Alive and full of power

Martyn Lloyd-Jones

If you look back across the history of the Christian Church, you immediately find that the story of the Church has not been a straight line, a level record of achievement. The history of the Church has been a history of ups and downs. It is there to be seen on the very surface. When you read the history of the past you find that there have been periods in the history of the Church when she has been full of life, and vigour, and power. The statistics prove that people crowded to the house of God, whole numbers of people who were anxious and eager to belong to the Christian Church. Then the Church was filled with life, and she had great power; the Gospel was preached with authority, large numbers of people were converted regularly, day by day, and week by week. Christian people delighted in prayer. You did not have to whip them up to prayer meetings, you could not keep them away. They did not want to go home, they would stay all night praying. The whole Church was alive and full of power, and of vigour, and of might. And men and women were able to tell of rich experiences of the grace of God, visitations of his Spirit, a knowledge of the love of God that thrilled them, and moved them, and made them feel that it was more precious than the whole world. And, as a consequence of all that, the whole life of the country was affected and changed.

Martyn Lloyd-Jones, Revival

Knowledge vs understanding

Martyn Lloyd-Jones

There is nothing new about not believing in God; it is the oldest thing in the world to deny Him. This is what I find so pathetic, that people think it is clever not to believe in God, that it is modern, that it is something new, that it is something wonderful! But here is a man, King David, writing all this a thousand years before Christ—nearly three thousand years ago—and there were people saying then, “There is no God”—just what clever people are saying today, those who try to argue that they are saying it in terms of some latest esoteric knowledge that they have been given and that other people still do not have. But is it not clear that this has nothing at all to do with knowledge as such?

No; it is a question of understanding, and that is a very different thing. Men and women may have a lot of book knowledge, but that does not mean they have understanding or that they have wisdom. They can be aware of many facts, but they may be fools in their own personal lives. Have we not known such people? I have known men in some of the learned professions; I would take their opinion without a moment’s hesitation because of their knowledge and because of their learning. But sometimes I have known some of those men to be utter fools in their own personal lives. I mean by that, they behaved like lunatics, as if they had not a brain at all. They have behaved in exactly the same way as a man who never had their educational advantages and who had none of their great knowledge. They drank too much even as a less educated man did; they were guilty of adultery even as he was.

There is all the difference in the world between knowledge—an awareness of facts—and wisdom and real understanding. Though people may have great brains and may know a number of things, they may still be governed by their lusts and passions and desires, and that is why they are fools.… They are men and women who listen to their hearts, their desires; they are governed by what they want to do rather than by true understanding.

Martyn Lloyd-Jones, Seeking the Face of God: Nine Reflections on the Psalms, 14–15

Neglecting the Holy Spirit is as sinful as misrepresenting Him

Martyn Lloyd-Jones

Because of certain exaggerations, excesses and freak manifestations, and the crossing of the border line from the spiritual to the scientific, the political and the merely emotional, there are many people who are afraid of the doctrine of the Holy Spirit, afraid of being too subjective. So they neglect it altogether. I would also suggest that others have neglected the doctrine because they have false ideas with regard to the actual teaching concerning the person of the Holy Spirit.…

Let me put it very plainly like this: you would all agree that to neglect or to ignore the doctrine about the Father would be a terrible thing. We would all agree that it is also a terrible thing to neglect the doctrine and the truth concerning the blessed eternal Son. Do we always realise that it is equally sinful to ignore or neglect the doctrine of the blessed Holy Spirit? If the doctrine of the Trinity is true—and it is true—then we are most culpable if in our thinking and in our doctrine we do not pay the same devotion and attention to the Holy Spirit as we do to the Son and to the Father. So whether we feel inclined to do so or not, it is our duty as biblical people, who believe the Scripture to be the divinely inspired word of God, to know what the Scripture teaches about the Spirit. And, furthermore, as it is the teaching of the Scripture that the Holy Spirit is the one who applied salvation, it is of the utmost practical importance that we should know the truth concerning Him.

Martyn Lloyd-Jones, God the Holy Spirit, 5-6

How do you know when God is using you in your preaching?

raffaello-sanzio-cartoon-for-st-paul-preaching-in-athens

The worst, powerless, exhausting, futile sermons I’ve ever preached have been the ones where I’ve preached it once before. There are no rules against this, certainly, and it’s definitely not sinful to do (if it were, conference speakers would be up a creek without a paddle).While some do this quite skillfully, when I do it, I fall flat on my face, confident I will never preach again.

Every.

Single.

Time.

Why is this so? Because, as Martin Lloyd-Jones put it so eloquently, “True preaching…is God acting. It is not just a man uttering words; it is God using him.”1

So, how do you know when God’s using you in your preaching? Lloyd-Jones suggests you tend to see it when He’s not:

You are in your own church preaching on a Sunday. You preach a sermon, and for some reason this sermon seems to go easily, smoothly, and with a degree of power. You are moved yourself; you have what is called ‘a good service’, and the people are as aware of this as you are. Very well; you are due to preach somewhere else, either the next Sunday or on a week-night, and you say to yourself, ‘I will preach that sermon which I preached last Sunday. We had a wonderful service with it.’ So you go into this other pulpit and you take that same text, and you start preaching. But you suddenly find that you have got virtually nothing; it all seems to collapse in your hands. What is the explanation? One explanation is this. What happened on the previous Sunday when you preached that sermon in your own pulpit was that the Spirit came upon you, or perhaps upon the people…and your little sermon was taken up, and you were given that exceptional service. But you are in different circumstances with a different congregation, and you yourself may be feeling different. So you now have to rely upon your sermon, and you suddenly find that you haven’t much of a sermon.2

This is a helpful reminder for me, simply because it is so reflective of my own experience. Preaching is not simply faithfully preparing a sermon, it is also God acting in and through preaching. We may not always realize Lord is working through us, but we definitely know when we’re on our own in the pulpit. And it is a dreadful.

Man may have advanced, but he hasn’t changed

Martyn Lloyd-Jones

It is to me almost incredible and incomprehensible that anybody who has ever read the Bible at all, or even indeed human history, could possibly dispute this, even for a second. What superficial thinkers we are. We are assuming that because man can travel in an aeroplane, and split the atom, he is somehow different from his forefathers who could not do these things. But man himself has not changed. Man himself, you discover by looking into how he thinks, what he is really interested in, how he acts. And man today is, primarily and fundamentally, interested in the very things that interested him four thousand years ago, in the time of Abraham. If we just read the newspapers we see that the major interests of Man are still, eating, drinking, making war, sex and pleasures of various kinds. They are all here in the Old Testament, and man is still doing the same things. Look at the major social problems confronting us today, and you will find all of them in the Bible: theft, robbery, violence, jealousy, envy, infidelity, divorce, separation, perversions, all these things, are in the Bible. These are the problems of man today, as they have always been.

Martyn Lloyd-Jones, Revival, 25–26.

You need something that can shatter evil’s power

Martyn Lloyd-Jones

Everything that can appeal to the modern man, the last word in presentation is used, in the belief that when it is done, and you do it with a modern technique, then you will get hold of the modern man. But I think that the time has now come to ask this simple question: what are the results? Is the modern problem being touched at all? Of course these various methods, the apologetics and the others may indeed lead to individual conversions. We are all aware of that. Almost any method you like to employ will do that. Of course there are individual conversions, but my question is this—what of the situation, what of the bulk of men and women, what of the working classes of this country, are they being touched at all, are they being affected at all? Is anybody being affected, except those who are already in the Church or on the fringe of the Church? What of the spiritual and religious condition of the country? What of the whole state of society? Is this being touched at all by all our activities?

Well, my answer would be that it all seems to put us into the position of the disciples who had tried to cast the devil out of the boy, these men who had been so successful in many another case, but who could not touch this case at all. And our Lord gives them the explanation, ‘this kind’ can come forth by nothing like this. By what, then? ‘This kind can come forth by nothing but by prayer, and fasting.’ You failed there, he said in effect to these disciples, because you did not have sufficient power. You were using the power that you have, and you were very confident in it. You did it with great assurance, you were masters of the occasion, you thought you were going to succeed at once, but you did not. It is time you paused for a moment and began to think. It was your ignorance of these gradations in power amongst evil spirits that led to your failure, and to your crestfallen condition at this moment. You have not sufficient power. I did what you could not do because I have power, because I am filled with the power that God gives me by the Holy Spirit, for he gives not the Spirit by measure unto me. You will never be able to deal with ‘this kind’ unless you have applied to God for the power which he alone can give you. You must become aware of your need, of your impotence, of your helplessness. You must realise that you are confronted by something that is too deep for your methods to get rid of, or to deal with, and you need something that can go down beneath that evil power, and shatter it, and there is only one thing that can do that, and that is the power of God.

Martyn Lloyd-Jones, Revival, 18-19

The first and most important thing we can be absolutely sure of

Martyn Lloyd-Jones

…in days when life was smooth and easy, then people said how exciting it was to investigate truth and to examine it, and there were people who thought that was Christianity. It was to be a ‘seeker’, and you read literature and you compared this with that, and you said how marvellous it all was! But in a world like this one of the twentieth century you have no time for this, and thank God for that! We are in a world where black is black and white is white and that is in accordance with the New Testament teaching.

Christians are men and women who are certain, and John writes in order that these people may be absolutely sure. They were sure, but there were certain things that were not clear to them. That always seems to be the position of the Christian in this life and world. We can start with the truth which we believe by faith. Then it is attacked and we are shaken by various things but, thank God, these lessons are given to us to strengthen and establish us…. There are certain things that you and I should know. Christians have ceased to be seekers and enquirers; they are men and women who have ceased to doubt.…

But about what are we to have this certainty? Firstly, we are to be certain about ourselves. We know that we are of God. What is a Christian? Are Christians just people who pay a formal respect to God and to public worship? Are they just mechanically attached to a church? Do they just try to live a good life and to be a little bit better than others? Are they just philanthropists, people who believe in a certain amount of benevolence? They are all that, of course, but how infinitely more! Now, says John, we know this truth about ourselves as Christians. ‘We are of God'; by which he means nothing less than this: we are born of God; we are partakers of the divine nature; we have been born again; we have been born from above, we have been born of the Spirit, we are a new creation.

Martyn Lloyd-Jones, Fellowship with God p. 16-17

Links I like

This comes from the Lord

Ray Ortlund:

Connecting “this comes from the Lord” with “having this ministry” forces a disturbing question.  How many of our churches today can say, “Our ministry comes from the Lord.  Our life-giving impact is of him.  What we are experiencing is coming down from above”?  How many of our churches have a clear awareness that what’s happening in their midst is not due to their cleverness or relevance or traditions or anything of Self?  How many of us can honestly say, “What’s happening among us here is from the Lord.  There is no other way to account for it.  We’re not that smart, not that attractive, not even that virtuous.  We want to do our best for him, of course.  But our church is under the touch of God.  Our ministry is by his mercy”?

Martyn Lloyd-Jones: The World’s Best Grandfather

Christopher Catherwood:

Martyn Lloyd-Jones, commonly referred to as the “Doctor,” was the prince of preachers of the twentieth century—perhaps the greatest since Spurgeon in the 19th century and Whitefield and Edwards in the 18th.

He was also the world’s best grandfather!

He died on my 26th birthday, March 1st, 1981, and he and I had a close grandfather/grandson relationship. I took very much after his side of the family, with a personality and intellectual interests very similar to his father, my great-grandfather, Henry Lloyd-Jones.

Kindle deals for Christian readers

Finally, while it may not seem like a deal, you should really pick up omnibus edition of C.S. Lewis’ The Space Trilogy for $19.99.

On Church Membership and Theological Disagreement

Jake Meador:

“Port William repaid watching. I was always on the lookout for what would be revealed. Sometimes nothing would be, but sometimes I beheld astonishing sights.”

The lesson from that quote (from Wendell Berry) is that fidelity to a place, a people, or a tradition is often its own reward. This is because learning to actually see something takes a great deal of time. It is only through the virtues of patience and affection that we can come to truly know a place and find our home in it. Seeing these things properly is something that takes a great deal of time to do, and the longer you take at it the more apt you are to realize how much more there is to see. This was the thought I continued to have as I watched the Future of Protestantism event earlier this week.

Checking the Pulse of Spiritual Sibling Rivalry

Joey Cochran:

If we’re honest, there are times where we meet a brother or sister in Christ and don’t feel like being a brother or sister in Christ to them. Sometimes the feeling is subtle and subversive–so subtle that we almost deny the feeling; yet we’ve allowed ourselves to be rubbed the wrong way by that person. It might be that they are more successful, attractive, intelligent, or just flat out better than you at everything they do. It could be that they accomplished all of this while displaying sinful characteristics in the process. We see sin in them more than we see the same in our self (Matthew 7:3) . Maybe they took something that we believed should’ve been ours. Perhaps it was a promotion or award at work. You know that they follow Christ, but boy, you wish they didn’t so that you wouldn’t feel so bad about giving them an earful.

How Do You Become Poor in Spirit?

How does one therefore become `poor in spirit’? The answer is that you do not look at yourself or begin by trying to do things to yourself. That was the whole error of monasticism. Those poor men in their desire to do this said, `I must go out of society, I must scarify my flesh and suffer hardship, I must mutilate my body.’ No, no, the more you do that the more conscious will you be of yourself, and the less `poor in spirit’. The way to become poor in spirit is to look at God. Read this Book about Him, read His law, look at what He expects from us, contemplate standing before Him. It is also to look at the Lord Jesus Christ and to view Him as we see Him in the Gospels. The more we do that the more we shall understand the reaction of the apostles when, looking at Him and something He had just done, they said, `Lord, increase our faith.’ Their faith, they felt, was nothing. They felt it was so weak and so poor. `Lord, increase our faith. We thought we had something because we had cast out devils and preached Thy word, but now we feel we have nothing; increase our faith.’ Look at Him; and the more we look at Him, the more hopeless shall we feel by ourselves, and in and of ourselves, and the more shall we become `poor in spirit’. Look at Him, keep looking at Him. Look at the saints, look at the men who have been most filled with the Spirit and used. But above all, look again at Him, and then you will have nothing to do to yourself. It will be done. You cannot truly look at Him without feeling your absolute poverty, and emptiness. Then you say to Him,

Nothing in my hand I bring, Simply to Thy cross I cling.

Empty, hopeless, naked, vile. But He is the all-sufficient One-

Yea, all I need, in Thee to find, 0 Lamb of God, I come.

Martyn Lloyd-Jones, Studies in The Sermon on the Mount (Kindle Edition)

Once a Man has the Love of Christ in His Heart…

The secret of the early Christians, the early Protestants, Puritans and Methodists was that they were taught about the love of Christ, and they became filled with a knowledge of it.

Once a man has the love of Christ in his heart, you need not train him to witness; he will do it. He will know the power, the constraint, the motive; everything is already there. It is a plain lie to suggest that people who regard this knowledge of the love of Christ as the supreme thing are useless, unhealthy mystics.

The servants of God who have most adorned the life and the history of the Christian Church have always been men who have realized that this is the most important thing of all, and they have spent ours in prayer seeking His face and enjoying His love. The man who knows the love of Christ in his heart can do more in one hour than the busy type of man can do in a century. God forbid that we should ever make the activity an end in itself.

Let us realize that the motive must come first, and that the motive must ever be the love of Christ.

D. Martyn Lloyd-Jones, Unsearchable Riches of Christ: An Exposition of Ephesians 3, 253

The Terrible Danger of Trusting Your Faith, but Not Jesus

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you;depart from me, you workers of lawlessness.'” (Matthew 7:21-23)

The alarming and terrifying thing which our Lord says is that not everyone who does say `Lord, Lord’, shall enter into the kingdom of heaven. Those who do go in say it; anyone who does not say it can never enter into the kingdom of heaven; but not all who do say it shall enter in. This is clearly something that should arrest us and cause us to pause. James, in his Epistle, puts the very same point. He warns us to be careful against merely relying upon our belief of certain things, and he puts it like this in a rather startling manner by saying, `The devils also believe, and tremble’ (James ii. ig).

An instance of this is found in the Gospels where we read that certain devils recognized Him and said `Lord, Lord’, but remained devils. We are all in danger of being content with an intellectual assent to the truth. There have been people throughout the centuries who have fallen into this trap. They have read the Scriptures and accepted their teaching. They believed the teaching, and sometimes they have been exponents of the truth, and have argued against heretics. And yet their whole character and life have been a denial of the very truth they have claimed to believe. It is a terrifying thought and yet Scripture so often teaches us that it is a dreadful possibility. A man who is unregenerate and not born again may accept the scriptural teaching as a kind of philosophy, as abstract truth. Indeed, I would not hesitate to say that I always find it very difficult to understand how any intelligent man is not compelled to do that.

If any man comes to the Bible with an intelligent mind and faces its evidence, it seems almost incredible that he should not arrive at certain inevitable logical conclusions. And a man may do that and still not be a Christian. The historical evidence for the Person ofJesus Christ of Nazareth is beyond question. You cannot explain the persistence of the Christian Church apart from Him; the evidence is overwhelming. So a man may face that and say: `Yes, I accept that argument’. He may subscribe to the truth and say: `Jesus of Nazareth was none other than the Son of God’. He may say that and still be unregenerate, and not a Christian. He may say `Lord, Lord’, and yet not enter the kingdom of heaven. Our forefathers, in days when they realized these dangers, used to emphasize this tremendously. Read the works of the Puritans and you will find that they devoted not only chapters but volumes to the question of `false peace’. Indeed, this danger has been recognized throughout the centuries. There is the danger of trusting your faith instead of Christ, of trusting your belief without really becoming regenerate. It is a terrible possibility. There are people who have been brought up in a Christian home and atmosphere, who have always heard these things, and in a sense have always accepted them, and have always believed and said the right thing; but still they may not be Christians.

D. Martyn Lloyd-Jones, Studies in the Sermon on the Mount (Kindle Edition)

I Cannot Arrive at God by My Own Unaided Efforts

Those who are anxious to find God and to know Him, are confronted by two possible ways of doing so. The first way, and the one that comes instinctively to us because of our fallen condition, is to believe that we, by our own efforts and seeking, can find God; and from the very beginning of history men and women have been engaged in this quest. They have done so by two main methods. One is to follow this kind of instinctive, intuitive feeling that we have, and that is put in various forms. People sometimes talk about an `inner light’, and say that all you have to do is to follow that light and its leading. . . . The other method that has been adopted has been the one that is based upon reason and wisdom and understanding. People may start, perhaps, with nature and creation, and they reason on from that. They maintain that as a result of that process they can arrive at a knowledge of God. Others say that by looking at history, and by reasoning on the course of history, they can arrive at a belief in God. Yet others say that the way to arrive at God is to indulge in a process of pure reasoning. . . .

But the Christian answer is that that method is inevitably doomed to failure. The apostle Paul puts it in those memorable words: `The world by wisdom knew not God’ (1 Cor. 1:21); and it is significant that he said that to the Corinthians, who were Greeks, and who were therefore familiar with philosophical teaching. But in spite of Paul having said that, people still rely on human ideas and reasoning to find God.

It seems to me that this is not a matter to argue about, because it is just a question of fact; and the fact is, that one cannot arrive at a knowledge of God along those lines, for two very obvious reasons. The first is (as we hope to see later as we consider these particular doctrines) the nature of God Himself: His infinity, His absolute character and qualities, and His utter holiness. All that in and of itself makes it impossible to have any knowledge of God by means of reason or intuition.

But when you add to that the second reason, which is the character and nature of men and women as they are in a state of sin, the thing becomes doubly impossible. The human mind is too small to span or grasp God and to realise Him. And when you understand that because of the fall all human faculties and powers are affected by sin and by natural enmity, then, again, a knowledge of God by human endeavour becomes a complete impossibility.

Now the Bible has always started by saying that, and yet people in their foolishness still try these outworn methods which have already proved to be failures. So we must start by laying down this postulate: our only hope of knowing God truly is that He should be graciously pleased to reveal Himself to us, and the Christian teaching is that God has done that. So clearly the first doctrine which we have to consider together is the biblical doctrine of revelation. I cannot arrive at God by my own unaided efforts. I am dependent upon God revealing Himself. The question is: `Has He done so?’ The answer is: `Yes, He has,’ and the Bible tells us about this.

D. Martyn Lloyd-Jones, Great Doctrines of the Bible: God the Father, God the Son; God the Holy Spirit; The Church and the Last Things (Kindle Edition)

Always Be Thinking Of The End

Finally wrapping up some work I’m doing related to the Sermon on the Mount. Loved reading these words from Martyn Lloyd-Jones on Matt. 5:11-12:

The Christian is a man who should always be thinking of the end. He does not look at the things which are seen, but at the things which are not seen. . . . `Rejoice,’ says Christ, `and be exceeding glad: for great is your reward in heaven.’

What is this reward? Well, the Bible does not tell us much about it, for a very good reason. It is so glorious and wonderful that our human language is of necessity almost bound to detract from its glory. . . . But it does tell us something like this. We shall see Him as He is, and worship in His glorious presence. Our very bodies will be changed, and glorified, with no sickness or disease. There will be no sorrow, no sighing; all tears shall be wiped away. All will be perpetual glory. No wars or rumours of wars; no separation, no unhappiness, nothing that drags a man down and makes him unhappy, even for a second!

Unmixed joy, and glory, and holiness, and purity and wonder! That is what is awaiting us. That is your destiny and mine in Christ as certainly as we are alive at this moment. How foolish we are that we do not spend our time in thinking about that. Oh, how we cling to this unhappy, wretched world, and fail to think on these things and to meditate upon them. We are all going on to that, if we are Christians, to that amazing glory and purity and happiness and joy. `Rejoice, and be exceeding glad.’ And if people are unkind and cruel and spiteful, and if we are being persecuted, well then we must say to ourselves, Ah, unhappy people; they are doing this because they do not know Him, and they do not understand me. They are incidentally proving to me that I belong to Him, that I am going to be with Him and share in that joy with Him. Therefore, far from resenting it, and wanting to hit back, or being depressed by it, it makes me realize all the more what is awaiting me. I have a joy unspeakable and full of glory awaiting me. All this is but temporary and passing; it cannot affect that. I therefore must thank God for it, because, as Paul puts it, it `worketh for us a far more exceeding and eternal weight of glory’.

How often do you think of heaven and rejoice as you think of it? Does it give you a sense of strangeness and of fear, and a desire, as it were, to avoid it? If it does so to any degree, I fear we must plead guilty that we are living on too low a level. Thoughts of heaven ought to make us rejoice and be exceeding glad. True Christian living is to be like Paul and to say, `to me to live is Christ, and to die is gain.’ Why? Because it means, `to be with Christ; which is far better,’ to see Him and to be like Him. Let us think more about these things, realizing increasingly, and reminding ourselves constantly, that if we are in Christ these things are awaiting us. We should desire them above everything else. Therefore, `Rejoice, and be exceeding glad: for great is your reward in heaven.’

D. Martyn Lloyd-Jones, Studies in the Sermon on the Mount (Kindle Edition)

Be heavenly-minded, brothers and sisters.

The Flesh Can Counterfeit Almost Anything

Strong words from the Doctor on Matt. 7:21-23:

Our Lord is emphasizing that though they say `Lord, Lord’, and are fervent and zealous, it may be nothing but the flesh. Great enthusiasm in these things does not of necessity imply spirituality. The flesh may account for that; it can counterfeit almost everything. We can perhaps emphasize this point best by quoting something which was written by Robert Murray McCheyne. That man of God, when he merely entered the pulpit, caused people to break down and weep. People felt that he had come straight from an audience with God, and they were humbled by his very appearance. This is what he said in his diary one day: `Today, missed some fine opportunity of speaking a word for Christ. The Lord saw that I would have spoken as much for my own honour as for His, and therefore He shut my mouth. I see that a man cannot be a faithful, fervent minister until he preaches just for Christ’s sake, until he gives up trying to attract people to himself, and seeks to attract them to Christ. Lord’, he ends, `give me this.’ Robert Murray McCheyne there recognizes this terrible danger of doing things in the flesh and imagining that we are doing them for Christ’s sake…

In other words, a man may be able to point to great results such as healings and so on, and yet they may signify nothing. And we should not be surprised at this. Are we not learning more and more in these days about the powers that are innate in man even in a natural sense? There is such a thing as a natural gift of healing; there is a kind of natural, almost magical power in certain people. For instance the whole question of electricity in the human frame is most interesting. We are merely beginning to understand it. There are people such as water-diviners who possess certain curious gifts. Then there is the whole question of telepathy, transference of thought and extra-sensory perception. These things are just coming into our ken. As the result of such gifts and powers many can do marvellous and wondrous things, and yet not be Christian. The natural power of man can simulate the gifts of the Holy Spirit, up to a point. And, of course, we are reminded by Scripture that God, in His own inscrutable will, sometimes decides to give these powers to men who do not belong to Him in order to bring to pass His own purposes. He raises up men for His own particular purpose, but they themselves remain outside the kingdom. It was God who called and used the pagan Cyrus.

D. Martyn Lloyd-Jones, Studies in the Sermon on the Mount (Kindle Edition)