No denomination has it all. No Christian movement has an exclusive corner on the truth. No single group can claim to be “it” — to the exclusion of everyone else who has been born into God’s family through faith in Jesus. All of us together make up the Body of Christ, and only together are we complete (cf. Romans 12:3-8; 1 Corinthians 12:12-31; John 10:14-16; 17:20-23). Any view to the contrary smacks of sectarianism and pride.

The problem is that we tend to divide over our distinctives, becoming totally closed to anyone who would have anything to teach us in those important — yet touchy! — areas. Thus, a Pentecostal may be open to input from a Baptist about church administration, but he would never let that Baptist talk to him about tongues. Conversely, a Baptist might be willing to learn from a Pentecostal about praise and worship, but he wouldn’t let that Pentecostal talk to him about salvation.

Yet it is very possible that we can all learn from each other on many different fronts.

Certainly, the foibles, follies, and flaws of the contemporary charismatic Church have helped those of us who call ourselves “Spirit-filled” to open our ears more widely to our non-charismatic brethren.

But could it be that the reverse is also true? Could it be that there is some significant error in the non-charismatic camp as well? Or, to get more specific, could it be that those who most zealously hold to the principle of sola scriptura need to learn about this very principle from those whom they judge to be dangerously subjective and even unbiblical?

Could it be that those who urge us to go back to the Word, who tenaciously profess that the Scriptures alone are the final authority of faith and practice, and who sometimes call their churches “Bible churches” have unwittingly denied important truths that were central to the authors (and Author!) of that very Bible?

Raise Up Holy Hands

Let’s take one example of a thoroughly biblical practice that can be discussed without much emotion from either the cessationist or charismatic camps and where the stakes are not particularly high for either side. I refer here to the issue of lifting our hands in prayer and praise, taught by both example and exhortation in the Old Testament and then reiterated in the New Testament.

Why is this expression of worship generally frowned upon by “Orthodox” or “Bible-believing” Christians while it is practiced by the so-called subjectivist, fringe, unbiblical “Spirit-filled” believers? How can the biblicists — who don’t adhere to the Word in this case — look askance at those who do adhere to the Word? Something is wrong with this picture.

Throughout the Old Testament, God’s people raised their hands to Him in prayer, blessing, and praise. In the New Testament, Paul wrote, “I want men everywhere to lift up holy hands in prayer, without anger or disputing” (1 Timothy 2:8).

Why should this thoroughly biblical practice be considered “fringe” or “emotional” or “charismatic”? Why isn’t it widely practiced in all “Bible” churches? Jesus Himself lifted His hands when blessing His people before His ascension (see Luke 24:49-50).

Biblical Commands, Not Options

It’s also fair to ask whether other biblical practices are implemented in “Bible churches,” such as clapping hands and shouting to the Lord, along with dancing in celebration to Him (see Psalm 47:1; 150:4).

If it is objected that these are Old Testament practices which are never mentioned in the New Testament (ultimately, a weak objection), how about explicit New Testament practices, such as the elders laying hands on the sick and anointing them with oil with the faith-based expectation that the sick will be healed (James 5:14-15)?

And how seriously do our “Bible churches” take Paul’s word of command: “Follow the way of love and eagerly desire gifts of the Spirit, especially prophecy” (1 Corinthians 14:1)? What about this: “Therefore, my brothers and sisters, be eager to prophesy, and do not forbid speaking in tongues” (1 Corinthians 14:39)?

As for the normal pattern of a New Testament gathering as described by Paul, is this what happens in our “Bible churches”? He wrote, “What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. Everything must be done so that the church may be built up” (1 Corinthians 14:26)?

In Word and Deed

If you say, “But all that was only for the days of the apostles,” I would say in reply, “You may sincerely hold to that view, but it is not found in the Bible, nor does your interpretation nullify Paul’s words of command.”

In the end, many of our “Bible churches” do not implement some of the most beautiful practices of worship, prayer, and praise found throughout the Old Testament while also neglecting explicit exhortations and practices found in the New Testament. How, then, can they lay claim to being “Bible churches”? And how they can criticize those of us who seek to implement what we find plainly written in the Word?

By all means, the central focus of our gatherings should be placed on the exaltation and adoration of the Lord, coupled with the proclamation of the Word. But all that presupposes a real encounter with God’s Spirit along with a pattern of worship, prayer, and celebration that conforms to the Word.

Let us, then, be “Bible churches” in both word and deed, letter and Spirit. This is pleasing to the Lord and will prove greatly edifying to each of us.

Dr. Michael Brown is the host of the nationally syndicated Line of Fire radio program. He is the author of more than 40 books, including Can You be Gay and Christian?; Our Hands Are Stained With Blood; and Seize the Moment: How to Fuel the Fires of Revival. You can connect with him on Facebook, X, or YouTube.