Category Archives: healings

Response to Patton’s “Why I’m Not Charismatic” (Part 6)

Posted on June 29, 2010 by | 2 comments

by Scott

Marv and I are currently working through a series in which we are interacting with Michael Patton’s eight-part series entitled “Why I’m Not Charismatic”. You can also download Patton’s series in a 22-page PDF file.

If you want to read our first five posts, they are here:

To be honest, I believe this is the most difficult section of Patton’s series with which I have had to respond. It isn’t so much that the difficulty comes on biblical and theological grounds, but what has happened is that the lines have become extremely blurred. On a more positive note, this could be a good thing for the sake of seeing continuationists and cessationists come closer and closer to agreement, moving towards greater unity in this particular area of our theology (which includes practical theology or orthopraxy).

But with section 6 of “Why I’m Not a Charismatic”, this becomes difficult for at least two main reasons.

  1. Agreement that, because God is sovereign, He can do the miraculous.
  2. Terms like normative, expectations and sign gifts.

Now, I am aware some of these things have already been addressed previously in some form or manner. But they keep coming up, these same underlying statements. And, so, hence why I am re-addressing them, but hopefully with some newer thoughts.

1) God Is Sovereign and Can Do Miracles

This is where the blurring of lines, or confusion, begins. For example, Patton lays out this well-known argument from more modern-day cessationism:

Folks, we all believe in miracles to varying degrees. If you don’t then you have departed from the historic Christian worldview and slipped into some variation thereof (something of the deist sort).

I identify this as a more ‘modern-day’ argument because I am not sure you would have heard too many cessationists some 50 to 100 years ago arguing this. They would have believed that God certainly did (past tense) the miraculous in biblical times during the three main clusters of Moses-Joshua, Elijah-Elisha and Jesus-the first apostles. But the purpose of such had been fully exhausted long ago with the completion of the New Testament canon.

But, today, as Michael reminds us, we all believe in miracles to varying degrees.

I would identify these types of statements as a ‘get out of jail free’ card. I am not trying to be nasty here, but I am trying to be real. When it comes to discussion around these issues, many modern-day cessationists will slap this card on the table as if to say, ‘Yeah, well we believe in those things as well. We believe God is sovereign and can do whatever He wills.’ And, thus, this should settle the matter.

Now we must respect a cessationist’s acceptance that our God is truly a God of the miraculous. This is a starting point. And you even have people now, like Patton, who say they are open to all the gifts of the Spirit. But there is still much confusion when you start digging deeper into their belief, especially the more practical distinctions.

But I believe the arguments like, ‘Of course God is sovereign and, so, He can do miracles whenever He wants,’ can serve as a smoke screen. I suppose both Calvinists and Arminians believe in God’s foreknowledge and predestination, since the words show up in Scripture. But how does this break down for both groups? A lot differently.

So, Patton even notes some differences between the continuationist and cessationist.

A continuationist/charismatic is one who believes that the so-called supernatural sign gifts such as tongues, prophecy, worker of miracles, etc. are normative for the church and that we should commonly expect people to be gifted with them.

A cessationist is one who believes that the supernatural sign gifts ceased after the death of the last Apostle or shortly thereafter due to an exhaustion in their purpose. Therefore, we should not expect such gifts in the church today.

Differences? Yes, though oddly Patton makes this statement later on:

Even most cessationists believe that God could gift anyone with the gift of tongues or prophecy at his will.

This is where some can be left with a furrowed brow of confusion. What do cessationists believe here? Can God perform and give such gifts? Does God do such? Or does He not?

So, it seems at this rate, anyone could play a ‘get out of jail free’ card with regards to our beliefs. ‘Well, if God is really God and can do anything He wants, then He will do A or B or Y or Z.’ Or how about, ‘Well if God is really God, then He could reveal Himself to me.’ Or finally, ‘If God wants others to know about Him, He could tell them.’

Goodness, this all sounds like we are moving towards Christian-agnosticism. But don’t let the clay stand before the potter saying, ‘Why have you made me like this?’ There is responsibility with our faith. We cannot just claim something of black ink on white paper, or black type on a blog. There is responsibility given to the believer.

Listen, I am completely convinced of the sovereignty of King Jesus and that our Father in heaven can accomplish anything He wants. Nothing can thwart His plans. Nothing! But that will never stand as an excuse for the saints to not pursue all that God has for us in Christ by the His Spirit.

So, with regards to miracles, healings, prophecy, etc, we can’t just sit around and claim God’s sovereignty and go about our business as if we have ticked (checked) all the boxes that are required. We can’t even simply tick the box that says, ‘I’m open’ (see more here). Many have been open to Christ. But following is a different matter.

2) The Confusing Terms

Ah, but here comes the clarification of the contention and difference, this from Michael’s own words:

A charismatic, however, believes that these are normative and that we should expect them. Did you get those two important words? Normative. Expect.

The words normative and expect can cause the two groups to talk past one another, and even people within the same group can talk past one another due to these terms. Now, I already addressed the word normative in my part 2, but I thought I would reiterate some things and share some more thoughts.

I believe the use of these terms can become just another ‘get out of jail free’ card. Why? Because each person has a different definition of what is normative and what is to be expected. But just as I was not willing to grant the first pass, I cannot allow this one either.

Cessationist and continuationist would both agree that the fruit of the Spirit are normative and to be expected. I’ve yet to hear anyone claim for their ceasing and I don’t expect to ever hear such. But do we always see the fruit manifested? Heck, there are even periods when we might say the fruit of the Spirit seemed quite foreign to a portion of the church. I’m thinking the period of the Crusades, I’m thinking of western expansion into places like Africa or North America (all in the name of Christ many a times).

But, guess what? These are still normative and to be expected, right?

There have been times when polygamy was acceptable, but the norm and expectation, from a biblical standpoint, was to the contrary. There was a time when indulgences and penance were acceptable, but the Christlike norm and expectation should have been different. There was a time when slavery was acceptable, but the norm and expectation was to the contrary.

Ah, but this is much different with the issue of miracles and healings. Is it? I know what Scripture teaches as the norm and expectation of the body of Christ. Christ’s body is to be all of Christ in all the earth.

Michael goes on to remind us:

However, there may be times in history when miracles do happen much more regularly. God moves in time at his leisure and has complete freedom. We dare not attempt to bind his freedom with an artificial theological position of our own systematic comfort. I believe that there are times in history and places where miracles do seem to become regulars. But, generally speaking, they are extremely rare. Too much expectation can set us up for disillusionment. Most people don’t get healed. Everyone stays dead. Christian’s bills sometimes don’t get paid.

Wow! Let’s just hand out an infinite book of passes, those ‘get out of jail free’ cards. We need a bunch here today.

This kind of thinking, this kind of theology, this kind of practical theology leaves us with a bunch of theory and absolutely no expectation. In theory, we say it could happen. But we walk around with no expectation at all. That is not too healthy, is it? We never step out in faith to pray for the sick, we never take the time to listen to God as if He might speak, we never step out to utter that which we believe God is communicating.

Sure, we might fail or miss it at times. You know, just as those in the cloud of witnesses could have and did miss it at times, and all those since. I’m not trying to throw out my own ‘get out of jail free’ card. This is simply the reality that God’s people can and do miss things. God speaks and we don’t realise it. God doesn’t speak and we think He does. I’ve prayed for people before with a faith that they would be healed, and they weren’t. I’ve not prayed for people at times because I didn’t want to deal with the disillusionment of another non-healed person.

But, as a friend wrote in a song – Our disillusionment is how we grow. But I still want to take steps of faith. And as we keep journeying in hearing God, we will become more and more sensitive to the words of the Father, looking to emulate the Son’s own reliance upon the Father (John 5:19).

So, with the particular words normative and expectation, I think they become unhelpful on many counts. If a continuationist speaks of all gifts of the Spirit being normative or that we should expect them, I am pretty sure most don’t believe this necessarily warrants that we each walk around every single day laying hands on the sick and seeing healing or receiving revelation that we stand up an prophesy publicly. I’m not sure this was the mindset of even the early church. Maybe, maybe not.

But the problem begins when we take a more individualistic mindset on these things, or only viewing things from the standpoint of our own local church. We forget that Christ has a body of believers spread right across planet earth, possibly reaching the 2 billion mark now, which Patton testifies to himself on his own blog. Even if that number were a bit high, and even if we sliced that number to only consider those who were truly pursuing Jesus, we would be left with a large portion of people interested in pursuing the things of God. And to think that Jesus might even do something without the express permission of His people.

But in our western mindset, we only think about our lives or our local church. Yet Jesus is Lord of a body that spans across all 24 time zones. I’m thinking that, though you or I might not see a miracle today, God is quite actively at work all across the world and these things are taking place on a daily basis. Remember, 2 billion Christians today.

And please don’t put this off to just third-world areas. Yes, there is a lot more regular testimonies of miraculous activity in places like Africa, India and China. I have plenty of ministry friends that can testify to such. But I almost vomit when I hear someone argue that, the reason this happens more regularly in the third-world is because the testimony of Christ has not fully spread to those areas nor are the Scriptures fully distributed in these places. Huh? What?

So if these people in the third-world spread the gospel a little more, receive more copies of Scripture and acquire more theological training, then the norm and expectation would then be to see the miraculous fade? Are we serious? This only resembles the age-old argument that these things pretty much faded sometime after John, the apostle, died and the New Testament canon was completed. It’s just more suitable for the modern day. Please give me a break.

God’s activity, the norm of His activity, is to do that which only He can do – to reveal Himself, to testify to Himself, to break in with the kingdom rule of God which brings salvation, righteousness, healing, revelation, faith, hope, peace, joy, etc. That is God’s activity from Genesis to Revelation, which includes us since Christ has not returned to marry His bride.

As to our expectation, well Jesus did teach that those who believe in Him would do the works that He did (John 14:12), which is not only tied to miracles or healings or prophecy, but does include those. Luke starts off Acts by telling us that, in his first book, he wrote to tell all that Jesus began to do (Acts 1:1), thus expecting more to continue via His Spirit-empowered body. And Paul says to earnestly desire spiritual gifts (1 Corinthians 14:1), even telling us to not despise prophecy (1 Thessalonians 5:20) and to not forbid speaking in tongues (1 Corinthians 14:39). And remember, Michael tells us that Scripture actually does not teach that these gifts will end.

So, if they are not to end, and we have so much encouragement to continue on in these things of Jesus, then let’s get on with lining ourselves up with the challenge of the God-breathed Scripture. Let us take the free-pass cards back off the table.

Normative – Yes, knowing that Jesus has a people spread across planet earth.

Expectation – Yes, according to the teaching of Scripture, which Michael affirms.

As for sign gifts, those who frequent To Be Continued will note that we are not huge fans of categorising certain gifts of the Spirit as sign-gifts. It’s a dubious category that cessationists have created to serve their own purpose. I am a little more benevolent than Marv in recognising that this sign-gift category might be semantically sustained. But, if so, there is still nothing suggesting that this sign-gift group gets chucked out or becomes rare as the church moved into the second century AD.

Still, so we don’t get too repetitive, and so I don’t go on and on, I point you to this post and this post to read more about the sign gifts.

So, of course, it is quite easy for both cessationists and continuationists to espouse their belief in God’s sovereignty and that He can perform miracles whenever He wants. That’s great in one sense, but not too helpful in another. Doctrinal statements consisting of white paper and black ink don’t lead to something being a reality in our lives. Rather, we are challenged to align ourselves with Scripture’s teaching, this being true even if what we see around us is contrary to biblical teaching. And Michael Patton believes Scripture teaches that these gifts will not cease.

So, what is the next step? I think Marv already gave some practical points to consider in part 3.

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Posted in cessationism, charismatic, continuationism, healings, Michael Patton, miracles, sign gifts

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“Charismatics are wrong ‘cuz it never happened to me” …and Other Stupid Statements. (Response to CMP, part 3)

Posted on June 8, 2010 by | 35 comments

By Marv

This post is part of a series responding to C. Michael Patton’s eight-part series at Parchment and Pen “Why I am Not Charismatic,” which is also conveniently available for download as a single e-book here. This is in response to part three.

Michael,

First, please don’t take the title too seriously.  It is, as you might suspect, an hommage to your own provocatively titled series, last seen here.  Besides, you start your part three by admitting that its argument is (a) not a very good one and yet (b) one that works for you.

I appreciate the irony though.  In certain circles it is Self-Evident Truth that Continuationists (a) follow experience over Scripture, and (b) are doing that “evil and adulterous generation” sign-seeking thing (Matt. 12:39; 16:4).  Yet here you tell us, first, that while the preponderance of Scriptural evidence backs Continuationism, you remain a Cessationist due to your experience.  Then, second, you demand a sign, failing which, you remain a (de facto) Cessationist.  It’s refreshing, to say the least.

With that introduction, here are a few thoughts on your part three.

1.  You are “open” Biblically and theologically to Continuationism.

The other day I heard somebody on the radio giving the usual condescending admonition to Continuationists always to give Scripture priority over experience.  This same guy kept making reference to “the four sign gifts.”  It was the first time I’d heard these given a definite number.  (Does that mean tongues has ceased but interpretation of tongues continues?)  I’d really like for him to put his money where his mouth is and show me the Bible passage teaching “the four sign gifts.”

Be that as it may, of course Scripture is the only infallible rule of faith and practice.  Michael, you pointed out some strong Biblical support for Continuationism in your part two.  As Scott has observed, you did seem to leave out Christ’s own teaching on the eve of his crucifixion (John 14-16).  This, I submit, is the place to start, and really leaves no doubt that the Father’s plan, the Lord’s instruction, and the believer’s expectation should be:

Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father. (John 14:12)

So, Michael, if the Bible teaches something, if Christ teaches something, what kind of response is it to be “open” to it?  Try saying, “I’m open to that salvation-by-grace-through-faith thing, but I’ve never had a genuine gospel experience.”  The apostle Paul tells us to: “Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy.” (1 Cor. 14:1) I mean, you don’t suppose “be open to” is an adequate translation of zeloute here?

What I am trying to say, Michael, is that as far as you’ve come from your previous self-confessed bias against Continuationism, if the Bible supports it, then why not move beyond “openness”?  Your lack of experience, I suggest, is in part due to lack of conviction that the Bible really teaches this.  What you see depends on what you expect to see.

POLICE INSPECTOR: “By George! How ever did you see that?”
HOLMES:  “Because I looked for it.”

2. Your expectations.

So what are you looking for, Michael?  May I suggest, based on some of your remarks, that you may have spent some time barking up the wrong proverbial tree?

First, as odd as it seems there is a whole preconceived notion about just what a “gift” is that may need rethinking.  You remark:  “I have never witnessed anything that would lead me to believe that someone has, as their gift to the body of Christ, any of the particular gifts…”  Well, if by this you mean some kind of at-will wonder-worker, I don’t think this has ever been the case. 

The concept of “gifts” is a reference to the fact that the works of Jesus, done by the Body of Christ, are distributed among the members.  These are first of all gifts given by the Lord to us, not our gifts to the Body.  Second, I don’t think the Bible teaches us it was like a team of spiritual X-men:  X has the power of prophecy, Y has the power of healing, Z has the power of tongues.  Based on what Paul says, on a given day any believer may give a prophecy, though not all will (1 Cor. 14:26, 31).  It may have been that some people particularly excelled in a particular gift, and so may be associated with it, but I think it is fallacious to understand a rigid one-for-one correspondence.

Second, in regard to prophecy, you refer to “the surrendering of my mind.”  I don’t think that is what New Testament prophecy calls for.  Paul says prophecy gives “upbuilding and encouragement and consolation” (1 Cor. 14:3).  It may instantly resonate with someone (1 Cor. 14:24-25) or else is to be weighed (v. 29). 

As far as requiring a “sign” is concerned, well first, I thought you considered prophecy a “sign gift.”  Isn’t it already a sign, then?  “prophecy is [a sign] not for unbelievers but for believers,” Paul says (1 Cor. 14:22). 

Besides, with all the New Testament teaching on prophecy, and the clear “democratization” of prophecy in Acts 2, you go to Moses for the example of how things are to be done?  Deut. 34:10 states: “And there has not arisen a prophet since in Israel like Moses, whom the Lord knew face to face.”  It might be nice if all who prophesied lived up to Moses example, but I wouldn’t expect this.  Is this really reasonable?

Also (and I just love it when Cessationists tell Continuationists how spiritual gifts ought to work) you opine:

If someone claims to speak on behalf of God—if someone claims to have a prophetic gift—you have every right and obligation to demand an attesting sign. As well, if you think you are a prophet—if you sincerely believe that God has called you to such a ministry—you need to tell God that you cannot do so without such a sign.

Okaaay, kids, always remember to talk back to God.  Umm, Michael,  in the first place, you draw on the example of Moses, whose demand for authenticating sign was not so much a sign of faith, as of reluctance, hesitation, doubt.  God had already given him His word to proclaim, and Moses hemmed and hawed until he ran out of excuses.  Go and do thou likewise?  So say you, Michael?

Second, this whole thing isn’t about anyone’s claim to have this or that gift.  It’s about believers being the Body of Christ, and God giving His words and doing His works through us, as he did through Jesus (John 14:10).   

Furthermore, it isn’t only prophets who speak on behalf of God.  Teachers, such as yourself do. 

As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God.  (1 Pet. 4:10-11)

 

Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. (2 Cor. 5:20)

 

Are pastors, teachers, and evangelists also to demand from God a sign, since they too speak on behalf of God?  Well, the good news is, we don’t need to demand, because God has always planned to co-testify as we deliver His message (Heb. 2:4).

In regard to what you say about healing, again, I think you are under a misconception to imagine a “gift of healing” as attached permanently to a particular person.  This is not necessarily what we as Continuationists are saying.  Moreover, your conceptually separating  praying for healing from “gifts of healings” is also missing the point.

But you knew I would say this, didn’t you.  And you head this response off at the pass.  You are told “that’s not the way it works.”  And, of course, you, a Cessationist–never seen it–know better:

If you say, “It’s not like that. God simply uses me sometimes to heal. I never know when he is going to and when he will deny such a request.” I would say that we are simply talking past each other. In my estimation, you do not have the gift of healing. You, like everyone else, simply have the ability to pray for healing, leaving the answer in the hands of God.

 

I agree about the talking past each other here, but, Michael, let me say gently, it might behoove you back up, hold your preconceived notions loosely, and listen to that perspective–there just might be something to learn.

When you begin to learn, you first do not even know what you do not know.  Some things need to be unlearned before learning can take place.

3.  The learning curve.

I don’t say that, or write these posts, claiming vast amounts of knowledge.  Only, it is really is a strange thing when Cessationists are sure they know more about spiritual gifts than Continuationists.  You point out how others aren’t doing it right.  Their prophecy is banal.  Their prayer for healing and any subsequent answers to prayer is not “the gift.”  Well, I agree that the Continuationist side may not be doing everything quite right.  Yet they are believing the Lord’s instructions, and doing something, and mixed results are better than no results. 

The church today largely has to rediscover what has been forgotten.  As with any practice, there is a learning curve.  At one time, these were passed on.  Jesus instructed His disciples how to minister in power, and they taught others.  Well, we haven’t got that now, I grant you. And I am not for an instant suggesting that contemporary Continuationists are infallible guides.  Still, how wise is it to completely disregard these?

So where are we to begin today? To recover what the Scripture teaches but generations have not really practiced?  You begin with the Scriptures, of course.  You begin by being convinced from Scripture that the works that Jesus did ought to be in evidence in the church today. 

But what does this look like?  Prophecy, for example.  How do you do it?  How do you know when it is happening?  Does it feel like something?  Does the prophesier hear a voice?  Audibly?  Inaudibly?  How do you really know it’s God?

I submit, Michael, you won’t know the answers by sitting on the sidelines.  There is hit and miss here, trial and error.  Does that seem little too messy?  Well, what are we supposed to do?  Don’t like the whole glass-half-empty thing?  The Cessationist answer seems to be “I don’t see any New-Testament quality miracles,” so out it all goes. 

What about half full?  How about getting in there and helping?  Don’t quite like the way things look in the Pentecostal, Charismatic, Third-wave, whole Continuationist world? So many of the Bible-scholar, teacher types have retreated into Cessationism, and left others to fend without them.  Is there a lack of balance in Continationism?  Whose fault is that?  Those who are in the game or those who are not?  For my money, I’d point a finger or two at the armchair quarterbacks.

4.  Get in the game.

So what we’re talking about here is you’ve never had a “genuine charismatic experience.”  Well, okay, you used to go to a “third-wave” college.  These days, do you ever put yourself in an environment where you might just have such an experience?

I was going to point out, if you were not already aware, that you have a fabulous opportunity in Sam Storms having moved to Oklahoma City.  Then of course I saw here that he’s now on Theology Unplugged.  Okay, so you two have met.

Still, my point is Credo House is what, 3-1/2 miles from Bridgeway Church?  Dr. Storms is, as you know, top notch in Bible exposition and theology.  And I doubt you can find a better go-to-guy for Continuationism–in these United States, anyway.  I believe Dr. Storms was not in town when you wrote this series last year.  So okay.  Now, however, you have no excuse.

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Posted in 1 Corinthians 14, cessationism, charismatic, church, continuationism, experience, Gifts, Gifts of the Spirit, God speaking, healings, John 13-17, Michael Patton, prophecy, Sam Storms, sign gifts

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Four Scriptures From Cessationists

Posted on March 27, 2010 by | 12 comments

by Scott

When discussing the gifts of the Spirit as found in 1 Corinthians 12:8-10, or what some might identify as ‘sign gifts’ (i.e. healings, miracles, prophecy, tongues), the continuationist claims that all of these gifts are to continue through until Christ’s return. Whatever the label for these gifts, Christ meant for them to continue until He returns to make all things new. On the other hand, the cessationist might either say the necessity of these gifts have ceased or that they could still possibly be used, but they are not normative or regular for the church today.

The arguments from the cessationist side are usually centred around four passages of Scripture, as listed below:

  1. 1 Corinthians 13:8-12
  2. 2 Corinthians 12:12
  3. Hebrews 1:1-2
  4. Hebrews 2:3-4

Though there are definitely other passages of Scripture that might arise in the discussions about such gifts as miracles, healings, prophecy, tongues, etc, we might say these are the focus of much discussion. Again, it doesn’t all boil down to debating four passages from the Biblical text, as it is more about developing a holistic theology on the topic. Still, these four passages are very worth the consideration as one approaches the discussion of the work of the Spirit today.

So, let’s consider carefully what these passages say and, even more, what they are communicating.

1 Corinthians 13:8-12

Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.

I know Marv recently posted an article looking at this verse as well, but I thought I would share some of my own thoughts on this Corinthian passage.

To be honest, in the present-day, most cessationists will now agree that this passage in Corinthians is found lacking in support of their view.

Still, some cessationists use this passage to claim that the ‘perfect’ in these verses is the New Testament canon that would be completed by the end of the first century. And, since we have this perfect revelation of God as now complete in the entire Bible, we no longer need such gifts of the Spirit, since they were given to confirm the gospel message in the first century. When the perfect comes, the partial will pass away. That gospel is now firmly and solidly found in the Bible.

Yet, though I definitely believe that the New Testament canon is God-breathed and from the Spirit, we must realise that the ‘perfect’ of this passage is by no means speaking of the New Testament. We must read the passage carefully, the key being found in vs12:

Now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.

Though vs10 states, ‘but when the perfect comes, the partial will pass away,’ again, this is not speaking of the completion of the New Testament canon. Vs12 shows that it is speaking of the final eschaton when Christ comes and completes all, making all things new.

Who will we see face to face? Christ. Paul goes on to say that he would know fully, even as he had been fully known. Known by whom? Christ.

‘When the perfect comes’ is in reference to the final consummation at Christ’s return. Therefore, this passage teaches that we will no longer need such signs and gifts of the Spirit once Christ returns. We still have a lot to accomplish, and all of God’s gifts (healings, miracles, teaching, giving, leading, etc) are needed to advance God’s kingdom.

2 Corinthians 12:12

The signs of a true apostle were performed among you with utmost patience, with signs and wonders and mighty works.

Some cessationists would claim this verse is proof that signs and wonders were only performed through apostles. Not only that, but because apostles no longer exist, signs and wonders no longer exist. But, what we must first do is distinguish between the two uses of the word ‘signs’ in this passage, for it is used in two different manners. Go back and read the verse and you will see this.

The first time the word signs is used, it does not refer to miraculous signs. Rather, it is in reference to the phrase ‘signs of a true apostle’. What does this phrase mean? What are the signs of a true apostle?

Paul uses this phrase to contrast his work as a true apostle with the selfish ways of the false ‘super-apostles’ (see 2 Corinthians 12:11). Paul had just spent chapters 10-11 defending his apostleship and in doing so he tells of all the things he has been through for the Corinthians, mainly his suffering on their behalf. This is how the word, signs, is first used. Paul had come with the signs of a true apostle – having a servant heart for them, even willing to suffer for them.

He, then, goes on to say that he was also used in ‘signs, wonders and mighty works’. The second use of the word is in reference to miraculous signs.

This verse does not teach that signs, wonders and miraculous works are only limited to apostles. And, thus, we cannot bring forth that argument that says such has ceased because apostles no longer exist. The phrase, ‘signs of a true apostle’, is about having a servant heart for the people with whom an apostle works, willing to lay down their lives for the people. And, as Paul came with those true signs with utmost patience, he was also being utilised in things like miracles, healings, etc. That’s the biblical context of this verse.

Hebrews 1:1-2

Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.

From this passage, it can sometimes be argued that, in the past, God spoke through prophets. But now, in these last days, He only speaks through His Son. And it is the New Testament canon which faithfully, finally and fully testifies of the Son. Thus, prophecy is no longer needed.

Well, there is no doubt that the ‘last days’ are the entire time between Christ’s first and second advent (I even write about this more here). But, an interesting fact to consider is that, while the writer to the Hebrews was penning these words, prophets and prophecy were alive and well. The last days had come, the Son had spoken, but prophets and prophecy were continuing to function amongst God’s people.

So, why was prophecy still active in people like Agabus, Philip’s four daughters, the Corinthian church, the Thessalonian church, the leaders who prayed for Timothy, etc? Because it was still needed and it was never there to contradict or replace the God-breathed Scripture.

By no means can this verse be used to say that prophecy has ceased because we now have a New Testament canon. I believe that, to claim such, we would have to bring a specific viewpoint and read it back into this passage. That is called eisegesis, which is opposed to the proper study of Scripture through exegesis.

It is a true statement that it is the last days, and it has been for almost 2000 years. And God has chosen to speak through His Son. But such continues to be accomplished through the Spirit of Christ acting amongst the body of Christ. Remember, we are called to be Christ in the earth today. No prophecy will contradict the teaching of Scripture and we have such as our helpful measuring standard for what we proclaim and prophesy today. But Hebrews 1:1-2 cannot be utilised to say that prophecy has somehow ceased with the completion of a New Testament canon. The passage never states such.

Hebrews 2:3-4

How shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.

Finally, as with 2 Corinthians 12:12, some cessationists will use this verse to show that the apostles and the apostles alone were the ones who had their message attested to and confirmed by signs, wonders, miracles and gifts of the Holy Spirit. But, with the completion of the New Testament canon, which recorded the apostolic gospel message, there would no longer be a need for such things to attest to the gospel message. We now have the revelation of God’s finalised canon of Scripture, so what else do we need, right?

But, as we have seen with the other passages above, we need to carefully reflect on the words of Hebrews 2:3-4, for they might not say what we initially thought they said.

To understand the context more clearly, we need to closely consider the details of vs3: ‘How shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard.’

The first thing we note is that the ‘it’ of vs3 (referred to twice) is our ‘great salvation’. Therefore, vs3 declares that the Lord Jesus Himself first proclaimed this great salvation message. And, then, those who heard Him, presumably the first apostles, were also able to attest to that salvation message.

Therefore, the ‘attesting’ in vs3 refers back to the actual salvation message first proclaimed by Jesus. This is not speaking about attesting to the message through signs and wonders, etc. Rather, it was about proclaiming (attesting to) the message that they heard from Jesus Himself. It was truly reassuring that those first apostles could affirm and attest to the truth of the salvation message. That was one of their great callings. They had heard it first hand. They were the starting point for this gospel message!

But, on top of that, vs4 tells us that God also bore witness to their message by signs, wonders, miracles and gifts of the Holy Spirit. The attesting was to the salvation message. And, with that, God was also bearing witness to that message through signs, wonders, miracles, and gifts of the Spirit.

‘Ah,’ one might say. ‘There you have that these signs and wonders were given to attest to and bear witness to the truth of the message. That is why they were given.’

Well, hold on a minute. Let’s think this through.

Of course, the first apostles were used in signs, wonders, miracles and gifts of the Holy Spirit in confirming the gospel message. All one has to do is read the book of Acts to see such. Yet, we must be willing to admit that the Holy Spirit also used others in signs, wonders, miracles and gifts of the Spirit. Here are a few people who were used in such:

We must also remember that tongues and prophecy are gifts of the Spirit, and it does mention ‘gifts of the Holy Spirit’ in Hebrews 2:3-4. We can see that the Scripture records that many others were used with gifts of the Spirit (including miracles and other similar things) besides the first apostles.

Thus, the wider church has always been used in all gifts of the Spirit. Some are not solely related to apostles or solely to a particular time period pre-canon formation. Such is not supported in Scripture, nor in the subsequent 1900 years of the activity of God’s Spirit amongst His people.

As a side comment, one of the first major cessationist works that looked to build the case that miracles were only performed by Jesus and the first apostles, and would subsequently cease with the completion of canon, was B.B. Warfield’s The Inspiration and Authority of the Bible. Yet, Max Turner handles such a cessationist argument well in his book, The Holy Spirit and Spiritual Gifts: Then and Now (which I also review here). Here we quote a few words:

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 cessationist successors). As we have seen, within Jesus’ proclamation, healings and exorcisms were regarded as expressions of the salvation announced. Similarly, the prophecy and tongues of the apostolic church were not related to the preparation of Scripture, nor understood as ‘sign gifts’ in an evidentialist sense. They performed a wide range of beneficial functions within the church, and in individual discipleship, and were not in any way rendered significantly less ‘needed’ (nor less desirable) by the completion of the canon (as cessationists claim).

Later on, Turner declares:

As we have seen…, 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 [solely] externally attesting signs, but part of the scope of the salvation announced, which reached beyond the merely spiritual to the psychological and physical.

Therefore, we must guard against making a hard-lined connection between apostles and miracles, healings, etc. While many have been used in such, there is no formula here of solely tying the two together.

Therefore, I am fervently convinced that none of these four passages can be quoted in support of a cessationist position. And, even with a passage like 1 Corinthians 13:8-12, the continuationist is convinced that Scripture itself points to the need and utilisation of these gifts until the return of Christ Himself. What a blessing to continue to see these gifts enacted by the Spirit of God. What an opportunity to see the Spirit-empowered saints moved by God’s Spirit, all with a desire to not contradict Scripture, but that we might edify the body and tough lives for Christ.

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