The Tongues Conundrum (Part 2)

Posted on November 14, 2010 by | 30 comments

by Scott

I recently began a series on the gift of tongues, but started with some thoughts on the larger scope of Spirit-inspired speech. But let’s move on specifically to the gift of tongues.

The first instance that we read about tongues is at the Pentecost event of Acts 2:1-4:

1 When the day of Pentecost arrived, they were all together in one place. 2 And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. 3 And divided tongues as of fire appeared to them and rested on each one of them. 4 And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.

The word normally translated as ‘tongues’ in our English versions comes from the Greek word glossa or glossia (plural). It could also be translated as ‘languages’, which seems an acceptable translation when considering the biblical teaching on this gift. Though some might argue it sounds like babble (or babel), it actually comes as some sort of intelligible language, even if that language is not personally known to the speaker.

As a kind of side excursus, many theologians see this act of the initial outpouring of the Spirit as a reversal of the curse at the Tower of Babel where there was a confusion of languages (Genesis 11:1-9). Because of Pentecost, tongues now stands as a sign of unity in the body of Christ, God using people to speak in languages they have not learned to be a blessing to the body of Christ.

Of course, one of the main purposes of tongues in Acts 2 was that of an evangelistic drawing of people to Christ. But, a sort of theological deduction from considering tongues across both Acts and 1 Corinthians (and possibly a few other passages) is that such was given as a unifying sign of edification to the body of Christ, thus, reversing the curse of Babel for God’s covenant people. And, I can only suppose that the first Christians that witnessed the amazing and paradigmatic event of Acts 2 would have been blessed and edified by the outcome.

Now, in the account of Acts 2, the people spoke in languages that were recognised by those gathered around (see Acts 2:5-12). This is really the only biblical account in which we see tongues being utilised evangelistically. But that does not mean it was never again utilised in such a way in the New Testament record, especially if an interpretation comes forth, which we will consider later on from looking at 1 Corinthians 14.

We see other specific examples of tongues in Acts, specifically with Cornelius’ household in 10:46 and the Ephesian disciples in 19:6. But neither of these accounts point to an evangelistic use. Rather they were a response to the baptism/initial filling of God’s Spirit.

Still, though tongues might come forth in a language recognised by those present (and I can think of a couple examples off hand from ministry friends in the present day), we must also bear in mind that tongues might not always be spoken in a language that is recognised by those present. I think such is acceptable when we consider words like there from Paul:

For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit. (1 Corinthians 14:2)

But it is through the interpretation of the tongue that understanding is brought to the body of Christ for edification, or even utilised in drawing people to Christ. And, I suppose the need for the gift of interpretation would only point to the fact that tongues are not always understood by those present.

There is much discussion about another aspect of tongues, as highlighted by these words of Paul:

If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. (1 Corinthians 13:1)

Some will claim that this reference to ‘tongues of angels’ is a hypothetical situation and one should not expect to find themselves speaking in such a manner. But remember the first words of Paul’s statement: ‘If I speak in the tongues of men.’ Now, we know this is an actual certainty – speaking in the tongues of men that we have not learned. Thus, it seems highly unlikely that Paul would refer to one situation that is a reality and one situation that is hypothetical. And, noting that tongues is a Spirit-enabled language, it’s possible that one might speak in a heavenly tongue.

Nothing could be ‘proved’ in regards to this, since tongues can regularly come forth in languages one has never learned, and especially since there are thousands of languages and dialects in the world. But I would propose that, since it is possible to speak in tongues (languages) or men, then the same could be true with regards to tongues of angels.

As an encouraging personal side story on the gift of tongues, I share an account of a specific local church where a friend of mine is an elder-pastor. This happened about a year and a half ago.

My friend specifically works with a church that officially relates to the Southern Baptist Convention (SBC). But, while they maintain that relationship of accountability, the church does not always practically function in regards to every specific of the SBC. For example, they have a plurality of eldership, which is not the norm for SBC churches.

Also, as you might imagine, historically, the SBC has not been an advocate for the practise of the more ‘charismatic’ giftings of the Spirit, i.e., those in 1 Corinthians 12:8-10. My friend’s church never preached against such, and they actually were quite open in allowing people to openly share what God was stirring in them during their corporate gatherings, even some things that could be classified as prophecies and revelations. But, with tongues, there was not much knowledge or practise of this gift.

So, my friend and the wider eldership of the church decided to take up preaching and teaching through the book of 1 Corinthians. Wow, what a challenge to say the least! And, of course, many months down the road, they took up a close study of 1 Corinthians 12-14.

Not too long after they finished the teaching on those chapters, God brought a surprise into their midst. God was making sure that their spirituality was not just doctrinal teaching, but also a practical reality. In one of the Sunday gatherings of the congregation, a person gave the first ever public message in tongues. In recalling the story to me, my friend shared how he kind of sat back in his chair and went on to let God know that he trusted Him. This was something that had never happened before. But my friend was not going to ‘nip it in the bud’, as they say.

And when the message in tongues was finished, the interpretation came forth by the one who spoke in the tongue.

But here is the beautiful part – After the gathering ended, a young man came forth to speak with my friend who is one of the elder-pastors. This young man did not usually attend their gatherings. Rather, he happened to be there as he was in a close relationship with one of the members of my friend’s church. I guess he was the boyfriend of one of the young adults of the church. He shared with my friend that he was of Jewish background and the tongue that had come forth in the gathering was in Hebrew (obviously more modern Hebrew than ancient-biblical Hebrew). And the young man preceded to share that the interpretation that came forth was correct.

A fantastic story of God’s grace and gifting amongst His people. A testimony to the reality of the gift of tongues being utilised, and utilised properly, in the corporate gathering of God’s people.

Thus, here are some summary points from this first post on tongues:

  • Tongues is most likely a God-statement that He was reversing the curse of Babel for His body.
  • Tongues can be utilised evangelistically (as in Acts 2) or in edifying the body (1 Corinthians 14).
  • Tongues can be spoken in actual human languages or in the languages of angels (1 Corinthians 13:1).

I hope this has begun to give somewhat of a solid introduction into the gift of tongues. Stay tuned for more articles in which I will discuss other important aspects of the gift.

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Posted in 1 Corinthians 12, 1 Corinthians 14, Acts 2, Gifts, Gifts of the Spirit, glossolalia, tongues

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Healing and the Atonement

Posted on November 12, 2010 by | Leave a comment

by Scott

One of the big questions centred around the discussion on healing is whether or not healing is based in the atonement. Those who affirm that the atonement provides for our healing will usually refer to three passages of Scripture:

4 Surely he has borne our griefs
and carried our sorrows;
yet we esteemed him stricken,
smitten by God, and afflicted.
5 But he was wounded for our transgressions;
he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
and with his stripes we are healed. (Isa 53:4-5)

14 And when Jesus entered Peter’s house, he saw his mother-in-law lying sick with a fever. 15 He touched her hand, and the fever left her, and she rose and began to serve him. 16 That evening they brought to him many who were oppressed by demons, and he cast out the spirits with a word and healed all who were sick. 17 This was to fulfill what was spoken by the prophet Isaiah: “He took our illnesses and bore our diseases.” (Matt 8:14-17)

He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. (1 Pet 2:24)

There are really two questions to answer here:

  1. Is Christ’s suffering on the cross the provision for physical healing, spiritual healing, or both?
  2. Is it the cross, and the cross alone, that provides this healing?

In regards to the first question, the Isaiah context looks as if it speaks of ‘spiritual’ healing, i.e., we read about transgressions and iniquities (vs5). It might also be argued that the passage in 1 Peter is probably more in reference to ‘spiritual’ healing, since it speaks of Christ bearing our sins in his body on the tree (cross).

Yet, when we turn to Matthew’s passage, which actually quotes Isaiah 53:4, we see that Matthew uses these words in reference to physical healing. But, interesting to consider is that Matthew quotes these words in regards to Jesus’ earthly ministry rather than in reference to the atonement. Still, before we conclude anything, let’s move on to the second question.

In regards to the second question proposed, Isaiah’s context seems to be referring to Christ’s suffering for us, in the sense of His suffering on the cross – ‘with his stripes we are healed’ (vs5). Peter is definitely referring to the cross as well.

But, when we turn to Matthew’s words, he quotes the words of Isaiah before the cross-event ever took place. Also, when we read the pages of the Old Testament, as well as the Gospels, there are no doubt many healings that take place prior to Christ’s atoning death on the cross.

Therefore, I believe a balanced conclusion would be this: The cross is not the sole provision of God’s healing. As mentioned, God had been healing people well before the cross. But, what I would suggest is that the cross-event (along with Christ’s resurrection, ascension and seating next to the Father) stands as the great and foundational redemptive act of God on behalf of humanity and the cosmos. Not only that, but, as the great provision of God’s redemption, the purpose of the cross-event was to make available in Christ the fullness of salvation. Though more dualistic thinking tends to separate the ‘spiritual’ and the ‘physical’, this is not truly grounded in biblical theology. So we must note that salvation is not solely about having our sins forgiven and going to heaven. God’s redemptive salvation is for the whole self, including the body.

Thus, I believe that this holistic salvation provided for and centred in the cross-event would definitely include not only our ‘spiritual’ healing and forgiveness, but also our physical healing. And, just as with our spiritual healing, it is in this age that we are able to receive tastes of physical healing. But it is in the age to come that we shall receive the full benefits of our salvation, both spiritual and physical.

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The Tongues Conundrum (Part 1)

Posted on November 11, 2010 by | 2 comments

by Scott

After three week’s of teaching on the gift of prophecy at Cornerstone, which you can listen to or download the messages on our podcast (part 1, part 2, part 3), I was looking forward to moving into a three-part series on the gift of tongues.

You can listen to the message below from this past Sunday, or you can download from our podcast or iTunes.

One of the more perplexing gifts of the Spirit to discuss has to be the gift of tongues. Of course, there are enough opinions out there about every other spiritual gift found in 1 Corinthians 12 – healings, miracles, prophecy, etc – that we could spend the rest of our lives conversing over the in’s and out’s of just those.

But tongues might just be in a class all by itself, causing confusion, and even much worse, for some non-continuationists. So I thought it would be good to post a series about tongues here (maybe 5 or 6 posts), hoping it brings some clarity about the nature of tongues, at least from my study of Scripture.

Over the series, I want to address some major points in regards to understanding the gift of tongues. But, in this post itself, I will simply give a kind of introduction to the nature of the gifts.

For many Pentecostals and charismatics, the gift of tongues is part and parcel to the practise of their faith. For others, the practise of this gift has been the cause for steering clear of more Pentecostal and charismatic churches. And even in decades past, the use of tongues could have been regarded as demonic a small portion of believers. But thankfully, such a belief has pretty much faded to the background.

But what I began with in my message this past Sunday was a brief overview not only to tongues, but to the reality of Spirit-inspired speech amongst the Spirit-empowered people of God. I had three specific points.

1) A new age by God’s Spirit

I’ve written on this plenty of times, but suffice it to say that, with the Pentecost of Acts 2, we entered the fulness of the new covenant age in which the baptism, filling and empowering of God’s Spirit would now be available to all God’s people – men and women, young and old. EVERYONE!

This allows for the continuation of all that Christ began to do (see Acts 1:1), this being through the Holy Spirit via the Spirit-empowered ekklesia-church.

2) A new gift by God’s Spirit

All manifestations of God’s Spirit in 1 Corinthians 12:8-10 were all witnessed and evidence before Pentecost – in the Old Testament and in the life of Jesus. But this is the first time we see the manifestation of God’s Spirit through the gift of tongues.

Many theologians believe that this was a direct statement pointing to the reversal of what happened at the Tower of Babel (see Gen 11:1-9). There, God confused the languages of a rebellious humanity. Here, God does a unifying work amongst the body of Christ via this special demonstration of God’s power.

Interestingly enough, tongues actually functions in a prophetic sense. How? As we know, after the outpouring of the Spirit of God, the people spoke in other languages they had not learned. But, when Peter quotes Joel in Acts 2:17-18, the emphasis of those words was that prophecy would be the fruit of the outpouring of God’s Spirit. But here, they are speaking in tongues.

What’s going on?

Well, though the specifically spoke in tongues, this gift functions prophetically when 1) people speak languages they do not know but the listeners do understand what is being spoken or 2) the gift of tongues is followed by the gift of interpretation. And I know examples of both in various situations, as well as an example of both at the same time.

3) A new proclamation by God’s Spirit

For those who have studied the doctrine of the Holy Spirit and his gifts, many will be aware of the Pentecostal argument that tongues is the initial evidence of the baptism of the Spirit. The five usual instances in Acts that are pointed to are found in 2:1-4 (Pentecost), 8:12-19 (the Samaritans), 9:17-18 (Paul), 10:44-48 (Cornelius and household), and 19:1-7 (Ephesian disciples). I won’t go into detailed reasons why Pentecostals usually argue for this, but I, personally, believe this is too strict a statement – that tongues is the initial evidence of the baptism of the Spirit.

But what I would argue is that a Spirit-baptised, filled and empowered people are a people who are to be utilised in Spirit-inspired speech of all forms. Why would I claim such? There are five major accounts of people being filled with the Spirit in Acts that I believe point out that the people of God are regularly used in such Spirit-directed and empowered speech: 2:1-4; 4:27-31; 8:12-17; 10:44-48; 19:1-7 (not to mention 4:8ff).

Now the only example where we don’t see any speech come forth from the mouths of those baptised-filled with the Spirit is that of the Samaritans in 8:12-17. The usual argument by Pentecostals for the gift of tongues being the initial evidence of the baptism of the Spirit is that something must have been happening for Simon the sorcerer to want to buy the ability to impart the Spirit of God through the laying on of hands (see 8:18-19). While I wouldn’t go so far as to say it must have been tongues, I will venture to say that some kind of Spirit-inspired speech probably did come forth from their mouths noting the four other examples I pointed out: 2:1-4; 4:27-31; 10:44-48; 19:1-7.

But what I will note is not all instances records tongues, i.e., 4:27-30 and the ever-debated passage of 8:12-17. But, again, what I do note is that various Spirit-inspired speech does come forth from a Spirit-baptised, filled and empowered people: prophecy, tongues, praise, the word of God.

And so, if anything, the people of God are to be a Spirit-empowered people speaking forth Spirit-inspired speech in all of its various forms. This also includes things like words of knowledge, words of wisdom (look back at 1 Cor 12:8-10), or what Paul notes as revelation (see 1 Cor 14:26).

Thus, while I believe it is a bit too strict to say that the initial evidence of the baptism of the Spirit is tongues and tongues alone, I would argue that the Spirit-empowered people of God are to be a people speaking forth Spirit-inspired speech in all its various kinds.

If you want more details, feel free to listen to the message.

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Posted in Acts 2, audio, charismatic, Gifts, Gifts of the Spirit, glossolalia, sermons, tongues

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Seven Reasons Why I Believe the Gifts of the Spirit Still Exist Today

Posted on October 30, 2010 by | 1 comment

by Scott

This post has come out of my recent comment to Marv’s recent article, He Has Spoken Through His Son.

If it came down to why I believe all gifts of God, including those in 1 Corinthians 12 and Ephesians 4:11, still exist today, I think I could summarise it in seven specific points. So here they are:

1) God is an actual living, personal being

Almost every Christian would uphold this statement. God is a personal being and He is living. And, so, one would only expect a living, personal being to be a communicator, a speaker. This is not so much a biblical argument in which I want to specifically quote a few passages here and there (though I know we could). But it is simply a theological deduction from reading the entirety of Scripture.

Living, personal beings are communicators in so many ways. And with God Himself being a living, personal being, what else could one expect from Him? Thus, He will continue to communicate, speak, reveal, unveil, illuminate, until all things are completed. Well, and then He will keep speaking to those enjoying the blessing of the new heavens and new earth!

2) Christ is a charismatic prophet and so is his body

When I use the word charismatic, I mean it in the sense that Roger Stronstad defined it in his work, The Charismatic Theology of St. Luke (which I review here):

I use the term “charismatic” in a functional and dynamic sense. By “charismatic” I mean God’s gift of His Spirit to His servants, either individually or collectively, to anoint, empower, or inspire them for divine service. (p13)

And, as the living Word, Christ was the greatest Prophet to ever exist (as I share more here at my personal blog). There has been none like him who spoke and revealed the Father, for he taught us that whoever has seen him has seen the Father (John 14:9).

Therefore, if Christ is the great charismatic prophet, then by nature, his body is to follow in his footsteps. The body follows the head. It’s part and parcel to our calling in Christ. It doesn’t mean that everyone is particularly marked out as a prophet today. Of course not. But, via the Holy Spirit’s indwelling and empowering, Christ expects his body to get on with completing that which he initiated. Christ is still continuing that which he began to do and teach (Acts 1:1). Thus, we are now not only a priesthood of all believers, but also a prophethood of all believers.

3) The Spirit continues the same work of Christ

This really connects with the former point, but it is the Spirit that is the main one to continue the work of Christ. It is the Spirit that comes to indwell and empower the people of God here and now. We are the vehicle by which Christ continues his work via his Spirit.

I know this sounds like the A, B, C’s of pneumatology (doctrine of the Holy Spirit). But when one reads the pervading teaching about the Spirit of God throughout the Scripture, and especially noting the heightened teaching and activity in the NT, one receives the overwhelming sense that the Spirit that was sent at Pentecost was to continue acting in accordance with his nature as recorded in the OT and NT until that final parousia-return. Again, the basics on pneumatology, but the same Spirit that was actively at work in the first century was to continue to indwell and empower the body of Christ for the past 1900 years and counting.

4) The positive affirmation in Scripture that such gifts would continue

I share much more here for you to read on this, but suffice it to say that there are actual Scripture passages teaching that such works and gifts would continue. In the article I have linked to, I specifically take time to look at these four positive Scriptural affirmations: John 14:12; Acts 2:17-18; 1 Corinthians 13:8-12; and Ephesians 4:11-16.

There are plenty more one could look at and consider, but those are a very solid starting point as to specific passages.

5) Faulty exegesis of the normal passages brought up by cessationists

By no means do I want to sound arrogant, but there are the ‘usual suspects’ brought up by cessationists as pointers to why certain gifts (or ‘sign gifts’) would cease once the full testimony of the gospel and new covenant was finished in the completed canon of NT Scripture. While I uphold the importance and authority of the Bible, I strongly believe none of Scripture points to the ceasing of any gifts prior to the parousia-return of Christ.

Four very often quoted passages are 1 Corinthians 13:8-12; 2 Corinthians 12:12; Hebrews 1:1-2; and Hebrews 2:3-4. I have spent some time considering these passages in this article. So rather than dealing with them in depth here, you can follow the link and read my thoughts.

As a side point, it is also quite interesting to note that phrases like ‘word of the Lord’, ‘word of God’, or ‘word’ do not always refer to the graphe written Scripture. God spoke His word and always has spoken His word. Again, it’s part and parcel to be a living, personal being that desires to communicate with those He created. But here are some examples where the above mentioned phrases are not referring to Scripture:

  • Word of God – Luke 3:2
  • Word of God – Acts 4:31
  • Word of God – Acts 6:7
  • Word of God – Acts 12:24
  • Word of the Lord – Acts 13:44, 48-49
  • Word of the Lord – Acts 19:20
  • Word of the Lord – 1 Thess 1:8
  • The are countless times the word ‘word’ arises and does not refer to Scripture

6) The amount of times God actually spoke through and used those who were not prophets or apostles

Here is a smattering of examples just from the New Testament:

  • Stephen (Acts 6:8)
  • Philip (Acts 8:4-7)
  • Ananias (Acts 9:17-18)
  • The 120 believers at Pentecost (Acts 2:4)
  • Cornelius and his household (Acts 10:46)
  • Agabus (Acts 11:37-38; 21:10-11)
  • The Ephesian disciples (Acts 19:6)
  • The Galatian believers (Gal 3:5)
  • The Corinthian believers (1 Cor 14)

This should give us courage who are not actually apostles or prophets. God wants to utilise His people in such ‘charismatic’ activities since He has been doing such from the beginning.

7) The great testimony of the charismata in church history

I have already written on this topic before, as you can see here. But suffice it to say, there are plenty of examples of God, by His Spirit amongst His people, speaking and acting out the charismata as found in 1 Corinthians 12.

And, a great resource to look at would be The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal by Vinson Synan. He takes time to chronicle what has happened over the past 100 years or so with the rise of the Pentecostal and charismatic movements. In today’s world, it is highly probable that there are some 500 million believers associating themselves with either Pentecostal, charismatic or neo-charismatic churches. And the accounts of God’s activity by His Spirit continue on into the 21st century.

So, suffice it to say, I find it extremely hard to argue for the cessation, or ceasing, of the gifts of the Spirit. For me, there is an overwhelming biblical, theological and historical positive case for the continuation of such.

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Posted in cessationism, charismatic, continuationism, Gifts, Gifts of the Spirit, Holy Spirit, pneumatology

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He Has Spoken Through His Son

Posted on October 27, 2010 by | 2 comments

by Marv

The coming of the Son of God in the flesh is the turning point in redemptive history, that is in the outworking of God’s plan for rescuing His fallen world.  It marks a decisive divide between all that came before and all that God does from that crucial point onward.

Jesus indicated His own place in redemptive history in the parable of the tenants.  In this parable, God is likened to the owner of a vineyard who sends a series of bondservants to collect his due,  only to have them rebuffed, abused, even killed by the uncooperative tenants.  The next step is an escalation in the status of the messenger: “Finally he sent his son to them, saying, ‘They will respect my son.’” (Matt. 21:37).  The voice of the son, we understand, bears a superiority not just in degree, but in kind.

The magnificent opening of the epistle to the Hebrews encapsulates this same truth, and then goes on for thirteen chapters to develop this theme of Christ as superior to everything in previous phases of God’s plan, to urge against retrograde motion on the part of his readers.  He begins:

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. (Heb. 1:1-2)

Continuationism is the understanding that according to the Scriptures, and Jesus Himself, during this era between Pentecost and the Parousia, God has established in the Church a vital and dynamic interconnection with Christ and the Father through the empowering presence of the Holy Spirit, through which Christ continues to glorify the Father, build His Church, and advance His kingdom.

To express this understanding in the imagery of the parable of the tenants, after the son is killed, when the vineyard owner comes to “let out the vineyard to other tenants who will give him the fruits in their seasons,” (v. 4) the son is in fact restored to life.   He then continues actively to run the operations of the vineyard for his father, though off site.  As he is delegated the management by his father, he in turn delegates the on-site operation to the new tenants.  In this arrangement he remains in two-way communication with the tenants and supplies the resources necessary to the success of the operation.

Some others would modify this scenario by removing the idea of “two-way communication.”  The son, in this case, commits to written form everything he wishes to say or will ever wish to say to the tenants.  Thus he leaves them an operation manual, and determines that while he expects communication from the tenants to him, he will not communicate directly back to them, since the manual already contains everything he wishes them to know.

The former of these conceptions, according to proponents of the latter, is inaccurate in that it is incompatible with Hebrews 1:2, cited above.  The idea of ongoing two-way communication with God—that is that God to man communication (still) occurs by means other than the Bible—is denied, these assert, by the statement that now God “has spoken to us by his Son” (v. 2).  God’s speaking through prophets, inferior delegates, the “servants” of the parable, is relegated to “long ago.”

The use of Heb. 1:1-2 in support of Cessationism does have a noble pedigree.  It appears with the Westminster Confession of Faith as “proof text” number six, underlying what is generally taken to be a clause expressing cessation of ongoing revelation: “those former ways of God’s revealing His will unto His people being now ceased.” (WCF I.1)

However, there are two distinct propositions involved, taken to be stated or implied by Heb. 1:1-2:

1.  God, having delegated His Son to speak for Him, no longer employs the lower-level messengers He previously had sent.

2.  God having delegated His Son to speak for Him, the Son no longer is speaking.

Proposition 1 is non-objectionable, since it represents the author’s explicit point, and he goes on to elaborate on this point in the rest of the epistle.

It is far less clear, however, that the author intends Proposition 2 as part of his meaning, as a Cessationist application would suggest.  Also, if the author of Hebrews is saying that the Son has said all He has to say, when exactly are we to understand that the Son in fact ceased speaking?

What can we determine from the text?  First, the verb translated “has spoken,” elalēsen, “is aorist, in the past from the point of view of the writer.  The specific time frame is further specified: “in these last days.”

The author then contrasts two types of events, the ministry of the prophets in the more distant past, and the ministry of Christ in the recent past.  Can we legitimately infer from the author’s statement affirming Christ spoke in the past, a denial that He is therefore not speaking in the present and will not speak in the future?  Not on the basis of any valid understanding of either Greek grammar or logic.

At any rate, when exactly does the author mean to tell us that God’s revelation ceases?

If in fact we go by the tense of elalēsen, the past, we are left with the paradox, or rather the antinomy of an inspired writer, stating in his present that revelation had previously ceased in the past.  The very verse containing this word, not to mention the thirteen chapters yet to come contradicts the notion that God’s special revelation had already ceased at that point.

The author would have to mean some other time than that strictly indicated by the tense of the verb, if indeed he intends us to understand that communication through the Son comes to a point of completion and then ceases.  When would that be, exactly?

The ascension, the ending point of Christ’s bodily presence on earth?  Hardly, the entirety of the New Testament was written after this.

Besides, the author himself states in 2:4 that after Christ’s ascension God continued to testify through human messengers other than Christ: “God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.”

Is it then the completion of the Canon?  It may or may not be factual to state that with the close of the Canon, the Son no longer speaks to us, and the Father no longer speaks through any other means.  But how is such an understanding to be drawn from the words of Hebrews 1:1-2, which was written, perhaps decades before the last NT book was written?

What do the author’s statements about the Son tell us about the work of the Holy Spirit?  Jesus’ own teaching predicts a future in which the Spirit’s work will include acts of speaking:

“But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.” (John 15:26)“And when he comes, he will convict the world concerning sin and righteousness and judgment” (John 16:8)“I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you.  All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.” (John 16:12-15)

We find here, in fact, that the speaking ministry of the Spirit is a continuation of God speaking through the Son.  The Father delegates to the Son and the Son to the Spirit.

He delegates, not only to the Spirit, but to His Church. “As the Father has sent me, even so I am sending you.” (John 20:21)

So if the speaking of the Spirit is a continuation of the speaking of the Son, how long do we expect the Son to continue to speak through the Spirit?  Do we take Jesus’ words in John 16 then to be referring to the New Testament and nothing else?

If so, He said this to all eleven, but only commissioned three to write scripture:  Matthew, John, and Peter.  Did he exclude eight of those present and include others not present such as Paul, Luke, and James?

At any rate, the Son did in fact speak through the Holy Spirit in ways other than the writing of the New Testament:

“And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. And when they had come up to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them.” (Acts 16:6-7)

This is still, however, during the period of the open Canon. Of course, the Spirit continues to speak during this time.  Where are we ever told God will ever speak through the Spirit once the Scriptures, God’s sufficient written Word has been completed?

In Mark’s account of the Olivet discourse, Jesus gives instructions regarding what His disciples may expect in the days prior to His return, when the gospel is being proclaimed to all nations:

“But be on your guard. For they will deliver you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, to bear witness before them.  And the gospel must first be proclaimed to all nations.  And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit.” (Mark 13: 9-11)

Hebrews 1:1-2 in fact says nothing about the Son ceasing to speak.  The New Testament knows nothing of a time when once the Son has become incarnate, He ceases actively to glorify the Father to the world, to be God’s ongoing self-revelation.  What we can see are three distinct phases of His revelation activity (presented out of order).

The first.  His first advent, when He reveals the Father in His sinless life, He proclaims the gospel of the Kingdom, and dies sacrificially and rises again.

The third.  His glorious second appearing, when faith becomes sight we will know as we are known.

The second.  In between these times His Body, the Church, continues what in the first phase Jesus “began to do and teach” (Acts 1:1).

“In that day you will know that I am in my Father, and you in me, and I in you.” (John 14:20)

Yes, “in these last days, [God] has spoken to us by his Son.”  Just so, in these days too, God speaks through His Son, who speaks through the Holy Spirit, who speaks through the Church, the Body of Christ.

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Posted in Acts, Acts 2, body of Christ, cessationism, charismatic, church, continuationism, God speaking, hearing God, Holy Spirit, prophecy, revelation

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