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Although this repeats a lot of the fallacious arguments of other cessationists, it does contain some novel information.
But we are forced to note that so much of what the author has to say here is superficial, inadequately documented, and suffers logically and exegetically. Frankly, it's embarrassing.)
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It is the historic position of the Reformed faith that tongues and prophecy had a very specific role to play in the early days of the Christian Church. Not only were they clearly sign gifts which were given to validate the message of the Apostles, but, in the case of tongues, they served as a warning to the unbelieving Jews that the destruction of the nation of Israel was imminent. In Isaiah 28:11-12 we read:
The above words were spoken by the prophet to the people of Judah as a declaration that they were about to be judged by God for their rebellion by an Assyrian invasion. The presence of “unknown tongues” was also mentioned by Moses in his prophecy of the ultimate destruction of national Israel found in Deuteronomy 28:49:
But we are forced to note that so much of what the author has to say here is superficial, inadequately documented, and suffers logically and exegetically. Frankly, it's embarrassing.)
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It is the historic position of the Reformed faith that tongues and prophecy had a very specific role to play in the early days of the Christian Church. Not only were they clearly sign gifts which were given to validate the message of the Apostles, but, in the case of tongues, they served as a warning to the unbelieving Jews that the destruction of the nation of Israel was imminent. In Isaiah 28:11-12 we read:
“For with stammering lips and another tongue He will speak to this people, to whom He said, ‘This is the rest with which you may cause the weary to rest,’ and, ‘This is the refreshing’; Yet they would not hear.”(We deal extensively with this verse here.)
The above words were spoken by the prophet to the people of Judah as a declaration that they were about to be judged by God for their rebellion by an Assyrian invasion. The presence of “unknown tongues” was also mentioned by Moses in his prophecy of the ultimate destruction of national Israel found in Deuteronomy 28:49:
“The LORD will bring a nation against you from afar, from the end of the earth, as swift as the eagle flies, a nation whose language you will not understand.”(So far, true. But the author does not acknowledge a third purpose - edification. 1Co. 14:4:
He who speaks in a tongue edifies himself, but he who prophesies edifies the church.)
The entire New Testament deals with the scene just prior to the destruction of Jerusalem and the termination of the Jewish economy in A.D. 70. God began His warnings to the rebellious nation of Israel through John the Baptist, who was sent to declare that the Kingdom was at hand. Following the death of John, Jesus picked up this same theme and began to warn Jerusalem of impending destruction should the people not repent of their rebellion. Of course, the Jewish leaders sealed the nation’s doom when they rejected and crucified their Messiah. It was not until Israel had thus transgressed against her God that the gift of tongues was introduced among the Apostles and their associates on the Day of Pentecost (Acts 2); they were then used to call them to repentance. In this sense, they were, as Paul wrote, “for a sign, not to those who believe but to unbelievers” (I Corinthians 14:22a); they served as an indictment against Israel and a public declaration that her “house [was] left... desolate”(Matthew 23:38), and that the Kingdom of Heaven was about to be taken from the Jews and given to another people — the Gentiles (Matthew 8:10-12, 21:33-45).
Having established the purpose of biblical tongues, (Albeit quite imperfectly. I suspect the author is attempting to use omission to establish a case foreign to the testimony of Scripture.
Having devoted a mere 3 paragraphs to tongues, the author moves on.)
let us now determine the purpose of prophecy in the early Christian Church. According to Paul, “[P]rophesying is not for unbelievers but for those who believe” (I Corinthians 14:22b). Since the New Testament canon was still in the process of being written, via the epistles of Paul, Peter, and the other Apostles, prophecy served the purpose of edifying and strengthening the infant Church (Scripture reference?)
to endure the persecution that God’s enemies were bringing against her, and to offer hope that God’s enemies were soon to be destroyed (Revelation 2:8-11). However, with the close of the canon, this purpose was fulfilled, and prophecy ceased. In Jude 3, we read:
“Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.”This verse is very important in dealing with the finality of revelation and prophecy, (Well, no. It does not speak to either revelation or prophecy, it speaks to "the faith.")
for in it Jude clearly anticipated the closing of the New Testament canon of Scripture. (Waaait. Jude was at that writing a letter. It would turn out to be Scripture. It wasn't Scripture yet. And there will be other writers of what will also be Scripture. Scripture had not been completely delivered at the time of this writing. But "the faith" had been.
In actual fact, Jude is not anticipating the close of the canon at all, for he could not. He's making a statement that the entirety of gospel message had been established.)
In actual fact, Jude is not anticipating the close of the canon at all, for he could not. He's making a statement that the entirety of gospel message had been established.)
The phrase “once for all” is noteworthy. Actually, only one Greek word (“hapax”) is used here, which indicates “what is of perpetual validity, not requiring repetition.” Hence, the Scriptures themselves preclude any further revelation beyond the apostolic age. (Again the author switches terms. He went from "revelation" to "Scripture," when the verse in question mentions none of these.
Jude was not talking about Scripture, he was talking about the faith. The way of salvation was completely delivered.)
Another verse that may be cited in this regard is Ephesians 2:20:
Jude was not talking about Scripture, he was talking about the faith. The way of salvation was completely delivered.)
Another verse that may be cited in this regard is Ephesians 2:20:
“... [The Church has] been built on the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief cornerstone.”These words of Paul tell us that the Apostles are part of the foundation of the Church. A building can have no more than one foundation, and the Body of Christ is certainly no exception. (This is horribly dishonest. Let's quote the full passage. Ep. 2:19-22:
Consequently, you are no longer foreigners and aliens, but fellow-citizens with God’s people and members of God’s household, 20 built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. 21 In him the whole building is joined together and rises to become a holy temple in the Lord. 22 And in him you too are being built together to become a dwelling in which God lives by his Spirit.God's household, that is, the Body of Christ, is what is built on the foundation. There is no mention of revelation or prophecy or even Scripture. Paul is telling us about the nature of the people of God, that we are constructed to be a dwelling place for the Holy Spirit.)
John 14:26 tells us that the Apostles were taught “all things.” (Not just the apostles, sir. We read in 1Jn. 2:20, 27:
The author attempts to create a special category of Holy Spirit unique to the apostles, which is an idea foreign to Scripture.)
But you have an anointing from the Holy One, and you know all things... 27 As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit — just as it has taught you, remain in him.Notice that John is not talking to apostles here. We all, by virtue of the Holy Spirit, "know all things" as well.
The author attempts to create a special category of Holy Spirit unique to the apostles, which is an idea foreign to Scripture.)
In addition, Paul commanded Timothy to “keep” the “good thing which was committed” in II Timothy 1:14. Clearly, this “good thing” was identifiable or else Paul’s exhortation would have been in vain. Since the Apostles were taught all things, there would be no need for further revelation. (Waaait again Let's quote the Scripture:
2Ti. 1:13-14 What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. 14 Guard the good deposit that was entrusted to you — guard it with the help of the Holy Spirit who lives in us.
The "good thing" was indeed identifiable, since Paul identified it: the pattern of sound teaching. Quite simply, Paul was admonishing Timothy to guard what he had been taught. There was no Scripture to guard at that time. Timothy was simply to carefully hold to the truth.
As noted above, we reject the idea that only the apostles knew all things. When would it happen, that they would receive all things? When the Holy Spirit comes. That happened in Acts 2:4:
All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.
"All of them." There were 120 in the upper room, and they all were filled with the Holy Spirit. At that point they now had access to all things via His Holy Spirit.
But they weren't the only ones. The large part of the remainder of Acts is an account of how the apostles had to learn the lesson that this same Holy Spirit was also available to everyone. Ac. 10:47:
In addition, Paul, writing by the Holy Spirit, tell us this:
But they weren't the only ones. The large part of the remainder of Acts is an account of how the apostles had to learn the lesson that this same Holy Spirit was also available to everyone. Ac. 10:47:
Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have."Just as we have." These new believers received the Holy Spirit in exactly the same way. There is no miniature Holy Spirit. There is only one Holy Spirit, and He is given to every believer.
In addition, Paul, writing by the Holy Spirit, tell us this:
I would like every one of you to speak in tongues, but I would rather have you prophesy. 1Co. 14:5This statement was also made before the closing of the canon. So why would Paul tell the Corinthian church to prophesy if Paul as an apostle had "all truth?" There would be no need.)
Indeed, what can be added to all things? (If only the apostles received "all things," then what is the purpose of the gift of prophecy as Paul later described it? It seems pretty clear that "all things" is not the same as prophecy.)
Furthermore, the Apostles’ doctrine became part of the New Testament canon, and because this revelation was complete, there can be no further “scripture” (either verbal or written) added unless proof is given that the apostolic era has not ended. (Red herring. No one is seeking to add to the canon.)
However, as noted above, the apostolic era served as the transition period between the old economy of Judaism and the “new heaven and new earth” (Revelation 21:1) of the New Covenant; once the transition had been made, the apostolic era with its various apostolic sign gifts ceased. (An assertion the author has yet to demonstrate.
And by the way, what in the world are "apostolic sign gifts?" The Bible does not contain the phrase. Indeed, the author chooses his words to conform to his doctrine. We need not accept his characterizations absent affirmative Scriptural proof that such a thing is proper.)
Furthermore, the Apostles’ doctrine became part of the New Testament canon, and because this revelation was complete, there can be no further “scripture” (either verbal or written) added unless proof is given that the apostolic era has not ended. (Red herring. No one is seeking to add to the canon.)
However, as noted above, the apostolic era served as the transition period between the old economy of Judaism and the “new heaven and new earth” (Revelation 21:1) of the New Covenant; once the transition had been made, the apostolic era with its various apostolic sign gifts ceased. (An assertion the author has yet to demonstrate.
And by the way, what in the world are "apostolic sign gifts?" The Bible does not contain the phrase. Indeed, the author chooses his words to conform to his doctrine. We need not accept his characterizations absent affirmative Scriptural proof that such a thing is proper.)
(The following part of the author's presentation is absolute and total nonsense. There is not a single assertion that can be justified by the Scriptures quoted.) The New Testament, of course, is not the only place from which this conclusion may be drawn. The Old Testament prophets themselves looked forward to a time when revelation would cease to be given by God through His prophets. For instance, in Daniel’s prophecy of the “Seventy Weeks” we read:
“Seventy weeks are determined for your people and for your holy city, to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy.” (Daniel 9:24)Verses 25-27 make it clear that when the “Seventy Week” period (490 years) began, it would continue uninterrupted until it was completed. Since the prophetic “clock” began to tick “from the going forth of the command to restore and build Jerusalem,” which was given by King Cyrus (Ezra 1) exactly 483 years prior to the baptism of Jesus by John in the Jordan River, we can only look for the terminus of this period in the first century. As prophesied, Christ’s death and resurrection made an end of the sins of His people (the elect), and therefore He accomplished the reconciliation promised by God through Daniel (Romans 5:10; Colossians 1:21). Christ’s people have consequently experienced “everlasting righteousness” because of the fact that we are clothed in His righteousness, which itself is everlasting (II Corinthians 5:21; Ephesians 6:14; Philippians 3:9; Revelation 19:8). The destruction of Jerusalem in A.D. 70 is clearly linked to the “Seventy Week” time frame. This is proven by verse 26:
“And after the sixty-two weeks Messiah shall be cut off, but not for Himself and the people of the prince who is to come shall destroy the city and the sanctuary. The end of it shall be with a flood, and till the end of the war desolations are determined.”Finally, we come to the phrase, “to seal up vision and prophecy,” which is included within the “Seventy Week” time frame. According to E.J. Young:
“Vision was a technical name for revelation given to the OT prophets (cf. Isaiah 1:1, Amos 1:1, etc.). The prophet was the one through whom this vision was revealed to the people. The two words, vision and prophecy, therefore, served to designate the prophetic revelation of the OT period.... When Christ came there was no further need of prophetic revelation in the OT sense” (Commentary on Daniel, Banner of Truth Trust, 1988, p. 200).(The reader can see the convoluted and highly speculative nature of the author's assertion. None of this has anything to do with the canon, the Scriptures, or the gift of prophecy.)
Since there is no fundamental difference between Old and New Testament revelation, (Undocumented claim, and quite false.)
and the source of inspiration was the same God, there is no reason to doubt that all giving of new revelation ceased in the first century.
Another passage that closely ties in with Daniel 9:24 is Revelation 22:18-19. Though in the New Testament, it is cited here because it describes in great detail the events which Daniel merely mentioned in passing, particularly the judgment and subsequent “divorce” of national Israel as God’s peculiar people. In this passage we read:
(Here comes some more nonsense.) Finally, we come to Zechariah 13:3-5, which, in many ways, is similar to Revelation 22:18-19:
Why? Because it is false prophecy in view of the fact that God no longer speaks with men in a revelatory fashion, whether it be via the vehicle of unknown tongues, prophetic utterances, or the writing of additional “scripture.” Indeed, to insist otherwise, is in effect, to say that God’s revelation of Himself in His Son, Jesus Christ is insufficient. (It does not. A bare assertion requires only a bare denial.)
The Scripture says otherwise:
In closing, it is very significant to note that, aside from various cult groups over the ages (i.e. Montanism, Mormonism, etc.), tongues and prophecy were not recognized by anyone in the history of the orthodox Christian Church as continuing. (This is completely false.
Ironically, the eschatology just explained by the author was created by John Neslon Darby in the mid 1800s. Should we reject this also because of it's relatively recent appearance?)
It is also significant that the vast majority of those who claim to possess these gifts today are grossly ignorant of the most basic doctrines of Scripture (Documentation?)
and are, in many cases, proponents of outright heresy which denies Christ (i.e. adherents to the Faith Movement, the Manifest Sons of God, etc.). As a whole, modern Charismatics are guilty of willfully rejecting the Word of God in favor of “ear-tickling” false prophets. (Again the author abandons the biblical case in favor of irrelevant contemporary activities.)
Does it not seem strange, in light of how God dealt with the Jews for this very same sin in A.D. 70, that He would choose to “pour out His Spirit” upon such rebellious people today via tongues and prophecy, while failing to give such “blessings” to those in the Reformed faith who have remained true to His Word and faithful to His covenant? ("Failing to give?" What a strange statement. The author does not seem to understand that the reformed tradition has rejected this "blessing."
Why would God bless with that which is rejected? The offer is contingent on acceptance. The Holy Spirit can be grieved (Eph.4:30), quenched (1Thes.5:19), and resisted (Ac.7:51). He does not come where He is not wanted.
Further, the author seems to think that God is obligated to bestow some sort of reward on reformed people because of their adherence to their doctrines. Apparently he wants a "well done, good and faithful servant." The arrogance of this is astounding.)
Food for thought, indeed.
Common Law Copyright (1996) Foundation for Biblical Studies
and the source of inspiration was the same God, there is no reason to doubt that all giving of new revelation ceased in the first century.
Another passage that closely ties in with Daniel 9:24 is Revelation 22:18-19. Though in the New Testament, it is cited here because it describes in great detail the events which Daniel merely mentioned in passing, particularly the judgment and subsequent “divorce” of national Israel as God’s peculiar people. In this passage we read:
“For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book.”It is acknowledged that the primary focus of this warning was to prevent additions to John’s revelation in particular, but it also bears indirect significance to the entire biblical canon in general. Despite erroneous attempts to place the writing of Revelation sometime around A.D. 96, there is strong internal evidence that it was actually written prior to Jerusalem’s destruction in A.D. 70 (i.e. the Temple is said to still be standing in chapter 11). Furthermore, Revelation 1:3, 22:6, and 22:12 demand a short period of time before the complete fulfillment of the entire prophecy of this book. Consequently, Revelation falls within the “Seventy Weeks” of Daniel 9, and since it is thus the last inspired book written, the prohibition of 22:18-19 applies to the entire canon of Scripture. (An irrelevant point, since no one is trying to add to the canon.)
(Here comes some more nonsense.) Finally, we come to Zechariah 13:3-5, which, in many ways, is similar to Revelation 22:18-19:
“It shall come to pass that if anyone still prophesies, then his father and mother who begot him will say to him, ‘You shall not live, because you have spoken lies in the Name of the LORD.’ And his father and mother who begot him shall thrust him through when he prophesies. “And it shall be in that day that every prophet will be ashamed of his wisdom when he prophesies; they will not wear a robe of course hair to deceive. But he will say, ‘I am no prophet, I am a farmer; for a man taught me to keep cattle from my youth.’The context of this passage of Zechariah places “that day” in the first century (see 12:10, 13:1, and 13:7). There is no denying then that continuing prophecy or revelation subsequent to the closing of the canon is viewed by God as worthy of the most severe punishment, and even of death. (Does the author recommend killing false prophets? Why or why not?)
Why? Because it is false prophecy in view of the fact that God no longer speaks with men in a revelatory fashion, whether it be via the vehicle of unknown tongues, prophetic utterances, or the writing of additional “scripture.” Indeed, to insist otherwise, is in effect, to say that God’s revelation of Himself in His Son, Jesus Christ is insufficient. (It does not. A bare assertion requires only a bare denial.)
The Scripture says otherwise:
“God, who at various times and in different ways spoke in times past to the fathers by the Prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds” (Hebrews 1:1-2).(Why exactly did the author quote this Scripture? What does it have to do with anything? Where does it say the canon is closed or the prophetic has ceased? It's very odd indeed.)
In closing, it is very significant to note that, aside from various cult groups over the ages (i.e. Montanism, Mormonism, etc.), tongues and prophecy were not recognized by anyone in the history of the orthodox Christian Church as continuing. (This is completely false.
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.”)It was not until the early part of this century that they “made a comeback” in mainstream Christendom with the Pentecostal Movement and gained popularity in the 1960s with the Charismatic Movement. (Which is false, but also irrelevant. We are looking for the author to provide the biblical case.
Ironically, the eschatology just explained by the author was created by John Neslon Darby in the mid 1800s. Should we reject this also because of it's relatively recent appearance?)
It is also significant that the vast majority of those who claim to possess these gifts today are grossly ignorant of the most basic doctrines of Scripture (Documentation?)
and are, in many cases, proponents of outright heresy which denies Christ (i.e. adherents to the Faith Movement, the Manifest Sons of God, etc.). As a whole, modern Charismatics are guilty of willfully rejecting the Word of God in favor of “ear-tickling” false prophets. (Again the author abandons the biblical case in favor of irrelevant contemporary activities.)
Does it not seem strange, in light of how God dealt with the Jews for this very same sin in A.D. 70, that He would choose to “pour out His Spirit” upon such rebellious people today via tongues and prophecy, while failing to give such “blessings” to those in the Reformed faith who have remained true to His Word and faithful to His covenant? ("Failing to give?" What a strange statement. The author does not seem to understand that the reformed tradition has rejected this "blessing."
Why would God bless with that which is rejected? The offer is contingent on acceptance. The Holy Spirit can be grieved (Eph.4:30), quenched (1Thes.5:19), and resisted (Ac.7:51). He does not come where He is not wanted.
Further, the author seems to think that God is obligated to bestow some sort of reward on reformed people because of their adherence to their doctrines. Apparently he wants a "well done, good and faithful servant." The arrogance of this is astounding.)
Food for thought, indeed.
Common Law Copyright (1996) Foundation for Biblical Studies
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