Tag Archives: cessationism

Surprised by the Power of the Spirit – Book Review

Posted on May 18, 2010 by | 6 comments

by Scott

A few decades back, there were not many solid biblical and theological resources available on the Holy Spirit from a more charismatic or Pentecostal (or continuationist) perspective. But such has drastically changed in the past few decades with a plethora of resources on continuationism now available to Christians. Here is a short but solid list at my co-authored blog, To Be Continued.

One such continuationist theologian is Jack Deere with his book, Surprised by the Power of the Spirit. He also has authored Surprised by the Voice of God, which I hope to dip into one day in the near future.

Deere is an interesting case, and you will see this in the book as he shares his own story. He had been an associate professor of Old Testament at Dallas Theological Seminary (from now on DTS), which has been known for its cessationist position throughout the years. But, as Deere shares his story of moving from cessationism to continuationism, he tells of a phone call that changed his life forever. This phone call set into motion a chain of events that left him convinced that the Holy Spirit and all of His gifts are still available to body of Christ today.

In the end, Deere had to leave DTS, as his new found continuationist beliefs did not allow for him to stay within the confession of faith of the seminary. From reading the book, you get the sense that the parting of ways was not nasty, but I’m sure it was not easy for either sides – Deere or DTS. My colleague here at To Be Continued, Marv, can share more insightful thoughts about Jack Deere, as he had Deere as a professor at DTS and was also part of the Vineyard movement of which Jack Deere was also a part of as he worked closely with founder John Wimber for a time. But it seemed the parting of ways with the seminary was done respectfully, and I say that because I did not sense any animosity from Deere in the book, which is a great plus.

One of the things I liked about the book was that it included storied accounts throughout the book – Deere’s transition to continuationism and practical examples of the charismata of the Spirit in his own life and others. It wasn’t just theology. For me, I don’t need the theology. I am convinced of continuationism. Instead, I like to be encouraged with accounts of God’s power at work through the Spirit amongst the body of Christ. That is what stirs me most.

Still, for those who are unsure of the continuation of all spiritual gifts, or who may even be antagonistic to such, the theology in the book is solid, looking to be grounded first and foremost in Scripture. Thus, I think it worth a read for any continuationist or cessationist that is looking to faithfully interact with a continuationist perspective of Scripture.

A warning for someone who is more cessationist: I am confident you will find statements that you will not like. What I mean is that, at times, Deere does not butter things up. There are times when he makes very poignant and honest statements. I believe he feels he can make such statements because he was once a cessationist and can address what he sees as ‘holes’ in the cessationist view. I don’t say this in some ad hominem way, as I am aware there are some who have moved from continuationism to cessationism. Still, there are times when he is forthright with some of the cessationist arguments that I believe fall short of faithfulness to the biblical text.

For example, chapter 5 is entitled, The Real Reason Christians Do Not Believe in the Miraculous Gifts. He shares a few reasons why people do not believe in the miraculous gifts, but he points out one major reason: because they have not seen miracles in their present experience.

That is a major argument for cessationists. And the reverse would probably be true of most continuationists. One reason we believe they still exist is because we believe we have experienced and seen examples of such gifts of the Spirit. Interesting how our experience shapes our theology. We must recognise this. It’s not evil and ungodly. It’s a reality of every Christian (and non-Christian). I share more along these lines in this article and this article.

One of the things I didn’t fully agree with Deere about, which isn’t that major, came from chapter 5. He states that a false assumption of cessationism is believing that the apostle’s healing ministry was the same as the gift of healing. First off, he notes there is an assumption amongst some cessationists that the apostle’s could heal automatically, any time they wanted, at will. But that is far from even the biblical record.

But when Deere refers to the ‘miraculous gifts’, he is not just speaking of healings or miracles, but the nine gifts associated with 1 Corinthians 12:8-10. And because this text, and others, make it clear that these are distributed to the whole body of Christ, he would look to differentiate between the apostle’s ministry in these gifts and the body of Christ’s ministry. He specifically states:

‘The third thing I discovered is that, taken as a whole, the apostles are presented by the New Testament as the most gifted individuals within the church. Although I am sure the apostles received charismata, just as others in the body of Christ, the New Testament never describes their healing ministries with the term charisma. The miraculous ministry of the apostles is designated by the phrase signs and wonders.’ (p69, italics his)

This could simply be a case of appealing to silence, meaning that something must be true because the opposite is never stated in Scripture (hence, there is silence on the matter). Thus, because the Greek word, charismata, is never used in connection with the use of the miraculous gifts amongst the apostles, then their use of such must have been a different category. Again, I’m not sure this fully holds up.

Still, another problem is that non-apostles like Stephen and Philip were used in such miraculous ministries described as ‘signs and wonders’. See Acts 6:8 and 8:4-8. I would not exclude ‘signs and wonders’ from those who were not apostles. And I wouldn’t try and dichotomise the miracles and healings of the ‘normal’ body of Christ from the signs and wonders of the apostles. I don’t think it’s fully sustainable.

Another example is that Paul tells us he speaks in tongues more than all of the Corinthians (1 Corinthians 14:18). And, remember, Deere groups all nine gifts from 1 Corinthians 12 into the ‘miraculous gifts’ (see p68). But his argument is that the apostle’s use of these gifts is more connected to ‘signs and wonders’. Yet, within the Corinthians context, is Paul’s use of tongues that which is for the whole body, or that which is just for apostles, or both? Well, tongues can be utilised as a sign itself (see 1 Corinthians 14:20-25, though this passage has caused much discussion). So, I’m still not sure such a distinction holds up. But, in the end, this is not of huge consequence to the belief in and utilisation of all the gifts of the Spirit. Moving on…

Not only is the book a theological resource for a case for continuationism, but it is also a very practical help at times. Not just with storied accounts of healings or prophecies or words of knowledge, though those give great encouragement, but also with counsel and wisdom in regards to seeking God and the work of His Spirit, even within churches that are cautious or in cases where one would like to encourage their leadership to be open to these gifts.

The final thing I would like to point out is that, in his Appendix B, Deere takes time to address the issue of the existence of apostles today. Most who know me will know that I am an advocate for present-day apostles. I have written plenty in a series on this topic, of which I still have 2 or 3 more articles I would like to post. I also have preached on this topic before – you can download the messages by clicking here.

So I was interested to read his thoughts on apostles today. And, actually, Deere is not closed to the idea of present-day apostles. As a summary to the Appendix, he pens these words:

‘I do not know of anyone today whom I would want to call an apostle in the same sense that I would call Paul an apostle. I am not willing, however, to rule out this possibility, because I do not think the Scriptures rule it out.’ (p275)

This is where the discussion gets down to the nitty-gritty. If apostles exist, are they in the same vein of a Paul, John, Peter, etc? Or are they ‘lesser-than’ apostles? I believe apostles exist today. Would I say they have the same ministry-anointing as Paul? Not really. But I still believe apostles are people of authority, of revelation, who are foundation builders-layers, and who help equip the body of Christ in varying ways, helping us be an apostolic (sent out, mission-minded) people.

For those ‘on the fence’ with regards to the continuation of all the gifts of the Spirit for today, these thoughts on apostles today might cause one to immediately reject Jack Deere as a viable source to consider. But such should not be the case. This work is a solid biblical and theological case for contiunuationism, even if one rejects the idea of apostles today.

Deere is faithful to not only address the cessationist perspective on particular passages of Scripture and theology, but more importantly he is faithful to present a positive, biblical-theological case for continuationism. Hence, it’s not written as a slap to cessationists. Rather it is a signpost pointing to the ‘charismatic’ work of the Spirit amongst God’s people in this present age. Such was one major purpose of Pentecost.

Therefore, I recommend that continuationist, cessationist, and everyone in between look to interact with this book as they think through the validity of the continuing work of the Spirit in all his varying gifts for the body of Christ.

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Posted in books, cessationism, charismatic, continuationism, Gifts, Gifts of the Spirit, Jack Deere, resource

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The Charismata in Church History

Posted on May 16, 2010 by | 26 comments

by Scott

One argument that seems to arise from the side of cessationists is that church history records that signs, wonders, miracles and healings ceased soon after the first century and with the formation of the New Testament canon. We have noted in the past that such a view cannot be faithfully established from a biblical-theological perspective. But what does history attest to?

We see this in certain words of the early church father, John Chrysostom (AD 347-407):

‘This whole place is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they then happen, and now do so no more?’ (Homilies on First Corinthians. Homily XXIX, 1)

More evidence to support the cessationist case is shown through such words of Augustine (AD 354-430):

‘In the earliest times, “the Holy Ghost fell upon them that believed: and they spake with tongues,” which they had not learned, “as the Spirit gave them utterance.” These were signs adapted to the time. For there behooved to be that betokening of the Holy Spirit in all tongues, to shew that the Gospel of God was to run through all tongues over the whole earth. That thing was done for a betokening, and it passed away.’ (Ten Homilies on the First Epistle of John. Homily VI, 10)

Finally, confessions of faith such as the Westminster Confession of Faith make this statement in its opening section on the Holy Scripture:

‘Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church; and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing; which maketh the Holy Scripture to be most necessary; those former ways of God’s revealing His will unto His people being now ceased.’

And, no doubt, there are other church fathers and variable sources that could be quoted in support of cessationism.

Thus, the argument goes that signs and wonders, miracles and healings, as well as other such things as prophecy and tongues, were only given in the time of the first apostles to authenticate their message, since the gospel and apostolic writings of Scripture were not yet complete. But, with the completion of the canon of Scripture by John (the apostle), and with these writings later being compiled into the New Testament, there was no longer any need for such gifts. Not only that, but cessationists then go on to support their argument by showing that the church fathers testified that such gifts of the Spirit had ceased, proving they were only for a limited time of authenticating the gospel message.

Yet, the story cannot stop there. We cannot find ourselves quoting a few church fathers as solid evidence for the ceasing of such gifts. Most cessationists, if not all, would claim that the history argument is not 100% evidence against the continuation of the gifts of the Spirit, signs and wonders. But many will, no doubt, be ready to use such to support the cessationist view.

Therefore, let’s take a moment to consider the words of some other church fathers and their specific thoughts about the gifts of the Spirit, specifically miracles, healings, prophecy and tongues. Below are four church fathers in particular:

Justin Martyr (approx. AD 100-165)

‘Therefore, just as God did not inflict His anger on account of those seven thousand men, even so He has now neither yet inflicted judgment, nor does inflict it, knowing that daily some [of you] are becoming disciples in the name of Christ, and quitting the path of error; who are also receiving gifts, each as he is worthy, illumined through the name of this Christ. For one receives the spirit of understanding, another of counsel, another of strength, another of healing, another of foreknowledge, another of teaching, and another of the fear of God.’ (Dialogue with Trypho, ch.39)

‘For the prophetical gifts remain with us, even to the present time. And hence you ought to understand that [the gifts] formerly among your nation have been transferred to us. And just as there were false prophets contemporaneous with your holy prophets, so are there now many false teachers amongst us, of whom our Lord forewarned us to beware; so that in no respect are we deficient, since we know that He foreknew all that would happen to us after His resurrection from the dead and ascension to heaven.’ (Dialogue with Trypho, ch.39)

Irenaeus (approx. AD 120-202)

‘Wherefore, also, those who are in truth His disciples, receiving grace from Him, do in His name perform [miracles], so as to promote the welfare of other men, according to the gift which each one has received from Him. For some do certainly and truly drive out devils, so that those who have thus been cleansed from evil spirits frequently both believe [in Christ], and join themselves to the Church. Others have foreknowledge of things to come: they see visions, and utter prophetic expressions. Others still, heal the sick by laying their hands upon them, and they are made whole. Yea, moreover, as I have said, the dead even have been raised up, and remained among us for many years. And what shall I more say? It is not possible to name the number of the gifts which the Church, [scattered] throughout the whole world, has received from God, in the name of Jesus Christ, who was crucified under Pontius Pilate, and which she exerts day by day for the benefit of the Gentiles, neither practising deception upon any, nor taking any reward from them [on account of such miraculous interpositions]. For as she has received freely from God, freely also does she minister [to others]. (Against Heresies, Book 2, ch.32, 4)

‘Nor does she [the church] perform anything by means of angelic invocations, or by incantations, or by any other wicked curious art; but, directing her prayers to the Lord, who made all things, in a pure, sincere, and straightforward spirit, and calling upon the name of our Lord Jesus Christ, she has been accustomed to work miracles for the advantage of mankind, and not to lead them into error.’ (Against Heresies, Book 2, ch.32, 5)

‘In like manner we do also hear many brethren in the church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God, whom also the apostle terms “spiritual,” they being spiritual because they partake of the Spirit…’ (Against Heresies, Book 5, ch.6, 1)

Novatian (approx. AD 210-280)

‘…they [the first disciples] were henceforth armed and strengthened by the same Spirit, having in themselves the gifts which this same Spirit distributes, and appropriates to the Church, the spouse of Christ, as her ornaments. This is He who places prophets in the Church, instructs teachers, directs tongues, gives powers and healings, does wonderful works, offers discrimination of spirits, affords powers of government, suggests counsels, and orders and arranges whatever other gifts there are of charismata; and thus make the Lord’s Church everywhere, and in all, perfected and completed.’ (A Treatise of Novatian Concerning the Trinity, ch.29)

Gregory Neocaesarea (AD 213-270)

Consider these words from church historian, Justo Gonzalez, as he chronicles some of the things that took place in the life of Gregory Neocaesarea.

‘The most famous of these workers of miracles was Gregory Thaumaturgus – a name that means “wonderworker.” He was from the region of Pontus, and had been converted through the learned witness of Origen. But upon returning to Pontus and becoming bishop of Neocaesarea, his great evangelistic success was due, not to his theological arguments, but to the miracles that he was said to perform. These were mostly miracles of healing, but we are also told that he could control the course of a river in flood, and that the apostles and the Virgin appeared to him and guided his work.’ (Gonzalez, The Story of Christianity, Volume 1: The Early Church to the Dawn of the Reformation, p99)

In his book, Evangelism in the Early Church, Michael Green quotes an early church source, The Apostolic Constitutions, making note of the charismata gifts:

‘A passage in the Apostolic Constitutions crystallizes the point well: ‘These gifts were first bestowed upon us, the apostles, when we were about to preach the gospel to every creature, and afterwards were necessarily provided to those who had come to faith through our agency, not for the advantage of those who perform them, but for the conviction of the unbelievers, that those whom the word did not persuade the power of signs might put to shame.’ The charismata given in the apostolic age [first century] had not been revoked: they continued in the Church in the third century.’ (Green, Evangelism in the Early Church, p270)

Finally, it would be interesting to read some of Augustine’s words near the end of his life. Though many cessationists might look to quote him as a pointer towards a more cessationist view in the early church, as was shown in the beginning of this article, what we don’t realise is that Augustine actually had a change of theology near the end of his life.

Michael Green specifically points to his own study of the early church fathers as a reason why he shifted away from a more hard cessationist view, and he quotes these words of Augustine in his own reflections.

‘I am encouraged, in my recantation [from his hard cessationist thoughts in his earlier edition of this book], to be in the good company of Augustine who, in his earlier writings, believed that the charismatic gifts had died out in the Church and were no longer needed. But by the time he wrote The City of God, however, he had realized his scepticism was unwarranted. In Book 22 he tells how he changed his mind “once I realized how many miracles were occurring in our day…It is only two years ago that the keeping of records was begun here in Hippo, and already, at this writing, we have nearly seventy attested miracles.”‘ (Green, Evangelism in the Early Church, p271)

To read more about the changes in Augustine’s theology, one should read City of God, Book 22, Ch. 8, which is specifically subtitled, Of Miracles Which Were Wrought that the World Might Believe in Christ, and Which Have Not Ceased Since the World Believed. Now, what one will notice is that Augustine specifically refers to healings and miracles that happened through relics, which evangelicals have tended to not agree with such a practise.

So the words of Augustine will be challenging to many evangelicals. I am personally not closed to such, not so much to utilise Augustine’s comments to bolster my own theology, but for knowing how things in biblical times were not always done within our prescribed framework: Jesus had a spitting ministry at times with healing (see Mark’s Gospel), Isaiah walked around naked for quite a while (see Isaiah 20:1-3), Elisha’s bones raised a man (see 2 Kings 13:14-21), handkerchiefs and aprons that had touched Paul were used for healing (see Acts 19:11-12). And, if we will pay attention, we will see God has been doing things ‘outside the box’ from creation until now.

Interesting and challenging, not always fitting in OUR boxes to say the least.

Therefore, church history does not unequivocally support cessationism. No doubt there were some cessationists, but there were also quite a few continuationists.

In the end, the Scripture stands as the starting point for forming our theology. Still, it is interesting to study history, since our faith has been walked out over thousands of years. We are not alone in this. And, with such a consideration of history, we have seen that, in all probability, God never ceased in displaying His glory and power through signs, wonders, miracles, healings, prophecy and other various spiritual gifts.

To end, I point out one other resource that might be of great interest to those who would like to study about the charismata of 1 Corinthians 12 throughout church history. It is Ronald Kidd’s Charismatic Gifts in the Early Church. I have not yet had the opportunity to read it, but it was suggested in another book on the charismatic gifts, which was written by a friend of mine.

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Posted in cessationism, charismatic, continuationism, history

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Michael Patton on Why He Is Not a Charismatic

Posted on May 15, 2010 by | 2 comments

by Scott

Michael Patton of Reclaiming the Mind Ministries, and the blog Parchment & Pen, has recently re-posted his full series entitled, Why I Am Not A Charistmatic. Patton is not anti-charismatic, but would rather call himself a de-facto cessationist. This means that, because he has never really experienced what he believes is true prophecy or healings or miracles, it has thus led him to be a default cessationist.

You can also download the full 22-page PDF file from the posted article. This might be a good series for Marv and I to interact with in the near future. So check it out over at Parchment & Pen.

You can also find a couple of different blogs which are currently interacting with the series. The blog New Leaven has put up two articles thus far: part 1 and part 2. Also, you can read a few comments at the blog Near Emmaus.

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Posted in cessationism, charismatic, continuationism

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Four Positive Scriptures for Continuationism

Posted on April 19, 2010 by | 3 comments

by Scott

In the past, I have addressed four major passages of Scripture that cessationists might typically use to discount the continuation of all gifts of the Spirit following the first century (or sometime there abouts). Those four passages are:

In my article, I specifically showed how I believe these four passages are, often times, misunderstood and misused by cessationists to teach that there was an expectation in the first century that certain gifts (supernatural gifts or miraculous gifts or sign gifts) were to cease as we moved toward the full and faithful teaching of the first apostles now recorded in the New Testament.

I don’t say these words – misunderstood or misused – arrogantly. Yet, I still believe that if we read the passages carefully and fully consider what they are teaching, we will see that none of these four give solid ground for the case of cessationism.

Of course, there are other passages that could be dealt with from a cessationist standpoint (i.e. Ephesians 2:20 – that apostles and prophets were foundation layers and we no longer need a foundation to be laid since it was laid once for all time in the first century). But I decided to mainly focus on those four passages, though I have addressed the Ephesians 2 verse in another article.

But, while, at times, it is good to address how another viewpoint utilises certain passages, it is also quite healthy to lay out Scripture passages that would support one’s own specific view. So we don’t just take up the ‘polemical approach’ or addressing what we consider wrong, but we also take up the ‘apologetic approach’ in confirming what is true.

I’m not talking about moulding passages to fit our view, though it is easy to fall into that trap here and there (and I’m sure I could be accused with the form four passages and what I will address in just a moment in this post). But we can’t just defend against another view. We have to make sure Scripture actually teaches what we believe it teaches.

Thus, there are four major passages I would like to point out that I believe give a positive case for the existence of all spiritual gifts from Christ’s first advent to second advent. Those four passages are:

John 14:12

These words in John 14 are well-known, at least to most charismatics and Pentecostals:

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.

I don’t want to spend an immense time on this passage, as my partner in crime, Marv, has done fine exegesis on it here. But I will share a few of my own thoughts.

I know that for many, this passage can merely be put down to talking about doing more evangelism, reaching more people than the one Christ could in His incarnation. And while I absolutely support such a notion, I would argue that to say it only speaks of that is a bit reductionistic. It misses the bigger picture

I believe this statement entails all of the works of Christ. He simply meant it that way. I love the first words of Luke in Acts 1:1:

In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach.

Christ, in His incarnation, had only begun to do and to teach. There was a lot more work to accomplish. A lot more! Hence, the Father and Son had this great plan to send the Spirit to indwell all of God’s people to empower them to do the works that Jesus did. It’s absolutely astounding that Christ Himself would want His body, in the power of His Spirit, to continue the works He did.

Of course, this is not limited to gifts of the Spirit as listed in 1 Corinthians 12:8-10. Nor is this just about miracles and healings. It is about that. But not only about that, just as it was not only about evangelism.

And Jesus said these wonderful words, ‘whoever believes in me’. That’s challenging, but a good challenge for us who are believers. The works of Jesus, in all their variety, which includes miracles and healings and prophecy, are available to the Spirit-indwelt and Spirit-empowered body of Christ. There is no denying this or reducing this. All of the works of Christ are available to all of the body of Christ, not just the spiritually elite nor the spiritually elite of 1900 years ago.

Acts 2:17-18

I love Acts 2:17-18, where, at Pentecost, Peter quotes Joel’s prophetic words from centuries before:

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.

After the Spirit had fallen on the 120 like never seen or known before, Peter has a revelation: This is the fulfilment of Joel’s words spoken so long ago. Joel said that, in the last days, God would pour out His Spirit on all flesh. This was happening right in front of eyes and ears as these tongues of fire descend and these new tongues are spoken.

The last days had just been initiated way back then. This was not to be some few final years of planet earth. The last days began some 1977 years ago at that great Pentecost.

What was the fruit of this outpouring?

That God’s people would become of prophetic community. Oh sure, God would continue to have those specifically gifted as prophets (1 Corinthians 12:28; Ephesians 4:11; etc). But from now on, during the last days of the Messianic age when Messiah would reign over all heaven and earth, God’s Spirit would allow all of God’s people to be utlitised in the prophetic. Moses had longed for it (Numbers 11:24-30), but this was the beginning of the prophethood of all believers, as I’ve written about before.

This work of the Spirit would break all gender barriers and age barriers: sons and daughters; young men and old men; male servants and female servants.

Because the last days are the entire age from Pentecost onwards (or we might technically say first advent of Christ to second advent), we must expect God’s people to always function as a prophetic community. This includes revelations, prophecies, visions, dreams, words of knowledge, words of wisdom, etc. None of this has to be leather bound and added to the New Testament, and thankfully Scripture stands as a measuring stick of whether such prophetic action is truly of God today. But there is no doubt that the last days are to be a continuing work of Jesus by the prophetic Spirit amongst His church in the world.

1 Corinthians 13:8-12

8 Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when the perfect comes, the partial will pass away. 11 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. 12 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.

For an in depth look at my thoughts on this passage, I would encourage you to read this article. But, suffice it to say, the ‘perfect’ of this passage is not the completed New Testament canon. I believe the New Testament canon is the God-breathed Word. I’m not into backing away from that reality. But the perfect that Paul speaks about in this passage was not the awaiting of the New Testament.

He was awaiting the perfect One, the perfect ending, where we would see ‘face to face’ and we would ‘know fully, even as [we] have been fully known’. This is quite obviously talking about the final consummation of all things when Christ brings the fullness of His kingdom.

Thus, prophecies and tongues and [words of] knowledge (vs8) have not yet been done away with.

Ephesians 4:11-16

11 And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. 15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

I’ve personally been doing a very long series for the past few months on apostles today and what all that entails, of which I have posted about 17 articles already over at The Prodigal Thought. You can click here for the first one or do a search on the category sidebar of my blog for ‘apostles’ or ‘apostles today’.

But, at least from the perspective of the ministry of the prophet in this passage, we are told some very helpful information about the enduring nature of that ministry. We are told that Jesus has given these five (or some argue for four) ministries spoken of in Ephesians 4:11 to help equip God’s people to do the work of ministry. They are equippers of the body so that the body can get on with the work of Christ. And I wonder what work(s) Paul had in mind? Possibly the works of Christ, going back to John 14:12.

But vs13 of Ephesians 4 is very important here. It tells us about the duration of these gifts: until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ.

Well, I think everyone could easily agree that we are not there yet. The word ‘until’ denotes we are headed that way. But we all know we have not reached the point. And we might not be as far along as we had hoped after 1900 years.

Hence, Jesus still gives all five of these ministries. Not just shepherds or evangelists or teachers, though they provide a necessary part. But all five to help equip us and prepare us to move towards the unity of the faith and the knowledge of the Son of God. Prophets (and apostles also) are still needed. Again, it doesn’t mean we are to add a new book to the Bible and call it 2 Romans or 1 Chicago. But we need their ministry to help equip us. And prophets will be very helpful in seeing the body formed into the prophetic community we have been called to, for Joel (and Peter) prophesied of the prophetic community of this new covenant age.

Therefore, I believe this ministry is absolutely vital until we reach that place of unity in the faith and become mature, reaching the full stature of Christ. I would even argue that we would be found somewhat lacking if we do not allow for this ministry in our midst, just as we would be found lacking without shepherds, teachers and evangelists.

Thus, these are four very strong passages that have helped me realise that Jesus still desires that all the gifts be utilised in the present age as He reigns at the right hand of the Father. I don’t want to put my eggs solely in the basket of miracles, healings, prophecy, tongues, etc. But I do want those gifts to be a few of the eggs that go in the ‘full basket’ of what Christ has called His body to by the empowering of the Spirit.

All I can say is this provides for both an exciting and challenging move forward in seeing the kingdom come on earth as it is in heaven. I’m up for such an exciting challenge.

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

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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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Posted in cessationism, continuationism, Gifts, Gifts of the Spirit, healings, miracles, sign gifts

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