Addressing the Charismatic Question, Part 2

Nathan Busenitz

This study of cessationism focuses on three essential questions. Focusing on the gift of tongues, Part 1 began to address the first of these: What were the gifts in the New Testament, and how does that biblical description compare to what is happening in contemporary charismatic circles?

Seven similarities provide strong evidence that the gift of tongues in Acts was the same gift of tongues in view in 1 Corinthians 12–14. In Acts and 1 Corinthians, tongues share the same source, recipients, substance, terminology and primary purpose. They also share the same connection to the other gifts and the same reaction from unbelievers.

Several additional exegetical comments might be made about the gift of tongues:

1. Some, not all

First Corinthians 12:8–11 and 27–31 make it unmistakably clear that not everyone received the gift of tongues (cf. 14:26). Note that there is no contextual or grammatical warrant for seeing 1 Corinthians 12 as one type of tongues (that only a few receive) and 1 Corinthians 14 as a different type (that everyone is to receive). Along those lines, Paul’s statement in 1 Corinthians 14:5 (“Now I wish that you all spoke in tongues”) is almost identical to his earlier statement in 7:7 regarding singleness. (“Yet I wish that all men were even as myself”). Thus, Paul’s wish does not indicate that everyone in the Corinthian congregation actually spoke in tongues.

Discussion

Addressing the Charismatic Question

Nathan Busenitz

The following is adapted from seminars given at The Shepherds’ Conference with help from Voice magazine. Used by permission.

Historically speaking, evangelical Christians (from Martin Luther to Jonathan Edwards to Charles Spurgeon) have held to a cessationist position. They believed the miraculous spiritual gifts of the New Testament era ceased shortly after the first century. Contemporary cessationists include names like John MacArthur, R. C. Sproul, Sam Waldron, and Richard Gaffin.

It is important to note, at the outset, that cessationists do not deny the possibility of miracles in the general sense of special acts of divine providence. Rather, cessationism limits its focus to the miraculous and revelatory gifts of the Holy Spirit, contending that those specific gifts did not continue after the apostolic era came to an end.

With the birth of Pentecostalism in 1901, followed by the Charismatic Renewal in the 1960s and especially the Third Wave in the 1980s, the evangelical camp found itself divided in its view regarding charismatic gifts. A number of widely-read evangelical pastors and theologians (like Wayne Grudem, Sam Storms, and C. J. Mahaney) have been outspoken about their continuationist views. As evangelical charismatics, they believe the miraculous gifts of the Spirit did not cease and are still in operation today. Other well-known leaders (such as John Piper, Mark Driscoll, and James MacDonald) have also expressed openness toward the idea that the miraculous gifts are still operational.

In assessing any theological position, it is vital to begin with the Word of God. If we are to rightly understand the gifts of the Spirit we must start by going to the Scriptures which He inspired.

Discussion

Josephus: What He Wrote

Will Varner

Josephus composed four different works: one is biographical; one is apologetic; two are historical.

The Life: This is not a true autobiography but is mainly a defense of his actions at Jotapata during the war. He describes his first 25 years in two pages and devotes the rest of the space to his conduct during the early months of the rebellion against Rome. It is the least valuable of Josephus’ writings.

Against Apion: Apion was an anti-Semitic Gentile who had earlier launched a slanderous attack against the Jews before the Emperor Caligula. Josephus brilliantly defends his people and their Scriptures by answering the allegations in a most interesting manner.

The Jewish War: Rightly considered as Josephus’ masterpiece, this is his vivid, eyewitness account of the First Jewish Revolt against the Romans (66-73 A.D.). It is sometimes referred to by its Latin title Bellum Judaicum or “B.J.” for short. Sometimes this work is published separately and is an invaluable primary source on the topography of Jerusalem. It also contains a moving description of the fortress Masada and the mass suicide/murder of Jewish soldiers which took place there.

The Antiquities: Josephus’ longest work in 20 books ambitiously traces the history of the Jewish people from their biblical roots to the beginning of the war in 65 A.D. His treatment of the Old Testament accounts is sometimes straightforward, almost reproducing the biblical text word for word. However, often he adds many details, and at other times he makes glaring omissions.

Josephus includes many folklore stories found in rabbinic midrashim, or elaboration of the biblical stories. For example, Josephus believed Abraham deduced that God is one through observing the celestial phenomena. According to Genesis 12:10, Abraham went down to Egypt because of a famine. But according to The Antiquities, he went down to Egypt to debate with the wise men there. Such elaboration of the biblical text was not viewed as “tampering” by the Jewish ancients but as examples of concentrating on the inner experience and motivation of the characters. If we view Josephus as guilty in this realm, it must be remembered that many modern-day preachers sometimes do the same in their sermons.

Discussion