Ecclesiology 030: Spiritual Gifts 10
1 Corinthians 13:8-13 âą Dr. Andy Woods âą July 22, 2018 âą EcclesiologyDr. Andy Woods
Ecclesiology 30, Spiritual Gifts 9
7-22-18Â Â Â Â Lesson 30
Father, weâre grateful for this morning, grateful today and grateful for Your grace. Weâre thankful Lord that the same grace that saved us is the same grace that sustains us, and I just ask that the Holy Spirit will be active, involved, illuminating our Bible studies this morning. I ask for the Holy Spirit to work and I ask, Father, that we would leave here today changed people and only You can do that. We ask these things in Jesus name, and Godâs people said⊠Amen.
Letâs open our bibles, if we could, to Corinthians, chapter 13:8-13. As you know weâre continuing on with our study on the doctrine of the church, kind of broadening it a little bit because one of the purposes of the church is for people to use their spiritual gifts. That kind of requires a treatment, if you will, of the whole issue of spiritual gifts. And then once you get into the subject of spiritual gifts everybody wants to know are all the spiritual gifts for today? So thatâs rabbit trail number two that weâve been going down. Rabbit trail one is the spiritual gifts rabbit trail. And rabbit trail two is the whole debate between the charismatics and the cessationists. And those are two big rabbit trails, arenât they? So Iâm going to try to pull us out of that rabbit trail today, at least one of those rabbit trails, and wrap up our teaching on the gifts that we believe have ceased, the foundational gifts, the confirmatory gifts and today Iâd like to finish the treatment of why we believe the revelatory gifts have ceased.
But here are the seven gifts that weâre talking about: apostle, prophet, workers of miracles, tongues, interpretation of tongues, healing and knowledge. And as we have explained many, many Christians that love Jesus just as much as we do think that those seven gifts are continuing today in the church; theyâre called continuationists. Our belief is in that second category on the screen, selective cessationism meaning we think those seven gifts stopped in the first century. And thatâs basically what our teaching position at our church indicates.
And more important than understandÂing the teaching positions of Sugar Land Bible Church is understanding the biblical case why those seven gifts have ceased. And it really elates to taking the spiritual gifts and putting them into four categories. What weâre trying to argue is that the first three categories are gifts that have ceased. The majority of the gifts, at least sixteen, remain in the fourth category, edificatory, and they continue on. So by foundational gifts weâre talking about apostles and prophets, and as weâve tried to explain thatâs what the Lord built the church on, the foundation of the apostles and the prophets. And since you lay a foundation one time we donât believe that there are actual apostles and prophets today.
The second category is the confirmatory gifts and weâve made a lot of pains to describe that there are certain gifts or miracles that cluster around time periods when God is doing something new. So at the age of the dawning of the church, Acts 2, God was doing something new; He was reversing His normal operation that had happened under the Mosaic Law for at least one thousand five hundred years, and so God testified to it through various signs and wonders.  And thatâs how we understand workers of miracles, tongues and the gift of healing. We look at those as sign gifts that authenticated the age of the church but since weâre not in a new dispensation today and the age of the church has been rolling on for two thousand years, thereâs no need for those gifts to be in operation. And Iâm sorry to just sort of dump this on you if this is your first time with us on this study, I would encourage you to go back into the archives and read or listen to or watch our explanations on this.
Right now Iâm just sort of reviewing which takes to a third category of gifts called revelatory gifts. And revelatory gifts would be prophets, tongues and their interpretation and the gift of knowledge where people are being actually used as a divine conduit of revelation. In other words, when they speak God speaks and when they speak God is actually speaking through that person on an equal level as the Scripture itself. And weâre trying to argue that those gifts, revelatory gifts, just like the foundational gifts and confirmatory gifts have also ceased in the first century. So thatâs sort of where we are in our study on this.
And weâre talking about prophet, knowledge, tongues and their interpretation, revelatory gifts. And the key passage on this whole thing is 1 Corinthians 13:8-13 which Iâm going to hope to finish up this morning. So letâs refamilarize ourselves with 1 Corinthians 13:8-13. Paul says, âLove never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. [9] For we know in part and we prophesy in part;â and hereâs the key line here, [10] âbut when the perfectâ the Greek is telion [telion] in the original, âwhen the perfect comes, the partialâ whatâs the partial? Prophecy, tongues and the gift of knowledge, âthe partial will be done away with.â
And in that transition Paul uses two illustrations. The first one is in verse 11, the second one is in verse 12.  Paul says, [11] âWhen I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things.â Thatâs illustration number one, the transition from immaturity to maturity, once the perfect comes and partial revelations have been done away with. And then he says in verse 12, illustration two, âFor now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known. [13] But now faith, hope, love, abide these three; but the greatest of these is love.â
So you obviously look at a passage like this and it says the partial is done away with when the perfect comes. So the twenty dollar question is what is âthe perfect.â What does that mean, because you can document the petering out of these revelatory gifts at the manifestation of something called âthe perfectâ or the telion. And as you can imagine this is not an easy question to answer because thereâs three views on the subject. The most popular view is the telion is the second coming of Christ or some kind of event related to the second coming of Christ, the rapture, the eternal state, something like that. And according to this view you can expect these revelations in part to continue until the second coming of Christ. And what I have done in prior teachings is Iâve given you the six problems with that interpretation. Itâs a very popular view but there are six major problems with it.
Which takes us to view number two; the second view is the telion is the maturity of the church, and people define the maturity of the church different ways. But maturity has to do with, some say when the apostles died, or when the canon of Scripture was complete, or when the church made its final break with Judaism in A.D. 70. And they kind of throw this collection of data together and they say well, the church reached its maturity back in the first century so thatâs when the gifts ceased. And I think that particular view is a lot closer to the truth than view one but I donât think thatâs the right view. Which takes us to view number three which I think we talked about last week, didnât we? According to view number three, which is what our position is, is the telion or the perfect is the completion of the New Testament canon. Once the twenty-seventh book of the Bible of the New Testament was written, the Book of Revelation, thatâs when the canon was complete (canon just means measuring rod), and therefore the partial gifts passed away at that particular point.
And Iâve sort of walked you through how that view works and thatâs the position of Sugar Land Bible Church, a lot of people today are saying Lord, please talk to me, and what does the Lord do? He hands them a Bible, because we believe God has communicated already in these sixty-six books. Once that communication process was completed there was no longer a need for the revelatory gifts because now youâre holding in your hand a completed canon, which is complete. And as we have tried to explain itâs completely sufficient for all matters of faith and practice.
And Iâve tried to give you the strengths of this canon view and I think thatâs where we were last time. The canon view works really well because it pits a partial quantity, gives in part, with a completed quantity, the canon. The canon view works very well because telios is used of the Scripture in the earliest book of the New Testament, which would be which book? The Book of James, over in James 1:25.  [James 1:25, âBut one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does.â]
The canon view works very nicely because Paul talks about a mirror in these verses, verse 12. And Iâll say more about the mirror a little bit later, but James, in the same chapter, in the same paragraph, when heâs talking about the law of God refers to the law of God as a mirror. What does a mirror do? It tells you the truth about yourself. If youâre looking good the mirror will tell you; if maybe thereâs a few more gray hairs than you used to have, or maybe less hair than you used to have or maybe if youâve gained a little weight since your high school days, the thing about a mirror is it wonât lie to you about that. And so thatâs why mirrors can be very frustrating, canât they, because weâre all decaying, arenât we? âFrom dust you are toâ what? âto dust you shall return.â
The mirror wonât pad its remarks to avoid hurting your feelings. So thatâs how the Scripture functions, itâs like a mirror, it gives us an accurate assessment of who we are âin Adam,â and once you understand that you begin to understand our need for redemption. And youâll see James using the telion as a mirror, or describing it as a mirror in James 1.
Beyond that the canon view handles real well the switch in the ânowâsâ in 1 Corinthians 13:13. [1 Corinthians 13:13, âBut now faith, hope, love, abide these three; but the greatest of these is love.â] Thereâs a switch in the ânowâ at the end of verse 12, the Greek word is arti, and it switches to nun in verse 13. And I showed you a quote, I think last time, from The Theological Dictionary of the New Testament, which indicates that when those two nouns are used simultaneously the arti is imminent (it could happen at any moment) and the nun is more talking about something that could stretch out between the two advents of Christ.  So when Paul, in verse 12 says, âFor now we see in a mirror dimly but then face to faceâ heâs talking about a shift thatâs going to happen within the next four decades or so of his own life, actually beyond his life span when the canon of Scripture would be shut.
But in verse 13 when he uses a completely different word for ânowâ the nun or the nunni, he is talking about a great time period between the two comings of Christ where although the revelatory gifts will have ceased, faith, hope and love will continue.  So even though we believe these revelatory gifts have ceased we still believe faith, hope, love continue today, right?  But he says the greatest of these is what? Love, because when Jesus comes back I wonât have to have faith any more, I wonât have to have hope any more, but what will always continue? Love itself!
So you put these things together and the canon view really has a lot going for it although what you find with people is they just dismiss the view out of hand today without telling people the things that this view actually has going for it.
So thatâs where we were last time, thatâs where we ended off and what I want to do today is go over the objections to the canon view and I want to show you that each of these objections can be answered. I have, I think four objections to the canon view specifically, Iâll go through those very fast, and then I have four more objections to selective cessationism in general; these are things youâll hear from people when you get into this discussion and Iâll try to answer those for you fast, and Iâm hoping, God willing, we can open it up for questions towards the end. Thatâs the game plan anyway.
What are some objections to this canon view? The first objection is verse 12 where it talks about âface to face.â It says is verse 12, 1 Corinthians 13, âFor now we see in a mirror dimly, but then face to face.â Now your average Christian reads that and they think itâs talking about face to face with God. In other words, they believe that when the perfect comes is the second coming of Christ and thatâs when youâre going to see Jesus âface to face.â So they interpret âface to faceâ as fellowship with God, seeing Jesus directly face to face. And theyâll go through many, many verses where âface to faceâ communication is revealed as communication with God. For example, over in Judges 6:22, it says, âWhen Gideon saw that he was the angel of the LORD,â the âangel of the LORD many times in the Old Testament, as you know, is a preincarnate appearance of Jesus, not in every case but in a lot of cases and this may be one of those cases. It says, âWhen Gideon sat that he was the angel of the LORD he said, âAlas, O Lord GOD! For now I have seen the angel of the LORD face to face.ââ
So there are many, many verses that use the concept of âface to faceâ as some kind of communication with God. I donât know if you want to jot all these down but Genesis 32:20, Exodus 3:11, Deuteronomy 5:4, Deuteronomy 34:10, the Judges verse that I have there on the screen, Ezekiel 20:35. [Genesis 32:20, âand you shall say, âBehold, your servant Jacob also is behind us.ââ For he said, âI will appease him with the present that goes before me. Then afterward I will see his face; perhaps he will accept me.ââ Deuteronomy 5:4, âThe LORD spoke to you face to face at the mountain from the midst of the fire.â Deuteronomy 34:10, âSince that time no prophet has risen in Israel like Moses, whom the LORD knew face to faceââ Ezekiel 20:35, âand I will bring you into the wilderness of the peoples, and there I will enter into judgment with you face to face.â]
So âface to faceâ is used of direct fellowship with God many times in the Old Testament so people say well, thatâs what it means here in verse 12. So therefore, the perfect is the second coming of Christ, thatâs when weâre going to see Jesus face to face, and therefore thatâs when the revelatory gifts will cease. See that?
But Iâm here to tell you that âface to faceâ does not always mean direct fellowship with God. It can also mean direct revelation from God. In other words, God speaking to man rather than man having fellowship with God. And when you go back to the Book of Numbers, chapter 12 and verses 6-8 this is how Godâs communication with Moses is described.
It says, âHe said, âHear now My words: if there is a prophet among you, I, the LORD, shall make Myself known to him in a vision. I shall speak with him in a dream.[7] âNot so, with My servant Moses, He is faithful in all My household; [8] With him I speak mouth to mouth,â now there itâs not using the broader category âface to faceâ but the smaller category, âmouth to mouth,â obviously the face would include the mouth. âWith him I speak mouth to mouth, even openly, and not in dark sayings, and he beholds the form of the LORD. Why then were you not afraid to speak against My servant, against Moses?â
And so here âmouth to mouthâ or âface to faceâ is being used, when you look at this in context not so much to describe Mosesâ fellowship with God, although that was part of it, but itâs being used to describe Godâs disclosure to Moses. And I think thatâs the way to understand âface to faceâ here, as communication from God to man and of course that understanding of âface to faceâ fits really well with the canon view because thatâs when Godâs revelation to man was completed in the first century through the twenty-seventh book of the New Testament. So âface to face,â what Iâm trying to argue, can fit with the completed canon understanding of    1 Corinthians 13:10.
Now take a look at verse 12 very carefully and tell me if you see the word âGodâ in verse 12. It says, âFor now we see in a mirror dimly, but then face to face;â does it say face to face with God? It doesnât say that at all; the word âGodâ has to be completely read into the passage. And for years and years I thought âface to faceâ meant second coming and I was psychologically or subconsciously, whatever word you want to use reading the word God into the passage but the passage doesnât say God.  It simply says âface to face.â
Now let me ask you a basic question: when you look in a mirror whose face do you see?  Do you see Godâs face; if you think youâre looking at Godâs face in the mirror you may need some counselling of some kind, you might have a slight self-esteem issue that needs to be corrected. When you look in a mirror youâre not seeing God. Who are you seeing?  Youâre seeing yourself. And it talks here about a mirror. Now the word âmirror,â verse 12, is esoptrov [eseptron] in Greek and that word is only used one other place in the whole Bible, in the New Testament. Guess where itâs used? In the James 1 passage. The James 1 passage is the passage that I indicated earlier uses telion or telios to refer to Godâs law or Godâs Word. And in that same passage is the only other occurrence of the word âmirrorâ which is describing a feature of the Scripture.
So James 1:22-23 says, âBut prove yourselves doers of theâ what? âthe word,â the context here is the Scripture, âand not merely hearers who delude themselves.  [23] For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in aâ what does it say, âin a mirror.â So what am I trying to get at? When you go to the earliest book of the New Testament, and thatâs important to understand because it was an established verbal meaning of words before the Apostle Paul even hit the scene, perhaps even before Paul was saved or right around that time period. What youâll see in the oldest book of the Bible is telion, James 1:21-25, is used to describe Godâs Word and Godâs word in that James 1 passage is analogized to a mirror.
And what is Paul doing here in 1 Corinthians 13:8-13? Heâs using the exact same words, telion, which I think means Scripture, completed Scripture, and heâs describing that feature of the Scripture as a mirror which gives you an honest self-assessment.
[1 Corinthians 13:8-13, âLove never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. [9] For we know in part and we prophesy in part; [10] but when the perfect comes, the partial will be done away. [11] When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things. [12] For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known. [13] But now faith, hope, love, abide these three; but the greatest of these is love.â]
And so my point is you have a pretty strong case, do you not, that the telion here in 1 Corinthians 13 is not talking about the second coming, itâs talking about the completed canon, because number one, âface to faceâ can refer to not fellowship with God but Godâs disclosure to man, Numbers 12. Number two, it fits with Jamesâ use of the word telion. And number three, it fits with Jamesâ use of the word mirror, which is only used one other time in the whole New Testament, in the Book of James.
So the completed canon view of the telion in 1 Corinthians 13 fits beautifully with Paulâs description of face to face. In other words, you donât have to read into this passage the second coming of Christ, it doesnât even say see God face to face. Paul is using terminology that his audience would be well aware of in reference to the completed canon of Scripture.
The second objection to the completed canon view is verse 12 when it says, âonce the perfect comes we will know just as we are known.â  And people say well, thatâs got be the second coming of Christ, right, because when Jesus Christ comes back all of our questions are going to be answered and thatâs when weâre going to know fully âjust as we are known.â And so a lot of people will reject the completed canon view on that basis. They donât see how itâs possible that a completed canon could so add to our understanding that we would know âjust as we are known.â Iâve quoted in the past the great Martin Lloyd Jones who completely dismisses the completed canon view and he writes this: âItâ thatâs the completed canon view, âmeans that you and I have the Scriptures opened before us and know much more than the Apostle Paul of Godâs truth… It means that we are altogether superior…even to the apostles themselves, including the apostle Paul! It means that we are now in a position which . . . âwe know, even as we are knownâ by God . . .â now look at how fast he dismisses this idea, he says, âindeed, there is only one word to describe such a view, it is nonsense.â [D. Martyn Lloyd Jones, Prove All Things, ed. Christopher Catherwood (Eastbourne, England: Kingsway, 1985), 32â33.]
So with the stroke of a pen he just dismisses it as ridiculous. And what Iâm here to tell you is itâs not ridiculous when you understand that what the completed canon gives us in terms of underÂstanding. The completed canon of Scripture is an all sufficient revelation and accompanying it is the ministry of the Holy Spirit which allows you to fathom its meaning and its depths when you use proper laws of language in your study. And if it astounding how much you can learn through that process. Think what we couldnât know about a completed canon and now that we have it and also the enablement of the Holy Spirit think what we can know now. That transition, to my mind, fits with a transition from limited sight to full sight.
Are we omniscient today because we have a completed canon and the Holy Spirit? No, Iâm not saying that but what Iâm saying is the level of understanding that is attainable today that was not attainable to Christians in the first century, even to Paul himself, through those partial revelatory gifts is unfathomable what we can know. And didnât Jesu tell us that that day would arrive.
He said to His disciples in the Upper Room, John 16:12-15, âI have many more things to say to you, but you cannot bear them now.â See that? He wanted to talk about things to his disciples that the disciples didnât have the ability to understand. Why couldnât they understand it? There was no New Testament yet, and the Holy Spirit had not been poured out with its illuminating ministry as would happen in Acts 2. [13] But when He, the Spirit of truth, comes, He will guide you intoâ whatâs the next word there? 80% of the truth⊠is that what it says? It says âall the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. [15] He will glorify Me, for He will take of Mine and will disclose it to you.â Look at verse 15, what things, it doesnât say 75% of things does it, it says âall things that the Father has are Mine; therefore I said that He takes of Mine and will disclose it to you.â
You have to understand because of a completed canon and because of the ministry of the Holy Spirit that wants you to understand this book youâre sitting on top of a virtual goldmine that Isaiah and Jeremiah and the prophets of the Old Testament couldnât even dream of. In fact, the apostles themselves, even Paul himself couldnât even picture what we would have once that canon of Scripture was complete. Itâs not a partial revelation; it is a complete revelation. So therefore, when Paul says, when the telion comes and the perfect comes you will know, just as you are known,â people say well that canât be today. Yes it can if you understand what we have, not omniscience but an all sufficient revelation in linguistic form and the means of the Holy Spirit to understand it.
And we donât even understand the riches that we have today because weâre too busy to do Bible study, weâre busy with other things when in reality Bible study is the greatest thing you could ever give yourself as a Christian. Youâre able to understand things that even the apostles, the prophets of old could not understand.
Paul continues on and he talks about not heaven but the illumination of the Holy Spirit. Jesus in John 16 is not talking about heaven; Heâs talking about the coming illumination of the Holy Spirit through a completed canon. Paul would write in 1 Corinthians 2:9-12, âbut just as it is written, âThings which eye has not seen and ear has not heard, And which have not entered the heart of man, All that God has prepared for those who love Him.â  I read that for years and thought that was talking about heaven. But watch the context of this. It says, [10] âFor to us God revealed them through the Spirit; for the Spirit searchesâ what? 80% of things⊠it doesnât say that does it, âthe Spirit searches all things, even the depths of God. [11]  For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God. [12]  Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the thingsâ what? âfreely given to us by God.â
The context here is not heaven, the context here is Bible study available to a Christian in the post-canon age is what itâs talking about.
Paul goes on and he says, [13] âwhich things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words. [14] But the natural manâ thatâs the person without the Spirit, does not accept the things of the Spirit of God for they are foolishness to him, and he cannot understand them, because they are spiritually appraised. [15] But he who is spiritual appraisesâ what? 80% of things, it doesnât say that does it; it says, âall things, yet he himself is appraised by no one. [16] For who has known the mind of the Lord, that he may instruct him? But we have the mind of Christ.â
All this stuff about âeye has not seen, ear has not heard,â in context thatâs not talking about heaven; itâs talking about the illumination of the Holy Spirit with a completed canon. And so once the canon is complete, to my mind that handles the transition well, for now we know in part, then we will know in full. When Paull made this statement, about A.D. 56, the canon of Scripture hadnât been completed yet and the church was dependent on these revelatory gifts, like knowledge, tongues, interpretation of tongues and prophecy. But Paul here is saying thatâs just partial, once this canon is complete the Christian will have all knowledge, making the partial revelations unnecessary because of a completed canon.
And this doesnât sell well today, what Iâm saying, in a postmodern culture because what weâre being inundated with is post modernity which basically relates to what is called your epistemology. Epistemology is how we know what we know; thatâs what epistemology is. And postmodernism is an attack on the type of epistemology that Iâm talking about here because postmodernism says you canât know. In fact, the only thing you can really know is you donât know! And the only thing you can really be certain of is your own uncertainty. And the only thing that youâre not allowed to be agnostic on is your own agnosticism. Thatâs post-modernity.
So someone like myself that stands up and says you know what, you can know all things; youâre immediately attacked with the word arrogant, prideful, and what Iâm trying to say is that is manâs philosophy being pushed against us. When you actually look at the words of Christ and you actually look at the words of Jesus Christ, the knowledge that you can have of Godâs truth, thereâs really no limit to it because number one, youâve got a completed disclosure in sixty-six books. And number two, youâve got the Holy Spirit to enable you to understand it. And beyond that, if that werenât enough, youâve got spiritual gifts in operation in the church, like the gift of teaching, to enable you to grasp divine details.
The only impediment to your knowledge is getting out of fellowship with God. Thatâs why thereâs such a push by the world system to get you to go back into the flesh because if you go back into the flesh that doesnât cancel your eternal destiny but it disrupts your moment by moment fellowship with God which will short-circuit the learning process. See that? But if youâre in fellowship, if youâre reading the Bible through proper laws of language, if youâre depending upon the Holy Spirit for understanding, you can know more than the Apostle Paul himself, is what Iâm saying. And so when Martin Lloyd Jones just writes off this view as absurd I donât think itâs absurd at all when you actually understand what is being said here.
So âknowing as known,â to my mind fits the canon understanding. The third objection thatâs raised against the canon view if the competed canon was not in the mind of the Apostle Paul. The canon hadnât been completed yet, it wouldnât be completed for another forty years, roughly, and so what people say is youâre reading into the context something thatâs not there. Well, hereâs my answer: Paul, what was his occupation prior to him becoming a missionary and a Christian theologian, and an apostle? He was a Pharisee, wasnât he. In fact, Philippians 3:5 he describes his former life in Pharisaism. [Philippians 3:5, âcircumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee;â]
And as a Pharisee he knew all about a closed canon. Now he knew about it, not in the sense so much of the New Testament canon that was being completed, Iâll show you in a minute that I think he did understand that, but he certainly had the concept in his mind from the Old Testament, any Pharisee would. So to say that youâre forcing Paul to talk about something that he is not understanding I donât think works because Paul had a conceptual understanding of a closed canon by virtue of his occupation as a Pharisee.  Do you see that?
And even as that canon was coming together in the New Testament, coming together in Paulâs lifetime I think there are things that Paul says that demonstrate an understanding of a completed set of writings that was coming together. For example, what does he say to Timothy when heâs in prison, 2 Timothy 4:13, bring my nightlight and my pillow? No, he says, âWhen you come bring the cloak which I left at Troas with Carpus, and theâ what? âthe books, especially the parchments.â What books would he be talking about? Heâs talking about that finite set of writings that was in the process of being compiled. Paul will write to Timothy, I think itâs in      1 Timothy 6:20 and other places, heâll say guard the deposit. [1 Timothy 6:20, âO Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called âknowledge.â]  What deposit is he talking about? Heâs talking about that finite collection of writings that was part of the canon.
Peter would speak of Paulâs writings in 2 Peter 3:15. [2 Peter 3:15, âand regard the patience of our Lord as salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you,â] And I appreciate what Peter says here. He says you know, some of the things that Paul says are hard to understand. Doesnât that make you feel a little better. But he talks about how Paul wrote these things, this would be very late, A.D. 67, right before Peterâs death, A.D. 68, right in there, but Paul wrote with divine wisdom. So Peter is acknowledging the concept of a closed canon, as is Paul, Paul would already under the concept of a closed canon just by virtue of an Old Testament canon, because of his background as a Pharisee.
So this argument, the closed canon view, is completely out of context in terms of interpreting the perfect in 1 Corinthians 13:10, people say youâre reading into the context something that Paul is not talking about. [1 Corinthians 13:10, âbut when the perfect comes, the partial will be done away.â] I think it fits the context very well actually, which would take us to a fourth objection to the closed canon view and this objection to me is probably the one that is the most troubling because to me itâs sort of self-serving. And even online Iâve gotten people who have viewed this course online and theyâll say âare you saying that there are two or at least one whole chapter in 1 Corinthians 14 thatâs not for us,â because if my interpretation on this is correct and tongues, prophecy, interpretation of tongues and knowledge ceased what does Paul do in the first century with the completed canon? What is Paul doing in 1 Corinthians 14? Heâs giving rules for the operations of those gifts.
So if those gifts had ceased then people say well, what youâre saying is the whole chapter of the Bible is not for us in the age of the church, because everything is about us, right? [Laugher] I call that not exegesis but narcissi-Jesus, where people want to see themselves in everything.  And I guess my answer to that is the old maxim, all Scripture is for us, right? I mean, âAll Scripture is God breathed and profitableâŠ.â [2 Timothy 3:16] but not all Scripture is directly about us. Romans 15:4 says, âWhatever is written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope.â So all Scripture is for us, all sixty-six books; there are things you can learn in all sixty-six books that will apply to your life. But that doesnât mean that all Scripture is directly about us.
I mean, I hope when God told Joshua to slay the Canaanites, I hope you donât sharpen your sword and head off to the Middle East. I hope when God tells Noah to build a giant ark, I hope I donât drive by your house and see a giant construction in your driveway. I mean⊠donât we all understand this! I hope also when the Book of Leviticus tells you to bring an unblemished sacrifice to the temple, and by the way, you shouldnât even show up on Sunday, you ought to show up on Saturday and you shouldnât be here in Houston, you should be in the Middle East doing it because thatâs what the Book of Leviticus tells you to do. I hope when you read those passages you basically say well, all that is from God, we can learn truths from all those things and although all Scripture is for us not all Scripture is directly about us.
You do the same thing here in 1 Corinthians 14. Yeah, Paul was writing at a time before âthe perfectâ came when the revelations in part were fully functioning and he gives rules for tongues, interpretation of tongues, prophecy, and those kinds of things but heâs talking about a forty-year period of time before the canon was shut, meaning you read 1 Corinthians 14 with that subject in mind. Now you read 1 Corinthians 14 I guarantee youâre going to learn a lot of great stuff. Youâre going to learn about discernment because it says let two to three prophets prophesy at a time and let the others pass judgment on what it said. Thereâs a great principle from there that you donât just absorb everything anybody says but you filter it through the lens of Godâs Word. Thereâs a concept of discernment there that you can apply today. Itâll say twice God is not a God of confusion and God is a God of order so youâll read 1 Corinthians 14 and youâll discover that God wants things done in an orderly systematic way in His church.
So there are great principles that you can derive from 1 Corinthians 14 with the understanding that a lot of the things Paul is talking about there related to rules concerning the revelatory gifts have ceased. I donât just do that in 1 Corinthians 14, I do that anywhere in the Bible. I do that in Genesis, I do that in the Book of Leviticus, and one of the things that⊠I taught in a Bible college for seven years with a lot of millennials, one of the reasons that they are rejecting the interpretation that I am giving here, which is basically what you call dispensationalism, is they get upset when you tell them that certain parts of the Bible are not directly about them; itâs for them but not about them. And you can stand up in front of a class full of millennials and you can argue your point until the cows come home but what they want to do is take any verse of the Bible and make it about them, I would say because of narcissism and selfishness.
And so, youâll notice that a lot of young people will reject the interpretation Iâm giving because they donât like the idea that the whole Scripture is not directly about them and they want to go into any passage of the Bible, rip it out of context and claim it for their spiritual quiver of the day. Thatâs what they want to do! And when you start to rightfully, as 2 Timothy 2:15 says, divide the Word of God, and you start to teach the subject of dispensations you can watch the walls go up in the minds of young people, not all but many who (to my mind) are very narcissistic, very, very self-centered. [2 Timothy 2:15, âStudy to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.â KJV]
And this is one of the reasons I believe this view that Iâm giving here, dispensationalism, is dying in the minds of younger people. They donât like it, they donât like it going into 1 Corinthians 14 and having somebody tell them that not everything happening in 1 Corinthians 14 is happening in the church today. For whatever reason that bothers them and itâs because of this subject of narci-Jesus that I call it that many of them reject this kind of interpretation.
So what is the bottom line, BLT, bottom line time? Ready?  What is the perfect? The perfect is the completed canon which finished in the first century, which means the revelations in part, prophecy, tongues, and the gift of knowledge, ceased when the canon was completed in the first century; thatâs the bottom line. And when you go through all the different views on the subject, the eschaton view, the maturity of the church view, the completed canon view, I believe that the completed canon view, although itâs completely ridiculed today and dismissed, is actually the view that makes the most sense when you begin to look at ALL of the biblical data. The Sugar Land Bible Church, therefore, takes the position that the revelatory gifts ceased when the canon of Scripture was completed. Thatâs when âthe perfectâ came.  Thatâs our understanding of 1 Corinthians 13:10. [1 Corinthians 13:10, âbut when the perfect comes, the partial will be done away.â]
Now having said all that let me very quickly give you, not just the specific objections to the canon view, which I just did, let me give you the broader objections, at least four of them, to the doctrine of selective cessation.
Objection number one is people say well, wait a minute, you say there is no prophets today, doesnât the Bible predict prophets in the future. I mean, doesnât Joel 2 say your sons and daughters will what? prophecy. [Joel 2:2, âIt will come about after this That I will pour out My Spirit on all mankind; And your sons and daughters will prophesy, Your old men will dream dreams, Your young men will see visions.â] Doesnât Revelation 11, weâre studying Revelation during the main service, eventually weâll get to Revelation 11, hopefully before the rapture itself, but doesnât Revelation 11 talk about two prophets? So how can you say the gift of prophecy has ceased when the Bible clearly predicts in the future thereâs going to be prophets. Well, the answer to that is you have to distinguish between Israel and the church. Joel 2, Revelation 11 is Godâs end time program for Israel. Where is the church when that happens? Itâs in heaven. When Paul talks about prophecy ceasing heâs not talking about prophecy ceasing forever, for all time, heâs talking about how thatâs going to work in the church once the canon of Scripture is complete.
So the way to handle objection number one is to go back to the Israel/church distinction. You have to figure out what parts of the Scripture pertain to the church and what ones pertain to Israel.
Objection number two is if you take prophecy and knowledge out of the church, as the interpretation that Iâm giving you does, then the objection is youâre leaving the church without the benefit of understanding or proclaiming Scripture. And what I would say is this, and this comes from my mentor, J. Dwight Pentecost. He said, âOnce the canon of Scripture was completed the gift of prophecy gave way to the gift of preaching.â
In other words, a preacher today is not receiving direct revelation from God. If youâre in a church where the preacher is claiming to have direct revelation from God you might want to think about finding another church because thatâs a scary situation to be in. What a preacher does today is he seeks to understand, through the illumination of the Holy Spirit, and he seeks to proclaim what God has already said.  So in that sense the gift of knowledge and the gift of what we would call prophecy, sort of shifted once the canon of Scripture was shut. No longer was it a direct word from God but it was the capacity to understand what God has already said in these sixty-six books. No longer was it being a direct channel of God in terms of being a direct vehicle of communication from God but now it was the spiritual gift of proclaiming what God has already said. See the difference there?
When you understand knowledge and prophecy the right way then God has given to the church, even in the twenty-first century both the means or the means I should say of understanding and proclaiming Scripture.
The third objection you run into on the subject of cessationism is you get called, Iâll say this really fast, they say well, youâre an anti-super naturalist. In other words, you donât believe in miracles, you donât believe God can heal, you donât believe that God works providentially in the affairs of men. And you have to be very careful handling this objection because we have never said in this study that God doesnât heal. Have we ever said God doesnât heal? We believe God heals. What we say has ceased is the gift of healing. See that? And now itâs very, very different when God heals, and He does heal people, does He heal everybody? Not necessarily, weâve gone through teachings on that. But He can and does heal. When God heals He does it directly rather than indirectly through someone claiming the gift of healing. See the difference there.
So we have this chart that weâve used before, itâs the distinction between how God does miracles today versus how He did miracles when all of these sign gifts were in operation. So I completely and totally reject the label that people want to throw on us constantly, that you donât believe in miracles and youâre an anti-super naturalist. Listen, if I was an anti-super naturalist why would I pray. I mean, the whole basis of me praying is for God to move His hand. Right? I pray for government, I pray for people to get well, I donât boss God around because Heâs the creator and Iâm the what? [someone says creature] Well, worse than the creature, Iâm the lump of clay, I mean, how can a lump of clay say to the potter âwhy did you make me this way? Romans 9. I donât order God around, I ask in His grace for His hand to move. I do that all the time. Why would I do that if I believed God didnât do miracles.
So people are very clumsy with their language, theyâll throw anti super naturalist at you, itâs just not true. What weâre saying is there was a transition from how God did it prior to the closing of the canon versus how God does it today.  But recognizing that distinction does not make you an anti-super naturalist. In fact, our own doctrinal statement on this subject says: âHowever we affirm that God is sovereign and may in His discretion healâ when? âtoday. âSo we believe in divine healing, we just donât believe in the sign gift of healing.
And the last objection Iâve already handled in this class at other times, but youâve heard this one, my personal favorite, youâre putting God in a box. Whenever you get into this subject someone will say you just put God in a box, as if I had the ability to put God in a box! When you say God doesnât work in such and such a way today theyâre say youâre limiting God, youâre putting God in a box. No, itâs not putting God in a box, itâs defining God by the parameter that He Himself has established. See that? If God Himself has set up certain parameters, thatâs what weâre arguing, then we would expect God to work within those parameters, right?
For example, can God tell a lie? He cannot. How do I know that? Because it contradicts His character, Hebrews 6:18. [Hebrews 6:18, âso that by two unchangeable things in which it is impossible for God to lie, we who have taken refuge would have strong encouragement to take hold of the hope set before us.â] Well did I just put God in a box? I just said God couldnât do something. Why donât they say youâre putting God in a box when you say God canât lie? No, youâre defining God by how He has revealed Himself. See that?
Let me ask you a question, can a person be saved by good works? I mean donât we see it all the time, God will not save a person if theyâre trying to be saved by their good works. Why donât we say well you just put God in a box? No, I didnât put God in a box, Iâm defining how God works based on parameters that He has already established. So, Iâm just sort of trying to help us understand some of these arguments against selective cessationism.
Whatâs the bottom line? Revelatory gifts have ceased as have the confirmatory and foundational gifts. And nest time we convene, next week, Iâll show you excerpts from church history where key theologians will testify that those three categories of gifts have ceased so weâll get into that subject. In other words, what Iâm teaching is consistent with the testimony of church history and then there are some other categories that we will cover as well.
So weâre finished talking about the gifts that have ceased except for a few more comments. And weâve got a couple of minutes left for questions. So, does anybody have a comment or a question, questions are preferred but comments are acceptable.
[Someone asks a question, canât hear.] Great question; how do you know what Scripture is speaking towards the church and Israel? I would go to Acts 2 when the church started, and hang a right, and I would keep taking Scripture as church age truth right up to Revelation, end of Revelation 3, because Revelation 4 is the church in heaven. And if I can be so bold I would throw into the mix some transitionary statements Jesus made, particularly in the Upper Room Discourse. John 13-`7 when He is revealing a shift of rules that is about to happen and we know that shift of rules happened I Acts 2. So if itâs Upper Room Discourse or Act 2 through Revelation 3 youâve a pretty good be thinking the Scripture is directly about the church. Does that help at all. Does that mean we throw out everything else? No, all Scripture is for us but not all Scripture is about us. So if youâre finding something in the Old Testament that you want to claim as your life verse, and a lot of people do that, theyâll claim Jeremiah 29:11 or whatever.
I would encourage you to find that same principle, not just in the Old Testament but if you find the same principle, like God provides, those kinds of things, if you can anchor it in the epistles youâre in pretty good shape claiming that promise. If itâs some promise that you canât find anywhere in the epistolary literature you might want to rethink how youâre using that particular Old Testament verse. Now again, this is not popular teaching because youâve got on your refrigerator all kinds of verses, and itâs sort of disappointing to learn that, oh my gosh, maybe thatâs not directly about me. So thatâs what I would call narci-Jesus, right. Any other questions.
[Someone asks a question, canât hear.] Well, thatâs true, the revelatory gifts were still functioning but remember what he says when a prophet prophesies the others are to listen carefully and weigh whatâs said. So if some prophet is saying something contradictory to something that has already been revealed through the apostles then itâs not valid. So even in that time period, remember the Bereans, they were considered more noble than the Thessalonians because they searched the Scriptures daily to see what Paul said was true. So they were open to those revelatory gifts but they understood that those revelations could never contradict what God had already said. Thatâs how I understand it, not exceed whatâs written. Does that help at all?
Father, weâre grateful for this truth and I ask that Youâll help us grow in our understanding and appreciation for what we have today. Weâll be careful to give You all the praise and the glory. We ask these things in Jesusâ name, and Godâs people saidâŠ