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This is a long and almost scriptureless presentation.
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Strange Fire Conference
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Well it is my joy, this morning, to look at a biblical case (Italics emphasis added throughout. In vain we will wait for Mr. Pennington to make good on his promise.)
for cessationism.
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So what is it that cessationists believe the Spirit has ceased. Let’s be very clear. We only believe He has ceased one function and that is He no longer gives believers today the miraculous spiritual gifts, gifts like speaking in tongues, prophecy and healing. (After a long introduction, Mr. Pennington finally provides his thesis. Let's see if he will establish his case. From Scripture.
And we note that all spiritual gifts are miraculous.)
On the other hand, continuationists believe either that the miraculous gifts have continued unabated since Pentecost or other sects would say, no, they have waned through much of the church age but have now been restored. Although there are differences between the three branches of the Charismatic Movement, the Pentecostals, the Charismatics and the third wave, they are all inherently continuationists and they often use the same arguments in their writings and in their speaking to defend their shared continuationism. The chief arguments that they put forward for the defense of their view, the ones that you will hear most commonly are these. (Mr. Pennington promises us the most common arguments used by charismatics...)
First of all, they’ll say the New Testament nowhere directly states that the miraculous gifts will cease during the church age. But that argument cuts both ways because the New Testament doesn’t directly say they will continue either. (After stating he was going to make the "biblical case" for cessationism, he concedes there is no Scripture that supports his case. So on what basis will he argue?
He asserts that "continuationists" are in the same predicament, but they really are not. It is much easier for continuationists to say that the gifts continue because there is no reason to assert that they ceased absent supporting scriptural statements.)
They counter with the second argument. There are a couple of New Testament passages that imply that the miraculous gifts will continue until Christ returns. Their favorite example of that is 1 Corinthians 13:10, “When the perfect comes, the partial will be done away.” They argue that that means that only when Christ returns will the partial gifts of tongues and prophecy cease. (Our first Scripture, barely a snippet, but he does not use it to bolster his "biblical case."
On the other hand, continuationists believe either that the miraculous gifts have continued unabated since Pentecost or other sects would say, no, they have waned through much of the church age but have now been restored. Although there are differences between the three branches of the Charismatic Movement, the Pentecostals, the Charismatics and the third wave, they are all inherently continuationists and they often use the same arguments in their writings and in their speaking to defend their shared continuationism. The chief arguments that they put forward for the defense of their view, the ones that you will hear most commonly are these. (Mr. Pennington promises us the most common arguments used by charismatics...)
First of all, they’ll say the New Testament nowhere directly states that the miraculous gifts will cease during the church age. But that argument cuts both ways because the New Testament doesn’t directly say they will continue either. (After stating he was going to make the "biblical case" for cessationism, he concedes there is no Scripture that supports his case. So on what basis will he argue?
He asserts that "continuationists" are in the same predicament, but they really are not. It is much easier for continuationists to say that the gifts continue because there is no reason to assert that they ceased absent supporting scriptural statements.)
They counter with the second argument. There are a couple of New Testament passages that imply that the miraculous gifts will continue until Christ returns. Their favorite example of that is 1 Corinthians 13:10, “When the perfect comes, the partial will be done away.” They argue that that means that only when Christ returns will the partial gifts of tongues and prophecy cease. (Our first Scripture, barely a snippet, but he does not use it to bolster his "biblical case."
We should note that this Scripture is often appealed to by cessationists because of its reference to the "perfect." That is, many cessationists believe the "perfect" is the Bible, so from that they would conclude that the "supernatural" gifts in particular have ceased now that we have the closed canon.
We discuss the "perfect" here.)
However, as you know, this is a very highly disputed passage and there are a number of possible interpretations. There are disagreements about how to interpret that passage on both sides of the issue. So they cannot legitimately support their theology (Indeed. Or the cessationist's theology.)
and their practice from such a controversial passage. In fact, the truth is for most of church history, the very passage was used to defend cessationism. (So there we have it. He holds the football for us, then yanks it away when he tells us that cessationists are actually the ones who have historically appealed to this verse. Hmm.
Mr. Pennington seems to imply that this is the sole Scripture upon which charismatics depend. But at least he admits that it is a disputed passage. So we assume he will provide us with at least some solid biblical evidence for his beliefs. Sola Scriptura, after all.)
Their third main argument for the continuation of the miraculous gifts is that the New Testament speaks only of the church age and therefore the gifts that began this age must continue throughout it. They say that we artificially divide the church age into the apostolic and the post-apostolic. But unless they believe that there are Apostles today at the same level as Peter and Paul, (There is no Bible verse that teaches this.)
However, as you know, this is a very highly disputed passage and there are a number of possible interpretations. There are disagreements about how to interpret that passage on both sides of the issue. So they cannot legitimately support their theology (Indeed. Or the cessationist's theology.)
and their practice from such a controversial passage. In fact, the truth is for most of church history, the very passage was used to defend cessationism. (So there we have it. He holds the football for us, then yanks it away when he tells us that cessationists are actually the ones who have historically appealed to this verse. Hmm.
Mr. Pennington seems to imply that this is the sole Scripture upon which charismatics depend. But at least he admits that it is a disputed passage. So we assume he will provide us with at least some solid biblical evidence for his beliefs. Sola Scriptura, after all.)
Their third main argument for the continuation of the miraculous gifts is that the New Testament speaks only of the church age and therefore the gifts that began this age must continue throughout it. They say that we artificially divide the church age into the apostolic and the post-apostolic. But unless they believe that there are Apostles today at the same level as Peter and Paul, (There is no Bible verse that teaches this.)
and most Charismatics do not, they also divide the church age and they relate at least apostleship solely to the apostolic era. They have become defacto cessationism…cessationists, I should say, at least in part. (Mr. Pennington thinks he's being clever. But we don't think it does any damage at all to the charismatic case to concede that the Bible describes things in a way that changes the operation of things in post-apostolic times. The fact that continuationists say the gifts persist at all remains the problem to be solved for cessationists, from the Bible.
In addition, there is no particular reason to tie the continuation of the charismatic gifts to the unabated office of apostle. In fact, we will later learn that Mr. Pennington is completely comfortable with change, but only if it's his definition of it.)
But by far the most common argument that continuationists put forward for their view, and this is the one I’m sure you’ve heard, it is everywhere, and that is 500 million professing Christians who claim Charismatic experiences can’t all be wrong. (We've never heard such a thing presented as an argument. If someone has made it, they would be intellectually vapid for doing so.)
But let’s think about that for a moment. Using that same argument, we should therefore accept all of the miracles of the Roman Catholic Church as well. After all, there are a billion of those, a billion who profess and advocate those miracles, and there’s far more history to them. The point is millions, 500 million, a billion professing Christians can be wrong.
Now those are the most common arguments for continuationism. I want us to consider the biblical case for cessationism. (This is disappointing. Those are hardly the most common arguments. Mr. Pennington either is ignorant or deceptive. We have made many detailed arguments regarding our defense of the persistence of all "supernatural" manifestions, including our multi-part "cessationism series."
In addition, there is no particular reason to tie the continuation of the charismatic gifts to the unabated office of apostle. In fact, we will later learn that Mr. Pennington is completely comfortable with change, but only if it's his definition of it.)
But by far the most common argument that continuationists put forward for their view, and this is the one I’m sure you’ve heard, it is everywhere, and that is 500 million professing Christians who claim Charismatic experiences can’t all be wrong. (We've never heard such a thing presented as an argument. If someone has made it, they would be intellectually vapid for doing so.)
But let’s think about that for a moment. Using that same argument, we should therefore accept all of the miracles of the Roman Catholic Church as well. After all, there are a billion of those, a billion who profess and advocate those miracles, and there’s far more history to them. The point is millions, 500 million, a billion professing Christians can be wrong.
Now those are the most common arguments for continuationism. I want us to consider the biblical case for cessationism. (This is disappointing. Those are hardly the most common arguments. Mr. Pennington either is ignorant or deceptive. We have made many detailed arguments regarding our defense of the persistence of all "supernatural" manifestions, including our multi-part "cessationism series."
So Mr. Pennington uses the phrase "biblical case" once again, after admitting he has no Scripture that explicitly makes his case. He will makes this admission again later, and that he has only inference and deduction.
He never does give us the "biblical case.")
First of all, we need to make sure we’re talking about the same thing. We need to define it. Cessationism does not mean as our critics present it, that God no longer does anything miraculous. (This is not a majority position. Most charismatics admit that cessationists believe in the work of the Holy Spirit in some fashion. But cessationists are far from consistent about the Holy Spirit, and in fact are rather silent concerning Him.
First of all, we need to make sure we’re talking about the same thing. We need to define it. Cessationism does not mean as our critics present it, that God no longer does anything miraculous. (This is not a majority position. Most charismatics admit that cessationists believe in the work of the Holy Spirit in some fashion. But cessationists are far from consistent about the Holy Spirit, and in fact are rather silent concerning Him.
But what charismatics believe is not terribly relevant to Mr. Pennington's burden to make the biblical case for his position.)
As a pastor, I get the joy of seeing the miraculous often because every time a spiritually dead sinner is brought to life, it is a miraculous work of divine grace. (Applause)
The Apostle Paul says that the only way a blinded sinner can come to know the truth is if the God who said “Let there be light,” says, “Let there be light in that heart.” Every time someone is healed solely in answer to the prayers of God’s people in total contradiction to what the medical community has said, it’s a divine miracle, He has intervened.
So cessationism does not mean that God no longer does anything miraculous. Cessationism does not mean that the Spirit cannot if He were to choose give a miraculous ability to someone today. (Hmm. Has Mr. Pennington just conceded that the Holy Spirit endows believers with miraculous powers? As in a "supernatural" gift? Even if temporarily? So then, apparently the real discussion is not whether the Holy Spirit bestows gifts on believers, but for how long those gifts abide?
As a pastor, I get the joy of seeing the miraculous often because every time a spiritually dead sinner is brought to life, it is a miraculous work of divine grace. (Applause)
The Apostle Paul says that the only way a blinded sinner can come to know the truth is if the God who said “Let there be light,” says, “Let there be light in that heart.” Every time someone is healed solely in answer to the prayers of God’s people in total contradiction to what the medical community has said, it’s a divine miracle, He has intervened.
So cessationism does not mean that God no longer does anything miraculous. Cessationism does not mean that the Spirit cannot if He were to choose give a miraculous ability to someone today. (Hmm. Has Mr. Pennington just conceded that the Holy Spirit endows believers with miraculous powers? As in a "supernatural" gift? Even if temporarily? So then, apparently the real discussion is not whether the Holy Spirit bestows gifts on believers, but for how long those gifts abide?
Remember Mr. Pennington suggesting that charismatics are actually cessationists in some fashion? Apparently the reverse is true as well.)
As God, He can do whatever He wants, whenever He wants. (Except, apparently, give us the "supernatural" gifts of the Spirit lasting for more than than once incident.)
If He were to choose to do so, He could allow (No, "empower.")
As God, He can do whatever He wants, whenever He wants. (Except, apparently, give us the "supernatural" gifts of the Spirit lasting for more than than once incident.)
If He were to choose to do so, He could allow (No, "empower.")
someone today to speak a language he never studied. It just wouldn’t be the New Testament gift because it wouldn’t be revelation from God as it was then. (An odd distinction. Someone could be "allowed" by the Holy Spirit today to speak in tongues, but only if it were revelatory? What then would the speaker be saying if God caused him to speak in another language? The weather report?
This makes no sense. We'd like to have the scriptural reference for this truly strange assertion. But alas, there will be none.)
So what do we mean by cessationism? We mean that the Spirit no longer sovereignly gives individual believers the miraculous spiritual gifts (All spiritual gifts are miraculous.)
This makes no sense. We'd like to have the scriptural reference for this truly strange assertion. But alas, there will be none.)
So what do we mean by cessationism? We mean that the Spirit no longer sovereignly gives individual believers the miraculous spiritual gifts (All spiritual gifts are miraculous.)
that are listed in the Scripture and that were present in the first century church. (But, but, but. He just admitted that it can happen in a temporary fashion!)
It is neither the Spirit’s plan, nor His normal pattern to distribute miraculous spiritual gifts to Christians and churches today as He did in the times of the Apostles. (So, he also believes that a change happened.)
Those gifts ceased as normative with the apostles. (He will not tell us what is normative. Nor does he document his claim. We are still waiting for the biblical case.)
But, of course, the crucial question is why. Why do we believe that those miraculous gifts of the Spirit (All spiritual gifts are miraculous.)
It is neither the Spirit’s plan, nor His normal pattern to distribute miraculous spiritual gifts to Christians and churches today as He did in the times of the Apostles. (So, he also believes that a change happened.)
Those gifts ceased as normative with the apostles. (He will not tell us what is normative. Nor does he document his claim. We are still waiting for the biblical case.)
But, of course, the crucial question is why. Why do we believe that those miraculous gifts of the Spirit (All spiritual gifts are miraculous.)
ceased when the rest of the functions of the Spirit continue? Ask the average cessationist and he will turn you to 1 Corinthians 13, and I personally believe a case can be made there. (Previously Mr. Pennington admitted it was an uncertain passage. He also listed the passage as a defense of his position. And it seems he believes that this is the only Scripture that is relevant to continuationists. This is not the case.)
But cessationism does not rise or fall on 1 Corinthians 13. In our time together this morning, I want to lay out for you seven biblical arguments for cessationism. (Yes! Please, the biblical arguments.)
But cessationism does not rise or fall on 1 Corinthians 13. In our time together this morning, I want to lay out for you seven biblical arguments for cessationism. (Yes! Please, the biblical arguments.)
Each of these arguments deserves its own message. Honestly, a couple of them deserve a series of messages. But we’re going to cover all seven this morning. I know those from my church who are here will be shocked because when I started the Sermon on the Mount several years ago, there were bets among the high schoolers of what graduating class would be there when I finished..
So my goal this morning is not to fully develop these arguments, that’s impossible. (He will not develop them at all.)
So my goal this morning is not to fully develop these arguments, that’s impossible. (He will not develop them at all.)
Nor is my goal to answer every possible objection, although they can be answered as well. My desire, this morning, is to give you a thirty-thousand foot fly over of the biblical case for cessationism and hopefully to encourage you to further study.
(So, after a superficial and misleading examination of charismatic arguments, the author is finally going to begin his defense: Limited periods of miracles, and authentication.)
The first biblical argument for cessationism is the unique role of miracles. Many evangelicals, and I think most Charismatics, think that miracles litter almost every page of biblical history. In reality there were only three primary periods in which God worked miracles through uniquely gifted men. In other words, there were only three primary periods when God gave human beings miracle working power. (He moved the goalposts. He's restricting his definitions to certain kinds of God-precipitated supernatural activities carried out by humans, to a carefully-chosen list of "miracles."
Rather than rehash our arguments, we shall point the reader to our discussion here.
We should note that Jeremiah refutes Mr. Pennington:
Jer. 32:20 You performed miraculous signs and wonders in Egypt and have continued them to this day, both in Israel and among all mankind, and have gained the renown that is still yours.We wonder what Mr. Pennington would have to say about this?)
The first was that of Moses and Joshua. That period lasted from the Exodus to about 1445 B.C. through the career of Joshua that ended in about 1380 B.C. In other words, that first period of miracles lasted about 65 years.
The second window when miracles were common was during the ministries of Elijah and Elisha, putting again the biblical chronology together, they ministered from about 860 B.C. until 795 B.C. Again a period of only about 65 years.
The third time of miracles was with Christ and His Apostles. Obviously it began with His ministry and lasted at the very longest until the death of the Apostle John, or about 70 years. (As we mentioned, Mr. Pennington has narrowed the definition of supernatural. However, it would seem to us that every supernatural manifestation should be considered miraculous. Like prophesy, for example. What about King Saul [1 Sam. 10:6, 10:10, 19:20]? What about every single O.T. prophet? What about King David?
And the N.T. is an endless procession of supernatural occurrences, from Jesus conception in Matt 1:18 to John's plaintive call for Jesus to come in Rev 22:17. The miraculous permeates the Bible from beginning to end.)
Now throughout history, God has occasionally, biblical history, God occasionally intervened with direct miracles. (Now Mr. Pennington further restricts his scope by excluding "direct miracles," making acceptable miraculous evidence even narrower. This is manipulative.)
But in thousands of years of human history, there were only about two hundred years in which God empowered men to work miracles. And even then miracles were not accomplished every day. Why was that? Because the primary purpose ("Primary?" A weasel word which will reappear from time to time in Mr. Pennington's presentation.)
of miracles has always been to confirm the credentials of a divinely appointed messenger to establish the credibility of one who speaks for God, not one who teaches or explains the Word of God as I’m doing this morning, but one in whose mouth God has put His very words. (No, not always. Mr. Pennington makes a bare assertion, which is typical for cessationists. This key claim needs to be documented, but he doesn't bother.
We shall quickly refute Mr. Pennington. The miraculous is clearly for other purposes. For example, 1 Co. 14:26:
What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.
Paul says these must be done, and the purpose is not to validate the messenger, but to strengthen the church.
We discuss "authentication" here.)
This pattern began with the very first miracle worker, Moses.
I want you to turn with me to Exodus chapter 6…Exodus chapter 6 and we’ll begin reading in verse 28. Moses here recounts and expands what happened at his call. Exodus 6:28, “Now it came about on the day when the Lord spoke to Moses in the land of Egypt, that the Lord spoke to Moses saying, “I am Yahweh, speak to Pharaoh, king of Egypt, all that I speak to you. But Moses said before the Lord, “Behold, I am unskilled in speech, how then will Pharaoh listen to me?”
“Then the Lord said to Moses, ‘See, I will make you as God to Pharaoh and your brother, Aaron, shall be your prophet. You shall speak all that I command you, and your brother Aaron shall speak to Pharaoh.’” (Our second Scripture, and the first time Mr. Pennington provides one in defense of his "biblical case."
This pattern began with the very first miracle worker, Moses.
I want you to turn with me to Exodus chapter 6…Exodus chapter 6 and we’ll begin reading in verse 28. Moses here recounts and expands what happened at his call. Exodus 6:28, “Now it came about on the day when the Lord spoke to Moses in the land of Egypt, that the Lord spoke to Moses saying, “I am Yahweh, speak to Pharaoh, king of Egypt, all that I speak to you. But Moses said before the Lord, “Behold, I am unskilled in speech, how then will Pharaoh listen to me?”
“Then the Lord said to Moses, ‘See, I will make you as God to Pharaoh and your brother, Aaron, shall be your prophet. You shall speak all that I command you, and your brother Aaron shall speak to Pharaoh.’” (Our second Scripture, and the first time Mr. Pennington provides one in defense of his "biblical case."
And we certainly agree that the supernatural validated Moses before Pharaoh. But Mr. Pennington needs to demonstrate his assertion, that the supernatural ...has always been to confirm the credentials of a divinely appointed messenger...)
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And so, understand that God enabled Moses to perform miracles for one purpose only, and that was to validate Moses as God’s prophet, and Moses’ message as God’s own words. Moses was universally accepted as God’s prophet. And what he wrote became literally the word…or were the words of God and became to be accepted as the literal words of God.
Why was that? Because the power to work miracles validated his claims to speak for God. (No one disputes this, but it is clearly not the exclusive reason for the miraculous.
You know, this is a long speech. Mr. Pennington spends a lot of time making a case for things that no one disputes. So, Mr. Pennington, how about getting to the issues that are actually in dispute?)
This continues to be the purpose of miracles throughout the Old Testament. Consider for example the Old Testament prophets. Moses wrote that God would raise up men like himself to speak for God, other prophets. (Mr. Pennington unwittingly expands his "limited" periods of the miraculous, by appealing to the miraculous work of the OT prophets...)
Why was that? Because the power to work miracles validated his claims to speak for God. (No one disputes this, but it is clearly not the exclusive reason for the miraculous.
You know, this is a long speech. Mr. Pennington spends a lot of time making a case for things that no one disputes. So, Mr. Pennington, how about getting to the issues that are actually in dispute?)
This continues to be the purpose of miracles throughout the Old Testament. Consider for example the Old Testament prophets. Moses wrote that God would raise up men like himself to speak for God, other prophets. (Mr. Pennington unwittingly expands his "limited" periods of the miraculous, by appealing to the miraculous work of the OT prophets...)
Turn to Deuteronomy chapter 18, Deuteronomy 18, verse 15, “The Lord your God will raise up for you a prophet like Me from among you, from your countrymen, you shall listen to him.” Now obviously the great prophet was ultimately this prophecy fulfilled the Messiah, but it is equally clear that Moses was describing an institution of prophecy that was already active in his day, according to Numbers 11:29, and would continue. And so here in Deuteronomy, Moses laid down three criteria for discerning a true prophet from a false prophet.
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But just as it was with Moses, and the Old Testament prophets, the primary (weasel word)
purpose of Jesus’ miracles was to confirm his credentials as God’s final and ultimate messenger who spoke infallibly for God. ("Primary." Might we inquire about these non-primary purposes? Will Mr. Pennington be discussing them?
And by the way, Scripture is quite clear that Jesus' miracles were in part to authenticate His ministry. Mr. Pennington will actually make the Scriptural case for this.)
John the Apostle makes this point central in his gospel. In fact, turn with me to John’s gospel and let me just show you a few examples. John chapter 5 verse 36, Jesus speaks, “But the testimony which I have is greater than the testimony of John for the works which the Father has given me to accomplish, the very works that I do testify about me that the Father has sent me.” (Finally a NT verse! But again, Mr. Pennington is simply documenting the "authentication" of Jesus here. We do not disagree that the miraculous can indeed authenticate the messenger, and this is clearly true regarding Jesus.
John the Apostle makes this point central in his gospel. In fact, turn with me to John’s gospel and let me just show you a few examples. John chapter 5 verse 36, Jesus speaks, “But the testimony which I have is greater than the testimony of John for the works which the Father has given me to accomplish, the very works that I do testify about me that the Father has sent me.” (Finally a NT verse! But again, Mr. Pennington is simply documenting the "authentication" of Jesus here. We do not disagree that the miraculous can indeed authenticate the messenger, and this is clearly true regarding Jesus.
But will he ever get to the refutation of the "supernatural" spiritual gifts?)
Look at what I do, look at the healing, look at the miracles, those are God’s authentication of me as the ultimate and final messenger.
In chapter 6 and verse 14, “When the people saw this sign, that is the feeding of the five thousand which He had performed, what was it a sign to point to? This was their conclusion, this is truly the prophet who was to come into the world.” In chapter 7 verse 31, “But many of the crowd believed in Him and they were saying, ‘When the Messiah comes, He will not perform more signs than those which this man has, will He?”
In chapter 10 verse 24, “The Jews then gather around Him and were saying to Him, ‘How long will You keep us in suspense? If You’re the Messiah, tell us plainly.’ Jesus answered them, ‘I told you and you do not believe, the works that I do in My Father’s name, these testify of Me, but you do not believe because you are not in My sheep.’”
In verse 37 of that same chapter, “If I do not do the works of My Father, do not believe Me. But if I do them, though you do not believe Me, believe the works so that you may know and understand that the Father is in Me and I in the Father.”
You see, Jesus’ miracles were not primarily (weasel word)
In chapter 6 and verse 14, “When the people saw this sign, that is the feeding of the five thousand which He had performed, what was it a sign to point to? This was their conclusion, this is truly the prophet who was to come into the world.” In chapter 7 verse 31, “But many of the crowd believed in Him and they were saying, ‘When the Messiah comes, He will not perform more signs than those which this man has, will He?”
In chapter 10 verse 24, “The Jews then gather around Him and were saying to Him, ‘How long will You keep us in suspense? If You’re the Messiah, tell us plainly.’ Jesus answered them, ‘I told you and you do not believe, the works that I do in My Father’s name, these testify of Me, but you do not believe because you are not in My sheep.’”
In verse 37 of that same chapter, “If I do not do the works of My Father, do not believe Me. But if I do them, though you do not believe Me, believe the works so that you may know and understand that the Father is in Me and I in the Father.”
You see, Jesus’ miracles were not primarily (weasel word)
a tool for effective evangelism. In fact, miracles aren’t, (Mr. Pennington is sure interested in manipulating the scope of the miraculous. Little by little he is slicing and dicing here and there until his creation will be unrecognizable. Then he will be able refute what's left pretty easily, we suppose.
And we must ask, was Jesus' ministry evangelism, in the sense that Paul evangelized? This is careless language.)
He said, even if one rose from the dead, if they won’t hear Moses and the prophets, they will not believe. (Waiiit. If Jesus' miracles were not believed as authentication, then what were they "primarily" for?)
And we must ask, was Jesus' ministry evangelism, in the sense that Paul evangelized? This is careless language.)
He said, even if one rose from the dead, if they won’t hear Moses and the prophets, they will not believe. (Waiiit. If Jesus' miracles were not believed as authentication, then what were they "primarily" for?)
Jesus’ miracles were not even primarily (weasel word.)
about alleviating human suffering, although of course we see in His miracles the great heart of compassion that He had. (Yet we find numerous examples of healed people desiring to follow Him. He attracted multitudes, a good portion of which were called disciples.)
The main reason (Weasel word.)
The main reason (Weasel word.)
the Spirit empowered Jesus to perform miracles was to confirm that He spoke the very words of God, that He was everything He claimed to be. (Which they did not believe.)
On the day of Pentecost, a day of miracles, Peter reiterated that was the purpose of Jesus’ miracles.
Look at Acts chapter 2…Acts chapter 2 verse 22, Jesus the Nazarene was a man attested to you by Go with miracles and wonders and signs which God performed through him in your midst, just as you yourselves know. That was the reason for His miracles. (Well, of course. Peter was preaching to the crowds and focused upon establishing Jesus as Messiah. That was the express purpose of his sermon. It would be very strange indeed if Peter did not do so.
But notice Peter does not say that the only purpose of miracles is to authenticate ministry. In fact, there is no place in Scripture that tells us this. Yet Mr. Pennington relies on this assertion over and over and over to establish his case.
And what are we to make of Peter quoting Joel [Ac. 2:17:
Look at Acts chapter 2…Acts chapter 2 verse 22, Jesus the Nazarene was a man attested to you by Go with miracles and wonders and signs which God performed through him in your midst, just as you yourselves know. That was the reason for His miracles. (Well, of course. Peter was preaching to the crowds and focused upon establishing Jesus as Messiah. That was the express purpose of his sermon. It would be very strange indeed if Peter did not do so.
But notice Peter does not say that the only purpose of miracles is to authenticate ministry. In fact, there is no place in Scripture that tells us this. Yet Mr. Pennington relies on this assertion over and over and over to establish his case.
And what are we to make of Peter quoting Joel [Ac. 2:17:
In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. 18 Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy.]?It seems that Peter, quoting Joel, was contradicting Mr. Pennington's assertion.)
Jesus not only performed miracles Himself, but He also gave that same power to the Apostles and their miracles served exactly the same purpose. Turn over to Acts chapter 14, Acts chapter 14 and notice verse 3. “Therefore, Paul and Barnabas spent a long time there in Iconium speaking boldly with reliance upon the Lord who was testifying to the Word of His grace, granting that signs and wonders be done by their hands.” (Hmm. This verse speaks of signs and wonders, but there the discussion ends. There is no reference to authentication.)
Hebrews chapter 2 verses 3 and 4 make this same point. The writer of Hebrews says, “The message of salvation was confirmed to us by those who heard, that is by the Apostles, God also testifying with them both by signs and wonders and by various miracles and by gifts of the Holy Spirit, according to His own will.” (Um, what? This verse tells us the "message of salvation" was confirmed, not the apostles!)
The miraculous gifts that accompanied the Apostles were intended to confirm that they were God’s genuine instruments of revelation, just as they had been with Moses, with the Old Testament prophets, Elijah and Elisha, and with Jesus Himself. (Mr. Pennington, when are you going to show us this? So far, you have only asserted it.)
Now think about this for a moment. That is a very brief journey, far more could be shown and said about that issue. But since this pattern is consistent throughout the Scripture, it is reasonable to expect that with the death of the Apostles, with the end of God’s revelation, ("End of God's revelation?" We shall not grant Mr. Pennington this point, for he has not even so much as discussed it as of yet.)
with the death of those who spoke God’s own words, the human capacity to work miracles would end as well…just as it had after Moses and Joshua for hundreds of years, and just as it had after Elijah and Elisha. (No. It is not "reasonable to expect" this. Not in the least. For we already know that while the authentication of Jesus and the Gospel message was by Mr. Pennington's own admission a "primary" reason for the miraculous, but it is hardly the only one. He refuses to discuss these secondary reasons.
And he has yet to provide a scripture that states the miraculous validated the apostles' ministry.
Further, we know that the early church also moved in the miraculous, without so much as apostle being in the room. The supernatural was common among the early believers, and it clearly wasn't to authenticate the Apostles' ministry. Its purpose was something Mr. Pennington will not tell us, to build up and edify the church.
But beyond that, what we need is the Scriptural explanation, sir. It is insufficient to base theology on what is "reasonable to expect.")
B.B. Warfield writes, “Miracles do not appear on the pages of Scripture vagrantly here and there and elsewhere and differently, without any assignable reason. (Which is something charismatics do not assert.)
They belong to revelation periods and appear only when God is speaking to His people through accredited messengers declaring His gracious purposes. (Repeating one's premise does not establish it.)
Their abundant display in the apostolic church is the mark of the richness of the Apostolic age in Revelation. And when this Revelation period closed, (A proposition yet to be established.)
the period of miracle working had passed by also as a mere matter of course.” Scripture leads us to expect the end of the miraculous gifts because of the unique role that miracles have always played, as the validation of someone who spoke God’s own words. ("Primary" has morphed to "unique." We note for the record that Mr. Pennington hasn't yet documented the idea that there is a singular purpose to the miraculous. As we have noted, he has in fact implied via weasel words that there are other purposes for the miraculous.
So Mr. Pennington is done with his first argument, articulating something charismatics would not dispute., that the miraculous confirmed Jesus' ministry. What they would dispute is that the supernatural is *exclusively* for authentication or that it authenticated the apostles.)
Further, we know that the early church also moved in the miraculous, without so much as apostle being in the room. The supernatural was common among the early believers, and it clearly wasn't to authenticate the Apostles' ministry. Its purpose was something Mr. Pennington will not tell us, to build up and edify the church.
But beyond that, what we need is the Scriptural explanation, sir. It is insufficient to base theology on what is "reasonable to expect.")
B.B. Warfield writes, “Miracles do not appear on the pages of Scripture vagrantly here and there and elsewhere and differently, without any assignable reason. (Which is something charismatics do not assert.)
They belong to revelation periods and appear only when God is speaking to His people through accredited messengers declaring His gracious purposes. (Repeating one's premise does not establish it.)
Their abundant display in the apostolic church is the mark of the richness of the Apostolic age in Revelation. And when this Revelation period closed, (A proposition yet to be established.)
the period of miracle working had passed by also as a mere matter of course.” Scripture leads us to expect the end of the miraculous gifts because of the unique role that miracles have always played, as the validation of someone who spoke God’s own words. ("Primary" has morphed to "unique." We note for the record that Mr. Pennington hasn't yet documented the idea that there is a singular purpose to the miraculous. As we have noted, he has in fact implied via weasel words that there are other purposes for the miraculous.
So Mr. Pennington is done with his first argument, articulating something charismatics would not dispute., that the miraculous confirmed Jesus' ministry. What they would dispute is that the supernatural is *exclusively* for authentication or that it authenticated the apostles.)
A second related argument to that is the end of the gift of Apostleship…the end of the gift of Apostleship. (Apostleship is not a spiritual gift. The position is an appointment [1Co. 12:28], and the appointment is a gift to the Church [Ep. 4:11].)
In two places in the New Testament, Paul refers to the Apostles as one of the gifts that Christ (Oops, he changes it and gets it right...)
gave His church. The first, notice in 1 Corinthians chapter 12, in the middle of the section on spiritual gifts. First Corinthians chapter 12 and verse 28, “And God has appointed in the church first apostles, second, prophet, third, teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues.” Paul is here demonstrating the diversity that the Spirit has created within the body, just as a physical body has a diversity of members, so the Spirit has uniquely gifted different parts of the body. Here he includes Apostles. (One might wonder if the "Body" is still true today, if in fact the miraculous gifts have ceased. And as we have noted, the another purpose of the gifts in the "apostolic" church was to edify and build up the Body. Does this no longer happen, perhaps because the Body also has ceased?
It's this kind of muddled thinking that discredits the cessationist position.)
You see, although not all spiritual gifts are offices, all New Testament offices are gifts to Christ’s church. (Kudos. He gets it right again, in contrast to his first claim.)
Christ makes this very plain and in Ephesians chapter 4, in Ephesians chapter 4 as He lays out how the church is to function, verse 7 of Ephesians 4, “But to each one of us, grace was given according to the measure of Christ’s gift. Therefore…it says…when He ascended on high, He led captive a host of captives, and He gave gifts to men.”
Then down in verse 11 He tells us what those gifts are. “He gave some as Apostles, and some as prophets, and some as evangelists and some as pastor/teachers.” One of the gifts Christ gave His church was the apostles. (Then he reverts back to the incorrect statement.)
Then down in verse 11 He tells us what those gifts are. “He gave some as Apostles, and some as prophets, and some as evangelists and some as pastor/teachers.” One of the gifts Christ gave His church was the apostles. (Then he reverts back to the incorrect statement.)
But they were a temporary gift. (Bare assertion. Scripture, please? This is the quintessential thesis Mr. Pennington is supposed to prove to us.)
Most Christians and most evangelical Charismatics agree there are no more Apostles like the Twelve, or like Paul. ("Like the Twelve." Another weaseling. Is there some scriptural requirement that apostles be "like the Twelve?" Is everyone else excluded simply because they are not "like the Twelve?"
Most Christians and most evangelical Charismatics agree there are no more Apostles like the Twelve, or like Paul. ("Like the Twelve." Another weaseling. Is there some scriptural requirement that apostles be "like the Twelve?" Is everyone else excluded simply because they are not "like the Twelve?"
And again, we want the biblical case. We don't care about what most people believe.)
Why is that? Because an apostle, to be a true apostle, you had to meet three qualifications.
You had to be a witness of the resurrected Christ. In Acts chapter 1 as they’re sorting through after the suicide of Judas, they’re sorting through who’s going to take his place. In chapter 1 verse 22 of Acts, "...beginning with the baptism of John until the day that he was taken up from us, one of these must become a witness with us of His resurrection." You had to be a witness of the life of Christ, and of His resurrection. (Whoops. We finally are offered a proof text, after all this time. And sadly, Mr. Pennington fails us. Actually, Acts 1:22 provides one single criteria [been with us the whole time]. But he doesn't even mention it!
Why is that? Because an apostle, to be a true apostle, you had to meet three qualifications.
You had to be a witness of the resurrected Christ. In Acts chapter 1 as they’re sorting through after the suicide of Judas, they’re sorting through who’s going to take his place. In chapter 1 verse 22 of Acts, "...beginning with the baptism of John until the day that he was taken up from us, one of these must become a witness with us of His resurrection." You had to be a witness of the life of Christ, and of His resurrection. (Whoops. We finally are offered a proof text, after all this time. And sadly, Mr. Pennington fails us. Actually, Acts 1:22 provides one single criteria [been with us the whole time]. But he doesn't even mention it!
What Mr. Pennington considers a qualification is actually a duty of the new apostle [become a witness]. We discuss this in some detail here.
By the way, the Apostle Paul fails the actual criteria [been with us the whole time].)
Secondly, to be an Apostle, you had to be personally appointed by Christ. In Acts chapter 1 verse 2, the Apostles are referred to as those whom He had chosen. And even at the end of chapter 1 of Acts, when they’re seeking to replace Judas, in their prayer they say to God, “Show which of those, or these two, You have chosen.” (We will take Mr. Pennington as he characterizes it: personally appointed by Christ. Matthias was not personally appointed by Christ, he was chosen by lot. Jesus was with the apostles for 40 days [Ac. 1:3] and did not choose an apostle.
And what about Barnabas? And the dozen other apostles mentioned in the NT?)
Thirdly, to be an Apostle in the true sense, (What other sense would there be?)
you had to be able to work miracles. In Matthew chapter 10 verses 1 and 2, Jesus summoned His Twelve disciples and He gave them authority over unclean spirits to cast them out, to heal every kind of disease, every kind of sickness, not lower back pain.
Now these are the Twelve Apostles. (What about the other Apostles? Judas committed suicide and was replaced by Mathias (#13). Then there was Paul (#14). Then according to the below verses, there were four others, for a total of at least 18.
Acts 14:14 “But when the apostles Barnabas (#15) and Paul heard of this, they tore their clothes and rushed out into the crowd, shouting: `Men, why are you doing this?"'
Romans 16:7 "Greet Andranicus (#16) and Junias (#17), my relatives who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was."
Ph. 2:25 "But I think it is necessary to send back to you Epaphroditus, (#18) my brother, fellow-worker and fellow-soldier, who is also your messenger [ἀπόστολον, a messenger, one sent on a mission, an apostle], whom you sent to take care of my needs."Now. We have two choices, and neither of them is good for Mr. Pennington. Either all these men were full apostles in every sense of the word, which negates Mr. Pennington's case regarding the exclusivity and temporary nature of apostleship; or, there were a variety of kinds of apostles, which would be worse for Mr. Pennington because it would obviate his point that there can be no Apostles today.
In either case, we observe that the category of apostle is broader than he wants us to think.)
You come to 2 Corinthians chapter 12:12, chapter 12 verse 12, it says, “The signs of a true Apostle were performed among you with all perseverance by signs and wonders and miracles.” To be an Apostle, you had to be able to work miracles. (No, this Scripture does not tell us this was an exclusive expression of apostleship.)
Look at those three qualifications and you realize immediately that there is no one alive today who meets those three qualifications. (As we have just seen, some who were called apostles in the NT were similarly lacking. Apparently, Mr. Pennington's criteria is either incomplete or flawed. Again we refer the reader to our thorough analysis of the apostles.)
So at least one New Testament gift, the gift of Apostleship has ceased. (And thus, this conclusion is faulty.)
What that means is there is a significant difference in the work of the Spirit between the time of the Apostles and today because one of the most miraculous displays of the Spirit, the gift of Apostleship, disappeared with the Apostolic age. (The author previously held this against the charismatic case, but now embraces it for his own case. Hmmm.)
It’s also significant, I think, that the gift of Apostleship ceased without a crystal-clear New Testament statement that it would. (Here is his second admission that he doesn't actually have a biblical case. So, absent an actual SCRIPTURE, Mr. Pennington tells us to rely on only his faulty deductions.)
That means it is neither impossible nor is it unlikely that other significant changes happened with the passing of the Apostles as well. (Now he tells us that we can use similar methodology to extend the idea to cover the rest of his thesis!
Interestingly, he rejects the idea that the office of Apostle changed, ["...there is no one alive today who meets those three qualifications..."], but nevertheless requires us to assent to the idea that "other significant changes happened." So which is it, Mr. Pennington?)
You see, once you agree that there are no Apostles today at the same level as Peter and Paul, then you have admitted that there was a major change in the gifting of the Spirit between the Apostolic and the post-apostolic age. In fact, the one New Testament gift most frequently connected to miracles, the gift of Apostleship, ceased. ("Once you agree..." Well, we don't agree. Why would we agree to a proposition he has admitted has not direct scriptural support, and from that agree with his other assertions? So much for the "biblical case.")
The third argument for cessationism is the foundational nature of the New Testament Apostles and prophets…the foundational nature of the New Testament Apostles and prophets. You see, the New Testament identifies the Apostles and prophets as the foundation on which the church was built.
Turn with me to Ephesians chapter 2, one of the great joys of my life was spending three years with my congregation working through the book of Ephesians and here in chapter 2, Paul lays a foundational understanding of the church, this one new man that has been created in which Jews and Gentiles are brought together, peace has been made with each of us individually with God and between all of the differences that distinguished us before, but now we’re brought together in Christ. And at the end of this great chapter, he pictures the church with three great images. He says in verse 19 that we are like citizens in God’s Kingdom. Also there in verse 19, he says, “You are of God’s household, we’re members of God’s family.”
And then he gives a third picture in verse 20, “Having been built on the foundation of the Apostles and prophets, Jesus Christ Himself being the cornerstone, in whom the whole building being fitted together is growing into a holy temple in the Lord in whom you also are being built together into a dwelling of God in the Spirit.” He says, “Not only are you citizens in God’s Kingdom, not only are you members of God’s family, but you are like individual stones placed carefully and meticulously by God into a structure and that structure is a temple in which our God will be worshiped.” (So he does assent to the Body, but doesn't assent to the spiritual gifts which edify the Body. More muddled thinking.)
But notice how he describes the structure in verse 20. The church having been built on the foundation of the Apostles and prophets. Now the reference to the Apostles is clear, and largely undisputed. But who were these prophets. Because of the far-reaching implications of this verse, some Charismatics have come up with novel interpretations of who these prophets are. Some Charismatics have argued that Paul meant that the church was built on the foundation of the Apostles and the Old Testament prophets. But in the contest here, it’s clear that Paul was referring to New Testament prophets. (This may indeed be the case, but the author does not document this. Nor does he explain how the NT prophets, as apart from the apostles, were the foundation of the Church or why it matters. We have none of the NT prophecies except for two from Agabus. So what precisely is the role of NT prophets in the foundation? Where are their fingerprints? What did they contribute to form the foundation? Why don't we have a Book of Philip's Four daughters?)
So at least one New Testament gift, the gift of Apostleship has ceased. (And thus, this conclusion is faulty.)
What that means is there is a significant difference in the work of the Spirit between the time of the Apostles and today because one of the most miraculous displays of the Spirit, the gift of Apostleship, disappeared with the Apostolic age. (The author previously held this against the charismatic case, but now embraces it for his own case. Hmmm.)
It’s also significant, I think, that the gift of Apostleship ceased without a crystal-clear New Testament statement that it would. (Here is his second admission that he doesn't actually have a biblical case. So, absent an actual SCRIPTURE, Mr. Pennington tells us to rely on only his faulty deductions.)
That means it is neither impossible nor is it unlikely that other significant changes happened with the passing of the Apostles as well. (Now he tells us that we can use similar methodology to extend the idea to cover the rest of his thesis!
Interestingly, he rejects the idea that the office of Apostle changed, ["...there is no one alive today who meets those three qualifications..."], but nevertheless requires us to assent to the idea that "other significant changes happened." So which is it, Mr. Pennington?)
You see, once you agree that there are no Apostles today at the same level as Peter and Paul, then you have admitted that there was a major change in the gifting of the Spirit between the Apostolic and the post-apostolic age. In fact, the one New Testament gift most frequently connected to miracles, the gift of Apostleship, ceased. ("Once you agree..." Well, we don't agree. Why would we agree to a proposition he has admitted has not direct scriptural support, and from that agree with his other assertions? So much for the "biblical case.")
The third argument for cessationism is the foundational nature of the New Testament Apostles and prophets…the foundational nature of the New Testament Apostles and prophets. You see, the New Testament identifies the Apostles and prophets as the foundation on which the church was built.
Turn with me to Ephesians chapter 2, one of the great joys of my life was spending three years with my congregation working through the book of Ephesians and here in chapter 2, Paul lays a foundational understanding of the church, this one new man that has been created in which Jews and Gentiles are brought together, peace has been made with each of us individually with God and between all of the differences that distinguished us before, but now we’re brought together in Christ. And at the end of this great chapter, he pictures the church with three great images. He says in verse 19 that we are like citizens in God’s Kingdom. Also there in verse 19, he says, “You are of God’s household, we’re members of God’s family.”
And then he gives a third picture in verse 20, “Having been built on the foundation of the Apostles and prophets, Jesus Christ Himself being the cornerstone, in whom the whole building being fitted together is growing into a holy temple in the Lord in whom you also are being built together into a dwelling of God in the Spirit.” He says, “Not only are you citizens in God’s Kingdom, not only are you members of God’s family, but you are like individual stones placed carefully and meticulously by God into a structure and that structure is a temple in which our God will be worshiped.” (So he does assent to the Body, but doesn't assent to the spiritual gifts which edify the Body. More muddled thinking.)
But notice how he describes the structure in verse 20. The church having been built on the foundation of the Apostles and prophets. Now the reference to the Apostles is clear, and largely undisputed. But who were these prophets. Because of the far-reaching implications of this verse, some Charismatics have come up with novel interpretations of who these prophets are. Some Charismatics have argued that Paul meant that the church was built on the foundation of the Apostles and the Old Testament prophets. But in the contest here, it’s clear that Paul was referring to New Testament prophets. (This may indeed be the case, but the author does not document this. Nor does he explain how the NT prophets, as apart from the apostles, were the foundation of the Church or why it matters. We have none of the NT prophecies except for two from Agabus. So what precisely is the role of NT prophets in the foundation? Where are their fingerprints? What did they contribute to form the foundation? Why don't we have a Book of Philip's Four daughters?)
Notice just a few verses later in chapter 3 verse 5, he’s talking about this Musterion, this mystery that has been revealed to him of which he is a steward. And he says, “In other generations, it was not made known to the sons of men, Old Testament times as it has now been revealed to His holy Apostles and prophets.” He’s talking about New Testament prophets. Other Charismatics will take Ephesians 2:20 and they’ll reword it like this, “Having been built on the foundation of the Apostles which are the prophets.” (Who does? References? Documentation? And why is it important to the cessationist perspective?)
In other words, the Apostles, it’s one and the same group. There’s a linguistic reason to reject that interpretation, but there’s also a contextual reason.
Again, the context makes it clear that the Apostles and prophets are two separate groups. Turn over to chapter 4 verse 11, and he says, “He gave some as Apostles and some as prophets,” two distinct groups. So then, let’s put it together. In Ephesians chapter 2 verse 20, Paul teaches that the revelation that came through the Apostles and through the New Testament prophets is the foundation of the church. And the church is built on that foundation. You know the image. Steve alluded to this as well. The image of the foundation of a building that has been finished. The foundation is finished. And now the superstructure is being erected on that already completed foundation. By the way, this is the same image Paul uses in 1 Corinthians 3 where he talks about the leaders of the Corinthian church are building, they’re adding their work to centuries of building as God continues His work. We do that today, but the foundation was laid by the Apostles and the prophets, the revelation that came through them. Once the revelation God gave to the Apostles, (Mr. Pennington, with no context or explanation, inserts the word "revelation.")
Again, the context makes it clear that the Apostles and prophets are two separate groups. Turn over to chapter 4 verse 11, and he says, “He gave some as Apostles and some as prophets,” two distinct groups. So then, let’s put it together. In Ephesians chapter 2 verse 20, Paul teaches that the revelation that came through the Apostles and through the New Testament prophets is the foundation of the church. And the church is built on that foundation. You know the image. Steve alluded to this as well. The image of the foundation of a building that has been finished. The foundation is finished. And now the superstructure is being erected on that already completed foundation. By the way, this is the same image Paul uses in 1 Corinthians 3 where he talks about the leaders of the Corinthian church are building, they’re adding their work to centuries of building as God continues His work. We do that today, but the foundation was laid by the Apostles and the prophets, the revelation that came through them. Once the revelation God gave to the Apostles, (Mr. Pennington, with no context or explanation, inserts the word "revelation.")
and the New Testament prophets was complete, the foundation was finished. (Mr. Pennington, without context or explanation, tells us the foundation referred to here is revelation.)
Their work was completed. Their role was done. That’s clearly true of the Apostles, as we’ve already seen. They no longer exist. And now here in Ephesians 2, Paul says that the role of the prophets was also foundational and it is complete as well. (This pedantic passage is a gigantic non sequitur. We have no reason at all to believe that either the N.T. prophet or the Apostleship [in whatever form] has ceased based on this speculation. And it is speculation, for Mr. Pennington infers things from the Scriptures, based on his presuppositions, and builds an edifice where the presupposition proves the conclusion. But as he has admitted, there is NO SCRIPTURE that he can appeal to. Pretty thin stuff.)
We should not expect any more Apostles. We should not expect any more prophets. We should not expect any more revelation. A fourth argument for cessationism is the nature of the miraculous gifts…the nature of the New Testament miraculous gifts.
If the Spirit were still gifting believers today with the miraculous gifts, they would be the same gifts that we find in the New Testament. (On what basis does he assert this? He has already admitted that things have changed. Why not the gifts?
Their work was completed. Their role was done. That’s clearly true of the Apostles, as we’ve already seen. They no longer exist. And now here in Ephesians 2, Paul says that the role of the prophets was also foundational and it is complete as well. (This pedantic passage is a gigantic non sequitur. We have no reason at all to believe that either the N.T. prophet or the Apostleship [in whatever form] has ceased based on this speculation. And it is speculation, for Mr. Pennington infers things from the Scriptures, based on his presuppositions, and builds an edifice where the presupposition proves the conclusion. But as he has admitted, there is NO SCRIPTURE that he can appeal to. Pretty thin stuff.)
We should not expect any more Apostles. We should not expect any more prophets. We should not expect any more revelation. A fourth argument for cessationism is the nature of the miraculous gifts…the nature of the New Testament miraculous gifts.
If the Spirit were still gifting believers today with the miraculous gifts, they would be the same gifts that we find in the New Testament. (On what basis does he assert this? He has already admitted that things have changed. Why not the gifts?
And again we note, ALL the gifts of the Spirit are supernatural endowments.)
However, the Charismatic gifts claim today bear almost no resemblance to their New Testament counterparts. (Irrelevant. We are looking for the Scriptural reasons for cessationism. What people are or aren't doing today is irrelevant to that.)
Consider, for example, the gift of tongues.
However, the Charismatic gifts claim today bear almost no resemblance to their New Testament counterparts. (Irrelevant. We are looking for the Scriptural reasons for cessationism. What people are or aren't doing today is irrelevant to that.)
Consider, for example, the gift of tongues.
(...)
That was the New Testament, gift, speaking in a known language or a known dialect. Compare that with today’s tongues which are ecstatic speech. It’s not the same thing. (It doesn't matter. We want the biblical case.)
Also, the New Testament gift of tongues, including 1 Corinthians 14, was a public gift meant for at one level the edification of others. There had to be someone to interpret. Today’s tongues, on the other hand, are primarily a private prayer language. (Perhaps the author might tell us what the "tongues of angels" [1 Cor 13:1] might be. It doesn't sound like a known language.
And in 1 Cor. 14:4, Paul tells us that the one speaking in tongues "edifies himself." In fact, the whole of 1 Cor. 14 is a long treatise explaining the inferior nature of the gift of tongues, the reason being that it not understood by others.
Further, in 1 Co. 14:27-28 it reads, "If anyone speaks in a tongue, two — or at the most three — should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God." So apparently tongues are not always translated, and a private prayer language is available.
Also, the New Testament gift of tongues, including 1 Corinthians 14, was a public gift meant for at one level the edification of others. There had to be someone to interpret. Today’s tongues, on the other hand, are primarily a private prayer language. (Perhaps the author might tell us what the "tongues of angels" [1 Cor 13:1] might be. It doesn't sound like a known language.
And in 1 Cor. 14:4, Paul tells us that the one speaking in tongues "edifies himself." In fact, the whole of 1 Cor. 14 is a long treatise explaining the inferior nature of the gift of tongues, the reason being that it not understood by others.
Further, in 1 Co. 14:27-28 it reads, "If anyone speaks in a tongue, two — or at the most three — should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God." So apparently tongues are not always translated, and a private prayer language is available.
We discuss tongues here.)
So today’s speaking in tongues has almost nothing in common with the New Testament gift except the word “tongue.” (Another appeal to the contemporary, which isn't the biblical case.)
So today’s speaking in tongues has almost nothing in common with the New Testament gift except the word “tongue.” (Another appeal to the contemporary, which isn't the biblical case.)
Or consider the nature of the gift of prophecy. This too is different. The New Testament gift in today’s manifestation are two different things. Contrary to Charismatic doctrine, (Another appeal to the contemporary, which isn't the biblical case.)
nowhere does the New Testament distinguish the Old Testament prophets from the New Testament prophets. Instead, the New Testament equates Old Testament prophecy with New Testament prophecy. There is no difference in the terms that re used…and let me just admonish you to do this, go through the book of Acts and notice every time the word “prophet” or “prophecy” appears, and you will see that the Old Testament prophets and the New Testament prophets, they are interspersed with not even a hint of difference between them. That means that just as the Old Testament prophets spoke direct infallible revelation from God, so did the New Testament prophets. (Undocumented statement. We discuss prophecy here.)
Just like the Old Testament prophets, their words were to be evaluated against previous revelation, but once it was approved, as we saw in Acts 2, their prophecies were added to the teaching of the Apostles to form the foundation of the church. (?? Were does Acts chapter two say this?)
Ironically in Acts 21 verse 11, one of the favorite texts of Charismatics to defend the idea that New Testament prophecy is different from Old Testament prophecy, the prophet Agabus used exactly the Old Testament prophetic formula when he says, “This is what the Spirit says…” No difference. (It's interesting that Mr. Pennington continues to insist that the gifts have to be unchanged for the charismatic perspective to be valid, yet his whole defense is predicated on that very change. Astounding.)
So New Testament prophecy then is direct, infallible revelation. That is not what is called prophecy in the twenty-first century Charismatic Movement. (Which is irrelevant. The contemporary expression in the charismatic church does not come to bear on the biblical case.)
The most capable defender of today’s Charismatic prophecies, Wayne Grudem, admits that prophecy as it is practiced in the Charismatic Movement should not be prefaced with “Thus says the Lord.” Instead, he suggests that prophecies in the Charismatic church today should begin with, quote: “I think this is what the Spirit might be saying.” (Appeal to Authority. One man's opinion. And as mentioned, quite irrelevant to the biblical case.)
That is not the New Testament gift of prophecy. (Here is the N.T. gift of prophecy:
1 Cor. 14:5 "I would like every one of you to speak in tongues, but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be edified."
And,
1 Cor. 14:31 "For you can all prophesy in turn so that everyone may be instructed and encouraged."Paul is observing that there should be a lot of prophesying in the church. In fact, he wants everyone to prophesy! Paul tells us "this must be done." The whole church, in orderly fashion, speaking prophesies that edify the church. A veritable river of encouragement, insight, teaching, and destiny-speaking. The Word of the Lord, present and life-giving. Speaking the heart of God to people.
This is what Mr. Pennington objects to. He thinks prophecy must be predictive, calling down judgments, spoken by human automatons. But the Corinthian church, for all its flaws, was doing something completely different, and Paul was encouraging even more!
I think I'll take Paul over Mr. Pennington any day.)
Consider another example, the gift of healing. In the New Testament when someone with the New Testament gift of healing used his gifts, the results were complete, immediate, permanent, undeniable, every kind of sickness, every kind of illness. (Incorrect. Mark 8:23-25, Ac. 8:7.)
The purported healings of today’s faith healers are the antithesis of those biblical miracles. They are incomplete. They are temporary, at best. And they are unverifiable. (Irrelevant again. This does not speak to the biblical case.)
So the displays that are today called the miraculous gifts are just not the same as the New Testament gifts. (Irrelevant again. This does not speak to the biblical case.)
And it’s interesting, even many Charismatics agree with that. For example, on the issue of prophecy, Wayne Grudem wrote, “No responsible Charismatic believes that today’s prophecy is infallible and inerrant revelation from God.” Grudem went on to say, “There is almost uniform testimony from all sections of the Charismatic Movement that today’s prophecy is impure and will contain elements which are not to be obeyed or trusted.”
Now, we appreciate our brother but if that were the standard, if that happened in the Old Testament times, the prophet would be dead. (Indeed. One must ask Mr. Pennington if he then supports killing everyone today who prophesies falsely. If not, why not? Why does one criteria apply [100% accurate] and the other does not [put to death]?)
Third Wave theologian Jack Deere admitted in his book Surprised By the Power of the Holy Spirit, that modern Charismatics do not claim to have apostolic quality gifts and miracle working abilities.
When Charismatics do claim that their miracles are on the same level as the New Testament gifts and there are those, such as the wild claims of limbs restored, or of resurrections, for example, they are almost always hearsay and if they’re not hearsay, they’ve not been verified. So the nature of the gifts practiced by today’s Charismatics is simply not the same as that of the New Testament gifts and that’s because they are not the New Testament gifts. (Irrelevant. Doesn't matter. Doesn't come to bear on the biblical case the author must make, and in fact has yet to make.)
A fifth argument for cessationism is the testimony of church history. Now let’s start with New Testament church history. You see, the practice of the miraculous gifts declines even during the apostolic period. We discuss the "fading" of the gifts here.)
Pentecost and the events of Acts 2 happened within ten days of our Lord’s ascension, after ten days. The second mention of tongues in Acts 10:46 occurs sometime within the next fourteen years before the death of James in 44 A.D. The third mention in Acts 19:6 occurs early in Paul’s ministry at Ephesus. That’s in the early fifties A.D.
First Corinthians, the only book outside of Acts that speaks about tongues was written in 55 to 56 A.D. Now if you align the New Testament letters based when they were written, 1 Corinthians was only the fourth inspired letter that Paul wrote, following Galatians and 1 and 2 Thessalonians. Paul would write nine other canonical letters after 1 Corinthians to six different churches. There is never a mention of the gift of tongues again. (Argument From Silence.)
In the pastoral epistles in 1 and 2 Timothy and Titus, the books written near the end of Paul’s ministry as permanent directives for the post-apostolic ministry of the church, there is no mention of the miraculous gifts. (Argument From Silence.)
You see this come to its climax in the book of Hebrews. Turn with me to Hebrews chapter 1, verse 1, “God after He spoke long ago to the fathers and the prophets in many portions and in many ways, our Old Testament, in these last days,” an expression the Jews had for the times of the Messiah, “in these last days He has spoken to us in His Son.” God’s last word is His Son and those whom He appointed. That’s why when you come to chapter 2 verse 1, the writer of Hebrews says, “For this reason,” because of who this message comes from, “we must pay much closer attention to what we have heard.” And he goes on to argue that if the penalties for disobeying the first covenant ministered by angels was severe, how much more severe to disregard this new Covenant message by the Lord Himself? Far superior to angels.
Verse 3, “How shall we escape if we neglect so great a salvation?” Now let me remind you that this book, the book of Hebrews was written almost certainly just before the destruction of the temple in Jerusalem in 70 A.D. That gives you a time frame. I want you to notice how the writer of Hebrews refers to the miraculous. He says it was first, that is the message of salvation, this final word from God, it was at first spoken through the Lord—there’s generation number one, the Lord Himself. Then there’s a second generation in this verse, “It was confirmed, that message was confirmed to us by those who heard.” There the Apostles. The writer of Hebrews is putting himself in a third generation, us. And he says of the second generation, the Apostles, “God also testifying with them…not with us…both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will.” Already before…just before 70 A.D., the writer of Hebrews is saying that was then, this is now. That was something the Lord and the Apostles did and we witnessed. The entire context of this passage is "it," which is "this salvation."
First Corinthians, the only book outside of Acts that speaks about tongues was written in 55 to 56 A.D. Now if you align the New Testament letters based when they were written, 1 Corinthians was only the fourth inspired letter that Paul wrote, following Galatians and 1 and 2 Thessalonians. Paul would write nine other canonical letters after 1 Corinthians to six different churches. There is never a mention of the gift of tongues again. (Argument From Silence.)
In the pastoral epistles in 1 and 2 Timothy and Titus, the books written near the end of Paul’s ministry as permanent directives for the post-apostolic ministry of the church, there is no mention of the miraculous gifts. (Argument From Silence.)
You see this come to its climax in the book of Hebrews. Turn with me to Hebrews chapter 1, verse 1, “God after He spoke long ago to the fathers and the prophets in many portions and in many ways, our Old Testament, in these last days,” an expression the Jews had for the times of the Messiah, “in these last days He has spoken to us in His Son.” God’s last word is His Son and those whom He appointed. That’s why when you come to chapter 2 verse 1, the writer of Hebrews says, “For this reason,” because of who this message comes from, “we must pay much closer attention to what we have heard.” And he goes on to argue that if the penalties for disobeying the first covenant ministered by angels was severe, how much more severe to disregard this new Covenant message by the Lord Himself? Far superior to angels.
Verse 3, “How shall we escape if we neglect so great a salvation?” Now let me remind you that this book, the book of Hebrews was written almost certainly just before the destruction of the temple in Jerusalem in 70 A.D. That gives you a time frame. I want you to notice how the writer of Hebrews refers to the miraculous. He says it was first, that is the message of salvation, this final word from God, it was at first spoken through the Lord—there’s generation number one, the Lord Himself. Then there’s a second generation in this verse, “It was confirmed, that message was confirmed to us by those who heard.” There the Apostles. The writer of Hebrews is putting himself in a third generation, us. And he says of the second generation, the Apostles, “God also testifying with them…not with us…both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will.” Already before…just before 70 A.D., the writer of Hebrews is saying that was then, this is now. That was something the Lord and the Apostles did and we witnessed. The entire context of this passage is "it," which is "this salvation."
Let's quote the passage:
He. 2:3-4 how shall we escape if we ignore such a great salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him. 4 God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will.
The topic is not the spiritual gifts or the supernatural, it is quite simply the message of salvation and how it was attested to. There is no hint of fading or limit to the supernatural itself. There is nothing here about nothing more being said. In fact, we find just the opposite in the previous chapter:
He. 1:3 The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word.
Present tense. His word yet sustains the universe.)
So in the chronological flow of the inspired New Testament history of the church, you find that even before the Scripture was complete, the miraculous gifts had already begun their decline. The miracles that were intended to confirm the apostles and their message had already began to die out. That’s the reality of the New Testament historical record. (*Sigh* Now Mr. Pennington is arguing from silence. Rather than give us the biblical case for his position, he appeals to what the Bible doesn't say. This doesn't even pass the intellectual smell test.)
When we leave New Testament history, we discover that the testimony of the church after the New Testament era, was exactly the same, in both what was taught and practiced. (An Appeal To History is not the biblical case.)
It was that the miraculous gifts ceased with the Apostles. Here are just a couple of examples from different periods of church history. Here’s John Chrysostom, the great exegete in the 300’s. This whole place, speaking about 1 Corinthians 12 and the gifts there, is very obscure but the obscurity is produced by our ignorance of the facts referred to and by their cessation being such as then used to occur but now no longer take place. Augustine, writing in the late 300’s, early 400’s, said, “In the earliest times, the Holy Spirit fell upon them that believed and they spoke with tongues which they had not learned as the Spirit gave them utterance.” That thing was done for a sign and it passed away.
Fast forward to the Reformation, Martin Luther writes, “This visible outpouring of the Holy Spirit was necessary to the establishment of the early church as were also the miracles that accompanied the gift of the Holy Ghost. Once the church had been established and properly advertised by these miracles, the visible appearance of the Holy Ghost ceased.”
John Calvin, “The gift of healing, like the rest of the miracles which the Lord willed to be brought forth for a time, has vanished away in order to make the preaching of the gospel marvelous forever.”
Jonathan Edwards writes, “Of the extraordinary gifts, they were given in order to the founding and establishing of the church in the world, but since the canon of the Scriptures has been completed, and the Christian church fully founded and established, these extraordinary gifts have ceased. Charles Haden Spurgeon says, “Those earlier miraculous gifts have departed from us. B.B. Warfield writes, “These gifts were distinctly the authentication of the Apostles. They were part of the credentials of the Apostles as the authoritative agents of God in founding the church. Their function thus confined them to distinctively the apostolic church and they necessarily passed away with it. The miraculous working which is but the sign of God’s revealing power cannot be expected to continue and in point of fact, does not continue after the revelation of which it is the accompaniment had been completed.”
(Since the author makes an Appeal From History, we shall make our own:
Justin Martyr (100-165): “For the prophetical gifts remain with us even to the present time. Now it is possible to see among us women and men who possess gifts of the Spirit of God.”
Irenaeus (125-200): “In like manner we do also hear many brethren in the church who possess prophetic gifts and through the Spirit speak all kinds of languages. ... Yes, moreover, as I have said, the dead even have been raised up, and remained among us for many years.”
Tertullian (150-240): “For seeing that we too acknowledge the spiritual charismata, or gifts, we too have merited the attainment of the prophetic gift ... and heaven knows how many distinguished men, to say nothing of the common people, have been cured either of devils or of their sicknesses.”
Novation (210-280): “This is he [the Holy Spirit] who places prophets in the church, instructs teachers, directs tongues, gives powers and healings, does wonderful works ... and arranges whatever gifts there are of the charismata; and thus making the Lord’s church everywhere, and in all, perfected and completed."
Origen (185-284): “Some give evidence of their having received through this faith a marvelous power by the cures which they perform, invoking no other name over those who need their help than that of the God of all things, along with Jesus and a mention of his history.”
Augustine (354-430): In his work The City of God, Augustine tells of healings and miracles that he has observed firsthand and then says, “I am so pressed by the promise of finishing this work that I cannot record all the miracles I know.”)Now that’s just a sampling. You can find others in the appendix of Strange Fire when you get it tomorrow and other resources as well. Although it is true that there were scattered reports of the miraculous throughout church history, those miraculous gifts, there is the consistent testimony of the churches key leaders at the miraculous and revelatory spiritual gifts ended with the apostolic age. (Again arguing from silence.)
Frankly, this raises a huge problem for our continuationist friends. As Sinclair Ferguson expressed it in his excellent book on the Holy Spirit, continuationism provides no convincing theological explanation for the disappearance of certain gifts during most of church history. There’s no way to explain it. ("No way to explain it?" Really? How about apostasy? Waning faith? Lack of persecution? The influence of heretics? The false teaching of the Catholic church? There are lots of ways to explain it, sir.
Paul himself was surprised by how quickly apostasy and false teaching was coming in. Ga. 1:6:
I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are turning to a different gospel...Peter himself recognized the flow of the Spirit through history. He was vitally acquainted with Israel's history. Time and again Israel relinquished God's favor via sin, and then would repent. Over and over, God's manifest presence waxed and waned. Peter knew this, and appealed to a time when God would move again. We remind the reader that Peter quoted Joel 2:28-32 in Ac. 2:17-21:
“In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy. I will show wonders in the heaven above and signs on the earth below, blood and fire and billows of smoke. The sun will be turned to darkness and the moon to blood before the coming of the great and glorious day of the Lord. And everyone who calls on the name of the Lord will be saved."Peter cited this verse because of what had just happened. The supernatural outpouring, with tongues of fire, was explained as a fulfillment of Joel's prophecy. That is, the moving of the Holy Spirit in power was tied to the charismatic manifestations!
Lest you think that the Joel prophecy applied only to Pentecost, are we not still in the last days? We have been in the Last Days since Pentecost, which means Joel's prophecy applies to today.
So there is a flow of the Spirit, and it should not surprise us that He would continue doing what was promised throughout the church age. Thus, "in the last days" we should rightly expect an the supernatural works of God in His people. And we should not be surprised in an increase in the counterfeit.)
The sixth argument for cessationism is the sufficiency of Scripture. (We discuss "sufficiency" here.)
Now Dr. Lawson plans to address this point, so let me just mention it briefly. The canon of Scripture closed with the writings of the Apostles and their authorized companions. The New Testament teaches that the result of God’s completed revelation is an all-sufficient Scripture in many places. Second Timothy chapter 3 verse 16, “All Scripture is inspired by God, it’s profitable for teaching, for reproof, for correction, for training in righteousness, so that the man of God may be adequate equipped for every good work.” (This verse does not teach "...God’s completed revelation is an all-sufficient Scripture and there is no more."
There’s nothing left. The man of God needs no additional revelation from God, he has it all right here. (Nor does this Scripture teach there is "no additional revelation.")
(Applause) Jesus is not calling or equipping through a twenty-first century best seller, rather He is calling and teaching by His Spirit through a two to three-thousand year old best seller. The Spirit speaks only in and through the inspired Word. (The author makes a bare assertion.)
In 1539, Luther commenting on Psalm 119 wrote this, “God wants to give you His Spirit only through the external Word.” (One man's opinion.)
Luther loved that expression, the external Word. God gave us a book, it’s not subjective, it’s outside of us, it’s in words and sentences and paragraphs that we can analyze and read and study. It’s external to us. We don’t have to wonder if that message in our mind is from God or not, we have a message from God. (Yes, we do have to wonder. That's what discernment is. 1Co. 14:29: "Two or three prophets should speak, and the others should weigh carefully what is said.")
Luther also wrote, “Let the man who would hear God speak, read holy Scripture.” (Which apparently is advice that every preacher should take. Based on Mr. Pennington's assertions, if they speak anything but Scripture, they are guilty of violating the canon...)
There is a seventh and final argument for cessationism, it’s the New Testament rules laid down for the miraculous gifts. I want you to turn with me to 1 Corinthians…1 Corinthians chapter 14…1 Corinthians 14 where Paul lays out specific guidelines for how two of the miraculous biblical gifts were to be practiced in the church. First of all, in verses 27 and 28, speaking in tongues. Whenever the biblical New Testament gifts of tongues was to be practiced, there were specific rules that it had to follow. First of all, two or at the most three, were to speak in tongues in a given service. Look at verse 27, “If anyone speaks in a tongue, it should be by two or at the most three.” Secondly, they were to speak one at a time. Verse 27 goes on to say, “And each in turn.” There had to be order, there had to be structure because that’s like God. Thirdly, there had to be someone to interpret. Verse 27 goes on to say, “And one must interpret, but if there’s no interpreter, he must keep silent in the church and let him speak to himself and to God.” No one was allowed to speak in tongues in the corporate worship of the church unless there was someone else who understood that language and could interpret what had been said. (How strange that Mr. Pennington makes our case for us. He might want to tell us what it means to speak to one's self.)
Why is that? Because how would anyone know if he was telling the truth or not? In the mouth of two or three witnesses a manner is established. Fourthly, women were not allowed to speak in tongues in the corporate worship as he puts that all-encompassing command at the end…verse 34, “The women are to keep silent in the church for they’re not permitted to speak but are to subject themselves just as the Law also says.” That’s how the gifts, the New Testament gifts of tongues was to be exercised. In verses 29 to 34 Paul goes on to regulate the practice of the gift of prophecy, the New Testament gift or prophecy.
Rule number one, two or at the most three were to prophesy at a church service. Notice verse 29,, “Let two or three prophets speak.” Secondly, other prophets and the congregation were to evaluate those prophecies against previous revelation. Verse 29 says, “Let the others pass judgment.” They were to speak one at a time, verse 30, “But if a revelation is made to another who is seated, the first one must be keep silent, for you can all prophesy one by one so that all may learn and all may be exhorted and the spirits of the prophets are subject to the prophets, for God is not God of confusion but of peace, as in all the churches of the saints.” Fourthly, women are not allowed to prophesy in the corporate worship, verse 34 again. (What does the author do with this:
There’s nothing left. The man of God needs no additional revelation from God, he has it all right here. (Nor does this Scripture teach there is "no additional revelation.")
(Applause) Jesus is not calling or equipping through a twenty-first century best seller, rather He is calling and teaching by His Spirit through a two to three-thousand year old best seller. The Spirit speaks only in and through the inspired Word. (The author makes a bare assertion.)
In 1539, Luther commenting on Psalm 119 wrote this, “God wants to give you His Spirit only through the external Word.” (One man's opinion.)
Luther loved that expression, the external Word. God gave us a book, it’s not subjective, it’s outside of us, it’s in words and sentences and paragraphs that we can analyze and read and study. It’s external to us. We don’t have to wonder if that message in our mind is from God or not, we have a message from God. (Yes, we do have to wonder. That's what discernment is. 1Co. 14:29: "Two or three prophets should speak, and the others should weigh carefully what is said.")
Luther also wrote, “Let the man who would hear God speak, read holy Scripture.” (Which apparently is advice that every preacher should take. Based on Mr. Pennington's assertions, if they speak anything but Scripture, they are guilty of violating the canon...)
There is a seventh and final argument for cessationism, it’s the New Testament rules laid down for the miraculous gifts. I want you to turn with me to 1 Corinthians…1 Corinthians chapter 14…1 Corinthians 14 where Paul lays out specific guidelines for how two of the miraculous biblical gifts were to be practiced in the church. First of all, in verses 27 and 28, speaking in tongues. Whenever the biblical New Testament gifts of tongues was to be practiced, there were specific rules that it had to follow. First of all, two or at the most three, were to speak in tongues in a given service. Look at verse 27, “If anyone speaks in a tongue, it should be by two or at the most three.” Secondly, they were to speak one at a time. Verse 27 goes on to say, “And each in turn.” There had to be order, there had to be structure because that’s like God. Thirdly, there had to be someone to interpret. Verse 27 goes on to say, “And one must interpret, but if there’s no interpreter, he must keep silent in the church and let him speak to himself and to God.” No one was allowed to speak in tongues in the corporate worship of the church unless there was someone else who understood that language and could interpret what had been said. (How strange that Mr. Pennington makes our case for us. He might want to tell us what it means to speak to one's self.)
Why is that? Because how would anyone know if he was telling the truth or not? In the mouth of two or three witnesses a manner is established. Fourthly, women were not allowed to speak in tongues in the corporate worship as he puts that all-encompassing command at the end…verse 34, “The women are to keep silent in the church for they’re not permitted to speak but are to subject themselves just as the Law also says.” That’s how the gifts, the New Testament gifts of tongues was to be exercised. In verses 29 to 34 Paul goes on to regulate the practice of the gift of prophecy, the New Testament gift or prophecy.
Rule number one, two or at the most three were to prophesy at a church service. Notice verse 29,, “Let two or three prophets speak.” Secondly, other prophets and the congregation were to evaluate those prophecies against previous revelation. Verse 29 says, “Let the others pass judgment.” They were to speak one at a time, verse 30, “But if a revelation is made to another who is seated, the first one must be keep silent, for you can all prophesy one by one so that all may learn and all may be exhorted and the spirits of the prophets are subject to the prophets, for God is not God of confusion but of peace, as in all the churches of the saints.” Fourthly, women are not allowed to prophesy in the corporate worship, verse 34 again. (What does the author do with this:
1Co. 11:5, 16 And every woman who prays or prophesies with her head uncovered dishonors her head — it is just as though her head were shaved... 16 If anyone wants to be contentious about this, we have no other practice — nor do the churches of God.
Where exactly is the woman prophesying? At home? In the church parking lot?)
Now I want you to look at those verses, I want you to think about those guidelines. Tragically most Charismatic practice today completely disregards those clear biblical commands. (Irrelevant yet again. What charismatics do or do not do in no way speaks to the task Mr. Pennington was to perform for us: The biblical case for cessationism. Is this so hard to do? Why can't Mr. Pennington simply do what he set out to do?)
So not only are today’s Charismatic gifts not the New Testament gifts, but the clear directives the Apostle laid down for the practice of the New Testament gifts are largely ignored. In most of the contemporary Charismatic practice, the Holy Spirit is not honored. Instead, He is routinely grieved and disobeyed. The result is not the work of the Spirit, but it is a work of the flesh, clear rebellion even if it were the New Testament gifts. (He swerves into the truth. He was to tell us how the supernatural gifts are not in operation today, and his little proviso ["even if"] just demonstrated that he's been talking about other things the whole time. So sad.)
There are seven biblical arguments for cessationism. (!!!)
How should we respond to these arguments? Let me speak to you first if you’re already a convinced cessationist. Don’t overreact and downplay the crucial role of the Spirit in your life. John gave us a wonderful list this morning of what the Spirit does, what the Scriptures teach that the Spirit does in our lives. Don’t allow the Holy Spirit’s work to be hi-jacked by those who abuse His name. Secondly, hold to your confidence in the all-sufficient Word. We may soon be in a minority, but we stand in the historic position of the church and in the light of Scripture. Thirdly, know what you believe and why. Be able to defend the truth. Number four, reject all forms of continuing revelation, including the favorite evangelical form, subjective impressions from God. Don’t ever say “God told me.” Don’t ever talk about feeling something from God. God has given us, as Luther said, the external Word. He who would have God speak, hear God speak, let him read the Word. Don’t give credence to the Charismatic Movement by our own version of mysticism and mystical talk as though God were revealing something to us today outside of His Word. (Wow. So, how will these guidelines accommodate the possibility that God may do what Mr. Pennington previously suggested is a possibility? Remember when he said, "Cessationism does not mean that the Spirit cannot if He were to choose give a miraculous ability to someone today?" But now Mr. Pennington has just made that impossible. And yet he's worried about grieving the Spirit?)
Finally, respond wisely to the different kinds of continuationists. There are different kinds. To the false teachers who along with their Charismatic practices deny the cardinal doctrines of the Christian faith, the biblical Jesus, the biblical gospel, do not be afraid to say with Jesus when you make a proselyte, you turn him into twice the child of hell that you are. Don’t be afraid to use the language of Jude and 2 Peter. Don’t be afraid to say with Paul that they teach another gospel and if they don’t renounce that false gospel, let them be anathema, let them be damned.
To the Charismatics who have bought into the prosperity gospel and as John reminded us, that’s the vast majority, confront them with the biblical gospel. Challenge even those who have only been marginally influenced by the prosperity gospel, to examine themselves to see if they’re in the faith, or whether they have simply pursued bread from Jesus like those in the first century, their own physical needs being met.
When it comes to our Charismatic brothers, those who profess faith in the biblical Jesus and the true biblical gospel and there are some of those, graciously clarify the nature of the true biblical gifts as we’ve done this morning. Make the biblical argument for cessationism. Remind them of the biblical directives for how the spiritual gifts were to be exercised. Treat them as brothers but don’t downplay the serious and significant differences, the sufficiency of Scripture is at stake.
If you’re here or if you’re listening and you’re unconvinced, let me challenge you. Don’t allow yourself for the sake of peace to simply refuse to come to a convinced position. Don’t embrace the cautious but open stance out of a desire for peace or acceptance with your peers, or frankly just because it’s cool right now. Be like the Bereans who searched the Scriptures daily to see if these things were so. (If only he supplied us with some.)
Listen to Martin Luther. “If I profess with the loudest voice and clearest exposition every portion of the truth of God except precisely that little point which the world and the devil are at that moment attacking, I am not confessing Christ, however boldly I may be professing Christ. Where the battle rages, there the loyalty of the soldier is proved and to be steady on all the battlefield besides is mere flight and disgrace if he flinches at that point.” May God make us faithful to Him and His Word. Let’s pray together.
Father, take these things and seal them to our hearts. We thank You, we bless You, O God, that You have given us Your Word, that You have given us the external Word on which we can build our lives, we can know that You have spoken and we are not subject to the winds of mysticism and feeling and impressions. Father, we bless You, help us to be faithful until You come. We pray in Jesus’ name.
(As you might have noted, it clearly is beyond Mr. Pennington to provide us a Scriptural case for cessationism. He spent a considerable amount of time deducing and inferring, only to admit that he didn't have a Scripture to back his case.
Then he spends paragraph after paragraph talking about contemporary charismatics and their perceived failings. None of that has any bearing on the BIBLICAL CASE for cessationism.
Truly disappointing.)
Finally, respond wisely to the different kinds of continuationists. There are different kinds. To the false teachers who along with their Charismatic practices deny the cardinal doctrines of the Christian faith, the biblical Jesus, the biblical gospel, do not be afraid to say with Jesus when you make a proselyte, you turn him into twice the child of hell that you are. Don’t be afraid to use the language of Jude and 2 Peter. Don’t be afraid to say with Paul that they teach another gospel and if they don’t renounce that false gospel, let them be anathema, let them be damned.
To the Charismatics who have bought into the prosperity gospel and as John reminded us, that’s the vast majority, confront them with the biblical gospel. Challenge even those who have only been marginally influenced by the prosperity gospel, to examine themselves to see if they’re in the faith, or whether they have simply pursued bread from Jesus like those in the first century, their own physical needs being met.
When it comes to our Charismatic brothers, those who profess faith in the biblical Jesus and the true biblical gospel and there are some of those, graciously clarify the nature of the true biblical gifts as we’ve done this morning. Make the biblical argument for cessationism. Remind them of the biblical directives for how the spiritual gifts were to be exercised. Treat them as brothers but don’t downplay the serious and significant differences, the sufficiency of Scripture is at stake.
If you’re here or if you’re listening and you’re unconvinced, let me challenge you. Don’t allow yourself for the sake of peace to simply refuse to come to a convinced position. Don’t embrace the cautious but open stance out of a desire for peace or acceptance with your peers, or frankly just because it’s cool right now. Be like the Bereans who searched the Scriptures daily to see if these things were so. (If only he supplied us with some.)
Listen to Martin Luther. “If I profess with the loudest voice and clearest exposition every portion of the truth of God except precisely that little point which the world and the devil are at that moment attacking, I am not confessing Christ, however boldly I may be professing Christ. Where the battle rages, there the loyalty of the soldier is proved and to be steady on all the battlefield besides is mere flight and disgrace if he flinches at that point.” May God make us faithful to Him and His Word. Let’s pray together.
Father, take these things and seal them to our hearts. We thank You, we bless You, O God, that You have given us Your Word, that You have given us the external Word on which we can build our lives, we can know that You have spoken and we are not subject to the winds of mysticism and feeling and impressions. Father, we bless You, help us to be faithful until You come. We pray in Jesus’ name.
(As you might have noted, it clearly is beyond Mr. Pennington to provide us a Scriptural case for cessationism. He spent a considerable amount of time deducing and inferring, only to admit that he didn't have a Scripture to back his case.
Then he spends paragraph after paragraph talking about contemporary charismatics and their perceived failings. None of that has any bearing on the BIBLICAL CASE for cessationism.
Truly disappointing.)
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