Strange Fire: The Danger of Offending the Holy Spirit with Counterfeit Worship

by John F. MacArthur Jr.

In Strange Fire , bestselling author and pastor John MacArthur chronicles the unsavory history behind the modern Charismatic movement. What would God say about those who blatantly misrepresent His Holy Spirit; who exchange true worship for chaotic fits of mindless ecstasy; who replace the biblical gospel with vain illusions of health and wealth; who claim to prophesy in His name yet speak errors; and who sell false hope to desperate people for millions of dollars? The charismatic movement has always been a breeding-ground for scandal, greed, bad doctrine, and all kinds of spiritual chicanery. As a movement, it is clearly headed the wrong direction. And it is growing at an unprecedented rate. From the Word of Faith to the New Apostolic Reformation, the Charismatic movement is being consumed by the empty promises of the prosperity gospel. Too many charismatic celebrities promote a “Christianity” without Christ, a Holy Spirit without holiness. And their teaching is having a disastrous influence on a grand scale, as large television networks broadcast their heresies to every part of the world. In Strange Fire , MacArthur lays out a chilling case against the modern Charismatic movement that

Genres: Theology, Christian, Nonfiction, Christianity, Christian Living, Religion, Christian Non Fiction

352 pages, Hardcover

First published January 1, 2013

About the author

John F. MacArthur, Jr. was a United States Calvinistic evangelical writer and minister, noted for his radio program entitled Grace to You and as the editor of the Gold Medallion Book Award-winning MacArthur Study Bible. MacArthur was a fifth-generation pastor, a popular author and conference speaker, and served as pastor-teacher of Grace Community Church in Sun Valley, California beginning in 1969, as well as President of The Master’s College (and the related Master’s Seminary) in Santa Clarita, California.

Reviews

[Brent · Rating 5 out of 5]

With the release of Strange Fire, I can't think of another book that has been so heavily criticized by many in the evangelical community by those who have not read the book! One might reflect back to the Love Wins drama when Rob Bell began to be criticized by numerous of people who had not read his book either. Although much of Rob Bell's criticism was warranted - I read the book in one sitting and forthwith wrote a critique of it myself - it appears a lot of the criticism against MacArthur, especially by lay Christians, certainly is unwarranted.

MacArthur does an excellent job in Strange Fire at pointing out the flaws in charismatic theology, and showing the ramifications of such flaws if taken to their logical conclusion: heresy. In this, he surveys the origin of Pentecostalism, the nature of tongues, the office of apostleship, and the gifts of healing and prophecy. MacArthur's treatment of the text is expository and forthright, and his tone, albeit critical, is candid and amiable. Over and over again MacArthur differentiates between Reformed continuialists, and the aberrant theological persuasions of Pentecostalism and Word of Faith.

This book has brought so much clarity in my spiritual walk, and although I'm still learning and searching, I'm beginning to formulate a solid basis for a robust yet modest theological view. As I found myself nodding my head in agreement throughout the entire book, I can't state enough how thankful I am to John MacArthur and his decades of faithful ministry.

Brent McCulley (11/18/2013)

[Rod Horncastle · Rating 5 out of 5]

There are many NICE and scholarly reviews of this book. I'll get right to the point:


OH NO! John MacArthur is dividing the body of Christ - as I have heard many a Charismatic proclaim loudly.

But no he's not, he's just taking out the trash from the house of God.

I loved this book. John got right to the point and preached the Biblical truth to those who abuse the Word of God. The problem is: very few people like being told they are wrong and behaving dangerously based on their emotional insecurities and desperation to have Harry Potter abilities. Charismatics are free to do this - just do it SOMEWHERE ELSE! John makes it clear: don't use Jesus' Church and the Word of God to justify your pagan witchcraft and magic spells. If you want to make a Church of the Special ME...just go down the street and do it, don't do it in the Christian backyard.

Here's my favorite quote from the Book:
"Of course, if Benny Hinn could really do what he claims, he could empty hospitals and curb disease in Third World countries. Like Jesus, he would be able to banish sickness and suffering in whatever regions he visited..."

I have yet to see any charismatic walk into a hospital and DO THEIR THING, Or walk up to a group of foreign speaking individuals and speak in known tongues, Or give a relevant prophecy that will come true in an hour. Mostly they just draw desperate attention to THEMSELVES.


Charles Spurgeon summed it up nicely:
"As a result of the ascension of Christ into heaven the church received apostles, men who were selected as witnesses because they had personally seen the Savior - an office which necessarily dies out, and properly so, because the miraculous power also is withdrawn..."

One more fun quote by D. Martyn Lloyd-Jones.
"All has been given, everything that is necessary for us is available. Therefore if a man claims to have received a revelation of some fresh truth we should suspect him immediately..."

[George P. · Rating 1 out of 5]

n 2014, the Assemblies of God completes its 100th year of ministry. From humble beginnings in Hot Springs, Ark., our Fellowship has grown to encompass over 66 million believers in 252 countries, territories, and provinces. Faithful saints have planted and watered gospel seeds during these years, but God has made them grow (1 Corinthians 3:6).

The AG is part of the Charismatic Movement, which now numbers over 500 million persons worldwide.1 That movement has shifted the center of Christianity from the global North to the global South, from the developed world to the majority world. Arguably, its growth makes it one of the greatest revivals in the history of Christianity, as well as one of the most significant people movements of the modern era. And for that, praise God!

John MacArthur offers a very different — and almost entirely negative — assessment of the Charismatic Movement in his new book, Strange Fire:

Charismatics now number more than half a billion worldwide. Yet the gospel that is driving those surging numbers is not the true gospel, and the spirit behind them is not the Holy Spirit. What we are seeing is in reality the explosive growth of a false church, as dangerous as any cult or heresy that has ever assaulted Christianity. The Charismatic Movement was a farce and a scam from the outset; it has not changed into something good.

He concedes that there are “sincere people” within the movement who “understand the necessary truths of the gospel” despite its “systemic corruption and confusion.” Nevertheless, he contends that continued exposure to “the false teaching and counterfeit spirituality of the Charismatic Movement” places them and others in “eternal jeopardy.”

These are serious charges to level against any Christian, let alone an entire movement of Christians. As a Pentecostal and an ordained Assemblies of God minister, I am tempted to ignore them because they are both ill-founded and intemperately made. Indeed, I cannot recommend MacArthur’s book either as a constructive critique of the Charismatic Movement or as a good representative of cessationist theology. Nevertheless, the publication of Strange Fire requires a Pentecostal response, not merely to correct the record but also to advance the cause of Christian unity.

Where We Agree and Disagree

Regarding Christian unity, there are several points where Pentecostal readers can agree with MacArthur.
In Part 1, he articulates five tests of authentic revival from a reading of 1 John 4:1–8, informed by Jonathan Edwards’ “Distinguishing Marks of a Work of the Spirit of God”2:

1. Does the work exalt the true Christ?
2. Does it oppose worldliness?
3. Does it point people to the Scriptures?
4. Does it elevate the truth?
5. Does it produce love for God and others?

As Pentecostals, we wholeheartedly endorse these tests. However, whereas we believe that the Charismatic Movement, on the whole, passes them, MacArthur believes it fails them.

In Part 2, MacArthur argues that contemporary spiritual gifts do not operate the way the Bible says they should, so they are inauthentic. As Pentecostals, we agree that some individuals within the Charismatic Movement practice the gifts in violation of biblical order. However, we disagree that contemporary spiritual gifts, per se, are inauthentic.
In Part 3, MacArthur turns from critiquing the Charismatic Movement to outlining the work of the Holy Spirit in terms of salvation, sanctification, and the inspiration and illumination of Scripture. As Pentecostals, we affirm the basic thrust of his pneumatology. However, we note that he has downplayed a major theme of biblical pneumatology — namely, that the Holy Spirit empowers believers for service.

These points of agreement demonstrate that our faith as Christians is significantly and substantially the same as John MacArthur’s. Unfortunately, he has chosen to interpret the much smaller points of disagreements as matters of orthodoxy. On the whole, then, he situates the Charismatic Movement outside the camp, describing it as a “false church,” “cult,” and “heresy” that is “assault[ing] Christianity.” Indeed, he calls for “a collective war against the pervasive abuses on the Spirit of God.”

How does MacArthur arrive at this outrageous and offensive conclusion? First, he portrays the Charismatic Movement as rife with heresy and immorality. This is the burden of Part 1, subtitled, “Confronting a Counterfeit Revival.” Second, based on his exegesis of Scripture, he argues that contemporary manifestations of the spiritual gifts of apostleship, prophecy, tongues, and healing do not match biblical criteria. Consequently, he says they are inauthentic. This is the burden of Part 2, subtitled, “Exposing the Counterfeit Gifts.”

A careful examination of the evidence will demonstrate that MacArthur is wrong on both counts.

Portrait of the Charismatic Movement

First, MacArthur portrays the Charismatic Movement as rife with heresy and immorality. Consider these representative quotations:

Heresy: “What we are seeing is in reality the explosive growth of a false church, as dangerous as any cult or heresy that has ever assaulted Christianity.”

Immorality: “The halls of Pentecostal and charismatic history are paved with scandal.”

Any large movement — especially one with over 500 million adherents — will contain problematic elements. However, MacArthur argues that the Charismatic Movement consists of these problematic elements, arising from its “bad doctrine.” After describing a variety of scandals involving well-known charismatic leaders, MacArthur writes: “Scandals such as these permeate charismatic history. Trace them to their source and you will discover that they are rooted in bad doctrine. Put simply, moral and spiritual failures such as we have chronicled in this chapter are the inevitable consequence of rotten pneumatology — false teaching about the Holy Spirit.”

The basic problem with MacArthur’s description of the Charismatic Movement is what scientists refer to as selection bias — that is, “[a]n error in choosing the individuals or groups to take part in a study.”3 He has profiled charismatic leaders who teach aberrant doctrines or have committed moral failures and then puts them forward as representative of the Charismatic Movement as a whole. This is like describing the moral lives of American presidents by studying only the ones who cheated on their wives. Select a different group, and you’ll get a different picture. (Contrast the charismatics mentioned in Strange Fire with the Assemblies of God adherents profiled in Gary B. McGee’s People of the Spirit, and you’ll see what I mean.4) Because MacArthur’s description of charismatics suffers from selection bias, it cannot be taken seriously as a representative description.

MacArthur is aware of a report on charismatic beliefs and practices that is representative of the movement. Titled Spirit and Power, the Pew Forum on Religion and Public Life published the report in 2006.5 MacArthur cites both it and studies based on it to prove that “prosperity theology” is a characteristic belief of the Charismatic Movement. (More on that later.)
Unfortunately, he fails to inform readers of Strange Fire about the report’s broader conclusions regarding the Charismatic Movement’s orthodoxy, morality, piety, evangelistic intensity, and social engagement.

Consider these representative quotations from the report:

Orthodoxy: “renewalists [i.e., Pentecostals and charismatics] also stand out for the intensity of their belief in traditional Christian doctrines and practices.” This is evident, for example, in their view of the Bible. “[M]ajorities of non-renewalist Christians believe that the Bible is the word of God and is to be taken literally, word for word; but this view is even more common among pentecostals [sic] than among non-renewalist Christians.”

Morality: “pentecostals [sic] often stand out for their traditional views on a wide range of social and moral issues, from homosexuality to extramarital sex to alcohol consumption.”

Piety: “renewalists also tend to engage in more traditional Christian practices at somewhat higher rates than do non-renewalists” — i.e., practices such as church attendance, private prayer, and frequent Bible reading.

Evangelistic intensity: “Majorities of pentecostals [sic] in all 10 countries believe that Christians have a duty to convert people to Christianity.” Interestingly, “the duty to spread the gospel tends to be felt more strongly by renewalists than by non-renewalists.” Why? Because of “the widespread belief among pentecostals [sic] that faith in Jesus Christ represents the exclusive path to eternal salvation”; even here, Pentecostals “stand out for the intensity of their belief.”

Social engagement: “strong majorities of both pentecostals [sic] and charismatics believe that if enough people were brought to Christ, social ills would take care of themselves…. However, renewalists also see it as their duty to work for justice for the poor.”

Does a movement that matches Pew’s description sound like a “false church” to you? Would a “false church” of “renewalist Christians” be “more intense” about their orthodox doctrine, conservative morality, warm piety, evangelistic intensity, and social engagement than “non-renewalist Christians”? Of course not! But if not, then charismatic belief and practice cannot be the “inevitable consequence” of “rotten pneumatology,” as MacArthur claims. If a movement is characterized by orthodoxy (right believing) and orthopraxy (right living), then the Holy Spirit is genuinely at work in its midst — and this according to MacArthur’s own five tests of authentic revival.

What about prosperity theology, however? Doesn’t its prevalence among charismatics prove that “the extreme has become mainstream”? Indeed, doesn’t it offer an alternative explanation for the growth of the Charismatic Movement? According to MacArthur, yes. He writes: “In reality, the rapid expansion of charismatic theology is primarily due to the popularity of the prosperity gospel. It is not the convicting work of the Holy Spirit that is drawing converts, but the allure of material possessions and the hope of physical healing.”

Set aside the false disjunction in MacArthur’s last sentence. After all, why can’t the church grow because of both the convicting work of the Holy Spirit and the hope for God’s healing and material provision? Jesus didn’t criticize the crowds who came to Him for healing (Luke 4:38–44), after all, so why should we today?

Instead, focus on the ambiguity of the term prosperity gospel. MacArthur wants readers to associate that term with the Word of Faith Movement. If the prosperity gospel is prevalent among charismatics, if it is identical to Word of Faith theology, and if that theology is heretical, then the Charismatic Movement is shot through with heresy.

I hold no brief for the Word of Faith Movement, and I share many of MacArthur’s concerns with its theological errors. (I’m not sure they always rise to the level of heresy, however.) Nonetheless, a careful reading of the evidence from Spirit and Power suggests a more sympathetic interpretation of the prosperity gospel than MacArthur allows.

Pew did not ask interviewees whether they agreed with Word of Faith theology, after all. They asked interviewees to what extent they agreed with the following two statements:

• ���God will grant material prosperity to all believers who have enough faith.”
• “God will grant health and relief from sickness to believers who have enough faith.”

Obviously, Word of Faith adherents will agree with these statements. But so might people who have read and taken to heart the Bible’s robust promises of God’s provision for and healing of believers in passages such as Matthew 6:25–34 and James 5:13–16. If, on the basis of such passages, you agree to some extent with Pew’s statements, you wind up on John MacArthur’s naughty list. On the other hand, if you disagree to some extent with these biblical promises, don’t you show yourself to be a person of “little faith”? My point here is not to defend Word of Faith theology but simply to demonstrate that the route to prosperity theology does not necessarily pass through Word of Faith teaching.

Moreover, the meaning of the word prosperity varies depending on context. One of the authorities MacArthur cites against prosperity theology is Signs and Wonders by Paul Alexander.6 Just as MacArthur passed over exculpatory information about charismatics in Spirit and Power, so also he passes over exculpatory information in Signs and Wonders. Relating a disagreement he had with a Nigerian Pentecostal named Lawrence Nwankwo concerning whether God wants Christians to prosper — Alexander argued no, Nwankwo argued yes — Alexander writes: “I was arguing against overabundance, hoarding, greed, exorbitance, and consumerism — and for enough for a healthy life. I argued for a simple existence. He was arguing against starvation, poverty, sickness, and hopelessness — and for enough for a healthy life. He argued against subsistence and for a simple life. I was looking up at the mountain of money and trying to bring the wealthy down; he was looking down into the valley of despair and trying to bring the poor up.”

Once he realized that the word prosperity meant having “enough for a healthy life,” Alexander realized that he agreed with Nwankwo. God wants people to prosper in that way. MacArthur wants readers to assume that prosperity means the greed of North American televangelists, who already have more than enough. Why not assume instead that Pew’s interviewees hold Nwankwo’s understanding of prosperity? Given that most of them come from poor countries, that would seem the more reasonable — and less uncharitable — assumption.

Indeed, when you consider that the prosperity gospel is not identical to Word of Faith theology and that the meaning of prosperity varies by context, it becomes easier to make sense of a point Pew raises but MacArthur ignores: Prosperity theology is prevalent among non-charismatic Christians too. “In all countries,” according to Spirit and Power, “majorities of all Christians believe that God will grant good health and relief from sickness to believers who have enough faith…. Many Christians around the world also believe that God will grant material prosperity to all believers who have enough faith, though this belief is somewhat less common, and held less intensely, than belief in God granting good health.”
In summary, contrary to MacArthur’s description of it, the Charismatic Movement is not rife with heresy and immorality. A representative sample of charismatic belief and practice shows it to be orthodox, moral, pious, intensely evangelistic, and socially engaged. And while Word of Faith theology is indeed troublesome and demands a response, there is a better and more sympathetic way to understand the Charismatic Movement’s prosperity theology than MacArthur allows.

Exegesis of Scripture

Second, based on his exegesis of Scripture, MacArthur argues that contemporary manifestations of the spiritual gifts of apostleship, prophecy, tongues, and healing do not match biblical criteria. He says they are inauthentic, rising from some source other than the Holy Spirit. Based on those assumptions, he concludes continuationism is most likely false, and cessationism is likely true.

(Continuationism is “the claim that all the miracles and spiritual gifts described in Acts and 1 Corinthians are still available to Christians today, that prophetic gifts and signs and wonders were not unique to the apostolic era, and that there is no reason to believe one or more of these phenomena has ceased.” Cessationism is the opposite claim.)

Pentecostals and charismatics may find themselves nodding in agreement with certain aspects of MacArthur’s argument. For example, I am sympathetic with MacArthur’s critiques of C. Peter Wagner’s views on apostleship, the notion of “fallible prophecy,” and Benny Hinn’s healing ministry. I don’t think these positions are representative of the Charismatic Movement. I also don’t believe arguments against them should count as arguments against the Movement as a whole.

Let’s take a closer look at MacArthur’s arguments regarding apostleship, prophecy, tongues, and healing...

(Due to space limitations, I am unable to post my entire review on Amazon. For the full review, with citations, go to my website: GeorgePWood[dot]com.)

[The Reading Pilgrim · Rating 5 out of 5]

This book was what started my journey out the Charismatic circle and into being Reformed. I recommend this book to EVERYONE who is looking for a resource for Charismatic theology or if they are in a position I was in when I first read it. It truly changed my life!

[Robert Sr · Rating 2 out of 5]

Talk about throwing the baby out with the bath water! I have had great respect for Dr. MacArthur until now. I even strongly agree with him regarding frauds such as Benny Hinn, the Word of Faith preachers and the New Apostolic Reformation, which he describes in this book. But he is dead wrong that gifts of the Spirit do not occur today. He is wrong to tar all Pentecostals with the same brush that he uses on the frauds. In addition Dr. MacArthur is inconsistent in that he denounces ALL charismatics in Part 2 and then in the final chapter of the book says that the Charismatics of the Reformed Faith (to which MacArthur himself belongs), which he calls "Continuationists", are not of the same ilk because they are Reformed. Despite the fact they believe the same things as those he has just denounced for believing and practicing the same spirit-filled things. Not all Charismatics put experience above the Word. There is a great deal of excellent teaching of the Word of God in the vast majority of this movement.

[Jacob Aitken · Rating 2 out of 5]

Not surprisingly, there wasn't a chapter on basic logic in this book.

For the review

Chapter 1 is simply a string of recycled sermon notes on how silly and evil various brands of charismania are. Okay, but anyone can play this game. I agree there are hucksters and there is a special place in hell for them, but this is not an argument. Macarthur does actually get to something like an argument:

Thesis: "It is the elevation of experience over the authority of Scripture that grieves and demeans the Holy Spirit most of all" (Macarthur 17).

I have several observations: 1) it is dangerous to elevate experience over theology, but where is the proof that it grieves the Holy Spirit most of all? How does Macarthur know this? The Scriptures he cites are about the Holy Spirit's inspiring the Word and the Spirit's testifying to Christ. Great, but that is immaterial to this thesis. Indeed, is this not Macarthur's own experience?

2) If this is Macarthur's thesis, and if he is successful in proving it (I don't think he can be), then we should note that the truth of continuationism stands or falls independent of this thesis.

Chapter 2

This is a history of the modern Pentecostal movement and most of it, while interesting, is irrelevant to his thesis. Except for one part:

But here is the point to all of this history: if the Holy Spirit intended to recreate the day of Pentecost, is this really how he would do it? (27)

I really don't know what to say. I suppose some early Pentecostals said something like this.

Why focus on these two men [Charles Parham and E. W. Kenyon]? The answer is simple. These two men are responsible for the theological foundations upon which the entire charismatic system is built (31)

At this point I have no idea if this historiography is true. I am not persuaded that one can make a 1:1 connection between the early Pentecostals and Wayne Grudem. Genealogical arguments are always dangerous to make and they rarely deliver on their promises.

Chapter 3


In chapters 3 and 4 JM relies on Edwards’ analysis of revival, and I think it is a good–if incomplete–analysis of any “spiritual” movement.
Does the work exalt the true Christ?
Does it oppose worldliness?
Does it point people to the Scriptures?
Does it elevate the truth?
Does it produce love for God and others?
I've dealt with the specifics here. It really is a good chapter. He notes (rightly) that the Spirit testifies of Christ, so those who are filled with the Spirit will testify of Christ. Sadly, this is absent from a large part of the Charismatic world.

However, I would say with the apostle Paul, “I would that you all prophesy.” But back to the points above. The logical danger with rhetorical questions is that if the opposition can bite the bullet and the position is logically unchanged, your entire argument, such that it is, evaporates.

Case study: Wayne Grudem.

No one can accuse Wayne Grudem of not exalting Christ. I don’t know him personally, though we did exchange friendly emails some months ago, but I highly doubt he is worldly. Does he point people to the Scriptures? Seriously? As an inerrantist, I am certain Grudem can affirm 3 and 4. 5 is a given.

How would a Word-Faither do? That’s a fair question, but if you lump Wayne Grudem and Sam Storms in the same camp with Copeland and Hinn, you are sinning against your brothers and violating the 9th commandment. Only a party spirit can remain untouched by such a rebuke.

The Missing Case of Martyn Lloyd-Jones
A search engine on Strange Fire lists only seven appearances of Martyn Lloyd-Jones.

p.44 lists MLJ saying that the Spirit exalts Christ. Presumably this is a slam against much of charismatic worship. Fair enough. (I do wonder if the Spirit wants us to worship like Dutch-American amillennialists).

p.261 has MLJ saying the office of prophet has ceased. Okay, he said that. He also said other things, and in any case I don’t think that exegesis stands up to Grudem’s scholarship.

p.117-118 say basically the same thing.
p.312 lists MLJ’s Christian Unity.
p.319 is the index.
p.281 is an endnote for Great Doctrines of the Bible.

And that’s it for MLJ. So what’s the big deal? Well, here is what Macarthur has to say about Martyn Lloyd-Jones:

He influenced countless preachers (myself included), and he stood steadfastly against the superficial, entertainment-oriented approach to preaching that seemed to dominate the evangelical world then as it does now. Lloyd-Jones still desperately needs to be heard today.
Again, you might ask, “What’s the big deal? Anybody should say that about MLJ.”Macarthur elsewhere says,

There is a stream of sound teaching, sound doctrine, sound theology that runs all the way back to the apostles. It runs through Athanasius and Augustine…and runs through the pathway of Charles Spurgeon, and David Martyn Lloyd-Jones, and it keeps running.

Real quick side note: I wish quasi-Reformed people would stop referencing Augustine. Let's be honest. You don't know what he teaches. He isn't an easy writer and his work isn't systematic. You have to spend about half a decade working through different treatises to get an idea of what he is saying. And to make matters worse, he believed that miracles happen today. Read City of God, Book 22, chapter 8. This is embarrassing.

Well, here is the problem. Macarthur does not allow (de facto) the distinction between continuationism (myself) and charismaticism (insert favorite bad guy). He notes in the Strange Fire conference,

Number seven, by asserting the gift of healing has continued to be present, the continuationist position affirms the same basic premise that undergirds the fraudulent ministry of charismatic faith healers. If you say the gift of healing is still around, and you say it whimsically, there’s no evidence it’s around, either experimentally or biblically, but if you say it’s still around, then you have just validated healers.

Who would want to do that? Are they not the lowest of the low? Are they not the worst of the worst? They don’t go to hospitals. They prey on the most desperate, the most severely ill, the most hopeless, the most destitute, very often the poorest, telling them lies and getting rich. Who would want to do anything to aid and abet them?

Said another way:

Premise 1: If continuationists assert “the miraculous,” then they validate faith healers.

Premise 2: They assert the miraculous.

(3)Conclusion: They validate faith healers (Modus Ponens)
Prem. (4): Faith healers are the lowest of the low (agreed)
Prem. (5): If anyone validates them, they, too are the lowest of the low [4, 1]
(6) If person A asserts the miraculous, then he, too, validates faith healers [2, 5]

Of course, I challenge premises 1 and 3. Someone could still say, “Yeah, so. You are the lowest of the low because you believe in the miraculous.” Fair enough. I will now lower the boom.

Lloyd-Jones states,
Those people who say that [baptism with the Holy Spirit] happens to everybody at regeneration seem to me not only to be denying the New Testament but to be definitely quenching the Spirit” (Joy Unspeakable, p. 141).

“If the apostles were incapable of being true witnesses without unusual power, who are we to claim that we can be witnesses without such power?” (The Sovereign Spirit, p. 46.)

I think it is quite without scriptural warrant to say that all these gifts ended with the apostles or the Apostolic Era. I believe there have been undoubted miracles since then (Joy Unspeakable, p. 246.)

Was it only meant to be true of the early church? … The Scriptures never anywhere say that these things were only temporary—never! There is no such statement anywhere (The Sovereign Spirit, pp. 31-32.)

“To hold such a view,” he says, “is simply to quench the Spirit” (The Sovereign Spirit, p. 46)

Premise (7) Martyn Lloyd-Jones asserts the miraculous.
Now the Strange Fire Brigade faces a painful difficulty: reject (1)–(6) or accept Premise (8)
(8) Martyn Lloyd-Jones validates faith-healers. [6, 7 MP]

Sub-Conclusion

Someone could still respond, “Well, MLJ is not God. He isn’t right on everything.” No he isn’t. He is an amillennialist, for one. But let’s go back to Macarthur’s claim: “anyone holding these views gives credence to faith healers and is the lowest of the low.” He must apply that to MLJ. The logic is impeccable (up to a point, anyway).

In analytic philosophy we call this a “defeater.” It shows his position is either counter to the evidence or it cannot be held simultaneously with the evidence. Either his view of Martyn Lloyd-Jones is wrong and it has to be abandoned (as the evidence makes abundantly clear), or he must give the defeater to his claim that continuationists validate faith healers.

He will do neither.
His position collapses

I do find it interesting, though, that Macarthur didn't clinch his argument with Revelation 19:10, "The testimony of Jesus is the Spirit of Prophecy." In fact, the book doesn't mention this verse at all.

Chapter 4, same contd.

Most of this chapter reads like the tabloids. Interesting, mind you, but not really germane to the thesis, except where noted above.

Chapter 5: Apostles Among Us

Macarthur has a twofold argument: the apostolic office has expired, and if the apostolic office expired, then other gifts may have expired (MacArthur 91). He further argues, “The Charismatic movement operates on the premise that everything that happened in the early church ought to be expected and experienced in the church today” (91). I agree with Macarthur’s definition of apostleship, but I dispute the conclusions he draws from it.

Quoting Sam Storms, he says, “But even he [Storms] acknowledges that ‘since no one today can meet the qualification of having seen the risen Christ with his own eyes, there are no apostles today’” (93). If Storms is correct, and I think he is, and if Macarthur thinks Storms is correct, and I think he does think that, then Macarthur has just contradicted his earlier statement on page 91 that the Charismatic Movement operates on the premise that everything” is in effect today (emphasis original).

We can leave that contradiction aside for the moment. Macarthur’s real target is Peter Wagner. I don’t feel a need to defend Wagner, so I’ll move on.

Macarthur argues that “The New Testament apostles were recognized as the revelatory agents of God, and as such they possessed an unsurpassed level of authority in church history” (94). This is a good statement and I think it lends evidence to the claim that prophetic words of wisdom are not in the same category as Scriptural revelations.

Can Prophecy be fallible?

This is the toughest objection and where Macarthur is initially on stronger ground. Mind you, this objection, if it carries, presents a huge difficulty for continuationism but it does not prove the book’s thesis. Before we answer the question whether prophecy can be fallible, let’s ask if it is always authoritative? Presumably, the cessationist would answer “yes.” We’ll come back to that.

I think both sides are confusing an issue. Divine prophecy itself is always infallible because it comes from God, but does that mean that the prophet is always giving divine prophecy? Could he just be mistaken? Macarthur is quick to respond that false prophets in the Old Testament should die. Well, yes, because their false prophecy almost always involved going after other gods.

Still, the cessationist will urge that the Bible said fallible prophets should die. Okay, let’s reread some of Paul’s statements, like in 1 Corinthians 14: “Earnestly desire to prophecy but if you get it wrong I will kill you.” The text just doesn’t read that way. I think something else is going on.

The real question is this: Is prophecy-in-the-church always binding on me? Surprisingly, the answer is no. This leads us to the Agabus case (Acts 21 passim). Let’s grant Macarthur his point that Agabus prophecied with 100% accuracy. Here is the problem: Did Paul sin in not obeying Agabus? I don’t know of anyone who says he did.

One more point: if we should always expect prophets to be 100% accurate and if prophets are giving forth potential-Scripture, then why does Paul tell us to test the prophecies (1 Cor. 5:21)? If it is a divinely binding Revelation, you should not test it but obey!

Formal Criticisms

The first and most obvious criticism is Macarthur’s oscillating thesis. From earlier in the book he appeared to attack the elevation of experience over theology, which thesis is independent of whether the gifts continue today. So even if his thesis is successful, he has not disproven continuing gifts. Much of the book, however, is either a running catalogue of charismatic abuses or it is a comparison of all forms of Charismatic theology with cults like Mormonism.

Misleading Statements and Inaccuracies

Macarthur’s account suffers from a number of either misleading statements or theological inaccuracies. These errors aren’t serious enough to refute the whole book, but they are worth pointing out. I think at best they show that Macarthur’s arguments aren’t serious enough to fully take down the continuationist thesis.

The Canon

What makes a book canonical? Or rather, what gives it apostolic authority? Macarthur answers, “If a book or epistle claiming to speak with prophetic authority was written by an apostles or under apostolic oversight, it was recognized as inspired and authoritative” (95). Please note that Macarthur gives at least two necessary conditions for canonicity: 1) prophetic authority AND 2) apostolic connection. (1) is the issue under question, which makes (2) the clincher. Here is the problem: who wrote Hebrews? This is where Roman Catholic and Eastern Orthodox apologists have a field day with us, and who can fault them?

On another point, if the canon is “closed” today, then how do you know it is closed? Mind you, I think the canon is closed for all functional purposes, but I don’t see how you can have fully epistemic confidence it is closed. Which book of the Bible says it is closed? Revelation 22 doesn’t count, because it’s just talking about Revelation (and this is a bigger problem if you accept an early date for Revelation). If you can’t prove the canon is closed from Scripture alone, which is impossible to prove, then you can’t prove beyond a shadow of a doubt that people are adding to the canon.

Theological inaccuracies

Macarthur defines sola scriptura as “the only divinely revealed word and therefore the believer’s true authority for sound doctrine and righteous living” (214). This is a half-truth. For the Reformers, Scripture was first of all the norm that normed lesser norms. It is not the only source of truth, but the final source of truth.

Leaps in Logic

Speaking of the charismatic movement, he writes, “The entire movement is nothing more than a sham religion run by counterfeit ministers” (113). Yikes. The entire movement? How do you get from cases like Oral Roberts and Benny Hinn and then derive a universal statement from them? This would fell a freshman logic class.

And then we have basic, old-fashioned “begging the question.” He writes, “It is also important to remember that Paul wrote these words [1 Thess. 5:20-22] at a time when the revelatory gift of prophecy was still active” (126). He is using this to explain away Paul’s command not to despise prophetic utterances, but he is assuming the very thing he is trying to prove.

Factual Inaccuracies

Speaking of miracles and healings, Macarthur asserts (not argues!) “Such biblical-quality healing miracles are not being performed today” (175). So what of sane, sober accounts where people were healed? Macarthur, like David Hume, would simply say that’s not possible. Don’t let facts get in the way of theory.

Scriptural Contradictions

Macarthur: “There is no warrant anywhere in Scripture for Christians to listen to fresh revelations from God beyond what he has already given us in his written word” (115).
The Apostle Paul: “especially that you may prophesy” (1 Cor. 14:1); “desire earnestly to prophesy” (v. 39).

Cessationism and the missing premise:

Cessationists use "revelation" in an equivocal sense. This is a problem when we examine practices in the 1st century church. Paul tells the church to prophesy (and one can find numerous other examples). How does the cessationist respond?

First, let's look at the argument:

1: God's speaking is what constitutes revelation, and revelation was eventually codified in the canon.
This seems to entail the following:

2: The canon is closed (let's leave aside messy issues like who had the authority to close the canon and how do you know).

I think Ephesians 2:20 affords the cessationist another premise:

3. The church is built upon the foundation of the apostles and prophets. Assuming apostles means those associated in one way or another with Jesus's ministry, I think we can safely affirm (and this would be the position of many continuationists) that apostles aren't around today. Therefore,

3.1. Prophets aren't around, either.

The Continuationist Responds,

Is (P1) true? I agree with the first half if it is phrased like this: God reveals himself and this usually happens by speech or in words (whether internal or external). The second half of P1 is unproven.

What about P2? Practically, we have to assume that the canon is closed, but we have no evidence from God that it is. Honestly, how do you know the canon is closed? I think wiser Protestants were right to say that the Canon is "a fallible collection of infallible books" and leave it at that.

As to P3, my question is: are all acts of "prophesying" in the New Testament establishing the foundation of the church? Are Phillip's daughters part of that foundation? When Paul acknowledges different men are prophesying is that, too, part of the foundation? Maybe, but we have no evidence that such is what Paul meant.

The only way the cessationist can salvage this position is to add another premise:

P4: Paul's command to prophesy only functioned until the canon was closed.

The main problem with that statement is there isn't a single verse that says


Evaluation:

Not all of the book is bad. The sections on the Holy Spirit and Sanctification were quite good. Unfortunately, Macarthur engages in huge leaps of logic, misleading statements, and unfocused arguments. I think this is the end of cessationism.

[Jen B · Rating 4 out of 5]

As someone who was raised in a pure Charismatic/Pentecostal/Word-Faith family and church who had for several years been struggling with the cognitive dissonance between what I was reading in the Bible and what I'd been raised in all my life, news of the Strange Fire conference very much got my attention. The discussion was very level-headed and honest, presented with deep concern for those caught up in this false gospel—more so, I suspect, than many of those listening know of. MacArthur's book is in exactly the same vein.

Others have already explained what MacArthur does in this book, so it's probably unnecessary for me to do the same. But it only felt right to say how much this book has helped me. My own independent study of God's word (in context—that's something you very, very rarely see in churches espousing the lies delineated in this book!) had long been showing me how everything I'd grown up being taught by my parents and pastors and Sunday school teachers could not have been more wrong, but I still often have difficulty explaining it to them. This book has helped me construct a more organized apologetic for the truth in the face of the lies.

Alas, they very often do not care, because of course they "hear God" or "have a Knowing", and the Bible is "not relevant", or worse, "I don't care what the Bible says, I know what God told me"—the latter something MacArthur notes someone has said to him, and I've had the very same thing said to me by a family member. It is difficult to deal with this, but one can only pray that such people have the Bible's real meaning illuminated to them.

There's not really a confirmation bias with me—again, I was raised in a very charismatic family & church, my entire life, not having the brains to really know any better (and while this is difficult for many to understand, these people need to remember how masterfully the false teachers twist God's word). The revelation, through my Bible, that all of this could not be more wrong hit me like the proverbial ton of bricks, leaving me quite distressed for nearly a full year! Even now, it often feels as if I'm going through some sort of spiritual detox; there remain many verses twisted and, really, raped by the false teachers I continue to struggle with; I must rely on the Holy Spirit to help me understand them through continued study.

By the way, many, *many* people seem to like complaining that MacArthur's examples are somehow on the fringe. If only this were so. The church I attended and those I visited would be considered "normal" charismatic churches, and a lot of the madness described in MacArthur's book—'Words of the Lord' and "tongues" gibberish during worship or even interrupting service (complete with "interpretation" and, on several memorable occasions, simultaneous "interpretation" that was quite different as far as they got!), people being 'slain in the Spirit', dancing, 'healings', and in the last few months of my attendance, the inexplicable laughter—all occurred. Not many people thought much of it, though I did get some rather wide-eyed looks upon asking of the "words of the Lord' happening every five minutes in everyone's life would be added to the Bible someday. Everything MacArthur discusses in his book happens pretty regularly in such churches, even the ones that look normal at first.

Well, anyhow. To end a rather rambly review, if you have come out of this sort of upbringing or know people involved, this book will surely help you do as I did and come up with a response. They will not appreciate or accept the truths you show them in God's Word, but God willing, it will be a seed planted in their hearts that takes root and grows, eventually bringing them to the same realizations study of the Bible brought to me (difficult as it was to go through). What is important is that we *do* take a stand for what is true, what is reliably true, God's word. After all, even the dog barks if his master is assaulted. Shouldn't we do more when our very God's character is assaulted?

[Natacha Ramos · Rating 1 out of 5]

I could not finish this book, which is a shame because I really thought I’d like it, but no way. It was a miracle I got as far as 40%.

Here’s what I believed the book was about: how to keep balance with the gifts of the Holy Spirit, pretty much what Apostle Paul did in 1 Corinthians 14.

Unexpectantly, the book was trying to show you the excesses in Church in regard to the gifts of the Holy Spirit demonstrate those are not for today.

I don’t agree with it.

Besides, this book judges pastors, movements, preachers shamelessly, putting full names on it.

I mean, c’mon, that’s wrong. How can you make that kind of accusations? You’d better be really sure about it, otherwise you’re in a very (very) dangerous position.

Show others how to recognize what you think is wrong but don’t name people like that.

Most part of what I read was about ministers’ failures. Lots of them. Examples and more examples that I don’t even know how a person can be so sure about. There was so many that I was like: "I got the point, let’s move on".

More important, this book spends so much time saying what we should be against, I found very difficult to understand what we should stand for.

There’s truth among all this and I found helpful content to keep balance as a christian that believes gifts of the Spirit are for today, but I don’t agree with most of what it says and, more importantly, how it says it.

So sorry about this but I could not recommend it.

**I received a copy of this book from Thomas Nelson and Netgalley in exchange for my honest review. All opinions expressed are my own**

[Milla · Rating 5 out of 5]

This is one of the most powerful books I've read in a long time. I wanted to read it to better understand the debate about whether spiritual gifts continued after the apostles, and this was a comprehensive overview. Not only did I learn about what scripture says about spiritual gifts but fell more in love with the purpose and love of the Trinity as a result.

[Noel Burke · Rating 5 out of 5]

Ok folks, this was a great book to go through. I had no idea how pervasive the charismatic/ Pentecostal theology had infiltrated the Church. The reason I picked the book up was because my small group is going through the book of Acts and right away you have to address the gift of tongues and prophecy in the New Testament period. This was a very helpful resource. I actually listened to the Strange Fire Conference prior to listening to this book. Both complement each other very well. If your curious about whether the miraculous gifts have ceased today, the theological implications of modern day Pentecostal theology, or just curious about the movement, this is a must read. The cessationist position on the miraculous gifts is not a simple idea that sounds good but is well supported by Scripture and is verified by writers in the Church from the time after the apostles (100AD) till now. Listened on my iPod.

[Evan Knies · Rating 4 out of 5]

I am so thankful for this work. MacArthur has the book so well written and carefully articulated. Since I have family members in this movement, this is a book that is near and dear to me. Much like Charismatic Chaos, MacArthur shows the dangerous and damning flaws of the Charismatic Movement. He uses source after source to make his points clear and thus making it hard to argue against. If I were to sit down with someone there might be some small things that I disagree with, but overall this book is a must read for anyone involved in this movement.

[Kevin · Rating 5 out of 5]

A strong case for those willing to submit to the authority of scripture.

[Josue · Rating 3 out of 5]

I am very glad that MacArthur—in sincere love of Christ, His Bride, and His truth—wrote this book. Its message must be understood. Clearly not everyone will agree with MacArthur’s cessationist position; nevertheless, charismatics and continuists must recognize their loving duty to call out everyone who bears the name of Christ yet teaches unbiblical, heretical doctrines.

(Note 1: When I say “charismatic movement,” I refer to the movement as a whole. I recognize some within the movement may deviate from its general theology
(Note 2: Much of this book deserves 5 star rating, some 4 star. Even though I gave this 3 stars, it is still a very important topic to consider).

On a personal note, I come from a background believing in the continuation of all the miraculous gifts. Yet even while attending charismatic churches, I was never fully convinced of some of their practices. Was I being irrationally skeptical, or spiritually discerning?

Over the years I’ve become very convinced that most of charismatic practices are erroneous expression of what they believe to be legitimate expression of spiritual gifts. I believe Benny Hinn and others of his ilk are false prophets and charlatans. I believe being “slain in the Spirit” and other such ecstatic/emotional practices are completely unbiblical. I believe the prosperity gospel (i.e. “name it and claim it,” “I declare…”) is a heretical, false gospel. I believe there is no such thing as modern day prophets who can prophecy falsely now-and-then. I believe the office of Apostle has ceased, and I believe no one has the gift of healing.

This book has solidified these beliefs of mine, and has given me a much stronger conviction that the mainstream charismatic movement that is observed on television is not of the Spirit and therefore dishonors the Spirit.

Nevertheless, I am still not convinced *from Scripture* that the gift of tongues has ceased (although I am convinced the genuine gift of tongues is the miraculous giving of a real foreign language [not gibberish/ecstatic utterances]). In fact, I used to claim and believe that I spoke in tongues. Although I sincerely believed it was legitimate, and although I truly felt like I was being Spirit-led, the Spirit has led me to discern that I was deceiving myself.

One of the most striking arguments from the book against the charismatic movement (CM) is its overemphasis on spiritual gifts and relegation of Jesus the Messiah. Of this regard, MacArthur says, “It is not the convicting work of the Holy Spirit that is drawing converts, but the allure of material possessions and the hope of physical healing.” (pg. 14). In other words, the CM seems far more content seeking emotional hype and so-called spiritual experience rather than Christ Himself. They want to see something spectacular—some sign or wonder—more than sitting “at the feet” of Christ as His Spirit-inspired Bible is preached. This grieves me very much.

In the book, MacArthur takes time to answer the following questions regarding a so-called work of the Spirit:

1. Does the work exalt the true Christ?
2. Does it oppose worldliness?
3. Does it point people to the Scriptures?
4. Does it elevate truth?
5. Does it produce love for God and others?

Chapter 3 covers question #1. After establishing the biblical truth that the ministry of the Spirit is to glorify/exalt Christ, MacArthur quotes and comments on various teachings of mainstream charismatic leaders, whose “obsession with the supposed gifts and power of the Holy Spirit diverts people’s attention away from the person and work of Jesus Christ” (pg. 53). MacArthur also exposes the CM’s acceptance of false forms of the gospel (i.e. prosperity gospel, etc.). He concludes, “The Holy Spirit would never use His gifts to authenticate those who propagate a false gospel or lead people away from the truth about Christ” (pg. 53). Thus, says MacArthur, the Charismatic Movement fails the first test.

Chapter 4 covers questions #2–4. In answer to question 2, MacArthur describes the moral failures of many of the historically most influential leaders within the charismatic movement, such as greed, sexual immorality (i.e. adultery; homosexuality), divorce, etc. Thus, rather than being characterized by holiness, the CM has been characterized by scandal and corruption.

In answer to question 3, MacArthur notes how the CM “drives people to look for divine revelation in boundless places outside of the Bible” (pg. 68, italics original). One Charismatic leader even labels the sufficiency of Scripture a demonic doctrine. Thus, the CM stands on un-solid ground with regards to Scripture.

In answer to question 4, MacArthur explains how the CM tends to emphasis experience over truth. Hence, protestant charismatics have accepted Catholic charismatics, even though Catholics clearly teach a false gospel. Additionally, they accept unbiblical practices such as being slain in the Spirit.

Finally in answer to question 5, MacArthur reminds the reader of 1 Cor. 13:6: “[love] rejoices in the truth.” If Charismatics are more concerned with experience than truth, is the CM truly promoting love for God and others? Is the prosperity gospel’s selfish greed a promotion of love for God and others or a promotion of self?

Although MacArthur says “the charismatic quest for extrabiblical revelation, ecstatic experiences, subjective guidance, unrestrained emotionalism, and material prosperity represents a massive danger,” (pg. 82) he also recognizes that the true Spirit is at work in the lives of sincere charismatic believers.

Chapter 5 demonstrates the biblical basis for the cessation of the office of Apostle. I find it truly strange that one self-proclaimed “Apostle” admits to ignoring the biblical criteria of authentic Apostles.

Chapter 6 refutes the belief that there are modern day prophets who are gifted to speak genuine—albeit fallible—prophecies. The Bible is clear that there is no such thing as a prophet who can give fallible prophecies every now and then, yet the CM supports such nonsense.

In Chapter 7, MacArthur defends his belief that the authentic gift of tongues was a miraculous gift given to some individuals to speak a genuine foreign language. It is, therefore, not nonsensical gibberish. His reason and exegesis is clear, though I would like to read much more regarding 1 Cor. 12:31 (a command vs. indicative).

Chapter 8 focuses on exposing Benny Hinn as a fraud.

Chapters 9-11 provide an excellent teaching on the Spirit’s work in salvation, sanctification, and the Scriptures.

Finally, chapter 12 ends with an open letter to MacArthur’s continuationist friends.

At the end of the day, I cannot call myself 100% cessationist (but I am close to it). I also am thankful that MacArthur recognizes the Spirit is at work in the lives of sincere charismatic believers. I know and am good friends with many of them! If anything, I ask my friends to consider chapter 12. We all need to let go of our presuppositions and seriously look at and study Scripture in submission to the Spirit so as to discern what is and what is not a genuine work of the Spirit. We also cannot be silent when the Spirit is being dishonored by some charismatic wackos. It’s a matter of love of Christ and love of Truth (cf. 1 Tim. 4:16).

“The third member of the Trinity has been grossly misrepresented, insulted, and grieved by a counterfeit movement that is being propagated in His name…. To misrepresent Him is to slander God” (pg. 180-81).

[Callie · Rating 4 out of 5]

In this book, MacArthur examines the modern Charismatic Movement, and whether or not it is biblical. I thought he did a good job of comparing the movement with Scripture, and warning against some of its more dangerous ideas. There were a couple places where he came off a little harsh, but then, I couldn't really argue with his points. This book is definitely helpful to anyone wanting to view this issue with discernment, and I'd recommend it.

[Shearon · Rating 2 out of 5]

"Strange Fire" will be controversial as Dr. MacArthur takes a very confrontational stance on the charismatic movement.

Dr. MacArthur doesn’t sugar coat his thoughts on the ministries of T.D. Jakes, Joel Osteen, Joyce Meyer, and others. Throughout the book, he exposes what he calls scandals and false teachings of many of these leaders. He also seeks to set out principles of discernment and teaching on the role of the Holy Spirit. He closes the book with his thoughts on what the ministry of the Spirit truly consists of. This does help because the reader could easily be left with only a negative taste of some of the abuses of the ministry of the Holy Spirit.

With that being said, this book was a hard read for me. I found myself praying for him as well as those he mentioned as I read this book. Some of the words grieved my spirit, because we all will have to give an account of the works we’ve done when we stand before Our Father.

[Sammie Rodriguez · Rating 5 out of 5]

Strange Fire is my favorite book of 2021. I have experienced pentecostal and charismatic Christianity, and my theological beliefs have since changed wildly.

Coming away from that, I was a cessationist, but I lacked the biblical knowledge to understand why the gifts had ceased and how God commands to be worshipped. In this book, MacArthur masterfully guides the reader through an in depth look at who the charismatic sect says the Holy Spirit is and what he does, and then completely contrasts that with who the Bible says He is and what he does in the lives of believers.

My favorite aspect of the book was the explanation and history of common “gifts” such as tongues, healings, and being “slain” in the spirit. MacArthur breaks down the present day church’s use of them, and shows the roots of such gifts are often linked with mysticism, not the Bible.

I highly recommend this book for all believers and especially those who are coming out Pentecostalism.

[Ryan Shelton]

I share MacArthur's passion and concern for the extremities within the charismatic movement, but this book is disappointingly lacking in nuance and precision. Rather than a scalpel, MacArthur races in with a sledge hammer, and I fear he has soured what may have otherwise been effective and useful criticisms because he appears to resist nearly all opportunities to delineate between the excessive prosperity and healing cults and more balanced Charismatic ministries. There were some very insightful observations and glimpses of genuine pastoral care. Unfortunately, they are spoiled by an uncharitable tone and scorched earth attitude. His open letter to continuationists at the epilogue was redeeming; but the decision to conclude, rather than open, the book with such important distinctions seems colossal.

[Mark McCay · Rating 1 out of 5]

"I always have to laugh when I see people in wheelchairs show up at our church, because if the Charismatic [and Pentecostal] church really had anything going on, they wouldn't be here" ( John MacArthur). According to this theology, there would have been no sick people when Jesus left the earth if He had had anything going on. This book is filled with a grossly biased, poorly documented opinion. Some people have been "educated" right out of believing in a God who is the same yesterday, today, and forever. As a someone with a Masters degree and many years in the Church, I closed the back cover deeply saddened for those the author is misleading by his own bias and opinion.

[Brandon Vaughan · Rating 4 out of 5]

JMAC OBLITERATES the Charismatic Movement in this book. There’s no other word for it. With sound Biblical exegesis he not only debunks the false imitations of the work of the Holy Spirit, but I love how he magnifies the true work of the Spirit. If you really want to know the truth about the issue, here it is. Nobody who holds the Word of God over experience could possibly cling to the charismatic chaos. The only reason I didn’t give it 5 stars is I disagree with his interpretation of I Cor. 13:10. But we ended up in the same place. A solid 4.5 stars.

[millie · Rating 5 out of 5]

jmac doesn’t beat around the bush in strange fire and rightly so… it's just heartbreaking how people are daily being brainwashed by false prophets, the prosperity gospel, and the empty promises of health n wealth. this book has helped one of my close friends realize what a sham the charismatic movement is… and i certainly learned a lot from it too. i particularly appreciated the strong emphasis on sola scriptura!

[Jesus Salgado · Rating 4 out of 5]

I love that the author exposes the prosperity gospel extreme charismatic movement but doesn’t really spend much time refuting someone that will hold to a healthy aspect continualist view.

[Theunis Snyman · Rating 5 out of 5]

Everything written by John MacArthur is worth reading. Sure, he is sometimes wrong, but not in this book. Here he shows just how wrong the charismatics are. He exposes the more extreme examples like Oral Roberts and Benny Hinn. He shows just how unbiblical they are and also that their public life clashes with the commands of the Bible. He also shows that more moderate views give legitimacy to these extreme examples. This is one of those books that are so good that you want to read it again just to digest everything that he wrote.

[Shayla · Rating 5 out of 5]

As a Charismatic turned Calvinist, I can say from experience that this book covers it all. Whereas most Charismatics can only defend theirs beliefs with their emotional experiences and attacks against those who disagree with them, this book provides multiple scriptural references and evidence against so many of their practices. I HIGHLY recommend this book.

[Keegan Hatt · Rating 5 out of 5]

Fantastic. Refreshing. Balanced.

[Jonathan Gallardo · Rating 5 out of 5]

The book is a wealth of knowledge from a Pastor who lived through almost the birthing of this new wave of charismatics. Well written and contains a ton of great insight.

[Josh]

It is easy to take John Macarthur for granted. He has become such a mainstay in conservative evangelical thought that it is easy to forget about him. It is for me at least. As I search the books I want to read, I almost always find myself looking for the next author and the next idea. I forget how much I enjoy and benefit from Dr. Macarthur’s writings and teaching. I can honestly say, without hesitation, that I have never been disappointed in a Macarthur book. I have always learned. I have always been challenged. I have always enjoyed the experience of reading it.

I have not, however, always agreed with what Dr. Macarthur has had to say. Dr. Macarthur and I look at many things very differently. Sometimes I have felt he was overly harsh or unfairly made his points using caricature and hyperbole. But we are brothers in Christ and he is a gifted teacher. His writings are lucid and entertaining, deep yet readable.

One thing I admire about Macarthur is that he is not afraid to take a stand. He plants his feet on important issues. He is not afraid to divide over important issues…which is a good thing. It is a good and necessary thing to be willing to divide when necessary; it is another thing altogether to be divisive. Sometimes I have felt that Macarthur has been too quick and too willing to divide over issues that were not necessarily worthy of division. With all the controversy surrounding the writing and release of this book, along with the conference that accompanied it, I was concerned that this was exactly what Macarthur was doing.

In Strange Fire, John Macarthur sets out to make an argument for a cessasionist view of sign gifts, arguing that the apostolic gifts ceased with the Apostles. Macarthur is characteristically bold in his argument, sometime to a point that is a quite disorienting and even concerning. It is one thing to be critical and to even be harsh; it is another thing to attack and disparage. I am not sure that Macarthur is guilty of this, but he walks right up to the line and leans over it a good ways at times.

In Jesus’ day, the religious leaders of Israel blasphemously attributed the work of the Spirit to Satan (Matt. 12:24). The modern Charismatic Movement does the inverse, attributing the work of the devil to the Holy Spirit. Satan’s army of false teachers, marching to the beat of their own illicit desires, gladly propagates his errors. They are spiritual swindlers, con men, crooks, and charlatans. We can see an endless parade of them simply by turning on the television. Jude called them clouds without water, raging waves, and wandering stars “for whom is reserved the blackness of darkness forever” (v. 13). Yet they claim to be angels of light—gaining credibility for their lies by invoking the name of the Holy Spirit, as if there’s no penalty to pay for that kind of blasphemy.

Macarthur makes serious charges and does well in defending his position. I personally would be afraid to make such bold assertions, but Macarthur’s fear seems to be the opposite. He is so convinced that the modern-Charismatic Movement is operating in opposition to God that he feels compelled to sound the alarm. One reason for his increasing concern over the movement is the acceptance of the movement within mainstream Evangelicalism along with the Charismatic movement being the face of Christianity to the majority of the unbelieving world.

In spite of their gross theological error, charismatics demand acceptance within mainstream evangelicalism. And evangelicals have largely succumbed to those demands, responding with outstretched arms and a welcoming smile. In so doing, mainstream evangelicalism has unwittingly invited an enemy into the camp. The gates have been flung open to a Trojan horse of subjectivism, experientialism, ecumenical compromise, and heresy. Those who compromise in this way are playing with strange fire and placing themselves in grave danger.

Macarthur has seen no benefit to modern charismatic theology, arguing that it has offered nothing to the cause of Christ.

Put simply, charismatic theology has made no contribution to true biblical theology or interpretation; rather, it represents a deviant mutation of the truth. Like a deadly virus, it gains access into the church by maintaining a superficial connection to certain characteristics of biblical Christianity, but in the end it always corrupts and distorts sound teaching. The resulting degradation, like a doctrinal version of Frankenstein’s monster, is a hideous hybrid of heresy, ecstasy, and blasphemy awkwardly dressed in the tattered remnants of evangelical language. It calls itself “Christian,” but in reality it is a sham—a counterfeit form of spirituality that continually morphs as it spirals erratically from one error to the next.

Macarthur is clear. The Charismatic Movement, in his eyes, is heretical. He highlights moral failures of leaders, false worship, and a focus on the self demonstrated clearly in some of the more excessive forms of Charismatic worship. Macarthur does so, not to build a straw man for his argument but because he believes that this is the natural outflow of what the Charismatic Movement is based on.

Macarthur cites the Charismatic Movement’s elevation of experience as ultimate authority as the reason for much of, if not all of, their error.

But how has such blatant heresy managed to not only survive but flourish in charismatic circles? The answer points to a critical and systemic defect within charismatic theology—a flaw that accounts for just about every theological aberration or abnormality that makes its home within the Charismatic Movement. It is this: Pentecostals and charismatics elevate religious experience over biblical truth. Though many of them pay lip service to the authority of God’s Word, in practice they deny it.

The sad fact is that biblical truth has never been the hallmark of the Charismatic Movement, where spiritual experience is continually elevated above sound doctrine.

So what caused this elevation of experience to the role of ultimate authority? Macarthur traces the modern Charismatic emphasis on experience over biblical truth to the Romantic movement of Schleiermacher in 19th century Germany.

Schleiermacher sought to replace the foundation on which Christianity rests by exchanging the objective truths of Scripture for subjective spiritual experiences.

The modern charismatic counterfeit is following down that same perilous path—basing its belief system on something other than the sole authority of Scripture and poisoning the church with a twisted notion of faith. Like the medieval Catholic Church, it muddles the clear teaching of Scripture and obscures the true gospel; and like Schleiermacher, it elevates subjective feelings and personal experiences to the place of highest importance.

So if our experience does not determine a work of the Holy Spirit, what does? Macarthur borrows from Jonathan Edwards teaching on 1 John to test and see what is truly a work of the Holy Spirit.

We might frame these tests from 1 John 4:2–8 in the form of five questions: (1) Does the work exalt the true Christ? (2) Does it oppose worldliness? (3) Does it point people to the Scriptures? (4) Does it elevate the truth? (5) Does it produce love for God and others? These are the tests Jonathan Edwards applied to spiritual revival of the Great Awakening.

How does the Charismatic Movement’s experience based truth tests fare in these tests? According to Macarthur, not well at all. This is because, once again, the Charismatic Movement places the majority of its emphasis on personal experience, even to the detriment of Scriptural submission.

At the practical level, Pentecostal churches regularly elevate experience over truth. Unbiblical practices like being slain in the Spirit are promoted, not because they have scriptural warrant, but because it makes people feel good. Women are allowed to be pastors in the church, not because the New Testament permits it (1 Tim. 2:12), but because female leadership has always been a hallmark of the Charismatic Movement. Mindless and out-of-control forms of worship are encouraged, not because the Bible condones them (1 Cor. 14:33), but because emotional fervor is necessary to conjure up ecstasy. Many more examples could be given, all illustrating the fact that within Pentecostalism spiritual experience consistently trumps biblical authority.

In the same vein of the personal, subjective truth claims of individual experience, the Charismatic Movement suffers from the presence of “new revelation”. “God told me…”is commonplace and virtually irrefutable because, really, who can argue against someone’s personal experience and what God told them? This has always been a sticking point for me for much of my Christian life. I have had multiple conversations with preachers and friends about the danger of their “God told me…” moments. It doesn’t sit right with me and, apparently, it doesn’t sit right with Dr. Macarthur either.

The notion that God is constantly giving extrabiblical messages and fresh revelation to Christians today is practically the sine qua nonof charismatic belief. According to the typical charismatic way of thinking, if God is not speaking privately, directly, and regularly to each individual believer, He is not truly immanent. Charismatics will therefore fiercely defend all manner of private prophecies, even though it an undeniable fact that these supposed revelations from on high are often—one might say usually—erroneous, misleading, and even dangerous.

Not only does the Charismatic Movement promote new revelation, it does so because not only are the gifts still in operation but the office as well. This understanding that the office of Apostle is still active is commonplace in the Charismatic Movement. New revelation from active “Apostles” is a breeding ground for abuse of power and corruption, and, Macarthur argues, has tragically been shown in the history of the Charismatic Movement.

This is not the first time in church history that power-hungry false teachers have nominated themselves as apostles in order to gain greater spiritual influence over others. False apostles were prevalent even in New Testament times, where Paul denounced them as “deceitful workers, transforming themselves into apostles of Christ.

Modern charismatic leaders like Peter Wagner may argue for the continuation of the gift and office of apostleship; Roman Catholics might similarly insist on an apostolic succession that they apply to the pope. But both assertions are severely misguided. Any honest evaluation of the New Testament evidence reveals that the apostles were a unique group of men, hand-picked and personally commissioned by the Lord Jesus Himself to lay the doctrinal foundation for the church, with Christ as the cornerstone. No one alive today can possibly meet the biblical criteria required for apostleship. And even in the first century, when all agree the miraculous gifts were fully operational, only a very select group of spiritual leaders were regarded as apostles.

Macarthur rejects the idea of new revelation and the idea of the perpetuity of the Apostolic office, both of which would necessarily leave the Christian Canon open and challenge the sufficiency and authority of Scripture. I could not agree more with Macarthur here. This is my immediate and pervasive problem with the Charismatic Movement’s position on the perpetuity of the apostolic office. It leaves a canon open for further revelation and leaves room for anyone to anoint themselves “Apostle” and then burden their church with a “new revelation” that is not from the Lord at all.

But if there is no further revelation from God, does He communicate to me at all? And if God in no way communicates to me apart from what is explicitly in Scripture, do I pray and ask God to guide me in my life? Do I ask whom I should marry? Do I ask where I should attend school? Do I ask for guidance in everyday events that the Bible is not explicit about…?

Does this mean God has stopped speaking? Certainly not, but He speaks today through His all-sufficient Word. Does the Spirit of God move our hearts and impress us with specific duties or callings? Certainly, but He works through the Word of God to do that. Such experiences are in no sense prophetic or authoritative. They are not revelation but illumination, when the Holy Spirit applies the Word to our hearts and opens our spiritual eyes to its truth. We must guard carefully against allowing our experience and our own subjective thoughts and imaginations to eclipse the authority and the certainty of the more sure Word.

But Macarthur has not set out to simply offer a polemic against Charismatic excesses. He spends ample time showing what the Holy Spirit is doing today since He is not empowering apostolic type miracles or new revelations. Macarthur argues that the current work of the Spirit is five-fold and includes the Spirit working to 1)regenerate sinful hearts, 2)bring sinners to repentance, 3)enable fellowship with God, 4) indwell the believer, and 5) seal salvation forever.

So what does it mean to be “Spirit-filled”? Macarthur argues, forcefully and persuasively, not to mention, biblically, that to be “Spirit-filled” is more about being conformed to the image of the Son by the Spirit’s sanctifying work much more than it is about “tongues” and “prophecies” and being “slain in the Spirit” or “uncontrollable laughter, mongrel barking, erratic twitching, and bizarre symptoms of intoxication,” because “those who are Spirit-filled seek to please God by pursuing practical holiness”.


It needs to be made clear that Macarthur is not arguing that all those who embrace Charismatic doctrine are unregenerate. He is, however, warning believing brothers and sisters that, though they are in Christ, they are in serious danger by “exposing themselves” to the Charismatic Movement.

I do believe there are sincere people within the Charismatic Movement who, in spite of the systemic corruption and confusion, have come to understand the necessary truths of the gospel. They embrace substitutionary atonement, the true nature of Christ, the trinitarian nature of God, biblical repentance, and the unique authority of the Bible. They recognize that salvation is not about health and wealth, and they genuinely desire to be rescued from sin, spiritual death, and everlasting hell. Yet, they remain confused about the ministry of the Holy Spirit and the nature of spiritual giftedness. As a result, they are playing with strange fire. By continually exposing themselves to the false teaching and counterfeit spirituality of the Charismatic Movement, they have placed themselves (and anyone under their spiritual care) in eternal jeopardy. For true believers, the Charismatic Movement represents a massive stumbling block to true spiritual growth, ministry, and usefulness. Its errant teachings regarding the Holy Spirit and the Spirit-inspired Scriptures perpetuate immaturity, spiritual weakness, and an unending struggle with sin.

Why does Macarthur take such a hard stand against men like Henry Blackaby and Wayne Grudem, both extremely respected and conservative Christian scholars? While Macarthur acknowledges these men as brothers, his concern is that the” continuationist position exposes the evangelical church to continuous danger from the charismatic mutation.” It is the slippery slope that worries Macarthur so.

Nevertheless, continuationists insist on using biblical terminology to describe contemporary charismatic practices that do not match the biblical reality. Thus, any personal impression or fleeting fancy might be labeled “the gift of prophecy,” speaking in gibberish is called “the gift of tongues,” every remarkable providence is labeled a “miracle,” and every positive answer to prayers for healing is seen as proof that someone has the gift of healing. All of that poses a major problem, because it is not how the New Testament describes those gifts. For any evangelical pastor or church leader to apply biblical terminology to that which does not match the biblical practice is not merely confusing, but it is potentially dangerous teaching for which that person is culpable.

I felt that Dr. Macarthur made a brilliant case for a cessasionist view of the apostolic gifts. As always he has encouraged me to challenge my perspective and left me a little less sure of my own holding of the position he attacked…which is exactly what a good book will do. I do think he may be a bit guilty of “the baby with the bath water” as he uses the health and wealth, prosperity, TBN, televangelist, con-man, sideshow of the Charismatic Movement as the definition rather than the aberration, and then dismisses the movement as a whole. Also, Macarthur has seemed too willing to discredit any work that has been done by the Charismatic Movement in furthering the Gospel and very willing to definitively say that certain things are unquestionably the work of the enemy when I am not so certain and definitely feel the need to tread lightly in making a claim that, if incorrect, would seem to blaspheme the Spirit of God.

I have seen Charismatics respond negatively to this book, many having read none of it and just presuming what is the content. Strange Fire, flawed as it may be, has much to be considered and Macarthur has done a service to the church as a whole by bringing the topic to the forefront of evangelical thought. The discussion is necessary, even if Macarthur might have overstepped in certain areas.

I love how God uses John Macarthur to challenge, incite, encourage, and convict the people of God. When reading John Macarthur, for me, there are plenty of “amen” moments and plenty of “you’ve got to be kidding me” moments as well. Strange Fire does not find itself to be an exception to this rule. What you do not get in a Macarthur book is bored or disinterested and Strange Fire is no exception to this rule as well.

John Macarthur has done an extensive interview with Tim Challies dealing with some of the questions raised by his book and conference. It is well worth the read.
http://www.challies.com/interviews/jo...

*I received a review copy of this book for providing an honest review.

[LaRosa Jr. · Rating 2 out of 5]

John MacArthur has never been one to shy away from speaking the truth of Scripture, even at the expense of alienating people and making others mad. His latest book Strange Fire: The Danger of Offending the Holy Spirit with Counterfeit Worship is a perfect example of that. Having watched the church’s Charismatic Movement explode in recent decades, along with its many scandals and issues, MacArthur penned this book to air his concerns with this religious movement and how it misrepresents the work and person of the Holy Spirit. At its heart, Strange Fire addresses many concerns surrounding the Charismatic Movement and how one ought to properly respond to this movement.

Not pulling any punches, MacArthur starts off Strange Fire by making his feelings toward the Charismatic Movement quite clear. Using the example of Nadab and Abihu (Aaron’s sons) and how the Lord struck them down for offering “strange fire” to the Lord. Essentially, God killed them because they were offering a sacrifice unto him that he had not prescribed, for which they had just recently received instruction (Leviticus 10). In like manner, John MacArthur states that the modern Charismatic Movement is doing the same thing with what they are offering as worship to God and how they are characterizing the Holy Spirit. In the preface he even goes so far as to say that charismatics have gone so far as to reinvent the Holy Spirit and are basically “a trojan horse of spiritual corruption” (p. xiv). With that made clear, he then seeks to address this in three parts. Part 1 lays the groundwork for the rest of the book by first giving a brief history of the modern Charismatic Movement and the method that he will use to answer whether or not this is a true revival of the Holy Spirit. With Part 2 MacArthur sets out to show how the gifts of the Spirit as taught & used by charismatics are counterfeit. Finally, in Part 3 he outlines a Scriptural understanding for how the Holy Spirit works in the life of the believer.

It is clear that Strange Fire sets out to be a biblical defense for the true work of the Holy Spirit and cessationism; yet, MacArthur’s no holds barred approach to writing this follow-up to Charismatic Chaos makes it very hard for people to not view this book as an outright attack on the Charismatic Movement, as opposed to simply airing his concern for those who may be caught up in errant doctrine. For everything that is good about this book there is an equal amount that can be critiqued. The rest of this review will be spent looking at those two sides.

For what it’s worth, there is a lot to like about Strange Fire. First, you have to admire MacArthur’s desire to preach the Bible and speak against those things that give Christianity as a whole a black eye. For its part, the Charismatic Movement as a whole has a lot that needs be addressed; and, since it hasn’t necessarily been handled in-house, someone else needs to say something. Using 1 John 4:2-8 and five questions posited by Jonathan Edwards, MacArthur accurately seeks to understand the true nature & source of this movement. The five questions are as follows: “(1) Does the work exalt the true Christ? (2) Does it oppose worldliness? (3) Does it point people to the Scriptures? (4) Does it elevate the truth? (5) Does it produce love for God and others?” (p. 39). If we’re honest, many of the more influential members of the Charismatic Movement fall short in these areas. An over emphasis on the Holy Spirit has taken the spotlight away from Jesus Christ, to whom the Spirit is meant to point us to. Prosperity theology is nothing but worldliness wrapped up in a Christian package. Many neglect the Scriptures and only use them sparingly, and a lot of times out of context. Experience is elevated over truth. And the list goes on.

The final section of the book is where Strange Fire truly shines. It is here that MacArthur points to a proper biblical understanding of the work of the Holy Spirit as we find it in Scripture. This information is spread out over three chapters. Chapter 9 deals with the Holy Spirit’s work in salvation. Here we are shown how the Holy Spirit does the following: 1) convicts unbelievers of sin, 2) regenerates sinful hearts, 3) brings sinners to repentance, 4) enables fellowship with God, 5) indwells the believer, and 6) seals our salvation forever. Chapter 10 addresses the Spirit’s work after salvation, which is all about sanctification and growing a believer to look more like Christ. It’s in this chapter that MacArthur addresses a proper understanding of what it means to be “filled with the Spirit” and to walk in the Spirit. Finally, chapter 11 shows the Spirit’s work with the Scriptures, particularly: his work in inspiring the Biblical authors, illuminating the Scriptures, and empowering the Scriptures. Aside from giving us our spiritual gifts which we use for the edification of the body of Christ, these are the primary ways in which the Holy Spirit works and points us to Christ.

Now, for all that is praiseworthy in this book, there is a lot to make you want to stop reading and throw this book in the trash. Many of the issues to be had with this book come from MacArthur’s lack of tactfulness and point blank shots at the Charismatic Movement. Strange Fire paints with a very broad brush and essentially lumps all Charismatics together under a single umbrella, even to the extent of tossing in Mormons and Charismatic Catholics for good measure. Yet, for as broadly as MacArthur lumps the entire movement together as a single unit, his use of examples is quite narrowly focused, particularly focusing in on those who are the major personalities of the Charismatic Movement (i.e. anyone you see on TBN), as if they represent the whole. What’s more, the history of the modern Charismatic Movement that MacArthur provides in the early chapters of this book are written in such a way as to paint it in its most unfavorable light, while blatantly neglecting those people and accounts that would have provided a more balanced story. That alone shows that Strange Fire was written with an agenda in mind, which was to label the movement as a whole as cultic and nonChristian.

In focusing so much attention on the celebrities that we see on TV, MacArthur neglects to address the wider spectrum of the Charismatic Movement that does not hold to the same views as those more extravagant “preachers” but are faithful to the Bible. This is evident in the final chapter where MacArthur writes what he calls “An Open Letter to My Continuationist Friends.” In this chapter he addresses those whom he would claim like-mindedness with and tries to sway them away from the charismatic gifts toward cessationism. The problem with this open letter is that he uses all of the arguments that he gave in the earlier chapters as reason for cessationism, while neglecting to wrestle with the many reasons these like-minded believers believe that these gifts are still for today. MacArthur’s word for his friends can be summed up as: their continued belief in the charismatic spiritual gifts is giving legitimacy to a dangerous & unbiblical movement and it dishonors the Holy Spirit. The appendix (Voices from Church History), likewise, is flavored in such a light as to give credence to his stance, only quoting those theologians who agree with his stance, while still neglecting even the change in stance that some of those he quotes made, such as Augustine.

As a whole, I would be hard pressed to recommend Strange Fire to anyone. I wouldn’t give this book to a young believer as a warning, nor would I give it to someone who was a part of the Charismatic Movement. If Strange Fire presented a more open & honest dialogue, I’d be more apt to recommend it; yet, as it stands this book does nothing but throw fire on a flame that seeks to be divisive for the sake of being divisive, while under the guise of correcting faulty doctrine. Yes, MacArthur has a lot of valid concerns and makes some good points in this book, but its imbalanced approach and heavy handedness firmly puts it in the “Do Not Read” pile, even as someone who too has concerns for the Charismatic Movement.

[Cody · Rating 4 out of 5]

This book was eye-opening and challenging at the same time. Dr. John MacArthur Presents his thorough and seemingly exhaustive case on why the continuationist perspective on the gifts of the spirit is not only unbiblical, but dangerous for the Christian. He presents his case with ample argument and biblical backing.

I approached this book with varied theological backround. I came to know Christ in a Pentecostal/charismatic church. Since, I have attended both Calvary chapel and reformed baptist churches. My current stance on the topic affirms a conservative continuationist perspective. There are many points that Dr. MacArthur points out that I agree with. All the while, bringing up other points that challenge my current beliefs and begs more study on those particular issues.

The benefit of reading a book like this, among others, is that there are those that have thought more deeply and done more study on a particular topic than yourself. You can glean from the research and thoughts they have compiled and in sharpening your own. Read multiple authors on the topic to get both perspectives. Having been a Christian for a while and a part of various churches that hold to extremely contrasted views on doctrines of secondary nature. It has caused me to refine and sharpen my understanding of what the word says. We are instructed to know the “what” and “why” of what we hold to be true.

To anyone who holds a contradictory stance to that of the author, I would encourage you to read this book.

[Anete Ābola · Rating 5 out of 5]

Oh, how narrowly we often look at things, taking experiences and feelings into consideration more than the Holy Word of God! And we should always beware of NEW doctrines that didn't exist in all the history of Christianity (a good reason to start learning church history from trustworthy sources).

"Strange fire" helps us understand the history of charismatics (oh, how everybody should know all of that!). It talks about prophetic failures in our days - an offense which earned a capital punishment in old times. And God still thinks that it is a blasphemy against Him (although charismatics doesn't) - to tell "God said" and then say something that doesn't come true. Oh, how many blunders all the popular charismatic leaders have, and people still honor them (not God's Word which abolishes such practices).
The book has a chapter on tongues, explaining from Scripture what tongues were originally, and comparing with the thing that is happening today (actually, go and look up videos on how tongues and other expressions of "Spirit" are IDENTICAL to hinduistic kundalini religion, it will send chills down your spine).
The book has a chapter on Benny Hinn, who has said that Trinity has NINE persons, that Jesus took on satanic nature on the cross, and that Christians should think of themselves as little messiahs. Not to mention his greedy, selfish money habits.

[Dr. David Steele · Rating 5 out of 5]

Nadab and Abihu, the Old Testament miscreants who offered unacceptable worship to the Lord paid the ultimate price for their diabolical deed - death. The "strange fire" they offered led to their untimely deaths: "The crux of their sin," writes John MacArthur, "was approaching God in a careless, self-willed, inappropriate manner, without the reverence He deserved. They did not treat Him as holy or exalt His name before the people." MacArthur offers an identical warning that is directed at the heart of the charismatic movement - a movement that is filled with "spiritual swindlers, con men, crooks, and charlatans."

Many readers will be tempted to cast aside the arguments that MacArthur wields in his latest book, Strange Fire - a work that maintains the Holy Spirit is offended by counterfeit worship. His critique of the charismatic movement may come across as severe and insensitive. His comments may offend. But jumping to a judgmental conclusion would be a mistake. For the greatest offense in the universe involves creatures who approach God in an unworthy manner or offers "worship" that He deems unacceptable. Cain, Nadab, Abihu, Uzzah, Ananias and Sapphira remind us that God will not trifle with man-centered "worship."

Part 1: Confronting a Counterfeit Revival

MacArthur argues that charismatics "often seem to reduce the Spirit of God to a force or a feeling." The author notes how many charismatics are locked into a health and wealth gospel which is in the final analysis no gospel at all. But the heart of the problem is that "Pentecostals and charismatics elevate religious experience over biblical truth." MacArthur maintains, "If Scripture alone were truly their final authority, charismatic Christians would never tolerate patently unbiblical practices - like mumbling in nonsensical prayer languages, uttering fallible prophecies, worshipping in disorderly ways, or being knocked senseless by the supposed power of the Holy Spirit."

The origins are the charismatic movement are explored in a fascinating biographical account of Charles Parham - founder of the Apostolic Faith Movement. Parham's was discredited by his ungodly character and false teaching. As a result the movement as a whole was subject to suspicion from the start.

The remainder of part one is a theological tour de force that guides readers through a thought process that equips them to exercise biblical discernment by testing the spirits, in keeping with 1 John 4:2-8. Believers should ask five questions to test every proposition or movement:

1. Does the work exalt the true Christ?

2. Does it oppose worldliness?

3. Does it point people to the Scriptures?

4. Does it elevate the truth?

5. Does it produce love for God and others?

The questions noted above are prompted by Jonathan Edwards' fine work on this biblical passage. MacArthur not only helps readers develop biblical discernment; he includes numerous examples of charismatics who have abandoned the truth of God's Word and as a result ignored the prompts of the Holy Spirit.

Part 2: Exposing the Counterfeit Gifts

In part two, the author cites concrete examples of a movement that has moved from bad to worse. While some leaders like C. Peter Wagner affirm the beginning of the Apostolic Age, MacArthur rightly argues that the canon is closed: "Hence, the writing so the New Testament constitute the only true apostolic authority in the church today." The author argues strenuously that the office of apostle was unique to the first century church, an office that faded away and no longer necessary with the closing of the canon.

False prophets are addressed and rightly labeled as "dry well wells, fruitless trees, raging waves, wandering stars, brute beasts, hideous stains, vomit-eating dogs, mud-loving pigs, and ravenous wolves." Readers offended by such language need only turn to Scripture where each title is assigned to false teachers. The author helps readers identify false prophets with three defining benchmarks:

1. Anyone who leads people into false doctrine and heresy.

2. Anyone who lives in unrestrained lust and unrepentant sin.

3. Anyone who proclaims any supposed "revelation from God" that turns out to be inaccurate or untrue.

MacArthur helps readers determine whether the modern version of tongues is equivalent with the original biblical gift. After presenting a lengthy argument, the author concludes, "It is a false spiritual high with no sanctifying value. The fact that modern glossolalia parallels pagan religious rites should serve as a dire warning of the spiritual dangers that can be introduced by this unbiblical practice."

Finally, two so-called faith healers are examined: Oral Roberts and Benny Hinn in what proves to be one of the most interesting chapters in the book. The conclusions are clear and decisive.

Part 3: Rediscovering the Spirit's True Work

Part three includes a robust treatment of the person and work of the Holy Spirit. The author uncovers the Spirit's role in salvation, sanctification, and the Word of God. The biblical contrast with the previous two sections could not be clearer. Charismatics are encouraged to carefully read this section and contrast MacArthur's treatment with what currently resides in the modern Pentecostal sanctuary.

Summary

The charismatic movement is carefully evaluated through the lens of Scripture in Strange Fire. The critique is forthright and charitable. But the criticism is not for the faint at heart. Readers should approach Strange Fire with a biblically informed worldview and be prepared to make necessary adjustments.

"God is spirit, and those who worship him must worship in spirit and truth" (John 4:24). We must worship God in the way that he prescribes. To move outside the boundaries of Scripture or invent man-made models is tantamount to idolatry.

I received this book free from the publisher through the BookSneeze®.com book review bloggers program. I was not required to write a positive review.

www.baldreformer.wordpress.com