Chapter 6.8

Miracle Faith

As Miraculous as the Miracles it Produces

Overall Objective

To better understand the important distinction of a certain kind of biblical faith which is often misunderstood, and which we refer to as miracle faith.

Table of Topics

A) Definition of Miracle Faith

B) Attributes of Miracle Faith: Matt 17:20-21; 21:21-22

B.1) Absent of Doubt

B.2) Possesses Omnipotence

B.3) Source is Divine not Human

B.4) Granted through Revelation

B.5) Extremely Rare

B.6) Enables the Reception of Miracles

C) Abraham’s Illustration of Miracle Faith: Rom 4:18-22

D) The Perversion of the “Faith Movement”

D.1) Understanding the “Faith Movement”

D.2) Correcting the “Faith Movement”

Extras & Endnotes

Primary Points

• Miracle faith is an example of a biblical faith that, like saving faith, is the work and gift of God, not the work of humans.
• Miracle faith supernaturally enables its recipient to either perform or receive a miraculous deed.
• When Jesus said: “I tell you the truth, if you have [miracle] faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there’ and it will move. Nothing will be impossible for you” (Matt 17:20), it was not an empty or exaggerated promise, nor was it hyperbole. He meant what He said.
• Miracle faith is as miraculous as the miracle it produces.
• One indication of the supernatural nature of miracle faith is the complete absence of any doubt, even in the face of evidence that would make the belief impossible.
• Miracle faith enables a person to have the kind of perfect, doubt-free assurance that what we have commanded or asked for, is in fact the certain will of God as well, and will occur, no matter what it is.
• Miracle faith possesses a certain omnipotence and this gift from God may make us more like God than any other. It is the kind of faith that gets what it commands or prays for at will.
• The source of miracle faith is divine, not human. Which argues against the practice in “faith healing” ministries that do everything to raise people’s expectations so that the “power of suggestion” will work in their meetings.
• God grants miracle faith through a direct, divine revelation that He desires to perform a certain miracle. This is another reason why humans cannot dictate or produce such faith themselves. God alone decides when a divine miracle will occur because only He can do such miracles.
• While someone may have evidence from experience or someone’s testimony that God does miracles in general, miracle faith possesses a revelation that God will do a particular miracle at a particular time.
• Not only does miracle faith enable one to work miracles, but to receive them as well.
• The charismatic “Faith Movement” teaches that we either have the authority and power of God, or can manipulate Him in such a way as to really be His god. Therefore, it is a perversion of miracle faith.

A) Definition of Miracle Faith

We claimed in the introduction that there are different kinds of faith described in Scripture. One important way they can be differentiated is whether or not the faith is a human work or a divine gift. In the previous chapters we have claimed that saving faith is the latter. Nonetheless, some claim there is no such thing as a biblical faith that is the gift and work of God and not the work of people. Maybe we can convince them otherwise in a study of miracle faith. Here is a faith that demonstrates the importance of distinguishing different kinds of biblical faith, can clearly be distinguished, and is obviously the work and gift of God.

Essentially miracle faith supernaturally enables its recipient to either perform or receive a miraculous deed. Accordingly, the Apostle Paul wrote in the context of miracle working gifts, that some Christians are given “[miracle] faith by the . . . Spirit, to another gifts of healing by that one Spirit, to another miraculous powers” (v. 9-10). Almost all commentators agree that the Apostle is not speaking of saving faith here, but rather a faith that has a unique relationship to miracle working. This is suggested by the fact that Paul lists such supernatural manifestations immediately after this gift of faith. ^[1]

Christ referred to such superhuman and miracle working faith when He said: “I tell you the truth, if you have [miracle] faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there’ and it will move. Nothing will be impossible for you” (Matt 17:20; cf. 1 Cor 13:2). This is not an empty or exaggerated promise, nor is it hyperbole. The King meant what He said, and what He said was that with a very small amount of a certain kind of faith, a human could command a mountain to move anywhere it wished and it would move. ^[2] But this kind of faith is as miraculous and God-given as the supernatural deed itself. ^[3]

B) Attributes of Miracle Faith: Matt 17:20-21; 21:21-22

B.1) Absent of Doubt

One indication of the supernatural nature of miracle faith is the complete absence of any doubt, even in the face of evidence that would make the belief impossible. Christ emphasized this quality when He said: “I tell you the truth, if you have faith and do not doubt, not only can you do what was done to the fig tree, but also you can say to this mountain, ‘Go, throw yourself into the sea,’ and it will be done” (Matt 21:21). If we think about the specific example that Christ uses to describe this kind of faith, we notice that a human commanding a mountain to move would be in violation of everything we know about humans and mountains. While we certainly have evidence that God could move mountains at His command, we have no evidence whatsoever that a human could do so upon their own whim. To have the kind of confidence that Christ speaks of, in spite of all evidence being contrary to it, demonstrates the miraculous, God-given nature of this kind of faith.

Miracle faith works against and apart from the normal capabilities and faculties of human nature. In our own strength, even with Spirit-liberated reason, we would always possess some doubt regarding something we had no, or even contrary, evidence for. No amount of mental exertion or positive thinking will overcome this, no matter what those in the “Faith Movement” might claim. ^[4]

One reason for this is that we know, if we are honest, that it is not within our natural power to perfectly know the future, and no matter how much we may believe, or even want to believe, that a future event will occur, we know it may not. However, this supernatural gift of miracle “faith” (1 Cor 12:9) that Paul refers to as well, enables a person to have the kind of perfect, doubt-free assurance that what we have commanded or asked for, is in fact the certain will of God as well, and will occur, no matter what it is.

B.2) Possesses Omnipotence

This introduces a second characteristic of miracle faith that makes it rather miraculous. Not only is it perfectly absent of doubt, but it possesses a certain omnipotence. With such faith the King promised, “Nothing will be impossible for you” (Matt 17:20). This is precisely what Jeremiah claimed about God when he said, “Ah, Sovereign LORD, You have made the Heavens and the Earth by Your great power and outstretched arm. Nothing is too hard for You” (Jer 32:17). The Scriptures reserve such language only for God, and specifically excludes it from humans (cf. Gen 18:14; Jer 32:27; Job 42:2; Matt 19:26; Luke 1:37). ^[5] Yet in miracle faith, God grants a human being such power.

This gift from God may make us more like God than any other. It is the kind of faith that gets what it commands or prays for at will. Christ again referred to it specifically when He promised: “If you believe [have miracle faith], you will receive whatever you ask for in prayer” (Matt 21:22). We read of the same miracle faith in James when it says: “the prayer offered in [miracle] faith will make the sick person well; the Lord will raise him up” (Jas 5:15). There is a supernatural confidence in the future, being communicated here, that can only come from God. Miracle faith gives a human the ability to command and accomplish only what God could do.

B.3) Source is Divine not Human

Consequently, a third characteristic of miracle faith is that its source is divine, not human. It is not a type of faith that can be produced by humans through positive thinking or any other human exercise, but rather, must be graciously and supernaturally given by God. This is demonstrated in an instance of miracle faith recorded in Acts 3 where we read:

One day Peter and John were going up to the temple at the time of prayer—at three in the afternoon.  ²Now a man crippled from birth was being carried to the temple gate called Beautiful, where he was put every day to beg from those going into the temple courts.  ³When he saw Peter and John about to enter, he asked them for money. 

⁴Peter looked straight at him, as did John. Then Peter said, “Look at us!”  ⁵So the man gave them his attention, expecting to get something from them. ⁶Then Peter said, “Silver or gold I do not have, but what I have I give you. In the name of Jesus Christ of Nazareth, walk.”  ⁷Taking him by the right hand, he helped him up, and instantly the man’s feet and ankles became strong.  (Acts 3:1-7)

First, notice that this man was expecting “money,” not a healing, which argues against the practice in “faith healing” ministries that do everything to raise people’s expectations so that the “power of suggestion” will work in their meetings. ^[6] Secondly, the miracle faith to heal in this instance resided in Peter the healer, not the cripple. This fact exposes another common and hurtful error in “faith healing” ministries today. Normally, if a healing doesn’t occur, it is the victim’s lack of faith that is blamed, instead of the villain’s lack of faith. Here, the healed had no faith as he wasn’t even expecting to be healed!

Later, the Apostle clearly explains the source of the miracle faith he had to command the healing of the crippled man when he says:

By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through Him that has given this complete healing to him, as you can all see. (Acts 3:16)

It was the King Who gave the Apostle the miracle faith that accompanied his “gift of healing” (1 Cor 12:9).

B.4) Granted through Revelation

How then does God grant a person miracle faith? Through a direct, divine revelation that He desires to perform a certain miracle. We see an example of this in the ability of Moses to open the Red Sea as he “stretched out his hand” (Exod 14:21). How did Moses know the miracle would happen when he did this? God had told him earlier, “Raise your staff and stretch out your hand over the sea to divide the water so that the Israelites can go through the sea on dry ground” (v. 16). In other words, we would suggest that Moses had no doubt the sea would open when he raised his hand because he had received a miraculous revelation it would do so.

Likewise, we see the same pattern of divine revelation-miracle faith-miracle working in God’s interaction with Ananias. “The Lord called to him in a vision” (Acts 9:10), telling him to take the Apostle Paul a message and to heal his blindness. Subsequently, Ananias went and:

Placing his hands on Saul, he said, “Brother Saul, the Lord—Jesus, Who appeared to you on the road as you were coming here—has sent me so that you may see again and be filled with the Holy Spirit.” Immediately, something like scales fell from Saul’s eyes, and he could see again” (vs. 17-18).

We believe Jesus experienced the same revelation in order to perform miracles. For example, before raising Lazarus from the dead, Jesus had received a revelation that:

This sickness will not end in death. No, it is for God’s glory so that God’s Son may be glorified through it. . . . Our friend Lazarus has fallen asleep; but I am going there to wake him up . . . . Lazarus is dead, and for your sake I am glad I was not there [to heal him], so that you may believe” (John 11:4, 11, 15-16).

All of the biblical ingredients of miracle faith are here. First, there is no doubt in Christ’s mind what is going to happen. How did He know that? We would suggest this was another work that the Father had revealed for Him to do. Jesus did not randomly raise whoever He chose from the dead. He said, “I tell you the truth, the Son can do nothing by Himself; He can do only what He sees His Father doing, because whatever the Father does the Son also does” (cf. John 5:19). Evidently He had specifically asked to raise Lazarus from the dead (cf. John 11:41-42) and knew that the Father had granted His request and He could now command such a miracle. ^[7]

As we discuss in chapters 6.12-6.14, all faith rests on evidence. However, the evidence needed for miracle faith will not be gained from mere human experience or knowledge, but will rest on a miraculous revelation of God’s will. More specifically, while someone may have evidence from experience or someone’s testimony that God does miracles in general, miracle faith possesses a revelation that God will do a particular miracle at a particular time. For example, we may have a general faith that God could move a mountain, but it would seem to require an immediate revelation that God will move a particular mountain at a particular time, to move one according to a human’s command.

This is extremely important, and another reason why humans cannot dictate or produce such faith themselves. God alone decides when a divine miracle will occur because only He can do such miracles. Accordingly, we see in Scripture that when God desired to perform a miracle particularly through the command of a human, He provided a revelation of His will to do a miracle, therefore giving the person supernatural faith that it would occur. Therefore, in regards to the examples above, we would suggest that whenever the King commanded a miracle He had received direct divine revelation from the Father that it was His will to do a miracle (cf. John 5:19-21, 30; 8:28; 14:31).

The need for a miraculous, and therefore, extra-biblical revelation and working from God makes miracle faith solely a divine gift of God’s grace much like saving faith. There are no prescriptions in Scripture telling us how we can get a miracle out of God. He grants the ability to command them by His grace.

However, empowering faith can be distinguished from miracle faith in important ways. Elsewhere, we have defined this aspect of faith as “a confidence that enables us to believe God’s doctrines, trust His promises, and obey His commands, all of which are written in Scripture, in the everyday circumstances of life.” ^[8] On the other hand, miracle faith needs a miraculous, and therefore, extra-biblical revelation from God to operate. God does not tell us in Scripture that His will is to move mountains, wilt fig trees, or heal a specific person. Therefore, we need a miraculous revelation of His will in a specific instance in order to have a miracle faith with no doubts that a miracle will occur. Accordingly, while we have the ability to exercise empowering faith and we are therefore wholly responsible for it, miracle faith must be given to us by God.

B.5) Extremely Rare

Because miracle faith involves miraculous revelations, gifts, and events, it is by nature also extremely rare, the essence of the miraculous. It is not something that all Christians can expect to experience or exercise like empowering faith. It is often suggested, particularly in charismaticism, ^[9] that such faith will be common, is dependent upon us, and that if we were more spiritual we would be constantly experiencing miracles and a supernatural confidence in their occurrence.

However, both the biblical and historical evidence demonstrates its great rarity. Paul notes it is a gift, sovereignly given by the Spirit, and not for everyone (cf. 1 Cor 12:9). Its rarity may be particularly demonstrated by the fact that no one has moved a mountain as Christ promised we could if someone had even a very little of this kind of faith. And while some claim that the gift is working in abundance among them, the rather dismal record of commanded miraculous healings suggests otherwise. How many “faith healers” have commanded, “Be healed!” and no healing has come. This is because the healer possessed no miracle faith from God, not because the victim had no faith. ^[10]

B.6) Enables the Reception of Miracles

Not only does miracle faith enable one to work miracles, but to receive them as well. We read in Matthew:

The blind men came to Him [Jesus], and He asked them, “Do you believe that I am able to do this?” “Yes, Lord,” they replied. Then He touched their eyes and said, “According to your faith [and the miraculous type it is] will it be done to you” (Matt 9:28-29).

In other words, if a person is given supernatural faith, then a supernatural deed can occur (cf. Matt 15:28; Acts 14:9).

It is important to immediately point out, however, that faith from the recipient of a miracle is not necessary for a God-sent miracle worker to perform a miracle, as is certainly illustrated in Christ raising Lazarus from the dead (cf. John 11:43-4). How much faith, miraculous or otherwise, did Lazarus have? None. And yet the deed was done because God willed it to be done. In fact, contrary to the teaching of many “faith healers,” in most of the cases where the Scriptures record someone has received a miracle or healing, there is no mention of the faith of the recipient, but more often, the faith of the miracle worker is evident. And this was precisely the case with Lazarus.

C) Abraham’s Illustration of Miracle Faith:

Rom 4:18-22

One of the most remarkable examples of miracle faith in Scripture is Abraham’s belief that God would produce a son through him and Sarah in spite of the fact that they were beyond the years of normal childbearing. The Apostle describes Abraham’s faith as follows:

Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, “So shall your offspring be.” Without weakening in his faith, ^[11] he faced the fact that his body was as good as dead–since he was about a hundred years old–and that Sarah’s womb was also dead.

Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith [by God] and gave glory to God [because the faith was from God], being fully persuaded [by God] that God had power to do what He had promised. This is why “it was credited to him as righteousness.” (Rom 4:18-22)

Here we see several elements of miracle faith. First, the event was “against all hope” (v. 18) and therefore involved a rather amazing miracle. Secondly, this event included the miraculous “promise of God” (v. 20) through several direct, divine revelations (cf. Gen 12:7; 13:15-16; 15:2-6; 17:15-21; 18:10-14). Accordingly, Abraham’s confidence in this miracle “was strengthened” (v. 19) through these divine revelations such that he was “fully persuaded” (v. 21) by them and “did not waver through unbelief” (v. 20) that the amazing miracle would indeed happen. This was something Abraham could not have done without the miraculous revelations he received. Finally, because all the elements for this miracle faith came from God, the event, and even Abraham’s faith “gave glory to God” (v. 20) because God was the source of all of it.

Our claim that Abraham’s faith in this miraculous “promise of God” (v. 20) was a gift from God, would seem to be supported by the fact that by himself, Abraham was rather cowardly. Twice he gave up his wife to heathen kings, lying and making Sarah lie all because he was afraid and had no faith in God’s care (cf. Gen 12:10-20; 20:1-18). If we are going to hold up Abraham as an example of faith, as Scripture itself does, we had better ensure we point out the true source of his exemplary faith, and accordingly give the glory to God as the Apostle does in a careful reading of the passage above.

It is a significant mistake to confuse Abraham’s miracle faith here with empowering faith. The latter is something human’s naturally exercise based on the evidence provided and for which humans are given the credit. However, miracle faith is a belief that is produced by a miraculous revelation from God of His certain will, and therefore, it is a faith that comes from Him. And this is the point of the passage. It is God who was glorified by Abraham’s faith because his faith was given to him by God. ^[12]

Applying empowering faith to this passage results in the unfortunate tendency to give the credit and glory to the one exercising the faith [i.e. Abraham], rather than the One granting the faith [i.e. God]. Empowering faith is a human work, miracle and saving faith are a work of God and a gift to humans.

The fact that this was a God-given faith (like miracle or saving faith is), instead of a self-chosen faith (like empowering faith), is demonstrated by the fact that Paul is using this miracle faith as an example of the saving faith we receive from God by grace, and which for Abraham, “was credited to him as righteousness” (v. 22); a righteousness that is a gift of God’s grace and not based on any human merit or action whatsoever (cf. Rom 4:3-4, 16; Eph 2:8-9).

In fact, all of the above characteristics make it obvious that miracle faith is a sovereign gift from God, because humans are not capable of any of them. Humans will not be absolutely certain that something will happen if there is no evidence for it, or evidence against it. Humans cannot know that a miracle will occur unless God supernaturally reveals it to them. Finally, humans do not have the power and abilities to work the kind of miracles that result from such faith.

Those who would suggest that Abraham’s faith was from himself misunderstand the nature and source of the kind of faith that surrounds the reception of such miracles. They also steal the glory of God, and find a way to give at least some of the credit to humans, suggesting we could all have such faith if we just tried harder. It is God alone who provides everything (including the revelation of His will and the subsequent faith) for such miracles to occur, and He therefore gets all the glory for them. ^[13]

D) The Perversion of the “Faith Movement”

D.1) Understanding the “Faith Movement”

A very popular and seductive perversion of the biblical meaning of miracle faith is taught and practiced in a branch of modern charismaticism referred to as the “Faith Movement.” ^[14] The noted Presbyterian theologian Donald Bloesch writes:

Much more alluring [than other branches of “cultic Pentecostalism”] is the Faith movement in Pentecostalism, also called the Word of Faith and Positive Confession. The movement has its philosophical source in the writings of E. W. Kenyon (1867-1948). . . . Kenyon began as a Congregationalist, then switched to Unitarianism and then to New Thought. He finally ended in Christian Science, but he sought to relate the insights of the so-called metaphysical movement to the burgeoning Pentecostal revival.

One of his chief converts was Kenneth Hagin, founder of the Rhema Bible Training Center. Other Pentecostal leaders who teach the Faith confession theology include Kenneth Copeland, Fred Price, T. L. Osborn, John Osteen [and now son Joel], Robert Tilton, Charles Capps, Charles Cowan, and Marilyn Hickey.

To some degree the Faith philosophy has intruded into the ministries of Paul Crouch, Oral Roberts and Pat Robertson, though the evangelical note is much more prominent. The Faith movement teaches that the universe runs by spiritual laws, and it is up to us to discover and apply these laws to our own situation. ^[15]

Of course, many would claim that Joel Osteen has more recently become the most popular leader of the “Faith Movement.”

The titles of books written by the “Faith Movement’s” leaders are enough to demonstrate our concern. Kenneth Hagin’s productions include: Having Faith in Your Faith, How to Write Your Own Ticket with God, Word of Faith, and You Can Have What You Say. Charles Capps has written: The Tongue: A Creative Force, God’s Creative Power Will Work for You, and How to Have Faith in Your Faith. And finally, Kenneth Copeland has authored The Force of Faith.

In essence, such false teachers are claiming to be able to teach us how to make the miraculous happen, how to make virtually anything you want happen, through a perverted non-revelational type of miracle faith. It is a miracle faith in which God does not reveal what He wants to do, but you tell God what to do. For example, Kenneth Hagin writes:

Did you ever stop to think about having faith in your own faith? Evidently God had faith in His faith, because He spoke words of faith and they came to pass. . . . In other words, having faith in your words is having faith in your faith. That’s what you’ve got to learn to do to get things from God: Have faith in your faith. ^[16]

Unmistakably imbedded in the teachings of the “Faith Movement” is the idea that we either have the authority and power of God, or can manipulate Him in such a way as to really be His god. And the power to accomplish either is a perverted version of miracle faith, which becomes some magic formula by which we can create our own desired world. Accordingly, Kenneth Hagin claims that he had a vision in which Jesus appeared and said:

If anybody, anywhere, will take these four steps or put these four principles into operation, he will always receive whatever he wants from Me or God the Father. [With these] steps you can write your own ticket with God.

The four steps that Jesus supposedly gave to Hagin were: “(1) Say it, (2) Do it, (3) Receive it, and (4) Tell it.” ^[17]

Likewise, Fred Price teaches in his book, How Faith Works, that Romans 10:10 (“If you believe in your heart that God raised Him from the dead you will be saved”) is a “formula” in which anybody “could put anything in there you want- healing, your needs met, new job, car, home, whatever you need,” and get it, supposedly just as sure as we got our salvation by believing. ^[18]

Accordingly, D. R. McConnell remarks in his book, A Different Gospel: A Historical and Biblical Analysis of the Modern Faith Movement, that the god believed on in the “Faith Movement”:

is the impersonal “force” of the metaphysical cults. This force is the slavish puppet of anybody who knows the “formulas” and “spiritual laws” of how to control him. These formulas and laws are called “faith” in the Faith movement, but in reality, they are nothing more than recycled New Thought metaphysics. . . .

Thus, anybody, Christian or non-Christian, can plug into this universal law of faith and get “results.’ “It used to bother me” explains Hagin, “when I’d see unsaved people getting results. Then it dawned on me what the sinners were doing: they were cooperating with the law of God-the law of faith” [excerpted from Having Faith in Your Faith]. Since the law of faith is impersonal, just like the law of gravity, it works regardless of who the person is or where he or she stands with Christ.

Faith teachers often recommend “little formulas” to follow for whatever a person needs from God. Formulas such as these will, for anybody who uses them, place the resources of the world, heaven, and the universe at ones disposal. ^[19]

Unfortunately, the essence of this branch of charismaticism is the same thing Neil Anderson points out concerning the New Age movement:

The New Age movement has twisted the meaning of faith by teaching that we make something true by believing it. That is false. We cannot create reality with our minds; only God can do that. Our responsibility is to face reality and choose to believe what God says is true. True biblical faith, therefore, is choosing to believe and act upon what is true, because God has said it is true. ^[20]

Even the concept of praying in the name of Jesus has been emptied of its real meaning and twisted into a magic formula. E. W. Kenyon, considered by many the founder of the “Faith Movement,” wrote in 1927 that the name of Jesus is our “power of attorney” and “legally ours.” ^[21] Kenyon taught that God must yield to essentially anything commanded in the name of Jesus. In other words, God has given us blank checks, underwritten by Jesus, to get whatever we want.

Likewise, Kenneth Hagin claims in his book The Name of Jesus:

I have not prayed one prayer in 45 years . . . without getting an answer. I always got an answer, and the answer was always yes.” ^[22]

Besides flat out lying, Hagin is implying he is some kind of god. If he is, he is a god who lies, and is not a god worth following.

However, more than simply manipulating divine forces, teachers in the “Faith Movement” teach that we possess divine forces. Charles Capps claims to have received a revelation of man’s role as creator from God Himself:

In August of 1973, the Word of the Lord came unto me saying, “If men would believe me, long prayers are not necessary. Just speaking the Word will bring what you desire. My Creative power is given to man in Word form. I have ceased for a time from my creative work and have given man the book of MY CREATIVE POWER- That power is STILL IN MY WORD. ^[23]

Likewise, McConnell relates that:

[Kenneth] Copeland teaches that since “God is a faith being” and since man is “a faith being” man has the faith “to operate in the same way” that God operates. As a believer grows in his faith-force, he possesses more power and can move bigger obstacles in the spirit realm. With faith and patience, “the power twins,” a believer can receive whatever his faith-force is powerful enough and patient enough to believe for. ^[24]

More specifically, the movement’s version of faith enables humans to become creator gods and bring things into existence with faith-filled words. McConnell adds:

Positive confession is, undoubtedly, the most distinctive doctrine of the Faith movement. . . . The most popular saying about the nature of faith [is]: “What I confess, I possess.” . . . The working presupposition of positive confession is that ones mental attitude determines what one believes and confesses, and what one believes and confesses determines what one gets from God. . .

Charles Capps expands Kenyon’s concept of “creative faith” to the point that man, not God, is the only creator left in the universe. . . . As with the Faith theology, the metaphysical cults also teach that through the power of spoken words, man has “creative power” just like God. . . . Unity leader H. Emile Cady taught a concept much like the Faith teachers’ “creative faith”:

God creates. Because man was created or brought into the visible universe in the same image and likeness of God, he spiritually has like powers like with God: he has the power of creating, of bringing into visible form that which before did not exist. . .

Thus, the metaphysical cults teach man is a “miniature’ god whose words possess the power to create his own little world. This notion is alive and well in the Faith movement. ^[25]

It is rather horrifying to recognize that such idolatry is occurring in “Christian” settings. The seriousness of such teaching regarding faith is described by Paul Heibert when he writes:

There are two spiritual counterfeits offsetting the lordship of Christ. The first, and most obvious, is idolatry-to follow some other god. The second is Christian magic. This is clearly seen in the use of the name “Jesus Christ” in the curing rituals of Voodoo, South American spiritism such as Xango and Candomble, and Medieval European magic. This problem is not new. Already in Acts there were false prophets who used the name of Jesus to cast out demons (Acts 19:13-20).

A more subtle form of Christian magic, and one that constitutes an even greater threat to the church, is reflected by the attitude a person takes towards Christ. In worship the attitude is one of subordination and submission to the will of God in the person of Jesus. In magic it is an attempt to control Christ to achieve one’s own purposes. In the former one’s own will and desires are subordinated to those of God. In the latter one’s will and desires become central. Religion becomes another means to gain one’s own end.

The line between worship and magic is a fine one. The distinguishing mark is the attitude of the person and not the religious forms. Spoken words can be a prayer or a magical chant. Symbols can be reminders of God’s presence, or means to control him. Even Scripture can be used as magic if we see it as a means of making God do our bidding. The question is one of submission versus control.

Christian magic promises believers a new and easy way to achieve their personal desires. This is illustrated in a recent flier I received in the mail. In it was a paper “prayer rug” that had been prayed over by a certain preacher. It promised that those who used it faithfully would be blessed with “salvation, joy, love, peace, extra money! new and better homes! new car! -and the desires of their heart!” It claims that one family used the rug and soon acquired “two restaurants, two motels, a Dairy Cream, a service station, thirty employees, four cars and three trucks.”

This is obviously a blatant misuse of Scripture to manipulate God for personal ends. But we all face more subtle temptations to coerce God to do our bidding. We are exhorted to pray in the name of Christ, but when we see this as somehow empowering the prayer that is otherwise weak, it becomes magic. We are exhorted to pray for the sick, but when we feel that God must answer because we have used the right prayer and claimed the right verse, it becomes magic.

This, in fact, lies at the heart of Satan’s third temptation of Christ. He wanted Jesus to claim the promises of Scripture to satisfy his own desires, but Jesus responded by quoting the Scripture that deals with the misuse of itself, “Do not put the Lord your God to the test” (Luke 4:12, NIV).

At its core, magic is an attitude of coercion. It is an attempt to use the right “formulas” to control power, including the power of God, to achieve our own goals, an attempt that we may mask even from ourselves by equating the goals with the Kingdom of God. The heart of Christianity is worship and submission to God, his goals and his methods.

The Scripture is particularly harsh in its condemnation of magic for it is a form of idolatry. It is to place one’s self at the center rather than God. In the Old Testament the command is given to kill any prophet or miracle worker who leads the people away from worship and towards subordination to himself (Deut. 13). In the New Testament it is seen in the responses of Peter and Paul to magic (Acts 8:18-24; 13:8-11). ^[26]

In general, it would seem that some of the core elements of the “Faith Movement” are guilty of the same satanic desires and deception that is purported to have brought divine condemnation upon Lucifer, as expressed in the Prophet Isaiah:

You said in your heart, “I will ascend to Heaven; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of the sacred mountain. I will ascend above the tops of the clouds; I will make myself like the Most High.” (Isa 14:13-14)

D.2) Correcting the “Faith Movement”

Several important corrections are in order regarding charismaticism’s approach to faith. Foremost, it must be said that the first step in following the King is to deny yourself, not assert yourself, which is what this branch of Christianity is continually encouraging people to do.

Such teachings encourage a selfish attitude toward God and prayer, and the kinds of things that people are taught to ask for are not the kinds of things Christ would ask for, but seem rather worldly and unspiritual. To listen to some of the things the “Faith Movement” glories in, one would conclude that the early Church was battling its own “Faith Movement” when we read in James:

You want something but don’t get it. . . . You do not have, because you do not ask God. When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures. (Jas 4:2-3)

Such “wrong motives” would seem to be precisely what is encouraged in charismaticism by the “name it and claim it” crowd who too often presume to call their often selfish and arrogant desires “faith.”

Secondly, understanding the nature of miracle faith and even its dependence on divine revelation instead of just our whims can help us understand the common mistakes regarding faith that are being made in the “Faith Movement.” We have addressed several Scriptures above in this chapter that are habitually distorted to function like a blank check.

For example, many will quote various Scriptures to support the idea of having a faith in whatever we choose. Along these lines, Christ promised: “If you believe, you will receive whatever you ask for in prayer” (Matt 21:22). Such a statement taken out of its immediate context can be made to function like a blank check. However, we have demonstrated above that Christ is speaking of miracle faith and not a faith that is available to anyone at their own whim.

Therefore, we have taken the liberty of adding an explanatory note to the last verse above which reflects the fact that the uniqueness’ of miracle faith are to be kept in mind when interpreting Christ’s promise here:

Jesus replied, “I tell you the truth, if you have faith and do not doubt, not only can you do what was done to the fig tree, but also you can say to this mountain, ‘Go, throw yourself into the sea,’ and it will be done. If you believe [with a miracle faith given by God], you will receive whatever you ask for in prayer.” (Matt 21:19-22)

Again, the kind of faith that gets whatever is asked for is the kind of faith that must come by an extra-biblical, direct, miraculous revelation from God. The reason for this is that everything done or granted by God must always be according to His will. This is the biblical-wide context in which all of Scripture’s teaching regarding faith and prayer must be interpreted. For example, even if one would refuse to interpret the above statements in Matthew 21 in the context of the characteristics we have suggested for miracle faith, they should still interpret it in the context of the whole Bible’s teaching regarding the need to pray according to God’s will.

Accordingly, the Apostle John writes: “This is the confidence we have in approaching God: that if we ask anything according to His will, He hears us. And if we know that He hears us [and it is therefore according to His will]–whatever we ask–we know that we have what we asked of Him” (1 John 5:14-15). ^[27]

Let us simply point out here that there are a lot of presumptuous prayers being lifted up that God doesn’t even hear because they express the person’s will, and not God’s. Therefore, it is clear that we do not have the “blank check” of faith that so many claim. On the contrary, the answers to all of our prayers are conditioned by the fact that they are subject to God’s will.

This is not to deny that as children of God we have the freedom to openly express any of our desires to our heavenly Father, as any child will do. But we must not do so with the attitude of prideful presumption promoted today, but rather with a humble trust that God, not we, knows the best answer to our prayers.

This same qualification for prayer is given by Christ when He says, “I will do whatever you ask in My name, so that the Son may bring glory to the Father. You may ask Me for anything in My name, and I will do it” (John 14:13-14). Asking “in the name of Jesus” is not the magic formula to get what you want that some have made it. On the contrary, we need to consider what it means to ask or do anything “in the name” of someone else? It is to ask or do what they would, in order to accurately represent their desires, purposes and character. In other words, Christ is saying that if we pray according to His will and desires, He will grant our request.

Accordingly, Merrill C. Tenney writes in his entry regarding John 14:13-14 in the Expositor’s Bible Commentary:

The phrase “in my name,” however, is not a talisman for the command of supernatural energy. He did not wish it to be used as a magical charm like an Aladdin’s lamp. It was both a guarantee, like the endorsement on a check, and a limitation on the petition; for he would grant only such petitions as could be presented consistently with his character and purpose. In prayer we call on him to work out his purpose, not simply to gratify our whims. The answer is promised so that the Son may bring glory to the Father.^[28]

These qualifications apply as well to another promise Christ gave when He said, “I tell you that if two of you on Earth agree about anything you ask for, it will be done for you by My Father in Heaven” (Matt 18:19). If we remember that such a promise presupposes a revelation of God’s will, it will keep such promises from resulting in a kind of magic or divination, as if we can make God do something with merely man-made unity or positive thinking. Putting the promise in the context of Scripture, the promise reads, “If two of you on Earth agree about anything you ask for [and for which you have received a revelation for], it will be done for you by My Father in Heaven.” ^[29]

The fact that such promises regarding prayer are to be qualified by the need for it to be God’s will is important. Otherwise, there would be multiple “gods” running the Universe, imposing their independent wishes on Creation. These requirements also qualify the omnipotence that Christ is promising in such statements. It is not a God-like omnipotence in which the person can command or demand anything in all the Universe with no qualifications. It is a delegated omnipotence that must conform to the plans and purposes of God (cf. Eph 1:11).

The power being promised is only all-powerful within the sphere that God allows and reveals. The power being promised is a power only God has and if humans do the impossible then it is evident they have been delegated such power. Jesus puts such promises into perspective when He says in a different context, “With man this is impossible, but with God all things are possible” (Matt 19:26; cf. Luke 1:37). The promises being quoted above are “impossible” for humans, but “with God,” they, and anything else is “possible.”

The important question that needs to be answered then is how can we know with certainty what God’s will is in the situation for which we are praying? The answer is: by revelation. Revelation that we either have in Scripture or that would come to us directly apart from Scripture. For example, if we pray that we would love God and our neighbor more, we can be certain we are praying according to God’s will (cf. Matt 22:36-40), and that we will receive what we are asking for. On the other hand, to really “believe” without doubt that “you will receive whatever you ask for in prayer” (Matt 21:22) concerning something for which Scripture does not speak of, one would need a direct, miraculous, divine revelation that it will occur.

Remember, Jesus didn’t say that if you simply really, really hope that your request will be granted, that it will. No, He is saying that you must really know, without a doubt, that it will happen, and if it is not promised or commanded by God in Scripture, than you need another revelation apart from Scripture for such faith to operate, not just positive human thinking. In the case of praying for, or really commanding, the healing of someone in particular, God would need to grant a specific revelation that this is His will, in addition to the miracle itself.

The need for a revelation of God’s will for such prayer and miracle faith to operate, corrects several unfortunate practices, again particularly in charismaticism. Contrary to its teaching, this faith is not something that one can be expected to simply conjure up within themselves, but rather it is something that comes by grace from God. One thinks of the absurdity and idolatry then of the “name it and claim it” mentality, as if we can by some magic of positive thinking make God serve our whims.

The misunderstanding, particularly in charismaticism, that miracle faith is both common and a product of mere human desire has had devastating consequences. How many have come to their services and not been healed? And then, based on such teaching, understandably concluded that there is something wrong with them, or God is against them, because they were not healed, and so many others supposedly are. The amount of guilt, discouragement, and self-condemnation that has resulted from the “faith healing” movement demonstrates its demonic, rather than divine nature. That kind of fruit does not come from God. Heresy hurts and this is no exception.

None of this is to deny that God is still doing miracles today in answer to the prayers of His people, and often without those prayers. In addition, some Christians have claimed a faith in a particular event that had the characteristics of miracle faith and they received a miracle through it. We are not aware of any biblical reason why this could not be the case. We would only repeat that such a gift is not nearly as common as the claims to it, and that it would be easy to confuse a man-made confidence with such a gift.

Extras & Endnotes

A Devotion to Dad

Our Father in Heaven, thank you that you are a God Who still does miracles. Help us to recognize them when they occur so that we can give you the glory. Help us also not to expect and depend on them too much that we would test You in a sinful way.

Gauging Your Grasp

1. How do we define miracle faith and distinguish it from other aspects of biblical faith? Would you agree with this distinction?
2. What are some of the biblical attributes of miracle faith?
3. How do we suggest God actually provides miracle faith?
4. Our interpretation and application of Romans 4:18-22 claims that the Apostle is using an instance of Abraham’s miracle faith to illustrate that God is the source of saving faith. Do you agree or disagree with this? Why or why not?
5. What is the error of the “Faith Movement”?
6. How do we correct its interpretation of the Scriptures? Do you agree of disagree?

Recommended Reading

• For further discussion of miracle faith and the abuses of it in Charismaticism see chapters 11.5-11.6.

Publications & Particulars

1. Several scholars, ancient and modern, have interpreted 1 Corinthians 12:9 as referring to miracle faith. Chrysostom wrote:

   “And to another, faith:” not meaning by this faith the faith of doctrines, but the faith of miracles; concerning which Christ said, “If you have faith as a grain of mustard-seed, you can say to this mountain, Remove, and it will remove” (S. Matt. xvii. 20.). And the Apostles too concerning this besought Him, saying, “Increase our faith:” (S. Luke xvii. 5.) for this is the mother of the miracles. (1 Corinthians Homily [online at http://www.ccel.org], 29)

   Likewise, Calvin had written:

   The term faith is employed here to mean a special faith, as we shall afterwards see from the context. A special faith is of such a kind as does not apprehend Christ wholly, for redemption, righteousness, and sanctification, but only in so far as miracles are performed in his name. Judas had a faith of this kind, and he wrought miracles too by means of it. (Calvin’s Commentaries, online at http://www.ccel.org)

   Interestingly, Calvin implies that one could have miracle faith and not saving faith.

   Thiselton concurs that the “majority” of Christian scholars “associate healing with the faith cited” in 1 Corinthians 12:9. (The First Epistle to the Corinthians [Eerdmans, 2000]).

   D. A. Carson offers the following comment on 1 Corinthians 12:9:

   Neither here nor in 13:2 is this saving faith; for saving faith all Christians must possess. This rather is faith to perform some extraordinary work, the kind of faith, in Jesus’ terms [and Paul’s, 13:2] that can move mountains. . . . This special faith . . . enables a believer to trust God to bring about certain things for which he or she cannot claim some divine promise recorded in Scripture. (Showing the Spirit: A Theological Exposition of 1 Corinthians 12-14 [Baker, 1987], 39).

   Likewise, the Pentecostal NT scholar Gordon Fee writes:

   [W]hat is in mind here is the special gift of super natural faith that can “move mountains,” mentioned again in 13:2. It probably refers to a supernatural conviction that God will reveal his power or mercy in a special way in a specific instance. Although it is listed separately, as given “to another,” there is a sense in which this and the following two items belong together-and indeed, they would at times seem not quite possible to differentiate. Faith that “moved a mountain” could also rightly be called the working of a miracle. (God’s Empowering Presence: The Holy Spirit in the Letters of Paul [Hendrickson, 1994], 168). ↑

2. Here we would disagree with many, including Bill Hybels, who comments on Matthew 21:21 in his popular book on prayer:

   Jesus, of course, was not in the excavation business. He had little interest in relocating piles of rocks in the ocean’s depths. He was using the term mountain figuratively. Whatever mountain stands in your path, whatever obstacle blocks your way, whatever difficulty immobilizes you, the prayer of faith can remove it. (Too Busy Not to Pray [InterVarsity, 1998], 75)

   Unfortunately, Pastor Hybels gives no reasons for why we should not understand Jesus literally and he also implies that we can somehow muster up this kind of faith in ourselves, instead of it being a miraculous gift from God. This strikes us as the kind of faith encouraged in the “Faith Movement” which we discuss further in chapter 6.11. ↑

3. Several Bible scholars have distinguished miracle faith. The early colonial Church leader Cotton Mather (1663-1728) wrote:

   But then [in addition to the general faith of believers], there is a Particular Faith, which is not so much the Duty, as the Comfort of them that have it; and which is Granted, but here and there, but now and then, unto those whom a Sovereign GOD shall Please to Favour with it. The Devout Believer cannot cause himself to Believe What and When he will; but under the Energy of some Superiour Cause . . . there is a Strong Impression made upon his mind, which Dissolves him in a Flood of Tears, and Assures him, Thou shalt have the Petition which thou Desirest of thy GOD. 

   The Impression is born in upon his mind, with as clear a Light, and as full a Force, as if it were from Heaven Angelically, and even Articulately declared unto him; The Lord has given thee, thy Petition which thou hast asked of Him (Parentator: Memoirs of Remarkables in the Life and the Death of the Ever-Memorable Dr. Increase Mather [Boston: B. Green, 1724], 189-191).

   Mather also introduces certain cautions on pp. 191-196 and discusses counterfeits.

   More recently, the respected Reformed theologian Louis Berkhof (1873-1957) refers to it as the “faith of miracles” in both the active sense (able to perform it) or in the passive sense (able to receive it) (Systematic Theology [Banner of Truth Trust, 1958, repr. 1998], 502).

   Likewise, the Baptist theologian Millard Erickson writes: “When God wills the end (in these cases, healing), he also wills the means (which includes a request to be healed, which in turn presupposes faith).” (Christian Theology, 2^nd ed. [Baker, 1998], 431. ↑

4. For further discussion of the erroneous “power of positive thinking” of the Pentecostal “Faith Movement” see chapter 6.11. ↑

5. We would suggest that omnipotence is uniquely a divine quality in spite of God describing the united humans building the Tower of Babel in omnipotent terms as well (cf. Gen 11:6). It would seem the scope of Christ’s statement in Matthew 17:20 is considerably greater than that intended by God in Genesis 11:6. ↑

6. For further discussion of the power and abuse of suggestion in “faith healing” ministries see chapter 11.9. ↑

7. Accordingly, D. A. Carson has commented on John 11:41-42:

   The prayer assumes that Jesus had already asked for Lazarus’ life . . . v. 11 also assumes that the raising of Lazarus had been determined for some time. . . . The prayer demonstrates the truth of John 5:19ff., i.e. that Jesus does nothing by himself, but is totally dependent on and obedient to his Father’s will. The Son may ask; the Father grants. (The Gospel According to John, [Eerdmans, 1991], 418). ↑

8. Section 6.7.A. ↑

9. For a description of the essence of charismaticism see endnote in chapter 6.6. ↑

10. For further discussion regarding the relationship between faith and healing see chapters 11.4-6. ↑

11. There is some difficulty here in comparing Paul’s statement that Abraham’s faith was unwavering, and the account we read in Genesis where upon being given the promise of having a child through Sarah we read:

    Abraham fell facedown; he laughed and said to himself, “Will a son be born to a man a hundred years old? Will Sarah bear a child at the age of ninety?” And Abraham said to God, “If only Ishmael might live under your blessing!” (Gen 17:17-18)

    Douglas Moo gives several suggestions to reconcile the difficulty, all of which seem unlikely or unnecessary (The Epistle to the Romans [Eerdmans, 1996], 284-5, esp. n. 81), and in the end agrees with Thomas Schreiner in apparently somewhat watering down the character of Abraham’s faith as the Apostle describes it (Romans [Baker, 1998], 238).

    We suggest it simply needs to be admitted that the above statement reveals that Abraham was not immediately convinced of the promise of God. In other words, God gives the amazing promise of a son through Sarah in old age for the first time in Genesis 15:15-16. The above response in vs. 17-18 simply reflects a human being grappling with the miraculous nature of the promise. Full-fledged faith, even miracle faith need not be immediate or automatic.

    Immediately upon Abraham’s inquiries in vs. 17-18, God repeats the promise in vs. 19-22 and thereafter we see no signs of doubt on Abraham’s part, only Sarah’s (18:10-14). In fact, in the next verse (23) we read, “On that very day” in which the promise was given, “Abraham took his son Ishmael and all those born in his household or bought with his money, every male in his household, and circumcised them, as God told him,” demonstrating absolute confidence in the revelation he had received from God and the miracle that was promised.

    Some might see Abraham’s willingness to conceive a son through Hagar as also wavering in faith in God’s promise. However, a careful reading of God’s promises to Abraham will reveal that up to this time, all God had said was that, “a son coming from your own body will be your heir” (Gen 15:4). Therefore, for all Abraham knew, the son could have come through Hagar. It was not until after Ishmael was born that God specified that the promised son would come through Sarah (cf. Gen 18:10). ↑

12. Some commentators will interpret Abraham’s faith in Romans 4 as empowering faith and suggest that there was sufficient evidence for Abraham to believe that God would give him a son. There is some truth to this view and it would seem to be shared by the writer of Hebrews (see 11:11 and discussion at section 6.13.B.). As we point out, however, one reason that Romans 4 should not be applied to empowering faith is that Paul is speaking of Abraham’s faith as a gift, and applying it to saving faith.

    MacArthur would seem to start out right when he comments: “The One who gives faith receives all the credit. Conversely any faith that does not glorify God is not of or from Him” (MacArthur’s New Testament Commentary [Parsons Technology, 1997], Rom 4:18-25). However, he goes on to sing the praises of Abraham as if he is the one to be praised here for the saving and miracle faith that Abraham had. This in spite of the fact that this good teacher is using the NKJV translation that clearly implies that Abraham “was strengthened in his faith” by God (4:20; see further below).

    As we have noted, applying empowering faith to this passage results in the unfortunate tendency to give the credit and glory to the one exercising the faith [i.e. Abraham], rather than the One granting the faith [i.e. God]. For example, Dr. Moo writes:

    In what way did Abraham’s faith “grow strong”? In the sense that anything gains strength in meeting and overcoming opposition – muscles when weights are raised; holiness when temptation is successfully resisted. So Abraham’s faith gained strength from its victory over the hindrance created by the conflict between God’s promise and the physical evidence. And in this strengthening of his faith, Abraham gave “glory to God.” In his faithful response to God’s word, Abraham therefore accomplished what the idolaters of 1:21 failed to do. (Moo, 285-6. See also C. K Barrett, The Epistle to the Romans [Hendrickson, 1991], 92)

    We confess that such a interpretation seems to fail to give credit where credit is due. What glorified God was the fact that He had given Abraham his super-human faith, not the character of Abraham to persevere in trials.

    Besides this, we would suggest other difficulties with such an interpretation. Dr. Moo’s choice to interpret enedunamōthē as simply that Abraham “grew strong in faith” is debatable and has a slightly different implication than the NIV: “he was strengthened.” The latter is in a passive sense and implies that something was done to Abraham, instead of something Abraham merely did within himself.

    While Dr. Schreiner would agree with Dr. Moo, he is willing to admit that, “The verb [enedunamōthē] could be translated as a passive, “he was strengthened in faith”” (238). C. E. B. Cranfield in his highly respected commentary on Romans is more confident in our interpretation, writing, “enedunamōthē could mean ‘became strong,’ and is often so understood; but it seems rather more likely that it is intended to have its proper passive force—‘was strengthened,’ that is, by God.” (The Epistle to the Romans [T & T Clark, 1982], 248-9).

    It is the passive sense which the literal translations of Young (“was strengthened”) and Marshall (“was empowered”) give, as well the NIV and NKJV. Also, Calvin seemed to take the passage this way, commenting that the “hope” referred to in 4:18 “refers to faith given by God,” because faith in Romans 4 should not be interpreted as “a meritorious act, the very thing which the Apostle repudiates.” (Commentary on Romans [online at ccel.org], loc. cit.)

    Contrary to Dr.’s Moo and Barrett, it is questionable whether Rom 1:21 has anything to do with the way in which God was glorified by Abraham’s faith, and we would suggest that our interpretation best fits the immediate context in which the Apostle is speaking of a grace and faith that comes from God, and in no way results in merit for a human (cf. Rom 4:2-5, 16). ↑

13. For further discussion of miracle faith and the abuses of it in charismaticism see chapters 11.4-6. ↑

14. The relationship between the “Faith Movement” and the Charismatic movement can be demonstrated in many ways. For example, in a book we quote below, D. R. McConnell chronicles the “Faith Movement’s” errors out of concern that the Charismatic movement he belongs to is adopting them as well. Accordingly, in his 1988 book he wrote:

    In my opinion, the Faith teachers are not moving towards the mainstream of the charismatic movement. Quite the opposite, the mainstream of the charismatic movement is moving toward the Faith teachers. (A Different Gospel: A Historical and Biblical Analysis of the Modern Faith Movement [Hendrickson, 1988], 93).

    It would seem in many ways that McConnell’s fears have been realized, and it is difficult to differentiate the teachings and practices regarding faith in the “Faith Movement” from those believed by Charismatics the world over. And in fact, most “Faith Movement” leaders and followers would identify themselves with the Charismatic/Pentecostal movement. Therefore, our concerns here relate to them as well. ↑

15. Donald Bloesch, The Holy Spirit (Intervarsity, 2000), 188. ↑

16. Kenneth Hagin, Having Faith in Your Faith (Faith Library, 1980), 4-5. ↑

17. Kenneth Hagin, How To Write Your Own Ticket With God (Faith Library, 1979), 5, 20-21, 32. ↑

18. Fred Price, How Faith Works (Harrison House, 1976), 110-11. ↑

19. McConnell, 135-6. ↑

20. Neil T. Anderson, The Steps To Freedom In Christ, (Neil T. Anderson, 2004), 9. ↑

21. E. W. Kenyon, The Wonderful Name of Jesus (Kenyon’s Gospel Publishing Society, 1927), 26. ↑

22. Kenneth Hagin, The Name of Jesus (Faith Library, 1981), 16. ↑

23. Charles Capps, God’s Creative Power Will Work For You (Harrison, 1976), 5, 6. ↑

24. McConnell, 141. ↑

25. Ibid., 137-140. ↑

26. Paul G. Hiebert, “Discerning the Work of God” in Charismatic Experiences in History, Cecil M. Robeck Jr. ed. (Hendrickson, 1985), 153-4. ↑

27. This instruction also needs to qualify what John had said earlier in the letter: “Dear friends, if our hearts do not condemn us, we have confidence before God and receive from Him anything we ask, because we obey His commands and do what pleases Him” (3:21-22). The emphasis here would seem to be the fact that such a promise of answered prayer is only available to those who really know God, but this is not the only requirement, as it must also be “according to God’s will” (5:14). ↑

28. Merrill C. Tenney, Expositor’s Bible Commentary (EBC), (Frank E. ed. CD-ROM [Zondervan, n.d.]), loc. cit. ↑

29. Accordingly, Morris writes regarding Matthew 18:19: “Jesus is not putting in all the qualifications that apply to [effective] praying, but simply making it clear that God is always ready to hear the united prayers of even two of his little ones.” (Matthew, 470). For further discussion regarding how the possible context of church discipline may also effect the interpretation of Matthew 18:19 see MacArthur, Commentaries, loc. cit. and D. A. Carson’s entry to the EBC. ↑