Two tiers of inspiration? - The (In)Scrutable Observer (Dave Ulrick)

Excepted from here. Our comments in bold.

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The author seems to be convinced he is successfully refuting contemporary prophecy, but he doesn't even get out of the gate. We are actually quite surprised and the superficial work done here.

Plus, he doesn't quote a single Scripture. We must deem this Bad Bible Teaching.

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Whereas the old-style prophets and apostles were to be treated in an all-or-nothing manner--if they weren't right 100% of the time, they were known to be wolves in sheep's clothing--new-style prophets are allegedly supposed to be handled differently. But how? Where are the instructions?

In my charismatic days, I thought I knew the answer to that question: 1 Corinthians 14. Indeed, there's no other passage that goes on in such length or detail regarding how the spiritual gifts were to be exercised in the church, but yet I fear that Paul's instructions somehow fail to give us any idea of how to deal with a fallible gift of prophecy. (What? Paul failed to properly instruct us about "fallible" prophecy? This is an astounding claim.)

Now, he does tell the church to reject the false and hold fast to what is good, (Why can't the author quote it? Here it is:

1Th. 5:19-22 Quench not the Spirit. 20 Despise not prophesyings. 21 Prove all things; hold fast that which is good. 22 Abstain from all appearance of evil.

Oh. So here Paul didn't tell us to "reject the false." Maybe that's why the author doesn't quote it. 

We wonder, what else might the author have gotten wrong?)

excellent advice indeed: surely if a prophecy is evidently false, it ought to be rejected immediately. But what of the frequent modern-day cases in which it's unclear whether a prophecy is from God or simply from the imagination of a well-meaning believer? Often, nothing is blatantly wrong with the prophecy, but yet it seems to fall short of full-blown inspiration. For instance, "My children, I love you, and I have a wonderful plan for your life." I can't point out anything that's blatantly unscriptural about God saying that He loves His people or that He has a wonderful plan for them, but neither can I or should I conclude with any certainty that such a message was inspired by God. (Hmm. Problem solved. If it doesn't seem to be from God, move on.)

Would God have us accept every such "Hallmark greeting" type of prophecy as inspired or potentially inspired because it's not blatantly unbiblical? (Well of course not. No charismatic has suggested such a thing.)

Neither Paul nor any other writer of Scripture tells us, but it seems to me that to accept such a "prophecy" as being of divine inspiration would tend to cheapen the value of divine inspiration and authority. (The author continues to beat his Straw Man.)

My friends, if there is in fact a post-apostolic gift of prophecy, (New term. The author tries to manipulate the reader by using biased terminology. 

The gift of prophecy was already in operation during the time the apostles were alive, which means its continuation does not require naming it something different.)

the Scriptural guidance for exercising or testing such a gift just isn't there. (This is clearly false. We will discuss this below.)

Whereas Paul's advice in 1 Corinthians 14 would have been plenty for a church that knew only the 100% accurate type of prophecy (!!! There is no evidence that the early church knew only 100% prophecy. The author is assuming his premise.)

--they would have known to kick out a prophet the first time he missed the mark (Paul doesn't even mention, let alone discuss this standard. In fact, we don't find it anywhere in the NT. How is it possible that the Corinthian church would apply a standard not mentioned? 

Rather, Paul directly told the Corinthian church that contemporary prophecy is imperfect:

1Co. 13:9-10: For we know in part and we prophesy in part, 10 but when perfection comes, the imperfect disappears.

"In part" is meros, in part, partially, i. e. imperfectly. That is, contemporary gift of prophecy is definitionally imperfect, we prophesy in part. 

There is therefore no N.T. requirement for prophecy to be 100% accurate, and the Corinthian church already knew it because Paul told them.)

--he leaves too many questions unanswered to be able to tell us how to properly handle a lesser degree of authority and inspiration. (We are now wondering if the author is deceptive or just ignorant. The Scriptures, many of which quoted below were written by Paul, give us at least 4 ways to test prophecy:

Test 1) The Bible

2Ti. 3:16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness...

Scripture provides a secure way to discern the truth of an impression or prophetic utterance, so as to minimize or even eliminate uncertainty. If the it contradicts the Bible, it must be false/mistaken. 

2Sa. 22:31 As for God, his way is perfect; the word of the LORD is flawless. 

Mt. 22:29 Jesus replied, “You are in error because you do not know the Scriptures or the power of God." 

Jn. 17:17 Sanctify them by the truth; your word is truth.

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.

Ro. 4:3 What does the Scripture say?

The primary test of any teaching or prophecy is the Bible. If any teacher, prophet, or pastor speaks anything in violation of Scripture, we can safely ignore them (1Co. 14:38).

Test 2) The Holy Spirit

Ro. 8:5-9 Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. 6 The mind of sinful man is death, but the mind controlled by the Spirit is life and peace; 7 the sinful mind is hostile to God. It does not submit to God’s law, nor can it do so. 8 Those controlled by the sinful nature cannot please God. 9 You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you.

Ro. 8:14 because those who are led by the Spirit of God are sons of God.

Ga. 5:16 So I say, live by the Spirit, and you will not gratify the desires of the sinful nature.

Paul told us that if we are controlled by, led by, and live by the Holy Spirit, He is at work in us and empowers us to set our minds on what the Spirit desires. So His ministry is another test of truth: 

Ro. 8:14 because those who are led by the Spirit of God are sons of God.

1Co. 2:101-12 10 but God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God. 11 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, 25 So I say, live by the Spirit, and you will not gratify the desires of the sinful nature. 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. 

Jn. 16:13 But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come.

1Jn. 2:27 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.

So the second test, the indwelling Holy Spirit, safeguards us as we discern the truth of prophetic impressions as well as prophetic words.

Test 3) The Ministry of the Saints

2Co. 13:1 Every matter must be established by the testimony of two or three witnesses.

In fact, in church gatherings those present should discern the truth of a prophetic message:

1Co. 14:29 Two or three prophets should speak, and the others should weigh carefully what is said. 

The spirit behind a supposed prophetic word is to be tested:

1Jn. 4:1 Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. 

One of the gifts of the Spirit is discernment:

1Co. 12:10 ...to another miraculous powers, to another prophecy, to another distinguishing between spirits...

1Co. 2:14 The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned. 

1Co. 12:7, 10 Now to each one the manifestation of the Spirit is given for the common good... to another distinguishing between spirits...

Ph. 1:9-10 And this is my prayer: that your love may abound more and more in knowledge and depth of insight, 10 so that you may be able to discern what is best and may be pure and blameless until the day of Christ...

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. 

He. 5:14 But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil. 

2Ti. 4:2 Preach the Word; be prepared in season and out of season; correct, rebuke and encourage — with great patience and careful instruction.

Our brothers and sisters in Christ are a critical part of discerning truth. The community of faith is variously gifted, and no member is indispensable.

Test 4) The Fruit

Good fruit:

Ja. 3:17 But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. 

Ga. 5:22-23 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control.

Bad fruit:

Ro. 7:5 For when we were controlled by the sinful nature, the sinful passions aroused by the law were at work in our bodies, so that we bore fruit for death.

2Pe. 2:22 Of them the proverbs are true: “A dog returns to its vomit,” [Prov. 26:11] and, “A sow that is washed goes back to her wallowing in the mud.” 

The problem is not what Paul taught or failed to teach about contemporary prophecy, it is immature or ignorant Christians. The assembled congregation is too often comprised of pew-warmers. Oddly, this is often encouraged and expected. 

Many Christians, though they are good and faithful people, attend church year after month after decade, yet never attain to the whole measure of the fullness of Christ (Ep. 4:13). These folks are content to be spoon-fed teaching from the pulpit, and all that is expected of them is that they show up every Sunday, sit quietly and attentively, and write their tithe check.

However, Paul's description of the assembly of the saints is quite different:

1Co. 14:26 What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.

1Co. 14:29 Two or three prophets should speak, and the others should weigh carefully what is said. 30 And if a revelation comes to someone who is sitting down, the first speaker should stop. 31 For you can all prophesy in turn so that everyone may be instructed and encouraged.

In the NT version of church the congregation is tasked with both hearing and evaluating prophecy. The word "weigh" is diakrinó:

I separate, distinguish, discern one thing from another; I doubt, hesitate, waver... 2. to learn by discrimination, to try, decide: ...1 Corinthians 14:29; ἑαυτόν, 1 Corinthians 11:31...

If the church were to be brought up in maturity, it could easily function in the discerning, encouraging role God intends for it.)

Moreover, Scripture is (to my knowledge) devoid of any example of the low-octane type of prophecy. (Yes, I know that some folks argue that Agabus in Acts wasn't 100% accurate, but I've read at least one convincing argument to the contrary, so I won't grant you Agabus without a fight. :-) ) (Nor will we. But Agabus isn't the only example. This from Paul’s voyage to Rome:

Ac. 27:10 “Men, I can see that our voyage is going to be disastrous and bring great loss to ship and cargo, and to our own lives also.”

Paul made a prophetic prediction, pronouncing a disasterous end to them. They were all going to die. But when the calamity ensued an angel appeared to Paul with a new message:

Ac. 27:21-24 After the men had gone a long time without food, Paul stood up before them and said: “Men, you should have taken my advice not to sail from Crete; then you would have spared yourselves this damage and loss. 22 But now I urge you to keep up your courage, because not one of you will be lost; only the ship will be destroyed. 23 Last night an angel of the God whose I am and whom I serve stood beside me 24 and said, `Do not be afraid, Paul. You must stand trial before Caesar; and God has graciously given you the lives of all who sail with you.’"

Paul's prophecy was corrected by no less than an angel.)

Additionally, the notion of post-apostolic prophecy presents another serious problem: its lesser degree of authority tends to undermine the authority of Scripture itself. Whenever we read the Bible with the Holy Spirit's illumination or hear it rightly preached, we are literally hearing the mind of God. Scripture is 100% the Word of God, and so were the unrecorded utterances of the true prophets and apostles. However, the word of today's prophet is conceded by continuists to be less than 100% inspired, so when a prophet rises in church and says, "Thus says the Lord", you don't know for certain whether he's really speaking for God or not. (The author repeats a point already made.)

What a contrast to Scripture, which speaks for God 100% of the time! (Everyone on all sides of the issue already agrees.)

But what of preaching? Isn't preaching prone to error, too? Yes, but a good preacher can claim to speak for God only when he rightly divides the Word of Truth; (??? A good prophet also can claim to speak for God only when he rightly speaks the Word of Truth. The author makes a faulty distinction. 

Oh, by the way, a preacher can never claim to speak for God without simultaneously claiming to be a prophet.)

otherwise, he is evidently speaking only his own opinions. At no time does he claim to be passing on a freshly inspired "word" from God. (??? The author is about to conclude but he was going to tell us how contemporary prophecy diminishes the authority of Scripture. He never did this.)

To conclude, I'm glad to hear some of my charismatic friends admit that the apostolic gift of prophecy has ceased, (New descriptor, "apostolic gift of prophecy." What might this be? The author has previously used the phrase "post-apostolic gift of prophecy," which we understood to be a misleading way to indicate that the gift of prophecy continuing past the apostolic age. Similarly, there is no such thing as an "apostolic gift of prophecy." 

Charismatics would not characterize their position as "the apostolic gift of prophecy has ceased." Rather, the prophetic revelation that became Scripture is completed. 

We would illustrate prophecy in this way, that there are at least four different kinds of prophetic expressions:

1. the OT and NT prophets, who were rare and spoke directly and literally the Word of God
2. the NT prophets like Agabus, Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen, Saul, Judas, Silas, and Philip's four daughters; all were of special note
3. the NT office of prophet from Eph. 4:11 and 1 Cor. 12:28 [there may be some overlap with category 2]
4. those who have the NT gift of prophecy (1 Cor. 14:1), which is the general and widespread gift of the Holy Spirit (He. 2:4).

The Bible is made up of prophecy that has been written down. In the NT, this was for the sake of establishing the foundation of the Church, which of course only needed to be done once. We would deem this "foundational prophecy:"

Ep. 2:19-21 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. 

These were rare men. Several apostles did this work, as well as several other non-apostles, both known and unknown.

Notice verse 20 mentions foundational prophets to the church, but we don't know who they were, since we have only two recorded prophecies, both from Agabus [Ac. 11:28, Ac. 21:11]. The Holy Spirit did not see fit to include any other prophecies into the NT, unless of course we treat the whole NT as a collection of prophecies. But this doesn't seem to fit the idea being conveyed by Eph. 2:20. So who were the foundational prophets, and why don't we have their prophecies inscripturated?

This means that for some reason very little foundational prophetic material was quoted by the NT writers. There is no Book of Agabus. None of it rose to the level of Scripture.

Concurrently and subsequently, there was nevertheless prophetic expression via the biblical gift, which was not [and is not] foundational and was not [and is not] a candidate to be added to Scripture. This continues to our day. )

but yet I submit that they have opened up a huge can of worms by asserting the continued existence of a post-apostolic gift of prophecy. If they are indeed committed to teaching a two-tier scheme of inspiration and God-given authority, (It isn't a matter of a "two-tier" system, it's matter of a manifestation of prophecy that differs from the very specific anointing of the Scripture writers, which is no longer available. So we would teach a one-tier prophetic gift, necessarily tested and discerned.)

I call on them to provide the church with sound exegetical books and sermons that demonstrate from Scripture the perpetuity of such a gift in addition to the proper practice of that gift and proper testing of its manifestations. (The author persists in his ignorance. We shall happily answer his challenge. Let's make a comparison of O.T. and N.T. prophecy, where we will discover substantial [and may we say, obvious] differences. 

What has changed?

1) Prophecy was very narrowly bestowed in the OT, but it is widely distributed in the NT: 

He. 2:4 God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will. 

1Co. 14:5 I would like every one of you to speak in tongues, but I would rather have you prophesy.

2) Prophecy in the OT was mostly directed at nations and peoples, and often spoke of God's judgment, while the NT prophetic is primarily edifying: 

1Co. 14:3 But everyone who prophesies speaks to men for their strengthening, encouragement and comfort. 

1Co. 14:12 So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church. 

1Co. 14:31 For you can all prophesy in turn so that everyone may be instructed and encouraged.

Ro. 1:11-12 I long to see you so that I may impart to you some spiritual gift to make you strong — 12 that is, that you and I may be mutually encouraged by each other’s faith. 

3) Prophecy in the OT was a full articulation of what God said, but NT prophecy is incomplete and imperfect.

 For we know in part and we prophesy in part... 1 Cor. 13:9

4) Prophecy in the OT flawless, but NT prophecy is partly obscured:

Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. 1Co. 13:12 

5) We don't put false prophets to death, we ignore them or correct them:

 1Co. 14:37-38 If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord’s command.38 If he ignores this, he himself will be ignored. 

2Ti. 4:2 Preach the Word; be prepared in season and out of season; correct, rebuke and encourage — with great patience and careful instruction.

6) In the OT, the prophet was judged. In the NT, the prophecy is judged.

1Co. 14:29 Two or three prophets should speak, and the others should weigh carefully what is said.

Anyone acquainted with the Bible should be able to understand this. We are distressed that the author does not.)

Otherwise, I suggest that the perpetuity of such a gift is open to serious doubt if its only warrant is a handful of Bible verses referring to prophecy, Scriptural silence regarding the date of cessation, and a bunch of personal experience. There are admittedly Scriptural difficulties attendant with the cessationist view, (??? What might those be?)

but I would argue that the ramifications of a two-tier scheme of inspiration/authority present immensely greater difficulties. (We don't develop doctrines based on their difficulty. Let the Bible speak for itself. We would suggest that our case is better than the author's.)