Author Archives: Scott

More Than Openness to the Gifts of the Spirit

Posted on February 27, 2010 | 2 comments

by Scott

Let’s admit it. Some thirty, forty, fifty or more years ago, most of the western church was not open to the gifts of the Spirit that are specifically mentioned in 1 Corinthians 12:4-11. Paul lists them here:

4 Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of service, but the same Lord; 6 and there are varieties of activities, but it is the same God who empowers them all in everyone. 7 To each is given the manifestation of the Spirit for the common good. 8 For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.

Even in some groups, these were anthametised or seen as demonic, especially the gift of other tongues. We’ve moved far away from such a view, not because we are headed down some slippery slope into false belief and practise, but because we have begun to be more open to such. You even have churches today from more traditional, cessationist backgrounds actually open to the gifts of the Spirit. Even major theologians are purporting that they are continuationists, at least in some sense – Wayne Grudem, John Piper, Jack Deere, Gordon Fee, Sam Storms, etc.

What are some reasons for more of an openness amongst the church today? Well, there are quite of few, but here are are three major reasons that I believe we are now more open to such:

1) The more modern worship movement possibly starting with the Jesus-movement but continued on with such people like Keith Green, 2nd Chapter of Acts, Kevin Prosch, Larry Norman, Delirious, Matt Redman, Tim Hughes, etc. [Just as a note, I am not promoting the idea that worship is a ‘movement’. I adamantly believe there is much more involved in being ‘living sacrifices’ (Romans 12:1-2).]

2) The afore mentioned solid theologians who are continuationists, believing all gifts from 1 Corinthians 12 are still available today. These people have faithfully, humbly and biblically looked to understand the importance of such gifts for the body of Christ.

3) There are now some 500 million plus Pentecostal, charismatic and neo-charismatics. Such leads us to at least consider that this many true followers of Jesusare not that crazy.

Again, there are other reasons, such as a more a practical reality that attended a gathering where the gifts were being actively utilised. I’ve heard tons of these stories, of which I have one to share myself and hope to soon.

Yes, I am also aware that many of us have been to gatherings where these gifts have been abused and misused. I’ve been to some myself. And it’s hard to be open when we see such. But for every abuse, I suppose there are some 100 healthy and faithful uses of these gifts. It’s just that the television happens to blur this reality. It doesn’t report on the church down the road with about 50 adult members who are being used in prophecy or words of knowledge and even healings.

But, here is my point with this post: I think we need to be careful that we are not simply open to the gifts and we never look to see God use us in these gifts. This, I believe can leave us wanting in regards to what God would do through His Spirit.

‘Now wait a second here, Scott. Don’t forget 1 Corinthians 12:11, which states, “All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.”‘

Oh yes! He is the one who apportions at His own will. So I am not up for some manipulation scheme. I am up for true, God-honouring use of the gifts. But let me point out two other important verses in the midst of Paul’s words on the gifts of the Spirit.

Now concerning spiritual gifts, brothers, I do not want you to be uninformed. (1 Corinthians 12:1)

Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. (1 Corinthians 14:1)

Paul starts out this whole section by telling the Corinthians that he does not want them to be uninformed. I could try and go into the ancient language and show how we get our word agnostic from the Greek word used in the text. Therefore, Paul is telling us to not be agnostic, or possibly apathetic, about these gifts. And I think such is valid to consider.

But with regards to the Corinthians, they were already wanting these gifts to operate in their gatherings. They were just misusing them most of the time. So Paul is challenging them to be correctly informed about the gifts and how to utilise them. Hence his practical exposition in chapter 14 in regards to the three speech gifts of prophecy, tongues and interpretation.

Still, here is a challenge for us today, to those who say they are ‘open’. I really believe it would be sad if our motto for the rest of our lives is that we were ‘open’ but we never saw the gifts utilised in our gatherings, in our lives, in our world. I don’t believe openness is the end goal with regards to these gifts of the Spirit.

I don’t want to simply be open to Jesus. I want to truly follow the divine God-Man.

I don’t want to simply be open to the gifts of the Spirit. I want to see us truly used with these gifts, for they are given for the ‘common good’ (1 Corinthians 12:7).

But to be honest, many of us don’t know where to start. Now, there is the possibility that God could simply impart the knowledge and understanding so that we are no longer uniformed. He is sovereign, so by no means do I want to deny Him such a right and privilege. But it seems the normal way, at least that I have noticed, is that God likes to use others in the body of Christ to help us understand certain spiritual aspects. Hence why I believe God gives leaders within the church – to equip the saints (see Ephesians 4:11-16). I learned how to walk with Jesus from a man that had been doing it for a couple of decades. And, oddly enough, he also taught me about the reality of the Spirit of God and His gifts.

Still, we can be left timid to take that step. Who do we trust? What do we study?

Well, we start by trusting God the Holy Spirit to be faithful and we start in Scripture. And, as we do so, we seriously ask God to start opening doors to specific people in our lives that are faithful with these gifts. I know we can turn on the television and watch a ‘Christian’ station and then we simply want to give up on this whole mess. Not all of those on the tv are bad and unhealthy. But, by far, most are. I am ashamed of this truth.

But this leaves us with the necessity of pressing into God. Remember, as we like to say in regards to the gifts, He is sovereign. So, let’s trust Him enough to connect us to people who are honest, real, authentic, biblical, wise, faithful, and walk out a whole host of other Christlike characters, as well as look to see these gifts operate today. Those guys I listed earlier on seem to fall in that vein. And you might think of a handful of others.

But I don’t want to be ‘open’ and also ‘uninformed’. I want to move towards seeing God’s people empowered in these gifts. This leads me on to the second verse, again quoted below:

Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. (1 Corinthians 14:1)

Openness without earnest desire will lead down an unhealthy path. I am not sure it prepares our hearts for what God would truly desire.

Interestingly, we get our English word zeal from the Greek for ‘earnestly desire’. So the verse could also read: ‘Pursue love, and be zealous for the spiritual gifts, especially that you may prophesy.’

Are we zealous for these things of God, for they are of God?

Now I know the objection that is usually raised: I don’t think we should desire the gifts. We are to desire the Giver Himself.

The thing is this: we are challenged in Scripture to earnestly desire spiritual gifts. So, let’s take Paul’s words at face value. I think he really wanted God’s people to desire and be zealous for these things. And this was written to a people who were going overboard. So he simply wanted them to earnestly desire them in a healthy sense.

And this is why I believe Paul would say to earnestly desire the gifts. When the gifts of the Giver are utilised in our midst, we taste the Giver. I have no doubt about such.

So, though many can say they are open to these gifts, and I do respect such a stance, I think we cannot stop there. I don’t believe it’s the heart of God to only be open. Many are open to lots and lots of things. But, in our new life in Christ, we are not to remain open to the things of God. We are to walk them out in grace and truth.

Therefore, I believe it is God’s desire that we 1) not remain uninformed and 2) that we also earnestly desire these gifts of the Giver. For when we see these gifts operating in a faithful manner according to the heart of God, we will see the people of God built up, encouraged, strengthened, challenged and a whole lot more. As Paul said, this is all for the common good.

Let us be challenged to move past our openness and move into calling on God to stir both an understanding and a passion for His Spirit’s work.

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Posted in 1 Corinthians 12, 1 Corinthians 14, Gifts of the Spirit, prophecy

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Resource On Pneumatology

Posted on February 26, 2010 | 4 comments

by Scott

As one of our goals is to list varying resources that will help more understand the continuationist position (see our About page), I thought I would list a theological resource I read not too long ago. It is entitled The Holy Spirit and Spiritual Gifts: In the New Testament Church and Today by Max Turner. Turner is professor of New Testament Studies at London School of Theology.

The text is 348 pages and covers a wide variety of topics on New Testament pneumatology. Turner is a continuationist, but probably more neo-charismatic, in that he believes that the baptism of the Spirit is received by all at conversion rather than seeing it as a possible second reception of the Spirit.

In the first chapter, Turner deals with some Old Testament and Intertestamental understandings of the Spirit. He shows that by the intertestamental times, the Spirit began to mainly be recognised as the ‘Spirit of prophecy’. And, interestingly enough, this is the emphasis of Luke in Acts.

Turner then moves into the Synoptics, Acts and then a Johannine understanding of the Spirit. I really enjoyed reading his collection of thoughts on the enigmatic passage of John 20:22:

And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit.”

He looks at whether or not this was a real, or full, reception of the Spirit, considering all the varying views out there. From his understanding, the passage should be understood within John’s Gospel as ‘the climax in a whole process of life-giving experiences of the Spirit-and-word,’ which is an extension from their earliest encounter with Jesus as ‘the one whose revelatory wisdom is Spirit and life’ (as seen in John 6:63). Yet, John still expects a ‘full’ coming of the Spirit to replace Jesus once He is exalted to the Father’s right hand (which would come about in Acts).

He, then, moves on to look at the Spirit in the Pauline texts, specifically showing how the Spirit is seen as the Spirit of the new covenant and Israel’s renewal. With the giving of the Spirit, there was an emphasis that Israel had been restored and renewed by God. Turner also considers how, with the giving of the Spirit, we now see the major eschatological tension of this age between the already and the not yet.

Chapter 11 has a very interesting thoughts as Turner looks to give biblical and theological evidence of the personal deity of the Holy Spirit. Most who deny the personal deity of the Spirit (Judaism, cults) would say that the Spirit is actually an extension of the Father’s own personhood, not a distinct person Himself. For when the Spirit acts, it is the Father Himself acting, because it is His Spirit.

Turner includes some helpful discussion on this topic, of which here are a few words:

‘Indeed, the “sending” of the Spirit by the Son “from the Father” (John 15:26) itself implies some kind of differentiation of the Spirit from the Father.’ (p173)

His point is that Jesus is the actual one who gives and pours out the Spirit. This shows that the Spirit is connected to not only the Father, but also the Son. And such is true when we read Acts 16:6-7; Galatians 4:6; and Philippians 1:19. I thought this was insightful in showing the distinct personality and deity of the Spirit.

Part 2 of the book then spends time considering the ‘charismatic’ giftings of the Spirit, mainly those from 1 Corinthians 12. Chapter 16 specifically deals with some cessationist arguments. Cessationism is the teaching that certain gifts of the Spirit, especially those in 1 Corinthians 12, were meant to cease once the full revelation of the canon of Scripture was completed by the first apostles and their associates.

Specifically, Max Turner connects most of the modern arguments for cessationism as being initially formulated in two of B.B. Warfield’s most influential works: Counterfeit Miracles and The Inspiration and Authority of the Bible.

With regards to healings, here are some of Turner’s summary thoughts after considering some of the cessationist arguments in details:

‘That miracles were thought to attest God’s messengers need not be doubted; but that that was their prime, if not exclusive, purpose was in no way demonstrated by Warfield (nor by his cessationsist successors).’ (p283)

‘As we have seen (Ch. 14), nothing in the New Testament suggests that healings would cease, and Warfield’s attempt to restrict their function to apostolic accreditation is baseless and reductionist. For the New Testament writers, the healings were not externally attesting signs, but part of the scope of the salvation announced, which reached beyond the merely spiritual to the psychological and physical.’ (p285)

And with regards to prophecy and tongues, Turner concludes:

‘In Chapters 12-13 above we have argued that prophecy and tongues had no special relationship to apostolicity, inscripturation or authentication of the gospel in Paul. They were enjoyed for the other benefits they brought the church, corporately and individually, including the revealing of God’s specific insight, judgement or guidance on questions Scripture could not address (e.g. the diagnostic prophecies of Rev. 2-3, each specific to the circumstances of a single congregation), enhancing private prayer, etc.’ (p289)

So I do believe Turner’s arguments are developed quite well in showing how cessationist theology falls short.

As I stated, I believe the baptism of the Spirit can be a second reception for empowering for service, whereas Turner believes all is received at conversion. When looking at his words on this topic, my main problem is that I don’t believe he faithfully considered all of the passages in Acts, especially Acts 19 and the Ephesians disciples. I believe the disciples in Acts 19:1-7 were already Christian converts, but Turner saw otherwise, saying that they were ‘almost Christians’ (p46).

My reasons for believing the Ephesian disciples were true believers:

1) For starters, one interesting thing to note is that Luke uses the words disciple or disciples exactly 30 times throughout the book of Acts, one of those times being in 19:1. Even more, in all of the other 29 times the word is used, the context is definitely clear that Luke is speaking of true Christian disciples. Of course, it is possible that, in this one instance, Luke is not referring to true believers. But knowing he consistently uses the word as a positive affirmation of true disciples, it is highly likely he has done the same in describing these twelve men in Ephesus.

2) Secondly, here we have an example of our chapter and verse divisions not being helpful in seeing the larger context of Scripture. The whole of Acts 19 is actually connected to the last five verses of Acts 18 where we learn about a certain man by the name of Apollos:

24 Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, competent in the Scriptures. 25 He had been instructed in the way of the Lord. And being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John. 26 He began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him and explained to him the way of God more accurately. 27 And when he wished to cross to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived, he greatly helped those who through grace had believed, 28 for he powerfully refuted the Jews in public, showing by the Scriptures that the Christ was Jesus. (Acts 18:24-28)

We see that Apollos had settled, at least for a time, in the city of Ephesus, which was the residence of the twelve ‘disciples’ of Acts 19. Concerning Apollos, we read that he was:

  • Competent in the Scriptures
  • Instructed in the way of the Lord
  • Fervent in spirit
  • Taught accurately the things concerning Jesus

But the problem is that he only knew the baptism of John (that is, John the Baptist). Therefore, Priscilla and Aquila were very helpful in the life of Apollos, becoming mentors to him in the faith. We read that they ‘explained to him the way of God more accurately’ (18:25). Still, we never read that this was Apollos’ conversion. He was already converted and was a true believer. True, we would probably expect that Priscilla and Aquila would have seen him ‘baptised into the name of Jesus’ (an expression used frequently in Acts – 2:38; 8:16; 10:48; 19:5). But this did not negate that he was already a true Christian disciple.

3) Therefore, keeping this in mind, we return to the twelve men of Acts 19:1-7. Knowing Apollos’ ministry in Ephesus, it is most likely that these twelve were disciples of Apollos. Again, the argument would arise that this is the problem – they were disciples of Apollos and not Christ. But such an argument does not stand when we consider that, in the book of Acts, Luke refers to a group as ‘disciples’ of Paul (see Acts 9:25). Yet we can only expect that they were also true believers.

So, here is an example of a delayed reception of the Spirit for empowering for service, which was Luke’s emphasis in regards to receiving the Spirit. I believe these 12 disciples were truly believers who later on received the initial filling of the Spirit for empowered service.

Most cessationists will argue that Cornelius and his household were the first converts to Christ, thus with their extreme external reception of the Spirit as part of fulfilling the expansion of the gospel to the Gentiles (‘ends of the earth’), there should be no expectation of such again. The problem with such an argument is that Cornelius and his household were not the first Gentile believers. The Ethiopian eunuch was in Acts 8. And, here in Acts 19, we find another external confirmation of the reception of the Spirit by Gentiles.

So, this is where I would disagree with Max Turner. I believe the baptism of the Spirit can come at salvation, but it might not. That is my understanding of the testimony of Scripture and that is my understanding from reading about and seeing how God has moved in people’s lives. Experience is not anathema. It is good and healthy, as long as it is not our sole basis of our understanding of God’s workings.

And if one wants to walk down the road and claim Acts is not helpful in developing doctrine, then suffice it to say, I point to one of our favourite passages: All Scripture is breathed out by God and profitable for teaching… (2 Timothy 3:16). There are more things to consider, but that is good for me for now.

Still, if one wants to faithfully engage in understanding a charismatic pneumatology, I think they must be willing to read Max Turner’s work. It is a very balanced view on the Holy Spirit from a charismatic point of view. I don’t agree with every word, but it is a solid work.

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Posted in books, pneumatology, resource

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Revelation – Not A Scary Word

Posted on February 22, 2010 | 1 comment

by Scott

The word revelation has become a scary word for Christians, and even non-Christians.

Firstly, the word brings all sorts of negative and scary images to mind with regards to one’s eschatology, meaning how one thinks things are to be played out at the end of the age. Just go to Google images and type in the word revelation.

Many think of some sort of Armageddon, a final battle between evil and good. And, of course, that evil army will be headed up by the Satan-indwelt man himself known as anti-christ.

Even Hollywood has picked up on such things. Hey, if we can make a few bucks (or a few billion) off of people’s fear, let’s do it, right?

It grieves me to think that this might be the prevailing mindset of the average Christian.

Not only that, but the word revelation can become scary in regards to another issue – prophecy.

When one shares, ‘God has revealed something to me,’ we get a little uncomfortable, don’t we?

I believe this is also the prevailing mindset within the church. We cannot imagine God still revealing things, prophecy still being needed or even brought forth today. It’s dangerous, right?

With regards to revelation today, we can think of many cults and sects that have formed very odd beliefs. Or, maybe even worse, we have images of the kind of wacky people on ‘Christian’ television. Though they seem to spout of such spiritual visions and revelations, we all feel they are a bit odd. Again, we are uncomfortable with not only their clothes or hairdos, but their words as well.

Hence, the word revelation has been destroyed, as many other words have within Christianity.

But a prevailing nugget of wisdom I have held to for quite some time now is this: Misuse and abuse should never lead us to no use, rather it should lead us to healthy and biblical use.

With regards to revelation, in the sense of God speaking and unveiling His heart, we have a lot of baggage to deal with. But we cannot let the baggage hinder us. I know lots of things that are abused – marriage, parenthood, heretical beliefs about Christ, ungodly leadership in the church, and a whole host of other things. But I am not going to give up on any of these items, as I believe we are called to know what the Bible teaches on these matters and be faithful in staying connected to wise and strong believers. These two important aspects help guard against misuse and abuse.

The word revelation simply means an unveiling or an uncovering. And that is what it means in regards to God speaking today.

Yes, I believe God still speaks today, nor did He ever stop. Maybe we stopped listening or maybe we formulated a neat box that told God He does not do that stuff anymore. But God keeps communicating, God keeps unveiling His heart, God keeps uncovering His truth.

No, none of this is in opposition to the Scriptures, His God-breathed word. It was never meant to. The Scriptures stand as our measuring stick for the beliefs and practise of our faith. That is healthy. And, as I stated above, we are called (though many forget) to stay connected to the body of Christ, both wise leaders and other faithful people with whom we are relationally connected, to guard our hearts from wrong belief and practise. Ninety-nine out of 100 times, this will help us steer clear of that horrible misuse and abuse.

Now, I am aware that a prevailing belief amongst many is that, once the foundation of the apostolic gospel was laid out, which is now summarised in the New Testament Scriptures, there would no longer be a need for God to reveal anything. The Bible is the closed canon on the revelation of God, thus, we no longer need revelation.

But I believe such is a misnomer.

I’m not going to deal with all the passages that arise from cessationists – 1 Corinthians 13:8-12; 2 Corinthians 12:12; Hebrews 1:1-2; and Hebrews 2:3-4. Suffice it to say that I believe these passages are well misunderstood by cessationists, but maybe I’ll write some posts on each passage in the future.

Rather than make a defence against what I believe are wrong understandings in regards to those passages, I want to share a few other things.

First off, let me say that I really do respect Christians who see the Scriptures – Old and New Testaments – as the standard for our faith. Though I don’t agree with the cessationist viewpoint – hard or soft – I do applaud the noble desire to be faithful to God through this main revelatory document in the Scriptures. If only we all stood on such similar ground. I’m not buttering anyone up here. I really do mean this.

And with regards to God’s redemptive purposes, there is no other word that can be added to it. Jesus Christ is the final word in regards to the covenant revelation of God’s plan of redemption for mankind. That’s what I believe the writer to the Hebrews was getting at in Hebrews 1:1-2.

Hence why I think that groups like Mormons and Jehovah’s Witnesses are dangerous. They’ve really begun to add to God’s redemptive revelation in Christ. That is by far one of the most dangerous things we can do.

But, though I believe there is no more to add to God’s redemptive revelation, there is, and has always been, the reality that God has continued to unveil His heart and purposes for His people.

Remember, revelation is an unveiling and an uncovering. And for God to reveal something today, or any time over the past 1,900 years or so (following what became the New Testament canon), it has been from His desire to make known His counsel and will to His people and to the world.

But what we can easily fall into is believing that all revelation was somehow recorded in Scripture. Thus, with all revelation being recorded in the Bible, with Christ being the final word, we no longer need such.

Yet all of God’s revelation was never recorded in Scripture. A good major chunk of it was. And we know and are convinced it is God-breathed revelation. Still, there was quite a lot that was spoken, maybe even written, that never made it in to the Scriptures.

Paul makes it clear in places like 1 Corinthians 14:26:

What then, brothers? When you come together, each one has a hymn, a lesson [teaching], a revelation, a tongue, or an interpretation. Let all things be done for building up.

Whoa! Paul expected the Corinthians believers, who had some serious problems to say the least, could bring forth revelation when they gathered together. I think this is simply amazing!

It wasn’t down to twelve men, or twelve men plus a few. It was down to the body of Christ in their calling as a prophetic community.

Still, one of the more powerful passages in regards to prophecy, or revelation, that did not make it into Scripture is Paul’s words to Timothy:

18 This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, 19 holding faith and a good conscience…(1 Timothy 1:18-19)

These words, these prophecies, were never penned in any part of Scripture, that we know of. Yet Paul makes it clear that these prophecies could be utilised in waging good warfare, as well as holding to the faith and a good conscience. Must have been pretty powerful revelatory words!

And I don’t even think all of the words came from Paul. In 1 Timothy 4:14, we read that a gift was imparted to Timothy through prophecy and that this was done by the ‘council of elders’. Paul was probably there as well (see 2 Timothy 1:6), but it was highly probable that a few different people spoke forth the prophecies (notice the plural in prophecies).

Again, these prophecies were never recorded in Scripture, but they were worth holding onto. Timothy could actually live out the faith with greater strength by remembering these words of revelation.

And, if we are honest, we will truly recognise that every revelatory word spoken by a prophet, apostle, or any man or woman of God, did not find its way into Scripture. I don’t believe God ever planned it that way. Well, actually, I’m certain He didn’t plan it that way, even if I only had the two examples above.

But are these words to be on equal grounds with Scripture?

That’s a tough one. I know what the easy answer is, that being, ‘No, they are not equal.’

But I don’t want to take the easy answer, even though it could save us lots of pain and work. I really want to think this through.

I will say this: whatever is truly of God is truly of God. Sounds too simple, right? But whatever revelation He has unveiled, He has unveiled. Still sounds too simple. And we know that, practically, it’s not that easy.

Still, it would be easy, even for a continuationist like myself, to create a two-tier system for revelation. It’s like those who try and create a two-tier system of apostles: Apostle (with a capital A) and apostles (with a lower-case a). Or Miracles and miracles.

The problem is this: I’m not sure the Bible really creates two tiers for any of these, even with regards to revelation.

Now, what I do recognise is that there is revelation that is central to God’s redemptive purposes. This is centrally found in the summation of the gospel in Jesus Christ. That is the goal of God’s revelation in the end – to move towards Jesus and the new covenant gospel.

So, in a sense, we could say that all other revelation must submit to that ultimate goal. And I happy to stand on such solid ground. But the thing is, we find that the Scriptures themselves contain things that are not actually central to the gospel and the final word of God’s redemptive revelation in Jesus Christ.

I’m not even talking about Paul’s words to Timothy about taking a little wine to help his stomach ailment (see 1 Timothy 5:23) or to remember his cloak that he left in Troas (see 2 Timothy 4:13).

I’m thinking about Agabus’ prophecies (i.e. Acts 11:28-30) or the prophecies brought forth by the Ephesian disciples (see Acts 19:1-7) or the prophecies spoken by the Corinthian believers (see 1 Corinthians 14:5).

These were revelations, worthy of being weighed and discerned, but they were probably not central to the apostolic gospel.

So that makes them less than, right?

Well, I believe they were still worth listening to, still worth abiding by, still worth being challenged with. That’s what happened with Agabus’s words – the people listened and acted. And Paul tells the Corinthians that an unbeliever can hear a prophecy and have the secrets of his heart disclosed (see 1 Corinthians 14:24-25). Not to mention, again, that Paul said Timothy would do well to hold on to the prophecies made to him (see the passage above).

So, then, all are equal?

Again, this is hard. I know the easy answer, but this is what I will say.

The final word of Jesus Christ in the gospel and new covenant are the ultimate goal of all God’s revelation. Even this phrase in Revelation 19:10 gives great insight: For the testimony of Jesus is the spirit of prophecy. And it is the Scriptures that are the greatest summation and attestation to that revelation of redemption as administered by the Triune God. So the Scriptures are to stand as a canon, as a measuring stick.

But, by no means, do I believe this means that we should throw out revelation and prophecy today. Again, it will not add to God’s revelation of redemption in Christ. But true prophetic revelation will bring clarity, will stir faith, will unveil God’s heart and will be faithful to God’s revelation in Christ in Scripture. It, too, can stand as a two-edged sword, as it truly is an unveiling from God.

We don’t need 3 Thessalonians and we don’t need 4 John. But we need the voice of the living God to speak, to bring revelation, to bring forth visions of His heart for His people and His world today. And I am so thankful we have the Scriptures, as well as the body of Christ for 2000 years, to help us guard against false revelation, false prophecy. I want to keep our present-day revelations submitted to what I am certain is His faithful revelation in the Bible.

Oh God, speak by Your Spirit. It’s your desire. Make it our desire.

Do not despise prophecies (1 Thessalonians 5:21).

Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy (1 Corinthians 14:1).

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Posted in Gifts of the Spirit, prophecy, revelation

The Prophethood of All Believers

Posted on February 21, 2010 | 11 comments

By Scott

Many of us are aware of the doctrine of the priesthood of all believers. This was an instrumental doctrine established at the time of the Reformation. Whereas the Roman Catholic church was teaching that God’s grace was mainly mediated through the class of bishops and priests, Martin Luther and the reformers began to see that Scripture taught something quite the opposite.

Christ is our great high priest, the one mediator between God and humanity (1 Timothy 2:5-6). Yet, it is the people of God, those who are in Christ, who are called as a royal and holy priesthood:

4 As you come to him, a living stone rejected by men but in the sight of God chosen and precious, 5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ……9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 10 Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. (1 Peter 2:4-10)

Therefore, we have access to the throne of grace through the blood of Christ (Hebrews 4:14-16; 10:19-25). We are not striving to get to this place. We are already there because we are in Christ. Most beautiful!

Yet, though many are aware of this important doctrine within the evangelical church, most have never considered that the Scripture lays out the doctrine of the prophethood of all believers.

‘Excuse me,’ you might say. ‘What do you mean by the prophethood of all believers?’

This is mainly established through Peter’s quotation of Joel in his Pentecost sermon. After the Spirit had been poured out, this is what Peter says:

16 But this is what was uttered through the prophet Joel:
17 “And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh,
and your sons and your daughters shall prophesy,
and your young men shall see visions,
and your old men shall dream dreams;
18 even on my male servants and female servants
in those days I will pour out my Spirit, and they shall prophesy.” (Acts 2:16-18)

Peter has a revelation that what Joel had prophesied centuries before was now being fulfilled right in their midst. Joel had declared that, in the last days, the Spirit would be poured out on all flesh (Joel 2:28-29)! Thus, Peter was declaring that the last days had come upon them right then and there. The last days were not some 100-year period or 50-year period before Christ returned, nor a 7-year period of tribulation before His coming. Peter declared that they had now entered the last days and the evidence for this was that the Spirit was being poured out on all flesh.

No longer would there be a gender divide in regards to the work of the ‘Spirit of prophecy’ (a term used to describe the Spirit during intertestamental Judaism). Peter declared that both sons and daughters, both males and females would both be included in this great work of the Spirit. And there would be no more age barrier either. Both young and old were to be included. The Spirit was now available to all of God’s people, not just a select few.

What was the fruit of such an outpouring of the Spirit? This is it: ‘and they shall prophesy’ (Acts 2:18). And this was what Moses himself had prophetically desired long ago:

Would that all the LORD’s people were prophets, that the LORD would put his Spirit on them! (Numbers 11:29)

In general, in the old covenant, the Spirit of God would come upon a person for a particular task and would most times withdraw until needed again for another specific task. We see examples of this specifically with the judges: Othniel (Judges 3:10); Gideon (Judges 6:34); Jephthah (Judges 11:29); and Samson (Judges 14:6, 9; 15:14).

But, with the new covenant, the Spirit would now be poured out on all flesh, that is all of God’s people irrespective of gender, age, social status, etc. With the Messiah seated at the right hand of God, He could pour out the expected blessing of the Messianic Age (Acts 2:33). And, with the inauguration of the new covenant, the Spirit would settle upon, or within, God’s people on a permanent basis!

Roger Stronstad clarifies such a doctrine in his book, The Prophethood of All Believers:

‘Jesus completed his redemptive ministry by giving orders to his disciples by the Holy Spirit about their imminent Spirit-baptism and empowering (Acts 1.2, 5, 8). Having ascended to heaven he then poured out the Spirit upon the disciples on the day of Pentecost (Acts 2.33). He thereby transferred the anointing and empowering Spirit from himself to them, just as the Lord had earlier transferred the Spirit from Moses to the 70 elders, from Saul to David, and from Elijah to Elisha. By this act of transferring the Spirit to his disciples, Jesus, the Spirit-anointed prophet, makes his disciples a community of Spirit-baptized prophets. This fulfils an ancient oracle of the prophet Joel about a future age of restoration and blessing when the entire nation or community of God’s people, irrespective of age, gender or social status, would have the Spirit poured out upon them. Thus, on the day of Pentecost Jesus inaugurated the prophethood of all believers.’ (p71)

Thus, by their very Spirit-nature, the people of God are called as a prophetic community. Therefore, each and everyone of the Spirit empowered people of God can be used in prophecy, as Paul also hints at with the Corinthians (see 1 Corinthians 14:5, 31). I believe this may be the reason why Paul seems to declare in 1 Corinthians 14 that prophecy and tongues are the two most readily available charismatic gifts of the Spirit within the gathering of God’s people. Even a message in tongues functions as prophecy when it is followed by an interpretation (see 1 Corinthians 14:5).

But, still, the purpose is not to simply utter a particular prophecy. The purpose is that our entire lives, both speech and actions, become a prophetic sign to a hurting and unbelieving world. To be prophetic ultimately means that we communicate the heart of God, we communicate His words. And it is the prophetic community of believers who are called to do such this, whether we are gathered together in worship, working at the office, having coffee with a friend, at the cash register (till) of a store, or wherever we find ourselves. This is our prophetic call as the body of Christ.

Thus, not only should we embrace the important doctrine of the priesthood of all believers, but we should also recognise that the Scripture declares the prophethood of all believers. Such is amazing news! Such is also challenging! Nevertheless, this is our call as Spirit-empowered believers and, so, let us prophetically live our lives as a testimony to Jesus.

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Launching ‘To Be Continued’

Posted on February 17, 2010 | 3 comments

To Be Continued has been officially launched at http://www.continuationism.com.

This blog is a conglomeration of the thoughts of both Marvin Cotten and Scott Lencke, while we will also look to draw in articles and thoughts from various contributors.

The purpose of To Be Continued is to put forth a solid biblical, theological and historical case of continuationism.

What is continuationism, you may ask?

There are varying beliefs within continuationism, but mainly it is the belief that all spiritual gifts are still available today, even things like prophecy, tongues, miracles and healings. When hearing this word, many might think of Pentecostal, charismatic or Third Wave church groups. Such is fine. We have simply decided to use the more theologically accurate word of today – continuationism.

This belief is the opposite of what is known as cessationism. As with continuationism, there are varying beliefs within the cessationist framework. But, as a whole, most cessationists believe that certain gifts of the Spirit ceased with the death of John, the apostle, and with the completion of what became the New Testament Scriptures. Some more ‘soft’ cessationists hold that all spiritual gifts are available today, but the ‘sign gifts’ (i.e. tongues, miracles, healings and even prophecy) are not to be normatively expected.

Therefore, To Be Continued is here to put forth a solid biblical and theological case for continuationism – the continuance of all gifts of the Spirit, including prophecy, tongues, healings and miracles. The articles we post will be along the lines of these various areas:

  1. Expositional-exegetical commentary on particular and relevant Bible passages.
  2. Theological considerations on varying topics related to the issues of continuationism and cessationism.
  3. Interacting with cessationist arguments.
  4. Drawing in various articles from other continuationists.
  5. Sharing solid theological resources for continuationism.
  6. Book reviews from both the continuationist and cessationist view.
  7. Sharing our own personal stories and reflections on the work of the Spirit, as well as other people’s stories.

To read more about the authors – Marv and Scott – click on our Authors page.

You can also visit Marv’s personal blog (Asphaleia) and Scott’s personal blog (The Prodigal Thought).

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