"B.B. Warfield once explained that many misunderstand the concept of being 'led by the Spirit' by suggesting that it is referring to 'something sporadic, given only on occasion of some special need of supernatural direction.'" - C.Leaders
"God has given us a down payment of his very person in the Holy Spirit. He’s really serious about his relationship with us. Let us embrace him and anticipate all that is to come." - Olinger
"Though Acts 8 doesn’t call this experience 'Holy Spirit baptism,' similar passages do. For example, Acts 1:5 refers to the outpouring of the Spirit in Acts 2 as a baptism, and Acts 11:16 does the same for Acts 10." - TGC
"Though the future is uncertain, Green writes, 'God is in control.' Hobby Lobby’s leaders 'are doing all they can to balance the need to keep the Company strong and the need of employees,' he writes, adding that 'we may all have to ‘tighten our belts’ over the near future.'" - Church Leaders
Reposted from It Is Written. Read the series.
We have argued that Scripture-quality revelation has ceased with the completion of the New Testament canon.1 Moreover, we’ve attempted to demonstrate that New Testament prophecy and tongues are forms of Scripture-quality special revelation.2 Consequently, Christians should not expect the revelatory gifts of tongues and prophecy today. This is the essence of the cessationist argument. Before we conclude our study, however, I’d like to respond to four objections that are commonly raised against the cessationist position (see below). Then will examine two or three passages to which those who advocate for the continuation of revelatory gifts frequently appeal.
The Bible commands the church neither to despise the prophetic utterance nor to forbid speaking in tongues, which is a form of prophecy (1 Thess. 5:20; 1 Cor. 14:39). Does not the abiding validity of these commands assume that tongues and prophecy will be an ongoing practice in the church?
Much has been written on the topic of spiritual gifts by both cessationists and continuationists. Enter Spiritual Gifts: What They Are & Why They Matter, written by a continuationist turned “nuanced cessationist,” Thomas R. Schreiner. Schreiner is a leading New Testament scholar and the James Harrison Buchanan Professor of New Testament Interpretation at The Southern Baptist Theological Seminary. Although Schreiner is a New Testament scholar, he writes Spiritual Gifts for the person in the pew who desires to gain more insight into spiritual gifts without having to wade into the exegetical minutia of an in-depth, scholarly treatment of the topic.
Schreiner begins Spiritual Gifts by stating he writes the book not only to support “a kind of cessationism” but also to “sketch in a theology of spiritual gifts.”1 He acknowledges that the issue of cessationism can easily become polemical and divisive, but as is typical for Schreiner, he desires to approach this topic humbly and irenically. It is not surprising then that he dedicates the book to Wayne Grudem, John Piper, and Sam Storms—three notable continuationists.
From Paraklesis, a resource of Baptist Bible Seminary (Fall, 2012). Used by permission.
We might better ask the question, “Does the Holy Spirit have a role in interpretation?” If the Holy Spirit does have a role, what is that role?
The purpose of this article is to propose first that the role of the Holy Spirit in interpretation is not to enable the reader to grasp the meaning of a text. We will look briefly at certain verses which supposedly teach this to see whether they actually do teach this.
This article then proposes that a role of the Holy Spirit in interpretation is actually post-interpretation. The role of the Holy Spirit is to enable the reader to make a correct evaluation of the meaning of a text so that he can welcome or accept that meaning. The Holy Spirit also assures the reader of the truth of Scripture. A role of the Holy Spirit also may be to enable the reader to relate the meaning which comes from interpretation to his life. The article looks briefly at texts which seem to support these proposals and this suggestion.
The Holy Spirit does not enable the reader to discover the (author’s intended) meaning of a passage. He does not teach the reader the meaning of a text. The Holy Spirit does not help the reader to comprehend Scripture.
