----------------------
Once again we need to note that the author promises to give a biblical critique. But unfortunately he will not restrict his presentation to the biblical argument. He barely quotes the Bible. We have previously set forth our requirements when considering the claims of cessationists. Any argument presented must
----------------------
Let's preface the author's presentation by noting one glaring fact about prophecy, and that is, NOT ALL GOD-GIVEN PROPHECY IS SCRIPTURE. Here are some of the many examples of prophecies not recorded in Scripture:
Prophecy
Is God still speaking to His church through direct revelation? Is the office of prophet still operational in the body of Christ today? Charismatics teach that we are still receiving direct revelation from God. Many Charismatics are uncomfortable regarding the idea that modern prophecy is equal with Scripture. (We would say all Charismatics are this, since not a single word has been added to Scripture by any of them.
And we need to note again that there is no biblical requirement that prophecy is equal with Scripture.)
Therefore, they have developed the notion that New Testament prophecy is somehow a lesser revelation. (No, revelation is revelation. Scripture is Scripture. There is no revelation that is of a quality that it must be Scripture. Scripture is not made by including "quality" prophecies.
The author persists in conflating ideas.)
In order properly to answer these questions, we must answer the question, what is prophecy?
In order to disprove the popular Charismatic conception of the New Testament prophet as giving forth revelation that is something less than Scripture, (The author continues to insist without evidence that prophecy must be Scripture.)
we must examine the continuity between the Old Testament prophet and the New Testament prophet. (Actually, we need to examine the difference between and OT prophet, a NT prophet, and the NT gift of prophecy.)
The passage which sets forth the divine legislation which defined the office of prophet is Deuteronomy 18. Note that the true prophet speaks the very words of God: whatever the Lord has commanded him to speak.
There are two methods for determining a true prophet. First, the prophet must speak in the name of the true God—that is, the prophet must have correct theology. (??? In the name of the true God *equals* correct theology? Did Balaam have "correct theology [Num 22:22]?" What about Jonah?
And we note that there have been many false prophets who have spoken [falsely] in the name of the true God. We think the author's thinking is muddled here.)
Second, whatever the prophet prophecies must come to pass with 100% accuracy—anything less demanded death by stoning. (Ah, so the author advocates stoning false prophets. Or does he? He never tells us. If this is the test of prophecy, the remedy must be carried out, shouldn't it? But we doubt he would call for someone to be killed, or perpetrate the deed himself, if someone's prophecy turned out to be false.
Either the entire passage applies or it doesn't. We wonder if he has an explanation.
And, this second criteria of his begs a question: What if someone today is 100% accurate?)
If someone claims to have the gift of prophecy yet never gives a specific prophecy by which that prophet can be objectively tested, we have absolutely no reason to believe or fear that so called “prophet.” (The Bible gives at least 3 objective tests of prophecy:
1) The Bible
Once again we need to note that the author promises to give a biblical critique. But unfortunately he will not restrict his presentation to the biblical argument. He barely quotes the Bible. We have previously set forth our requirements when considering the claims of cessationists. Any argument presented must
- be biblically based
- not appeal to contemporary expressions of other believers
- not appeal to silence
- not appeal to events or practices of history
----------------------
Let's preface the author's presentation by noting one glaring fact about prophecy, and that is, NOT ALL GOD-GIVEN PROPHECY IS SCRIPTURE. Here are some of the many examples of prophecies not recorded in Scripture:
1Sa. 10:10 When they arrived at Gibeah, a procession of prophets met him; the Spirit of God came upon him in power, and he joined in their prophesying.
1Sa. 19:19-21 Word came to Saul: “David is in Naioth at Ramah”; 20 so he sent men to capture him. But when they saw a group of prophets prophesying, with Samuel standing there as their leader, the Spirit of God came upon Saul’s men and they also prophesied. 21 Saul was told about it, and he sent more men, and they prophesied too. Saul sent men a third time, and they also prophesied.
1Kg. 18:4 While Jezebel was killing off the LORD’s prophets, Obadiah had taken a hundred prophets and hidden them in two caves, fifty in each, and had supplied them with food and water.
2Kg. 17:22-23 The Israelites persisted in all the sins of Jeroboam and did not turn away from them 23 until the LORD removed them from his presence, as he had warned through all his servants the prophets.
Ezr. 5:2 Then Zerubbabel son of Shealtiel and Jeshua son of Jozadak set to work to rebuild the house of God in Jerusalem. And the prophets of God were with them, helping them.Nor do we have the prophecies from many NT prophets:
Ac. 11:27 During this time some prophets came down from Jerusalem to Antioch.
Ac. 13:1 In the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul.
Ac. 15:32 Judas and Silas, who themselves were prophets, said much to encourage and strengthen the brothers.
This is a crucial understanding, that just because God is speaking doesn't mean it must be Holy Writ. Therefore, we are under no obligation to require modern-day prophecies be included in Scripture.
-----------------
-----------------
Prophecy
Is God still speaking to His church through direct revelation? Is the office of prophet still operational in the body of Christ today? Charismatics teach that we are still receiving direct revelation from God. Many Charismatics are uncomfortable regarding the idea that modern prophecy is equal with Scripture. (We would say all Charismatics are this, since not a single word has been added to Scripture by any of them.
And we need to note again that there is no biblical requirement that prophecy is equal with Scripture.)
Therefore, they have developed the notion that New Testament prophecy is somehow a lesser revelation. (No, revelation is revelation. Scripture is Scripture. There is no revelation that is of a quality that it must be Scripture. Scripture is not made by including "quality" prophecies.
The author persists in conflating ideas.)
In order properly to answer these questions, we must answer the question, what is prophecy?
In order to disprove the popular Charismatic conception of the New Testament prophet as giving forth revelation that is something less than Scripture, (The author continues to insist without evidence that prophecy must be Scripture.)
we must examine the continuity between the Old Testament prophet and the New Testament prophet. (Actually, we need to examine the difference between and OT prophet, a NT prophet, and the NT gift of prophecy.)
The passage which sets forth the divine legislation which defined the office of prophet is Deuteronomy 18. Note that the true prophet speaks the very words of God: whatever the Lord has commanded him to speak.
The prophet who presumes to speak a word in My name, which I have not commanded him to speak, or who speaks in the name of other gods, that prophet shall die. And if you say in your heart, “How shall we know the word which the Lord has not spoken?”—when a prophet speaks in the name of the Lord, if the thing does not happen or come to pass, that is the thing which the Lord has not spoken; the prophet has spoken it presumptuously; you shall not be afraid of him (Deut. 18:20-22).(The author will not attempt to demonstrate that this OT criteria applies to NT prophecy. Except the put to death part.)
There are two methods for determining a true prophet. First, the prophet must speak in the name of the true God—that is, the prophet must have correct theology. (??? In the name of the true God *equals* correct theology? Did Balaam have "correct theology [Num 22:22]?" What about Jonah?
And we note that there have been many false prophets who have spoken [falsely] in the name of the true God. We think the author's thinking is muddled here.)
Second, whatever the prophet prophecies must come to pass with 100% accuracy—anything less demanded death by stoning. (Ah, so the author advocates stoning false prophets. Or does he? He never tells us. If this is the test of prophecy, the remedy must be carried out, shouldn't it? But we doubt he would call for someone to be killed, or perpetrate the deed himself, if someone's prophecy turned out to be false.
Either the entire passage applies or it doesn't. We wonder if he has an explanation.
And, this second criteria of his begs a question: What if someone today is 100% accurate?)
If someone claims to have the gift of prophecy yet never gives a specific prophecy by which that prophet can be objectively tested, we have absolutely no reason to believe or fear that so called “prophet.” (The Bible gives at least 3 objective tests of prophecy:
1) The Bible
2Ti. 3:16-17 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, 17 so that the man of God may be thoroughly equipped for every good work.
Psalm 19:7 The law of the Lord is perfect, restoring the soul; The testimony of the Lord is sure, making wise the simple.
2) The Holy Spirit
Ro. 8:14 because those who are led by the Spirit of God are sons of God.
1Co. 2:11-12 For who among men knows the thoughts of a man except the man’s spirit within him? In the same way no-one knows the thoughts of God except the Spirit of God. 12 We have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us.
1Co. 12:8 To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit...
Ga. 5:16 So I say, live by the Spirit, and you will not gratify the desires of the sinful nature.
Ga. 5:25 Since we live by the Spirit, let us keep in step with the Spirit.
Ep. 1:17 I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better.So the second test, the Holy Spirit, safeguards us as we discern the truth of prophetic impressions as well as prophetic words.
3) The ministry of the saints.
2Co. 13:1 Every matter must be established by the testimony of two or three witnesses.
2Ti. 2:2 And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others.
Col. 3:16 Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God.
1Th. 5:12 Now we ask you, brothers, to respect those who work hard among you, who are over you in the Lord and who admonish you.
2Ti. 4:2 Preach the Word; be prepared in season and out of season; correct, rebuke and encourage — with great patience and careful instruction.
Far from being unmoored from objective truth, we have all the safeguards we need to discern the promptings of the Holy Spirit.)
What gave the Old Testament prophets unique authority and objective validation, even to unbelievers, was the fact that what they said truly came to pass. Without the specific predictive element, the prophets would have been no more than teachers of the law. (Here is a part of the basis for the author's error. He believes prophecy is only predictive.)
The test of a true prophet also applies to New Testament prophets, for there is a definite continuity between the Old Testament prophet and New Testament prophet. (A bare assertion. Scripture reference? Any documentation at all?)
After the outpouring of the Holy Spirit on the church, Peter quoted the prophet Joel: “And it shall come to pass in the last days, says God, that I will pour out of My Spirit on all flesh; your sons and daughters shall prophesy, your young men shall see visions, your old men shall dream dreams.... I will pour out My Spirit in those days; And they shall prophecy” (Ac. 2:17-18). Note that the New Testament prophet was involved in exactly the same phenomena associated with the Old Testament prophet: dreams, visions, and prophecy (cf. Num. 12:6). (The author quotes Joel's prophecy from Acts, but doesn't believe its contents. "Your sons and daughters shall prophecy" is the very idea he is trying to refute. We will therefore deny him the right to quote a Scripture he doesn't believe.)
“Thus we have prophecy of the Old Testament type (familiar Old Testament prophetic modes) entering into the New Testament era, and in fulfillment of a specific Old Testament prophet’s word. And this is according to Peter’s divinely inspired interpretation of Joel.” [31] This continuation of Old Testament prophecy into the New is confirmed by the New Testament prophet Agabus. Agabus spoke the very words of the Holy Spirit. By speaking God’s words, Agabus, like the Old Testament prophet, revealed the future.
In actual fact, Agabus didn't get that prophecy 100% correct. We know that cessationists dispute this and try to explain it away, but Agabus didn't get every detail correct. Here's his prophecy about what would happen to Paul:
So, was Agabus called a false prophet? No. Was he stoned to death? No.
But let's look at Agabus again, to see if his prophecy had the same effect on Paul as the OT prophetic words did on their hearers.
Thus we conclude that the NT idea of prophecy has a different standard. It is to be weighed, judged, and evaluated. The reason we are commanded to judge prophecy is because NT prophecy is not infallible:
After the outpouring of the Holy Spirit on the church, Peter quoted the prophet Joel: “And it shall come to pass in the last days, says God, that I will pour out of My Spirit on all flesh; your sons and daughters shall prophesy, your young men shall see visions, your old men shall dream dreams.... I will pour out My Spirit in those days; And they shall prophecy” (Ac. 2:17-18). Note that the New Testament prophet was involved in exactly the same phenomena associated with the Old Testament prophet: dreams, visions, and prophecy (cf. Num. 12:6). (The author quotes Joel's prophecy from Acts, but doesn't believe its contents. "Your sons and daughters shall prophecy" is the very idea he is trying to refute. We will therefore deny him the right to quote a Scripture he doesn't believe.)
“Thus we have prophecy of the Old Testament type (familiar Old Testament prophetic modes) entering into the New Testament era, and in fulfillment of a specific Old Testament prophet’s word. And this is according to Peter’s divinely inspired interpretation of Joel.” [31] This continuation of Old Testament prophecy into the New is confirmed by the New Testament prophet Agabus. Agabus spoke the very words of the Holy Spirit. By speaking God’s words, Agabus, like the Old Testament prophet, revealed the future.
A certain prophet named Agabus came down from Judea. When he had come to us, he took Paul’s belt, bound his own hands and feet, and said, “Thus says the Holy Spirit, ‘So shall the Jews at Jerusalem bind the man who owns this belt, and deliver [him] into the hands of the Gentiles’” (Ac. 21:10-11).(Scripture describes Agabus as a prophet. But we only have one quoted prophecy and one summarized prophecy from him. How is it possible such an influential man only gets two mentions and one short quote?
In actual fact, Agabus didn't get that prophecy 100% correct. We know that cessationists dispute this and try to explain it away, but Agabus didn't get every detail correct. Here's his prophecy about what would happen to Paul:
Ac. 21:10-11 After we had been there a number of days, a prophet named Agabus came down from Judea. 11 Coming over to us, he took Paul’s belt, tied his own hands and feet with it and said, “The Holy Spirit says, `In this way the Jews of Jerusalem will bind the owner of this belt and will hand him over to the Gentiles."Here's what actually happened to Paul:
Ac. 21:33 The commander came up and arrested him and ordered him to be bound with two chains. Then he asked who he was and what he had done.This may be a minor point, but remember, we are talking about the supposed need for 100% accuracy. Did the Jews hand Paul over to the Gentiles? No, he was seized and bound by the Romans. Was it a belt or a chain? It was a chain.
So, was Agabus called a false prophet? No. Was he stoned to death? No.
But let's look at Agabus again, to see if his prophecy had the same effect on Paul as the OT prophetic words did on their hearers.
Ac. 21:12-14: When we heard this, we and the people there pleaded with Paul not to go up to Jerusalem. 13 Then Paul answered, “Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus.” 14 When he would not be dissuaded, we gave up and said, “The Lord’s will be done.”If Agabus was a prophet, and if it is true that NT prophets are of the same order as OT prophets, why did Paul ignore Agabus? Indeed, if Paul was teaching in the epistles that NT prophecy was infallible and authoritative, why does he ignore his own advice?
Thus we conclude that the NT idea of prophecy has a different standard. It is to be weighed, judged, and evaluated. The reason we are commanded to judge prophecy is because NT prophecy is not infallible:
1Co. 14:29 Two or three prophets should speak, and the others should weigh carefully what is said.The early church also had false teachers as well as false prophets, and they are mentioned together as if they are connected.
2Pe. 2:1 But there were also false prophets among the people, just as there will be false teachers among you.
Do we say that there is no teaching gift today because teaching is not 100% accurate? No, of course not. Teachers are human, operating in their understanding and weakness.
Should a false teacher be put to death, since teachers are mentioned together with prophecy? No, of course not. Like prophets, their call is to instruct and build up the Body. They won't do it perfectly.
No one wants prophetic [or teaching] inaccuracy. but it was a reality then and a reality today. That's why Scripture is adamant about weighing prophecy.
Last, if prophecy has ceased, there would be no need to judge it, for then all prophecy would be definitionally false.)
That the New Testament prophet actually speaks direct words form God, and is not merely a teacher or preacher, is supported by Paul: “And though I have the gift of prophecy, and understand all mysteries...” (1 Cor. 13:2). The word “mystery” in the New Testament does not mean the same thing as our English word. Edwards writes,
Should a false teacher be put to death, since teachers are mentioned together with prophecy? No, of course not. Like prophets, their call is to instruct and build up the Body. They won't do it perfectly.
No one wants prophetic [or teaching] inaccuracy. but it was a reality then and a reality today. That's why Scripture is adamant about weighing prophecy.
Last, if prophecy has ceased, there would be no need to judge it, for then all prophecy would be definitionally false.)
That the New Testament prophet actually speaks direct words form God, and is not merely a teacher or preacher, is supported by Paul: “And though I have the gift of prophecy, and understand all mysteries...” (1 Cor. 13:2). The word “mystery” in the New Testament does not mean the same thing as our English word. Edwards writes,
In the NT the word occurs 27 or...28 [times]; chiefly in Paul.... It bears its ancient sense of a revealed secret, not its modern sense of that which cannot be fathomed or comprehended.... (2) By far the most common meaning in the NT is that which is so characteristic of Paul, viz., a Divine truth once hidden, but now revealed in the gospel.... (a) It should be noted how closely “mystery” is associated with “revelation”...as well as with words of similar import.... “Mystery” and “revelation” are in fact correlative and almost synonymous terms.... [32](Previously, the author dismissed the language of the prior verse, 1 Cor. 13:1: "It is clear from the Greek grammar... and the context that Paul is speaking hypothetically." But now he shifts to accepting the plain language of the very next verse. We guess it just depends on the what best bolsters his point?
And what about tongues-speakers speaking mysteries [1Co. 14:2]? Without interpretation, "no one understands him."
Further, the author seems to think all the mysteries of God have been revealed. We don't think this is possible with our infinite God.)
The prophet reveals to the church a mystery or mysteries from God. He reveals something previously unknown, something new revealed for the first time.
Paul specifically says in 1 Corinthians 14 that prophets receive “revelation”: “Let two or three prophets speak, and let the other judge. But if anything is revealed to another who sits by, let the first keep silent” (1 Cor. 14:30; cf. v. 26, “has a revelation”).
Revelation (apokalupsis), [is] a disclosure of something that was before unknown; and divine revelation is the direct communication of truths before unknown from God to men. The disclosure may be made by dreams, visions, oral communication or otherwise (Dan. 2:19; 1 Cor. 14:26; 2 Cor. 12:1; Gal. 1:12; Rev. 1:1). [33](We wonder if the author understands that revelatory does not equal predictive?)
The fact that the New Testament prophetic office is revelatory like the Old Testament office is clearly taught by Paul’s use of “mystery” and “revelation.” Note how he pulls both terms together in Ephesians 3:3-5: “By revelation He made known to me the mystery (as I wrote before in a few words, by which, when you read, you may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets.” [34] (So if NT prophecy is of the same order as OT prophecy, and revelatory, and 100% accurate, why don't we have a Book of Agabus? Or any other NT prophets? After all, the church is built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. Ep. 2:20)
Thus, the prophets of God in both the old and new covenants spoke under divine inspiration. They could give fully authoritative pronouncements, such as when the Holy Spirit ordered the church to send out Paul and Barnabas as missionaries. They could by inspiration tell the future (e.g., Agabus). They could speak mysteries. The prophets could literally give the church new authoritative doctrine. (Would the author care to name a single doctrine delivered by a NT prophet?)
The apostles and prophets, by divine inspiration, explained to the church the meaning of Christ’s death. The Holy Spirit revealed to the church that the ceremonial laws of the old covenant were put away, and the middle wall of partition has been broken down; thus, God only has one people: those who are in Christ. All the various implications of the cross needed revelational (spirit-inspired) explanation. The reason it is important to define the nature of New Testament prophecy is because most Charismatics, either explicitly or implicitly, regard prophecy as less revelational and authoritative than Scripture. (The author repeats his assertion, but has not documented it. On what basis does he claim prophecy must be on the level of Scripture?)
The fact that not all inspired prophetic statements were inscripturated or placed in the canon (the 66 books) is not important to this discussion, because not all the apostles’ inspired statements or writings made it into the canon either (e.g., the lost letter of Paul to the Corinthians). (Hmm. So the author actually gets around to addressing the issue, but only to dodge it. He has previously claimed that prophecy must be included in Scripture, but now denies it. Hmm.)
When a Charismatic says that much of what a New Testament prophet does is not predicting the future but giving exhortation, he may be correct. (Oops. The author just ceded part of his case.)
But prophetic exhortation is not just sanctified advice; it is not just the exposition of Scripture. It is Spirit-inspired, revelational exhortation. It has the same authority as Scripture; it is a “Thus-saith-the-Lord” exhortation. (Having previously acknowledged that many prophecies are not included in Scripture, the author reverses himself AGAIN and places prophecy on par with Scripture. Again, we wonder if he is thinking clearly.)
The author attended Charismatic churches for over three years and heard hundreds of “prophecies.” Yet never once did he hear new doctrine. In fact, when a “prophet” did speak forth new doctrine, the pastor and elders would tell that “prophet” to shut up. In the many instances where “prophets” ordered people to do things (e.g., “Mary, God told me that you should marry John”) people learned real fast that such exhortations should be taken with a large grain of salt! Why? Because modern Charismatic prophets simply cannot be trusted. They are about as dependable as throwing a pair of dice. Thus, even most Charismatics don’t take their exhortations and prophecies seriously.
Why do Charismatics go out of their way to redefine prophecy as something less than it actually was in the New Testament? [35] The primary reason is that most Charismatics realize that modern Pentecostal prophecy is really not the same as Old Testament and New Testament prophecy. If Charismatics did not redefine prophecy as basically nothing more than “vague” spiritual exhortations, then their prophets would be subject to objective verification. Compare a typical biblical prophecy with a typical modern Charismatic prophecy. Elijah the Tishbite came and prophesied to evil King Ahab and his wicked wife, Jezebel. Note the specificity: Ahab’s family will be cut off (i.e., murdered; 1 Kgs. 21:21). Ahab’s posterity will be cut off after Ahab is dead (v. 29). Ahab’s wife will be eaten by dogs by the wall of Jezreel (v. 23). In the exact spot where the dogs licked up the blood of Naboth (whom Ahab murdered) the dogs will lick up Ahab’s blood. These prophecies were fulfilled perfectly (cf. 1 Kgs. 22:34-39; 2 Kgs. 9:32-37, 10:7-11). After the last of these prophecies was fulfilled, God says: “Know now that nothing shall fall to the earth of the word of the Lord which the Lord spoke concerning the house of Ahab; for the Lord has done what He spoke by His servant Elijah” (2 Kgs. 10:10).
Now compare Elijah’s prophecy to the typical Charismatic “prophecy”: “Oh, come unto Me, my people. If you return to Me, I will bless you. If you come close to Me, I will love you and bless you,” etc. This kind of vague, nonspecific sort of “prophecy” can never be confirmed as real, because it contains nothing specific regarding the future. Moreover, when Charismatics do go out on a limb and get specific, what happens? They are consistently proven wrong, time after time.
With the literally thousands of Charismatic prophets throughout the United States, we should expect to find at least a few that can meet the test of true prophet given in Deuteronomy 18. The truth is that there are no real prophets today, because prophecy, like tongues, ceased when the New Testament Scriptures were completed. (Undocumented assertion.)
Remember that God set up the sign gifts (An unexplained identifier. The phrase sign gifts is presuming what the author has yet to prove.)
such as tongues, prophecy, dramatic healings, etc., in such a way that they prove publicly the truth of God’s Word. (Undocumented assertion, and in fact false. 1Co. 14:12:
Paul healed a crippled boy publicly; the pagans who observed the miracle could not deny it; they attributed the miracle to their false gods (Ac. 14:11).
The fact that an objective, empirical analysis of modern Charismatic prophecy proves that what is called prophecy today is not the same as New Testament prophecy does not necessarily mean that prophecy has ceased; it just means that the Charismatic claims regarding it being a continuation of what occurred in the days of the apostles are false. To prove that prophecy ceased after the death of the apostles and the close of the canon (the New Testament), one must go to Scripture. One passage which teaches that tongues and prophecy have ceased is 1 Corinthians 13:8-13. That passage was discussed in our consideration of tongues (p. 18). (And we found his assertion lacking.)
There is another passage which proves that the office of prophet was foundational and temporary; that passage is Ephesians 2:19-22.
Before discussing the foundational nature of the New Testament offices (Term-switching. We were talking about the gift of prophecy, not the office.)
of apostle and prophet, we must dispense with the notion that Paul is speaking of Old Testament prophets in verse 20. There are several reasons why “prophets” definitely refers to New Testament prophets. First, note that Paul mentions apostles first and prophets second. When discussing the gifts of the Spirit in the New Testament church, Paul follows a consistent pattern. New Testament apostles are always listed first before New Testament prophets. “And God has appointed these in the church: first apostles, second prophets.... Are all apostles? Are all prophets?” (1 Cor. 12:28-29). If Paul had been discussing Old Testament prophets, he would logically have placed them before the apostles and not after. (An irrelevant point.)
Second, the context within the book of Ephesians shows that Paul is speaking of New Testament prophets. “The mystery of Christ...has now been revealed by the Spirit to His holy apostles and prophets” (Eph. 3:4-5). Although Ephesians 3:5 is seven verses after Ephesians 2:20, it is the very next sentence in the Greek. Also, the Greek word nun (“now”) cannot refer to Old Testament prophets, because the word refers to a present reality (i.e., when Paul wrote the epistle). Third, in Ephesians 4 Paul says very specifically what he means when he says apostles and prophets. He says that after Christ ascended to the Father, He gave gifts to His church (vv. 7-8). In verse 12 he says that these gifts are “for the edifying of the body of Christ” (i.e., the New Testament church). In verse 11 Paul identifies what these New Testament gifts are: “He gave some to be apostles, some prophets.” “Since the prophets are gifts given, along with the apostles, as a consequence of Christ’s victorious ascension, they must be New Testament prophets.” [36] Paul mentions apostles and prophets three times in this short epistle, and each time he obviously means the same thing: New Testament apostles and prophets. (We might agree, but we are force to ask again, why aren't there numerous prophecies recorded, foundational prophecies, from prophets named in the NT? How can something be foundational without even being recorded?)
Paul says that the New Testament offices of apostle and prophet are foundational to the Christian church.
The offices of apostle and prophet were unique to the situation of the church before the completion of the canon. Revelation was needed to produce the New Testament. And before the New Testament was completed, direct revelation was necessary to explain the work of Christ and to meet contemporary needs. Just imagine what it would be like trying to explain the significance of what Christ did without the New Testament! After the New Testament canon was completed and the last prophet and apostle died, the revelatory gifts ceased. This is not only the teaching of 1 Corinthians 13:8-13 (It is not the teaching of this verse.)
and Ephesians 2:20; (Nor is it taught in this verse.)
it is also a historical fact.
The description given thus far of the beliefs of Charismatics regarding prophecy does not convey the full truth regarding how bad things are within the Charismatic movement. It would be one thing if Charismatics had a few “prophets” in each church blurting out vague exhortations and nonspecific prophecies. But in actuality, most Charismatics believe that God speaks to each Spirit-filled Christian directly; that He leads people to do things apart from the Holy Scriptures. Phrases common in Charismatic circles are “God told me to do this,” “The Spirit led me to do that,” “Jesus spoke to me and told me such and such.” Such thinking leads to subjectivism and mysticism; it clearly contradicts God’s Word. In the days of the apostles, when all the supernatural gifts were being practiced, direct revelation came only by the apostles and prophets (tongues and their interpretation are a form of revelation also). The Apostle Paul specifically says that not all had the gift of tongues and that only some were prophets (cf. 1 Cor. 12:30; Eph. 4:11). The idea, common in our day, that God leads people directly or communicates with people directly is unbiblical and dangerous. While the majority of Charismatics believe in biblical inerrancy and claim to love the Bible, many are being led about by subjective feelings, impressions and experiences rather than the clear teaching of God’s Word.
Our responsibility as believers is not to follow our feelings or impressions but to study the Word of God and apply it to our lives. Everything we need in life for all our decisions can be learned from scriptural principles. Christians must stop believing in mystical impressions and start learning how to deduce truths from Scripture and apply them to ourselves, our families, jobs, schools, civil government, and so on. The Charismatic movement and its implicit subjectivism have caused untold harm to thousands of Christians. The author personally knows of horror stories where immature believers were “led” to do unbiblical and stupid things (e.g., “God led me to quit my job and live in a tent,” “God led me to leave my wife,” “God told me to marry Mary,” “God told me to invest in such and such,” etc.). If someone says to you that God spoke to them, say, “Show me in the Bible.” When a Christian tells you that God led him to do something, tell him to prove it from the Word of God. Our freedom from dictatorial pastors, oppressive governments and subjective nonsense is the objective, infallible, sufficient Word of God, the Bible.
[30] See Gentry, pp. 56-58. Gentry says, “Furthermore, just as 1 Corinthians 13:9 and 10 compose a mutually complementary unit of thought, so do both halves of verse 12. Part a and b of verse 12 clearly form a parallelism:
Now - we see - in a mirror; - then - face to face
Now - we know - in part; - then - I fully know.
The context of 1 Corinthians 12-14 explains modes of revelation, some of which are piecemeal, as we have observed. The verse before us seems also to be dealing with revelational modes. It would seem to be putting too literal a construction on the adverbial phrase ‘face to face’ for it to be equated with Old Testament theophanies” (p. 57).
[31] Gentry, p. 8.
[32] D. Miall Edwards, “Mystery,” in James Orr, ed., International Standard Bible Encyclopedia, (Grand Rapids: Eerdmans, 1956), 3:2104-2105, quoted by Gentry, p. 24.
[33] John McClintock and James Strong, Cyclopaedia of Biblical, Theological, and Exegetical Literature (New York: Harper, 1879), 8:1061.
[34] “Now in the church in Antioch there were certain prophets.... As they ministered to the Lord and fasted, the Holy Spirit said, ‘Now separate to Me Barnabas and Saul for the work to which I have called them’” (Acts 13:1-2). Not only do prophets speak the very Word of God, their inspired utterances carry the full authority of Holy Scripture. The Holy Spirit, speaking through prophets, gives a divine imperative (a command). The disciples have no choice but to obey.
[35] The passage in Acts 21:10-11 regarding the binding of Paul is used as a major proof text by those who argue that N.T. prophecy is different than O.T. prophecy; that it is a lesser form of revelation in which inaccuracies (i.e., mistakes) are permissible and even the norm. They argue that both of Agabus’ predictions were not accurate: Paul was not “bound” by the Jews and that the Jews did not “deliver” Paul into the hands of the Gentiles. Such a view, however, is overly simplistic and obviously unscriptural for a number of reasons. First, a careful examination of O.T. prophecy reveals that many O.T. prophecies could be disregarded if treated in the same manner as Agabus’ prophecy is treated. John the Baptist is not literally Elijah (cf. Mal. 4:5, Mt. 17:11-12). Second, biblical inerrancy is destroyed if the method of treating Agabus’ prophecy by certain Charismatic scholars is applied to Scripture. Peter said that Judas purchased a field with the silver he received for betraying Christ (Ac. 1:18), yet Mt. 27:3-10 notes that the field was bought after his death by the chief priests with his money. In Acts it repeatedly says that the Jews crucified Christ, yet the gospels make it clear that it was the Romans who actually did the crucifying. Third, the passage specifically says, “Thus says the Holy Spirit” (21:11); this is equivalent to the O.T. “Thus says the LORD.” The idea that the Holy Spirit can lie or make mistakes is blasphemous, for “it is impossible for God to lie” (Heb. 6:18). One could argue that Agabus lied when he said, “Thus says the Holy Spirit.” But if Agabus was a liar, then Paul would have rebuked him. It is obvious that Paul and the Jewish church did not regard Agabus’ prophecies as inaccurate, or Agabus as a liar. Fourth, there is no question that the point of the prophecy (that Paul would be delivered into the hands of the Gentiles) took place perfectly. “The prophecy of Agabus in Acts 21 was indeed fulfilled in regard to its fundamental point. Paul was bound because ofthe Jews’ resistance to him (cf. Ac. 21:27-31, 35). The Romans would not have physically bound him if the Jews had not instigated the uproar that led to his binding” (Kenneth L. Gentry, Jr., The Charismatic Gift of Prophecy, p. 43). The common Charismatic treatment of this passage is a grasping after straw.
[36] Gentry, p. 28.
[37] Ibid.
[38] MacArthur, p. 25.
So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church.)That is why the New Testament prophecies, tongues and healings were seen and known to be real by both Christians and unbelievers. Christ’s enemies could not deny that Jesus was working amazing public miracles; they were forced to attribute them to Satan (Mt. 12:24). (Waaaaait. I thought Jesus' miracles authenticated His ministry? How is it that doubters simply dismissed them?)
Paul healed a crippled boy publicly; the pagans who observed the miracle could not deny it; they attributed the miracle to their false gods (Ac. 14:11).
The fact that an objective, empirical analysis of modern Charismatic prophecy proves that what is called prophecy today is not the same as New Testament prophecy does not necessarily mean that prophecy has ceased; it just means that the Charismatic claims regarding it being a continuation of what occurred in the days of the apostles are false. To prove that prophecy ceased after the death of the apostles and the close of the canon (the New Testament), one must go to Scripture. One passage which teaches that tongues and prophecy have ceased is 1 Corinthians 13:8-13. That passage was discussed in our consideration of tongues (p. 18). (And we found his assertion lacking.)
There is another passage which proves that the office of prophet was foundational and temporary; that passage is Ephesians 2:19-22.
Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being joined together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit.(Temporary? Where does he see that in this verse?)
Before discussing the foundational nature of the New Testament offices (Term-switching. We were talking about the gift of prophecy, not the office.)
of apostle and prophet, we must dispense with the notion that Paul is speaking of Old Testament prophets in verse 20. There are several reasons why “prophets” definitely refers to New Testament prophets. First, note that Paul mentions apostles first and prophets second. When discussing the gifts of the Spirit in the New Testament church, Paul follows a consistent pattern. New Testament apostles are always listed first before New Testament prophets. “And God has appointed these in the church: first apostles, second prophets.... Are all apostles? Are all prophets?” (1 Cor. 12:28-29). If Paul had been discussing Old Testament prophets, he would logically have placed them before the apostles and not after. (An irrelevant point.)
Second, the context within the book of Ephesians shows that Paul is speaking of New Testament prophets. “The mystery of Christ...has now been revealed by the Spirit to His holy apostles and prophets” (Eph. 3:4-5). Although Ephesians 3:5 is seven verses after Ephesians 2:20, it is the very next sentence in the Greek. Also, the Greek word nun (“now”) cannot refer to Old Testament prophets, because the word refers to a present reality (i.e., when Paul wrote the epistle). Third, in Ephesians 4 Paul says very specifically what he means when he says apostles and prophets. He says that after Christ ascended to the Father, He gave gifts to His church (vv. 7-8). In verse 12 he says that these gifts are “for the edifying of the body of Christ” (i.e., the New Testament church). In verse 11 Paul identifies what these New Testament gifts are: “He gave some to be apostles, some prophets.” “Since the prophets are gifts given, along with the apostles, as a consequence of Christ’s victorious ascension, they must be New Testament prophets.” [36] Paul mentions apostles and prophets three times in this short epistle, and each time he obviously means the same thing: New Testament apostles and prophets. (We might agree, but we are force to ask again, why aren't there numerous prophecies recorded, foundational prophecies, from prophets named in the NT? How can something be foundational without even being recorded?)
Paul says that the New Testament offices of apostle and prophet are foundational to the Christian church.
A foundation, by the very nature of the case, is laid but once, while the superstructure may be erected over a long period of time. In fact, Paul here clearly implies that the foundation is already laid. He says: “having been built upon the foundation” (epoikodomethentes). But he goes on to speak of the building presently “growing” (auxei) and “being built together” (sunoikodomeisthe) on that foundation. [37]The picture that Paul sets before us is that of a completed foundation upon which the church of Jesus Christ rests. But the church, unlike the foundation, continues to grow. The verb “to grow” in verse 21 is in the present tense and shows that Christ’s church continues to grow even now.
The offices of apostle and prophet were unique to the situation of the church before the completion of the canon. Revelation was needed to produce the New Testament. And before the New Testament was completed, direct revelation was necessary to explain the work of Christ and to meet contemporary needs. Just imagine what it would be like trying to explain the significance of what Christ did without the New Testament! After the New Testament canon was completed and the last prophet and apostle died, the revelatory gifts ceased. This is not only the teaching of 1 Corinthians 13:8-13 (It is not the teaching of this verse.)
and Ephesians 2:20; (Nor is it taught in this verse.)
it is also a historical fact.
From the time of the apostles until the present, the true church has believed the Bible is complete, efficient, sufficient, inerrant, infallible, and authoritative. Any attempts to add to the Bible, to claim further revelation from God, have always resulted in cults, heresy, or the weakening of the body of Christ. Although Charismatics will deny that they are trying to add to Scripture, their views on prophetic utterance, gifts of prophecy, and revelation really do just that. As they add—however unwittingly—to God’s final revelation, they undermine the uniqueness and authority of the Bible. New revelation, dreams, and visions come to be as binding on the believer’s conscience as the Book of Romans or the Gospel of John. [38]Thus far we have seen that most Charismatics have redefined prophecy as something less revelational and authoritative than what occurred in the days of the apostles. This unbiblical redefining of prophecy allows Charismatics to do two things. First, they avoid the objective verification that the biblical prophets were subject to by giving vague exhortations or nonspecific prophecies (which could easily be made up on the spot by any Christian; their nonspecific prophecies cannot be proven either true or false). Second, by claiming that prophecy is less revelational and authoritative than Scripture, they can claim that they are not adding to Scripture. We have noted that the office of New Testament prophet is a continuation of the Old Testament office. The exhortations and prophecies of the New Testament prophet are Spirit-inspired and equal in authority to Scripture. Furthermore, the Bible teaches that prophecy serves a distinct foundational function in the church because of unique historical circumstances (i.e., an open canon). When the New Testament canon was completed, prophecy ceased, because it was no longer needed. (Undocumented assertion.)
The description given thus far of the beliefs of Charismatics regarding prophecy does not convey the full truth regarding how bad things are within the Charismatic movement. It would be one thing if Charismatics had a few “prophets” in each church blurting out vague exhortations and nonspecific prophecies. But in actuality, most Charismatics believe that God speaks to each Spirit-filled Christian directly; that He leads people to do things apart from the Holy Scriptures. Phrases common in Charismatic circles are “God told me to do this,” “The Spirit led me to do that,” “Jesus spoke to me and told me such and such.” Such thinking leads to subjectivism and mysticism; it clearly contradicts God’s Word. In the days of the apostles, when all the supernatural gifts were being practiced, direct revelation came only by the apostles and prophets (tongues and their interpretation are a form of revelation also). The Apostle Paul specifically says that not all had the gift of tongues and that only some were prophets (cf. 1 Cor. 12:30; Eph. 4:11). The idea, common in our day, that God leads people directly or communicates with people directly is unbiblical and dangerous. While the majority of Charismatics believe in biblical inerrancy and claim to love the Bible, many are being led about by subjective feelings, impressions and experiences rather than the clear teaching of God’s Word.
Our responsibility as believers is not to follow our feelings or impressions but to study the Word of God and apply it to our lives. Everything we need in life for all our decisions can be learned from scriptural principles. Christians must stop believing in mystical impressions and start learning how to deduce truths from Scripture and apply them to ourselves, our families, jobs, schools, civil government, and so on. The Charismatic movement and its implicit subjectivism have caused untold harm to thousands of Christians. The author personally knows of horror stories where immature believers were “led” to do unbiblical and stupid things (e.g., “God led me to quit my job and live in a tent,” “God led me to leave my wife,” “God told me to marry Mary,” “God told me to invest in such and such,” etc.). If someone says to you that God spoke to them, say, “Show me in the Bible.” When a Christian tells you that God led him to do something, tell him to prove it from the Word of God. Our freedom from dictatorial pastors, oppressive governments and subjective nonsense is the objective, infallible, sufficient Word of God, the Bible.
[30] See Gentry, pp. 56-58. Gentry says, “Furthermore, just as 1 Corinthians 13:9 and 10 compose a mutually complementary unit of thought, so do both halves of verse 12. Part a and b of verse 12 clearly form a parallelism:
Now - we see - in a mirror; - then - face to face
Now - we know - in part; - then - I fully know.
The context of 1 Corinthians 12-14 explains modes of revelation, some of which are piecemeal, as we have observed. The verse before us seems also to be dealing with revelational modes. It would seem to be putting too literal a construction on the adverbial phrase ‘face to face’ for it to be equated with Old Testament theophanies” (p. 57).
[31] Gentry, p. 8.
[32] D. Miall Edwards, “Mystery,” in James Orr, ed., International Standard Bible Encyclopedia, (Grand Rapids: Eerdmans, 1956), 3:2104-2105, quoted by Gentry, p. 24.
[33] John McClintock and James Strong, Cyclopaedia of Biblical, Theological, and Exegetical Literature (New York: Harper, 1879), 8:1061.
[34] “Now in the church in Antioch there were certain prophets.... As they ministered to the Lord and fasted, the Holy Spirit said, ‘Now separate to Me Barnabas and Saul for the work to which I have called them’” (Acts 13:1-2). Not only do prophets speak the very Word of God, their inspired utterances carry the full authority of Holy Scripture. The Holy Spirit, speaking through prophets, gives a divine imperative (a command). The disciples have no choice but to obey.
[35] The passage in Acts 21:10-11 regarding the binding of Paul is used as a major proof text by those who argue that N.T. prophecy is different than O.T. prophecy; that it is a lesser form of revelation in which inaccuracies (i.e., mistakes) are permissible and even the norm. They argue that both of Agabus’ predictions were not accurate: Paul was not “bound” by the Jews and that the Jews did not “deliver” Paul into the hands of the Gentiles. Such a view, however, is overly simplistic and obviously unscriptural for a number of reasons. First, a careful examination of O.T. prophecy reveals that many O.T. prophecies could be disregarded if treated in the same manner as Agabus’ prophecy is treated. John the Baptist is not literally Elijah (cf. Mal. 4:5, Mt. 17:11-12). Second, biblical inerrancy is destroyed if the method of treating Agabus’ prophecy by certain Charismatic scholars is applied to Scripture. Peter said that Judas purchased a field with the silver he received for betraying Christ (Ac. 1:18), yet Mt. 27:3-10 notes that the field was bought after his death by the chief priests with his money. In Acts it repeatedly says that the Jews crucified Christ, yet the gospels make it clear that it was the Romans who actually did the crucifying. Third, the passage specifically says, “Thus says the Holy Spirit” (21:11); this is equivalent to the O.T. “Thus says the LORD.” The idea that the Holy Spirit can lie or make mistakes is blasphemous, for “it is impossible for God to lie” (Heb. 6:18). One could argue that Agabus lied when he said, “Thus says the Holy Spirit.” But if Agabus was a liar, then Paul would have rebuked him. It is obvious that Paul and the Jewish church did not regard Agabus’ prophecies as inaccurate, or Agabus as a liar. Fourth, there is no question that the point of the prophecy (that Paul would be delivered into the hands of the Gentiles) took place perfectly. “The prophecy of Agabus in Acts 21 was indeed fulfilled in regard to its fundamental point. Paul was bound because ofthe Jews’ resistance to him (cf. Ac. 21:27-31, 35). The Romans would not have physically bound him if the Jews had not instigated the uproar that led to his binding” (Kenneth L. Gentry, Jr., The Charismatic Gift of Prophecy, p. 43). The common Charismatic treatment of this passage is a grasping after straw.
[36] Gentry, p. 28.
[37] Ibid.
[38] MacArthur, p. 25.
Copyright © Brian Schwertley, Lansing, Michigan, 1996
No comments:
Post a Comment