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The word "calling" in the New Testament is used in several ways. But what I am referring to here is "career calling," God's plan for your life. Some of us discover much later, long after we have been converted, what God is going to do with our lives. Some also find that they are not happy with what God is planning in their lives, because it isn't happening like they thought it would happen.
To Peter and Andrew, Jesus said, " 'Come, follow me ... and I will make you fishers of men'" (Matt. 4:19, NIV). Peter had been a fisherman, and God called him to be a soul-winner. It was not something that Peter had wanted.
There is also a close connection between our natural gifts and God's calling for life, or career calling. We all have gifts, but they are not all used in the same way (see 1 Cor. 12:14-20).
Some people might want to be the head or the eye, but they are only the foot or the hand, figuratively speaking, and they get frustrated. They want to be in a high-profile position in the church. They say, "God, why can't I be up front where people will see me?"
God says: "Sorry, you are to be like the small intestines or the pancreas. You are like those organs in the body that aren't seen but are very necessary" (see 1 Cor. 12:22-24).
There are those who want to be behind the scenes, and if you gave them their choice, they would rather be the "liver" or the "kidneys" or the "lungs" where they are not seen. But God instead makes them be the eye, the ear or the head. It is an unwanted calling. It is when God's plans overrule yours. It is when you have been kept from doing what you wanted to do, and it's frustrating to you.
To be converted is one thing, but when you are subsequently called to do or be something that you hadn't wanted to do or be, that's quite another.
As for your education, it all seems to have gone down the drain. You went to the university to study a specialized field, and now look at what you do for a living!
When it comes to where God has placed you, you may feel overqualified and frustrated, or you may feel underqualified and frustrated. Maybe you work with people with whom you never would have chosen as co-workers. Maybe you are in a place you never would have chosen to work.
Could this be a thorn in the flesh? Yes! You have never been happy over the years with the work you have had to do, the workplace, or your co-workers. It's not even work that you were trained to do. It is not what you had planned to do, and over the years you have kept thinking this must be going to change: I'm not always going to be doing this!
But then the years go by, and you are still doing this work. I'm not always going to have to be with these people!, you say to yourself. Years go by, and you're still with them, and you keep thinking, It will end! But it hasn't yet. God has led you to where you are, but inwardly you think: Surely there must be something better in life for me than this. Is this it? Is this all there is?
Life is passing you by. You grew up looking forward to becoming maybe a doctor or a lawyer. Maybe you wanted to become a nurse or a computer programmer. It seems that nothing has gone according to your plan.
Could this have been Paul's thorn in the flesh? I believe that it could have been. After all, after he became a Christian he had to work with his hands and with a people whom he had been brought up to believe were second class: Gentiles. Had he managed to do what he wanted to do, he would have been able to work with his own people. Do you know, as long as he lived, he never got over that? (See Rom. 9:1-5.)
I wonder how many people are afraid of becoming Christians because they fear that the moment they become Christians God is going to send them to some far-flung place.
To us, it just doesn't add up. All of his life Paul was looking over his shoulder, trying to reach Jews at every opportunity. He said, "The gospel is to the Jew first" (Rom. 1:16), and I can tell you, every chance he had, he was talking to a Jew. I am quite convinced this is what eventually got him into real trouble.
There is little doubt in my mind that when those people came to him and said, "Don't go to Jerusalem," they were led of the Spirit (see Acts 21:411). Luke says, "By the Spirit they said, 'Don't go.'" Paul said, "I'm going!" He kept thinking that one day, somehow, he was going to convert the Jews. When he went to Jerusalem, it was a big disaster. It didn't happen.
Maybe that's you. You are still hoping somehow to do something else. You say, "I am not going to do this all my life!" You try to do what God won't let you do, and it just doesn't happen. Paul's lasting success was with the very people he had grown up to think very little of. It was an unwanted calling.
I met a Harvard man who became one of David Brainerd's biographers. Had Brainerd lived, he would have been Jonathan Edwards' son-in-law, but he died at the age of 29. Edwards went on to publish Brainerd's journal and that journal was once said to have inspired more people to be missionaries than any body of literature next to the Bible.
After the biographer relayed this story, he said something I was not prepared for: "David Brainerd did not really like the Indians that he had to witness to in New York state. He actually couldn't stand them!" Yet here was this godly man who became a legend because of his ministry to the American Indians.
Take an unwanted calling as to secular involvement. You took certain subjects at school and later concentrated on a certain field. Perhaps you studied law, French or medicine.
Then when it came to finding a job, no jobs were available in the area of your preparation or training. Perhaps you learned Chinese, and now you are working as a secretary.
You studied philosophy or theology, and you are working as a taxi driver. You went to a university and graduated, and now you are working as a salesperson in a department store.
Perhaps you felt called to be a foreign missionary, and you are still living and working in your own country. Or, maybe you have to do a kind of Christian work as plan B--waiting for that more fulfilling opportunity.
One must take into consideration the providence of an unwanted calling. Perhaps God has given you a mission you didn't ask for. "By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going" (Heb. 11:8).
How's that for trying to impress your friends?
"What are you up to, Abraham?"
"What do you mean, 'not sure'? What's happening in your life?"
"Well, I am obeying God!"
"Where are you going?"
That was it. In fact, "the Lord had said to Abram, 'Leave your country, your people and your father's household and go to the land I will show you'" (Gen. 12:1). What kind of a mission is that? Yet Abraham became one of the greatest men in all history. He is known as the father of the faithful. He had no idea what it would lead to.
Jesus said, "Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much" (Luke 16:10).
Do you feel that life is passing you by although you have kept your eyes on the Lord? He has led you from one place to the next, and you recognize His leading, but you think to yourself, This is not what I had in mind! But it is not over yet! There was a lot for Abraham to discover.
What if, like Jonah, you are given a mandate you didn't ask for? The same Jonah who prayed he wouldn't have to go to Nineveh now prayed, "O God, please let me go!" It is amazing how God can get our attention. The very thing you said no to is the very thing you end up praying for!
He was given a message he hadn't wanted to deliver. God may give you a word you have to preach. It is not what you wanted to preach, but you do it because He tells you to.
There is great potential in an unwanted calling. It refers to what you are capable of becoming. God sees what you are capable of becoming and saying. If you could always do only what you wanted to do, you would never know your full potential in other areas.
Your potential is what God sees, but you can't. God can see a potential in you that you can't see, so He leads you in a way, which, at first, doesn't seem to make sense.
Consider Daniel, whose captivity allowed him to be used in giftings that otherwise would never have been discovered.
The way we have been led we cannot understand at the time, but time shows there is purpose and meaning in it all. So it is with you. God knows your potential, and it may seem wasted at first, but one day you will see a reason for all that you have learned and the explanation for all your training.
What if you even sacrifice that career?
What is the purpose of an unwanted calling? It is the reason for the thorn in the flesh in the first place. God directed you differently from what you wanted in order to give you the usefulness and intimacy with Him you would not have otherwise experienced. If you are like me, then you would have been too proud had you gotten what you wanted.
God's purpose is twofold. First, everything that He does in our lives is geared for one purpose: to know the Lord (see Phil. 3:10). I find it very interesting that Philippians was written after Paul had that disaster by going to Jerusalem (see Acts 2126).
Nothing happened as he had hoped, and he alludes to it in Philippians 1:12: "Now I want you to know, brothers, that what has happened to me has really served to advance the gospel."
The Philippians were worried about him, but he says, "As for what happened to me, it doesn't matter; it hasn't hurt the gospel." It is as though he says, "I may not be in good shape in some ways, but it advanced the gospel."
That is what it is all for. God doesn't care whether I am seen as a great success. He cares about one thing, and that is that I get to know His Son. He says, "R.T., I am sorry about having to disappoint you in some things, but there is only one way that you are going to get to know My Son, and that is to put you through all this."
Everything that has happened to us--whether it be an unwanted calling, living in unhappy conditions, working with people we don't want to, studying in a specialized field only to have a career doing the opposite--is because God wants us to know His Son.
The potential that you have for intimacy with God would never be discovered if you got to do what you wanted to do. If you had the success you wanted, you wouldn't be teachable. God knows where to keep us. So when we get to the place where we say, "I just want to know Him," God says, "Good."
But there is another purpose, and it is this: that we might have a reward at the judgment seat of Christ (see 1 Cor. 9:24-27; 2 Tim. 4:6-8).
In other words, the thorn of an unwanted calling is the best thing that could have happened to any of us. We all need a thorn to save us from ourselves, and Paul could say at the end of the day, "It is worth it all!" *
As a church grows and broadens its ministry, the pastor must begin to view his role not only as a shepherd but also as a rancher. As a church expands its reach to meet the needs of different groups of people, the senior pastor must be willing to allow others to shepherd those distinct groups. As a rancher, he helps set the direction for all these shepherds so the entire flock can embrace a like vision and operate in unity.
In order for a church to reach its community today, one must be willing to explore innovative ways to communicate to people who are receiving information, inspiration and motivation differently than they did just a few years ago.
Each year, when thousands of pastors and leaders gather at our Pastors' School, we emphasize that the method is not sacred--the message is. As long as we maintain the integrity of the good news of Christ, we can be--and we must be--innovative in the way we present the message so that it is relevant to people's lives.
Ultimately, there are two priorities set before the pastor as his holy charge. They are eternal and must be at the forefront of what he does: the Word of God and people. Everything else will pass away, but the Word of God will remain. And an emphasis on people and their everlasting souls will help keep the pastor focused, and limit distractions such as buildings and programs, which--albeit important--must not become the main focus in ministry.
If the pastor, or a rancher, if you will, has these priorities in mind and heart, it will be easier for him to reach the community with new methods, but with the same message of the love of God.
Numerous studies have shown that one of the primary barriers to churches reaching unchurched people in their communities is that many people feel churches are not relevant to their lives.
I have always felt that the church should be on the cutting
edge in the ways that it reaches out to people. Fifty years ago, using props and dramatic presentations while presenting illustrated sermons was considered practically heretical. Realizing that our society is becoming more and more visually oriented and less literary, we have to bring the message of Christ to people in a manner that makes sense to them.
Similarily, when we removed the hymnals from the pews at Phoenix First and replaced them with two large projection screens, many thought that a sacred element of worship had been replaced by some sterile technology. Instead, the worship experience has been enhanced with the use of technology that makes the message relevant to people.
A pastor must examine the church and its ministries, its facilities and, ultimately, himself to see that the love of God is being effectively communicated to people in a way that makes sense in the postmodern context.
A pastor should be willing to risk utilizing cultural innovations in order to spread the gospel. For example, we often capitalize on the marketing efforts that are capturing the attention of millions of people in order for those same people to hear our message.
We recently advertised an illustrated sermon titled "American Idols," complete with a vocal contest, and unchurched people from all over the community came. When the message was presented that idolatry and the pursuit of fame leaves people with a hollow emptiness that only Jesus Christ can fill, more than 1,000 people came to the altars to give their hearts to the Lord.
We've built new high-tech buildings for youth and children, a "Youth Walk" hangout for teens and a cafe in order to create an environment where we can reach the next generation. Young people who might not otherwise come to church are affected by the message to such an extent that many of them don't want services to end as they continue to seek the Lord.
If the pastor is a CEO as some church leadership experts claim, then perhaps some reinventing--as the corporate world would call it--is in order. When companies reinvent, they strengthen their identities and visions while increasing the scope of their outreach.
Without compromising the enduring values of salvation, healing, the Holy Spirit and the second coming, we must create innovative means of communicating these truths to a generation that is biblically illiterate.
One of the ways that we as pastors can examine our churches' relevance in our communities is to see if our churches represent the people that we are trying to reach in our weekly attendance. If not, we must be willing to take the risk of reinventing ourselves in order to reach a lost and dying world for Christ. *
They remind me of fat sheep that keep eating more and more and need to be poked to let air out before they die of eating too much. To quote my predecessor at Westminster Chapel, D. Martyn Lloyd-Jones, they are "perfectly orthodox and perfectly useless."
But if you look to charismatic and Pentecostal churches--those who fancy themselves "Spirit-filled"--you will find the opposite. Teaching is not primary. Worship, signs and wonders, and an obsession with the benefits of giving and receiving are the cornerstones of what passes for solid teaching.
Instead of an emphasis upon the real reason Jesus died--the cross, the resurrection, knowing Christ--teaching has become largely concerned with answering the question, "What will this do for me?" This is the very reason "revival tarries," to use the late Leonard Ravenhill's phrase.
Is the place of teaching in our churches given the same profile as in the New Testament?
Not in the least. The writings of the apostle Paul comprise two-thirds of the New Testament--almost entirely teaching. Consider the four Gospels, which are composed of the parables and the sermons of Jesus. They are all teaching. Look at the book of Acts: the key issues were the reason Jesus died and rose from the dead, the relationship of circumcision to salvation, the offense of the cross--all interlaced with persecution in the early church over teaching.
One of the forgotten observations of Luke is the way he initially described the early church immediately after recording the event of Pentecost: "They devoted themselves to the apostles' teaching ... " (Acts 2:42, NIV). Teaching came first in the New Testament, and it should come first today.
Instead, it would seem that much that passes for preaching and teaching nowadays is done with meticulous care so that the deep-pocket givers will not be offended. Teachers are more concerned with filtering the content through the minds of hearers rather than confronting the lost who are going to hell.
By the way, when is the last time you actually heard an authentic, heartfelt sermon devoted entirely to the teaching of eternal punishment?
Is there a hint of the appetite of the church today if one judges this by the preaching on Christian television these days?
While some Christians might crave healthier fare, you'd never know it to watch the average "teaching" program. Instead of solid, sound teaching that reflects the God of the Bible, we hear of the preacher's desire to make people write in (with a generous contribution) at the end of the program.
But when contributions are needed to keep these preachers on the air, one wonders if they end up "playing to the gallery" and "ringing certain bells" to keep the money flowing in.
If I am asked what some of the false teachings are that have invaded the church today, I would answer:
The dilution of the New Testament teaching on eternal punishment.
An absence of emphasis on the Holy Spirit's role in convicting of sin, righteousness and judgment before people can be saved.
Ignorance of the primary reason Jesus died and rose from the dead--for our salvation, not for our healing and prosperity.
An overemphasis on what appeals to one's personal comfort to motivate to obedience rather than being motivated by the glory of God alone.
These and other issues should be addressed by the teachers God has given the church. But it would appear that the gift of teaching has fallen on hard times in the body of Christ today.
ISN'T THE HOLY SPIRIT ENOUGH?
The office of the teacher is the last on the list of those offices, or special anointings, given in Ephesians 4:11. It is the least controversial, but possibly the most neglected and needed of the five.
The Greek word for "teacher" (didaskalos) is found in the New Testament 58 times. It was a common way the 12 addressed Jesus--"Master" in the King James Version--which appears in the four Gospels alone at least 45 times. The Greek word didasko ("to teach") is found 95 times in the New Testament and didakee ("teaching") appears 30 times in the New Testament.
In the ancient Hellenistic world these words taken together referred to instruction and were used to denote the insight of the one to be instructed and the knowledge presupposed in the teacher. The example, not merely the instruction, of the teacher formed a bridge to the knowledge and the ability of the pupil. Teaching referred to the inspiration of practical and theoretical knowledge.
There was a deep connection between the content of instruction and the example of the teacher, since the teacher would often be imitated by the pupil. One thus recalls Paul's final word to Timothy, "You, however, know all about my teaching, my way of life, my purpose, faith, patience, love, endurance" (2 Tim. 3:10). Doctrine and manner of life were intimately related.
Is it true that if people are soundly converted they will progress in their walks with Christ simply because they have the Holy Spirit to guide and teach them? Most of Paul's letters--two-thirds of the New Testament--plus, Hebrews, all underline the premise that the Holy Spirit is not enough! If the Holy Spirit were enough, then one would just learn from Him and drink at the fountain of His peace--and never need to open the Bible.
But God gave us the Bible--the Holy Spirit's greatest product--that we might know the Spirit's mind. We need to be filled with the Spirit again and again and again. What happened at Pentecost in Acts 2 was virtually repeated in Acts 4:31 and following, and this must happen to us.
It is then that we will grasp the teaching of the New Testament at a level rarely experienced. Never forget: the Holy Spirit wrote the Bible and if we are to understand it we must be on good terms with Him.
In fact, the role of the Holy Spirit is to bring to our minds what has been previously taught. If sound teaching is not in our minds in the first place, there is nothing for the Holy Spirit to remind us of (see John 14:26).
TEACHING AND THE FIVEFOLD MINISTRIES
The fivefold ministries depicted in Ephesians 4:11 show not only the "givenness" and diversity of leadership in the earliest church but also the order in which the ministry functioned and generally unfolded:
First came the apostles who had authority to lay both doctrinal foundations and validate that authority partly through signs and wonders.
The prophetic ministry gave immediate direction and guidance for Christians, especially at a time when there was no New Testament to consult. This does not negate the need for the prophetic today, but one cannot help but wonder if people are more interested in the prophetic word than the written or preached word--even though we have the Bible at our fingertips.
Evangelists, the bearers of good news, could describe the role of virtually every Christian in ancient times although there emerged a special gifting in this area. All Christians have the gift of spreading the gospel within them, and this is a gold mine that is largely unexplored in the church at the present time.
The role of the pastor quickly surfaced, since all God's sheep need leadership, loving care and sometimes discipline.
The teacher can possibly be said to describe the apostle and pastor but refers mainly to the ongoing upholding of apostolic doctrine so that all the body of Christ could be aptly instructed and well-informed as to what they should believe.
Some pastors are not strong teachers or preachers, and some teachers and preachers are not good pastors. But sound teaching is needed in the body of Christ. This way a believer's faith will be strong and their discernment sharp when it is necessary to detect false teaching.
There is a distinction between the teacher and the preacher. Preaching refers to the message as well as method but largely embraces exhortation and evangelism. In a sense, preaching can be done by any believer, whereas the teacher is gifted with knowledge and the ability to impart knowledge.
Paul, John and Jude, in particular, had to deal with false teaching that crept into the church toward the end of the first century--largely Gnosticism and the teaching of the Judaizers (Jews who made professions of faith but who probably were never truly converted by the Holy Spirit).
CONTENDING FOR THE FAITH
The little epistle of Jude indicates that the writer had hoped to write a soteriological treatise but, due to the onslaught of false doctrine which came from counterfeit ministers, he warned that we must earnestly contend for the faith "once for all" entrusted to the saints (see Jude 3).
The "once for all" refers to a body of doctrine that needed to be understood and upheld. This shows that we are not to teach just anything we like; we are duty-bound to uphold Holy Scripture and that faith "once for all" delivered to the church. This is one of the reasons we still need the office of the teacher.
I believe that every Christian is called to be a theologian. Most believers today could not tell you what they believe or why. How many do you know can explain the doctrine of justification by faith--which turned the world upside down in the 16th century? But Paul said that Jesus was raised for our justification (see Rom. 4:25).
Worse still, how many Christians could be prepared in 10 seconds to lead a lost person to a saving knowledge of Christ? It takes not only a good experience but also--sooner or later--good theology to do this. The role of the teacher is therefore not merely an option; it is urgently needed--now more than ever.
She stepped into the pulpit at a time when women's callings were typically confined to the nursery, and she taught on the importance of a crucified life when self-promotion and prosperity were the hallmarks of many prominent ministries.
Who knew that one day this unassuming woman would impact some of the church's most influential leaders, including Myles Munroe, Judson Cornwall and others.
On January 30, 2004, at the age of 85, Pickett died peacefully in her Tennessee home and went to be with her beloved Jesus. But her life and her teachings will not soon be forgotten.
Pickett was born to God-fearing parents in Axton, Virginia, and faithfully attended a Methodist church during her early years. She married at 16, after graduating from high school.
Soon after, Pickett began observing the vibrant faith of a Presbyterian girl with whom she worked. Convicted, Pickett would often lie awake at night questioning whether she would go to heaven.
After attending an evangelistic rally, Pickett fell to her knees in her bedroom and cried out to God. That night, Pickett walked from darkness into light. Soon after, God began speaking to her.
Lying in bed one night, she heard a distinct voice calling her name, and she sensed that the room was filled with the presence of God. "I want you to preach and teach My Word," the voice said. "I knew I had heard the voice of God," Pickett told Ministries Today in her final interview.
God opened the door for her to attend John Wesley College, in Greensboro, North Carolina, and, later, Martinsville Bible College, Aldergate University and the University of North Carolina.
THE TEACHER MOVES IN
For the next 17 years, Pickett traveled throughout the country, preaching and teaching--although it was rare at the time for a woman to do so.
Her father dying of Hodgkin's disease, Pickett began to notice in her own body symptoms of a debilitating bone disease. "I felt instinctively that my days of ministry would soon be over," she said. Pickett tried to hide her condition from her family until the symptoms became unavoidable, and she found herself in a hospital bed, supported with braces and packed in sandbags to sustain her body.
She had written her own funeral, selected pallbearers and purchased a tombstone when a friend offered to take her to a meeting at a Pentecostal church. During the service, Pickett heard the Holy Spirit tell her to go forward for prayer. Her weakened body in braces, she dragged herself to the front and spoke to the preacher: "I don't know why I'm here. But I have a feeling that God would like these people to pray for me."
After a simple prayer and a smear of anointing oil, Pickett began limping back to her seat. It was when she reached the seventh pew that she saw her first vision. A voice said to her, "If ye be willing and obedient, ye shall eat the good of the land" (see Is. 1:19). The voice continued, "Are you willing to be identified with these people--to be one of them?"
"Yes, Lord," she replied and began to lower herself into her seat.
At that moment, Pickett recalled that the power of God struck the base of her neck and coursed through her body. Minutes later, she was dancing and shouting, her unneeded braces clattering to the floor.
An hour later, having exhausted her vocabulary for praising God, Pickett found herself speaking in a language she had never learned or heard before. "Not only was I healed from the top of my head to the tip of my toes," Pickett said. "But I was filled with the Holy Ghost."
"My Teacher moved in," she said. "For the first time in my life I began to understand, through revelation, the same Scriptures I had studied and taught faithfully for many years. They came alive to me, not as information, but as power that was working in me and transforming my life."
DREAMS AND VISIONS
Soon after, God began to reveal Himself to Pickett in dramatic ways. "You run your classes based on 60- or 90-minute sessions," she recalled the Holy Spirit telling her. "I don't. I live here in your spirit. I have moved in to be your Teacher, and My classroom is never closed. I wrote the Book."
Pickett added: "As the Holy Spirit would quicken truth to me, whole books of the Bible would open and relate to each other in my mind. I saw how Leviticus related to Hebrews, Joshua to Ephesians, and I walked the floor, shaking my head and staggering in my ability to grasp it all."
Local Pentecostal pastors caught wind that a Methodist minister had received the Holy Spirit, and soon, Pickett was invited to speak at Pentecostal camp meetings and revival services. As she explained, a Spirit-filled Methodist was a novelty at the time, and her story was welcomed with applause and amazement.
But she was called to do more than just testify. Daily, God was revealing truths to her about Himself and His Word. Soon, her Pentecostal friend Ralph Byrd began to notice. "You remind me of a Guernsey cow," he told her one day. "You are so full of the milk of the Word that you are bursting with it and looking for every calf around you that you can feed."
A TEACHER AND A MOTHER
From that point on, Pickett traveled extensively, preaching at conferences, writing and teaching at Fountaingate Ministries and Bible College, which she founded in Dallas. Over the years, Pickett became respected as both a teacher and a spiritual mother in the charismatic movement. Her teaching was a unique marriage of prophetic revelation and verse-by-verse exposition.
Pickett applied theological principles from her formal training, but she never held them too tightly when she felt the Spirit move her in a new direction. "I don't despise what I have studied," Pickett said. "That knowledge of the Word brought me to the point that I could receive true revelation of it."
Unafraid to confront traditional understandings of difficult passages, she often embraced an unconventional allegorical interpretation of Scripture. Pickett described this as the living Word giving her insight into the meaning of the written Word.
For instance, in a vision, Pickett was transported to the court of Esther, where the Spirit explained to her the meaning of the book and its characters: Esther represents the church, Haman the flesh and Mordecai the Holy Spirit.
While some would argue that books such as Esther and Ruth are historical narratives to be taken in a strictly literal sense, Pickett taught that they are both historical and allegorical--or revelatory. "As Paul said, all these things were examples," she explained. "The Holy Spirit wrote the facts, but He also gave us deeper allegorical truths all the way through."
The core of her teaching, however, was the deeper life, death to self and the Spirit's empowerment for godly living. "It is obedience to the revelation we receive that enables the Holy Spirit to keep giving us new revelation," she said. "The test of true revelation is the power it has to transform our thinking and our lives to the image of Christ."
Was she afraid of making mistakes? "Not mistakes, but incomplete truths," she said. "No one person has it all because the truth is broken into bits." Never one to hold too tightly to her interpretations, Pickett encouraged her hearers to examine her teachings through the lens of the written Word.
But doctrine was not as much a concern for Pickett as was the disunity and spiritual apathy she saw in the church. Four years after being filled with the Spirit, she received the most dramatic vision of her life, and, like the prophetess Anna, she longed for its fulfillment.
While she was spending the night in a church in Klamath Falls, Oregon, Pickett saw a hydroelectric power plant being built by crews of laborers. It was surrounded by gates and connected to dammed-up rivers, representing streams of church tradition.
Pickett said that there will be a last-days awakening, in which God's river of truth will again plow through the mechanisms of the derelict power plant, releasing revival in the nation and around the world.
It's been nearly 40 years since Pickett saw the vision, but she held to its reality. "We are coming to the last session," she said. "God is digging out the reservoirs, filling them with His Word, connecting people who are hungry."
THE STATE OF TEACHING
As she looked at the current church culture, Pickett was both encouraged and concerned. "There seems to be a hunger for what God said rather than what so-and-so said," she said. "This hunger will bring in the presence of God. But if you're not hungry, you won't eat."
In order for true renewal to come, Pickett contended that the church has to be cleansed of denominationalism, culture and prejudice. "We're fighting over a lot of doctrinal nonessentials--man's opinions, like how to have church," she said. "Denominational lines can come down, and we can focus on what we agree on for the sake of relationship."
Pickett cautioned against minimalizing the importance of the Teacher--the Holy Spirit, that is. "He is the unveiler of the teaching," she said. "If we walk with Him, He'll talk to us and lead us beyond just what we're hearing or reading. The Holy Spirit is the Teacher, but the gift of God given to the church is the teaching."
In her last days, Pickett was still exploring challenging books of the Bible--but not the ones most consider difficult. "Ephesians," she says. "It's one of the books of hunger. In other words, it gives insight and provokes hunger, a book to the mature."
She also hinted that she would soon leave this world. In fall 2003, she told a congregation in Lavergne, Tennessee, that she "wouldn't be coming back."
Sue Curran, who pastors Shekinah Church, the Blountville, Tennessee, congregation attended by Pickett since 1988, visited the teacher shortly before her death. "During my last conversation with her, she was desirous to live as long as the Lord wanted her to," Curran says. "Our church prayed to that end."
As she grew older, Pickett had lost the physical strength of her younger years but none of the passion and good humor. An interviewer once asked her how old she was. "Age is a number, Honey," she replied with a smile. "Mine is unlisted."
Although failing health prevented her from maintaining her rigorous speaking schedule, Pickett continued to address the Scriptures with this childlike faith and a sense of mystery, sharing her wisdom with Christian leaders who came to her for insight.
It was always hard to get Pickett to talk about herself, but you never had to look very hard to find someone who was willing to sing her praises. One of her closest earthly friends was charismatic Bible teacher Judson Cornwall, who had known her since 1961 when she came to his church in Eugene, Oregon.
"Her insight into the Scriptures was phenomenal," says Cornwall, 79. "The life that was in her seemed to be available to all who would listen with spiritual ears."
Cornwall attributed Pickett's gifting to an intimate relationship with God. "You had the sense that she heard from the Holy Spirit in her prayer closet, and I happen to know that she had," he says.
Still, Pickett always realized who really deserved the praise. "It's all about knowing who I am in contrast to who He is. It takes your pride down a number of notches," she said. "The praise that I receive doesn't belong to me. I just pass it on to Him--thank Him for it. I'm only the keeper and steward of knowledge--a trusted servant to handle the truth."Soul Food
Fuchsia Pickett's books enjoy revived interest
Fuchsia Pickett's writings and teachings continue to enjoy a broad audience, as people seek to gain insight and encouragement from books such as Receiving Divine Revelation, Stones of Remembrance and The Next Move of God.
Shortly before her death, a new series of books was released, a compilation of her hallmark writings on spirituality. Repackaged in hard-bound collector's editions, the six volumes are a tribute to Pickett's life and teachings. Here are some highlights:
Five Laws of the Dying Seed: Discover the Secret to a Fruitful Life
"Resurrection life comes out of losing our lives. Jesus wanted us to understand that out of death comes life and that without death there is no life. His message focused on the antithesis of death--resurrection life that would glorify God alone. Yet, it underscored the necessity of death, a spiritual law that we must embrace if we are to become fruitful in the kingdom of God."
God's Purpose for You: Answer Life's Five Key Questions
"Many charismatic teachers deny the need for suffering. They have taught us to rebuke everything the cross brought, to confess that we don't have to endure anything that hurts or cuts away at our 'self' lives. They don't want to talk about the fourth baptism. We speak eagerly of the baptism into the body of Christ, water baptism and the baptism in the Holy Spirit. The fourth baptism, baptism of suffering, however, is not as readily taught. We don't want to suffer."
Possess Your Promised Land: Learn to Defeat Your Hidden Enemies.
"Even God's miracles, like the manna He fed His people daily in the wilderness, have the larger purpose of humbling us to teach us the reality of our dependency on our relationship with God. He tests us to see if we will obey His commandments, knowing that only if we do can we inherit our promised land.
To purchase these and the other three books in this series (Understanding the Personality of the Holy Spirit, Walking in the Anointing of the Holy Spirit and Cultivating the Gifts & Fruit of the Holy Spirit), visit www.charismahouse.com, or call 1-800-599-5750.
As with any divorce, sometimes the children stay with the mother, and sometimes they stay with the father. In this divorce, some have embraced the Spirit and others the Word. However, I believe that our teaching and preaching will only be effective if it is firmly grounded in the Word of God and entirely saturated with the Spirit of God.
What is the difference? Those on the "Word" side emphasize sound doctrine, expository preaching, contending for the faith. "We need to get back to the teaching of the Reformation," they say, "to rediscover the doctrine of justification by faith, the sovereignty of God and to know the God of Jonathan Edwards."
Those on the "Spirit" side emphasize the prophetic word, signs, wonders, miracles and the power demonstrated in the book of Acts. "Until we see that dimension of the Spirit that is seen in the early church--with all the gifts of the Spirit in operation--the honor of God's name will not be restored, nor will the world take any real notice of the church," these people say.
It is not one or the other that is needed, but both. This simultaneous combination will result in spontaneous combustion. It is only then that the revival for which we pray and another Great Awakening, which is sorely needed, will take place.
VALUING THE WORD
In the Old Testament, God has revealed Himself in essentially two ways: His Word and His name. His Word is the infallible expression of who He is and what He declares to be true. His Word is His integrity put on the line. His name reveals His identity, His power and His reputation.
When I teach, I sometimes ask people to vote for which, in their opinion, is the more important of the two to God Himself: His Word or His name? In my experience, most people believe that God's name is more important to Him than His Word.
The answer is actually provided by David in Psalm 138:2: "Thou hast magnified thy word above all thy name" (KJV).
Why? First, His Word came prior to the disclosure of His name. It was His Word that spoke creation into existence (see Gen. 1:3), and it was the way He revealed Himself to the patriarchs. This is evident in His words to Moses: "'I appeared to Abraham, to Isaac and to Jacob as God Almighty, but by my name the Lord [Yahweh] I did not make myself known to them'" (Ex. 6:3, NIV).
Similarly, the disclosure of God's name in Exodus 3:14 was almost immediately followed by signs, wonders and miracles. With the possible exception of the birth of Isaac, supernatural events were largely withheld from the patriarchs until the era of Moses' ministry (his rod turning into a serpent, the plagues on Egypt, the crossing of the Red Sea and the provision of manna).
Second, God's Word is to be magnified above His name because the Word is an integral part of the plan of salvation. We are saved in precisely the same way Abraham was saved: by believing God's promise--His Word. In fact, Abraham became Paul's chief example of justification by faith.
Abraham's justification occurred long before the signs and wonders that he experienced (the provision of a son and a sacrificial ram). Instead, Abraham was justified when he placed faith in the promises of God (see Gen. 15:6). Ultimately, we are not saved by signs and wonders but by believing the Word--the promise. That, in a word, is the gospel.
And yet a third--and deeper--reason for God's exaltation of His Word above His name may be that we might get to know God for who He is in Himself. This takes time. It means devouring His Word--the Scriptures--just in order to know Him.
If you want to know God, it is required that you spend time with Him alone in prayer and spend time in His Word--not just to see what will "preach" or "teach" or give you a quick sense of direction.
A recent poll of pastors, church leaders and clergymen on both sides of the Atlantic revealed that the average church leader spends 4 minutes a day in quiet time and personal devotions. And we wonder why the church is powerless?
Martin Luther wrote in his journal, "I have a very busy day today; must spend not two, but three, hours in prayer." John Wesley was on his knees every day at 4 a.m. for two hours. But where are the Wesleys and Luthers?
We are all too busy, so getting to know God for His own sake has less appeal nowadays. We prefer the quick prophetic word to personal wrestling with Him in prayer and intercession--and devouring His Word as it is revealed in Scripture.
I recently watched a religious program on television, which began something like this: "You will be glad you stayed tuned because we have a word--a rhema for you!"
That is what we all seem to want, myself included. Rhema is a biblical word--used 70 times in the New Testament--sometimes indicating what is prophetic, personal and immediate. For this reason, many prefer the prophetic word to the expository word that emerges in preaching and teaching.
Sometimes I think that a preoccupation with the rhema word rather than the written Word is like going to McDonald's or Burger King: quick, fast food which makes us flabby, but not very healthful.
KNOWING THE AUTHOR
One of my predecessors at Westminster Chapel, D. Martyn Lloyd-Jones, has published many books of sermons. He graciously made himself available to me during the first four years I was at Westminster Chapel. There were two ways of learning from him: reading his books and asking him questions.
Most people did not have the latter privilege as I did. But the way I showed the most respect and appreciation for this man was to have read his books first before asking him his view about this or that verse in the Bible. To talk with him was like getting his rhema word, but to read his books is what truly enabled me to know him.
God is gracious to us, too. He understands how we want--and sometimes need--a word fitly spoken in a time of stress. "He knows how we are formed, he remembers that we are dust" (Ps. 103:14). But to those who sit at His feet and learn of Him, the reward is incalculable.
Jesus told the disciples that the Holy Spirit would remind them of what He had taught them (see John 14:26). I suspect the disciples often thought, Will I remember this? when they were hearing Him teach or give a parable. The problem is, if we haven't learned anything, there will be nothing in our heads to be reminded of!
If you are empty-headed when you receive the laying on of hands, you will be empty-headed when you get off the floor! It is the promise of the Holy Spirit that should motivate us to receive good teaching, give good teaching and memorize scripture verses (an art that has almost perished from the earth). The coming of the Holy Spirit in power makes the discipline of receiving teaching, memorizing Scripture and wrestling with His Word all worthwhile.
A few years ago the late John Wimber invited me to have a meal with him in London. The same day I was to meet him the Spirit gave me a word for him. It made me a little nervous. In fact, I did not eat when I sat with him and his wife, Carol, that evening.
I waited for the right moment to say, "I have a word for you." He looked at me and said, "Shoot." I did.
"John, when I heard you speak at Royal Albert Hall on Monday evening I agreed with what you said," I began.
I then reminded him of his own words: "Luther and Calvin gave us the Word in the 16th century, but God wants us to do the works in the 20th century." He agreed that is what he said.
"John," I said with some fear and trembling, "you are teaching Pharaohs who knew not Joseph. In other words, people in the 20th century don't know the Word to begin with."
He dropped his knife and fork, pointed to his chest and said, "You have just touched in the very vortex of where I am." He went on to say, "I receive your word."
A clear understanding of the gospel should be prior to the prophetic word or signs and wonders. I wish it were not the case, but most people cannot write in a sentence--much less a paragraph--what justification by faith means. Some ministers and church leaders would have the same problem.
And, yet, it is also true that the Word alone is not enough. There are those who have the purest theology on the planet who are--as Lloyd-Jones used to say--"Perfectly orthodox, perfectly useless."
That is why the Word must be joined by the Spirit. When Paul said that his gospel came not in word only, he implied that it could have been that way. But he was able to say that it came also with power (see 1 Thess. 1:5). I fear that too much of my own preaching and teaching have been simply with words.
That is not good enough. We need the Spirit to produce the power that not only applies the Word effectually, but also which accompanies the Word with what is unmistakably supernatural. Then--and only then--will we see the world turned upside down.
ISHMAEL OR ISAAC?
One way I have described the relationship of the emphases of the Spirit and the Word is the relationship between Ishmael and Isaac.
So obsessed was he with making God's promises come to pass, Abraham took matters into his own hands and impregnated his servant, Hagar. Abraham believed that Ishmael was to be the promised son, but he was wrong.
Then came the wonderful news: Sarah was pregnant. But was this good news for Abraham? He now had to completely adjust to the idea of Ishmael not being the promised son. The thought of Sarah being pregnant was not only laughable, but disrupting.
It is my view that what we have largely seen in the church up until now is Ishmael. God had a definite plan for Ishmael--and it is my own opinion that we have hardly begun to see what God had in mind.
And, yet, Ishmael, though loved by Abraham, was not what God ultimately had in mind. God had Isaac in mind from the beginning but waited a good while before he revealed this.
God declared that His covenant would be established with Isaac--an "everlasting covenant" (see Gen. 17:19). Through Isaac, Abraham would be "heir of the world" and a father "of many nations" (see Rom. 4:13,17).
Ishmael represents what those on both the Word side and the Spirit side have understood as the ultimate promise of what God wants to do.
Those on the Word side tend to see sound doctrine and faithful expository preaching as being "as good as it gets." Those on the Spirit side tend to see the movement of the Spirit in Pentecostal and charismatic circles of the last century as being "as good as it gets."
I believe that both perspectives are wrong. Isaac is coming. He is being birthed as you read these lines. Moreover, the promise concerning the spontaneous combustion of the Word and the Spirit will be in proportion to the original promise about Isaac--far greater than the one regarding Ishmael.
For the Word without the Spirit and the Spirit without the Word--though achieving a lot--hardly compare with what is coming when the two are joined once again. It is then that the ministers of God will stand where no one has stood since the days of the early church.
This message probably offends some. It offended Abraham when he first heard it. "Word" people may say, "Are you telling us we don't have a place for the Holy Spirit?" I would answer that most evangelicals have a "soteriological" doctrine of the Spirit (the Spirit applies the Word but does not manifest Himself immediately and directly).
Spirit people may say, "Are you telling us we don't preach the Word?" I would answer that too many charismatics and Pentecostals stress the rhema of the prophetic but often seem utterly bored with the logos of expository preaching.
I humbly plead with you to consider these lines. Would you not agree that we need more than what we have at the moment? The world is going to hell, taking almost no notice of the church, and we delude ourselves if we say that what we have is "as good as it gets."
There is more. Let us fall to our knees and look to heaven with the Bible in one hand and the other reaching out to all God will give us. And it just may be that He will look down on us with pity and bless us. The result will be that both sound theology and the supernatural be re-wed in our time.
The New Testament offers practical models for appointing leaders to equip and advance the church. More than a mindless ritual, the biblical rite of ordination serves to communicate the responsibility and spiritual authority entrusted to the fivefold ministries.
In the New Testament, Jesus is described as "appointed" (see Heb. 3:2, NKJV). In turn, Jesus appointed 12 disciples (see Mark 3:14-15) and, later, chose 70 others (see Luke 10:1).
Toward the end of His ministry, Jesus said to His apostles, "'You did not choose Me, but I chose you and appointed you that you should go and bear fruit'" (John 15:16). In all of these cases, the appointment (or ordination in the KJV) was both the setting apart and giving authority to perform some special ministry.
Paul speaks of himself as appointed by Christ (see Acts 26:16; 1 Tim. 2:7), but his ordination was mediated through the laying on of hands by Ananias, who was told by the Lord to go to Paul, "'for he is a chosen vessel of Mine'" (Acts 9:15). After Ananias laid his hands on him (see v. 17), Paul was as ordained for his ministry as any of the other apostles.
Next, we observe that Paul and Barnabas appointed elders in the churches where they had been ministering: "So when they ... appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed" (Acts 14:23). Titus was asked by Paul to do the same thing in Crete (see Titus 1:5).
IMPARTATION OF CHARISMA
One of the clearest descriptions of ordination is found in 1 Timothy 4:14, where Paul warns the young preacher, "Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership." Although the word "appointed" or "ordination" is not used regarding Timothy here, this seems clearly to be his "ordination." Let us observe several points.
First, there was the impartation of a "special gift," or charisma. A charisma is a gift of grace, not a natural talent or achievement. What then was its nature? The answer seems clearly to be the gift of preaching and teaching. For immediately prior to the admonition "do not neglect the gift," Paul said, "devote yourself to the public reading of Scripture, to preaching and to teaching" (1 Tim. 4:13, NIV).
The office of ministry of the Word is a gift of God's grace. A person may surely prepare for it--indeed there could be years of preparation--but ultimately the office comes as a gift of grace. This means that there can be no claim to have earned it or merited it: it is wholly the gracious gift of God.
Second, the gift was bestowed on Timothy through prophetic utterance. Such utterance was doubtless inspired by the Holy Spirit and occurred while Timothy was being ordained.
A significant parallel to this event may be found in the commissioning of Paul and Barnabas for missionary work (see Acts 13:1-3). It was not that Paul and Barnabas were unaware of the call on their lives, but this was the moment when through prophecy, the Holy Spirit commissioned them for their upcoming work.
There seems to have been more than one prophecy in Timothy's case. Earlier in his letter to Timothy, Paul writes, "This command [or charge] I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, that by them you may fight the good fight, keeping faith and a good conscience" (1 Tim. 1:18-19, NASB).
These prophecies in all likelihood refer to the occasion of Timothy's ordination when there was prophetic utterance. The prophecies at that time were of such significance that Paul could call them to Timothy's remembrance as background for the charge he was delivering to him.
Now let us try to view more clearly the scene at Timothy's ordination. Probably, as in the commissioning of Paul and Barnabas, there was worshiping and fasting. If so, this could have meant some extended time of preparation by both Timothy and those who were present to ordain him.
Then, when the moment came for the "setting apart" to occur, various prophecies came forth. They may have included words relating to the responsibilities in Ephesus that Paul was later to assign him.
In his second letter to Timothy, just after speaking again about the "gift [charisma] of God" that was in Timothy, Paul adds, "God has not given us a spirit of fear, but of power and of love and of a sound mind" (2 Tim.1:7, NKJV). Perhaps prophetic utterance reminded Timothy at his ordination that, whatever his natural inclinations, God's would be manifest in these various graces of the Holy Spirit: power, love and a sound mind.
All of this has much relevance for us today. At the ordination of a minister there should be opportunity for prophetic utterance. There may be preparation through prayer and fasting, perhaps also a solemn charge to the candidate, but when the actual moment of ordination is at hand, prophecies may be freely given.
It is through prophecy that God speaks directly in human words. For the one being ordained, such words can have memorable significance for years to come. Many churches have almost totally overlooked, or looked down upon, prophesying and have allowed other ordination procedures to take its place. How much we need to recover the vital significance of prophetic utterance that Paul and Timothy knew and experienced.
Third, the climactic moment in ordination was the laying on of hands by the body of elders, who essentially acted as a unit.
Paul apparently functioned alongside the elders in laying hands on Timothy, for he says in 2 Timothy 1:6: "I remind you to stir up the gift [charisma] of God which is in you through the laying on of my hands."
Paul by no means suggests that Timothy's ordination required his apostolic authority and presence, because he makes no reference to himself in 1 Timothy 4:14. It was the local body of elders who did the ordaining. Timothy was ordained "with the laying on of the hands of the eldership." To sum up: his ordination occurred through and with the laying on of hands.
It is important to recognize the importance of the laying on of hands. In both accounts of Timothy's ordination, the laying on of hands is stated. Prophecy is not mentioned by Paul in referring to his own participation, as if to say that while prophecies are indeed valuable, the critical action is the imposition of hands. Prophetic utterance assured Timothy of his call to the ministry of the Word, but it was by the laying on of hands that Timothy was placed in office.
We may ask, "Did the laying on of hands automatically convey the gift of ministerial office to Timothy?" The answer must be no. Three other factors need to be kept in mind as well.
Life of faith: For a valid ordination to occur, the candidate must be an individual of sincere faith. Without such faith the whole procedure is null and void. Timothy was a man of genuine faith.
Before Paul wrote to Timothy about stirring up the gift of God that was in him through the laying on of Paul's hands, he wrote the words, " ... I call to remembrance the genuine faith that is in you, which dwelt first in your grandmother Lois and your mother Eunice, and I am persuaded is in you also" (2 Tim. 1:5).
A "genuine" faith dwelling in Timothy was the human context for the charisma of special ministry to be received. Recall that the statements in both 1 Timothy 4:14 and 2 Timothy 1:6 speak of the charismatic gift as being "in" Timothy. Because Timothy was a man of sincere inward faith, the gift could likewise be received within.
Body of elders: Second, there was the activity of a valid ordaining body, namely the elders of the church. The elders themselves had been ordained to office, and because of this they could convey the gift of special ministry to others. While the presence of the congregation is important because it is the members whom the ordained will serve, they do not participate in the laying on of hands. It is the body of elders that has this particular responsibility.
Presence of the Holy Spirit: Third, there was the all-important operation of the Holy Spirit. While prayer and fasting may be needed for requesting God's grace in the Holy Spirit to be manifest, we must recognize throughout that the Holy Spirit alone can confer the spiritual gift that makes ordination a valid and living experience.
That prophetic utterance occurred was in itself evidence of the Spirit's presence, for prophecy is one of the manifestations of the Holy Spirit. In the commissioning of Paul and Barnabas the Spirit spoke through prophecy; doubtless the same thing occurred in Timothy's ordination.
The critical matter was not so much prophetic utterance itself but what it implied--that the Holy Spirit was Himself actively on the scene. The ultimate validation of Timothy's ordination was the presence and the power of the Spirit.
Let us note three additional points: First, while ordination occurs within the setting of a local church, and the one being ordained is usually installed there as minister of the Word, the ordination is at the same time an action of and for the whole church of Jesus Christ.
Thus he becomes an ordained minister of the Word to serve the whole body of Jesus Christ. Timothy himself may have been ordained earlier in his home church at Lystra (see Acts 16:1), but he is called by Paul later to serve the church in Ephesus.
Second, in ordination a real conferring of grace occurs. It is a charisma "gift given" (see 1 Tim. 4:14), namely, a gift for teaching, or ministering the Word.
Third, there is no need for further ordination. If it has been a valid ordination, repetition is unwarranted and unnecessary. Ordination is for one's whole future ministry in the church.
STIRRING UP THE GIFT
There is, however, the possibility of neglecting this gift of ministry. Paul writes, as we have noted, "Do not neglect the gift that is in you." Then he adds, "Meditate on these things; give yourself entirely to them ... " (1 Tim. 4:15).
The ministerial office, while a definite gift from God, is no guarantee of automatic success. Rather it is an office of high and sober responsibility that needs constant diligence and unremitting devotion. Neglect can--and often unfortunately does--happen, to the great detriment of both the minister of the gospel and his people.
A stirring up of the gift may be needed. Even to Timothy, a man with rich indwelling faith, Paul felt constrained to write, "I remind you to stir up the gift of God which is in you through the laying on of my hands" (2 Tim. 1:6). Timothy had received the gift several years before, but now it needed to be freshly stirred up and fanned into flame. The gift was not gone, but it was like embers burning low that needed to be rekindled into a fresh flame of ardor and zeal for Christ's high calling.
Paul's words are surely relevant to many ordained ministers today who may feel that they are accomplishing little for the kingdom and wonder if their ordinations mean anything. Paul's word is very timely: "The gift is in you"; you need only to "stir up the gift," the charismatic fire. Truly, the challenge of ordained ministry of the gospel can shine with renewed brightness and zeal.
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