Prophecy

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How are we as Bible-believing Christians—especially those who love Biblical prophecy and interpret it literally from the premillennial, dispensational perspective—to evaluate the boastful claims and outrageous proposals of the promoters of the Great Reset?

We have been examining that question during these days that have included the Davos Agenda—a rather ominous sounding name for an online conference held at the end of January.

For those who may be unfamiliar, I should remind us that these titles do not come from a dystopian novel, nor from a Christian B movie destined to be shown in church basements. Instead, both the Agenda and the Reset are campaigns offered by the World Economic Forum. They are backed by many of the world’s richest and most powerful people—who are deadly serious about implementing them.

Does such talk of a Great Reset mean that end-time events are near? It is natural for us to consider such a question. The answers that we provide, however, must be crafted carefully.

We have previously established that the Bible strictly prohibits date-setting. No person alive during this church age can predict “that day and hour” (Matt. 24:36)¹ of Christ’s return.

This is a short exposition of 1 Corinthians 14. It’s based on notes I prepared for our adult bible study class. It doesn’t interact with the scholarly commentaries, and nobody will mistake it for a crushing blow that will lay Wayne Grudem low. Still, I believe it’s a faithful and accurate way to understand this difficult chapter. Perhaps some people will find it useful.

Tongues are useless without an interpreter (1 Cor 14:1-5)

Paul wants Christians to cultivate love in their congregation (1 Cor 13), and to especially desire the ability to prophecy. I understand this to refer to direct revelation from God, in the Old Testament sense. Some believe it refers to general teaching or preaching. This view is possible, but I disagree.

I understand “tongues” to refer to intelligible, human language. I think this agrees with the evidence from Acts 2 and makes the best sense in this chapter. Paul doesn’t exactly denigrate tongues, but he remarks over and over that this gift has limited use in a church setting. Tongues is a gift for evangelism.

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. 

Objection #1: The Bible Doesn’t Forbid Prophecy

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?

Reposted from It Is Written. Read the series.

Wayne Grudem’s argument for the continuation of New Testament prophecy and tongues today depends, in part, on a distinction he makes between OT canonical prophecy and NT congregational prophecy. In the case of the former, divine inspiration extends to the prophet’s words. Thus, the utterance is infallible and absolutely authoritative. But in the case of the latter, divine inspiration only extends to the prophet’s mind. Hence, the prophet’s words may or may not accurately capture the revelation imparted to the mind. As a result, NT prophecy is fallible and relatively authoritative.

To support this thesis, Grudem offers two main lines of argumentation: first, he highlights what he believes to be examples of fallible NT prophets. Second, he appeals to NT texts that call for the evaluation of NT prophecy as proof that such prophecy is less than fully inspired and divinely authoritative.¹ This article will attempt to demonstrate that Grudem’s arguments are inconclusive and unconvincing.

Fallible NT Prophets?

Grudem’s examples of fallible NT prophets are inconclusive.

1. The NT Prophets in Tyre (Acts 21:4)

Let’s consider Grudem’s appeal to Acts 21:4. The verse, in its larger context, reads as follows:

Reposted from It Is Written. Read the series.

In the last installment of this series, we considered Wayne Grudem’s argument for a distinction between the canonical-level¹ prophecy of the Old Testament and the congregational-level prophecy of the New Testament. The former is fully inspired, infallible, and authoritative. The latter is semi-revelational, fallible, and only relatively authoritative. As we saw, Grudem bases this distinction primarily on two lines of evidence: first, examples of fallible NT prophecy and, second, commands to assess the authenticity of NT prophecy.²

I have five lines of response to Grudem’s arguments by which I will attempt to show that the Scriptures do not support Grudem’s distinction between an infallible OT canonical prophecy and a fallible NT congregational prophecy. In contrast, the data of Scripture seems to place NT prophecy in the same divine and authoritative category as OT prophecy. We’ll consider the first three lines of response below.

The Nature of Old Testament Prophecy

The nature of OT prophecy is highlighted in three key passages.

Exodus 7:1-2

Here, Yahweh declares to Moses,

Reposted from It Is Written. Read the series.

Elsewhere we have argued that the canon of the Old and New Testaments is closed.¹ If it can be demonstrated that the revelation of NT prophecy and tongues belongs to the same category as the revelation of Scripture and if we grant the cessation of Scripture revelation, then I think we’re forced to conclude that NT prophecy and tongues have ceased. Continuationists, like Wayne Grudem, concede the force of this argument. Grudem writes, “Now if New Testament congregational prophecy was like Old Testament prophecy and New Testament apostolic words in its authority, then this cessationist objection would be true.”²

It is for this reason that Grudem and other continuationists are forced to argue for a distinction between the revelation of Scripture and that of NT tongues and prophecy. Since Wayne Grudem is a leading exponent for this position, we will examine his basic arguments for a distinction between canonical prophecy and NT congregational prophecy.³ Then we will attempt to offer a biblical refutation, demonstrating that NT congregational prophecy belongs to the same class of revelation as Scripture.