Disclaimer: Some postings contain other author's material. All such material is used here for fair use and discussion purposes.

Friday, March 6, 2020

Cessationism - Episode 14, Was the purpose of the miraculous restricted to the authentication of the apostles?

Our next Episode in the cessationism series.

Additional Episodes:
Our criteria for the cessationism debate is that the argument must
  1. be from the Bible
  2. not appeal to contemporary expressions of charismata
  3. not appeal to silence
  4. not appeal to events or practices of history
That is, any defense of cessationism must be Sola Scriptura.
****

Introduction

A cessationist is a Christian who believes that the "supernatural" gifts of the Spirit, including prophecy, tongues, words of knowledge, as well as signs and wonders, did not continue after the death of the last apostle. This is contrasted with a charismatic, or perhaps, a continuationist, who is a Christian who believes the Bible's descriptions of the "supernatural" gifts of the Spirit apply to today's church and should be embraced.

Cessationists also believe that the supernatural existed largely or solely to validate the apostle's ministries, so that their teaching, eventually contained in the NT, would be attested to. With the completed canon of the Bible, there would be no longer a need for these supernatural validations, and thus these things ceased. The reason, they say, is that since signs and wonders had the sole purpose of validating the ministries of the apostles, they are no longer needed because the apostles are gone and we have the completed Bible.

From this they conclude that the Bible is the complete and final revelation of God, and thus He speaks only through the Scriptures today.

Part of the reason they make this claim is if they can restrict the supernatural only to the apostles' ministry, they can invalidate the idea that the supernatural persists to present day.

This series will examine these and other claims.

Authentication

We have dealt extensively with the scriptural basis for cessationist doctrine, both in our cessationism series (links above), as well as our general survey of cessationist writings.

Today we consider the cessationist claim that the purpose of the miraculous in the NT was to authenticate the apostles' ministry. Cessationists make this claim for a couple of reasons. The first is to try to restrict the supernatural to the apostles. The second is to bolster cessationist teaching that the church is not supposed to be supernatural today.

We do not agree that the purpose of the miraculous was to authenticate the apostles. We believe that the one of the reasons for the post-resurrection miraculous was to authenticate the Gospel.

We shall therefore consider these claims and attempt to ascertain the Scriptural basis for them. But before we do that, we want to take a detour and consider the ministry of Jesus.

We discuss the apostles in some detail here.

Jesus and the Miraculous

As we review the ministry of Jesus, we will find that the miracles did indeed authenticate both the Gospel message He was bringing, and He Himself as the Savior. This is important because of the transformative nature of Jesus as Savior. Jesus' coming was the fulfillment of God's eternal purpose to redeem mankind. That eternal purpose manifests as kingdom come on earth as it is in heaven. This cannot be underestimated, for everything revolves around His Kingdom come.

Jesus clearly stated that the miracles He performed meant the Kingdom had arrived:
Mt. 12:28 But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you.
In fact, the first recorded sermon of Jesus was the message of the Kingdom:
Mt. 4:17 From that time on Jesus began to preach, “Repent, for the kingdom of heaven is near.” 
 His express purpose for coming was the Gospel, the good news of the Kingdom:
Lk. 4:43 But he said, “I must preach the good news of the kingdom of God to the other towns also, because that is why I was sent.”
Mt. 24:14 And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come. 
Further, Jesus appealed to His miracles as proof that He came from the Father. He was distressed at the disciples' lack of faith. Even after witnessing many great miracles, Phillip still did not get it. He wanted Jesus to show them the Father. Jesus replied:
Jn. 14:11 Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves.
The Jews attacked Jesus incessantly. They asked Him:
Jn. 10:24 ...“How long will you keep us in suspense? If you are the Christ, tell us plainly.”
He responded, again appealing to His miracles:
Jn. 10:25-26 Jesus answered, “I did tell you, but you do not believe. The miracles I do in my Father’s name speak for me, 26 but you do not believe because you are not my sheep. 
Their response was they intended to stone Him (Jn. 10:31). Then we read:
Jn. 10:32 but Jesus said to them, “I have shown you many great miracles from the Father. For which of these do you stone me?
That is, His miracles were prima facie evidence that Jesus was who He said He was. They were proof He was from the Father:
Jn. 10:37-38 Do not believe me unless I do what my Father does. 38 But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father.”
Then Luke records the words of Peter:
Ac. 2:22 “Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know.
"Accredited" is apodeiknumi, which means to bring out, show forth, declare, to prove what kind of a person anyone is. Jesus was shown forth, brought out, proved by the miraculous things He did.

Here's how Justin Holcomb puts it:  
Nicodemus, for example, recognized that God was with Jesus because of the miracles he did (John 3:2). Luke records approximately 20 of Jesus’ miracles, and four—all healings—are unique to only Luke. Jesus’ miracles authenticate his authoritative role in the divine plan that brings salvation (Luke 7:22). In fact, the scope of Jesus’ healings shows the breadth of his authority. He heals the sick, casts out evil spirits, and cures a variety of specific conditions: a flow of blood, a withered hand, blindness, deafness, paralysis, epilepsy, leprosy, dropsy, and fever. He resuscitates the dead and exercises power over nature.
Miracles also point to God’s kingdom and the restoration of creation. John calls the miracles of Jesus “signs” (John 4:54, 6:15), and Jesus suggests that his miraculous works verify that the kingdom of God has come (Luke 11:14-23). Jesus performed healings, exorcisms, and “nature” miracles (such as turning water into wine and multiplying food) as a sign that God's kingdom had come to earth. As Wayne Grudem puts it, one of the purposes of miracles was “to bear witness to the fact that the kingdom of God has come and has begun to expand its beneficial results into people’s lives.”[3] This is the point of what Jesus says in Matthew 12:28: “But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you.”
We would then make our first conclusion: The miraculous authenticated both the arrival of Jesus' Kingdom and the expression of the Gospel message. But that was unique for Jesus' ministry as a testimony against the Jews.

The Apostles and the Miraculous

We have now arrived at our primary theses, that the miraculous was not restricted to the apostles, and that the miraculous were not for the purpose of authenticating the apostles.

Many cessationists make the argument to the contrary. For example, Brian Schwertley:
Historic Protestantism teaches that the sign gifts served a distinct purpose in the apostolic church—that of authenticating the apostles’ teachings... If the purpose of the sign gifts was to authenticate the apostles as true messengers God, and the apostles are all dead, then the sign gifts are no longer needed; they have served their purpose.
Note the pejorative use of the phrase, "sign gifts," a phrase not found in the Bible. That is, Mr. Schwertley presumes his case even as he makes it. Its use is to prejudice the reader's understanding. 

In addition, the use of the phrase apostolic "sign gifts" is a tautology. If only the apostles could perform sign gifts, then using the phrase "sign gifts" would solely describe apostolic activities. 

In any case, we do not find any scriptural support for this assertion. 

Let Us Reason Together writes:
No apostolic miracles were ever performed in the apostolic era by anyone other than the apostles and those who were commissioned by them, showing this office was unique to its time.
Notice the use of the phrase "apostolic miracles," another phrase not found in the Bible. This is another tautology, since "apostolic miracles" means "miracles performed by the apostles." Of course apostolic miracles were only performed only by the apostles! Again we find the use of language is intended to prejudice the reader. 

But not only apostles performed miracles. In fact, others were doing miracles.

For example, this fellow:
Mk. 9:38 “Teacher,” said John, “we saw a man driving out demons in your name and we told him to stop, because he was not one of us.” 39 “Do not stop him,” Jesus said. “No-one who does a miracle in my name can in the next moment say anything bad about me..."
And Ananias:
Ac. 9:17 Then Ananias went to the house and entered it. Placing his hands on Saul, he said, “Brother Saul, the Lord — Jesus, who appeared to you on the road as you were coming here — has sent me so that you may see again and be filled with the Holy Spirit.” 18 Immediately, something like scales fell from Saul’s eyes, and he could see again.
And Stephen:
Ac. 6:8 Now Stephen, a man full of God’s grace and power, did great wonders and miraculous signs among the people. 
Cornelius had a vision:
Ac. 10:3 One day at about three in the afternoon he had a vision. He distinctly saw an angel of God, who came to him and said, “Cornelius!”
Philip had four daughters who prophesied (Ac. 21:9), and we consider prophecy to be miraculous.

Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen and Saul were prophets (Ac. 13:1), as was Agabus (Ac. 11:28). Non-apostles were engaging in all sorts of supernatural activity.

Further, to say that only the apostles performed miracles is actually an Argument From Silence. Since the Bible does not record everything that happened, and the book of Acts in particular focuses on the apostles, it only stands to reason that accounts of the miraculous would center around their ministry. We therefore do not have much information about non-apostolic miracles, but they do exist in the narrative, enough so as to neuter the cessationist position.

The function of these gifts, namely to convey and to confirm revelation (now ceased until Christ’s return), is underlined in the New Testament itself (Acts 2:22, 14:3; cf. 2 Cor. 12:12; Heb. 2:3–4).
Let's quote the provided Scriptures:
Ac. 2:22 Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know.
Ac. 14:3 So Paul and Barnabas spent considerable time there, speaking boldly for the Lord, who confirmed the message of his grace by enabling them to do miraculous signs and wonders.

2Co. 12:12 The things that mark an apostle — signs, wonders and miracles — were done among you with great perseverance.

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.
Now let's recall the author's statement: "The function of these gifts, namely to convey and to confirm revelation (now ceased until Christ’s return), is underlined in the New Testament itself..." Not a single thing is correct in this statement.
  • The first Scripture (Ac. 2:22) refers to Jesus' ministry, not the apostles.
  • The first three Scriptures (Ac. 2:22, Ac. 14:3, and 2Co. 12:12) do not speak to the issue of the ceasing of the miraculous at all 
  • He. 2:3-4 does not speak of authenticating the apostles, but rather the Gospel 
  • None of these Scriptures refer to or mention conveying of or confirming revelation
  • None of these Scriptures speak of anything ceasing.
Cessationist-cited Scriptures

Ac. 14:3 
So Paul and Barnabas spent considerable time there, speaking boldly for the Lord, who confirmed the message of his grace by enabling them to do miraculous signs and wonders.
The Gospel is being confirmed, not the apostles. Nothing more needs to be said.

2 Cor. 12:12

This is a widely quoted and widely misunderstood verse.
Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds 
Brian Schwertley again:
The Apostle Paul tells the Corinthians that the miracles he performed proved his apostolic authority. “Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds” (2 Cor. 12:12). If miraculous signs were common in Paul’s day, such a statement would have proved nothing. Miracles were never an end in themselves but authenticated the apostolic message in the first century church. When Paul and Barnabas preached, the Lord, “was bearing witness to the word of His grace, granting signs and wonders to be done by their hands” (Ac. 14:3) 
Mr. Schwertley claims that Paul's assertion would be meaningless if the miraculous was common. Why? He never explains. 

Let's look at the context of 2 Cor. 12:12. We have to go all the way back to chapter 10 to find where Paul starts discussing the issue:
2Co. 10:1 By the meekness and gentleness of Christ, I appeal to you — I, Paul, who am “timid” when face to face with you, but “bold” when away!
Paul does not pull his statement in 2 Cor. 12:12 out of thin air. He was defending his apostleship, a defense actually lasts all the way until the end of the letter, four chapters. We get hints of the complaints of the Corinthian church:
2Co. 10:10 For some say, “His letters are weighty and forceful, but in person he is unimpressive and his speaking amounts to nothing.”
2Co. 11:5-6 But I do not think I am in the least inferior to those “super-apostles”. 6 I may not be a trained speaker, but I do have knowledge. We have made this perfectly clear to you in every way. 
2Co. 12:11 I have made a fool of myself, but you drove me to it. I ought to have been commended by you, for I am not in the least inferior to the “super-apostles”, even though I am nothing.
They didn't like his speaking style. They thought the ministries of other apostles were better. They criticized him for not being like these other apostles. He then mentioned these "super apostles" they preferred, telling them he was no less an apostle (2Co. 12:11). Finally, Paul has had enough. That's where the subject verse appears:
2Co. 12:12 The things that mark an apostle — signs, wonders and miracles — were done among you with great perseverance.
Then, astonishingly, he reminded them of the miracles he did! So Paul was essentially saying, "You think I'm not super enough? I did signs and wonders among you!" 

Paul was placing himself in the company of the foundational apostles (Ep. 2:20), that is, the "super apostles (2Co. 12:11)." He defended his status by telling them that if he claimed to be in the same company as the "super apostles" but could not do miracles, he would not be a "super apostle." This does not mean that someone doing miracles makes them an apostle, but rather Paul was specifically defending his apostleship by appealing to the miracles. This verse is not about who can do signs and wonders, it is about Paul's apostleship.

Remember, cessationists want us to think that miracles authenticated the apostles. But Paul was writing to defend himself well AFTER performing miracles. Catch that? Even though he had performed miracles in their midst they questioned his apostleship. 

The miracles did not authenticate him.

Let's consider some other details. The word translated "mark" is the Greek word sémeion, which means a sign, miracle, indication, mark, token. So the apostles were "marked" [noted and famous for] by signs and wonders. The miraculous was something the apostles were particularly, but not exclusively, known for.

Lastly, notice also that this verse
  1. does not describe spiritual gifts or the supernatural in the church. 
  2. does not establish the idea that authentication of apostleship is the only purpose of miracles. 
  3. does not imply that they would cease at some point.
So we see that this verse does not say what cessationists say it does.

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.
This verse is offered by cessationists as an "authentication" verse, but notice that what is being authenticated is the salvation message, not the apostles. This verse does not tell us that only the apostles did signs and wonders. We are not told that there is some sort of exclusivity regarding the supernatural.

Notice also that not only miracles are referenced, but also the gifts of the Holy Spirit. Signs, wonders, and various miracles are grouped together, and gifts of the Holy Spirit are mentioned separately. The phrase distributed according to his will tells us that the Holy Spirit gave these in a manner that means they were widespread and not limited to the apostles.

The word distributed is defined as (a) a distributing, a distribution, (b) a parting, dividing, severance, separation. The gifts of the Holy Spirit were spread wide, not only throughout the first century church, but through the ages as well.

Lastly, there is no indication of cessation in the cited passage.

Ro. 15:18-19 
I will not venture to speak of anything except what Christ has accomplished through me in leading the Gentiles to obey God by what I have said and done — 19 by the power of signs and miracles, through the power of the Spirit. So from Jerusalem all the way round to Illyricum, I have fully proclaimed the gospel of Christ.
This may be the closest example we have of a Bible verse where an apostle appealed directly to the miraculous. However, we need to remember, the assertion is that the apostles were authenticated by the miracles they performed. But again, the thing being attested to is the Gospel, not Paul's apostleship. 

Paul's directly stated that the miraculous pointed the gentiles to obey God. We don't find any hint of Paul appealing to those miracles to prove he was an apostle.

How were the Apostles Authenticated?

Now certainly Paul did make claims about his own apostleship, but he did not do this regarding any other apostle, nor did any other apostle make these kinds of claims. So we simply do not find biblical evidence that the miraculous authenticated the apostles. It's just not there.

Yet cessationists make this claim. It is puzzling, indeed. 

So how were the apostles actually commended to the churches?

1) Letters of recommendation:
Ac. 15:22-23 Then the apostles and elders, with the whole church, decided to choose some of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas, two men who were leaders among the brothers. With them they sent the following letter: The apostles and elders, your brothers, To the Gentile believers in Antioch, Syria and Cilicia: Greetings.
1Co. 16:3 Then, when I arrive, I will give letters of introduction to the men you approve and send them with your gift to Jerusalem.
2Co. 3:1 Are we beginning to commend ourselves again? Or do we need, like some people, letters of recommendation to you or from you?
1Co. 4:17 For this reason I am sending to you Timothy, my son whom I love, who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees with what I teach everywhere in every church.
Personal recommendation:
2Co. 8:17-18 For Titus not only welcomed our appeal, but he is coming to you with much enthusiasm and on his own initiative. And we are sending along with him the brother who is praised by all the churches for his service to the gospel.
Ph. 2:25 But I think it is necessary to send back to you Epaphroditus, my brother, fellow-worker and fellow-soldier, who is also your messenger, whom you sent to take care of my needs.
Col. 4:7-8 Tychicus will tell you all the news about me. He is a dear brother, a faithful minister and fellow-servant in the Lord. I am sending him to you for the express purpose that you may know about our that he may know circumstances and that he may encourage your hearts.
Col. 4:10 My fellow-prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.)
Tit. 3:12 As soon as I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, because I have decided to winter there.
Phile. 10-12 I appeal to you for my son Onesimus, who became my son while I was in chains. Formerly he was useless to you, but now he has become useful both to you and to me. I am sending him — who is my very heart — back to you.
Importantly, there is absolutely no mention in the Bible where signs and wonders being used to commend the apostles to the churches. There is no biblical record that an apostle was asked to perform a miracle to validate himself. There is simply no example of such an occurrence.

Anywhere.

Indeed, it would perhaps be different if the Apostles were the only ones doing supernatural things. In fact, Peter appealed to Joel to show the universality the supernatural in the last days:
Ac. 2:17-18 “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."
So the Apostles weren't the only ones performing signs and wonders, neither were they the only ones with spiritual gifts.

The Church

 We believe the Church is (or ought to be) characterized by the miraculous. The miraculous is intended to manifest in the church generally, not just the apostles. There is no hint in Scripture that this should not be.
1Co. 12:7, 31 Now to each one the manifestation of the Spirit is given for the common good... 31 But eagerly desire the greater gifts.
1Co. 14:3 But everyone who prophesies speaks to men for their strengthening, encouragement and comfort. 
Ja. 5:16 Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective. 
Conclusion

 The testimony of Scripture confirms that the miraculous was widely distributed in the early church, that prophecy and tongues were common, and the Holy Spirit's desire is that the church today be a supernatural church.
Posted by at
Labels: , ,

No comments:

Post a Comment

Subscribe to: Post Comments (Atom)