Spiritual Gifts
June 4, 2017
MRBC ABF E.I. Session 4, Lecture 1
Equipping Institute: Systematic Theology The Doctrine of the Holy Spirit (Pneumatology) – Spiritual Gifts I.
Teacher: Myral Watson
Introduction Spiritual Gifts: Often discussed, seldom understood?
II.
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The problem of words: In our vernacular, “gifts” terminology is used to refer to material blessings, natural abilities, talents, and other easily identifiable, often external endowments. In one sense, it is correct since each of these things is rightly seen as a grace from God. However, this general terminology can muddy our understanding of spiritual gifts.
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The problem of interpretation: The passages of the NT that teach about spiritual gifts do not go to great lengths to define individual gifts and/or their practice. In Romans and 1 Corinthians, for example, it seems the original recipients would have recognized the gifts as already operating in their local assemblies. For many of the gifts, only the name of the gift is provided. Detailed instruction for the use of tongues and practice of prophecy in the church is provided, but not for any other specific gift.
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The problem of experience: Many believers affirm a theological understanding of spiritual gifts that conflicts with their experience. While affirming that spiritual gifts are divinely bestowed enablements for all believers from the “lists” found in the NT, there remains a general lack of clarity concerning identification and explicit practice of the gifts for those not regularly involved in more “showy” corporate exercise, such as preaching and teaching.
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The problem of unanswered questions: §
How does a Christian know their gift/gifts?
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How many gifts can a Christian have?
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How many gifts are there?
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Are all the listed gifts still given?
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What about varied ability with the same gift?
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How do talents used in and for the church relate to spiritual gifts?
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What about gifting for less spectacular areas of service?
NT Terminology a. Words used in the “gift passages”: i. Pneumatikon - “spiritual things or matters” (1 Corinthians 12:1; 14:1)
June 4, 2017
MRBC ABF E.I. Session 4, Lecture 1
ii. Charisma - “that which is freely and graciously given, favor bestowed, gift” (Romans 12:6; 1 Corinthians 12:4, 9, 28, 30, 31; 1 Peter 4:10) iii. Energema - “activity, effects, operations” (1Corinthians 12:6, 10) iv. Phanerosis - “manifestations, disclosure, announcement” (1Corinthians12:7) v. Doma, “gift” (Ephesians 4:8) vi. Diakonia, “service, ministry” (Romans 12:7; 1 Corinthians 12:5) b. Observations i. There is no single term that denotes “Spiritual Gift” in the technical theological sense. The relevance of each term for our understanding of gifts must be determined in context. ii. The word that begins Paul’s discussions is Pneumatikon (12:1, 14:1), not Charisma. “Gift” has been supplied by translators (c.f. NASB, ESV, etc.) In 1 Corinthians 12:4, charisma is used in parallel with three other terms as shown above. Three of the others uses (12:9, 28, and 30) refer to “gifts of miracles”. This leaves 12:31 as the only locations where charisma is used as a summary term in 1 Corinthians. (cf. Romans 12:6, 1 Peter 4:10) III.
Gifts in the NT Landscape a. The key “gifts passages” are: Romans 12:3-8; 1 Corinthians 12; Ephesians 4:11-13; 1 Peter 4:10-11. The so-called “list passages” are found in Romans, 1 Corinthians, and Ephesians. b. The passages in Romans, Ephesians, and 1 Peter do not explicitly mention the Holy Spirit. c. The gifts in Ephesians refer to leaders who are gifts to the church. Some of those leaders are mentioned in the 1 Corinthians passage as well. d. Spiritual gifts are discussed in only four of the twenty-one NT epistles. And only three of these (Romans, 1 Corinthians, and 1 Peter) provide exhortation/encouragement to individual believers to “use” their gifts. e. In passages concerned with the characteristics of spiritual leaders in the church (1 Timothy 3, Titus 1) and those passages concerned with the characteristics all Christians are to pursue (e.g. Galatians 5:22-23), spiritual gifts are not emphasized. The emphasis is on spiritual fruitfulness/godliness/Christ-likeness/personal holiness. These observations do not depreciate the teaching contained in these passages, but they should factor into how much prominence we give to an individual’s discernment of gifting as the foundation for service in the Church. Overwhelmingly the teaching of the NT writers is more concerned with spiritual maturity than with personal gifting for ministry.
June 4, 2017
IV.
MRBC ABF E.I. Session 4, Lecture 1
Concluding Thought - Adjusting our Focus While Paul’s teaching on gifts indicates that there is unity amongst the diversity of individuals in Christ’s body (the Church); the motivation for service in the body is love, not the gift itself (see 1 Corinthians 13 in context). One’s primary motivation for performing the various ‘one-anothers’ in our body should be love that issues forth in sacrificial care; not a particular skill set or ability that matches perfectly with a particular need. Spiritual maturity in the service of others, not spiritual giftedness, should be our preoccupation.
June 11, 2017
MRBC ABF E.I. Session 4, Lecture 2
Equipping Institute: Systematic Theology The Doctrine of the Holy Spirit (Pneumatology) – Spiritual Gifts I.
II.
Teacher: Myral Watson
Introduction
Defining the Spiritual Gifts
Romans 12:6-8 Prophecy Service Teaching Exhortation Giving Leading Mercy
1 Corinthians 12:8-10 Word of wisdom Word of knowledge Faith Gifts of healings Miracles Prophecy Distinguishing of spirits Tongues Interpretation of Tongues
1 Corinthians 12:28-30 Apostles Prophets Teachers Miracles Gifts of healings Helps Administrations Tongues
Ephesians 4:11 Apostles Prophets Evangelists Pastor-Teachers
1 Peter 4:10-11 Speaking Serving
a. The gifts identified in these “lists” have not been explicitly defined.1 b. Note that only prophecy and teaching are common amongst the lists, while miracles, gifts of healings, and tongues are only mentioned in 1 Corinthians. c. There is no indication in the “list passages” that the lists are exhaustive, and the nonuniform presentations by Paul imply they are not. III.
The Nature of Spiritual Gifts a. Spiritual gifts have been viewed as supernatural abilities, natural abilities, ministries, offices, and combinations of each. For example: “A spiritual gift was a supernatural, Holy Spirit-energized ability that was sovereignly given by God for service within the local church during the transition from old covenant program to the new covenant program.”2
“The charisma granted to each is not so much a supernatural gift as the call of the Spirit to serve the church, so when Paul enumerates the charismata he refers partly to offices and partly to functions. . . . It is important to note that some of the charismata are distinctly supernatural and can be exercised only by the sovereign activity of the 1. See notes from Lecture 1 in this series for a presentation of the different terms used to refer to what we commonly refer to as “spiritual gifts”. 2. Larry D. Pettegrew, The New Covenant Ministry of the Holy Spirit (Grand Rapids: Kregel Publications, 2001), 160.
June 11, 2017
MRBC ABF E.I. Session 4, Lecture 2
Spirit, while others, such as helping, showing mercy, and giving are gifts that should be exercised by all Christians”3 “Paul’s lists are lists of ministry-assignments that are given by the Holy Spirit. The ‘spiritual gifts’ should not be thought of as fundamentally the abilities to do ministry; they should be thought of as the ministries themselves.”4 “In summary, it seems that the categories of nonmiraculous ministering gifts are very general and broad. The New Testament does not define them in any narrow sense, leading to the understanding that the Holy Spirit applies these abilities in a unique way in the life of every believer. . . .it is fair to surmise that the gift each one receives is a combination or blending of the abilities and enablements needed to serve the body of Christ effectively. This giftedness is specially designed by God to equip each believer for ministry in the church. Like a skilled painter using a palette of colors, the Holy Spirit uniquely blends these gifts in each believer.”5 b. Important Factors i. Based on the various gifts and the multiple terms used in addition to charisma, Paul does not seem concerned to separate the gifts between possessions, abilities, or offices. ii. The gifts are a result of God’s grace and sovereignty, and are a manifestation of the Spirit (Romans 12:6; 1 Corinthians 12:7; 11; 28; 1 Peter 4:10). There is no room for a man-centered view of the gifts. The Church is dependent on God for all of the gifts mentioned. 1. This fact mitigates against placing too much emphasis on natural ability; however, it does not mean that God does not sovereignly make use of natural gifts. 2. The recipients and purpose of spiritual gifts (see below) emphasize the spiritual nature of the gifts. IV.
The Recipients of Spiritual Gifts a. The gifts are given to the Church. The context for each list is sovereign bestowal of gifts for the Church. Paul is not discussing the blessings of common grace received by all mankind. In context, he is also not discussing abilities that are learned or discovered by a prescribed test. b. The gifts are given to all the members of the Church. (E.g. 1 Corinthians 12:7; 11)
3. George Eldon Ladd, A Theology of the New Testament, (Grand Rapids, MI: Eerdmans 1974), 535-6. 4. “What Are Spiritual Gifts? An Interview With Dr. Ken Berding,” Christians in Context Blog, entry posted January 14, 2009, http://www.christiansincontext.com/2009/01/interview-with-ken-berding-aboutwhat.html?showComment=1232475960000#c9138658110611162810 (accessed June 1, 2017). 5. John MacArthur and Richard Mayhue, Biblical Doctrine: A Systematic Summary of Bible Truth (Wheaton, IL: Crossway 2017), 818.
June 11, 2017
MRBC ABF E.I. Session 4, Lecture 2
c. There is no indication in the Scriptures that individuals have any say in the gift(s) they receive. d. Timing is not indicated; however, based on a correct understanding of indwelling and Spirit baptism, there is no “second blessing” when gifts would be bestowed. The “list passages” are addressed to the whole church and indicate everyone has received a gift. This implies that the gift is received at salvation. V.
The Purpose of Spiritual Gifts a. Perhaps the clearest aspect of the NT teaching on gifts is their purpose. Unequivocally, the gifts are for the benefit of others and not the recipient of the gift. From the perspective of the recipients, the purpose of spiritual gifts is outward. i. Evidence (Signs) to others - Romans 15:19; 1 Corinthians 14:21-22 ii. Evangelization of unbelievers - 1 Corinthians 14:23-25; Ephesians 4:11 iii. Edification of other believers – Romans 12:6-8; Corinthians 12-14; Ephesians 4:11-12; 1 Peter 4:10 b. If a gift is used to build up oneself, it’s spiritual value is worthless as it is not serving its divinely appointed purpose (see 1 Corinthians 13). “Perhaps the most important perspective on spiritual gifts appears in 1 Cor. 13. . . Showing love for one another is vastly more important than exercising any gift. Exalting gifts over love places primacy on the temporal instead of the eternal, the superficial and partial over against what is lasting and complete.”6
VI.
The Use of Spiritual Gifts a. The emphasis of NT teaching is on serving others in love, as one has been gifted Romans 12:6; 1 Peter 4:10. b. The use of gifts in the church, for the church, must be seen as a stewardship for the glory of God (1 Peter 4:10-11) c. The notion that believers should aspire for gifts other than those given runs contrary to the sovereign nature of the bestowal and also the diversity intended by the Giver. i. Diversity/variety is the intention (1 Corinthians 12:4-6, 11, 18) ii. Believers should not expect to all exercise similar gifts any more than a body should be expected to consist of one or two body parts (1 Corinthians 12:12-21, 27-30)
6. Thomas R. Shreiner, New Testament Theology: Magnifying God in Christ, (Grand Rapids, MI: Baker Academic), 721.
June 11, 2017
MRBC ABF E.I. Session 4, Lecture 2
d. Individual details about how each gift functions or is manifested are not provided. Categorical instruction is provided in Romans 12:4-6 and 1 Peter 4:10-11. VII.
Concluding Thoughts - What is a Spiritual Gift? A working definition: An endowment of God’s grace distributed to every believer according to the will of God for the benefit of others, primarily within the body of Christ. This endowment is uniquely suited to the recipient for functionality and ministry in and through the church, whether in office or ability, and may include the divine energization of natural abilities for the service of others.
June 18, 2017
MRBC ABF E.I. Session 4, Lecture 3
Equipping Institute: Systematic Theology The Doctrine of the Holy Spirit (Pneumatology) – Spiritual Gifts I.
Teacher: Myral Watson
Introduction a. The Question: Do the miraculous and revelatory gifts still exist in the church today? b. The Positions: i. Continuationist: Yes, the miraculous and revelatory gifts exist today and continue until the return of Christ. ii. Cessastionist: No, the miraculous and revelatory gifts ceased with the close of the apostolic era c. Clarifying some misconceptions i. Cessationism does not limit God or ‘put God in a box’. The issue is not whether God sovereignly does what He pleases or has the power to do so. The issue is whether God would do something contrary to what he has revealed. ii. Cessationism must be built upon exegetical conclusions, not only experience or observation in the church. iii. Cessationism does not deny that God providentially performs miraculous or supernatural works (e.g. healing). The issue is whether gifted individuals still possess miraculous gifts and use them in the church. iv. Cessationism does not necessarily imply that all individuals who hold continuationist positions are dangerous or fanatical, or have compromised the Gospel. As with many things, there is a spectrum of theology and practice under the umbrella of continuationism.
II.
Apostles and Prophets were temporary1 a. The office of Apostle was limited by definition2 i. An Apostle had to be an eyewitness to the resurrected Christ (Acts 1:21-22; 10:39-41; 1 Corinthians 9:1) ii. Paul calls himself the last Apostle (1 Corinthians 15:4-9)
1. Please note, with “temporary” I am referring to their office and activity, not to their continuing influence. In fact, their continuing influence is one of the strongest arguments for cessationsim. Through them, we have God’s inscripturated word. There is no longer any need for revelatory office. 2. The term “apostle” is also used to describe some men that were “sent forth”, such as Ephaphroditus (Phil. 2:25)
June 18, 2017
MRBC ABF E.I. Session 4, Lecture 3
b. The purpose of Apostles and Prophets was temporary i. They were the foundation (Ephesians 2:19-20) ii. All equipping of the church was built upon this foundation (Acts 2:42; 1 Corinthians 12:28; cf. Ephesians 4:11) iii. Their foundational work was revelatory (Ephesians 3:5; 2 Peter 3:2; Jude 3, 17) 1. This work was extended through the gift of prophecy though Apostles would pass away (1 Corinthians 12-14) 2. The enduring leadership of the church would not be Apostles or prophets, but elders (e.g. 1 Timothy 3, Titus 1) III.
Miraculous Gifts were temporary3 a. Their purpose: miraculous gifts were given for the purpose of authenticating God’s appointed apostles and prophets and confirming the divine message they declared. i. This is declared (Acts 2:43; 4:33; 5:12; 8:14; 14:3; Romans 15:19; 2 Corinthians 12:12; Hebrews 2:1-4) ii. This is demonstrated in the response of witnesses (Acts 13:6-12; 19:11-20 b. In addition to confirming the revelation of the Apostles and prophets, some of the miraculous gifts were themselves revelatory (prophecy, word of knowledge, tongues, interpretation). The purpose of these gifts ceased with the completion of God’s revelation in Scripture. (Revelation 22:18) c. As the NT era draws to a close, there is a diminishing emphasis on the miraculous gifts. i. There is no instruction given for the church to “set in order” the use of sign gifts in any of the Pastoral Epistles. ii. Interestingly, Paul does not heal Epaphroditus (Philippians 2:27) or Trophimus (2 Timothy 4:20). He does not instruct Timothy to seek miraculous healing for his ailment (1 Timothy 5:23). iii. There is scant mention of signs and wonders throughout the epistles and there is no mention of a general operation of signs and wonders apart from the revelatory offices of apostles and prophets.
3. See clarification I.c.1. above.
June 18, 2017
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MRBC ABF E.I. Session 4, Lecture 3
Summary: Apostles and prophets were foundational revelatory offices, that were not permanent. The miraculous gifts were given by God to authenticate their ministry and message. There is no longer any apostles or prophets; therefore, there is no longer any need for attesting miraculous gifts. Put simply, there is no new revelation so there is no purpose for miraculous gifts. A Survey of 1 Corinthians 12-14 a. Chapter 12 – Paul addresses issues in Corinth related to a wrong view and improper use of spiritual gifts. i. Introduces the topic (vv. 1-3) ii. Diversity of gifts all from the One true God (vv. 4-6) iii. Variety of gifts all given according to the Sovereign will of God for the good of the church (vv. 7-11) iv. There is one body which consists of many diverse members (vv. 12-14) v. All members are necessary for the proper function of the body (vv. 15-21) vi. Less spectacular gifts are just as important for the health of the body as the showy gifts (vv. 22-26) vii. God has appointed specific offices and gifts in the body with the intent of diversity. All are not the same and should not desire the same gift (vv. 27-30) viii. Christians should be “intensely interested in and dedicated to” the greater gifts (note the order in v. 28 and the subsequent emphasis on prophecy in Ch. 14). Summary: Diversity of gifting is God’s intention. “Less honorable” gifts are just as critical to the health of the church. The earnest zeal for the operation of gifts should be focused on “greater gifts” (of which tongues is not) and there is a more important governance to their use of gifts which is being neglected which Paul will show them. b. Chapter 13 – Paul shows them that the foundation for their service to one another is love, not the apparent flashiness or prominence of their gifting. i. (With hyperbole) Even the most extraordinary endowment of gifts is utterly worthless without love (vv. 1-3) ii. The character of godly love (vv. 4-7) iii. The superiority of love over and against temporary gifts (v.8) iv. The incomplete will be superseded by the complete (v. 9-10) v. Illustration of vv. 9-10
June 18, 2017
MRBC ABF E.I. Session 4, Lecture 3
1. The immature will be superseded by the mature (v. 11) 2. The dim will be superseded by the clear (v. 12) 3. The partial will be superseded by the full (v. 12) vi. The enduring nature of faith and hope and the supremacy of love (v. 13) Summary: Love should be the focus, not gifting. The gifts being elevated in Corinth were temporary and they need to focus on those things that would remain, namely faith, hope, and love. c. Chapter 14 – In light of his correction of their focus, he now returns to give them instruction regarding their use of gifts, specifically prophecy and tongues (evidently the most exalted gift in Corinth). i. Pursue the love which was just portrayed, and be especially desirous of prophesy (v. 1) ii. Tongues is not intelligible for the assembly. The revelation remains a mystery, that in effect only God can understand (v. 2) iii. In contrast, prophecy is intelligible and its content results in edification, exhortation, and consolation (v. 3) iv. Tongues left un-interpreted is of no edification to the church. It is selfish, which is not the purpose of spiritual gifts. Prophesy is superior because it edifies the body. Tongues can be profitable in a similar way if interpreted (vv. 4-5) v. Paul illustrates his point, emphasizing that tongues left un-interpreted is of no spiritual value for the body. Clarity is necessary for edification. (vv. 6-11) vi. Gifts are for edification of others, so those who speak in tongues must pray that interpretation be given (vv. 12-13) vii. There is no value in unintelligible speech (vv. 14-17) viii. Paul emphatically shows the supremacy of clear prophecy (vv. 18-19) ix. The purpose of tongues was a sign of judgement to unbelieving Jews (vv. 2021) x. Prophecy is superior for the body of Christ and for a witness to unbelievers (vv. 22-25) xi. Diverse gifts, singular purpose: edification! (v. 26) xii. Regulations for the use of tongues (vv. 27-28)
June 18, 2017
MRBC ABF E.I. Session 4, Lecture 3
1. Only 2 or at most 3 should speak in tongues. 2.
They must take turns.
3. There must be interpretation or else he must keep silent. xiii. Regulations for prophesy (vv. 29-33) 1. Only 2 or 3 should speak and the content is to be evaluated. 2. The speaker must sit down and remain silent if another receives a fresh revelation while he is speaking. 3. Prophesy should take place one by one for the sake of clarity. xiv. Regulations for women in the assembly (vv. 34-35) xv. Exhortation to heed Paul’s instruction with humility (vv. 36-38) xvi. Desire the exercise of the greater gift, and do not forbid tongues provided it is keeping with prior instruction and all things are done in order. (vv. 39-40) Summary: Because edification in love is the purpose of spiritual gifts, the greater gift is prophesy and not tongues as the Corinthians believed. If love ruled their motivation, their desire would be prophesy to build up the body. Tongues could continue as long as it was done for edification, which required interpretation. VI.
Concluding Thoughts – Consider the indisputable focus of the NT. It is the message. The “faith which was once for all handed down to the saints”, the “good deposit entrusted”, the word of God proclaimed by the apostles and prophets, who served as a foundation for all subsequent building of the church.
June 25, 2017
MRBC ABF E.I. Session 4, Lecture 4
Equipping Institute: Systematic Theology The Doctrine of the Holy Spirit (Pneumatology) – Spiritual Gifts I.
Teacher: Myral Watson
Introduction (cont.) a. The Question: Do the miraculous and revelatory gifts still exist in the church today? b. Answer: No, the miraculous and revelatory gifts ceased with the close of the apostolic era. i. Scripture teaches that miraculous gifts served to authenticate new revelation and the ministry of the Apostles. Apostles and prophets were foundational ministries (Eph. 2:20) that were temporary, as were the miraculous gifts that validated their work and office. (See Lecture 3 notes) ii. Scripture teaches a cessation of the gifts. iii. The modern-day practice of “tongues” and “prophecy” are different from the gifts as presented in the NT.
II.
1 Corinthians 13:8-12: A Closer Look a. (v. 8) The superiority of love over and against temporary gifts i. Love endures while prophecy and knowledge “will be brought to an end abolished” and tongues will “stop/cease” ii. V. 8 is clear. Neither side argues that this teaches anything other than a cessation of the gifts. The questions that remain are when and why will they cease? b. (vv. 9-12) Explanation of v. 8: the incomplete (now) will be superseded by the complete (then). i. What is the meaning of the word often translated “perfect”? In context, it is better understood as mature or complete. In the following verses, Paul contrasts something partial with something that is complete. Not something that is imperfect with something that is perfect. ii. So what is “the complete” or “the mature” and when will it arrive? 1. When? Paul does not explain when this will occur, just that it is going to occur. Arguments for “when” largely come from an analysis of his illustrations. Many who hold to an eschatological view and ignore v. 13. (see below) 2. What? Paul is contrasting the “partial” gifts of prophecy and knowledge with the “complete” that is to come. He is not contrasting the “partial” all Christians experience this side of Heaven as we await the consummation of
June 25, 2017
MRBC ABF E.I. Session 4, Lecture 4
our salvation. A view of the “complete” as heaven / Christ’s return seems to remove the bite from Paul’s argument. Were they really in danger of thinking the gifts would continue for all eternity? It is more plausible that Paul is demonstrating the temporal nature of the gifts they were exalting because they would actually see their end and they needed to focus on the foundation of true ministry-love. iii. (v. 11) Illustration of vv. 9-10 The immature will be superseded by the mature. Paul’s illustration of growing into adulthood and setting aside childish things is an accurate picture of the partial gifts being set aside when God’s complete revelation is given. If he has heaven in mind, his illustration would imply that all believers are bound to an incomplete/partial/childish existence until Christ’s return. Furthermore, his illustration seems to imply that there will be a recognition that it is time to move on from the immature to the mature when “the complete” arrives. it seems ridiculous to imagine that at Christ’s return anyone would say “Hey, we don’t need these partial gifts anymore! We are now in Heaven!” iv. (v. 12) Reason for v. 11: The dim will be superseded by the clear and partial knowledge will be superseded by full knowledge. 1. Many believe the phrase “face to face” can only refer to seeing Jesus or being in the eternal state; however, Paul is contrasting a “dim” vision with a “clear” vision. Looking at a mirror in the 1st century would not have provided the same clarity as a face-to-face view. Simply put, Paul is saying that they will have a clearer (face-to-face) view than the foggy view (in mirror, dimly) they have with prophecy and tongues. Paul says “For now we see” and we may rightly ask “see what?” In context, he is referring to something seen through the partial gifts noted in v. 8. Many presume he is referring to God and that face to face can only be at the consummation of the age. We must not ignore that “face-to-face” is a contrast with looking in the mirror. No one would argue that a picture is a better representation than seeing someone face-to-face. His point: a better view than that provided by the gifts is coming. 2. Many also believe the phrase “I will know as I am fully known” must refer to the perfected knowledge of the eternal state and then this is read back into v. 10 to indicate that “the perfect” must be the eternal state. First, our perfected knowledge in heaven will not be omniscience. We will be glorified human beings, not infinite, god-like beings. Thus, we will never know in the same way Almighty God knows us. Second, Scripture doesn’t refer to “complete knowledge” to describe our relationship with God in eternity. It refers to our sight (2 Cor 5:7; 1 John 3:2). Knowledge is used of the truth we possess here and now, and that knowledge is even said to be a vision of the “face of Christ” (2 Cor 4:6) and the mind of Christ (1 Cor 2:16).
June 25, 2017
MRBC ABF E.I. Session 4, Lecture 4
c. The enduring nature of faith and hope and the supremacy of love (v. 13) Paul returns to the argument begun in v. 8 and states some things that will abide / remain (faith, hope, love), in contrast to those things that are terminating (prophecy, tongues, knowledge). Paul bookends his arguments with the contrast between what is being done away with and what is remaining. Eschatological views of “the perfect” have major problems with this contrast because if the gifts in v. 8 do not end until heaven/Christ’s return, then how is the continuation/abiding of faith and hope a true contrast? For they will also end when Christ returns. The three gifts must end before faith and hope or else Paul’s argument makes no sense. III.
Prophecy a. Definition: the ability/ministry of receiving revelation directly from God and communicating it to others b. Continuationist definitions of prophecy: i. “Prophecy in ordinary New Testament churches was not equal to Scripture in authority, but was simply a very human and sometimes partially mistaken report of something the Holy Spirit brought to someone's mind.”1 ii. “[In the NT] although God is the inspirational source of all prophetic revelation, its communication by individual prophets is not in all cases protected from error or human admixture. . . . According to this view, the gift of prophecy is still potentially available to the church until the return of Christ and is no threat to the finality of the biblical canon.”2 c. Evaluating some continuationist arguments3: i. There is a difference between OT and NT prophets Response: The Scriptures provide no teaching that would indicate a substantial difference in the understanding of prophecy/prophets in the NT era. Some continuationists argue that Apostles are the rightful heirs of the OT prophets, but this argument does not shed any light on the nature of NT prophets. Paul indicates that the NT prophets were foundational along with the Apostles (Eph. 2:20, see also Lecture 3 handout), he prioritizes them in the lists he gives (1 Cor. 12:31; Eph. 4:11), and the NT portrays them as proclaiming new revelation (Eph.
1. Wayne A. Grudem, The Gift of Prophecy in the New Testament and Today (Westchester, IL: Crossway, 1988) 14
2. Sam Storms, Prophets and Prophecy, taken from the NIV Zondervan Study Bible, general editor, D. A. Carson. 3 . There is much more analysis than is represented in this handout. For a helpful presentation of the issue, see: F. David Farnell, “The Gift of Prophecy in the New Testament,” Masters Seminary Journal, Vol. 25, No. 2, Fall 2014, p. 45-62; and also Nathan Busenitz, “Strange Fire & Modern Prophecy”, Cripplegate Blog posted October 24, 2013, http://thecripplegate.com/strange-fire-modern-prophecy/ (accessed June 15, 2017)
June 25, 2017
MRBC ABF E.I. Session 4, Lecture 4
3:5) and claiming divine authority in similar fashion to the OT prophets (Acts 21:11). ii. There is evidence in the NT that shows the gift of prophecy was fallible 1. Paul ‘disobeyed’ prophecy; therefore, it couldn’t be infallible (Acts 21:4) Response: First, the text does not explicitly state that the disciples prophesied that Paul should not go, only that they prophesied so that Paul would not go. This is in-line with the responses of the other disciples who were trying to persuade Paul not to go to Jerusalem (21:12-14). Second, earlier prophecy indicates Paul was supposed to go to Jerusalem (20:22-23). Here, Paul states the content of what the Spirit had revealed; namely that persecution awaited him, not that he should refrain from going. 2. The Thessalonians would not have despised infallible prophecy (1 Thess 5:19-21) Response: To “despise” in this case implies “to have no use for or reject something disdainfully, or as it is of no worth”. Why would the Thessalonians be tempted to “despise” prophecy? In context, it seems because they had been impacted by false prophets (1 Thess. 4:13ff, 2 Thess. 2:1-3). Additionally, the accompanying imperative for them to “examine” the prophecies is keeping with the instruction to all hearers of prophecy beginning back in the OT! (Deut. 18:20-22). The Thessalonians were to “hold fast” to true prophecy from true prophets. In light of NT teaching on the role of prophets, Paul’s instruction to the Thessalonians is to not reject prophecy (since it is revelation from God), but to test/examine it to ensure it accords with the Apostolic message. This is consistent with the prescribed response to all prophets, both OT and NT. IV.
Tongues a. Definition: the miraculous ability to speak actual foreign languages that were previously unknown to the speaker. b. A continuationist definition of tongues: “I conclude that tongues may be human languages never before learned by the speaker, but need not be. They may also be angelic dialects or unique linguistic utterances shaped specially by the Spirit and distributed to believers according to the will of God.”4
4. Sam Storms, “Tongues: Praying and Praising in the Spirit,” Enjoying God Blog posted March 28, 2012 http://www.samstorms.com/all-articles/post/tongues:-praying-and-praising-in-the-spirit--1---acts-2:1-8-11b--1corinthians-14:1-19- (accessed June 16, 2017)
June 25, 2017
MRBC ABF E.I. Session 4, Lecture 4
c. Evaluating some continuationist arguments:5 i. Continuationists say that tongues in 1 Corinthians were not always human languages because: 1. 1 Corinthians 12:10 – Paul describes various kinds or species of tongues and it is unlikely he is referring to different human languages. Response: First, note that the term “various” is not in the original, but has been added for smoothness of translation. Second, Paul is simply affirming that there are families of languages, or species of language and that the gift consists of speaking in the different “kinds” of language. Synonymous terminology is used in 14:10 when Paul indicates that a great many kind of human languages are in the world, each having meaning. There is no lexical basis for understanding 12:10 to refer technically to languages beyond that of human languages. It is important to note that the terminology for “tongues” is the same in Acts and 1 Corinthians. The speaking of the language was the gift, not the hearing. 2. 1 Corinthians 14:2 – The utterance is spoken to God, not men as with other human language. No one understands; however, if a real language, many would understand. Response: Context must be considered carefully. Paul is arguing for the superiority of prophecy because it is understandable. 1 Corinthians 14:2 represents the contrast between the gifts. The entire purpose of the spiritual gifts is the edification of others, so Paul is demonstrating that tongues was not edifying because it isn’t understood. Those who didn’t understand were the hearers in Corinth and the one speaking in a tongue. The assumption that someone in the congregation would understand if it were real language assumes a multi-lingual group, assumes that the miraculous languages had to be a representation of that group, and ignores the overarching argument that tongues would not have been understood in the church unless translated. Left untranslated, only God understood; hence, the speaker was in effect talking back to God. 3. 1 Corinthians 13:1 – Paul refers to the tongues of men and of angels. Response: Paul is speaking with hyperbole. The other examples he provides make this plain. All of the “gifts” he lists are extreme examples and ultimately shown to be worthless without love. Paul is not positively asserting the existence of any gifts in these verses.
5. These represent some of the arguments used to support the view that the “tongues” in Corinth were distinct from the “ tongues” described at Pentecost (Acts 2). Theologians faithful to the text of Scripture cannot deny that real languages are the “tongues” in Acts 2; therefore, they attempt to distinguish the exercise of the gift between Acts 2 and 1 Corinthians 1214.
June 25, 2017
MRBC ABF E.I. Session 4, Lecture 4
4. 1 Corinthians 14:10-11 – Paul is saying tongues function like foreign languages, not that tongues are foreign languages. Response: Continuationists agree exegetically that these verses refer to actual human languages. The difference is how the argument is understood. Paul is arguing for clarity by demonstrating that all language means something, but that it isn’t edifying unless intelligible. He is arguing against uninterpreted tongues in the assembly and demonstrating that language left unintelligible is of no profit. 5. 1 Corinthians 14:23 – (Assuming they knew the language) unbelievers would not say they were “out of their minds” if tongues were a real foreign language. Response: This view assumes that in Paul’s illustration the unbelievers could speak the language. But this goes against Paul’s entire argument. He is arguing for clarity, intelligibility in the assembly, thus the superiority of prophecy. By way of illustration he notes than an unbeliever who sees them speaking in a real language, that no one else can speak or understands, will believe everyone is crazy. The illustration assumes that the outsiders do not know the language being spoken. This in no way implies that in the illustration Paul was referring to a private prayer/praise language. It implies the point he has been making throughout the chapter: language without understanding is worthless. Again, his point is that prophecy is superior (and even translated tongues is permissible since it edifies). Not that they should keep their private prayer/praise language to themselves. ii. Continuationists say that tongues in 1 Corinthians were an utterance of private prayer and praise because: 1. 1 Corinthians 14:2 – The tongues speaker is praying mysteries Response: Paul’s use of the term for “mystery” is often a reference to revelation concerning the gospel. As is often said, “something previously hidden that has now been revealed.” If tongues was a revelatory gift, and the content (“mysteries”) could only be revealed when translated, then the truth is simply communicated back to God since not understood in the church. In context, Paul is comparing when the congregation understood (prophecy) to when they did not understand (tongues). He is not giving a technical assessment of the nature of “tongues” as mysterious language. 2. 1 Corinthians 14:4 – The tongues speaker edifies themselves Response: In the flow of Paul’s argument this statement is a contrast to the benefit of prophecy. If the point of gifts is edification of others (Ch. 1213) it would make no sense for Paul to now affirm the self-edification of tongues. Rather, we should understand Paul to be showing the failure of tongues speakers in Corinth to use their gifts for their intended purpose.
June 25, 2017
MRBC ABF E.I. Session 4, Lecture 4
To imply that Paul affirms self-edification is to miss the aim of his instruction to the Corinthians. 3. 1 Corinthians 14:14 – Edification occurs apart from rational understanding. Response: The focus of Paul’s teaching is clarity and intelligibility for the benefit of the church. Any notion of edification apart from an engaged mind is not keeping with his argument in context for clarify or his teaching in all his epistles regarding the importance of the mind in the Christian life (e.g. Romans 12:1-2; Ephesians 4:14-24; Colossians 3:2) 4. 1 Corinthians 14:18 – Paul’s abundant use of tongues must have happened in private. Response: This assumes Paul did little frontier missions in front of Jews (even though his own testimony shows that he always went to synagogues first). It also assumes Paul’s intention for bringing this up is to affirm the practice rather than to show them that they did not have a corner on this “showy” gift. He was not affirming prophecy in ignorance, but as one who possessed and exercised the gift of tongues. In fact, v. 15 seems to indicate Paul would never pray in a way that didn’t include rational understanding. 5. 1 Corinthians 14:28 – Paul’s exhortation to those who can’t speak in public is to speak to themselves and to God i.e. prayer and praise. Response: The point of this verse is that tongues must be translated, which is keeping with Paul’s argument that understanding is required for edification (contrary to argument 3 above). And that apart from an interpreter, the speaker must “keep it to himself”. The potential speaker would be aware of having a message to give, would be in control of it (thus, able to remain silent), yet would not be able to share it. In this sense, the message would be kept between himself and God, the giver of the message in the first place. V.
Concluding Thoughts – Continuationists, even those who are conservative in their use of these so-called gifts, have a tendency to elevate the importance of these gifts in the Christian life. “Perhaps the best way to respond is by saying: "I don't believe that I am now a better Christian than you. I simply believe that I am now on my way to being a better Christian than I was before I received this gift." God forbids us to compare ourselves with others, as if we, because of a particular gift, were better than they (see 1 Cor. 4:7). But it is an essential part of the Christian life that we grow up in our faith and deepen in our devotion to Jesus through the
June 25, 2017
MRBC ABF E.I. Session 4, Lecture 4
increase and expansion of the Spirit's work in our lives. . . . I can only speak for myself here, but I have only grown in my love for the Scriptures since receiving this gift.”6 (Emphasis added) This testimony implies that speaking in tongues is an essential part of growth in devotion to Jesus. If the gifts are given for the edification of others, why is there so much focus in charasmaticism on self-edification through the use of the gifts? The very striving after a “fuller experience of the Spirit” is contrary to Paul’s argument in 1 Corinthians 12-14. Importantly, tongues is not mentioned anywhere else in the NT, and it is highly doubtful where it is mentioned that Paul intended to prescribe the practice of private prayer and praise. To suggest “tongues” or the use of any other gift is itself a catalyst for personal growth is not teaching that accords with Scripture. The clear emphasis for Paul and other NT writers is a life of devotion to Jesus that manifests itself in spiritual fruit. Some would debate the place of so-called charismatic gifts in the Christian life, but no one can debate Paul’s call to “walk by the Spirit” and “not carry out the desire of the flesh.”(Gal. 5:16) The aim is fruit, not gifts.
6. Sam Storms, “Tongues: Praying and Praising in the Spirit” Enjoying God Blog posted March 29, 2012 http://www.samstorms.com/all-articles/post/tongues:-praying-and-praising-in-the-spirit--2---1-corinthians-14:20-25(accessed June 16, 2017)
MRBC ABF E.I. Session 4, Lecture 1
Equipping Institute: Systematic Theology The Doctrine of the Holy Spirit (Pneumatology) – Spiritual Gifts I.
Teacher: Myral Watson
Introduction Spiritual Gifts: Often discussed, seldom understood?
II.
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The problem of words: In our vernacular, “gifts” terminology is used to refer to material blessings, natural abilities, talents, and other easily identifiable, often external endowments. In one sense, it is correct since each of these things is rightly seen as a grace from God. However, this general terminology can muddy our understanding of spiritual gifts.
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The problem of interpretation: The passages of the NT that teach about spiritual gifts do not go to great lengths to define individual gifts and/or their practice. In Romans and 1 Corinthians, for example, it seems the original recipients would have recognized the gifts as already operating in their local assemblies. For many of the gifts, only the name of the gift is provided. Detailed instruction for the use of tongues and practice of prophecy in the church is provided, but not for any other specific gift.
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The problem of experience: Many believers affirm a theological understanding of spiritual gifts that conflicts with their experience. While affirming that spiritual gifts are divinely bestowed enablements for all believers from the “lists” found in the NT, there remains a general lack of clarity concerning identification and explicit practice of the gifts for those not regularly involved in more “showy” corporate exercise, such as preaching and teaching.
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The problem of unanswered questions: §
How does a Christian know their gift/gifts?
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How many gifts can a Christian have?
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How many gifts are there?
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Are all the listed gifts still given?
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What about varied ability with the same gift?
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How do talents used in and for the church relate to spiritual gifts?
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What about gifting for less spectacular areas of service?
NT Terminology a. Words used in the “gift passages”: i. Pneumatikon - “spiritual things or matters” (1 Corinthians 12:1; 14:1)
June 4, 2017
MRBC ABF E.I. Session 4, Lecture 1
ii. Charisma - “that which is freely and graciously given, favor bestowed, gift” (Romans 12:6; 1 Corinthians 12:4, 9, 28, 30, 31; 1 Peter 4:10) iii. Energema - “activity, effects, operations” (1Corinthians 12:6, 10) iv. Phanerosis - “manifestations, disclosure, announcement” (1Corinthians12:7) v. Doma, “gift” (Ephesians 4:8) vi. Diakonia, “service, ministry” (Romans 12:7; 1 Corinthians 12:5) b. Observations i. There is no single term that denotes “Spiritual Gift” in the technical theological sense. The relevance of each term for our understanding of gifts must be determined in context. ii. The word that begins Paul’s discussions is Pneumatikon (12:1, 14:1), not Charisma. “Gift” has been supplied by translators (c.f. NASB, ESV, etc.) In 1 Corinthians 12:4, charisma is used in parallel with three other terms as shown above. Three of the others uses (12:9, 28, and 30) refer to “gifts of miracles”. This leaves 12:31 as the only locations where charisma is used as a summary term in 1 Corinthians. (cf. Romans 12:6, 1 Peter 4:10) III.
Gifts in the NT Landscape a. The key “gifts passages” are: Romans 12:3-8; 1 Corinthians 12; Ephesians 4:11-13; 1 Peter 4:10-11. The so-called “list passages” are found in Romans, 1 Corinthians, and Ephesians. b. The passages in Romans, Ephesians, and 1 Peter do not explicitly mention the Holy Spirit. c. The gifts in Ephesians refer to leaders who are gifts to the church. Some of those leaders are mentioned in the 1 Corinthians passage as well. d. Spiritual gifts are discussed in only four of the twenty-one NT epistles. And only three of these (Romans, 1 Corinthians, and 1 Peter) provide exhortation/encouragement to individual believers to “use” their gifts. e. In passages concerned with the characteristics of spiritual leaders in the church (1 Timothy 3, Titus 1) and those passages concerned with the characteristics all Christians are to pursue (e.g. Galatians 5:22-23), spiritual gifts are not emphasized. The emphasis is on spiritual fruitfulness/godliness/Christ-likeness/personal holiness. These observations do not depreciate the teaching contained in these passages, but they should factor into how much prominence we give to an individual’s discernment of gifting as the foundation for service in the Church. Overwhelmingly the teaching of the NT writers is more concerned with spiritual maturity than with personal gifting for ministry.
June 4, 2017
IV.
MRBC ABF E.I. Session 4, Lecture 1
Concluding Thought - Adjusting our Focus While Paul’s teaching on gifts indicates that there is unity amongst the diversity of individuals in Christ’s body (the Church); the motivation for service in the body is love, not the gift itself (see 1 Corinthians 13 in context). One’s primary motivation for performing the various ‘one-anothers’ in our body should be love that issues forth in sacrificial care; not a particular skill set or ability that matches perfectly with a particular need. Spiritual maturity in the service of others, not spiritual giftedness, should be our preoccupation.
June 11, 2017
MRBC ABF E.I. Session 4, Lecture 2
Equipping Institute: Systematic Theology The Doctrine of the Holy Spirit (Pneumatology) – Spiritual Gifts I.
II.
Teacher: Myral Watson
Introduction
Defining the Spiritual Gifts
Romans 12:6-8 Prophecy Service Teaching Exhortation Giving Leading Mercy
1 Corinthians 12:8-10 Word of wisdom Word of knowledge Faith Gifts of healings Miracles Prophecy Distinguishing of spirits Tongues Interpretation of Tongues
1 Corinthians 12:28-30 Apostles Prophets Teachers Miracles Gifts of healings Helps Administrations Tongues
Ephesians 4:11 Apostles Prophets Evangelists Pastor-Teachers
1 Peter 4:10-11 Speaking Serving
a. The gifts identified in these “lists” have not been explicitly defined.1 b. Note that only prophecy and teaching are common amongst the lists, while miracles, gifts of healings, and tongues are only mentioned in 1 Corinthians. c. There is no indication in the “list passages” that the lists are exhaustive, and the nonuniform presentations by Paul imply they are not. III.
The Nature of Spiritual Gifts a. Spiritual gifts have been viewed as supernatural abilities, natural abilities, ministries, offices, and combinations of each. For example: “A spiritual gift was a supernatural, Holy Spirit-energized ability that was sovereignly given by God for service within the local church during the transition from old covenant program to the new covenant program.”2
“The charisma granted to each is not so much a supernatural gift as the call of the Spirit to serve the church, so when Paul enumerates the charismata he refers partly to offices and partly to functions. . . . It is important to note that some of the charismata are distinctly supernatural and can be exercised only by the sovereign activity of the 1. See notes from Lecture 1 in this series for a presentation of the different terms used to refer to what we commonly refer to as “spiritual gifts”. 2. Larry D. Pettegrew, The New Covenant Ministry of the Holy Spirit (Grand Rapids: Kregel Publications, 2001), 160.
June 11, 2017
MRBC ABF E.I. Session 4, Lecture 2
Spirit, while others, such as helping, showing mercy, and giving are gifts that should be exercised by all Christians”3 “Paul’s lists are lists of ministry-assignments that are given by the Holy Spirit. The ‘spiritual gifts’ should not be thought of as fundamentally the abilities to do ministry; they should be thought of as the ministries themselves.”4 “In summary, it seems that the categories of nonmiraculous ministering gifts are very general and broad. The New Testament does not define them in any narrow sense, leading to the understanding that the Holy Spirit applies these abilities in a unique way in the life of every believer. . . .it is fair to surmise that the gift each one receives is a combination or blending of the abilities and enablements needed to serve the body of Christ effectively. This giftedness is specially designed by God to equip each believer for ministry in the church. Like a skilled painter using a palette of colors, the Holy Spirit uniquely blends these gifts in each believer.”5 b. Important Factors i. Based on the various gifts and the multiple terms used in addition to charisma, Paul does not seem concerned to separate the gifts between possessions, abilities, or offices. ii. The gifts are a result of God’s grace and sovereignty, and are a manifestation of the Spirit (Romans 12:6; 1 Corinthians 12:7; 11; 28; 1 Peter 4:10). There is no room for a man-centered view of the gifts. The Church is dependent on God for all of the gifts mentioned. 1. This fact mitigates against placing too much emphasis on natural ability; however, it does not mean that God does not sovereignly make use of natural gifts. 2. The recipients and purpose of spiritual gifts (see below) emphasize the spiritual nature of the gifts. IV.
The Recipients of Spiritual Gifts a. The gifts are given to the Church. The context for each list is sovereign bestowal of gifts for the Church. Paul is not discussing the blessings of common grace received by all mankind. In context, he is also not discussing abilities that are learned or discovered by a prescribed test. b. The gifts are given to all the members of the Church. (E.g. 1 Corinthians 12:7; 11)
3. George Eldon Ladd, A Theology of the New Testament, (Grand Rapids, MI: Eerdmans 1974), 535-6. 4. “What Are Spiritual Gifts? An Interview With Dr. Ken Berding,” Christians in Context Blog, entry posted January 14, 2009, http://www.christiansincontext.com/2009/01/interview-with-ken-berding-aboutwhat.html?showComment=1232475960000#c9138658110611162810 (accessed June 1, 2017). 5. John MacArthur and Richard Mayhue, Biblical Doctrine: A Systematic Summary of Bible Truth (Wheaton, IL: Crossway 2017), 818.
June 11, 2017
MRBC ABF E.I. Session 4, Lecture 2
c. There is no indication in the Scriptures that individuals have any say in the gift(s) they receive. d. Timing is not indicated; however, based on a correct understanding of indwelling and Spirit baptism, there is no “second blessing” when gifts would be bestowed. The “list passages” are addressed to the whole church and indicate everyone has received a gift. This implies that the gift is received at salvation. V.
The Purpose of Spiritual Gifts a. Perhaps the clearest aspect of the NT teaching on gifts is their purpose. Unequivocally, the gifts are for the benefit of others and not the recipient of the gift. From the perspective of the recipients, the purpose of spiritual gifts is outward. i. Evidence (Signs) to others - Romans 15:19; 1 Corinthians 14:21-22 ii. Evangelization of unbelievers - 1 Corinthians 14:23-25; Ephesians 4:11 iii. Edification of other believers – Romans 12:6-8; Corinthians 12-14; Ephesians 4:11-12; 1 Peter 4:10 b. If a gift is used to build up oneself, it’s spiritual value is worthless as it is not serving its divinely appointed purpose (see 1 Corinthians 13). “Perhaps the most important perspective on spiritual gifts appears in 1 Cor. 13. . . Showing love for one another is vastly more important than exercising any gift. Exalting gifts over love places primacy on the temporal instead of the eternal, the superficial and partial over against what is lasting and complete.”6
VI.
The Use of Spiritual Gifts a. The emphasis of NT teaching is on serving others in love, as one has been gifted Romans 12:6; 1 Peter 4:10. b. The use of gifts in the church, for the church, must be seen as a stewardship for the glory of God (1 Peter 4:10-11) c. The notion that believers should aspire for gifts other than those given runs contrary to the sovereign nature of the bestowal and also the diversity intended by the Giver. i. Diversity/variety is the intention (1 Corinthians 12:4-6, 11, 18) ii. Believers should not expect to all exercise similar gifts any more than a body should be expected to consist of one or two body parts (1 Corinthians 12:12-21, 27-30)
6. Thomas R. Shreiner, New Testament Theology: Magnifying God in Christ, (Grand Rapids, MI: Baker Academic), 721.
June 11, 2017
MRBC ABF E.I. Session 4, Lecture 2
d. Individual details about how each gift functions or is manifested are not provided. Categorical instruction is provided in Romans 12:4-6 and 1 Peter 4:10-11. VII.
Concluding Thoughts - What is a Spiritual Gift? A working definition: An endowment of God’s grace distributed to every believer according to the will of God for the benefit of others, primarily within the body of Christ. This endowment is uniquely suited to the recipient for functionality and ministry in and through the church, whether in office or ability, and may include the divine energization of natural abilities for the service of others.
June 18, 2017
MRBC ABF E.I. Session 4, Lecture 3
Equipping Institute: Systematic Theology The Doctrine of the Holy Spirit (Pneumatology) – Spiritual Gifts I.
Teacher: Myral Watson
Introduction a. The Question: Do the miraculous and revelatory gifts still exist in the church today? b. The Positions: i. Continuationist: Yes, the miraculous and revelatory gifts exist today and continue until the return of Christ. ii. Cessastionist: No, the miraculous and revelatory gifts ceased with the close of the apostolic era c. Clarifying some misconceptions i. Cessationism does not limit God or ‘put God in a box’. The issue is not whether God sovereignly does what He pleases or has the power to do so. The issue is whether God would do something contrary to what he has revealed. ii. Cessationism must be built upon exegetical conclusions, not only experience or observation in the church. iii. Cessationism does not deny that God providentially performs miraculous or supernatural works (e.g. healing). The issue is whether gifted individuals still possess miraculous gifts and use them in the church. iv. Cessationism does not necessarily imply that all individuals who hold continuationist positions are dangerous or fanatical, or have compromised the Gospel. As with many things, there is a spectrum of theology and practice under the umbrella of continuationism.
II.
Apostles and Prophets were temporary1 a. The office of Apostle was limited by definition2 i. An Apostle had to be an eyewitness to the resurrected Christ (Acts 1:21-22; 10:39-41; 1 Corinthians 9:1) ii. Paul calls himself the last Apostle (1 Corinthians 15:4-9)
1. Please note, with “temporary” I am referring to their office and activity, not to their continuing influence. In fact, their continuing influence is one of the strongest arguments for cessationsim. Through them, we have God’s inscripturated word. There is no longer any need for revelatory office. 2. The term “apostle” is also used to describe some men that were “sent forth”, such as Ephaphroditus (Phil. 2:25)
June 18, 2017
MRBC ABF E.I. Session 4, Lecture 3
b. The purpose of Apostles and Prophets was temporary i. They were the foundation (Ephesians 2:19-20) ii. All equipping of the church was built upon this foundation (Acts 2:42; 1 Corinthians 12:28; cf. Ephesians 4:11) iii. Their foundational work was revelatory (Ephesians 3:5; 2 Peter 3:2; Jude 3, 17) 1. This work was extended through the gift of prophecy though Apostles would pass away (1 Corinthians 12-14) 2. The enduring leadership of the church would not be Apostles or prophets, but elders (e.g. 1 Timothy 3, Titus 1) III.
Miraculous Gifts were temporary3 a. Their purpose: miraculous gifts were given for the purpose of authenticating God’s appointed apostles and prophets and confirming the divine message they declared. i. This is declared (Acts 2:43; 4:33; 5:12; 8:14; 14:3; Romans 15:19; 2 Corinthians 12:12; Hebrews 2:1-4) ii. This is demonstrated in the response of witnesses (Acts 13:6-12; 19:11-20 b. In addition to confirming the revelation of the Apostles and prophets, some of the miraculous gifts were themselves revelatory (prophecy, word of knowledge, tongues, interpretation). The purpose of these gifts ceased with the completion of God’s revelation in Scripture. (Revelation 22:18) c. As the NT era draws to a close, there is a diminishing emphasis on the miraculous gifts. i. There is no instruction given for the church to “set in order” the use of sign gifts in any of the Pastoral Epistles. ii. Interestingly, Paul does not heal Epaphroditus (Philippians 2:27) or Trophimus (2 Timothy 4:20). He does not instruct Timothy to seek miraculous healing for his ailment (1 Timothy 5:23). iii. There is scant mention of signs and wonders throughout the epistles and there is no mention of a general operation of signs and wonders apart from the revelatory offices of apostles and prophets.
3. See clarification I.c.1. above.
June 18, 2017
IV.
V.
MRBC ABF E.I. Session 4, Lecture 3
Summary: Apostles and prophets were foundational revelatory offices, that were not permanent. The miraculous gifts were given by God to authenticate their ministry and message. There is no longer any apostles or prophets; therefore, there is no longer any need for attesting miraculous gifts. Put simply, there is no new revelation so there is no purpose for miraculous gifts. A Survey of 1 Corinthians 12-14 a. Chapter 12 – Paul addresses issues in Corinth related to a wrong view and improper use of spiritual gifts. i. Introduces the topic (vv. 1-3) ii. Diversity of gifts all from the One true God (vv. 4-6) iii. Variety of gifts all given according to the Sovereign will of God for the good of the church (vv. 7-11) iv. There is one body which consists of many diverse members (vv. 12-14) v. All members are necessary for the proper function of the body (vv. 15-21) vi. Less spectacular gifts are just as important for the health of the body as the showy gifts (vv. 22-26) vii. God has appointed specific offices and gifts in the body with the intent of diversity. All are not the same and should not desire the same gift (vv. 27-30) viii. Christians should be “intensely interested in and dedicated to” the greater gifts (note the order in v. 28 and the subsequent emphasis on prophecy in Ch. 14). Summary: Diversity of gifting is God’s intention. “Less honorable” gifts are just as critical to the health of the church. The earnest zeal for the operation of gifts should be focused on “greater gifts” (of which tongues is not) and there is a more important governance to their use of gifts which is being neglected which Paul will show them. b. Chapter 13 – Paul shows them that the foundation for their service to one another is love, not the apparent flashiness or prominence of their gifting. i. (With hyperbole) Even the most extraordinary endowment of gifts is utterly worthless without love (vv. 1-3) ii. The character of godly love (vv. 4-7) iii. The superiority of love over and against temporary gifts (v.8) iv. The incomplete will be superseded by the complete (v. 9-10) v. Illustration of vv. 9-10
June 18, 2017
MRBC ABF E.I. Session 4, Lecture 3
1. The immature will be superseded by the mature (v. 11) 2. The dim will be superseded by the clear (v. 12) 3. The partial will be superseded by the full (v. 12) vi. The enduring nature of faith and hope and the supremacy of love (v. 13) Summary: Love should be the focus, not gifting. The gifts being elevated in Corinth were temporary and they need to focus on those things that would remain, namely faith, hope, and love. c. Chapter 14 – In light of his correction of their focus, he now returns to give them instruction regarding their use of gifts, specifically prophecy and tongues (evidently the most exalted gift in Corinth). i. Pursue the love which was just portrayed, and be especially desirous of prophesy (v. 1) ii. Tongues is not intelligible for the assembly. The revelation remains a mystery, that in effect only God can understand (v. 2) iii. In contrast, prophecy is intelligible and its content results in edification, exhortation, and consolation (v. 3) iv. Tongues left un-interpreted is of no edification to the church. It is selfish, which is not the purpose of spiritual gifts. Prophesy is superior because it edifies the body. Tongues can be profitable in a similar way if interpreted (vv. 4-5) v. Paul illustrates his point, emphasizing that tongues left un-interpreted is of no spiritual value for the body. Clarity is necessary for edification. (vv. 6-11) vi. Gifts are for edification of others, so those who speak in tongues must pray that interpretation be given (vv. 12-13) vii. There is no value in unintelligible speech (vv. 14-17) viii. Paul emphatically shows the supremacy of clear prophecy (vv. 18-19) ix. The purpose of tongues was a sign of judgement to unbelieving Jews (vv. 2021) x. Prophecy is superior for the body of Christ and for a witness to unbelievers (vv. 22-25) xi. Diverse gifts, singular purpose: edification! (v. 26) xii. Regulations for the use of tongues (vv. 27-28)
June 18, 2017
MRBC ABF E.I. Session 4, Lecture 3
1. Only 2 or at most 3 should speak in tongues. 2.
They must take turns.
3. There must be interpretation or else he must keep silent. xiii. Regulations for prophesy (vv. 29-33) 1. Only 2 or 3 should speak and the content is to be evaluated. 2. The speaker must sit down and remain silent if another receives a fresh revelation while he is speaking. 3. Prophesy should take place one by one for the sake of clarity. xiv. Regulations for women in the assembly (vv. 34-35) xv. Exhortation to heed Paul’s instruction with humility (vv. 36-38) xvi. Desire the exercise of the greater gift, and do not forbid tongues provided it is keeping with prior instruction and all things are done in order. (vv. 39-40) Summary: Because edification in love is the purpose of spiritual gifts, the greater gift is prophesy and not tongues as the Corinthians believed. If love ruled their motivation, their desire would be prophesy to build up the body. Tongues could continue as long as it was done for edification, which required interpretation. VI.
Concluding Thoughts – Consider the indisputable focus of the NT. It is the message. The “faith which was once for all handed down to the saints”, the “good deposit entrusted”, the word of God proclaimed by the apostles and prophets, who served as a foundation for all subsequent building of the church.
June 25, 2017
MRBC ABF E.I. Session 4, Lecture 4
Equipping Institute: Systematic Theology The Doctrine of the Holy Spirit (Pneumatology) – Spiritual Gifts I.
Teacher: Myral Watson
Introduction (cont.) a. The Question: Do the miraculous and revelatory gifts still exist in the church today? b. Answer: No, the miraculous and revelatory gifts ceased with the close of the apostolic era. i. Scripture teaches that miraculous gifts served to authenticate new revelation and the ministry of the Apostles. Apostles and prophets were foundational ministries (Eph. 2:20) that were temporary, as were the miraculous gifts that validated their work and office. (See Lecture 3 notes) ii. Scripture teaches a cessation of the gifts. iii. The modern-day practice of “tongues” and “prophecy” are different from the gifts as presented in the NT.
II.
1 Corinthians 13:8-12: A Closer Look a. (v. 8) The superiority of love over and against temporary gifts i. Love endures while prophecy and knowledge “will be brought to an end abolished” and tongues will “stop/cease” ii. V. 8 is clear. Neither side argues that this teaches anything other than a cessation of the gifts. The questions that remain are when and why will they cease? b. (vv. 9-12) Explanation of v. 8: the incomplete (now) will be superseded by the complete (then). i. What is the meaning of the word often translated “perfect”? In context, it is better understood as mature or complete. In the following verses, Paul contrasts something partial with something that is complete. Not something that is imperfect with something that is perfect. ii. So what is “the complete” or “the mature” and when will it arrive? 1. When? Paul does not explain when this will occur, just that it is going to occur. Arguments for “when” largely come from an analysis of his illustrations. Many who hold to an eschatological view and ignore v. 13. (see below) 2. What? Paul is contrasting the “partial” gifts of prophecy and knowledge with the “complete” that is to come. He is not contrasting the “partial” all Christians experience this side of Heaven as we await the consummation of
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our salvation. A view of the “complete” as heaven / Christ’s return seems to remove the bite from Paul’s argument. Were they really in danger of thinking the gifts would continue for all eternity? It is more plausible that Paul is demonstrating the temporal nature of the gifts they were exalting because they would actually see their end and they needed to focus on the foundation of true ministry-love. iii. (v. 11) Illustration of vv. 9-10 The immature will be superseded by the mature. Paul’s illustration of growing into adulthood and setting aside childish things is an accurate picture of the partial gifts being set aside when God’s complete revelation is given. If he has heaven in mind, his illustration would imply that all believers are bound to an incomplete/partial/childish existence until Christ’s return. Furthermore, his illustration seems to imply that there will be a recognition that it is time to move on from the immature to the mature when “the complete” arrives. it seems ridiculous to imagine that at Christ’s return anyone would say “Hey, we don’t need these partial gifts anymore! We are now in Heaven!” iv. (v. 12) Reason for v. 11: The dim will be superseded by the clear and partial knowledge will be superseded by full knowledge. 1. Many believe the phrase “face to face” can only refer to seeing Jesus or being in the eternal state; however, Paul is contrasting a “dim” vision with a “clear” vision. Looking at a mirror in the 1st century would not have provided the same clarity as a face-to-face view. Simply put, Paul is saying that they will have a clearer (face-to-face) view than the foggy view (in mirror, dimly) they have with prophecy and tongues. Paul says “For now we see” and we may rightly ask “see what?” In context, he is referring to something seen through the partial gifts noted in v. 8. Many presume he is referring to God and that face to face can only be at the consummation of the age. We must not ignore that “face-to-face” is a contrast with looking in the mirror. No one would argue that a picture is a better representation than seeing someone face-to-face. His point: a better view than that provided by the gifts is coming. 2. Many also believe the phrase “I will know as I am fully known” must refer to the perfected knowledge of the eternal state and then this is read back into v. 10 to indicate that “the perfect” must be the eternal state. First, our perfected knowledge in heaven will not be omniscience. We will be glorified human beings, not infinite, god-like beings. Thus, we will never know in the same way Almighty God knows us. Second, Scripture doesn’t refer to “complete knowledge” to describe our relationship with God in eternity. It refers to our sight (2 Cor 5:7; 1 John 3:2). Knowledge is used of the truth we possess here and now, and that knowledge is even said to be a vision of the “face of Christ” (2 Cor 4:6) and the mind of Christ (1 Cor 2:16).
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c. The enduring nature of faith and hope and the supremacy of love (v. 13) Paul returns to the argument begun in v. 8 and states some things that will abide / remain (faith, hope, love), in contrast to those things that are terminating (prophecy, tongues, knowledge). Paul bookends his arguments with the contrast between what is being done away with and what is remaining. Eschatological views of “the perfect” have major problems with this contrast because if the gifts in v. 8 do not end until heaven/Christ’s return, then how is the continuation/abiding of faith and hope a true contrast? For they will also end when Christ returns. The three gifts must end before faith and hope or else Paul’s argument makes no sense. III.
Prophecy a. Definition: the ability/ministry of receiving revelation directly from God and communicating it to others b. Continuationist definitions of prophecy: i. “Prophecy in ordinary New Testament churches was not equal to Scripture in authority, but was simply a very human and sometimes partially mistaken report of something the Holy Spirit brought to someone's mind.”1 ii. “[In the NT] although God is the inspirational source of all prophetic revelation, its communication by individual prophets is not in all cases protected from error or human admixture. . . . According to this view, the gift of prophecy is still potentially available to the church until the return of Christ and is no threat to the finality of the biblical canon.”2 c. Evaluating some continuationist arguments3: i. There is a difference between OT and NT prophets Response: The Scriptures provide no teaching that would indicate a substantial difference in the understanding of prophecy/prophets in the NT era. Some continuationists argue that Apostles are the rightful heirs of the OT prophets, but this argument does not shed any light on the nature of NT prophets. Paul indicates that the NT prophets were foundational along with the Apostles (Eph. 2:20, see also Lecture 3 handout), he prioritizes them in the lists he gives (1 Cor. 12:31; Eph. 4:11), and the NT portrays them as proclaiming new revelation (Eph.
1. Wayne A. Grudem, The Gift of Prophecy in the New Testament and Today (Westchester, IL: Crossway, 1988) 14
2. Sam Storms, Prophets and Prophecy, taken from the NIV Zondervan Study Bible, general editor, D. A. Carson. 3 . There is much more analysis than is represented in this handout. For a helpful presentation of the issue, see: F. David Farnell, “The Gift of Prophecy in the New Testament,” Masters Seminary Journal, Vol. 25, No. 2, Fall 2014, p. 45-62; and also Nathan Busenitz, “Strange Fire & Modern Prophecy”, Cripplegate Blog posted October 24, 2013, http://thecripplegate.com/strange-fire-modern-prophecy/ (accessed June 15, 2017)
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3:5) and claiming divine authority in similar fashion to the OT prophets (Acts 21:11). ii. There is evidence in the NT that shows the gift of prophecy was fallible 1. Paul ‘disobeyed’ prophecy; therefore, it couldn’t be infallible (Acts 21:4) Response: First, the text does not explicitly state that the disciples prophesied that Paul should not go, only that they prophesied so that Paul would not go. This is in-line with the responses of the other disciples who were trying to persuade Paul not to go to Jerusalem (21:12-14). Second, earlier prophecy indicates Paul was supposed to go to Jerusalem (20:22-23). Here, Paul states the content of what the Spirit had revealed; namely that persecution awaited him, not that he should refrain from going. 2. The Thessalonians would not have despised infallible prophecy (1 Thess 5:19-21) Response: To “despise” in this case implies “to have no use for or reject something disdainfully, or as it is of no worth”. Why would the Thessalonians be tempted to “despise” prophecy? In context, it seems because they had been impacted by false prophets (1 Thess. 4:13ff, 2 Thess. 2:1-3). Additionally, the accompanying imperative for them to “examine” the prophecies is keeping with the instruction to all hearers of prophecy beginning back in the OT! (Deut. 18:20-22). The Thessalonians were to “hold fast” to true prophecy from true prophets. In light of NT teaching on the role of prophets, Paul’s instruction to the Thessalonians is to not reject prophecy (since it is revelation from God), but to test/examine it to ensure it accords with the Apostolic message. This is consistent with the prescribed response to all prophets, both OT and NT. IV.
Tongues a. Definition: the miraculous ability to speak actual foreign languages that were previously unknown to the speaker. b. A continuationist definition of tongues: “I conclude that tongues may be human languages never before learned by the speaker, but need not be. They may also be angelic dialects or unique linguistic utterances shaped specially by the Spirit and distributed to believers according to the will of God.”4
4. Sam Storms, “Tongues: Praying and Praising in the Spirit,” Enjoying God Blog posted March 28, 2012 http://www.samstorms.com/all-articles/post/tongues:-praying-and-praising-in-the-spirit--1---acts-2:1-8-11b--1corinthians-14:1-19- (accessed June 16, 2017)
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c. Evaluating some continuationist arguments:5 i. Continuationists say that tongues in 1 Corinthians were not always human languages because: 1. 1 Corinthians 12:10 – Paul describes various kinds or species of tongues and it is unlikely he is referring to different human languages. Response: First, note that the term “various” is not in the original, but has been added for smoothness of translation. Second, Paul is simply affirming that there are families of languages, or species of language and that the gift consists of speaking in the different “kinds” of language. Synonymous terminology is used in 14:10 when Paul indicates that a great many kind of human languages are in the world, each having meaning. There is no lexical basis for understanding 12:10 to refer technically to languages beyond that of human languages. It is important to note that the terminology for “tongues” is the same in Acts and 1 Corinthians. The speaking of the language was the gift, not the hearing. 2. 1 Corinthians 14:2 – The utterance is spoken to God, not men as with other human language. No one understands; however, if a real language, many would understand. Response: Context must be considered carefully. Paul is arguing for the superiority of prophecy because it is understandable. 1 Corinthians 14:2 represents the contrast between the gifts. The entire purpose of the spiritual gifts is the edification of others, so Paul is demonstrating that tongues was not edifying because it isn’t understood. Those who didn’t understand were the hearers in Corinth and the one speaking in a tongue. The assumption that someone in the congregation would understand if it were real language assumes a multi-lingual group, assumes that the miraculous languages had to be a representation of that group, and ignores the overarching argument that tongues would not have been understood in the church unless translated. Left untranslated, only God understood; hence, the speaker was in effect talking back to God. 3. 1 Corinthians 13:1 – Paul refers to the tongues of men and of angels. Response: Paul is speaking with hyperbole. The other examples he provides make this plain. All of the “gifts” he lists are extreme examples and ultimately shown to be worthless without love. Paul is not positively asserting the existence of any gifts in these verses.
5. These represent some of the arguments used to support the view that the “tongues” in Corinth were distinct from the “ tongues” described at Pentecost (Acts 2). Theologians faithful to the text of Scripture cannot deny that real languages are the “tongues” in Acts 2; therefore, they attempt to distinguish the exercise of the gift between Acts 2 and 1 Corinthians 1214.
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4. 1 Corinthians 14:10-11 – Paul is saying tongues function like foreign languages, not that tongues are foreign languages. Response: Continuationists agree exegetically that these verses refer to actual human languages. The difference is how the argument is understood. Paul is arguing for clarity by demonstrating that all language means something, but that it isn’t edifying unless intelligible. He is arguing against uninterpreted tongues in the assembly and demonstrating that language left unintelligible is of no profit. 5. 1 Corinthians 14:23 – (Assuming they knew the language) unbelievers would not say they were “out of their minds” if tongues were a real foreign language. Response: This view assumes that in Paul’s illustration the unbelievers could speak the language. But this goes against Paul’s entire argument. He is arguing for clarity, intelligibility in the assembly, thus the superiority of prophecy. By way of illustration he notes than an unbeliever who sees them speaking in a real language, that no one else can speak or understands, will believe everyone is crazy. The illustration assumes that the outsiders do not know the language being spoken. This in no way implies that in the illustration Paul was referring to a private prayer/praise language. It implies the point he has been making throughout the chapter: language without understanding is worthless. Again, his point is that prophecy is superior (and even translated tongues is permissible since it edifies). Not that they should keep their private prayer/praise language to themselves. ii. Continuationists say that tongues in 1 Corinthians were an utterance of private prayer and praise because: 1. 1 Corinthians 14:2 – The tongues speaker is praying mysteries Response: Paul’s use of the term for “mystery” is often a reference to revelation concerning the gospel. As is often said, “something previously hidden that has now been revealed.” If tongues was a revelatory gift, and the content (“mysteries”) could only be revealed when translated, then the truth is simply communicated back to God since not understood in the church. In context, Paul is comparing when the congregation understood (prophecy) to when they did not understand (tongues). He is not giving a technical assessment of the nature of “tongues” as mysterious language. 2. 1 Corinthians 14:4 – The tongues speaker edifies themselves Response: In the flow of Paul’s argument this statement is a contrast to the benefit of prophecy. If the point of gifts is edification of others (Ch. 1213) it would make no sense for Paul to now affirm the self-edification of tongues. Rather, we should understand Paul to be showing the failure of tongues speakers in Corinth to use their gifts for their intended purpose.
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To imply that Paul affirms self-edification is to miss the aim of his instruction to the Corinthians. 3. 1 Corinthians 14:14 – Edification occurs apart from rational understanding. Response: The focus of Paul’s teaching is clarity and intelligibility for the benefit of the church. Any notion of edification apart from an engaged mind is not keeping with his argument in context for clarify or his teaching in all his epistles regarding the importance of the mind in the Christian life (e.g. Romans 12:1-2; Ephesians 4:14-24; Colossians 3:2) 4. 1 Corinthians 14:18 – Paul’s abundant use of tongues must have happened in private. Response: This assumes Paul did little frontier missions in front of Jews (even though his own testimony shows that he always went to synagogues first). It also assumes Paul’s intention for bringing this up is to affirm the practice rather than to show them that they did not have a corner on this “showy” gift. He was not affirming prophecy in ignorance, but as one who possessed and exercised the gift of tongues. In fact, v. 15 seems to indicate Paul would never pray in a way that didn’t include rational understanding. 5. 1 Corinthians 14:28 – Paul’s exhortation to those who can’t speak in public is to speak to themselves and to God i.e. prayer and praise. Response: The point of this verse is that tongues must be translated, which is keeping with Paul’s argument that understanding is required for edification (contrary to argument 3 above). And that apart from an interpreter, the speaker must “keep it to himself”. The potential speaker would be aware of having a message to give, would be in control of it (thus, able to remain silent), yet would not be able to share it. In this sense, the message would be kept between himself and God, the giver of the message in the first place. V.
Concluding Thoughts – Continuationists, even those who are conservative in their use of these so-called gifts, have a tendency to elevate the importance of these gifts in the Christian life. “Perhaps the best way to respond is by saying: "I don't believe that I am now a better Christian than you. I simply believe that I am now on my way to being a better Christian than I was before I received this gift." God forbids us to compare ourselves with others, as if we, because of a particular gift, were better than they (see 1 Cor. 4:7). But it is an essential part of the Christian life that we grow up in our faith and deepen in our devotion to Jesus through the
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increase and expansion of the Spirit's work in our lives. . . . I can only speak for myself here, but I have only grown in my love for the Scriptures since receiving this gift.”6 (Emphasis added) This testimony implies that speaking in tongues is an essential part of growth in devotion to Jesus. If the gifts are given for the edification of others, why is there so much focus in charasmaticism on self-edification through the use of the gifts? The very striving after a “fuller experience of the Spirit” is contrary to Paul’s argument in 1 Corinthians 12-14. Importantly, tongues is not mentioned anywhere else in the NT, and it is highly doubtful where it is mentioned that Paul intended to prescribe the practice of private prayer and praise. To suggest “tongues” or the use of any other gift is itself a catalyst for personal growth is not teaching that accords with Scripture. The clear emphasis for Paul and other NT writers is a life of devotion to Jesus that manifests itself in spiritual fruit. Some would debate the place of so-called charismatic gifts in the Christian life, but no one can debate Paul’s call to “walk by the Spirit” and “not carry out the desire of the flesh.”(Gal. 5:16) The aim is fruit, not gifts.
6. Sam Storms, “Tongues: Praying and Praising in the Spirit” Enjoying God Blog posted March 29, 2012 http://www.samstorms.com/all-articles/post/tongues:-praying-and-praising-in-the-spirit--2---1-corinthians-14:20-25(accessed June 16, 2017)
