;1'-17!# 5nd 8esus did not say that once we ha%e
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spiritual life we li%e by direct &ystical e)perience with .od< rather, we Pli%e R on e%ery word that co&es fro& the &outh of .odQ
(Eatthew ';'!# P5ll "cripture is .od-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so
that the &an of .od &ay be thoroughly e=uipped for e%ery good workQ (6 $i&othy (;1*-19!# $hat includes the Pgood workQ of
growing in the knowledge of .od and likeness to Christ# "o in "cripture the nor&ati%e &ethod of &eeting .od is through
"cripture#Gi%H

Other "ssues to 'onsider

>et, this type of Bi%ine encounter is considered insipid by &any belie%ers today# Eany insist if .od desires to relate to us in
deep, personal, inti&ate ways, surely He &ust speak to us directly, indi%idually, apart fro& "cripture# If we do not ha%e such
e)periences, then we are nothing &ore than Ppractical deists#Q 2hat has led to this &indset that teaches the "criptures are
inade=uate for our li%es O that so&e additional re%elation is neededA 1et &e list three co&petitors now challenging the
"criptures as final authority in our li%es#

"ub?ecti%e -)perience

In relation to our sub?ect we &ust thoroughly wrestle with the =uestion of how we know who or what we ha%e encountered in our
sub?ecti%e e)periences# 5ll the infor&ation we ha%e about .od and our relationship to Hi& is found in the Bible# 5ny
PencounterQ apart fro& "cripture &ust be %erified by "cripture# If that is so, what does the 2ord tell us to e)pect in an
encounter with .odA I think we will search in %ain for infor&ation on what .od PfeelsQ like< instead the biblical record speaks of
transfor&ation# 2hen we encounter .od at the &o&ent of sal%ation we are born again (8ohn (!# 5s Christians encounter .od,
through the indwelling presence of the Holy "pirit, the &ark is changed li%es (6 3eter 1!#

B# Eartin 1loyd-8ones was on to so&ething when he wrote,

1et us i&agine I follow the &ystic way# I begin to ha%e e)periences< I think .od is speaking to &e< how do I know it is .od who
is speaking to &eA How can I know I a& not speaking to &an< how can I be sure that I a& not the %icti& of hallucinations, since
this has happened to &any of the &ysticsA If I belie%e in &ysticis& as such without the Bible, how do I know I a& not being
deluded by "atan as an angel of light in order to keep &e fro& the true and li%ing .odA I ha%e no standardR# $he e%angelical
doctrine tells &e not to look into &yself but to look into the 2ord of .od< not to e)a&ine &yself, but to look at the re%elation that
has been gi%en to &e# It tells &e that .od can only be known in His own way, the way which has been re%ealed in the
"criptures the&sel%es#G%H

Ff course, the current bent toward the sub?ecti%e rather than the biblical is nothing new# In each age it see&s there are pockets
of .odIs people (so&eti&es bigger pockets than others! who want to go beyond "cripture for their spiritual e)periences#
"inclair 0erguson writes,

In Cal%inIs day, P$he "piritual FnesQ were a &a?or thorn in the flesh to biblical refor&ation# Cal%in despaired of helping people
who felt the need to &ention the "pirit in e%ery second sentence they spokeC 0or the 3uritans, the PInner 1ightQ &o%e&ent
constituted a si&ilar danger# In both cases Pwhat the "pirit saidQ and Pwhat the Ghu&anH spirit heardQ were di%orced fro& and
then e)alted o%er the 2ord# 3ut &ore brutally, sub?ecti%e feeling and e&otion reigned supre&e o%er the ob?ecti%e re%elation of
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"cripture# "i&ilarly, today the sub?ecti%e, e)periential, self-oriented, Ptouchy-feelyQ secular &ind of the 19*0s has co&e ho&e to
roost in the e%angelical world#G%iH

PFur age,Q Ddo 2# Eiddel&ann la&ents, PHas largely replaced real discussions of theological, philosophical, and cultural
content with SpersonalI testi&ony, anecdotal e)perience, and pri%ate %iews#QG%iiH

5 4ew ind of /e%elationT4ew $esta&ent 3rophecy
In Colossians 6;1@,19 3aul addresses a people confused by &ystical e)periences# $he forerunners to the .nostics taught that a
few elite had recei%ed the gift of direct inspiration through the Holy "pirit# $hese &o&ents of inspiration took place through
%isions, drea&s and encounters with angels#G%iiiH $his di%ided the church into two classes, the ha%es and the ha%e-nots (those
who i&agined the&sel%es as truly spiritual and those who had not had these e)periences!#
$his kind of proble& has not faded into the past and is al&ost identical to the teachings found within %arious ele&ents of the
charis&atic &o%e&ent today# 0or e)a&ple, co&pare what 8ack Beere, a leading Mineyard theologian writes;
.od can and does gi%e personal words of direction to belie%ers today that cannot be found in the Bible# I do not belie%e that he
gi%es direction that contradicts the Bible, but direction that cannot be found in the Bible#Gi)H
But how does a person know if he is really hearing fro& .odA 2ayne .rude&, a highly regarded theologian who ne%ertheless
is a wholesale belie%er in e)trabiblical re%elations of &any kinds, answers;
Bid the re%elation %eem like so&ething fro& the Holy "pirit< did it %eem to be si&ilar to other e)periences of the Holy "pirit
which he had known pre%iously in worship# Beyond this it is difficult to specify &uch further, e)cept to say that o%er ti&e a
congregation would probably beco&e &ore adept at &aking e%aluationsRand beco&e &ore adept at recogniJing a genuine
re%elation fro& the Holy "pirit and distinguishing it fro& their own thoughts (e&phasis &ine!#G)H
.rude& is arguably one of the &ost careful and well-respected charis&atic theologians in the world# He taught Biblical and
"yste&atic $heology at $rinity International Dni%ersity in Beerfield, Illinois, for twenty years (which is affiliated with the
-%angelical 0ree Churches of 5&erica!# >et, the best that he can de%ise in answer to our concern is, PBid it %eem like the Holy
"piritQ and, P5 congregation wouldprobablyQ be able to get better at discern&ent o%er ti&e# 2hile we are fu&bling around trying
to decide if so&ething felt like the Holy "pirit (nothing in the Bible helps us here! and hoping that we will get better at discerning
the %oice of .od, others, such as Henry Blackaby tell us that we dare not e%en &ake a &o%e until we are certain that we ha%e
heard fro& .od# 3ity the poor Christian caught up in this confusion T he is hopelessly tossed about on a sea of sub?ecti%ity and
&ysticis&#
5t this point, Blackaby, Beere and .rude& would cry foul# $hey would clai& that while they belie%e that .od speaks to His
people apart fro& the Bible today, these re%elations are not on par with "cripture# $hat is, .od speaks today but not with the
sa&e authority as He did in His 2ord# "o do not accuse us of adding to "cripture, they would say# Interestingly enough, this
brings up another issue# Boes .od e%er speak in a nonauthoritati%e &annerA In the biblical record we find that .od did speak,
either orally (including through His prophets! or through the written 2ord# But always, (is &ord was authoritati)e# It was
nothing less than a word fro& .od T one that could be understood and &ust be obeyed and heededC But we are being told
today that .od is speaking in a different, less authoritati%e way#
$his is how 2ayne .rude& e)plains it;
$here is al&ost unifor& testi&ony fro& all sections of the charis&atic &o%e&ent that prophecy is i&perfect and i&pure, and will
contain so&e ele&ents which are not to be obeyed or trusted# $he 5nglican charis&atic leaders Bennis and /ita Bennett write,
P2e are not e)pected to accept e%ery word spoken through the gifts of utteranceRbut we are only to accept what is =uickened
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to us by the Holy "pirit and is in agree&ent with the BibleRone &anifestation &ay be 97+ .od, but 67+ the personIs own
thought# 2e &ust discern between the two#G)iH
But howA 2here is .rude& taking usA .rude&Is contention is that 4ew $esta&ent prophecy is different fro& Fld $esta&ent
prophecy# $rue Fld $esta&ent prophecy was a direct re%elation fro& .od and thus infallible, with the prophet forfeiting his life if
he was in error (Beuterono&y 1(;7< 1@;60-66!# But 4ew $esta&ent prophecy, including &odern day efforts, so says .rude&,
can be fallible# 5 4ew $esta&ent prophecy could be partially fro& .od and partially fro& oursel%es# $hus, the Christian &ust
atte&pt to discern where .od lea%es off and where &an begins# 5nd we are to &ake this deter&ination without any insight
fro& the 4ew $esta&ent which is totally silent on the sub?ect# I belie%e .rude& to be in serious error, lea%ing the belie%er with
no Psure word of prophecy#Q 4e%ertheless, his %iew is gaining popularity e%en a&ong conser%ati%e theologians and leaders#
5 4ew ind of /e%elationTthe PInnerQ Moice

4oncharis&atic e%angelical Christianity has definitely taken on a &ystical bent in recent days as well# 2hile ne%er denying the
authority of "cripture as such, &any, fro& people in the pew to key leaders, regularly point to &ystical e)periences as the basis
for &uch of what they do and belie%e# 2e &ust be concerned that this weak %iew of the "criptures will ulti&ately cause great
har& in the body of Christ# 2e agree with Ba%id 2ellsI assess&ent, P.ranting the status of re%elation to anything other than the
2ord of .od ine%itably has the effect of re&o%ing that status fro& the 2ord of .od# 2hat &ay start out as an additional
authority alongside the 2ord of .od will e%entually supplant its authority altogether#QG)iiH 8ohn 5r&strong concurs, PBirect
co&&unication fro& .od, by definition, constitutes so&e for& of new re%elation# "uch re%elation would, at least in principle,
indicate that the "criptures were not sufficient or final#QG)iiiH

5t issue is the sub?ect of re)eation# Eore to the point, is .od speaking today, directly, infallibly, and independently of the
"cripturesA Boes He re%eal Hi&self, His will, His truth, apart fro& the BibleA Critics of the position presented in this paper will
tell us to look at the e)a&ples found in "cripture# .od see&ed to be speaking all the ti&e to all sorts of people, apart fro& the
written 2ord# $his is a clear o%erstate&ent, although there is surely so&e truth to be found# 1etIs &ake so&e obser%ations#
0irst, .od did speak apart fro& the written 2ord occasionally# 2hen we read the Bible we so&eti&es forget that what we are
reading in a &atter of &inutes &ay ha%e co%ered %ast periods of ti&e originally# 5braha&, for e)a&ple, definitely heard the
%oice of .od at ti&es# .od speaks to hi& in .enesis 17 and again in .enesis 19# But there was at least a 1' year gap between
the two utterances fro& .od and possibly 60 years or &ore (co&pare 1*;1* with 19;1!# It see&s to us that .od was talking to
5braha& al&ost daily but the fact is that &any years would go by with no co&&unication fro& .od at all O e%en to 5braha& the
friend of .od and father of the 8ewish race# $his leads to the ne)t obser%ation; when .od did speak it was al&ost always to
prophets and key players in the biblical story, not to the co&&on &an or wo&an# $here &ay ha%e been a few e)ceptions to
this, but if so, it was rare# >et, &any today act as if .od speaks to e%eryone all the ti&e, and they atte&pt to prop up this %iew
through biblical accounts# But the "criptures si&ply do not support this idea#

$here is a third obser%ation that I belie%e is often &issed and is of great i&portance to this discussion# 2hen .od did speak in
"cripture, whether directly or through His prophets, He did so with audible words# >ou will search in %ain for so&e inner %oice
fro& .od speaking to the heart of His people# 4or will you find .od co&&unicating through pro&pting or hunches# 4o one
said, PI feel the 1ord leading &e to do such and such#Q 4o one said, PI ha%e the peace of .od in this decision#Q In other words,
.odIs people today ha%e created a &eans of di%ine co&&unication not found in the Bible# .od ne%er spoke in this fashion in
"cripture, but we now are to belie%e that this is the nor& today# In an otherwise e)cellent chapter on this sa&e sub?ect, /#
0owler 2hite, who takes a cessationist %iew (with the closure of the "criptures, .od is no longer gi%ing re%elation for this age!
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opens the door to this for& of co&&unication by writing, P.od guides and directs His people by His "pirit in the application of
His written word through pro&ptings, i&pressions, insights, and the like#QG)i%H Mineyard theologian 8ack Beere, in one of his few
on-target re&arks, sees clearly the weakness in 2hiteIs state&ent,

0irst, he doesnIt offer a single te)t of "cripture to support his assertion that .odIs practical leading is carefully distinguished
fro& the "piritIs work of re%elationR# 2hite is si&ply asserting a distinction that not only can not be supported by "cripture,
but, in fact, contradicts the BibleR# G"econdlyH how does 2hite know .od guides through pro&ptings, i&pressions, insights,
and the likeA He canIt use the Bible to pro%e this assertionR# 2hite is asking us to belie%e in a for& of guidance that canIt e%en
be found in the BibleCG)%H
Beere is right# Eany are telling us that .od is speaking in a third way today, a way ne%er found, described or hinted at in the
Bible; .od is speaking today but His 2ord is not authoritati%e, and what we think we are hearing can be weighed, e)a&ined
and e%en dis&issed# 2e are not e%en certain when and if He is speaking# 5nd those who feel certain they are hearing fro& .od
still belie%e that the re%elation &ay be i&pure and partly in error#
It re&ains a &ystery to &e why people are attracted to this %iew of re%elation# Srely it is not an i&pro%e&ent o%er, *$hus says
the +ord,- Srely the uncertainty of this syste& pales in co&parison to the certainty of the "criptures (2 .eter 1/10-21!#

GiH 5listair Begg, What "ngels Wish They Knew (Chicago; Eoody 3ress, 199@!, p# 1(#
GiiH Henry Blackaby, Experiencing God* How to )i+e the Fll "d+entre of Knowing and doing the Will of God ($ennessee;
Broad&an and Hol&an 3ublisher, 199'!, p# @@#
GiiiH B# 5# Carson, The Gagging of God (.rand /apids; Uonder%an, 199*!, p# 70*#
Gi%H Bonald "# 2hitney, PDnity of Boctrine and Be%otion,Q in The (ompromised (hrch, ed# 8ohn H# 5r&strong (2heaton, I1#;
Crossway Books, 199@!, p# 6'*#
G%H B# Eartyn 1loyd-8ones, Fellowship with God (2heaton, I1; Crossway Books, 199(!, p# 97#
G%iH "inclair B# 0erguson, P$he -%angelical Einistry; the 3uritan Contribution,Q in The (ompromised (hrch, ed# 8ohn H#
5r&strong (2heaton, I1#; Crossway Books, 199@!, p# 696#
G%iiH Ddo 2# Eiddel&ann, The Mar%et Dri+en (hrch (2heaton, I1; Crossway Books, 600'!, p# *1#
G%iiiH -laine 3agels, The Gnostic Gospels (4ew >ork; Mintage Books, 19@1!, pp# '9, 1(9-1'6, 1*(-1**!#
Gi)H 8ack Beere, PMineyard 3osition 3aper N6,Q p# 17#
G)H 2ayne .rude&, The Gift of ,rophecy in the -ew Testament and Today (2heaton, I1#; Crossway Books, 19@@!, pp# 160-161#
G)iH Ibid#, p# 110#
G)iiH Ba%id 2ells, God in the Wasteland (.rand /apids; 2illia& B# -erd&ans, 199'!, p# 109#
G)iiiH 8ohn H# 5r&strong, ed#, The (ompromised (hrch, P$he -%angelical Einistry; a $ragic 1oss,Q (2heaton, I1#; Crossway
Books, 199@!, p# 696#
G)i%H /# 0owler 2hite, PBoes .od "peak $oday 5part fro& the BibleAQ in The (oming E+angelical (risis, ed# 8ohn H# 5r&strong
(2heaton, I1#; Crossway Books, 199*!, p# 99#
G)%H 8ack Beere, Srprised #y the 'oice of God (.rand /apids; Uonder%an, 199*!, pp# 6@(-(@'#
>11p:__*)(:prFec1.c!_()*:_)H_*R_1>eLlrdL1ldL!eLiL1>in._
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Ays1icis! in 1>e C>urc> V T>e Cn1e!pla1i6es V Henry Blac.a/y
October 21, 2013 in christianity, Church, contemplative spirituality, discernment | Tags:Brennan anning, !enri "ou#en, !enry
Blac$aby, %ichard &oster
There is an alarming promotion o' the mystic contemplatives 'rom Christian ministries lately( One #ould be #ise
to avoid !enry Blac$aby, !enri "ou#en, %ichard &oster, Thomas )eating, Brennan anning, Thomas erton,
etc( * #ould recommend reading +, Time o' -eparting. by %ay /ungen to protect your spiritual li'e 'rom
deception( On the sur'ace these teachings 'rom these men may sound lovely but they are misleading you(
0ource 'or +, Time o' -eparting. !1%1
20 3uestionable Teachings &rom Experiencing God
By %eese Currie, Compass -istributors
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Courses are admitted into evangelical churches, o'tentimes #ithout any sort o' ob4ective theological revie#(
&or Experiencing God, * have revie#ed the materials 'rom a Biblical vie#point and noted any teachings that
con'lict #ith 0cripture, as #ell as any teaching techni5ues that are 5uestionable( * 'ound 20 such teachings or
techni5ues in Experiencing God that 'all into one o' the 'ollo#ing categories:
a( -ebatable: There are subtle Biblical arguments against a point, but * am not
adamant that Blac$aby6s point is incorrect7 * am simply saying the point is debatable(
b( &allacious: 8sing an argumentative logical 'allacy to support a vie#(
c( *naccurate: The usage o' 0cripture is not completely accurate(
d( *narticulate: , carelessly applied #ord that can be interpreted very badly(
e( *nconsistent: , teachers6s li'e choices are inconsistent #ith #hat he teaches(
'( isapplication: , misapplication o' 0cripture to a situation(
g( isinterpretation: , 'alse impression o' the 0cripture is given due to poor e9egesis(
h( 0el':contradictory: One teaching con'licts #ith another(
i( 8nbiblical: -irectly contradicts Bible teaching(
These teachings have to be addressed in the order they appear in the boo$ because Blac$aby builds upon 'alse
premises throughout Experiencing God( /ou #ill 'ind that some o' the early teachings that * document seem
5uite minor, but they build into ma4or doctrinal 'aults as they gro# on the potter6s #heel o' !enry Blac$aby(
1( Class: 8nbiblical( *ntroduction to 8nit 1, page ;( !enry Blac$aby teaches that #e
should +operate our budgets on prayer,. budget 'or more than #e have and hope the money
#ill come in( This is counter to <u$e 1=:2>, +&or #hich o' you, intending to build a to#er,
sitteth not do#n 'irst, and counteth the cost, #hether he have su''icient to 'inish it?. The
5uestion is not #hether he can get the money( The 5uestion is #hether he has it no#( @esus6
#ords apply to counting the cost o' discipleship, not church 'unding7 ho#ever, it is plain that
@esus thought that the logic o' having the resources at hand be'ore building a to#er #as a
given(
2( Class: isapplication( 8nit 1, page 11( @esus6 statement, +* am the Aay. 'rom @ohn
1=:B is applied to ministry decisions( , 5uotation is given in the margin that only re'ers to
the statement, . * am the #ay, the truth, and the li'e:., and the inaccurate translation
5uoted substitutes an un#arranted period instead o' the colon 'rom this )@C 5uotation( "o
indication is given that this is a partial 5uotation or a sentence 'ragment( @ohn 1=:B actually
reads, +@esus saith unto him, * am the #ay, the truth, and the li'e: no man cometh unto the
&ather, but by me(. The te9t has nothing to do #ith +daily guidance. or ministry decisions,
but Blac$aby uproots the #ords 'rom their conte9t to ma$e an application never intended by
Christ or the Bible #riters(
3( Class: 8nbiblicalDinarticulate( 8nit 1, page 1;( +Aith Eod #or$ing through that
servant, he or she can do anything Eod can do( Ao#F 8nlimited potentialF. This is the 'irst
dangerous 'alse teaching in Experiencing God( *t is not true7 'or instance, * $no# o' no
Christian #ho can create a baby in the #omb( Gsalm 13H:13 says, +&or /ou 'ormed my
in#ard parts7 /ou #ove me in my mother6s #omb(. This is also the 'irst teaching o' 0atan to
1ve, that she could be 4ust li$e Eod(
=( Class: &allacious( 8nit 1, page 1>( )ing Ithe man #ho #rites the e9ercises
in Experiencing GodJ poses the 5uestion, +Ahen #e 'inish a tas$ and 'eel 'rustrated that
lasting spiritual 'ruit is not visible, could the reason be that #e are attempting very little that
only Eod can do?. This is #hat is called a complex question. To ans#er the 5uestion, #e
have to 'irst agree that Blac$aby6s principle that +#e can do anything Eod can do. I'rom
point K3J is correct( The 5uestion is #orded so that you have to accept Blac$aby6s principle
in order to ans#er either positive or negative( This is a cultic teaching techni5ue used by the
@ehovah6s Aitnesses(
2( Class: 8nbiblical( 8nit 1, page 1>( Blac$aby6s statement +you come to $no# Eod by
e9perience as you obey !im and !e accomplishes !is #or$ through you. is inarticulate in
the e9treme and suggests a #or$s salvation( ,t the most, the te9t should say, +/ou come to
$no# Eod better by e9perience as you obey !im and !e accomplishes !is #or$ through
you(. The initial coming to $no# Eod is only by repentance and 'aith( This teaching itsel' is
the 'irst sign o' mysticism in Experiencing God(
B( Class: 0el':contradictory( 8nit 1, page 2=( +Ahenever Eod gets ready to do
something, !e al#ays reveals to a person or !is people #hat !e is going to do. is sel':
contradictory #ith +any times, as #ith ,bram, Eod called people 4ust to 'ollo# !imL !e is
more li$ely to call you to 'ollo# one day at a time than !e is to spell out all the details be'ore
you begin to obey !im(. I8nit 1, page 11(J The teaching also implies that Eod is
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not in something i' #hat is happening has not been previously revealed to anyone, #hich is
patently ridiculous(
;( Class: -ebatable( 8nit 2, page 2>( +/ou never 'ind Eod as$ing persons to dream up
#hat they #ant to do 'or !im(. This point is debatable 0cripturally( &or e9ample, Ghilippians
=:> says, +&inally, brethren, #hatsoever things are true, #hatsoever things are honest,
#hatsoever things are 4ust, #hatsoever things are pure, #hatsoever things are lovely,
#hatsoever things are o' good report7 i' there be any virtue, and i' there be any praise, thin$
on these things(. 0urely, thin$ing about #hat service you could o''er Eod #ould be included
in that de'inition(
>( Class: 8nbiblical( 8nit 2, page 31( +0uppose !e #ants to do it through you( !e
comes to you and tal$s to you( But you are so sel':centered, and you respond, M* don6t thin$
* am trained( * don6t thin$ * am able to do it( ,nd * L6 -o you see #hat happens? The 'ocus
is on sel'(.* disagree #ith Blac$aby6s point( @esus6 teaching on discipleship re5uires sel':
evaluation( 3uoting again 'rom <u$e 1=:2B:30, +*' any man come to me, and hate not his
'ather, and mother, and #i'e, and children, and brethren, and sisters, yea, and his o#n li'e
also, he cannot be my disciple( ,nd #hosoever doth not bear his cross, and come a'ter me,
cannot be my disciple( &or #hich o' you, intending to build a to#er, sitteth not do#n 'irst,
and counteth the cost, #hether he have su''icient to 'inish it? <est haply, a'ter he hath laid
the 'oundation, and is not able to 'inish it, all that behold it begin to moc$ him, 0aying, This
man began to build, and #as not able to 'inish(.*n *saiah B:2:; #e read, +Then said *, Aoe is
meF 'or * am undone7 because * am a man o' unclean lips, and * d#ell in the midst o' a
people o' unclean lips: 'or mine eyes have seen the )ing, the <O%- o' hosts( Then 'le# one
o' the seraphims unto me, having a live coal in his hand, #hich he had ta$en #ith the tongs
'rom o'' the altar: ,nd he laid it upon my mouth, and said, <o, this hath touched thy lips7
and thine ini5uity is ta$en a#ay, and thy sin purged(. *saiah6s concern #as not invalid( *n !is
case one o' the seraphims dealt #ith *saiah6s problem( *n our modern times, it could be a
person #ho 'eels they aren6t trained should go get some training(
H( Class: 8nbiblical( 8nit 2, page 3;( +They may as$, MCan6t * get a #ord 'rom Eod
'rom the Bible?6 /es you canF But only the !oly 0pirit o' Eod can reveal to you #hich truth o'
0cripture is a #ord 'rom Eod in a particular circumstance(. This vie# o' 0cripture con'licts
#ith 2Timothy 3:1B, +,ll scripture is given by inspiration o' Eod, and is pro'itable 'or
doctrine, 'or reproo', 'or correction, 'or instruction in righteousness(. ,ll 0cripture is al#ays
pro'itable( There is no point at time at #hich any #ord o' 0cripture becomes untrue or
unpro'itable(
10( Class: *nconsistent( 8nit 2, page 3;( +/ou also need to be very care'ul about
claiming you have a #ord 'rom Eod( Claiming to have a #ord 'rom Eod is serious business(.
* agree #ith Blac$aby here, yet Blac$aby is a member o' Gromise )eepers #hich is
inconsistent #ith his stated position( Gromise )eepers6 leader, Bill cCartney, constantly
claims he has a #ord 'rom Eod in his speeches, such as his statement that +Eod told him.
that every church should send Gromise )eepers N1000, reported by theDenver Post(
11( Class: 8nbiblicalDsel':contradictory( 8nit 2, page 3>( +!e spea$s to !is servant
#hen !e is ready to move( Other#ise !e #ouldn6t spea$ to you(. Blac$aby ma$es it sound
as i' Eod only spea$s to give high:pressure assignments and never spea$s to simply address
the concern o' one o' !is children( Blac$aby else#here claims that Eod spea$s to us through
the Bible, prayer, circumstances, and the church( ,ns#ered prayer, there'ore, is Eod
spea$ing to us( @ohn 1=:1= says, +*' ye shall as$ any thing in my name, * #ill do it(.
There'ore Eod does spea$ to us 'or things that are our concerns, not necessarily !is #or$(
12( Class: 8nbiblical( 8nit 3, page =>( +/ou, too, can so order your li'e under Eod6s
direction that you come to $no# !im, love Him only,and become li$e Christ(. *t is not at all
Eod6s desire that #e love !im only( +&or this is the message that ye heard 'rom the
beginning, that #e should love one another. I1 @ohn 3:11J( +Ae $no# that #e have passed
'rom death unto li'e, because #e love the brethren( !e that loveth not his brother abideth in
death. I1 @ohn 3:1=J( +Beloved, let us love one another: 'or love is o' Eod7 and every one
that loveth is born o' Eod, and $no#eth Eod( !e that loveth not $no#eth not Eod7 'or Eod is
love. I1 @ohn =:;:>J(
13( Class: 0el':contradictory( 8nit 3, page 23( +They seem to thin$ that Eod is 'ar o''
and unconcerned about their day to day living( That is not the Eod #e see in the 0criptures(.
This is a true statement( *t contradicts his statement +!e spea$s to !is servant #hen !e is
ready to move( Other#ise !e #ouldn6t spea$ to you(. On the one hand, he says Eod
#ouldn6t even spea$ to us i' !e didn6t #ant us to do something, and on the other hand, he
says Eod is concerned about our day to day living(
1=( Class: *narticulate( 8nit 3, page 22( +!e invites you to relate to !im, so !e can
accomplish !is #or$ through you(. *s this really Eod6s motive? That #ould be li$e getting
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married so that the #i'e could do the house#or$ or so that the husband could be the
bread#inner( Eod6s reason 'or relating to us is simply that #e personally #ill not perish7
#or$ing #ith !im is a gi't !e gives some people( +The <ord is not slac$ concerning his
promise, as some men count slac$ness7 but is longsu''ering to us:#ard, not #illing that any
should perish, but that all should come to repentance. I1Geter 3:HJ(
12( Class: 8nbiblical( 8nit 3, page 22( +!is #hole plan 'or the advance o' the )ingdom
depends !is #or$ing in real and practical #ays through !is relationship to !is people(. "o, it
doesn6t( Eod is pretty po#erless i' !e needs people to accomplish !is tas$s( &or instance, in
%evelation #e read, +,nd * sa# another angel 'ly in the midst o' heaven, having the
everlasting gospel to preach unto them that d#ell on the earth, and to every nation, and
$indred, and tongue, and people. I%evelation 1=:BJ( Eod is in no #ay dependent upon man(
1B( Class: 8nbiblical( 8nit =, page 2;( +/ou #ill 'ind that the call to relationship is also
a call to be on mission #ith !im(. &alse( , good e9ample is the #oman caught in adultery( *n
parting, @esus says to her, +Ahen @esus had li'ted up himsel', and sa# none but the #oman,
he said unto her, Aoman, #here are those thine accusers? hath no man condemned thee?
0he said, "o man, <ord( ,nd @esus said unto her, "either do * condemn thee: go, and sin no
more. I@ohn >:10:11J( There are people that #ere in relationship to @esus but #ere called to
no $ind o' ministry at all( @esus as$ed nothing o' them but simply to $eep holy lives
themselves( *n @ohn 2:1=, the man that @esus cured at the #ell #as simply told, +Behold,
thou art made #hole: sin no more, lest a #orse thing come unto thee(. There is more than
one e9ample o' this being the case, #here @esus made no call to mission o' certain people
'or reasons $no#n only to !im(
1;( Class: isinterpretation( 8nit =, page B2( Blac$aby insists, +@esus #atched to see
#here the &ather #as at #or$(. The verses that Blac$aby derives this teaching 'rom have
absolutely nothing to say about +#atching. and had nothing #hatsoever to do #ith +#here(.
@ohn 2:1H says, +The 0on can do nothing o' himsel', but #hat he seeth the &ather do: 'or
#hat things soever he doeth, these also doeth the 0on li$e#ise(. "ot a #ord about
+#atching(. +0eeing,. yes( But +#atching. ma$es @esus someone less than Eod and smac$s
o' ,rian heresy( +Ahere. has nothing #hatsoever to do #ith #hat @esus said and is simply an
unbiblical addition to #hat #as actually said( * #ill not ma$e additional e9amples every#here
that Blac$aby applies this particular misinterpretation o' the Bible Ithere are a great
numberJ, but only say that #hile it may be true o' us, it is blasphemous to say o' @esus( *n
reality, though, Blac$aby6s interpretation is not even true o' us( * may see Eod #or$ing
any#here in the #orld, but that does not ma$e it necessarily Eod6s #ill that * go there and
+4oin !im(.
1>( Class: 8nbiblical( 8nit 2, page ;3( +Could oses logically prove to someone else
that he had heard 'rom Eod? "o, all oses could do #as testi'y to his encounter #ith Eod(.
This is utterly unbiblical, and it is designed to give Blac$aby authority 'or claiming that Eod
+spea$s to him. all the time #ithout anyevidence(*n 19odus =:1:>, Eod gives oses a 'e#
means to provethat Eod had spo$en to him( *t says, +,nd oses ans#ered and said, But,
behold, they #ill not believe me, nor hear$en unto my voice: 'or they #ill say, The <O%-
hath not appeared unto thee( ,nd the <O%- said unto him, Ahat is that in thine hand? ,nd
he said, , rod( ,nd he said, Cast it on the ground( ,nd he cast it on the ground, and it
became a serpent7 and oses 'led 'rom be'ore it( ,nd the <O%- said unto oses, Gut 'orth
thine hand, and ta$e it by the tail( ,nd he put 'orth his hand, and caught it, and it became a
rod in his hand: That they may believe that the <O%- Eod o' their 'athers, the Eod o'
,braham, the Eod o' *saac, and the Eod o' @acob, hath appeared unto thee( ,nd the <O%-
said 'urthermore unto him, Gut no# thine hand into thy bosom( ,nd he put his hand into his
bosom: and #hen he too$ it out, behold, his hand #as leprous as sno#( ,nd he said, Gut
thine hand into thy bosom again( ,nd he put his hand into his bosom again7 and pluc$ed it
out o' his bosom, and, behold, it #as turned again as his other 'lesh( ,nd it shall come to
pass, i' they #ill not believe thee, neither hear$en to the voice o' the 'irst sign, that they #ill
believe the voice o' the latter sign(.
1H( Class: -ebatable( 8nit 2, page ;2( +*' you start Mdoing6 be'ore you have a direction
'rom Eod, more than li$ely you #ill be #rong(. The apostles operated 'ull:time on only one
direction: +Thus it is #ritten, and thus it behoved Christ to su''er, and to rise 'rom the dead
the third day: ,nd that repentance and remission o' sins should be preached in his name
among all nations, beginning at @erusalem. I<u$e 2=:=Bb:=;J( Ae already have that
direction 'rom Eod( Ahat Blac$aby is tal$ing about here is an old Gietist teaching that @ohn
Aesley called +5uietism(. @ohn Aesley did not live by that principle, ta$ing the divine
commission at 'ace value, and #on a lot more converts than the Gietists ever did( There is a
+general. thing to be doing all the time, in addition to the speci'ic things that Eod gives more
leading on(
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20( Class: 0el':contradictory( 8nit 2, page ;2( +Eod is more interested in a love
relationship #ith you than !e is in #hat you can do 'or !im(. * agree #ith this point( *t
contradicts Blac$aby6s other point, +/ou #ill 'ind that the call to relationship is also a call to
be on mission #ith !im(.
21( Class: 8nbiblical( 8nit B, page HB( +@esus al#ays #as loo$ing 'or #here the &ather
#as at #or$, and 4oined !im(. Ae have already demonstrated that the concepts o' +loo$ing.
and +#here. are not part o' the 0cripture passage that Blac$aby bases this teaching on7 the
0criptures simply say that #hat @esus does #hat !e sees Eod doing, in other #ords, !e does
the same things Eod is doing( -oing the same things Eod is doing have nothing to do #ith
#atching to see #here Eod is #or$ing and 4oining !im7 it is simply a #ay o' li'e #herever
you are( The trouble is, sometimes an erroneous principle is established in Blac$aby6s
courses and then accepted as a given 'orever a'ter(
22( Class: 8nbiblical( 8nit B, page 100( +/ou never $no# the truth o' a situation until
you have heard 'rom @esus(. This #ould seem to contradict Gaul6s teaching 'rom 1Corinthians
2:12:13, +&or #hat have * to do to 4udge them also that are #ithout? do not ye 4udge them
that are #ithin? But them that are #ithout Eod 4udgeth( There'ore put a#ay 'rom among
yourselves that #ic$ed person(. That means that, based on the $no#ledge #e have already
received 'rom Christ through the Bible, #e are already 5uali'ied to 4udge matters #ithin the
church7 and it is those #ho are outside the church that Eod 4udges( This is another e9ample
o' Blac$aby trying to t#ist @esus6 statement +* am the Aay., meaning, the #ay to Eod and
salvation, to speci'ic situations #ithin a church(
23( Class: *nconsistent( 8nit B, page 10=( +Aay bac$ in my teen years * began to sense
a deep burden 'or communities all across Canada that did not have an evangelical church(. *
agree #ith Blac$aby here that it the #itness o' non:evangelical churches is terrible, they
don6t even preach the gospel( But Blac$aby in real li'e is an ecumenist Isee points K=2 and
K=BJ, #hich is to vie# all types o' churches as being e5ual7 so it should not matter to him
#hether they #ere evangelical, liberal or Catholic( *' it does matter, he certainly should not
be an ecumenist(
2=( Class: 8nbiblical( 8nit ;, page 10>( *n the introduction, Blac$aby reiterates his
teaching that budgets should be set 'ar higher than you can manage and Eod #ill pull
through( !e gives his e9ample, that the church budget #as normally N;=,000, they
budgeted 'or N1B=,000, and they actually received N1;2,000( Blac$aby closes by saying,
+Eod taught our church a lesson in 'aith that radically changed us all(. But my 5uestion is,
does Eod teach a lesson about 'aith that causes one to disregard the principle underlying the
plainly stated #ord o' @esus in <u$e 1=:2;:33? That sounds more li$e a departure 'rom the
'aith to me(
22( Class: 8nbiblical( 8nit ;, page 10H( +Ahen Eod invites you to 4oin !im in !is #or$,
!e has a Eod:siOed assignment 'or you( /ou #ill realiOe that you cannot do it on your o#n( *'
Eod doesn6t help you, you #ill 'ail(. Aasn6t one o' @esus6 teachings, +&or * #as an hungred,
and ye gave me no meat: * #as thirsty, and ye gave me no drin$: * #as a stranger, and ye
too$ me not in: na$ed, and ye clothed me not: sic$, and in prison, and ye visited me not.
Iatthe# 22:=2:=3J( These are all things #e can easily do 'or people, they are Eod6s #or$,
and !e has commanded us to be involved #ith !im in these things( There are certainly
things that cannot be achieved #ithout Eod6s help, but to claim that everything that can be
done #ithout Eod6s help are not ministries is #rong to the point o' being heretical(
2B( Class: *nconsistent( 8nit ;, page 110( +*' #e loo$ed at all o' the circumstances,
#ould #e have proceeded? "o( But, #hat you believe about Eod #ill determine #hat you do(
Ahen Eod tells you #hat !e #ants to do through you, you #ill 'ace a crisis o' belie'( Ahat
you do sho#s #hat you believe(. This goes directly against Blac$aby6s other statement, 'rom
8nit 2, page 3;, +Eod spea$s by the !oly 0pirit through the Bible, prayer, circumstances and
the church to reveal !imsel', !is purposes, and !is #ays(. This statement 'rom 8nit 2, page
3; is the entire tenor o' the course(
2;( Class: *nconsistent( 8nit ;, page 111( The statement +1ncounters #ith Eod are
Eod:siOed. is directly contradictory #ith this true statement 'rom 8nit 2, page ;>, +/ou
cannot understand the Aord o' Eod unless the 0pirit o' Eod teaches you( Ahen you come to
the #ord o' Eod, the ,uthor !imsel' is present to instruct you( /ou never discover truth7
truth is revealed( Ahen the !oly 0pirit reveals truth to you, !e is not leading you to an
encounter #ith Eod( That is an encounter #ith Eod(. Eod encounters us in some small things
li$e understanding small spiritual truths( *t does not al#ays have to be a huge production to
be an encounter #ith Eod(
2>( Class: 8nbiblical( 8nit ;, page 113( +Ahen Eod lets you $no# #hat !e #ants to do
through you, it #ill be something only Eod can do(. To reiterate my earlier point on this,
'rom atthe# 22:=2:=3 and many other places in 0cripture, #e learn o' things #e can easily
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do 'or people that Eod commands us to do( * am sure that getting money together to bail
out the church in @erusalem #as not presented by Gaul as being something only Eod could
do, 'or instance( This teaching o' Blac$aby6s denigrates any good #or$ that Eod has called
us to that isn6t impossible 'or man(
2H( Class: 8nbiblical( 8nit ;, page 11B( +* have come to the point in my li'e that, i' the
assignment * sense Eod is giving me is something that * $no# * can handle, * $no# it is
probably not 'rom Eod(. *t ma$es me #onder i' #e6re reading the same Bible( Ahen Eod told
@oseph to move his 'amily to 1gypt to escape !erod, #as Eod giving @oseph a tas$ that
@oseph could not do? *t is 'ortunate that @oseph did not have the same theology as !enry
Blac$aby or Christ #ould have died as an in'antF
30( Class: 8nbiblical( 8nit ;, page 11B( +Ahen Eod6s people and the world see
something happen that only Eod can do, they come to $no# Eod(. This is signs and #onders
theology straight out o' the charismatic movement( Gaul #rote in 1Corinthians 1:21, +&or
a'ter that in the #isdom o' Eod the #orld by #isdom $ne# not Eod, it pleased Eod by the
'oolishness o' preaching to save them that believe(. "ot by signs and #onders, but by
preaching, the #orld comes to $no# Eod( ,nd no one at all comes to $no# Eod unless they
repent( The 5uestion is given on page 11>, +!o# #ill the #orld come to $no# Eod?. and the
re5uired ans#er is, +By seeing Eod #or$(. &alse( 1veryone #ho comes to $no# Eod comes
by repentance and 'aith( This 'alse teaching o' Blac$aby6s is reiterated doOens o' times
throughout 8nit ;(
31( Class: &allacious( 8nit ;, page 11H( !enry Blac$aby openly proclaims his belie' that
Eod manipulated the national economy o' Canada on behal' o' his single church by 'orcing
the Canadian dollar to hit roc$ bottom 'or a time so that 'unding coming 'rom Te9as #ould
yield more Canadian dollars than it #ould have( This 'allacy is called causal reductionism( *t
seems 5uite unli$ely to me that Eod !imsel' manipulated the economy, putting #ho $no#s
ho# many 'amilies in 4eopardy as the parents lost their 4obs(
32( Class: isapplication( 8nit H, page 1=B( Blac$aby ta$es a 0cripture, 1@ohn 2:3:B,
+,nd hereby #e do $no# that #e $no# him, i' #e $eep his commandments( !e that saith, *
$no# him, and $eepeth not his commandments, is a liar, and the truth is not in him( But
#hoso $eepeth his #ord, in him verily is the love o' Eod per'ected: hereby $no# #e that #e
are in him( !e that saith he abideth in him ought himsel' also so to #al$, even as he
#al$ed(. Then, Blac$aby #rites, +1ach Mne#6 command o' @esus #ill re5uire a ne# $no#ledge
and understanding o' !im(.But the 0cripture cannot possibly be interpreted as discussing
+ne# commands(. Ae are to #al$ even as !e +#al$ed., past tense( ,nd as 'or
commandments o' @esus, * $no# o' only t#o, +Then one o' them, #hich #as a la#yer, as$ed
him a 5uestion, tempting him, and saying, aster, #hich is the great commandment in the
la#? @esus said unto him, Thou shalt love the <ord thy Eod #ith all thy heart, and #ith all
thy soul, and #ith all thy mind( This is the 'irst and great commandment( ,nd the second is
li$e unto it, Thou shalt love thy neighbour as thysel'( On these t#o commandments hang all
the la# and the prophets. Iatthe# 22:32:=0J(@ohn spea$s o' $eeping commandments 'rom
the Bible as a sign o' obedience and love 'or Eod( Blac$aby e9tends this out to some +ne#.
commandments he thin$s @esus is giving, #hich is indicative o' a belie' in +progressive
revelation(. "ot much #onder Blac$aby so heartily supports %oman Catholicism(
33( Class: 8nbiblical( 8nit H, page 123( +Ahen Eod purposes to do something through
you, the assignment #ill have Eod:siOed dimensions( This is because Eod #ants to reveal
!imsel' to you and those around you( *' you can do the #or$ in your o#n strength, people
#ill not come to $no# Eod( !o#ever, i' Eod #or$s through you to do #hat only !e can do,
you and those around you #ill come to $no# !im(. This is utterly unbiblical( ,ccording to the
Bible, +it pleased Eod by the 'oolishness o' preaching to save them that believe.
I1Corinthians 1:21bJ( This notion that people #ill not be saved unless Eod moves mountains
'or them comes 'rom Blac$aby6s charismatic in'luence through Gromise )eepers(
3=( Class: 8nbiblical( 8nit H, page 1B0( +0ome people go to much trouble studying
0atan6s #ays so they can identi'y #hen something appears to be a deception o' 0atan( *
don6t do that( * have determined not to 'ocus on 0atan( !e is de'eated L The only #ay 0atan
can a''ect Eod6s #or$ through me is #hen * believe 0atan and disbelieve Eod(. This is the
most unbiblical possible counsel 'rom Blac$aby, and it demonstrates #hy he is so easily
deceived by Gromise )eepers and the ecumenical movement( !e re'uses to be on guard
against the devil6s #or$(1Geter 2:> #arns, +Be sober, be vigilant7 because your adversary the
devil, as a roaring lion, #al$eth about, see$ing #hom he may devour(.1phesians B:11 #arns,
+Gut on the #hole armour o' Eod, that ye may be able to stand against the #iles o' the
devil(.1Timothy =:1 says, +"o# the 0pirit spea$eth e9pressly, that in the latter times some
shall depart 'rom the 'aith, giving heed to seducing spirits, and doctrines o' devils(.
Blac$aby re'uses to consider the possibility o' being deceived by the devil in any o' his
teachings, #hich is nothing more than spiritual pride(
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IBy the #ay, the simple #ay o' $no#ing the devil6s #or$ is it is based on perversion, #hich is
the denial o' important di''erences( &or instance, se9ual perverts deny the di''erences
bet#een genders and generations( The devil used this strategy in the garden o' 1den, telling
1ve she could be li$e Eod, denying the essential di''erence bet#een Eod and man$ind(
Aherever there is a denial o' di''erences, such as in the ecumenical movement, one may be
positive that the devil is at #or$(J

32( Class: 8nbiblical( 8nit H, page 1B0( The 5uestion is as$ed, rhetorically, +-oes Eod
plan your li'e 'or eternity and then turn you loose to #or$ out !is plan?. Blac$aby6s ans#er
is no, but let6s be care'ul about that, !enryF Gaul #rites, +Ahere'ore, my beloved, as ye have
al#ays obeyed, not as in my presence only, but no# much more in my absence, work out
your own salvation with fear and trembling. &or it is Eod #hich #or$eth in you both to
#ill and to do o' his good pleasure. IGhilippians 2:12:13J(
3B( Class: 8nbiblical( 8nit 10, page 1B2( *n the introduction, Blac$aby #rites o' a
salvation e9perience involving a number o' di''erent members o' his local church(
8n'ortunately, the story is spoiled by the last line, +Aho #on -oug to the <ord? The body
didF. &ar 'rom it, !enry( @ohn B:== says, +"o man can come to me, e9cept the &ather #hich
hath sent me dra# him: and * #ill raise him up at the last day(. Aho really #on -oug to the
<ord? Eod did( !e may have used people, but let6s remember to give Eod the glory(
3;( Class: 8nbiblical( 8nit 10, page 1( +Church members need to be taught ho# to #al$
#ith Eod( They need to $no# ho# to hear !im spea$ing( They need to be able to identi'y
things only Eod can do(. The problem is, nothing in the "e# Testament supports Blac$aby6s
assumptions( The human part o' the divine commission #as not to do something only Eod
could do( *t #as to preach the message o' repentance and remission o' sins to all nations
I<u$e 2=:=;J, to baptiOe and ma$e disciples Iatthe# 2>:1H:20J( These are things that man
can do( Eod needs to help 'or the e''ort to be success'ul, but man can do everything Christ
commanded( I"ote that Christ didn6t command anyone to +save people.7 that6s Eod6s part o'
the #or$(J Ahat people need is to obey the command already given, not +#atch and #ait.
'or ne# commands that come out o' the heads o' dreamers(
3>( Class: *nconsistent( 8nit 10, page 1B=( +*ndividuals o'ten thin$ that a #or$ 'or Eod
can be done #ith #hatever means are necessary( They don6t hesitate to violate Eod6s #ritten
#ill in order to accomplish something they thin$ is !is #ill(. * agree #ith Blac$aby6s
statement here, but i' he #ere to apply it in his o#n li'e, #ould he be an ecumenist, #hile
many verses 'orbid even giving a greeting to a person #ho preaches a di''erent doctrine?
0uch verses include Ealatians 1:>:107 %omans 1B:1;:1>7 1Timothy 1:37 =:1B7 B:3:27
2Timothy =:1:=7 Titus 1:H7 !ebre#s 13:H7 and 2@ohn >:11(
3H( Class: 8nbiblical( 8nit 10, page 1B>( Blac$aby is spea$ing about +corporately.
$no#ing the #ill o' Eod #hen he #rites, +Ahen Eod spea$s to a person about the church,
the person should share #ith the body #hat he or she senses Eod is saying( ,s each
member shares #hat he senses Eod is saying, the #hole body goes to Eod in prayer to
discern !is #ill 'or the body( *n !is timing Eod con'irms to the body #hat !e is
saying( Individual opinions are not that important( The #ill o' Eod is very important( "o
single method can be given 'or discerning Eod6s #ill as a body(.This is not the truth( *' it
#ere actually practiced in the 'irst church, the Corinthian church #ould never have e9pelled
the man #ho #as sleeping #ith his 'ather6s #i'e( Gaul #as the one #ho disagreed7 his +one
opinion. #as 5uite important because it #as based on 0criptural teaching( Gaul #rote in
1Corinthians 2:1:2, +*t is reported commonly that there is 'ornication among you, and such
'ornication as is not so much as named among the Eentiles, that one should have his
'ather6s #i'e( ,nd ye are pu''ed up, and have not rather mourned, that he that hath done
this deed might be ta$en a#ay 'rom among you(. The sad 'act is, most people in churches
re4ect much o' #hat 0cripture teaches( One opinion is much more important than that o' the
ma4ority, i' 0cripture bac$s up that one opinion(
=0( Class: &allaciousD8nbiblical( 8nit 10, page 1BH( Blac$aby is discussing ho# he
#ould not proceed #ith plans #ithout a ma4or consensus 'rom the church body( Then he
#rites, +Geople o'ten as$, M-id you al#ays #ait until you got a 100 percent vote?6 "o, * $ne#
that #e might have one or more that #ere so out o' 'ello#ship #ith the <ord that they could
not hear his voice( ,nother might be purpose'ully disobedientL( * did not get angry or
disappointed #ith those #ho did not agree #ith the rest o' the body( Their disagreement
indicated that they might have a 'ello#ship problem #ith the <ord(.This is utter cultism( The
argument is 'irst based on an argumentative 'allacy called ad hominem( %ather than
consider the validity o' a minority vie#, Blac$aby pre'ers to 5uestion their 'ello#ship #ith
Eod( !is approach becomes unbiblical in light o' 1Corinthians 2 Isee point K3HJ( *n that
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situation, Blac$aby #ould have to label Gaul either +out o' 'ello#ship #ith the <ord. or
+purpose'ully disobedient. because he disagreed #ith the ma4ority opinion to have a
'ornicator in the church( This one paragraph 'rom Experiencing Godshould put any cult
researcher into a state o' alert(
=1( Class: 8nbiblical( 8nit 10, page 1;0( +*' the people #al$ #ith Eod, then * can trust
Eod to guide themL *' the people do not #al$ in right 'ello#ship #ith Eod, then * depend on
Eod to guide me in helping them become #hat !e #ants them to be(. Both o' these
statements are 'alse teachings and * #ill deal #ith them one at a time( *n Ealatians 2:11
Gaul #rites, +But #hen Geter #as come to ,ntioch, * #ithstood him to the 'ace, because he
#as to be blamed(. -id Geter not #al$ #ith Eod? O' course Geter did( That does not prevent
someone 'rom ma$ing mista$es( Ahen Blac$aby6s entire phrasing is ta$en into account,
ho#ever, it reveals his vie# that #hen people agree #ith Blac$aby, they are #al$ing #ith
Eod, and #hen they do not agree #ith Blac$aby, they are not #al$ing #ith Eod( This is an
incredible degree o' arrogance, and it strongly suggests that Blac$aby desires a +personality
cult. to spring up around him(
=2( Class: isapplication( 8nit 11, page 1>=( +/ou cannot be in relationship #ith @esus
and not be on mission( @esus said, M,s the &ather has sent me, * am sending you6 I@ohn
20:21J(. *n actual 'act, there #ere many people in 0cripture #ho #ere saved but #ere not
+on mission(. Eod does not necessarily call a person into mission( 1veryone supports
mission, but not everyone is on mission( *n atthe#6s account o' the deliverance o' the
-ivine Commission, #e read in atthe# 2>:1B, +Then the eleven disciples #ent a#ay into
Ealilee, into a mountain #here @esus had appointed them(. @esus too$ !is eleven disciples to
a mountain a#ay 'rom everyone else to give them the commission to reach the #orld( "ot
everyone is called to be a missionary, and it does not mean that @esus doesn6t love them(
Geople #ho have bought in to Blac$aby6s teachings become very 4udgmental o' #hat they
call +pe#:sitters,. people #ithout #hose heart'elt 'inancial support, ministry #ould be utterly
impossible(
=3( Class: isinterpretationDinaccurateDmisapplication( 8nit 11, page 1>>( On the
parable o' the #heat and the tares, Blac$aby #rites, +8sing this parable, @esus teaches that
some lost and evil people are mi9ed #ith true believers in churches(. Blac$aby is blatantly
contradicting one $ey part o' @esus6 o#n e9planation o' the parable( @esus does not say that
'ield is the church( @esus says, +The 'ield is the #orld7 the good seed are the children o' the
$ingdom7 but the tares are the children o' the #ic$ed one. Iatthe# 13:3>J( The +true
church. is not populated #ith any unbelievers( ,cts 2:=; says, +,nd the <ord added to the
church daily such as should be saved(. an6s +churches. contain all $inds o' unbelievers, but
the true assembly o' Eod contains absolutely none(
==( Class: 8nbiblical( 8nit 11, page 1H>( +Can Eod:li$e KoinoniaP'ello#shipQ e9ist
bet#een churches o' di''erent denominations as they co:operate to achieve greater )ingdom
purposes? /esF !o#ever, humans le't to their o#n #ays cannot achieve those $inds o'
relationships( Only Eod through !is !oly 0pirit can create and sustain Koinonia bet#een !is
people( !e #ants to be )ing, %uler, and 0overeign over all !is $ingdom( Ahen !e is allo#ed
to rule, man:made barriers #ill 'all(.*' Eod is to be allo#ed to rule, #ouldn6t everyone have
to be in agreement #ith the things !e teaches? Blac$aby co:operates #ith many di''erent
doctrines and versions o' the gospel, including the #or$s:salvation o' %oman Catholicism,
and the baptismal regeneration o' the ,nglican communion and the Church o' Christ, in
addition to those churches that preach 4usti'ication by 'aith( &rom a moral standpoint,
Blac$aby co:operates #ith denominations that re4ect the Bible6s teachings on homose9uality
and 'ornication( !o# can one co:operate #ith such things i' Eod is ruling over him? *' Eod6s
rule is accepted, then those #ho oppose !is teaching must be re4ected(* have a lot o' verses
to support this(Ealatians 1:>:10, +But though #e, or an angel 'rom heaven, preach any
other gospel unto you than that #hich #e have preached unto you, let him be accursed( ,s
#e said be'ore, so say * no# again, i' any man preach any other gospel unto you than that
ye have received, let him be accursed( &or do * no# persuade men, or Eod? or do * see$ to
please men? 'or i' * yet pleased men, * should not be the servant o' Christ(.7
%omans 1B:1;:1>, +"o# * beseech you, brethren, mar$ them #hich cause divisions and
o''ences contrary to the doctrine #hich ye have learned7 and avoid them( &or they that are
such serve not our <ord @esus Christ, but their o#n belly7 and by good #ords and 'air
speeches deceive the hearts o' the simple.7
1Timothy 1:3, +,s * besought thee to abide still at 1phesus, #hen * #ent into acedonia,
that thou mightest charge some that they teach no other doctrine.7
1Timothy =:1B, +Ta$e heed unto thysel', and unto the doctrine7 continue in them: 'or in
doing this thou shalt both save thysel', and them that hear thee.7
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69!"9#3639#3
1Timothy B:3:2, +*' any man teach other#ise, and consent not to #holesome #ords, even
the #ords o' our <ord @esus Christ, and to the doctrine #hich is according to godliness7 !e is
proud, $no#ing nothing, but doting about 5uestions and stri'es o' #ords, #hereo' cometh
envy, stri'e, railings, evil surmisings, Gerverse disputings o' men o' corrupt minds, and
destitute o' the truth, supposing that gain is godliness: 'rom such #ithdra# thysel'.7
2Timothy =:1:=, +* charge thee there'ore be'ore Eod, and the <ord @esus Christ, #ho shall
4udge the 5uic$ and the dead at his appearing and his $ingdom7 Greach the #ord7 be instant
in season, out o' season7 reprove, rebu$e, e9hort #ith all longsu''ering and doctrine( &or the
time #ill come #hen they #ill not endure sound doctrine7 but a'ter their o#n lusts shall they
heap to themselves teachers, having itching ears7 ,nd they shall turn a#ay their ears 'rom
the truth, and shall be turned unto 'ables.7
Titus 1:H, +!olding 'ast the 'aith'ul #ord as he hath been taught, that he may be able by
sound doctrine both to e9hort and to convince the gainsayers.7
!ebre#s 13:H, +Be not carried about #ith divers and strange doctrines( &or it is a good thing
that the heart be established #ith grace7 not #ith meats, #hich have not pro'ited them that
have been occupied therein.7
2@ohn >:11, +<oo$ to yourselves, that #e lose not those things #hich #e have #rought, but
that #e receive a 'ull re#ard( Ahosoever transgresseth, and abideth not in the doctrine o'
Christ, hath not Eod( !e that abideth in the doctrine o' Christ, he hath both the &ather and
the 0on( *' there come any unto you, and bring not this doctrine, receive him not into your
house, neither bid him Eod speed: &or he that biddeth him Eod speed is parta$er o' his evil
deeds(.
any denominations allo# their traditions to out#eigh 0cripture( *' @esus really rules our
lives, #e #ill avoid #or$ing #ith such denominations(
@esus spo$e these things about the Gharisees, #hose tradition out#eighed 0cripture:
atthe# 1B:B, 11:12, +Then @esus said unto them, Ta$e heed and be#are o' the leaven o'
the Gharisees and o' the 0adduceesL !o# is it that ye do not understand that * spa$e it not
to you concerning bread, that ye should be#are o' the leaven o' the Gharisees and o' the
0adducees? Then understood they ho# that he bade them not be#are o' the leaven o'
bread, but o' the doctrine o' the Gharisees and o' the 0adducees.7
atthe# 23:2:3, +0aying The scribes and the Gharisees sit in oses6 seat: ,ll there'ore
#hatsoever they bid you observe, that observe and do7 but do not ye a'ter their #or$s: 'or
they say, and do not.7
atthe# 23:13:12, +But #oe unto you, scribes and Gharisees, hypocritesF 'or ye shut up the
$ingdom o' heaven against men: 'or ye neither go in yourselves, neither su''er ye them that
are entering to go in( Aoe unto you, scribes and Gharisees, hypocritesF 'or ye devour
#ido#s6 houses, and 'or a pretence ma$e long prayer: there'ore ye shall receive the greater
damnation( Aoe unto you, scribes and Gharisees, hypocritesF 'or ye compass sea and land to
ma$e one proselyte, and #hen he is made, ye ma$e him t#o'old more the child o' hell than
yourselves(.
* #ill dispense #ith 5uoting parallel accounts 'rom the other gospels( 3uite a bit o' 0cripture
that !enry Blac$aby teaches you to ignore, isn6t it?

=2( Class: 8nbiblical( 8nit 11, page 1H>( +* am not suggesting that doctrinal di''erences
ought to be compromised, but #e can act li$e brothers and sisters #ho love each other(. This
is a direct re'usal to obey Eod on !enry Blac$aby6s part( 2@ohn >:11, %omans 1B:1;:1> and
1Timothy B:3:2 absolutely 'orbid any $ind o' 'ello#ship #ith purveyors o' 'alse doctrine(
Geople are not your +brothers and sisters. i' they believe in salvation by anything other than
'aith in Christ or oppose Eod6s teachings in the Bible(
P2gina 96
69!"9#3639#3
=B( Class: 8nbiblical( 8nit 12, page 203( +/ou sin against Eod #hen you: 1J iss the
mar$ o' !is purposes 'or you, 2J %ebel against !im, re'use to 'ollo# !im, 3J Commit acts o'
evil, #ic$edness, or immorality(. Goint 1J is not Biblical doctrine( %omans 3:23 says, +&or all
have sinned, and come short o' the glory o' Eod(. 0in causes the coming short7 but coming
short is not in itsel' a sin( 0in de'ined Biblically is this: +Ahosoever committeth sin
transgresseth also the la#: 'or sin is the transgression o' the la#. I1@ohn 3:=J( Aithout
transgression o' the <a#, there is no sin(
=;( Class: -ebatable( 8nit 12, page 210( +,gencies o' a denomination, 'or instance,
have a place in doing Eod6s #ill that indvidual churches cannot accomplish alone(. Blac$aby
is spea$ing o' agencies such as the 0BC6s +"orth ,merican ission Board(. The problem #ith
this teaching is that there #ere no such agencies in the Bible, and yet individual churches
accomplished the #or$( Aith this teaching, Blac$aby denigrates the #or$ o' independent
churches and nondenominational churches( Aere @esus and the apostles negligent in setting
up a 'irst century church that had no denominational agencies? * thin$ not(
=>( Class: isapplication( 8nit 12, page 213( +*n @esus6 commission to !is church !e
said, MEo and ma$e disciples o' all nationsLteaching them to obey everything * have
commanded you6 Iatt( 2>:1H:20J(. This is a relatively minor 'ault, but it is a common
evangelical teaching that is 'alse( This command #as de'initely not given to the church but
e9clusively to the eleven remaining apostles, #ho #ere even sent to a mountain a#ay 'rom
everyone else to receive this command( atthe# 2>:1B records, +Then the eleven disciples
#ent a#ay into Ealilee, into a mountain #here @esus had appointed them(. "ot everyone is
gi'ted or called to be an evangelist, and it is unbiblical Isee 1Corinthians 12J to suggest that
they are(
=H( Class: 8nbiblical( 8nit 12, page 213( +<earning to 'ollo# Christ is a li'e:long
process( /ou do not learn to 'ollo# !im all by yoursel'(. Blac$aby here is recommending
'ello#ship #ith a local church, but he goes overboard on the necessity o' a church( !e
#rites, +"o one can become the $ind o' complete believer he ought to be outside the
'unctioning body o' a "e# Testament church(. But #hat 0cripture actually says is, +,nd that
'rom a child thou hast $no#n the holy scriptures, #hich are able to ma$e thee #ise unto
salvation through 'aith #hich is in Christ @esus. I2Timothy 3:12J( * $no# a person #ho #as
too sic$ to attend a church, ministering through a #eb site 'rom his home 'or years( !e
recently made a ne# translation o' the "e# Testament 'rom Eree$ at home( , church is very
help'ul, and i' at all possible #e should be +"ot 'orsa$ing the assembling o' ourselves
together, as the manner o' some is7 but e9horting one another: and so much the more, as
ye see the day approaching. I!ebre#s 10:22J( But the sort o' claims Blac$aby is ma$ing are
un#arranted( , person can be 'ully 'unctional as a Christian outside o' any local assembly, i'
such a situation presents itsel'(
20( Class: -ebatable( 8nit 12, page 21=( +,part 'rom the body, a gi't or ministry is out
o' conte9t(. Aell, the Ereat ,#a$ening in 1ngland #as an e9ample o' an +out o' conte9t.
ministry, then( @ohn Aesley #as not permitted to spea$ in his ,nglican church so he simply
proceeded to minister on his o#n and through his ethodist societies, #hich he did not vie#
as a church( 0ince it #as the greatest revival 1ngland ever sa#, * guess #e needn6t #orry
too greatly about +out:o':conte9t. ministry(
There you have 20 'alse teachings 'rom Experiencing God( * eliminated si9 more points that * thought #ere too
minor to bring up in addition to these( 1ven at 20 points, though, it constitutes one 'alse teaching in every 'our
pages o'Experiencing God(
*' there is a lesson to be learned or a recommendation to be made, it is this( -o not trust the 0outhern Baptist
Convention6s materials to be doctrinally pure, even i' you are a 0outhern Baptist( *nstead, 'ollo# the 0criptural
advice given in !ebre#s 2:1=, +But strong meat belongeth to them that are o' 'ull age, even those #ho by
reason o' use have their senses e9ercised to discern both good and evil(. Ae are to be discerning both o' things
#e thin$ are good and those things #e thin$ are evil(
Courses #ith this sort o' content should not be given to people #ho do not have a great deal o' 0cripture
$no#ledge #ith #hich to discern #hat teachings are true and #hich are 'alse( Other <i'eAay courses, li$e T(A(
!unt6s Mind of hrist 'or instance, contain solid Bible teaching #ithout all the charismatic psychobabble o'
Blac$abyism( * revie#ed T(A( !unt6s Mind of hrist again, to veri'y #hat * have said about him here( The
teachings are virtually 'la#less in his e9cellent course( I*nterestingly, Claude C( )ing #rote the e9ercises
'or Mind of hrist, the same man #ho did Blac$aby6s e9ercises( /et the course is devoid o' mysticism(J The
di''erence bet#een the t#o courses is night and day, and * can recommend Mind of hrist #ithout any
reservations(
But the best and sa'est antidote 'or ignorance about Eod is to simply read the Bible itsel' #ithout having to be
concerned about any o' man6s errors( * #ould recommend $eeping a#ay even 'rom study Bibles, as they tend
P2gina 9
69!"9#3639#3
to have 'alse teachings in the notes, and 'rom dynamic e5uivalency versions that contain man6s interpretations
instead o' the literal Aord o' Eod( ,llo# Eod to teach you !is Aord !imsel'( Eod6s !oly 0pirit is more than
patient enough to be your teacher i' you #ill turn to !im(
0O8%C1
!" #uestionable $eachings from Experiencing God is Copyright R 2000 by Compass -istributors( Copyright is
to protect content only( Germission is granted to 'reely distribute
>11p:__.i!lsen.ardpress.c!_()*P_*)_(*_!ys1icis!LinL1>eLc>urc>L1>eL
cn1e!pla1i6esL>enryL/lac.a/y_
P2gina 9:

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Silas Waldemir Souza Chaves

(October 1997 - Volume 3, Issue 8)

(August 1998 - Volume 4, Issue 7)

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