Questions about Tongues and Prophecy

One of the constant questions I get regarding my recent series of sermons on 1 Corinthians 14 has to do with the more 'practical' issues surrounding the gift of prophecy.

Let me remind you of my basic take on this gift and Paul's teaching on it from this passage in 1 Corinthians before further discussion of the way it might look in our contemporary context, and specifically at Four Oaks Church.

My definition of prophecy is, "revelation from God under the authority of the Scriptures and in submission to the local church". Folks tend to get a bit weirded out with my use of the word 'revelation' in this definition. This uneasiness mostly comes from a high view of Scripture- it's authority and sufficiency. I applaud and agree with this uneasiness, as it also comes from the very real abuses and misuses of the gift of prophecy in certain quarters. But, it is my view of Scripture, and my understanding of its sufficiency which leads me to specifically use the word 'revelation' (apokalupto) in my definition. This is the word that Paul uses throughout this passage in referring to the application of this gift in the context of the local church: 14:6, 26, 30. Paul uses this word in Ephesians 1:17, "I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better." Paul's use of the word 'revelation' here is not a reference to the revelation of God to his prophets and apostles as contained in the Scriptures, but to an ongoing spiritual work in the heart of the believer as they pursue a knowledge and understanding of God through his Word. it would not accord with Scripture to use another term that does not communicate the same sense and force of the word which Paul uses (however qualified our use must be- hence, this post!).

The second part of my definition has to do with the relationship between such 'revelation' via the gift of prophecy and the final and unique authority of God's Word. We must maintain a proper emphasis upon the authority and sufficiency of the Scriptures in our corporate gatherings. Some maintain that prophecy is synonymous with preaching. This would mean that these 'revelations' via prophecy come mainly through the time of exposition and extolling of God's Word. There is some truth to this. I do believe that I have the gift of prophecy, and this gift is expressed mainly through my pulpit ministry of preaching and teaching. Yet, while this might be part of the practical application and embracing of prophecy, this cannot be the sum total of it's function in the corporate gathering of the church. Paul could've explicitly used the word 'preaching' or 'teaching' when discussing this gift- but he doesn't. And, it seems that in this passage there are others functioning with this gift, not just the pastor-teacher-preacher. Fundamentally though- it must be maintained that prophecy (God's direction, leading, 'revelation') comes through an overarching corporate emphasis upon God's Word - teaching it, reading it, meditating upon it, encouraging others with it, praying it, etc.

The third part of the definition has to do with the application of this gift in the context of the local church. First, it is clear from this passage that it is in the context of the one's local church that this gift (and all others) is to be normally pursued. The charismatic emphasis upon conferences, revivals and healing ministries, and charismatic leaders and prophets outside one's church often leads to abuses, a lack of accountability, and a general disdain for normal week to week submission to God's pattern of spiritual growth and leadership for the believer. Paul tells us that these 'revelations' and words of knowledge, etc. are to 'weighed' (discerned, judged, sifted). How is this to be done?

My view is that the first step in 'eagerly pursuing prophecy' is through embracing and establishing biblical patterns of authority and leadership in the local church- something not common in the standard evangelical fellowship. We must have godly, wise, theological and biblically astute leaders. They must be gentle in reproof, yet bold in their protection of the sheep as all good shepherds are. As we speak and exhort one another, as we open our mouths corporately, there must be a willingness to be corrected, or to be restrained by leadership for the overall good of the body. This is another thing sadly lacking in many churches who embrace these more controversial gifts. I have had many who claim to be prophets and speak prophetically, yet are generally unsubmissive in their use of such gifts. If we are to use our gifts it must be under in the normative context of spiritual growth and ministry- the local church; it must be with a heart to build the church and not magnify self; and it must be humbly submitted and open to correction and growth.

Grudem on Subjective Promptings and Revelations

On this issue of hearing the voice of God or discerning his promptings and leading in a more 'subjective' sense I found the following excerpt from Wayne Grudem very helpful.

These two paragraphs are found in Grudem's treatment of the continuing gift of prophecy in the New Testament (Systematic Theology, pp. 1058-1059). In essence, Grudem believes that the prophetic gift continues in the local church as 'the reporting in one's own words what God has spontaneously brought to mind'. This report, according to 1 Thessalonians 5:19-21 and 1 Corinthians 14:29-38 is to be submitted to the leadership and congregation for weighing, judgment, and application (the assumption in such passages that such reports are fallible, subjective, and have a measure of both good and bad in them). The objection that many charismatics have to the latter part of Grudem's analysis of the prophetic gift is that this makes such prophecies "too subjective" and puts too human or judgmental spin on God's leading. The more conservative, mostly non-charismatic assesment of Grudem's 'middle ground' view of a fallible prophetic gift is that it lessens the objective power of prophecy as normally understood in the Scriptures. Grudem's fundamental take, it should be noted- and I agree with him- is that the gift of prophecy submitted to the congregation is fundamentally different than and inferior to the prophetic office in the Old Testament. To these objections based on the problem of 'subjectivity' Grudem then says this:

But, in response, it may be said that, for the health of the church, it is often the people who make this objection who need this subjective process most in their own Christian lives! This gift requires waiting on the Lord, listening for him, hearing his prompting in our hearts. For Christians who are completely evangelical, doctrinally sound, intellectual, and "objective", probably what is needed most is the strong balancing influence of a more vital "subjective" relationship with the Lord in everyday life. And these people are also those who have the least likelihood of being led into error, for they already place great emphasis on solid grounding in the Word of God.

Yet there is an opposite danger of excessive reliance on subjective impressions for guidance, and that must be clearly guarded against. People who continually seek subjective "messages" from God to guide their lives must be cautioned that subjective personal guidance is not a primary function of New Testament prophecy. They need to place much more emphasis on Scripture and seeking God's sure wisdom written there.

A Brief Prophecy and Tongues Bibliography

We've been working through 1 Corinthians 14 and examining those two 'controversial' gifts of the Holy Spirit, tongues and prophecy. Some of you have asked about which authors, scholars, works have influenced and helped me the most in understanding this passage and these gifts.

The best and most thorough treatment of 1 Corinthians 12-14 is D.A. Carson's Showing the Spirit. I strongly encourage all believers to work through this book as they seek to understand and apply Paul's exhortations in these three chapters of the New Testament.

A great introduction to the 'continuationist' position, and a very helpful overview of all the issues at stake can be found in Wayne Grudem's Systematic Theology (chs. 52-53). If you don't already have a systematic theology on your bookshelf- you need to go ahead and get this one regardless. Sam Storms (who has a very nice website here) also has a good Spiritual gifts primer called The Beginner's Guide to Spiritual Gifts.

Grudem's very detailed examination of the continuing gift of prophecy in the context of the contemporary local church is found in his The Gift of Prophecy in the New Testament and Today.

For an overview of the various positions on these issues check out Are Miraculous Gifts for Today? Four Views.

And, for a decidedly 'cessationist' position you can go to Richard Gaffin's Perspectives on Pentecost. For a bit more of a heavy handed approach you can check out John MacArthur's Charismatic Chaos . While I agree with much of MacArthur's assesment of the modern 'charismatic movement' and its excesses and abuses, I find his biblical and theological arguments against a continuing use of these 'miraculous' gifts less than persuasive.

The Spirit and the Body: Some Ground Rules

Here are the three basic principles that should guide our discussion and understanding of the gifts and their operation in the local church (from my first sermon on Spiritual Gifts in our 'Spirit and the Body' series from 1 Corinthians 12-14):

1. The Gifts are given to glorify God.

2. The Gifts are given to build the body.

3. The Gifts are distributed to each one displaying diversity and harmony
in the body.

Here are the seven 'ground rules' that we are to keep as a foundation and framework for our study of 1 Cor. 12-14:

1. Understand your biases and presuppositions.

2. Avoid reductionistic caricatures on both sides of the ‘charismatic’ debate.

3. Beware of placing experience above Scripture; the gifts and working of the Spirit should never be placed in opposition to the authority and sufficiency of the Word.

4. Beware of neat and tidy explanations and categorization of the gifts.

5. Understand the peculiar and unique contexts in which the gifts are exercised.

6. Beware of spiritual elitism via the emphasis of particular gifts; beware of using particular gifts as evidence of spirituality (or as litmus tests for the Spirit’s presence).

7. Pursue an organic, corporate understanding and exercise of the gifts with accountability and order under godly leadership in the local church.