Introduction: Understanding the Importance of Doctrinal Fidelity
As believers committed to the authority and sufficiency of Scripture, we must carefully examine any teaching that claims to represent biblical truth. The apostle Paul warned the church at Galatia, “But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed!” (Galatians 1:8). This solemn warning reminds us that doctrinal accuracy is not merely an academic exercise but a matter of spiritual life and death.
Finis Jennings Dake (1902-1987) was a Pentecostal minister and author whose writings have influenced many within certain charismatic circles. His most famous work, the Dake Annotated Reference Bible, along with various books on spiritual topics, continues to be used by some Christians today. However, a careful examination of his teachings reveals numerous and serious departures from orthodox Christian doctrine that have been affirmed by the church throughout its history.
This review examines two of Dake’s books with the goal of helping believers understand where his teachings deviate from biblical truth. Our standard for evaluation is not denominational preference or human tradition, but rather the clear teaching of Scripture as understood by the historic Christian church and articulated in conservative evangelical theology. We approach this task with both gravity and grace, recognizing that false teaching harms the body of Christ while also remembering that we all “see in a mirror dimly” (1 Corinthians 13:12) and must approach doctrinal evaluation with humility.
Part I: Fundamental Christological Errors – The Denial of Christ’s Divine Nature During His Earthly Ministry
A. Dake’s Teaching on Christ’s Limitations
Perhaps the most serious error in Dake’s theology concerns his understanding of the person of Jesus Christ. In “The Truth about Baptism in the Holy Spirit,” Dake makes several shocking claims about Christ’s nature and abilities during His earthly ministry. He writes:
“Christ laid aside His God-form, including the natural and all-powerful attributes of God and all the glory He had with the Father before the world was created, and limited Himself by taking human-form and all its limitations during the days of His flesh” (The Truth about Baptism in the Holy Spirit, Chapter XV, Bible Evidences of the Spirit Baptism In the Life of Christ).
Even more troubling, Dake claims:
“The Bible teaches that, apart from the baptism of the Spirit, Christ was as helpless as any human being” (The Truth about Baptism in the Holy Spirit, Chapter XV, Bible Evidences of the Spirit Baptism In the Life of Christ).
Dake further asserts:
“Jesus was born with no more power, wisdom, knowledge, or divine power than any other newborn baby” (The Truth about Baptism in the Holy Spirit, Chapter XV, Bible Evidences of the Spirit Baptism In the Life of Christ).
These statements represent a fundamental denial of the orthodox doctrine of the hypostatic union – the biblical teaching that Jesus Christ is one person with two complete natures, fully divine and fully human, united without confusion, change, division, or separation.
B. The Orthodox Biblical Position on Christ’s Divine Nature
The Bible clearly teaches that Jesus Christ, even during His earthly ministry, retained His divine nature and attributes. The hypostatic union means that while Christ voluntarily chose not to exercise certain divine prerogatives for the purpose of redemption, He never ceased being God. Consider the following biblical evidence:
1. Christ’s Pre-existence and Deity: John 1:1-3 declares, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being.” The apostle John makes it absolutely clear that the Word (Jesus Christ) was God from all eternity.
2. The Incarnation Did Not Diminish His Deity: Colossians 2:9 states unequivocally, “For in Him all the fullness of Deity dwells in bodily form.” The present tense “dwells” indicates that even during His earthly ministry, Jesus possessed the fullness of deity. This verse alone refutes Dake’s claim that Christ laid aside His divine attributes.
3. Christ’s Divine Knowledge: While Mark 13:32 indicates that the Son did not know the day or hour of His return, this represents a voluntary limitation in His human nature, not an absence of divine omniscience. Throughout His ministry, Jesus demonstrated supernatural knowledge: He knew Nathanael before meeting him (John 1:48), knew the thoughts of His opponents (Matthew 9:4), and knew all things that would happen to Him (John 18:4).
4. Christ’s Divine Power Before His Baptism: Dake claims Jesus “did no miracle until His anointing with the Holy Spirit and power when he was thirty years old” (The Truth about Baptism in the Holy Spirit, Chapter XV, Bible Evidences of the Spirit Baptism In the Life of Christ). However, this ignores the clear testimony of Luke 2:40-52, which shows the twelve-year-old Jesus amazing the teachers in the temple with His understanding and answers. The text says He was “filled with wisdom” and “the grace of God was upon Him” – long before His baptism.
C. The Dangerous Implications of Dake’s Christology
Dake’s teaching that Jesus was merely a Spirit-filled human being until His baptism has several dangerous implications:
1. It Undermines the Virgin Birth: If Jesus had “no more power, wisdom, knowledge, or divine power than any other newborn baby,” then the virgin birth becomes meaningless. The angel declared to Mary, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God” (Luke 1:35). Jesus was the Son of God from conception, not from His baptism.
2. It Creates a Adoptionist Heresy: Dake’s position resembles the ancient heresy of Adoptionism, which taught that Jesus became divine or was “adopted” as God’s Son at His baptism. This was condemned by the early church because it denies the eternal Sonship of Christ and His pre-existent deity.
3. It Compromises the Atonement: If Jesus was not fully God throughout His earthly life, then His death on the cross was merely the death of a Spirit-filled man, not the infinite God-man whose sacrifice has infinite value. Only the death of One who is both God and man could provide sufficient atonement for the sins of the world.
4. It Misunderstands the Role of the Holy Spirit: Dake teaches that Jesus needed the Holy Spirit’s baptism to do miracles, stating, “He could do nothing of Himself” (The Truth about Baptism in the Holy Spirit, Chapter XV, Bible Evidences of the Spirit Baptism In the Life of Christ). But Jesus Himself said, “I and the Father are one” (John 10:30), and “He who has seen Me has seen the Father” (John 14:9). The Holy Spirit’s anointing at Jesus’ baptism was not to give Him power He lacked, but to inaugurate His messianic ministry and to serve as a sign to John the Baptist (John 1:33).
Part II: Distortions of Trinitarian Doctrine
A. Dake’s Subordinationist Tendencies
Throughout his writings, Dake presents a view of the Trinity that tends toward Subordinationism – the heretical belief that the Son is inferior to the Father in nature or being. He repeatedly emphasizes statements where Jesus speaks of the Father being greater, but fails to distinguish between functional subordination (in role) and ontological equality (in nature).
Dake writes:
“He said that He was not as great as His Father (Jn. 10:29; 14:28; Compare 1 Cor. 11:3)” (The Truth about Baptism in the Holy Spirit, Chapter XV, Bible Evidences of the Spirit Baptism In the Life of Christ).
While it is true that Jesus said, “The Father is greater than I” (John 14:28), Dake fails to properly interpret this statement in its context and in light of the whole counsel of Scripture.
B. The Orthodox Understanding of the Trinity
Conservative evangelical theology has always maintained, based on Scripture, that the three persons of the Trinity are co-equal, co-eternal, and consubstantial (of the same essence). The distinction between the persons is not one of nature or essence, but of relationship and role in the economy of redemption:
1. Ontological Equality: All three persons of the Trinity share the same divine essence. Jesus declared, “I and the Father are one” (John 10:30). The Greek word for “one” here is neuter (hen), indicating unity of essence, not merely unity of purpose.
2. Economic Subordination: In the plan of redemption, the Son voluntarily submits to the Father’s will, and the Spirit proceeds from the Father and the Son. This is a matter of role and function, not a difference in nature or worth. When Jesus said “the Father is greater than I” (John 14:28), He was speaking from His position as the incarnate Son who had voluntarily taken on human nature and was about to return to the Father’s glory.
3. The Testimony of Scripture: Throughout the New Testament, the Son is worshiped as God (Matthew 2:11; 14:33; John 20:28), possesses divine attributes (John 1:1-3; Colossians 1:16-17), and performs divine actions (Mark 2:5-7; John 5:21). The Holy Spirit likewise possesses divine attributes (Psalm 139:7-8; 1 Corinthians 2:10-11) and is identified as God (Acts 5:3-4).
C. Dake’s Problematic View of Divine Interpenetration
In attempting to explain how the persons of the Trinity relate to one another, Dake presents a highly problematic view that denies the classical doctrine of perichoresis (divine interpenetration). He writes:
“The Bible does not teach that Satan, the Holy Spirit, Christ, or God ever comes into and dwells in any man in the sense of incarnation. This means that they always exist as separate persons outside of man and never enter bodily into him to dwell” (The Truth about Baptism in the Holy Spirit, Chapter XIV, The Biblical Doctrine of Interpenetration).
This statement reveals a fundamental misunderstanding of the doctrine of the indwelling of the Holy Spirit. While it is true that the Holy Spirit does not become incarnate in believers as Christ became incarnate, the Bible clearly teaches that the Holy Spirit literally indwells believers:
1 Corinthians 6:19 states: “Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own?” The Greek preposition “en” clearly indicates that the Holy Spirit is literally within believers, not merely in union with them from outside.
Romans 8:9-11 repeatedly speaks of the Spirit dwelling “in” believers, using language that indicates real presence, not merely external influence. Jesus Himself promised that the Spirit “will be in you” (John 14:17).
Part III: Errors in Pneumatology (Doctrine of the Holy Spirit)
A. The Baptism of the Holy Spirit – Dake’s Second Blessing Theology
One of the central themes in Dake’s “The Truth about Baptism in the Holy Spirit” is his teaching that the baptism of the Holy Spirit is a second experience subsequent to salvation that endues believers with power for service. This represents a departure from the mainstream conservative evangelical understanding of Spirit baptism.
Dake writes:
“Men have to thirst, drink, and believe to get the Holy Spirit baptism: ‘In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink, He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit which they that believe on him should receive: for the Holy Ghost was not yet given; because Jesus was not yet glorified.)'” (The Truth about Baptism in the Holy Spirit, Chapter XVI, How to Get the Power of God).
Dake further claims that believers must “tarry” for this baptism even today:
“The theory that men do not have to wait for the Holy Spirit today because He has already come and that all one has to do is to receive Him is only part truth” (The Truth about Baptism in the Holy Spirit, Chapter XVI, Men Must Still Tarry for the Spirit Baptism).
B. The Biblical Teaching on Spirit Baptism
Conservative evangelical theology, based on careful exegesis of Scripture, teaches that Spirit baptism occurs at the moment of conversion for all believers. This position is supported by several key texts:
1. 1 Corinthians 12:13: “For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.” The word “all” is repeated twice, emphasizing that every believer has been baptized by the Spirit. The aorist tense indicates a completed action in the past, not a future possibility.
2. Romans 8:9: “However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.” This verse makes it clear that having the Spirit is not optional for Christians – if someone does not have the Spirit, they are not a Christian at all.
3. Ephesians 1:13-14: “In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance.” The sealing of the Spirit happens when we believe, not at some subsequent crisis experience.
4. Galatians 3:2: “This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith?” Paul’s rhetorical question assumes that all the Galatian believers had received the Spirit when they believed the gospel.
C. The Confusion of Spirit Baptism with Spirit Filling
Dake, like many in the Pentecostal tradition, confuses the baptism of the Spirit (a one-time positional reality) with the filling of the Spirit (a repeated experiential reality). The Bible distinguishes between these two aspects of the Spirit’s work:
1. Spirit Baptism: This is the work of the Holy Spirit placing believers into the body of Christ at conversion (1 Corinthians 12:13). It happens once and is not repeated. It is positional and relates to our standing in Christ.
2. Spirit Filling: This is the ongoing control and empowerment of the Holy Spirit in the believer’s life (Ephesians 5:18). The command to “be filled with the Spirit” is in the present tense, indicating continuous action. Believers can and should experience multiple fillings as they yield to the Spirit’s control.
By teaching that Spirit baptism is a second experience that believers must seek after conversion, Dake creates a two-tier Christianity where some believers have power and others do not. This contradicts the New Testament’s teaching that all believers are equally positioned in Christ and have equal access to the Spirit’s power through faith.
D. The Sign Gifts and Modern Miracles
Dake strongly advocates for the continuation of all spiritual gifts, including the sign gifts of tongues, prophecy, and healing. He writes:
“Cast out demons. This is one of the signs of the gospel that will follow ‘them that believe’ (Mk. 16:15-20). Such signs did follow Christ and the disciples, both before and after Pentecost” (The Truth about Baptism in the Holy Spirit, Chapter III, Christian Doctrines and Experiences Seldom Seen in Modern Churches).
While conservative evangelicals hold different views on the continuation of spiritual gifts (continuationist vs. cessationist), Dake’s approach raises concerns:
1. Overemphasis on Signs and Wonders: Dake suggests that the lack of miraculous signs in churches is evidence of apostasy and powerlessness. However, Jesus warned against those who seek signs (Matthew 12:39) and Paul indicated that signs were primarily for unbelievers, not believers (1 Corinthians 14:22).
2. Making Experience Normative: Dake tends to make certain spiritual experiences normative for all believers, suggesting that those without such experiences are lacking in faith or power. This places experience above Scripture as the standard for spiritual life.
3. Misunderstanding of Mark 16:17-18: Dake frequently cites the longer ending of Mark 16, which many conservative evangelical scholars recognize as a later addition not found in the earliest and most reliable manuscripts. Even if authentic, these verses describe what “will accompany those who have believed” corporately, not what every individual believer must experience.
Part IV: Dispensational Extremism and Eschatological Errors
A. Dake’s Hyper-Dispensationalism
In “Ages and Dispensations,” Dake presents a form of dispensationalism that goes beyond the classical dispensationalism of scholars like C.I. Scofield or John Nelson Darby. While dispensationalism itself is within the bounds of evangelical orthodoxy, Dake’s version contains several problematic elements.
Dake rigidly divides history into seven dispensations, often making sharp distinctions that the Bible itself does not make. For instance, he writes:
“The Dispensation of Conscience ended at the flood… The Dispensation of Human Government began with Noah after the flood” (Ages and Dispensations, Chapter 3, The Dispensation of Conscience).
The problem with such rigid divisions is that they can obscure the unity of God’s redemptive plan throughout history. While God has certainly dealt with humanity in different ways at different times, the fundamental way of salvation – by grace through faith – has always been the same.
B. Confusion About Salvation in Different Dispensations
One of the dangers of hyper-dispensationalism is the suggestion that people were saved differently in different dispensations. While Dake acknowledges that Old Testament saints were saved by faith, his emphasis on the radical differences between dispensations can confuse readers about the continuity of salvation by grace.
The Bible teaches that salvation has always been by grace through faith:
1. Abraham: “Then he believed in the LORD; and He reckoned it to him as righteousness” (Genesis 15:6).
2. David: “David also speaks of the blessing on the man to whom God credits righteousness apart from works” (Romans 4:6).
3. Old Testament Saints Generally: “All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance” (Hebrews 11:13).
The difference between the testaments is not in the means of salvation but in the progressive revelation of God’s redemptive plan. Old Testament saints looked forward to the Messiah; we look back to His completed work.
C. Problematic Teachings About the Tribulation and Israel
Dake teaches a strict separation between Israel and the Church, which, while common in dispensational thought, he takes to an extreme. He suggests that God has two completely separate programs – one for Israel and one for the Church – that never intersect. This can lead to:
1. Minimizing the Church’s Jewish Roots: The New Testament teaches that Gentile believers are grafted into the olive tree of Israel (Romans 11:17-24) and are fellow citizens with the saints (Ephesians 2:19).
2. Misunderstanding the Unity of God’s People: While maintaining distinctions between Israel and the Church, we must not forget that there is ultimately one people of God, united in Christ: “There is neither Jew nor Greek… for you are all one in Christ Jesus” (Galatians 3:28).
Part V: Soteriological Concerns (Doctrine of Salvation)
A. Works-Based Elements in Dake’s Teaching
While Dake affirms salvation by grace, his emphasis on the necessity of certain experiences and manifestations can inadvertently introduce works-based elements into the gospel. He writes extensively about what believers “must” do to receive power, creating a system where spiritual vitality depends on human effort rather than faith.
For example, Dake insists believers must “tarry” for the Holy Spirit baptism, must manifest certain gifts, and must exercise specific kinds of power to be truly effective Christians. This creates several problems:
1. Addition to the Gospel: The gospel is the good news that Christ died for our sins and rose again (1 Corinthians 15:3-4). When we add requirements for special experiences or manifestations, we risk preaching “another gospel” (Galatians 1:6-9).
2. Spiritual Elitism: By teaching that some Christians have received a special baptism or power that others lack, Dake’s system creates spiritual “haves” and “have-nots.” This contradicts Paul’s teaching that “we were all baptized into one body” and “to each one is given the manifestation of the Spirit for the common good” (1 Corinthians 12:13, 7).
3. Focus on Human Experience Rather Than Christ: The emphasis shifts from what Christ has done for us to what experiences we must seek. The focus moves from the objective work of Christ to subjective human experiences.
B. Misunderstanding of Sanctification
Dake’s teaching on how believers grow in holiness and power emphasizes crisis experiences and dramatic encounters rather than the biblical model of progressive sanctification. He writes about believers needing to be “baptized in all fulness” to have victory over sin and Satan.
However, the New Testament teaches that sanctification is primarily a gradual process:
1. 2 Corinthians 3:18: “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.” The present passive participle indicates an ongoing transformation.
2. Philippians 1:6: “For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.” Sanctification is God’s work that continues throughout our earthly lives.
3. 1 Thessalonians 5:23-24: “Now may the God of peace Himself sanctify you entirely… Faithful is He who calls you, and He also will bring it to pass.” God Himself is the agent of our sanctification.
While crisis moments and special encounters with God can certainly occur in the Christian life, making them normative or necessary creates an unbiblical standard that can lead to discouragement, pretense, or spiritual pride.
Part VI: Hermeneutical Problems (Biblical Interpretation)
A. Selective Literalism
Dake often employs a hermeneutical approach that might be called “selective literalism.” He interprets passages literally when it suits his theological system but then abandons literal interpretation when it doesn’t. This inconsistency leads to several interpretive errors:
1. Over-literalization of Metaphorical Language: When discussing the indwelling of the Holy Spirit, Dake takes an overly physical view, denying that the Spirit literally dwells within believers because he cannot conceive of how a person can bodily enter another person. This fails to recognize that spiritual realities transcend physical limitations.
2. Under-literalization of Clear Statements: When Jesus says “I and the Father are one” (John 10:30), Dake minimizes this to mean mere unity of purpose rather than unity of essence, despite the fact that the Jews understood Jesus to be claiming deity (John 10:33).
B. Proof-Texting Without Context
Throughout his works, Dake frequently lists numerous Scripture references to support his points, but often takes them out of context. This “machine-gun” approach to Bible verses can appear impressive but actually misuses Scripture. For example:
When arguing that Old Testament saints had every spiritual blessing except Spirit baptism, Dake lists numerous experiences they had, including being “born again.” He cites Deuteronomy 32:18 and Psalm 82:6 as proof. However:
1. Deuteronomy 32:18 speaks of God as the Rock who “gave birth” to Israel as a nation, using metaphorical language about God’s creation and election of Israel. It is not about individual spiritual regeneration.
2. Psalm 82:6 “I said, ‘You are gods, and all of you are sons of the Most High'” is addressing human judges who represent God’s authority, not describing spiritual new birth. Jesus uses this passage in John 10:34-36 to make an argument from the lesser to the greater, not to teach that Old Testament people were born again.
This kind of proof-texting without careful attention to context leads to doctrinal errors and misapplication of Scripture.
C. Imposing Systematic Theology on Biblical Texts
Dake often reads his dispensational system into texts rather than allowing the texts to speak for themselves. This is particularly evident in his treatment of biblical prophecy, where he assigns specific passages to specific dispensations even when the text itself makes no such distinction.
For example, in discussing the Sermon on the Mount, extreme dispensationalists (though Dake is not entirely clear on this point) sometimes argue that it applies primarily to the millennial kingdom rather than to the church age. This robs Christians of Christ’s crucial teaching about kingdom living and discipleship.
Part VII: The Dangerous Appeal of Power Without Truth
A. The Seductive Nature of Dake’s Teachings
One of the reasons Dake’s teachings can be attractive to Christians is his emphasis on spiritual power and victory. He writes:
“People are hungry for the supernatural power to heal when they need it. They want answers to prayers. They want material help. They want freedom from sin and failure” (The Truth about Baptism in the Holy Spirit, Chapter II, The Power Every Believer in Christ Should Exercise).
This is absolutely true – people do hunger for God’s power in their lives. However, Dake’s solution – seeking a second baptism and emphasizing signs and wonders – is not the biblical answer. The biblical answer is:
1. Growing in Faith: “And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Hebrews 11:6).
2. Walking in the Spirit: “But I say, walk by the Spirit, and you will not carry out the desire of the flesh” (Galatians 5:16).
3. Renewing the Mind: “And do not be conformed to this world, but be transformed by the renewing of your mind” (Romans 12:2).
4. Abiding in Christ: “Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me” (John 15:4).
B. The Problem of Experience-Driven Theology
Dake’s approach is fundamentally experience-driven rather than Scripture-driven. He begins with the observation that the modern church lacks the power demonstrated in the New Testament, and then constructs a theology to explain this lack. His solution is that Christians need a second baptism of the Spirit.
However, the biblical approach is to begin with Scripture and let it interpret our experience, not the other way around. When we begin with experience, we risk:
1. Misdiagnosing the Problem: The lack of power in many churches may not be due to missing a second baptism, but due to unbelief, sin, prayerlessness, or lack of submission to God’s Word.
2. Pursuing Wrong Solutions: If we misdiagnose the problem, we’ll pursue wrong solutions. Instead of seeking a second baptism, we should focus on deeper repentance, stronger faith, and more complete obedience.
3. Creating False Expectations: When we tell believers they need a dramatic second experience, we create expectations that God may not intend to fulfill in that way, leading to disappointment and disillusionment.
Part VIII: Historical and Theological Context
A. Dake’s Place in Pentecostal History
To understand Dake’s errors fully, it’s helpful to place him in his historical context. Dake was part of the early Pentecostal movement, which began in the early 20th century. This movement, while bringing renewed emphasis on the Holy Spirit’s work, also introduced several doctrinal innovations that departed from historic Christian orthodoxy:
1. The Initial Evidence Doctrine: Many early Pentecostals taught that speaking in tongues was the necessary initial evidence of Spirit baptism. While Dake doesn’t emphasize this as strongly as some, his overall framework supports this problematic teaching.
2. The Latter Rain Movement: Some in Dake’s era believed they were experiencing the “latter rain” of Joel 2:23, a special end-time outpouring of the Spirit. This led to an unhealthy emphasis on signs and wonders as proof of spirituality.
3. Restorationism: The belief that the early church’s miraculous gifts had been lost and needed to be “restored” led to a negative view of church history and traditional Christianity.
B. The Influence of E.W. Kenyon and Word of Faith Theology
While Dake predates the modern Word of Faith movement, some of his teachings show similarities to E.W. Kenyon’s ideas, which later influenced Kenneth Hagin and the prosperity gospel. Particularly concerning is Dake’s emphasis on believers exercising divine power and authority, which can lead to the presumptuous demanding of things from God rather than humble submission to His will.
C. The Response of Conservative Evangelicalism
Conservative evangelical scholars and leaders have consistently warned against the kinds of errors found in Dake’s writings. Notable responses include:
1. B.B. Warfield’s “Counterfeit Miracles” (1918): Written during the early days of Pentecostalism, Warfield argued that the miraculous gifts ceased with the apostolic age and warned against seeking dramatic spiritual experiences.
2. John MacArthur’s “Charismatic Chaos” (1992): A comprehensive critique of charismatic theology, including the errors of second blessing theology and the overemphasis on spiritual gifts.
3. D.A. Carson’s “Showing the Spirit” (1987): A balanced, exegetical treatment of 1 Corinthians 12-14 that corrects many Pentecostal misinterpretations while remaining open to the continuation of spiritual gifts.
Part IX: Practical and Pastoral Implications
A. The Damage to Individual Believers
Dake’s teachings can cause significant spiritual harm to individual believers:
1. Spiritual Insecurity: Believers who don’t experience a dramatic “baptism in the Spirit” may doubt their salvation or their standing with God. They may feel like second-class Christians who lack what others have.
2. Pursuit of Experiences Over Truth: The emphasis on seeking experiences can lead believers away from the solid foundation of God’s Word. They may spend their time seeking the next spiritual high rather than growing in knowledge and godliness.
3. Vulnerability to Deception: Once people are taught to seek and expect dramatic spiritual experiences, they become vulnerable to counterfeit experiences, whether psychological or demonic in origin.
4. Neglect of Ordinary Means of Grace: The emphasis on extraordinary experiences can lead to neglect of the ordinary means of grace – Word, sacraments, prayer, and fellowship – through which God normally works to sanctify His people.
B. The Damage to Churches
Churches that embrace Dake’s teachings often experience:
1. Division: The creation of two classes of Christians – those who have received the “baptism” and those who haven’t – inevitably leads to division and spiritual pride.
2. Doctrinal Confusion: Once experience becomes more important than Scripture, doctrinal boundaries become fuzzy, and churches become vulnerable to every wind of teaching.
3. Emotional Manipulation: The pressure to produce or experience supernatural manifestations can lead to emotional manipulation and manufactured “moves of the Spirit.”
4. Neglect of Discipleship: The focus on crisis experiences often comes at the expense of patient, long-term discipleship and spiritual formation.
C. The Biblical Alternative
Instead of seeking a second blessing or baptism, believers should focus on:
1. Understanding Their Position in Christ: Every believer is complete in Christ (Colossians 2:10), blessed with every spiritual blessing (Ephesians 1:3), and equipped with everything needed for life and godliness (2 Peter 1:3).
2. Walking by Faith, Not by Sight: “For we walk by faith, not by sight” (2 Corinthians 5:7). The Christian life is not about seeking spectacular experiences but about daily trust and obedience.
3. Growing in Grace and Knowledge: “But grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). Spiritual maturity comes through studying God’s Word, prayer, fellowship, and obedience.
4. Serving in the Power Already Given: Every believer has been given spiritual gifts for the building up of the body (1 Corinthians 12:7). We don’t need a second baptism to serve effectively; we need to faithfully use what God has already given.
Part X: A Call to Doctrinal Discernment
A. The Importance of Sound Doctrine
The apostle Paul warned Timothy, “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16). Sound doctrine is not an academic luxury but a spiritual necessity. It matters what we believe about:
1. The Person of Christ: If we get Christ wrong, we get everything wrong. He is the foundation of our faith, and any error concerning His person or work undermines the entire gospel.
2. The Nature of Salvation: If we add requirements to the gospel or suggest that salvation requires more than faith in Christ, we preach another gospel that cannot save.
3. The Work of the Spirit: If we misunderstand how the Spirit works in believers, we may seek experiences God hasn’t promised while neglecting the real work He wants to do in us.
4. The Authority of Scripture: When experience or tradition is elevated above or alongside Scripture, we lose our objective standard for truth and become vulnerable to every deception.
B. The Need for Biblical Literacy
One reason false teachings like Dake’s can gain traction is biblical illiteracy among Christians. Many believers:
1. Don’t Know the Whole Counsel of God: They know favorite verses but lack a comprehensive understanding of biblical theology.
2. Can’t Distinguish Between Descriptive and Prescriptive Passages: They read about something that happened in Acts and assume it must happen the same way today.
3. Lack Historical Perspective: They don’t know church history and so are vulnerable to “new revelations” that are actually old heresies.
4. Don’t Understand Hermeneutics: They don’t know how to properly interpret Scripture, taking into account context, genre, and the analogy of faith.
C. The Role of Church Leadership
Pastors and teachers have a special responsibility to protect the flock from false teaching. This requires:
1. Positive Teaching: Regularly teaching sound doctrine so that believers are grounded in truth.
2. Negative Warning: Specifically warning against false teachings that threaten the church.
3. Patient Correction: Gently correcting those who have been influenced by false teaching, recognizing that they are often sincere but misled.
4. Personal Example: Demonstrating a life of faith, hope, and love that shows the sufficiency of the biblical gospel.
Part XI: Responding to Those Influenced by Dake’s Teachings
A. Approaching with Grace and Truth
When engaging with those who have been influenced by Dake’s teachings, we must remember that many are sincere believers who genuinely desire to please God and experience His power. Our approach should be:
1. Compassionate: Understanding that they may have been taught these things by trusted leaders and may have had powerful emotional experiences they interpret through Dake’s framework.
2. Biblical: Always returning to Scripture as our authority, carefully exegeting passages in context rather than simply trading proof texts.
3. Patient: Recognizing that changing deeply held beliefs takes time and that the Holy Spirit must do the work of conviction.
4. Humble: Acknowledging that we too are fallible and must always be willing to be corrected by Scripture.
B. Key Questions to Ask
When discussing these issues, helpful questions include:
1. “Where does the Bible explicitly teach that?” Many of Dake’s teachings are inferences or experiences read into Scripture rather than clear biblical teachings.
2. “What did the early church believe about this?” If a teaching was unknown for 1900 years of church history, we should be very suspicious.
3. “Does this teaching exalt Christ or experience?” The Holy Spirit’s role is to glorify Christ (John 16:14), not to draw attention to Himself or to spiritual experiences.
4. “Does this create two classes of Christians?” Any teaching that divides the body of Christ into “haves” and “have-nots” should be questioned.
C. Providing Better Alternatives
It’s not enough to show what’s wrong with Dake’s teachings; we must also show the biblical alternative:
1. Instead of Seeking a Second Baptism: Teach believers to walk in the Spirit they already have (Galatians 5:16).
2. Instead of Emphasizing Signs and Wonders: Focus on the fruit of the Spirit (Galatians 5:22-23) as the true evidence of spiritual maturity.
3. Instead of Creating Spiritual Elites: Emphasize the unity and equality of all believers in Christ (Galatians 3:28).
4. Instead of Experience-Driven Faith: Promote Word-centered faith that trusts God’s promises whether we feel them or not.
Part XII: The Broader Impact of Dake’s Theology
A. Influence on the Modern Charismatic Movement
While not all charismatics embrace Dake’s teachings, his influence can be seen in several problematic trends within the broader charismatic movement:
1. The “Anointing” Teaching: The idea that certain individuals have a special “anointing” that others lack, creating a spiritual hierarchy.
2. Power Evangelism: The belief that evangelism must be accompanied by signs and wonders to be effective, despite Paul’s statement that “I determined to know nothing among you except Jesus Christ, and Him crucified” (1 Corinthians 2:2).
3. Territorial Spirits: The teaching that Christians must engage in special warfare against territorial demons, going beyond the biblical teaching on spiritual warfare.
4. Prophetic Movements: The proliferation of self-proclaimed prophets who claim direct revelation from God, often contradicting or adding to Scripture.
B. The Connection to the Prosperity Gospel
While Dake himself didn’t teach the full prosperity gospel, his emphasis on believers exercising divine power and authority laid groundwork for later prosperity teachers. The progression is logical:
1. If believers can do “greater works” than Jesus (misinterpreting John 14:12)…
2. And if they have the same power Jesus had…
3. Then they should be able to speak things into existence…
4. Including health and wealth.
This shows how one doctrinal error can lead to another, making it crucial to maintain biblical accuracy in our teaching.
C. Impact on Missions and Global Christianity
Dake’s teachings, exported through missions and media, have had particular impact in the Global South, where:
1. Traditional Religions: The emphasis on power encounters appeals to those from animistic backgrounds.
2. Economic Struggles: The promise of divine power over circumstances appeals to those in poverty.
3. Limited Theological Education: The lack of trained teachers makes churches vulnerable to false teaching.
4. Cultural Factors: Certain cultures’ openness to the supernatural can make them more receptive to claims of signs and wonders.
Conclusion: Standing Firm on the Foundation of Truth
As we conclude this extensive review of Finis Dake’s theological errors, it’s important to remember why this matters. The doctrines we’ve examined are not peripheral issues but strike at the heart of the Christian faith – the person of Christ, the nature of salvation, and the work of the Holy Spirit.
Dake’s teachings, while often couched in biblical language and supported by numerous Scripture references, actually undermine the biblical gospel in several critical ways:
1. By denying Christ’s full deity during His earthly ministry, Dake undermines the infinite value of Christ’s atoning sacrifice and falls into ancient Christological heresies.
2. By teaching that believers need a second baptism to receive power, he creates a two-tier Christianity that contradicts the New Testament’s teaching about the equality of all believers in Christ.
3. By emphasizing signs, wonders, and spiritual experiences, he shifts focus from Christ and His completed work to human experiences and achievements.
4. By misunderstanding the nature of the Trinity and the indwelling of the Holy Spirit, he distorts fundamental truths about God’s nature and His relationship with believers.
The Call to Biblical Fidelity
In light of these errors, we issue a call to all believers, and especially to pastors and teachers:
1. Return to Scripture: Make the Bible, properly interpreted in context, your sole authority for faith and practice. Don’t let experience, tradition, or charismatic personalities usurp Scripture’s authority.
2. Embrace the Sufficiency of Christ: Everything you need for salvation and sanctification is found in Christ. You don’t need a second blessing, a special anointing, or a dramatic experience. You need to know Christ and grow in Him.
3. Value Sound Doctrine: In an age that prizes experience over truth and feelings over facts, hold fast to sound doctrine. It’s not enough to be sincere; we must be sincerely right about the fundamental truths of the faith.
4. Practice Discernment: Test all teaching against Scripture. Don’t be impressed by claims of miracles, large followings, or apparent success. Ask, “Is this biblical?”
5. Pursue Genuine Spirituality: True spirituality isn’t about spectacular experiences but about growing in Christlikeness through the ordinary means of grace – Word, prayer, fellowship, and obedience.
The Hope of the Gospel
Despite the errors we’ve examined, we end with hope. The true gospel – that Christ died for our sins and rose again, that salvation is by grace alone through faith alone in Christ alone – remains powerful to save. The Holy Spirit continues to work in believers, not through a second baptism, but through His indwelling presence from the moment of conversion.
For those who may have been influenced by Dake’s teachings, there is grace and forgiveness. God is patient with His children, gently leading us into all truth. The path forward is not to seek new experiences but to return to the old paths, the faith once delivered to the saints.
As Jude exhorted the early church, so we exhort believers today: “Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints” (Jude 3).
Final Words
The church of Jesus Christ has weathered many storms of false teaching throughout its history. From the Gnostics of the early centuries to the liberals of the modern era, challenges to biblical truth have come and gone, but the Word of God remains. The same will be true of the errors we’ve examined here.
Our confidence is not in human wisdom or spiritual experiences but in the unchanging truth of God’s Word and the completed work of Jesus Christ. As Paul declared, “For I determined to know nothing among you except Jesus Christ, and Him crucified” (1 Corinthians 2:2). This is our message, our hope, and our glory.
May God grant His church discernment to recognize error, courage to confront it, wisdom to correct it with grace, and steadfastness to hold fast to the truth once delivered to the saints. And may He be glorified as His people walk not in the pursuit of spectacular experiences, but in humble faith, sincere love, and joyful obedience to His revealed Word.
“To Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen” (Jude 24-25).
Part XIII: Additional Theological Errors in Dake’s Dispensational System
A. Errors Regarding the Nature of Man and Angels
Throughout his writings, Dake makes several problematic statements about the nature of humanity and angelic beings that reveal a fundamentally flawed understanding of biblical anthropology and angelology. These errors, while perhaps seeming secondary, actually connect to his larger theological problems and demonstrate a pattern of misinterpreting Scripture.
1. Physical Bodies for God and Angels: Dake teaches that God the Father has a physical body, a position that contradicts Jesus’ clear statement in John 4:24, “God is spirit, and those who worship Him must worship in spirit and truth.” This error stems from an overly literalistic reading of anthropomorphic language in Scripture. When the Bible speaks of God’s “hand” or “eyes,” it uses accommodative language to help us understand God’s actions and attributes, not to describe physical body parts.
This error is particularly dangerous because:
- It limits God to spatial and temporal constraints that belong only to created beings
- It contradicts God’s omnipresence – how can God be everywhere present if He has a localized physical body?
- It misunderstands the uniqueness of the incarnation – only the Son took on human flesh, and this was a unique event in salvation history
- It opens the door to Mormon-like theology that sees God as an exalted man rather than the transcendent Creator
2. The Pre-Existence of Souls: Some of Dake’s statements seem to suggest or imply a belief in the pre-existence of human souls, though he may not explicitly teach this. This connects to his errors about Christ’s nature – if Christ’s humanity pre-existed His incarnation in some way, it could lead to confusion about the nature of the incarnation itself.
Orthodox Christian theology teaches that each human soul is created by God at the moment of conception (or shortly thereafter – there is some debate about the exact timing). The soul does not pre-exist the body, nor is it recycled from previous existence. Only Christ, as the eternal Word, pre-existed His human birth, and this was in His divine nature, not in a human soul.
B. Misunderstanding of Biblical Covenants
Dake’s rigid dispensationalism leads him to misunderstand the relationship between the biblical covenants. While he correctly identifies different covenants in Scripture, he errs in:
1. Over-Compartmentalizing God’s Dealings: Dake suggests that God’s method of dealing with humanity changes so drastically between dispensations that different rules of salvation apply. While he acknowledges salvation by faith, his system can confuse readers about the continuity of God’s redemptive plan.
The Bible teaches that while God’s administration of His covenant may change, the fundamental basis of salvation – grace through faith – remains constant. Abraham was justified by faith (Genesis 15:6), David knew salvation by grace (Psalm 32:1-2), and we are saved the same way (Ephesians 2:8-9). The difference is in the progression of revelation, not in the fundamental means of salvation.
2. Separating Law and Gospel Too Sharply: Dake’s dispensationalism can lead to an unhealthy separation between law and gospel, as if they are opposing principles rather than complementary aspects of God’s unified plan. However, the Bible teaches that:
- The law was always intended to lead people to faith (Galatians 3:24)
- The gospel was preached to Abraham (Galatians 3:8)
- Old Testament saints were saved by grace through faith in the promised Messiah
- New Testament believers still honor the moral law as the expression of God’s character
3. Misunderstanding the Relationship Between Israel and the Church: While maintaining some distinction between Israel and the Church is important, Dake’s extreme separation ignores the biblical teaching that:
- The Church is grafted into the olive tree of Israel (Romans 11:17-24)
- Believers are Abraham’s spiritual descendants (Galatians 3:29)
- There is one people of God, though administered under different covenants (Ephesians 2:11-22)
- The Old Testament promises find their “yes” in Christ (2 Corinthians 1:20)
C. Errors in Understanding Biblical Prophecy
Dake’s prophetic system, while detailed and comprehensive, contains several errors that stem from his rigid literalism and dispensational framework:
1. Date-Setting Tendencies: While Dake may not set specific dates, his detailed prophetic charts and systems can encourage an unhealthy focus on prophetic speculation rather than holy living. Jesus warned against this, saying, “It is not for you to know times or epochs which the Father has fixed by His own authority” (Acts 1:7).
2. Missing the Christocentric Nature of Prophecy: Dake’s focus on prophetic details can obscure the fact that all prophecy ultimately points to Christ. As Revelation 19:10 states, “The testimony of Jesus is the spirit of prophecy.” When prophetic interpretation becomes about timelines and political events rather than Christ and His kingdom, it misses the point.
3. Failure to Recognize Apocalyptic Symbolism: Dake’s literalistic approach often fails to recognize the symbolic nature of apocalyptic literature. While believing in literal fulfillment of prophecy is important, we must also recognize that books like Daniel and Revelation use symbolic language to convey spiritual truths. Not every detail is meant to be taken literally – the “beast” is not a literal animal, and the “horns” represent powers or kingdoms, not actual horns.
Part XIV: The Problem of Spiritual Warfare Extremism
A. Dake’s Teaching on Demonic Activity
Dake’s emphasis on the believer’s authority over demons, while containing some biblical truth, goes beyond what Scripture teaches and can lead to dangerous practices:
“Cast out demons. This is one of the signs of the gospel that will follow ‘them that believe’ (Mk. 16:15-20)” (The Truth about Baptism in the Holy Spirit, Chapter III).
While the Bible does teach about spiritual warfare and the reality of demonic activity, Dake’s approach creates several problems:
1. Making Demon Confrontation Normative: While Jesus and the apostles did cast out demons, the Bible does not teach that every believer must regularly engage in direct confrontation with demonic forces. The normal Christian life is characterized more by resistance (James 4:7) than by aggressive confrontation.
2. Underestimating Demonic Power: Dake’s teaching that believers who are “baptized in the Spirit” have automatic authority over all demonic forces can lead to presumption. Even the archangel Michael did not dare pronounce a railing judgment against Satan but said, “The Lord rebuke you” (Jude 9).
3. Overestimating Human Authority: While believers do have authority in Christ, this authority is derivative and must be exercised in submission to God’s will. The seven sons of Sceva learned this lesson painfully when they tried to cast out demons without a genuine relationship with Christ (Acts 19:13-16).
B. Biblical Balance in Spiritual Warfare
The Bible teaches a balanced approach to spiritual warfare that differs from Dake’s emphasis:
1. Focus on Defensive Rather Than Offensive Warfare: Ephesians 6:10-18, the primary passage on spiritual warfare, emphasizes standing firm and resisting rather than attacking. The armor of God is primarily defensive, with only one offensive weapon – the sword of the Spirit, which is the Word of God.
2. Emphasis on Truth and Righteousness: The primary way believers overcome Satan is through truth, righteousness, faith, and the gospel – not through direct confrontation or special spiritual techniques.
3. Recognition of God’s Sovereignty: Ultimate victory over Satan belongs to God, not to us. We overcome by the blood of the Lamb and the word of our testimony (Revelation 12:11), not by our own spiritual power or authority.
4. Warning Against Unhealthy Fascination: The Bible warns against an unhealthy fascination with the demonic realm. Our focus should be on Christ, not on demons. Paul warns against those who delight in “the worship of angels” and go into detail about visions (Colossians 2:18).
Part XV: The Impact on Christian Discipleship and Spiritual Formation
A. The Neglect of Progressive Sanctification
One of the most serious practical consequences of Dake’s theology is its impact on how believers understand spiritual growth. By emphasizing crisis experiences and dramatic encounters with the Spirit, Dake’s system neglects the biblical teaching on progressive sanctification – the gradual, lifelong process of becoming more like Christ.
The Bible teaches that sanctification is:
1. A Gradual Process: “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another” (2 Corinthians 3:18). The present tense indicates ongoing transformation, and “from one degree of glory to another” suggests gradual progress rather than instant perfection.
2. A Work of God: “For it is God who works in you, both to will and to work for his good pleasure” (Philippians 2:13). While we cooperate with God’s work, sanctification is ultimately His work in us, not something we achieve through seeking special experiences.
3. Accomplished Through Ordinary Means: The Bible emphasizes ordinary means of grace for spiritual growth:
- The Word: “Sanctify them in the truth; your word is truth” (John 17:17)
- Prayer: “Continue steadfastly in prayer” (Colossians 4:2)
- Fellowship: “Not neglecting to meet together” (Hebrews 10:25)
- Suffering: “We rejoice in our sufferings, knowing that suffering produces endurance” (Romans 5:3)
- Obedience: “If you love me, you will keep my commandments” (John 14:15)
4. Incomplete Until Glory: “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him” (1 John 3:2). Full sanctification awaits our glorification; until then, we continue to grow.
B. The Problem of Spiritual Shortcuts
Dake’s emphasis on receiving power through a second baptism appeals to our human desire for shortcuts. We want instant spiritual maturity, immediate victory over sin, and dramatic demonstrations of God’s power. However, the Bible consistently teaches that spiritual growth requires:
1. Patience: “And let us not grow weary of doing good, for in due season we will reap, if we do not give up” (Galatians 6:9)
2. Perseverance: “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us” (Hebrews 12:1)
3. Discipline: “Train yourself for godliness” (1 Timothy 4:7)
4. Time: “Though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God” (Hebrews 5:12)
The danger of teaching spiritual shortcuts is that it:
- Creates unrealistic expectations that lead to disappointment
- Promotes spiritual pride in those who claim to have received the experience
- Discourages those who haven’t had dramatic experiences
- Distracts from the hard work of daily discipleship
- Makes people vulnerable to emotional manipulation and false experiences
C. The Impact on Corporate Worship and Church Life
Dake’s theology has contributed to problematic trends in corporate worship and church life:
1. Experience-Centered Worship: When the goal becomes producing or experiencing spiritual manifestations, worship can become man-centered rather than God-centered. The focus shifts from declaring God’s worth to seeking personal experiences.
2. Personality-Driven Ministries: The emphasis on special “anointings” can lead to unhealthy dependence on charismatic leaders who claim special power or revelation. This contradicts the biblical model of plural leadership and mutual ministry in the body of Christ.
3. Neglect of Expository Preaching: When experiences are valued over truth, careful exposition of Scripture often gives way to motivational talks and testimonies of supernatural encounters.
4. Division and Competition: Churches can become divided between those who have had certain experiences and those who haven’t. Competition can arise as people seek increasingly dramatic manifestations to prove their spirituality.
Part XVI: Examination of Specific Doctrinal Claims
A. The Claim That Old Testament Saints Were Born Again
One of Dake’s most problematic claims is that Old Testament saints experienced the new birth in the same way New Testament believers do. He cites passages like Deuteronomy 32:18 and Psalm 82:6 to support this claim. This teaching reveals several hermeneutical and theological errors:
1. Misinterpretation of Metaphorical Language: Deuteronomy 32:18 says, “You were unmindful of the Rock that bore you, and you forgot the God who gave you birth.” This is clearly metaphorical language describing God’s creation and election of Israel as a nation, not individual spiritual regeneration. The context is Moses’ song about Israel’s history, not a theological treatise on salvation.
2. Failure to Recognize Progressive Revelation: The new birth is a distinctly New Testament concept, revealed fully only after Christ’s death and resurrection. Jesus told Nicodemus, a teacher of Israel, about being “born again,” and Nicodemus didn’t understand (John 3:3-10). If regeneration was a common Old Testament experience, why was this teaching so mysterious to a learned Pharisee?
3. Contradiction of Jesus’ Teaching: Jesus said, “Truly, truly, I say to you, among those born of women there has arisen no one greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he” (Matthew 11:11). This indicates a fundamental difference between the Old and New Testament saints’ experience.
4. Misunderstanding the Role of the Spirit: Jesus said, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’ Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified” (John 7:37-39). This clearly indicates that the Spirit’s indwelling ministry was future to Jesus’ earthly ministry.
The orthodox position is that while Old Testament saints were saved by grace through faith, they did not experience the full new covenant realities of regeneration, indwelling, and sealing by the Holy Spirit that characterize the New Testament believer’s experience.
B. The Claim About Multiple Baptisms
Dake teaches that there are three distinct baptisms for believers: baptism into Christ by the Spirit, baptism into the Spirit by Christ, and baptism into water by ministers. He writes:
“The Holy Spirit is the agent that baptizes the believer ‘into Christ’ and ‘into one body,’ the church… Christ is the agent that baptizes the believer into the Holy Spirit… Ministers are the agents who baptize believers into water” (The Truth about Baptism in the Holy Spirit, Chapter XI).
This trichotomy of baptisms creates unnecessary complexity and confusion:
1. Biblical Simplicity: Ephesians 4:5 states there is “one baptism.” While Paul acknowledges the doctrine of “baptisms” (plural) in Hebrews 6:2, referring to various washings and baptisms in biblical history, for the church age there is one baptism that has both spiritual and physical dimensions.
2. Unified Reality: Water baptism is the outward sign of the inward reality of Spirit baptism. They are not separate baptisms but two aspects of one reality – our union with Christ in His death and resurrection.
3. Confusion of Terminology: The Bible uses baptism language flexibly, sometimes referring to water baptism, sometimes to Spirit baptism, but always pointing to the one reality of union with Christ. Creating rigid categories misses this flexibility.
C. The Claim About Tarrying for the Spirit
Dake teaches that believers today must still “tarry” or wait for the baptism of the Holy Spirit, based on Jesus’ command to the disciples to wait in Jerusalem (Luke 24:49; Acts 1:4). This teaching fails to recognize the unique historical situation of the disciples:
1. Redemptive-Historical Context: The disciples were told to wait because the Day of Pentecost had not yet arrived. This was a unique, unrepeatable event in salvation history – the inauguration of the New Covenant age of the Spirit.
2. No Post-Pentecost Tarrying: After Pentecost, nowhere in Acts or the Epistles are believers told to wait or tarry for the Spirit. Instead, they receive the Spirit immediately upon believing (Acts 10:44; Galatians 3:2).
3. The Spirit Has Come: Jesus’ promise that He would send the Spirit has been fulfilled. The Spirit has been poured out, and He now indwells every believer from the moment of faith.
Part XVII: Addressing Common Objections and Questions
A. “But What About the Power in the Early Church?”
Those influenced by Dake’s teaching often ask, “If Dake is wrong, why does the modern church lack the power demonstrated in Acts?” This is an important question that deserves a thoughtful response:
1. Unique Historical Context: The early church lived in a unique period of salvation history. They were establishing the foundation of the church and authenticating the apostolic message. Hebrews 2:3-4 indicates that signs and wonders specifically confirmed the message of those who heard the Lord.
2. The Problem May Not Be Lack of a Second Baptism: If the modern church lacks power, it may be due to:
- Unbelief and lack of prayer (Mark 9:29)
- Worldliness and compromise (James 4:4)
- Lack of holiness (1 Peter 1:15-16)
- Failure to preach the gospel boldly (Romans 1:16)
- Not abiding in Christ (John 15:5)
3. God Still Works Miraculously: Conservative evangelicals don’t deny that God can and does work miraculously today. The question is whether we should expect or demand the same frequency and type of miracles as in the apostolic age.
4. Different Kinds of Power: The power to live holy lives, to love enemies, to forgive, to persevere under persecution, to resist temptation – these are mighty works of the Spirit that may be less spectacular but are no less supernatural.
B. “But I Had a Powerful Experience!”
Many who embrace Dake’s teaching point to powerful spiritual experiences as validation. How should we respond?
1. Don’t Deny Genuine Experiences: God does give His people genuine spiritual experiences. The issue is not whether you had an experience, but how to interpret it biblically.
2. Experience Must Be Interpreted by Scripture: Our experiences must be understood in light of Scripture, not the other way around. Many people have powerful experiences in false religions too; experience alone doesn’t validate theology.
3. Reframe the Experience: What you may have interpreted as a “second baptism” might have been:
- A fresh filling of the Spirit (Ephesians 5:18)
- A renewal of first love (Revelation 2:4-5)
- A deeper surrender to God’s will
- A breaking of sinful bondage
- A new understanding of biblical truth
4. Focus on Fruit, Not Feelings: The ultimate test of any spiritual experience is not how it felt but what fruit it produces (Matthew 7:16-20; Galatians 5:22-23).
C. “Doesn’t This Teaching Promote Spiritual Hunger?”
Defenders of Dake might argue that even if his theology is imperfect, it promotes spiritual hunger and dissatisfaction with lukewarm Christianity. This pragmatic argument needs addressing:
1. Truth Matters: Paul says that even if an angel from heaven preaches a different gospel, he should be accursed (Galatians 1:8). Good intentions don’t justify false teaching.
2. False Teaching Ultimately Harms: While false teaching may produce temporary enthusiasm, it ultimately leads to disappointment, confusion, and spiritual damage.
3. Biblical Truth Also Promotes Zeal: The true gospel, properly understood and applied, produces genuine spiritual passion. We don’t need to add to or distort it to make it powerful.
4. The Danger of Zeal Without Knowledge: Paul warned about those who have “a zeal for God, but not according to knowledge” (Romans 10:2). Misdirected zeal can be more dangerous than apathy.
Part XVIII: Positive Biblical Teaching on the Spirit’s Work
A. What the Bible Actually Teaches About Receiving the Spirit
Having examined Dake’s errors, it’s important to present positive biblical teaching about how believers receive and experience the Holy Spirit:
1. The Spirit Is Received at Conversion:
- “And Peter said to them, ‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit'” (Acts 2:38)
- “Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith?” (Galatians 3:2)
- “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit” (Ephesians 1:13)
2. Every Believer Has the Spirit:
- “Anyone who does not have the Spirit of Christ does not belong to him” (Romans 8:9)
- “Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians 3:16)
- “Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God?” (1 Corinthians 6:19)
3. The Spirit’s Work Is Comprehensive:
- Regeneration: “He saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit” (Titus 3:5)
- Sanctification: “But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11)
- Empowerment: “But you will receive power when the Holy Spirit has come upon you” (Acts 1:8)
- Gifting: “Now there are varieties of gifts, but the same Spirit” (1 Corinthians 12:4)
- Fruit-bearing: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Galatians 5:22-23)
B. How to Experience the Spirit’s Fullness
While we reject Dake’s second baptism theology, we affirm that believers should seek to experience the fullness of the Spirit they already possess:
1. Through Faith: We appropriate the Spirit’s fullness the same way we received Him – by faith. “So then, does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith?” (Galatians 3:5)
2. Through Obedience: “And we are witnesses to these things, and so is the Holy Spirit, whom God has given to those who obey him” (Acts 5:32). While obedience doesn’t earn the Spirit, it does position us to experience His fullness.
3. Through Surrender: “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God” (Romans 12:1). Full surrender to God’s will allows the Spirit to work unhindered in our lives.
4. Through the Word: “Let the word of Christ dwell in you richly” (Colossians 3:16). Compare this with the parallel passage in Ephesians 5:18-19 about being filled with the Spirit. Being filled with the Word and being filled with the Spirit are closely related.
5. Through Prayer: “If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (Luke 11:13). While believers already have the Spirit, we can ask for fresh fillings and greater manifestation of His presence.
C. The Balanced Christian Life
The biblical vision of the Christian life is neither the powerlessness that Dake criticizes nor the sensationalism he promotes, but a balanced life characterized by:
1. Word and Spirit: We need both the objective truth of God’s Word and the subjective experience of God’s Spirit. The Word without the Spirit leads to dead orthodoxy; the Spirit without the Word leads to fanaticism.
2. Power and Character: Spiritual gifts without spiritual fruit are worthless (1 Corinthians 13). God is more concerned with who we are than what we can do.
3. Individual and Corporate: While God works in individuals, His primary focus is building a body, a temple, a bride. Individual experiences must serve the common good.
4. Natural and Supernatural: While God can work miraculously, He usually works through natural means – the preaching of the Word, the prayers of the saints, the love of the community.
5. Present and Future: While we experience the Spirit’s power now, we await the full redemption of our bodies and the consummation of the kingdom.
Part XIX: Pastoral Guidance for Churches
A. For Pastors Dealing with Dake’s Influence
If you’re a pastor whose congregation has been influenced by Dake’s teachings, consider these approaches:
1. Teach Systematically Through Scripture: Rather than just attacking false teaching, build a positive foundation through systematic exposition of Scripture. Teach through Romans to establish justification by faith; through Ephesians to understand our position in Christ; through 1 Corinthians 12-14 to understand spiritual gifts biblically.
2. Address Heart Issues: Understand that people drawn to Dake’s teachings often have legitimate spiritual hunger. Don’t mock their desire for more of God; redirect it biblically.
3. Provide Biblical Alternatives: Show how the Bible addresses the felt needs that drive people to false teaching:
- For those seeking power: Teach about the power we already have in Christ
- For those wanting experiences: Guide them into biblical spiritual disciplines
- For those feeling defeated: Teach the indicatives and imperatives of the Christian life
- For those wanting certainty: Ground them in the objective promises of God’s Word
4. Exercise Patient Discipline: If members persist in promoting false teaching after instruction, exercise church discipline according to Matthew 18:15-17, always with the goal of restoration.
B. For Church Leadership Teams
Leadership teams should work together to protect the flock from false teaching:
1. Establish Doctrinal Standards: Have a clear statement of faith that addresses key issues like the nature of Christ, salvation, and the Holy Spirit’s work.
2. Screen Teaching Materials: Be aware of what’s being taught in Sunday School, small groups, and other ministries. Don’t allow Dake’s materials or similar teachings to be used.
3. Provide Training: Equip teachers and small group leaders to recognize and respond to false teaching. Give them resources that present sound doctrine clearly.
4. Foster Healthy Spirituality: Create an environment where genuine spirituality can flourish without sensationalism. Emphasize prayer, worship, service, and community.
C. For Denominations and Christian Institutions
Broader Christian institutions have a role in combating false teaching:
1. Theological Education: Seminaries and Bible colleges must ensure students are grounded in systematic theology and can recognize and refute errors.
2. Publishing: Christian publishers should exercise discernment in what they publish and promote, prioritizing sound doctrine over marketability.
3. Conferences and Events: Be careful about platforming speakers who promote questionable theology, even if they draw large crowds.
4. Missionary Training: Ensure missionaries are equipped to recognize and address false teaching, as they’ll encounter it both at home and abroad.
Conclusion: The Sufficiency of Biblical Christianity
As we conclude this extensive examination of Finis Dake’s theological errors, we return to the fundamental issue at stake: the sufficiency of biblical Christianity. Dake’s teachings, at their core, suggest that what God has provided in Christ and through His Word is insufficient – that we need additional experiences, extra baptisms, and special anointings to live the Christian life effectively.
This is fundamentally false. The apostle Peter declares that “His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence” (2 Peter 1:3). We have been “blessed with every spiritual blessing in the heavenly places in Christ” (Ephesians 1:3). We are “complete in Him” (Colossians 2:10).
The problem is not that God has withheld something we need; it’s that we haven’t appropriated what He’s already given. The solution is not to seek new experiences but to grow in our understanding and application of the gospel. As we behold Christ in His Word, we are transformed into His image. As we walk by faith, we experience His power. As we yield to the Spirit we already have, He produces His fruit in our lives.
May God give His church the wisdom to recognize error, the courage to refute it, and the grace to restore those who have been led astray. And may He be glorified as His people find their sufficiency not in extraordinary experiences or special anointings, but in Christ alone, who is our wisdom, righteousness, sanctification, and redemption (1 Corinthians 1:30).
To Him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.
Bibliography
Primary Sources
Dake, Finis Jennings. “Ages and Dispensations.” Unpublished manuscript, n.d. Docx file from project library.
________. “The Truth about Baptism in the Holy Spirit.” Unpublished manuscript, n.d. Docx file from project library.
Biblical Texts
The Holy Bible. English Standard Version. Wheaton, IL: Crossway, 2016.
The Holy Bible. New American Standard Bible. La Habra, CA: The Lockman Foundation, 1995.
Historical Creeds and Confessions
Chalcedonian Creed. 451 AD. In Creeds and Confessions of Faith in the Christian Tradition, edited by Jaroslav Pelikan and Valerie Hotchkiss. New Haven: Yale University Press, 2003.
The Westminster Shorter Catechism. 1647. In The Westminster Confession of Faith and Catechisms. Lawrenceville, GA: Presbyterian Church in America, 2007.
Secondary Sources – Systematic Theology
Berkhof, Louis. Systematic Theology. Grand Rapids: Eerdmans, 1996.
Calvin, John. Institutes of the Christian Religion. Edited by John T. McNeill. Translated by Ford Lewis Battles. 2 vols. Philadelphia: Westminster Press, 1960.
Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids: Baker Academic, 2013.
Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids: Zondervan, 1994.
Hodge, Charles. Systematic Theology. 3 vols. Grand Rapids: Eerdmans, 1952.
Works on Christology
MacLeod, Donald. The Person of Christ. Contours of Christian Theology. Downers Grove, IL: InterVarsity Press, 1998.
Warfield, Benjamin B. The Person and Work of Christ. Philadelphia: Presbyterian and Reformed Publishing, 1950.
Wells, David F. The Person of Christ: A Biblical and Historical Analysis of the Incarnation. Westchester, IL: Crossway Books, 1984.
Works on Pneumatology and Spiritual Gifts
Carson, D. A. Showing the Spirit: A Theological Exposition of 1 Corinthians 12-14. Grand Rapids: Baker Books, 1987.
Ferguson, Sinclair B. The Holy Spirit. Contours of Christian Theology. Downers Grove, IL: InterVarsity Press, 1996.
Gaffin, Richard B., Jr. Perspectives on Pentecost: New Testament Teaching on the Gifts of the Holy Spirit. Phillipsburg, NJ: Presbyterian and Reformed Publishing, 1979.
MacArthur, John F., Jr. Charismatic Chaos. Grand Rapids: Zondervan, 1992.
________. Strange Fire: The Danger of Offending the Holy Spirit with Counterfeit Worship. Nashville: Nelson Books, 2013.
Packer, J. I. Keep in Step with the Spirit: Finding Fullness in Our Walk with God. Rev. ed. Grand Rapids: Baker Books, 2005.
Stott, John R. W. Baptism and Fullness: The Work of the Holy Spirit Today. 2nd ed. Downers Grove, IL: InterVarsity Press, 1976.
Warfield, Benjamin B. Counterfeit Miracles. Edinburgh: Banner of Truth Trust, 1972. First published 1918.
Works on Biblical Interpretation
Carson, D. A., and John D. Woodbridge, eds. Hermeneutics, Authority, and Canon. Grand Rapids: Zondervan, 1986.
Fee, Gordon D., and Douglas Stuart. How to Read the Bible for All Its Worth. 4th ed. Grand Rapids: Zondervan, 2014.
Virkler, Henry A., and Karelynne Gerber Ayayo. Hermeneutics: Principles and Processes of Biblical Interpretation. 2nd ed. Grand Rapids: Baker Academic, 2007.
Works on Dispensationalism and Covenant Theology
Poythress, Vern S. Understanding Dispensationalists. 2nd ed. Phillipsburg, NJ: Presbyterian and Reformed Publishing, 1994.
Ryrie, Charles C. Dispensationalism. Rev. ed. Chicago: Moody Press, 1995.
Walvoord, John F. The Millennial Kingdom. Grand Rapids: Zondervan, 1959.
Church History and Historical Theology
González, Justo L. The Story of Christianity. 2 vols. New York: HarperCollins, 2010.
Kelly, J. N. D. Early Christian Doctrines. 5th ed. London: Continuum, 2000.
Pelikan, Jaroslav. The Christian Tradition: A History of the Development of Doctrine. 5 vols. Chicago: University of Chicago Press, 1971-1989.
Journal Articles and Essays
Gaffin, Richard B., Jr. “A Cessationist View.” In Are Miraculous Gifts for Today? Four Views, edited by Wayne Grudem, 25-64. Grand Rapids: Zondervan, 1996.
Packer, J. I. “The Holy Spirit and His Work.” In The Collected Shorter Writings of J. I. Packer, 1:197-216. Carlisle, UK: Paternoster Press, 1998.
Warfield, B. B. “The Spirit of God in the Old Testament.” In Biblical and Theological Studies, edited by Samuel G. Craig, 127-156. Philadelphia: Presbyterian and Reformed Publishing, 1952.
Reference Works
Elwell, Walter A., ed. Evangelical Dictionary of Theology. 2nd ed. Grand Rapids: Baker Academic, 2001.
Ferguson, Sinclair B., David F. Wright, and J. I. Packer, eds. New Dictionary of Theology. Downers Grove, IL: InterVarsity Press, 1988.
Note on Sources
This review’s theological critiques are based on the mainstream conservative evangelical theological tradition as represented by these sources. The specific quotations from Dake’s works are taken directly from the manuscripts provided in the project library. All biblical quotations are from standard English translations, primarily the English Standard Version and New American Standard Bible, unless otherwise noted in the text.
© 2025, DakeBible.org. All rights reserved.
