John 1:37

"And the two disciples heard him speak, and they followed Jesus" (Jn 1:37).

Friend, this is to be the goal of all ministry! It was the goal of many of Scripture's heroes (Jn 1:27).. is it ours too? Is Jesus really preferred before us? Is this our desire? Is this our goal in life? In ministry?

Concerning Peter, the Bible says "And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately. And all that dwelt at Lydda and Saron saw him, and turned to the Lord" (Acts 9:35). How wonderful! Don't you want a similar testimony to be effected from your life? I sure do.. I want my role to provide real sustenance for those who are listening! As it was for Jesus' disciples, may any breadcrumbs I have be strength for the journey (Matt 15:32-37)!

Do we want to be "watchmen"? Notice the effect these had on the emerging bride in the Song of Solomon: "By night on my bed I sought him whom my soul loveth: I sought him, but I found him not. I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not. The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth? It was but a little that I passed from them, but I found him whom my soul loveth..." (Song 3:1-4). Can we relate to these words? What wonderful fruit! The sign of any true ministry is whether or not men turn to Jesus once crossing our paths! Reader, let's minister Him to a dead and dying world! At the sound of His voice, even dry bones will come to life (Ezek 37)!

The God-Man, Jesus!

Truly, the genuine exaltation of the Lord Jesus is a fading practice. Over and over, we see the Messianic psalm coming to life: "They only consult to cast him down from his excellency" (Ps 62:4). There is a people who are lifting Him up, but there is also a people who seek to cast Him down! As was the case with the Pharisees, even His very Words are used in seeking this horror: "Then went the Pharisees, and took counsel how they might entangle him in his talk" (Matt 22:15). In fact, entire denominations have sought to label King Jesus as a mere man, void of Divine Godliness, nothing but flesh and bones. But this of course is error. Jesus was God and man; He is the God-Man, the superior Son.

One such instance that people like to use to claim the above noted error is John 14:28. It reads, "...my Father is greater than I". And if this be true, that Jesus is void of real divinity, then all of our salvific hope is in vain! And oh how carnal men would love that to be so.. Thankfully, we know this to be false. Jesus is the ever-precious one, the well Beloved, the eternal "I am", greater than all the mere human fading flowers of the field! He is enthroned as God and King forever, perfectly effecting complete redemption for all who call upon His name!

So what can this small verse mean? How has it perplexed and distraught men for years, even affecting and creating entire heretical denominations? As always, our answer is found in rightly dividing the Word of truth. Interestingly, a conclusion is seen when considering John the Baptist, and in seeing what the Bible says about his positional greatness. Observe..

Without doubt John the Baptist is, in several respects, one of the most remarkable characters that is brought before us in the Bible. He was the subject of Old Testament prophecy (Isa 40); his birth was due to the direct and miraculous intervention of God (Lk 1:7, 13); he was "filled with the Holy Spirit even from his mother’s womb" (Lk 1:15); he was "a man sent from God" (Jn 1:6); he was sent to prepare the way of the Lord (Matt 3:3). Of him the Lord said, "Among them that are born of women there has not risen a greater than John the Baptist" (Matt 11:11); the reference being to his "positional greatness", as the forerunner of the Messiah: to him was accorded the high honor of baptizing the Lord Jesus. That Christ was referring to the "positional greatness" of John is clear from His next words, "notwithstanding he that is least in the kingdom of heaven is greater than he", and these are the key words to our current observation.. To have a place in the kingdom of heaven will be a more exalted position than to be heralding the King outside of it, as John was. This, we take it is the key to that word in John 14:28, where we find the Lord Jesus saying, "My Father is greater than I" — greater not in His divine person, but in His position; for, at the time the Savior uttered those words He was in the place of subjection, as God’s "Servant-Son". And this humiliation was necessary for salvation to readily occur. If Jesus was ever to be a true forerunner, He must also be a High Priest who can be touched with the feelings of our weaknesses (Heb 4:15). And what is our response to be: "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Heb 4:16)!

Friends, in a day and age when men are striving to entangle the Words of the Gospel, let's take heed to it's continual admonition: draw near! For if Jesus really is the Messiah (and we know that He is), then let our lives be wholly given over to Him. Let's lift Him up, even in the presence of those who seek to continually cast Him down from His excellency!

What is Your Portion?

Let's ask ourselves today, "What am I chasing after? What do I seek in this life?"

Is it Jesus? Or is it the temporary and fleeting pleasures the world is offering?

I love what King David said about this... "Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword: From men which are thy hand, O LORD, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes. As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness" (Ps 17:13-15).

What a contrast! The Hebrew word used here for "portion" means, "allotment; flattery; inheritance".

Are we like David, or are we like the world? Do we seek natural portions and inheritances, or can we be satisfied with a future prospect? Is Jesus enough?

As men, we like to think we can have both, but doesn't this directly oppose the teachings of Jesus? He said, "No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon" (Matt 6:24). In fact, the only avenue to Godly blessing is to seek Jesus' face in place of all else: Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you" (Matt 6:31-33). One way to determine Who or what we are seeking is to objectively examine the things that occupy our time, energy and attention.What takes up your portion or allotment of time? Is it Jesus, or some form of mammon? Is your heart steadfast upon Jesus, or some other "beloved" (Song 5:9)? Of course this thought pattern contradicts our American paradigm.

Reader, the last of the last days will be full of Christians who "have lived in pleasure on the earth, and been wanton" (Jas 5:5; Isa 3:16; Rom 13:13). And contrariwise, there will be a people who find true satisfaction in Jesus alone.. He is the only portion they are seeking: "God is the strength of my heart, and my portion for ever" (Ps 73:26)... "Thou art my portion, O LORD" (Ps 119:57)... "Thou art my refuge and my portion in the land of the living" (Ps 142:5)! Of the overcomers, Scripture says "He that overcometh shall inherit all things; and I will be his God, and he shall be my son" (Rev 21:9).

Are we seeking temporary portions from this life, or an eternal inheritance for the ages to come?

To Cripple or Restore?

"And when he was departed thence, he went into their synagogue: And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. Then the Pharisees went out, and held a council against him, how they might destroy him" (Matt 12:9-14).

Are we out to cripple the body of Christ, or to restore it? Are we set on keeping men bound, broken and needy, or do we really want them to be perfected (Eph 4:11-12)?

I love what my pastor always says: "I'm working myself out of a job!" That should be the desire of every real minister of the Gospel.

How sad that the zeal and energies of the Pharisees were concentrated on strife and accusation rather than on the physical and spiritual needs of the crippled man! This is "religion" at it's core - when void of real life; this is why Jesus despised it as He did: "For where envying and strife is, there is confusion and every evil work" (Jas 3:16). Religion became a facade, rather than a state of the heart. It quickly came to mean clinging to a pacifying set of rules and regulations, rather than chasing a way of life and pursuing a positive mode of glorious existence! This was the difference between Jesus and the Pharisees. Jesus came to live that life by example, while the Pharisees were out to destroy Him and His testimony. Jesus came to restore the body, while the religious leaders demanded them to remain lost and crippled, under their control. Jesus came to enter within the veil as a forerunner, while the Pharisees sought to widen the gap between God and man.. How scary!

No wonder Scripture describes such a person as spots in your love feasts, clouds without water, trees with withered fruit, twice dead, plucked up by the roots, wandering stars, raging waves of the sea, (Jd 12-13); casting up mire and dirt (Isa 57:20); wells without water, clouds full of tempest (2 Pet 2:17); men taken in cunning craftiness, lying in wait to deceive (Eph 4:14); mystery Babylon - drunk with the very blood of God's saints (Rev 17:4-6)!

Yet how lovingly opposite this is to the heart of God! What an absolute clash of motive, heart, mission and goal! It's difficult to comprehend how the Lord of glory could be so dramatically different than those who claimed to represent His Father! Is this still the case? Are we out to cripple the body of Christ, or to restore it?

On the Way to Ephrath..

In Genesis 35, Scripture records for us the death of Rachel:

"And Rachel died, and was buried in the way to Ephrath, which is Bethlehem" (35:19).

Notice that her death occurred "on the way" to Ephrath, or Bethlehem! Ephrath means, "fruitfulness", and Bethlehem means, "the house of bread", and comes from the word "Bethel", which means "the house of God". What a sad story! Is it really possible to be as distinguished as Rachel, yet die on the way to sustenance and fruitfulness? Perish on the way to the house of God? Indeed. Moses died, receiving not the promise (Deut 34:5; Josh 1:1-2; Heb 11:39). Esau too (Heb 12:16).

Why do we think Rachel, like Esau, missed out on her full inheritance, and her ultimate destination in God? Well, a few chapters back will provide us with the dismal answer...

In Genesis 31, we see an interesting instance with Rachel and Laban. Rachel stole some "images that were her father's" (Gen 31:19). It is uncertain what these images were, but Scripture calls them "gods" (31:30). To some it appears very likely that these "gods" were a sort of images devoted to superstitious purposes, not considered as gods, but as representatives of certain Divine attributes. Others consider them to be outright idols. Whatever the case may be, these images were a source of sin for Rachel. She deceived her family, and hid them in her baggage:

"With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them. And Laban went into Jacob's tent, and into Leah's tent, and into the two maidservants' tents; but he found them not. Then went he out of Leah's tent, and entered into Rachel's tent. Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not. And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images" (Gen 31:32-35).

Rachel possessed hidden deception, idolatry and perversity. Rather than confront her internal issues, she literally sat on them, keeping them buried, and dormant, yet alive! As was the case with Esau, such a heart will only cause us to despise our very journey.. Rachel named her fruit Benoni, which means, "son of my sorrow" (Gen 35:18). Reader, can we relate to this story? Are our personal failures and shortcomings an instance to allow the flesh to fester? Or are we, as Jesus, completely open and naked before the Holy Spirit? The reason Jesus bore perfect fruit was because He knew no sin and was perfectly transparent with His Father.. He said, "I seek not mine own will, but the will of the Father which hath sent me" (Jn 5:30). And, "I do nothing of myself; but as my Father hath taught me, I speak these things" (Jn 8:28). And still, "...I seek not mine own glory" (Jn 8:50).

This truth was a principle difference between Jesus and those of His day: "I speak that which I have seen with my Father: and ye do that which ye have seen with your father" (Jn 8:38). Friends, which "father" will we mimic? That of the flesh or that of the Spirit? The answer to this question will play a significant role in our spiritual lives. It just may determine whether or not we die on the way to fruitfulness!

Sadly, so many believers who are controlled by their personal, carnal issues. Some are more severe than others, but all are detrimental. It is foolish to think we can go on to the "house of God" and be genuinely "fruitful" believers all the while nourishing and cultivating our personal sin! We, like Rachel, may have our problems, but don't just hide them down deep.. don't merely suppress them and go your merry way. Rather, let the Holy Spirit prick your heart; allow the fire of God to expose and correct you. Concerning this, Judson Cornwall has said: "The altar is the divine sanitation system, for fire is a great sanitizer, a never-failing disinfectant. This altar is not an educational system, it is a burning process. God doesn't intend to brainwash us, He is trying to barbecue us. The answer to our flesh isn't pampering, controlling or hiding; the answer to all carnality is the fire of God's brazen altar - the cross of Jesus". It'll be painful, of course, but the end will justify the means:

"For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye" (Ps 32:4-8).

Rachel died on the way to her portion.. will we?

Resurrection!

As we continue through John chapter two, we will not be disappointed when listening for Divine truth (Zech 7:11)! Today, I want to examine the prophetic significance of Jesus' first miracle.

"And the third day there was a marriage..." (Jn 2:1), so our chapter opens again. The Holy Spirit presents to our view a third day scene. In Scripture, the third day is the day of resurrection (Matt 16:21). It was on the third day that the earth emerged from its watery grave, as it was on the third day the barren earth was clothed with vegetation and fruitfulness (Gen 1:9, 11). There is an important scripture in Hosea 6:2 which should be placed side by side with John 2:1.. It reads, "After two days will he revive us: in the third day he will raise us up, and we shall live in his sight." After two days (2,000 years - see 2 Pet 3:8), He will revive us (quicken us; give us life), and in the third day He will raise us up! Subsequently, we will live in His sight.. Men like to prematurely limit this "raising up" (resurrection) to the saints of God being found in their eternal heavenly abode, but I do not believe this is a responsible interpretation. Why? Because Scripture tells us we are "raised up" together with Him even now (Eph 2:4-6). It isn't until the spiritual third day that such a glorious potential will be experientially appropriated. One Greek word for "coming", as in "the coming of the Lord", is "parousia", which literally means "presence", and primarily references the appearance of the Lord in and upon His people (1 Thess 2:19; 3:13; 4:15; 5:23; 2 Thess 2:1; Jas 5:7-8; 2 Pet 3:4; etc). Therefore, Christ's second coming is to be in, upon and through His people first, more and more (2 Cor 3:18), even in the manner of a divine manifestation (Rom 8:18-20; Col 1:27; etc): "For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh" (2 Cor 4:11)! At this expected "parousia", He will indeed "raise us up", and be seen in, upon and through His sons! We, for the most part, are ignorant of this truth, primarily due to the dispensational theology that has been force fed us from the pulpits of preconceived ideas. A detailed study of the "coming of the Lord" will dramatically surprise any serious Bible student, I can assure you! "And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming [Parousia]" (1 Jn 2:28).

In short, Jesus' first miracle prophetically displayed the character, glory and purpose of His entire mission: to turn the water of earth into the wine of heaven - to sanctify and redeem a people unto Himself (Eph 5:25-27; 31-32). Interestingly, "Cana" means, "to zealously acquire", and "Galilee" means, "circle or circuit". Who can fail to notice the spiritual density of these verses?! God is zealous to acquire a people, as His very first earthly miracle displayed (Jn 2:11). This miracle possesses a "circular" significance, that is, it will return in like manner (albeit spiritually) in the latter days.

Even as Jesus reserved the best wine for last during the wedding in Cana, so shall He do spiritually with His people in these last days! Even as He had a company of "servants" to administer this "best wine" then, so shall He have in these last days (Rom 8:18-20; Tit 1:1)! Indeed, there is a day coming when, as those stone waterpots (once empty), God's glory will overflow, "and they filled them to the brim" (Jn 2:7). Surely, at this wondrous event, the new wine will flow in greatest measure, and men will indeed be "FULL of new wine" (Acts 2:13). Are you ready?!

Friends, this glorious event is yet upon us.. the prophets attest to it's eschatological imminence: "Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month" (Joel 2:23). This references a double portion of rain! Rain in Scripture is always significant of the Word of God (Deut 32:1-3, Isa 55:8-12; etc), and of His outpoured Spirit (Hos 10:12; Jn 7:37-39; Rev 22:1-3; etc). Notice that this rain is to occur "in the first month"... the first month on the Jewish civil calender is actually the seventh month on the sacred calender: the month of perfection! The seventh month contains the Feast of Tabernacles, or the feast of fullness! This is the only corporate spiritual feast that has yet to be restored to the people of God.. we've experienced Passover (1 Cor 5:7); we've walked in Pentecost (Acts 2:1-4). We are now progressing toward Tabernacles (Heb 6:19). It is at this event that Jesus will stand in a people: "In the last day, that great day of the feast [of Tabernacles - vs. 2], Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water" (Jn 7:37-38)! It's at this time when Jesus will fully arise upon His servant sons (Isa 60:1-2).

What a better wine this will be, when the former rain and the latter rain begin to fall together! The whole earth is groaning and waiting! Are you?

The earth is even now "wanting wine" (Jn 2:3), and the day is upon us when they shall be filled! Will you be His vessel?

The Failure of Judaism..

As I noted in an earlier blog, the account of Jesus' first miracle in Cana of Galilee speaks volumes to the diligent student. Typical, prophetic and practical truths gloriously collide in this small collection of verses. The density is quite mesmerizing! One such aspect of truth that is presented before us is the utter failure of Judaism. Observe:

Let us realize that John chapter 2 opens with the word "and", which indicates that its contents are directly related to what has just gone before in chapter one: namely, the failure of Judaism, and the turning away from it to Christ Jesus. Such a failure (seen in the ignorance of the Sanhedrin) is made plainly evident by the sending of the priests and Levites from Jerusalem to enquire of John who he was (1:9). This is made even further evident by the sad statement of John the Baptist: "I baptize with water: but there standeth one among you, whom ye know not" (1:26). These harsh words are but an amplification of the tragic Jewish state found earlier in the chapter: "He came unto his own, and his own received him not" (1:11). So blind and deceived were the religious leaders of Israel, that they neither knew Christ Jesus standing in their midst, nor did they properly recognize His forerunner to whom the Old Testament revelation bore explicit witness!

As another has formally noted, "Judaism, at this point, was but a dead husk, the heart and life of it were gone". Only one thing remained, and that was the bringing in "of a better hope" (Heb 7:19). Similarly, in Galatians 4:4 we read, "But when the fulness of the time was come, God sent forth his Son..." Indeed, the fullness of God's time had come; the hour was ripe for Jesus to be revealed; the world's need for Him had been fully demonstrated! Judaism, therefore, must be set aside! And so we see such an instance typically demonstrated by Jesus' first miracle...

Suddenly, in John two, a marriage feast is presented before us. The primary plot of this occurrence was that the wine had given out! Friends, the figure presented here is not complicated.. "Wine" Scripturally speaks of the Holy Spirit, and of His joy (Ps 104:15; Jdg 9:13; Song 1:2; 4:10; Isa 25:6; 55:1-2; etc). How striking then, is what we see here present in John two! How accurate the portrayal! Judaism still existed as a religious system, but it ministered no comfort, joy, or power to the heart. It had degenerated into a cold, mechanical routine, utterly destitute of any real life. Israel had lost the joy of her espousals (Jer 2:2). Her wine had run out!

Remarkably, the type continues to speak: "And there were set there six waterpots of stone, after the manner of the purifying of the Jews" (Jn 2:6). What a portrait of Judaism! Six is the number of man (Rev 13:8; Gen 1:26; 31). Yes, there were six waterpots sitting there, not seven: the perfect number. All that was left of Judaism was of the flesh; God was no longer in it. Sadly, as we read later in this Gospel, the "feasts of the Lord" (Lev 23:2) had now become only the "feasts of the Jews" (Jn 2:13).

Observe too, that these waterpots were made of "stone", not silver which speaks of redemption, nor of gold which tells of Divine glory. As we read in Isaiah 1:22, "Thy silver is become dross, thy wine mixed with water". And again the Bible says, "How is the gold become dim! how is the most fine gold changed!" (Lam 4:1). Yes, they were stone; stone and empty! Again, what a sadly vivid portrayal of Israel's condition at that time! No wonder the wine had given out! It was making room for Jesus; it's absence greatly supplied His neccesitation! Therefore, our chapter immediately directs attention to Him as the One who alone can provide that which speaks of real joy in God.

Likewise, Mary also revealed this same dreaded Jewish state. We saw yesterday of her typical significance as a lukewarm believer, and here we see a similar glimpse.. In this instance, she is not called by her natural name (as she is in Acts 1:4) but by her prominent title, and is therefore to be considered as a representative character: she figures the nation of Israel. Like Israel, the mother of Jesus exhibited a woeful lack of spiritual discernment. It seems as if she presumed so far as to order Jesus to work a miracle. In short, Mary wanted the Savior to openly display His power and glory, and accordingly, she too is a true representative of the Jewish nation. Israel (and Mary, at that time) had no thought for a suffering Messiah. What they desired was One who would immediately set up His kingdom here on earth.

Thank God that Jesus had other plans, even the bringing in of a better hope!

"Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise" (Gal 3:24-29). Amen!

The Cave of Adullam..

The Word of God is an amazing thing! I'm sure you would agree. It's powerful to not only read and experience what is written, but also to understand WHEN it was written, and the contextual circumstances that are tied to those words. The awe in my heart seems to increase exponentially!

One such example is found in Psalm 34. A careful reading of this Psalm will enlighten us to the principles that David discovered while undergoing extreme distress and disaster (i.e. the Cave of Adullam). These principles will prove to be a way out of personal and corporate chaos. I'm sure we all could use that key every now and then! Let's Observe:

What is the Cave of Adullam?

The context of this natural place in the Old Testament is one of great misery and strife. This cave is the place where David fled to when he ran from Saul, who was trying to kill him. Saul was stirred to extreme jealousy over David's successes and wanted him dead. At the cave, there met him many like-minded people: "everyone who was in distress, everyone who was in debt, and everyone who was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men" (1 Sam 22:2).

It took David years to make it to the "top", yet he hit rock bottom in a matter of days! Hiding in the cave with other people who were in trouble with Saul, separated from his wife and home, responsible for the death of the priests who helped him (1 Sam 22:18-22), and having just lived one the biggest lies of his life (1 Sam 21:13-15), David would not have been very elevated emotionally. Because of him, Samuel's life was in jeopardy. Because of him, his father and brothers were in danger. This had to be the low point of David's life. He had blown it because he responded to fear rather than faith.

Despite this dark and dismal new found existence, David yet found a way out! Laid up in his heart was the means of escape! And not just for him, but for the many men present with him too. These men would later become "David's mighty men". But how can such a transformation take place? How grateful I am that he chose to share it with us! "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come" (1 Cor 10:11; Rom 15:4).

What should be our response?

We can read of his thoughts in Psalm 34. This Psalm was written from the Cave of Adullam, in the very midst of David's many distress. Within this Psalm, there are at least 7 principles set forth to describe to us the methods of escaping our spiritual Cave of Adullam and entering into God's rescue plan. It would do us well to take heed:

(1) Ps 34:1 "I will bless the LORD at all times: his praise shall continually be in my mouth."

The men with David most likely wanted to hear all the valiant stories of his defeat over Goliath. Rather than build himself up, however, David chose to set his eyes (and theirs) upon Jesus! I will bless the Lord at all times. Now wasn't the time to sing forth intellectual or psychological praises; it was time to worship in Spirit and in truth! The Hebrew word here for "bless" literally means, "active adoration". David turned his fears of what might be (Saul) to his faith in what now is (Jesus). Likewise, Christians who want to escape the trap of negative emotions need to learn to do just this: bless the Lord at ALL times, despite how we may feel. While no one wants to be a hypocrite, it's not hypocrisy to worship in spite of yourself and your emotions - that's called maturity!

(2) Ps 34:2 "My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad."

The word for "boast" here means, "to have a celebration". Not only was David going to set his eyes upon Jesus personally, he was going to have a celebration publicly! He wasn't only concerned with his own issues and insecurities (vs. 1), he also was concerned for those who had joined with him (vs. 2).

(3) Ps 34:3 "O magnify the LORD with me, and let us exalt his name together."

The word here for "magnify" means, "to lift up; to bring up". David uses this same word in Ps 69:30 when he says, "I will praise the name of God with a song, and will magnify him with thanksgiving." You might be wondering, "how can we make God any bigger?" Well, we can't. However, we can bring Him nearer and into greater focus. Similarly how binoculars work: They do not physically enlarge the object in view; they simply make it seem larger and closer; it is magnified. They also bring the object into clear focus. I'm sure we all could use some Holy Spirit binoculars! Are you trying to escape a spiritual Adullam today? Then magnify the Lord with me!

(4) Ps 34:4 "I sought the LORD, and he heard me, and delivered me from all my fears."

The word here for "sought" really has no English translation. It's an action word that denotes "pursuing until the goal is reached". Too many of us are casual about finding the Lord in our difficulties. We go in and out, seeking Him with our mere minds, and often carnally. However, to escape this spiritual Adullam, we need to discipline ourselves to seek Him until we find Him. We should possess the attitude that we're running to God, not from our circumstance.

(5) Ps 34:5 "They looked unto him, and were lightened: and their faces were not ashamed."

The word here for "look" means, "to regard with pleasure". It's sometimes translated "to flow". Once we are able to see passed our own selves and regard with pleasure the One we are beholding, all of our natural issues will wash away. From this position of intimacy, David lost all the shame that his many failures had produced in him.

(6) Ps 34:6 "This poor man cried, and the LORD heard him, and saved him out of all his troubles."

We're almost out of natural misery! The Cave of Adullam is slowly disintegrating! What did David do next? He "cried" unto God. This Hebrew word literally means, "to accost with your voice". There are times in our sadness and strife when all we need to do is set aside our religious ways of regression, and accost the Lord Jesus with our praises and petition. And what is the fruit of such?

(7) Ps 34:7 "The angel of the LORD encampeth round about them that fear him, and delivereth them."

David was delivered out his troubles and disaster when his praises got Jesus' attention. The result of his communication was, "and the LORD heard him, and saved him out of all his troubles... The angel of the LORD encampeth round about them that fear him, and delivereth them". Amen! Friend, it is no different with us.

David found his way out of fear and failure, and so can we. His fruitful reaction to trouble was the effect of a sensitive and loving heart after God. He was not alone either! The many men that were present with him later became "David's might men". What a transformation that simple obedience and faith will enable! Amen.

A Pioneer Priesthood..

It has been said that Jesus is the chief of a pioneer priesthood (Heb 7:12), even the "order of Melchizedek". The Bible calls Him a forerunner: "Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchizedek" (Heb 6:19-20). In other words, Jesus is the first fruits of human nature that has entered into the heavenly kingdom; the first human body that was ripe for glory, and ripe long before the rest of the children who are partakers of flesh and blood. And He is entered for us, as the first fruits of all who have found redemption in His blood (Jn 14:2; 1 Cor 15:20). This word "forerunner" is not only a title, but is also a duty.. The Greek word "prodromos", does not merely signify one that goes or runs before another, but also one who shows the way, he who first does a particular thing, in this case, entering in within the veil, into the Most Holy Place. What many people do not realize is that Jesus paved the way with full expectancy for us to follow. We're not to sit by and simply watch Him enter in, rather, we're to chase behind Him, and enter in ourselves (Heb 4:6)!

I believe that only a remnant will ever properly recognize this great potential, and follow through. This pioneer priesthood will follow Jesus where He goes, and will subsequently minister to those who chose to stay behind (Lk 22:31-32).

Joshua chapter 3 gives us some insight into this instance of "chasing the Ark", and progressing through the veil, after the order of Melchizedek:

"And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over. And it came to pass after three days, that the officers went through the host; And they commanded the people, saying, When ye see the ark of the covenant of the LORD your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it" (Josh 3:1-3).

Prior to these instances, we see that "Moses is dead" (Josh 1:2). In other words, the old has come and gone.. Our response to this truth should be as it was for Joshua: "now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel" (Josh 1:2). These verses speak the same truth as those in Hebrews: we are to ARISE, ENTER IN and GO AFTER the Ark of God! These verses illustrate the process by which we possess what God has for us! Now, there is a new dispensation to enter into, a new priesthood! Will you cling to the old and dead, or will you follow King Jesus within the veil? The choice is yours.

As always, however, there are certain requirements that the people of God must suffer through in order to apprehend this call (Phil 3:12). Notice the qualifications of this new priesthood with me:

- They must be "removed from Shittim" (vs. 1): Shittim is a type of wood (Exod 25:5). In Scripture, wood is symbolic of one's humanity (Isa 61:3; Ps 1; Ex 7:19; 26:15; Lev 1:7-17; 14:4-6; 1 Cor 3:12-15; 2 Tim 2:20; Rev 9:20). Jesus was likened to a root out of dry ground, of the stem of Jesse, of David's family tree (Isa 53:1-3), thus denoting His humanity as the "Son of Man". Therefore, to fully partake of the benefits of this new and emerging priesthood, one must forcefully decide to leave his human and carnal tendencies. A man who is concentrated on carnal efforts will be a man who forsakes the calling of God; you cannot serve two masters.

- Similarly, in possessing this Ark, they must go onward "to Jordan" (vs. 1): Jordan means "descending", and primarily communicates the same truth as we saw prior: the descending of self-will, and the ascending of God's will: "He must increase, but I must decrease" (Jn 3:30). Friend, do we find it strange that a large majority of God's truth concerns the destruction of "self" and the preeminence of the Holy Spirit? We shouldn't be surprised, rather, such a "decrease" is to be the the testimony of our Christian lives. God has purposed it in such a way that this perpetual "decreasing" will be proportionate to our inheritance in the hereafter (1 Cor 15:41-42a).

- The people were to cross the river for the 2nd time (vs. 1).. they had already crossed the Red Sea once (typical of water baptism).. but now they were asked to cross the Jordan River. This 2nd crossing is symbolically referencing a "2nd experience", that is, the baptism of the Holy Ghost. Such is absolutely essential to a progressive walk with God! I simply cannot emphasize that enough. Why should we neglect something that was a perpetual pattern for the characters of Scripture? It's spiritually irresponsible.

- Furthermore, in following the Ark, the people were to come to "Gilgal" (Josh 4:19). This word means "rolling away, heap". This is the location where the children of Israel had their circumcision renewed (Josh 5:2-9). Clearly, this speaks of a yet further "rolling away" of the flesh: "Circumcise therefore the foreskin of your heart, and be no more stiffnecked" (Deut 10:16; 30:6; Jer 4:4).

- Only after these instances were the children of Israel permitted to go onward towards "Jericho" (Josh 3:16). Jericho means "moon city; fragrant place". This title was given to the bride in the Song of Solomon (Song 6:10), and speaks of worship and glory, as the moon has no light or glory of its own, but only reflects the light and glory of the bright-shining sun. What fruit! This wonderful place is only recognized and assimilated as we pass through the prior places: Shittim, Jordan, Gilgal, etc.

How interesting (and appropriate) that the children of Israel were perpetually asked to roll away their flesh, and renew their minds, as they journeyed onward, chasing the Ark of God! One can never realize his full inheritance (within the veil) while purposefully tarrying in sin and uncleanness. The refusal of sinful tendencies is a daily exercise: "My little children, of whom I travail in birth again until Christ be formed in you" (Gal 4:19).

Friends, let's move forward, following the King within the veil! Will you chase the Ark of God with me?

Let's endure! Let's decrease! Let's "follow...holiness, without which no man shall see the Lord" (Heb 12:14).

They Have No Wine!

Much has already been said about the instance of Jesus' first miracle in Cana of Galilee, and much more could be said. Today, I simply want to look at one interesting facet of this story that you may never have considered before.

The reference is John 2:1-3 "And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: And both Jesus was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine..."

Have you ever considered Mary here? "They have no wine", she said. How interesting that she was able to realize what the people needed, yet could not herself supply it! Scary huh? When looking at this story with spiritual eyes, we see an adequate figure of the 30 and 60-fold believer (Mk 4:8).. he who readily knows what the world needs, yet who has no substance in his life to bring it forth. Many are vividly aware that the earth is famished for the sweet wine of heaven, yet few actually DO what it takes to become a real vessel for this wine. I wonder why that is? I suppose because it's far easier to just pass the responsibility off to the next guy. "He's Jesus! Of course He'll take care of it", Mary must have thought to herself. But doesn't the Bible tell us that same precious heart is to be formed and fashioned in us also? Why can't we be a similiar vessel for heaven's wine? Friend, we can! "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name" (Jn 1:12).

The world is waiting, and needing the REAL wine of God.. will we simply take note and go on our merry way? Or will we, like Jesus, say to the Father, "not my will, but thine, be done" IN ME (Lk 22:42)?

The Danger of Neglect

Pt 11 of 11

So why all the fuss? Does it really matter? YES!

It would seem that a lack of experience, and erroneous doctrinal issues, are the principle reasons Cessationism exists and is falsely perpetrated throughout Christendom. But what are the other, more subtle issues that lead to this disastrous end? I believe a large part of this mindset is the lack of concern for our brothers and sisters in Christ. We casually dismiss the very tools God has given us to birth us into corporate completion, and we also dismiss the spiritual gifts God has given us to edify, exhort and comfort our spiritual families.

Many people neglect spiritual gifts (or do not deem them necessary) simply because they do not possess a proper corporate mentality. This is a perilous mindset – a dangerous neglect! If we truly loved our neighbor, we would be more than willing to seek for his or her edification, exhortation, comfort, learning and profit. It seems that selfishness and self-consciousness are the primary reasons why we neglect such things.

Biblical Christianity, however, was never designed to possess an “every man for himself” approach. We are a family, and a true family is bound by love and concern for one another (1 Jn 4:11-12; 20-21). Even Paul’s admonishment concerning spiritual gifts was to be for the edification of the church (1 Cor 14:12). Love is to be our motivation: “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing” (1 Cor 13:1-2). Why wouldn’t we want out brethren to be edified? We should love them enough to bear the reproach of Christ! Sadly, this lack of respectful esteem (Heb 11:26), both towards God and our brother, will hinder the corporate perfection that is so readily upon us. This is why the apostle says, “And above all these things put on charity, which is the bond of perfectness” (Col 3:14). What a danger to neglect such things!

This virtuous love is also our motivation to speak out against such blatant heresies, as Cessationism. We are concerned for our brothers and sisters because the foremost danger in clinging to Cessationism is not only in neglecting the gifts themselves, but in neglecting the Holy Spirit too: Men are mistaking if they assume they can actively pursue the Holy Ghost while simultaneously ignoring His gifts, ministries and manifestations. These gifts and ministries are His chosen mode of operation. This is why Paul says, “Let all things be done decently and in order” (1 Cor 14:40). Yes, they need to be done in an orderly manner, but let them be done! Let’s not allow the disorder that is so common keep us from Paul’s admonition: “Let all things be done…”

We cannot assume that a certain level of neglect will not birth a certain level of unknowing. It’s interesting that the five foolish virgins lacked “oil” in Matthew 25:8: “And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.” It’s not that the foolish virgins are bad people, or are willingly sinful. In fact, I believe these “virgins” are all Christians: “Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom” (Matt 25:1). The language could not be any clearer. They are not sinful unbelievers; rather, they are virgins: Christians who are simply delayed in acquiring more oil, and deceived as to understanding why this oil is so essential! The Bible reveals to us that oil is symbolic of the Holy Spirit: “The Spirit of the Lord GOD is upon me; because the LORD hath anointed me…” (Isa 61:1). Repeatedly, oil is Scripturally tied to the anointing of the Holy Ghost (Ps 23:5; Acts 10:38; 1 Jn 2:20, 27; 2 Cor 1:21; etc). How is it then that we can be so casual in neglecting to obtain and cultivate this oil? “They that were foolish took their lamps, and took no oil with them” (Matt 25:3). And the calamitous result of such neglect is horrifying: “And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not” (Matt 25:10-12). Oh the horror of a shut door! Was this the door to heaven? No. This was the door to the marriage chamber! These foolish virgins lost their reward “in heaven”, not heaven itself (1 Pet 1:4). They did not apprehend that for which they were apprehended for (Phil 3:12). God did not “know” them, as a husband knows his bride, all because of neglected oil! For the ages to come, they will know the cost of such willful ignorance. All because they did not actively pursue the Holy Ghost, His gifts, and manifestations! What a dangerous doctrine!

_________

- Following is a bibliography for blogs part 1 through 11. These are given here to ensure the reader of the accuracy of the thoughts presented. Feel free to explore the beliefs of Cessationism on your own, and the rebuttal that has been presented.

All Scripture references were from the King James Version of the Holy Bible, unless otherwise noted.

Booker, George. (2006). The Agora Bible Commentary. Retrieved October 8, 2009, from the Agora Bible Commentary Website: http://christadelphianbooks.org/agora/index. html.

Carpenter, R., Giacumakis, G., & Welty, W. (2008). The International Standard Version of the Bible. Paramount, CA: The ISV Foundation.

Moffatt, James. (1922). The Bible: James Moffatt Translation (p. 205). San Francisco, CA: Harper Collins.

Ruthven, Jon. (1993). On the Cessation of the Charismata: The Protestant Polemic on Postbiblical Miracles (Vol. 3, pp. 129-30). Sheffield, UK: Sheffield Academic Press.

Jamieson, R., Fausset, A.R., & Brown, D. (2006). A Commentary on the Old and New Testaments. La Verne, CA: Old LandMark Publishing.

Houdmann, Micheal S. (2009). Got Questions Ministries. Retrieved August 2, 2009, from http://www.gotquestions.org/.

MacArthur, John. (1991). Are Experiences a Valid Source of Truth? Retrieved November 10, 2009, from http://www.biblebb.com/files/MAC/CHAOS1.HTM.

Zaspel, Fred. (1996). A Question of Authority: Scripture vs. Experience. Retrieved December 6, 2009, from the Word Of Life Baptist Church Web Site: http://www.biblicalstudies.com/bstudy/spiritualgifts/ch21.htm

Deere, Jack. (1993). Surprised by the Power of the Spirit (pp. 54, 99). Grand Rapids: Zondervan Publishing House.

MacArthur, John. (1986). Spiritual Gifts: The Counterfeit Background of Spiritual Gifts (pp. 1-5). Chicago: Moody Press.

Warfield, BB. (1918). Counterfeit Miracles. New York: Charles Scribners.

Ruthven, Jon. (1993). On the Cessation of the Charismata: The Protestant Polemic on Postbiblical Miracles (Vol. 3, pp. 131-151). Sheffield, UK: Sheffield Academic Press.

Houghton, Myron, J. (1996). A Reexamination of 1 Corinthians 13:8-13 (pp. 346-50). Schaumburg, IL: Regular Baptist Press.

Napier, John. (1991). Charismatic Challenge: Four Key Questions (pp. 17-18, 35-38).Homebush West, Australia: Lancer.

Rainy, Robert (2008). The Ancient Catholic Church From The Accession Of Trajan To The Fourth General Council (pp. 168-69). Whitefish, MT: Kessinger Publishing.

Ferguson, Everett (2002). Factors leading to the Selection and Closure of the New Testament Canon (p. 301). Edinburgh, Scotland: Hendrickson Publishers.

Lindberg, Carter (2006). A Brief History of Christianity (p.15). Chichester, England: Blackwell Publishing.

Bruce, F.F. (1988). The Canon of Scripture (p. 230). Downers Grove, IL: Intervarsity Press

Brecht, Martin. (1983). Martin Luther (p. 305). Minneapolis, MN: Fortress Press.

Ackroyd, P.R., & Evans, C.F. (1970). The Cambridge History of the Bible (Vol. 1, p. 305) Cambridge: Cambridge University Press.

Powell, Charles. (1997). Questions Cessationists Should Ask: A Biblical Examination of Cessationism.(pp. 13-14). Jackson, MS: Biblical Studies Press.

MacArthur, John. (1992). Charismatic Chaos. Grand Rapids: Zondervan Publishing House.

Gill, John. (2006). John Gill's Exposition of the Entire Bible. Paris, AR: Baptist Standard Bearer.

Gaebelein, Arno C. (1925). The Healing Question: An examination of the claims of Faith-Healing and Divine Healing systems in the light of the Scriptures and History. Retrieved December 3, 2009, from http://www.biblebelievers.net/Charismatic/kjcheal3. htm.

Bible Database Bible Forums. (2009). Cessation Continued. Retrieved November 1, 2009, from http://bibleforums.org/forum/showthread.php?t=185492

Thayer, Joseph H. (1996). Thayer's Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson Publishers.

Strong, James. (2001). King James Concordance. Nashville, TN: Thomas Nelson Publishers.

MacArthur, John. (1983). Hebrews (p. 42). Chicago, IL: Moody Press.

Strong, James. (1890). Strong’s Hebrew and Greek Dictionaries. Nashville, TN: Thomas Nelson Publishers.

Grudem, Wayne. (1996). Are Miraculous Gifts for Today? (p. 67). Grand Rapids: Zondervan Publishing House.

Martin, Ralph P. (1986). 2 Corinthians (Vol. 40, pp. 434-438). Dallas, TX: Word Books.

Hughes, Philip E. (1962). The Second Epistle to the Corinthians (2nd ed., pp. 456-57). Grand Rapids: Eerdmans Publishing Company.

Storms, Samuel C. (1996). A Third Wave View: Are Miraculous Gifts for Today? (pp. 205-06). Grand Rapids: Zondervan Publishing House.

Johnson, B.W. (2004). The People's New Testament Commentary. Louisville, KY: Westminster John Knox Press.

Grudem, Wayne. (2000). The Gift of Prophecy in the New Testament and Today (pp. 51-54). Wheaton, IL: Crossway Books.

Powell, Charles. (1997). Questions Cessationists Should Ask: A Biblical Examination of Cessationism (p. 8). Jackson, MS: Biblical Studies Press.

Pratte, David E. (2000). Tongue-Speaking and Miraculous Gifts of the Holy Spirit in Acts 2 (p. 1). Retrieved November 16, 2009, from http://www.gospelway.com/topics/ god/tongues_today.php

Napier, John. (1991). Charismatic Challenge: Four Key Questions (pp. 17-18). Homebush West, Australia: Lancer.

Edgar, Thomas R. (2001). Miraculous Gifts: Are they for Today? (p. 269). Eugene, OR: Wipf & Stock Publishers.

Kistemaker, Simon J. (1984). Hebrews (p. 62). Grand Rapids: Baker Books.

Powell, Charles. (1997). Questions Cessationists Should Ask: A Biblical Examination of Cessationism (pp. 10-11). Jackson, MS: Biblical Studies Press.

Wallace, Daniel. (1996). Greek Grammar Beyond the Basics (p. 557). Grand Rapids: Zondervan Publishing House.

Conner, K. & Malmin, K. (1975). New Testament Survey. Portland, OR: City Bible Publishing.

Ruthven, Jon. (1993). On the Cessation of the Charismata: The Protestant Polemic on Postbiblical Miracles (Vol. 3, p. 104). Sheffield, UK: Sheffield Academic Press.

Reynolds, Marion H. (1997). The Charismatic Movement Is Dangerous ...Watch Out For It! (pp. 1-3). Fresno, CA: The Fundamental Evangelistic Association.

Bible Database Bible Forums. (2009). Types of Tongues. Retrieved October 12, 2009, from http://bibleforums.org/forum/showthread.php?p=2153281#post2153281

Hyatt, Eddie L. (1996). 2000 years of Charismatic Christianity. Lake Mary, FL: Charisma House.

Bible Database Bible Forums. (2009). When Does the Perfect Come? Retrieved November 22, 2009, from http://bibleforums.org/forum/showthread.php?t=193922& highlight=dark+ages&page=10

Simon, Edith (1966). Great Ages of Man: The Reformation (pp. 120-21). Des Moines, IA: Time-Life Books.

Cornwall, J. & Smith, S. (2003). The Exhaustive Dictionary of Bible Names (p. 158). Gainesville, FL: Bridge-Logos.

Warfield, BB. (1918). Counterfeit Miracles. New York: Charles Scribners.

Greene, Samuel N. (2006). O Worship the Lord (pp. 42-43). Jacksonville, FL: Narrow Way Ministries.

Hartin, Bryce. (1993). Today’s Tongues: Spiritual Renewal or Spiritism made Respectable (pp. 5-6). Retrieved November 11, 2009, from http://christianissues.googlepages.com/tongues

Strong, James. (1890). Strong’s Hebrew and Greek Dictionaries. Nashville, TN: Thomas Nelson Publishers.

Bible Database Bible Forums. (2009). Types of Tongues. Retrieved October 1, 2009, from http://bibleforums.org/forum/showthread.php?p=2153281#post2153281

Hodges, Zane C. (1963). Symposium on the Tongues Movement-Part I: The Purpose of Tongues (pp. 228-31). Dallas, TX: Bibsac.

Greene, Samuel N. (2000). The Doctrine of Baptisms (pp. 182-191). Jacksonville. Fl: Narrow Way Ministries.

Fee, Gordon D. (1994). God's Empowering Presence: The Holy Spirit in the Letters of Paul (p. 890). Peabody, MA: Hendrickson Publishers.

Ruthven, Jon. (1993). On the Cessation of the Charismata: The Protestant Polemic on Post-biblical Miracles (Vol. 3). Sheffield, UK: Sheffield University Academic Press.

Wayne Grudem. (2000). The Gift of Prophecy in the New Testament and
Today (pp. 45-63). Westchester, Ill: Crossway Books.

Greene, Samuel N. (2001). Prophetic Utterance (pp. 9-11). Jacksonville, FL: Narrow Way Ministries.

Mayhue, Richard. (1994). The Healing Promise (pp. 112-13). Eugene, OR: Harvest House.

Renewal??

Part 10 of 11

The strewn and scattered practice of Spiritual gifts in the church has been a reason why many believers have rejected their modern validity. We seem to find safety in large numbers rather than in the plain and obvious counsel of Scripture: “All we like sheep have gone astray…” (Isa 53:6). Interestingly enough, large numbers (in Scripture) are often associated with spiritual apathy and complacency: “…And the people stood afar off, and Moses drew near unto the thick darkness where God was” (Exod 20:21). How ironic!

In fact, Cessationism seems to use such a scattered practice of gifts (they call it absence) as evidence for the Holy Spirit's exit. One man I spoke with said, "If a truth was not present ALL throughout church history, then it cannot be from God." Basically, Cessationism refuses the idea of renewal, and therefore, they of course refuse the Charismatic renewal.

As should be evident, the apparent absence of a truth does not negate the truth in and of itself. Observe Martin Luther, for example. Justification by faith was a lost revelation to the body of Christ. Perversions such as indulgences and Papal hierarchy were the norm for the people of God for many, many years. Suddenly, with Luther, truth was reborn and the masses of heresies were slowly destroyed. Does this “rebirth” of truth negate its constant and pre-existent validity? No. Truth was renewed, and restored to the people of God in practice. The same is so with the Charismatic movement. The early 1900’s began the Charismatic renewal. Friend, this was not the birth of a new church, as Cessationism would suppose, but the restoration of long dormant truths to the majority of the body of Christ. Pockets all around the world were practicing these truths (as previous blogs have pointed out), yet the majority of believers remained in darkness; their faces hid from the profit and edification available to them through the gifts and ministries of the Holy Spirit. It wasn't until the Charismatic renewal that the people of God were enlightened on a larger scale. Thank God!

Proponents of Cessationism have even sought to use the Dark Ages as an example of the Holy Spirit’s permanent exit from the church. But to be honest, it wasn’t the Holy Ghost who left the scene during the Dark Ages, rather, it was men’s unrepentant hearts that failed them. Towards the end of the first century a progressive decline and compromise in the church disrupted the overall growth of the church, until it reached the dark and wide-spread crescendo known as the Dark Ages. Historically, Protestants often wrote of the Dark Ages as a period of Catholic corruption. Compare the book of Acts with the historical church in the 4th century and beyond, and it shows the profound loss of spiritual truth and corruption suffered by the institutional church. In fact, we see a small glimpse of this beginning occurrence in Scripture. The early church began pure and genuine, yet shortly after was rebuked for their lack and spiritual complacency. Note the following evidence which suggests the corporate Church's decline into apathy:

The Early Church – 61 A.D. (Acts 2:41-47): Gladly received His Word
(vs. 41); continued steadfastly in doctrine (vs. 42); in fellowship (vs. 42); in the breaking of bread (communion) (vs. 42); in prayers (vs. 42); feared God (vs. 43); signs and wonders performed (vs. 43); had all things common (vs. 44); sold their possessions for the needy (vs. 45); met daily with one accord in the temple, and from house to house (vs. 46); were content with what they had (vs. 46b); worshiped together (vs. 47); had favor with all the people (vs. 47); converts were added daily (vs. 47).

The Laodicean Church – 96 A.D. (Revelation 3:14-22): No ear to hear the Word of the Lord (vs. 21); would not “buy the truth” (vs. 18; Prov 23:23); spiritually miserable (vs. 17); spiritually wretched (vs. 17); non-repentant (vs. 19); spiritually blind (vs. 17); spiritually poor (vs. 17); hoarded their possessions, but were spiritually naked (vs. 17); increased, yet spiritually lacking (vs. 17); were too content with their abundance (vs. 17); the shame of their nakedness was evident (vs. 18); lacking the Holy Ghost (vs. 20); met in a “Godless” temple (vs. 20); Jesus is standing outside the church knocking (vs. 20).

Are we honestly to believe such an apathetic decline was the fault of the Holy Spirit? By the Dark Ages, even the foundation of justification by faith had carnally degenerated into a system of earning redemption by good works and religious ritual. Though largely reformed, the modern church continues to fall short of the former, normal, unimpaired design God had for it. As we read the New Testament, it is evident that the early believers functioned in a remarkable level of spiritual truth, which is mostly absent from the church today. But slowly and surely, the life and practice of the early church is being renewed and restored to those who are hungry!

Cessationism, however, refuses this concept of renewal. If certain truths were not present throughout all of church history, they are automatically labeled as “…another Jesus… another spirit… or another gospel…” (2 Cor 11:4). But is this thought pattern responsible? Again, I do not believe so..

Following is evidence displaying some of the many truths the church would now lose if we limited our doctrinal collection to the declining stages of corporate Christianity into the Dark Ages, as Cessationism insists.

- Justification by Faith: 1500’s; Martin Luther
- Water Baptism: 1500’s; Meno Simons
- Holiness and Sanctification: 1700’s; John and Charles Wesley
- Baptism of the Holy Spirit: 1906; Azusa Street Revival
- Worship in Spirit and in truth; laying on of hands: Mid 1900’s; Latter Rain Movement
- Miracles, tongues, and prophecy to mainline denominations: Late 1900’s; Charismatic Movement

Clearly, if we abide in the Cessationist’s theory of doctrinal accumulation, we could not accept any of these precious truths that have been corporately restored and renewed to the body of Christ. And that wouldn't be a very good idea at all.

To be continued..

Healing??

Part 9 of 11

Lastly, the gift of healing is often criticized by proponents of Cessationism, and even used as alleged evidence that the gifts of the Holy Spirit have altogether ceased. I really can't say that I blame them, with all the current alleged issues surrounding the many major "faith healers" today. But, as always, you can't throw the baby out with the dirty bathwater. Some may not have the gift, but that doesn't at all negate the whole truth.

Cessationism claims that the Apostle Paul once possessed the gift of healing, but later in his life this gift diminished. They say that he once could lay mere handkerchiefs on the sick and they would recover, but later in his ministry he was unable to heal Timothy. In his first letter to Timothy, Paul says, “Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities” (1 Tim 5:23). Is this sufficient evidence to say the gift of healing had expired? The Cessationist’s hope is doubtful. Aside from the natural context of Paul’s words to Timothy (he was advising him not to drink the local water), what Cessationism fails to realize is that even Jesus did not heal everyone He came into contact with, nor did the disciples. Jesus never once cleared out a hospital, and neither did His disciples. Is this evidence that the gift of healing was not readily present? No. Rather, Scripture gives us reasons why such events did not take place: “And he did not many mighty works there because of their unbelief” (Matt 13:58), and again, “Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them” (Mk 6:5-6). Indeed, the Scriptures repeatedly put expectations upon those who wanted healing; it didn’t always occur at the push of a button. Even Jesus’ disciples were not able to deliver some from demons, though they were previously given the authority to do so (Matt 10:8). Jesus revealed certain conditions to healing and deliverance: “And when he was come into the house, his disciples asked him privately, Why could not we cast him out? And he said unto them, This kind can come forth by nothing, but by prayer and fasting” (Mk 9:28-29). Therefore, we cannot casually conclude such gifts as expired simply because they are not practiced on a large enough scale. Perhaps much of the supposed failure has something to do with such a viral Cessationist doctrine? “For as he thinketh in his heart, so is he…” (Proverbs 23:7).

Furthermore, what do we do with the people who are indeed healed? Did Satan heal them? Of course not. Either God heals, or He doesn’t. Experience (and doctrine) will prove that He does. In fact, healing is listed as one of the benefits of the atonement, not solely a gift that was soon to run its course: “Bless the LORD, O my soul, and forget not all his benefits: Who forgiveth all thine iniquities; who healeth all thy diseases…” (Ps 103:2-3). The prophet Isaiah confirms this truth in his 53rd chapter: “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (53:5).

Experientially, I believe there will be a day in which a greater dimension of healing will be released to the earth. Malachi 4 touches on this. It says, “For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall” (4:1-2). The apocalyptic language in this verse forbids us from limiting its scope to the past tense destruction of Jerusalem, as so many do. The corporate day that burns as an oven is clearly yet to occur, as is the event in which all the proud and wicked shall be stubble. Surely the final and full accomplishment of this prophetic Scripture is yet coming. The destruction of Jerusalem in 70 A.D. was but the precursor (Matt 17:11-12). Peter confirms this when he says, “But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men” (2 Pet 3:7). Paul further reiterates this position: “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thess 1:7-8). If the punishment is reserved for a future experience, we can conclude that the fullness of the blessing is also reserved: “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings” (Malachi 4:2a). There indeed is yet coming a superior and more glorious dimension of healing to God’s people! I believe this will happen when the sons of God are fully manifested to the earth (Rom 8:18-19). Perhaps this greater degree of healing will be a certain manifestation and facet of the glory of God that will be arisen upon His bride in the last days: “Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and His glory shall be seen upon thee” (Isa 60:1-2).

To be continued...

Prophecy??

Part 8 of 11

As I said, if Cessationism cannot Scripturally prove its position in general terms, then it will turn to individual and focused attacks of the gifts themselves, and their use. They will even go so far as to attack Christians who utilize these gifts.

The second gift that is so often attacked by Cessationist adherents is the gift of prophecy. Cessationists refute the use of New Testament prophecy probably because of a Scriptural misunderstanding, or because of the potential perverted use of the gift that they may have witnessed.

The foremost Scripture Cessationism uses to refute the idea of New Testament prophetic utterance is Revelation 22:18. It says, “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book.” As is clear, Cessationism mistakenly equates prophetic utterance with “adding” to the Word of God and the foundation that has already been laid: “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” (Eph 2:19-20). This mindset is of course is error. We all should know that prophetic utterance is likened to chaff among wheat, when compared to the written Word of God. Jeremiah 23:28-29 says, “The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD. Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?” No word of prophesy ever takes preeminence over God’s written Word. If Cessationists understood the role and purpose of prophetic utterance in the New Testament church, surely their fears and woes would disappear.

New Testament prophecy is for the edification, exhortation and comfort of the hearers. Paul says, “But he that prophesieth speaketh unto men to edification, and exhortation, and comfort” (1 Cor 14:3). According to the New Testament pattern, most prophetic utterances are not necessarily doomsday foretelling or cries of harsh judgment, though it can indeed be personally predictive (Acts 21:10-11) and foretelling in nature (Acts 11:27-28). Primarily, such a ministry is to edify, not to condemn: “For ye may all prophesy one by one, that all may learn, and all may be comforted” (1 Cor 14:31). In fact, there has been much scholarship regarding the notion of "multi-use prophecy".. One noted scholar testifies to this principle: He states that there are in fact three levels of New Testament prophecy: The office of a prophet, the gift of prophecy, and the spirit of prophecy. The spirit of prophecy is the testimony of Jesus (Rev 19:10). I believe this level of prophetic utterance is the majority of what regularly occurred at Corinth. This is why Paul said “For ye may all prophesy…” (1 Cor 14:31), and “Wherefore, brethren, covet to prophesy…” (1 Cor 14:39), yet he simultaneously distinguishes this concept from the office of a prophet, and the gift of prophecy: “And God hath set some in the church, first apostles, secondarily prophets… Are all apostles? are all prophets?” (1 Cor 12:28a-29a). We cannot confuse that which is for edification with that which is for canonization. Certainly the early church did not confuse these things (1 Cor 14:26). The Corinthians were evidently operating in some level of prophecy, yet we do not see any of their prophetic utterances recorded in Scripture! We can easily conclude, therefore, that incidental and applicatory revelation poses no threat to the canon. It makes perfect sense that God would desire to continue to speak to His people in a relational way and guide them in the circumstantial details of their lives directly, via prophetic utterances, and according to the written Word of God. Apparently, such revelation was going on in both the Old and New Testament eras without any contribution to the canon at all. We simply must not confuse that which is for edification with that which is for canonization.

To be continued...

What About Tongues??

Part 7 of 11

If Cessationism cannot scripturally prove its position in general terms, then it will turn to individual and focused attacks of the gifts themselves. They will even go so far as to attack Christians who utilize these gifts. Each of the miraculous gifts of the Spirit are scrutinized to the point of blasphemy! Let’s observe this sad occurrence concerning the gifts of tongues, prophesy, and healing.

Proponents of Cessationism claim that the gift of tongues was merely a temporary sign to confirm the Gospel dispensation as accurate and God-ordained, and to act as a vehicle for impending judgment . However, a proper understanding of Scripture will enable us to refute this flawed idea. Beginning with Romans 11:29, the Bible says, “For the gifts and calling of God are without repentance”. The Greek word used here for “repentance” is “ametamelētos”, and means, “irrevocable” . What is that supposed to mean to us, other than the fact that they (God’s giftings) do not change dispensationally. In fact, this Greek word for “gifts” is “charisma”, the same word used to describe the spiritual gifts in First Corinthians 12:4-10: “Now there are diversities of gifts, but the same Spirit...” These gifts will indeed be fulfilled at the end of the age, but they do not change or alter from dispensation to dispensation. Once the gifts of the Spirit are on the scene, they are here for good, until they have accomplished their purpose.

Let’s examine the major evidence Cessationism offers toward its “sign theory”: “In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe” (1 Cor 14:21-22). When Paul says, “In the law it is written”, he is referencing Isaiah 28, which says, “Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! … The crown of pride, the drunkards of Ephraim, shall be trodden under feet… But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment… For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear” (vs. 1, 3, 7, 11-12).

Isaiah is prophesying of Israel in the day of Christ. He says, “For with stammering lips and another tongue will he speak to this people” (vs. 11). This is speaking of the gift of tongues in the New Testament; it was allegedly used primarily as a sign of judgment against the Jewish leadership : “Wherefore hear the word of the LORD, ye scornful men, that rule this people which is in Jerusalem” (vs. 14). The leadership of Israel had a relationship with the Romans and brought false charges against Christ and sent Him to the Romans to have Him crucified: Isaiah says, “Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves” (vs. 15). However, God has something to say about this relationship: “Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste… Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it” (vs. 16-18). Well, the scourge did indeed overcome them when Jerusalem was destroyed and Israel was scattered. So, Paul says that tongues were for a sign of this impending judgment. Allegedly, given the fact that Jerusalem was destroyed and there was no longer any leadership in Israel, the gift of tongues had served its purpose. Since this judgment had past, Cessationism argues that tongues are no longer needed as a sign, and are expired.

It is doubtful, however, that tongues would be used as a sign of approaching judgment against unbelieving Jews, mainly because the majority of the audience in Acts chapter 2 were from Gentile nations.

Furthermore, if indeed this assumption is correct, and the judgment that once accompanied tongues has served it's initial purpose, we yet have no reason to believe this same purpose will not be reborn as a testimony against current unbelieving natural Israel, Israel in the future (Zech 12:10; Rev 1:7; etc), and even of spiritual Israel (Gal 4:26; Heb 12:22).

In addition, there is one vastly important detail that is overlooked in the Cessationist position: tongues serve a duality of purposes, not solely judgment. Isaiah even testified of this in the very verses in question: “For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear” (Isa 28:11-12). Clearly, we see tongues were also meant to be for a “rest” and a “refreshing”, that is, edification, either personally or corporately. If tongues were only for a sign against the leadership of past-tense Israel, then why does Paul explain the proper use of tongues in the modern New Testament church? In fact, he devotes an entire couple of chapters of Scripture to explain the use and ministry of tongues. Do we assume this is in vain?

Paul clearly differentiates between the corporate ministry of tongues (that is always to be coupled with its interpretation), and the personal ministry of tongues (where no interpretation is needed), that is, praying “with the Spirit” (1 Cor 14:14-15). He said, “For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries” (1 Cor 14:2). Therefore, the idea that tongues were only used once in time for the sole purpose of judgment is false. Here, Paul clearly reveals a second purpose, that is, edification: “He that speaketh in an unknown tongue edifieth himself… I would that ye all spake with tongues…” (1 Cor 14:4-5). Later, Paul describes such tongues as praying with the spirit: “For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful” (1 Cor 14:14). He then encourages his readers to do such: “What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also” (1 Cor 14:15). In the epistle of Jude, this theme of self-edification is continued as we are further encouraged to pray in and with the spirit: “But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God…” (Jude 20-21a). Why would the apostle Paul go to such great lengths to teach the proper use of tongues in the church if it were never meant to operate in the church? If tongues were only used as a sign and method of judgment on the day of Pentecost, why then does Paul himself later pray in tongues (1 Cor 14:18)? It’s because Paul held tongues as a gift for private prayer in high regard (1 Cor 14:2, 4, 5, 15, 17-18). It is ridiculous to assume the gift of tongues has expired simply because one facet of its purpose has supposedly been initially accomplished, especially considering the legitimate role tongues is to play in the life of believers, and the local church: “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered” (Rom 8:26). One would have to ignore vast portions of Scripture to say the gift of tongues has no present-day purpose.

Cessationism holds this distorted view of tongues for many reasons. However, I contend that the primary reason for such a disdain of tongues is the apparent "foolishness" that is often associated with it. But God has purposed that a foolish thing will confound the wise (1 Cor 1:27)! If we approach a supernatural truth with our carnal, natural thinking patterns, we will undoubtedly come to inaccurate conclusions. Paul describes this when he says, “For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the Spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. Which things we also speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor 2:11-14). What is a “natural man”? Paul defines it as a man who receives the spirit of the world, and not the Spirit of God. How can we expect to rightly discern spiritual truths if we are not even baptized in the Holy Ghost? Of course, without the immersion of God’s Spirit, anything that contradicts our natural mindsets will appear as “foolishness”, because we are not discerning spiritually, but carnally. Perhaps if all men approached the God of the universe with humility and spiritual discernment, Cessationism would be merely a forgotten regret.

To be continued...

Apostles??

Part 6 of 11

The original apostles had specific roles in the church: roles that, according to Cessationism, cannot be duplicated or performed by anyone except one of the original apostles of Christ . Of these many abilities and duties, one was regarding the impartation of spiritual gifts. Purportedly, only original apostles had the supernatural ability to impart the Holy Ghost and His giftings, and thus at the last apostle’s death, there could be no more impartation, and the gifts would cease. This idea is based primarily on the fact that apostles and prophets make up the foundation of Christendom. This “foundation”, if it be a true foundation, cannot be removed and given to another: “because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone” (Eph 2:20). As one author suggests, “In Revelation 21:14, the names of the twelve apostles are inscribed on the foundation stones of the wall of the New Jerusalem, suggesting at least that the apostles have a unique role in the church, as well as in history”. In other words, apostolic ministry was a one-time event with a distinct purpose and goal.

According to Cessationism, apostles were to be used to pen the Scriptures, to impart the necessary, yet momentary spiritual gifts, and to impressively confirm the words and resurrection of the Lord Jesus. Apostles allegedly had to meet certain criteria as well, in order for these duties to be properly accomplished. Let’s look at these apostolic requirements and duties and see for ourselves if the Cessationist viewpoint is legitimate:

First of all, Cessationism argues that an apostle is only an apostle if he has personally witnessed the resurrected Christ, and has been personally commissioned by Him as an apostle. This idea is reasoned from Scripture, when Peter defends his authenticity: “This Jesus hath God raised up, whereof we all are witnesses” (Acts 2:32). When the apostles and others gathered to select a replacement for Judas, the requirements for the candidates were simply to have accompanied the other apostles from the time of the baptism of John until Jesus' ascension. The purpose of replacing Judas was in order that one may become a witness of Jesus' resurrection along with the other apostles (Acts 1:21-26). This personal commission would have been accompanied by signs and wonders to prove their authenticity: “Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds” (2 Cor 12:12). According to Cessationism, any man who claims to be an apostle without this said personal eyewitness and commission is a liar: “I know thy works, and thy labour, and thy patience, and how thou canst not bear them that are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars” (Rev 2:2).

However, the Bible reveals an entirely different description of an apostle. The Greek word “apostolos” simply means, “sent one; messenger; delegate”. In fact, there were multiple people in Scripture who were called apostles that never had a recorded face to face experience with Jesus, nor were personally commissioned by Him. These people (both men and women) include Junia (Rom 16:7), Barnabus (Acts 13:2; 14:14), Silvanus and Timotheus (1 Thess 1:1; 2 Thess 1:1). How then can Cessationism make such radical and prejudiced conclusions?

Quite frankly, when Scripture refers to “the signs of an apostle”, it is contrasting true apostles from false apostles, not apostles from other believers. The “signs of an apostle” are not personal commissioning or an eyewitness accounts, nor are they mere signs and wonders. While signs, wonders and miracles may be part of the “signs of an apostle”, in Paul's view they are not the principal ones. This phrase, “the signs of an apostle”, is probably a slogan borrowed by Paul from his adversaries, or from the Corinthians themselves. With several different people coming to the Corinthians claiming to be apostles, the proof of apostleship was an often recurring concept. Most likely the Corinthians sought some special signs from Paul, as they had seen in the “other” apostles (2 Cor 13:3, 5), something on the order of a display of miraculous power. Paul provides such “evidence” in Second Corinthians 12:1-10. But he insists in 12:12 that such signs are not to be the key decisive factors in deciding whether one is a true apostle or not. Instead, he is suggesting that the true signs of apostleship are his life and ministry. These seem to be the “signs” that matter most. The following evidence depicts what Paul most likely meant when he referred to “the signs of an apostle”:

-The changed lives that resulted from Paul's teaching and preaching: 1 Cor 9:1-2; 2 Cor 3:1-3

- The transformed Christ-like life of the one who preaches the apostolic message: 2 Cor 1:12; 2:17; 3:4-6; 4:2; 5:11; 6:3-13; 7:2; 10:13-18; 11:6; 23-28

- Paul’s sufferings, hardship, and continual persecution: 2 Cor 4:7-15; 5:4-10; 11:21-33; 13:4

- Spiritual power in conflict with continual evil: 2 Cor 10:3-4, 8-11; 13:2-4, 10; Col 4:3

- Jealous care for the welfare of the churches; responsibility for the churches: 2 Cor 11:1-6; Gal 4:19

- A true and thorough knowledge of Jesus and His plans; a revelation of God’s mysteries: 2 Cor 11:4-6; Eph 3:4-5; 2 Cor 11:6

- Self Support: 2 Cor 11:7-11; 1 Thess 2:9; 2 Thess 3:8

- The establishment of many churches: 1 Thess 2:19-20; Rom 15:16-19

- Not taking material advantage of churches: 2 Cor 11:20-21

- Being caught up to heaven: 2 Cor 12:1-6

Thus we see the Scriptural description of the apostolic role. Therefore, if a Biblical apostle is not limited to one who was personally commissioned by the Lord Jesus Christ, or who had an eye-witness account of His death, burial and ascension, we can conclude that the modern day apostolic ministry is accurate and necessary. It seems that such unscriptural “apostolic limitations” are enforced merely to ensure the supposed consistency of the Cessationist doctrine.
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Secondly, Cessationism suggests that apostles were given such great authority so that they could accurately write the New Testament. Once the New Testament was penned, this apostolic authority would fade out. The chief verses that are used to promote this conclusion are Ephesians 3:3-5 “How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit”, and 2 Peter 3:2 “I want you to recall both the predictions foretold by the holy prophets and the commandment of the Lord and Savior through your apostles.”

Wayne Grudem, in his book, The Gift of Prophecy in the New Testament, goes so far as to argue that “the revelation of Gentile inclusion and equality in the church was only revealed to the original apostles”. But in one of his references, Luke 24:46-47, the audience is much wider than the apostles. It includes the two disciples who were on the road to Emmaus (Lk 24:35) and others who were merely accompanying the apostles (Lk 24:33). Therefore, the revelation of Gentile inclusion was not restricted to the apostles.

Even a casual glance at Scripture will prove such apostolic exaltation to be error. There were at least five (if James is not to be considered an apostle) authors of the New Testament who are never identified as apostles! These include: Mark, Luke, the writer to the Hebrews, Jude, and James. Therefore, such apostolically-limited duties are simply imagined. The evidence is clear.
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Thirdly, Cessationism teaches that spiritual gifts were given only by the laying on of hands by the original apostles of Christ, and once these apostles died off, the gifts and ministries of the Holy Spirit were no longer available to the masses of converts. The primary example of this resides in Acts 8: “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost” (8:12-15). This Scripture evidently reveals that only the original apostles had the ability for impartation. But is this true? No, it cannot be. Elsewhere in Scripture we find others (who were not apostles) performing the very same acts: “And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost” (Acts 9:17). Ananias was not an apostle, and therefore the Cessationist conclusion is incorrect. The counsel of God stands sure: “… ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call” (Acts 2:38-39).
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Fourthly, Cessationism argues that signs and wonders performed by the apostles were simply a means to give authority to their verbal claims, and that once their words were proven by their power, such miraculous events were no longer necessary: “…how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, while God confirmed their witness with signs and wonders and various miracles and gifts of the Holy Spirit distributed according to his will” (Heb 2:3-4). Cessationism will argue that the Greek aorist tense here indicates a past completed act or a “once for all” act, thus explaining the argument that such “sign gifts” were given strictly for divine confirmation, at one time in history. While it is correct that Hebrews 2:1-4 speaks of the validation of the apostles message, it does not necessarily confine the signs, wonders, and spiritual gifts to the apostles themselves. As one author has noted, “The use of the aorist tense cannot be used to argue that this “confirmation” is restricted absolutely to the past”. First, the aorist tense is probably constative, which views the action as a whole. Consequently, as another author elaborates, the aorist tense “does not focus on the beginning or the end of the action. It merely states that the action happened without any comment on its completion”. Finally, if you press the cessationist perspective to its logical conclusion then the aorist tense must imply that either the apostles have died off by this time, or that they have stopped preaching the gospel. While most of the apostles may have died off by the time Hebrews was written, John was still alive and still preaching the gospel. Therefore both conclusions are invalid and Cessationism has failed its dispute.

Where is this “confirmation dispute” derived from? Certainly the miraculous confirmation of the Old Testament Law was not restricted to within a generation of its arrival (Isa 59:21). Truthfully, Scripture reveals the lengthiness of such a miraculous confirmation: “Which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and hast made thee a name, as at this day” (Jer 32:20). How can we conclude, therefore, that such New Testament miracles and spiritual gifts were restricted to the first generation of Christians? We simply cannot. To say that God bore witness to the gospel with miracles in the past is not to say that He could not continue to do so.

As opposed to temporary (or lasting) Gospel confirmation, the Bible seems to teach a different, more substantial use and purpose for spiritual gifts and ministries: “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal” (1 Cor 12:4-7). One primary role and function of spiritual gifts is for the edifying of the body of Christ: “I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying” (1 Cor 14:5). And again Scripture tells us, “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God” (1 Pet 4:10). Clearly we see there are many benefits of God’s power. While such miraculous manifestations did indeed prove the legitimacy of the apostle’s words and doctrine, it would be error to conclude this as invented evidence of the Holy Spirit’s current absence. We cannot confuse the purpose of such signs and wonders with the effect of signs and wonders.

So when do they end? I readily admit that the Bible teaches the complete fulfillment and expiration of spiritual gifts and ministries. There will only be need for the gifts and ministries of the Holy Spirit until a set time, that is, “until we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph 4:13). The mistake is made when we casually conclude this verse to only apply to the early church, and once they were temporarily unified (Acts 2:44), the gifts and ministries ceased. This verse and concept is not referring to a mere provisional unity among believers. Rather, it is referring to a perfection that will one day be attained to (Phil 3:12). Not only a perfection of unity or bodily adhesiveness, but of moral and spiritual character too; it is referencing spiritual completion. Jesus said, “Be ye perfect, even as your Father in heaven is perfect” (Matt 5:48). Thus, we are not reaching for unity only, but the very mind of Christ, corporately; the very perfection of our Father in heaven! This has quite clearly not yet occurred. God’s ministries, as described in Ephesians 4:11, are some of His tools in bringing us to this glorious destination. But how can we ever arrive if we first do not recognize the modern validity of God’s devices?

Interestingly enough, Cessationism readily accepts the ministerial roles of pastor, teacher and evangelist. But oddly, it dispensationally splits Ephesians 4:11 right down the middle: “And he gave some, apostles; and some, prophets…” is chronologically divided from “…and some, evangelists; and some, pastors and teachers…” As is clear, this is a gross hermeneutical error. How can one half of a verse be applicable to the modern church, while the other half is a mere distant memory? Cessationism seems to perform this same interpretive mistake regarding other spiritual gifts as well: “But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; To another faith by the same Spirit; to another the gifts of healing by the same Spirit; To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will” (1 Cor 12:7-11). Cessationism will enthusiastically accept gifts such as wisdom and faith (vs. 8-9a), all the while rejecting the gifts of healing, miracles, prophecy and tongues that immediately follow! If this interpretive method were applied to any other passage of Scripture, there would indeed be uproar! However, because this exegetical fallacy preserves Cessationist doctrine, it is causally swept under the rug. Why must we dissect the Bible so that it fits into our denominational suitcases? Friends, we should never handle the Word of God deceitfully (2 Cor 4:2; Eph 4:14): “For I have not shunned to declare unto you all the counsel of God” (Acts 20:27).

To be continued...