This teaching is an examination of Pentecostal and charismatic doctrines from the King James Bible. I am not saying that every Pentecostal individual believes exactly the same things, nor am I judging the sincerity of every person.
The question is much simpler: Does the doctrine agree with the Word of God?
When religious experience, claimed revelation, spiritual manifestations, or human performance becomes the authority, we must stop and search the Scriptures.
A major doctrinal issue is the teaching that a genuinely saved person can eventually lose his salvation.
Ephesians 2:8–9 KJV: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.”
If salvation ultimately depends upon maintaining sufficient works, faithfulness, or spiritual performance, then we must ask whether salvation is resting upon Christ's finished work or upon the believer's continued performance.
Paul gives one of the strongest warnings in the entire Bible concerning the Gospel.
Paul repeats the warning in verse 9.
The issue is therefore not merely whether somebody says the name Jesus. The question is:
If the Gospel of grace is replaced by a message that adds human performance, required spiritual manifestations, or other conditions to salvation, that doctrine must be tested against Paul's warning about “another gospel.”
The book of Hebrews repeatedly emphasizes the finality of Christ's sacrifice.
Hebrews 10:10 KJV: “By the which will we are sanctified through the offering of the body of Jesus Christ once for all.”
And Hebrews 10:14 says:
Jesus Christ did not make salvation possible and then leave the believer to complete the transaction.
Another teaching found in portions of the Pentecostal and charismatic movement is commonly called “name it and claim it.” It can teach that faith allows a believer to claim healing, wealth, success, possessions, or other desired outcomes by speaking them.
But biblical faith is not a formula for controlling God.
Paul prayed three times concerning his thorn in the flesh. God's answer was not that Paul had failed to claim his healing.
Paul then said that he would rather glory in his infirmities so that the power of Christ could rest upon him.
1 John 5:14 KJV says that our confidence is that God hears us “if we ask any thing according to his will.”
The modern idea that tongues are simply unintelligible “jibber-jabber” should be compared carefully with what actually happened at Pentecost.
Acts 2:4 KJV: “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”
Then Luke explains what the hearers experienced.
And Acts 2:8 says:
Luke then identifies the nations and peoples who were present. The text therefore describes recognizable languages being heard by people who knew those languages.
The King James Bible sometimes uses the expression “unknown tongue.” The word unknown is supplied by the translators and appears in italics in the KJV.
The Greek word translated “tongue” is glōssa, which can refer to a tongue or language.
Therefore, “unknown tongue” should not automatically be interpreted as meaningless speech. A language can be unknown to the hearer without being meaningless.
Paul gives very specific instructions concerning tongues in the assembly.
Then comes an instruction that is often overlooked:
The biblical pattern is therefore:
Paul does not instruct the church to abandon understanding and order.
Paul continues:
1 Corinthians 14:9 KJV: “Except ye utter by the tongue words easy to be understood, how shall it be known what is spoken?”
And verse 11 says:
“Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian…”
Another serious concern is when visions, prophecies, personal revelations, miracles, or spiritual experiences become the final authority.
Someone may say, “God told me,” or “I felt the Spirit,” but the believer is still commanded to test spiritual claims.
1 John 4:1 KJV: “Beloved, believe not every spirit, but try the spirits whether they are of God…”
And:
1 Thessalonians 5:21 KJV: “Prove all things; hold fast that which is good.”
If someone can say “God told me” and that statement becomes practically unquestionable because the speaker claims supernatural authority, the authority of Scripture can be displaced by the authority of the individual.
The believer must ask: Where is that doctrine in Scripture?
The standard is not popularity, emotion, personality, miracles, or claimed anointing.
Falling down, shaking, shouting, crying, ecstatic speech, or other physical manifestations may be powerful experiences. But an emotional or physical reaction does not establish doctrine.
The question is not simply: “Did something supernatural-looking happen?”
The question is: “Does the doctrine agree with Scripture?”
When one particular manifestation becomes evidence of supposedly higher spiritual status, a hierarchy can develop between those who have experienced the manifestation and those who have not.
But our standing before God is based upon Christ, not upon displaying a particular spiritual experience.
The answer is not to believe me simply because I am making this teaching. Nor should we believe a Pentecostal preacher merely because he claims a supernatural experience.
That is the standard.
The concern is not simply Pentecostal people. The concern is doctrine.
When religious experience becomes more authoritative than Scripture, when claimed revelation cannot be questioned, when tongues are treated as a required spiritual status marker, when public tongues are practiced without the biblical requirement of interpretation, when “name it and claim it” turns faith into a formula, or when salvation is made dependent upon human performance, those teachings deserve serious biblical examination.
“Rightly dividing the word of truth.” — 2 Timothy 2:15 KJV