A BIBLICAL APPROACH TO THE MIRACULOUS GIFTS
Research Paper
Submitted to Prof. Dr. Page Brooks
Fall 2018: THEO6213 Biblical Perspectives: Popular Theologies
in SUM Bible College & Theological Seminary
Introduction
The Churches in the 20th century have been confronted with various doctrines within various denominations in regard to the gifts of the Holy Spirit. Specifically, within both the Reformed and Pentecostal tradition, they have tried to answer the question of how the Holy Spirit is operating within churches today. We will examine the gifts of the Holy Spirit, its significance in the church today and whether it was confined only to the biblical times.
Thesis
This paper will examine whether the gifts of the Holy Spirit are active in the present church today, from the viewpoint of the following two positions: The Reformed position and the Pentecostal position. The Reformed position in regard to the miraculous gifts of the Spirit, argue from a cessationist position. This position argues that the miraculous gifts of the Spirit such as prophecy and tongues were confined to the first century and were only used at the inception of the Church.”[1] The Pentecostal position, on the other hand, is in direct opposition to the cessationist position. They hold to the viewpoint that all the gifts of the Spirit that are mentioned in the New Testament are still intended for believers today. This paper will first provide a general overview of the gifts of the Holy Spirit, commentary from biblical texts and will analyze and compare both the Reformed and Pentecostal positions.
Hypothesis
Provided with all of the comparative evidence, this paper will argue that an open, and yet discerning view of the miraculous gifts of the Spirit is the most biblical approach of how the Church should view how the Spirit operates in the Church today.
Methodology
First, looking at the context in which the gifts of prophecy and tongues were highlighted within the history of the church is important. The Pentecostal movement, starting from the early 1900 movements, arose from the Azusa Street Revivals in California and the Welsh Revivals in Britain. The importance of the gifts of the Spirit arose as during such revivals, eventually becoming the core features in Pentecostalism. According to Peter Wagner, in the mid-1980s there existed 330 million Pentecostal and Charismatic church members in the world, which made up 21% of church membership. Wagner calculates that between 1979 and 1984, Pentecostal Christians increased at a rate that would yield 457% growth in every decade.[2] This is important to mention because of the sheer impact Pentecostalism had within the Evangelical church. Within this movement arose two prominent features: the gifts of prophecy and tongues—which are closely related.
Understanding both of these gifts of the Spirit within a biblical framework will prove apologetically to be tremendously beneficial, especially as the rate of Pentecostalism grows. And as Dr. Lloyd Jones recommends, “we should not interpret Scripture in the light of our experiences, but we should examine our experiences in the light of the teaching of the Scripture. Doing otherwise places one’s experiences above Scripture—opening the door to fanaticism; not enthusiasm but fanaticism.”[3] Therefore, there is a need to understand the gifts of tongues and prophecy within its proper lens of Scripture. One must be cautious not to use Scripture as ammo to stir up division in the church, but rather to harmonize the church in glorifying God. A proper hermeneutic, then, ultimately seeks to obey the Lord’s command to be faithful, placing the authority of Scripture above anyone’s experience. This is a view that is void of extreme orthodoxy and extreme liberalism. This is a view that will be argued is the best biblical view—it is an open, yet cautious view of the gifts of tongues and prophecy.
Scriptural evidence
One cannot discuss the gifts of the Spirit without addressing the Day of Pentecost mentioned in the book of Acts. The Day of Pentecost should be seen as a Christological event, and its pneumatological significance must be viewed in that light.[4] In view of Acts 1:2, Jesus taught that during the period between His resurrection and ascension, the disciples were to wait for the baptism of the Holy Spirit. As promised, the disciples stayed in Jerusalem and waited for the power of the Holy Spirit. The Day of Pentecost was a fulfillment of Jesus’ promises. However, it was not just a day when the Holy Spirit came in power, where the tongues of fire rested on the heads of the disciples, rather, the Pentecost publicly marked the transition from the old to the new covenant—signifying the commencement of the ‘now’ of the day of salvation (2 Cor 6:2). The Day of Pentecost inaugurated the new era in which the eschatological life of the future invades the present evil age.[5] Therefore, from the New Testament’s standpoint, the fulfillment of the ages has been completed for those who are in Christ (1 Cor 10:11). Within this perspective of old and new covenant transition, these concerns should be primary. However, within Pentecostalism, the issues of tongues and prophecy has fascinated the denomination so much that it has become a primary feature of their profession.
In properly addressing the gifts of the Spirit, one must first recognize the uniqueness of the apostolic church, as the gifts marked the foundation and birth of Christ’s church. These gifts also validated the continual witness of the authority of the apostolate, as Paul states in 2 Cor. 12:12, that an apostle was validated by the miraculous signs he could perform. These gifts are within the backdrop of the miracles that Jesus performed—done in passion and a result of His Father’s works to bring glory to His name. The apostles perform miracles, being disposed to the gifts of the Spirit, but only for the purpose of furthering the ministry of Jesus Christ. In a biblical view, gifts then have meaning only as they attest to Christ’s finished work and therefore are unique features in the foundation of the apostolic church. The gifts of the Spirit should not be seen as randomized magical events in which an apostle would, at the wave of a wand, choose to heal, prophesy or speak in tongues. A proper biblical view of the gifts of the Spirit recognizes its uniqueness to the apostolic church, while also being grounded with the purpose of testifying to Christ’s finished work in His death, resurrection and ascension.
Present day controversy over spiritual gifts centers predominantly on tongues and prophecy. 1 Corinthians 14 is the only place in the New Testament that addresses both prophecy and tongues extensively. Paul sets forth a deliberate contrast between prophecies and tongues which structure the whole chapter. This pairing runs like a ‘backbone’ down the body of almost the entire argument: verse 2 and 3 (“One who speaks in a tongue does not speak to men but to God;…but one who prophesies speaks to men”); verse 4 (“one who speaks in a tongue edifies himself; but one who prophesies edifies the church”); verse 5 (“I wish that you all spoke in tongues, but even more that you would prophesy”; again, “greater is one who prophesies than one who speaks in tongues…”); verse 6 (“…if I come to you speaking in tongues, what shall I profit you, unless I speak to you by way of…prophecy?”). Further, verses 7-19 detailed a discussion of tongues, particularly their unintelligibly apart from interpretation. And verse 22, follows out of the command and appeals to the Old Testament in verses 20 and 21, which state, “tongues are a sign, not for believers but for unbelievers; prophecy is for believers, not for unbelievers.” Verses 23 and 24 continue, “If the whole church comes together and all speak in tongues…but if all prophesy…” directions concerning the exercise in the congregational assembly of tongues (v27) and prophecy (v29-32), are found in verse 39, the capstone of the discussion: “desire to prophesy, and do not forbid speaking in tongues.”[6]
Within this dominating contrast between prophecy and tongues, prophecy is addressed as a superior gift because of its edification of the entire church rather than oneself. Paul’s emphasis and pattern of argumentation is that some in the congregation had reversed priorities, holding tongues to be superior to prophecy, or perhaps even holding the position that tongues are the only appropriate mode of prophecy.[7] Paul concludes that both gifts should not be viewed with such contrast but rather in similarity, as both gifts involve the reception and communication of mysteries.
Tongue-speaking, or glossolalia, is defined as a spontaneous utterance of sounds in a language the speaker has never learned and does not even understand.[8] Paul states that tongues must be interpreted, and when interpreted, must function to edify the church. Similarly, prophecy as discussed above must also function to edify the church. Paul’s discussion of both prophecy and tongues in this chapter show its close tie between them, especially as these two gifts structure the entire chapter. What ties prophecy and tongues together is what they have in common; this makes them comparable and explains their functional equivalence and therefore can be communicated as word-gifts.[9]
What is a prophet and what was prophecy in the New Testament? As a whole, all New Testament believers are prophets, as spoken of generally of the new covenant believers as being united by the prophet. Therefore, the words of God are accessible to all through the Spirit. But Paul’s discussion in the Corinthian church refers to prophecy as a gift that is only given to some. In 1 Corinthians 12-14, there is a revelatory character of prophecy. This can be seen in verse 30, “If a revelation comes to another…” Specifically in light of this verse, ‘a revelation’ is a variant reference to prophecy.[10] Elsewhere in Paul’s “mystery” is one of the central features of revelation as it accents that what is revealed is hidden and inaccessible to man apart from a sovereign, unilateral disclosure of God.[11] This mystery is revealed as it is made revealed by the mission of the apostolic church and is the “mystery of the Gospel” (Romans 16:25). Therefore, this mystery is made known to all believers. Importantly, this “mystery” was at one point a particular revelation which was previously unknown and now made known for the first time.
Also, Paul’s letter to the Ephesians in chapter 3 demonstrates that the New Testament prophets are a group distinct from both the apostles and the Old Testament prophets.[12] This letter is within a context where Paul ground his ministry in the “mystery that was made known by revelation”—ultimately Jesus Christ. In general, the prophets are associated with the apostles in disclosing to the Church the mysteries of Jesus Christ. New Testament prophecy therefore is revelatory. According to Gaffin, “the issue is not whether or to what extent prophetic revelations are ‘new’ in the sense of disclosing content not previously revealed, but rather the issue is the inspired, Spirit-worked origin of prophecy and its correlative authority. The words of the prophet are the words of God and are to be received and responded as such.”[13]
While affirming the uniqueness and authoritativeness of prophecy in the New Testament, the Pauline terms for such revelations and the context in which Paul speaks of them, enable us to say that revelation came quite spontaneously (but privately) to an individual and was of divine origin. And seen from a divine perspective, it occurred in the form of words, thoughts, or mental pictures that suddenly impressed themselves forcefully on the mind of the prophet.[14] However, what is to be made about the discussion of the gifts of prophecy and tongues in relation to the Church today?
Reformed view
Beginning with the cessationist view, theologians such as Richard Gaffin Jr. are at the forefront. He would say that he is operating from the tradition of B.B Warfield, specifically within his book, “Counterfeit Miracles.”[15] In order to understand the cessationist view, one must first distinguish their perspective on second experiences. The question at hand is whether the Day of Pentecost provides a model that challenges each believer to model, regardless of time and place? Whereas Pentecostal theology would encourage believers to model the day of Pentecost as the experience that should follow the believer, cessationists would argue that that is not necessarily the case. Before even addressing whether the miraculous gifts are operating today, cessationists first distinguish between the history of salvation (historia salutis) and the order of salvation (ordu salutis). The history of salvation simply refers to events that are part of salvation, which include Christ’s death on the cross, followed by His resurrection.
By distinguishing Christ’s work within the history of salvation, cessationists affirm that such events are unrepeatable and finished. The term “order of salvation,” on the other hand, refers to the events in which Christ’s work of salvation are applied specifically to individuals throughout history. By describing these two terms, cessationists affirm that the Pentecost falls within the category of the “history of salvation” and not the “order of salvation.” This is at the crux of their argument. They argue this point by utilizing the context of Acts 1:5, in which Jesus said, “For John baptized with water, but in a few days you will be baptized with the Holy Spirit. Cessationists argue that Jesus links the baptism given by John in Luke , with the baptism given at the Day of Pentecost in Acts 2 as a fulfillment of prophecy. In other words, in Gaffin’s words, “the fire of the baptism is nothing less than the culmination of the Messiah’s ministry”[16] With this background, cessationists make their claim in regards to the ceasing of spiritual gifts. Of particular importance, however, is beginning by asserting that cessationists do not believe that all gifts of the Spirit have ceased, nor that miracles have ceased. As mentioned by Gaffin, the question is which spiritual gifts continue today. The specific gifts questioned are the gifts of prophecy and tongues.
Cessationists begin by making the argument that Ephesians 2:11-21 communicates an understanding that the church is like a construction project of God, in which He is the master architect. In this building, as stated in Ephesians 2:20, the apostles and prophets are the ones who, along with Christ, are the foundation of the church. In other words, the presence of apostles and prophets were within a specific period within the history of the church. According to 1 Corinthians 3:11, Christ is the foundation of the Church (because of His death and resurrection) so while the apostles and prophets are not the foundation, they are a part of the witness and inspired revelatory witness of the finished work of Christ. This witness given by the apostles and prophets consists of the emergence of a “new body of revelation to stand alongside what is the Old Testament.”[17] Since the foundational revelation is complete, the role of the prophets and their revelatory word gifts (prophecy) have passed. Cessationists argue that if one believes that the gift of prophecy continues today, that they are essentially claiming that individuals can speak outside of what God has already said in Scripture. Calvin mentions in his Institutes in regards to prophecy that it is an “additional lens that enhances vision; it temporarily augments or, on occasion, may even replace the lens of Scripture.”[18] Some argue that God has already revealed Himself in Scripture and that ‘revelation’ does not introduce precedent for a private revelation.
Pentecostal view
In terms of the Pentecostal view, theologians such as Douglas A. Oss and Jack Deere affirm that the miraculous gifts of the Spirit have not ceased but continue for believers today. Jack Deere says in regards to the doctrine of cessationism, “No one ever just picked up the Bible, started reading, and then came to the conclusion that God was not doing signs and wonders anymore and that the gifts of the Holy Spirit had passed away. The doctrine of cessationism did not originate from a careful study of the Scriptures. The doctrine of cessationism originated in experience.”[19] Deere, along with others like Oss, make the case that the Spirit works miracles for the believer through the form of gifts even today. They primarily refer to Peter’s emphasis “this is what is spoken” as referring to the “last days,” as the foundation of their view. In the book of Acts, Peter is seen to quote from Joel 2:28-32 to explain the fulfillment of the prophecy on the Day of Pentecost. In speaking of the “last days,” however, Peter modifies Joel’s “wonders in the heavens and on the earth” (Joel 2:30), to include “signs on the earth below.” Pentecostals make the case that Peter modifies such a text to bring to attention the miraculous activity of the Spirit, namely the gift of tongues. In Acts 2:18, Peter also brings to attention the prophetic nature of the outpouring of the Spirit and modifies Joel 2:28-32 to include “and they will prophesy.”[20] Turner argues that Peter (inspired by the Spirit) is essentially “expanding the prophetic gift to an even greater variety of persons.”[21] The argument is made that the prophetic enduement is no longer restricted to particular groups as it was in the Old Testament, but rather given to all of God’s people.
Pentecostals also refer to passages that provide instruction concerning the use of miraculous gifts. Certainly the text of 1 Corinthians 13:8-13 is often used to teach that the gifts (namely tongues and prophecy) continue until the Lord’s return (v 10-12). Even cessationist’s like Gaffin would agree that Paul is teaching the “continuity of the miraculous gifts until the Parousia.”[22] But Pentecostals like Oss would argue that it is the broader text of 1 Corinthians 12-14 argue for continuity of the miraculous gifts. In context, Paul addresses the Corinthian church in regards to the abuse of the gifts, as opposed to the use of the gifts. Paul, even in his own testimony, says in 14:8, “I thank God that I speak in tongues.” Oss argues that the New Testament church did not debate on cessationism, but rather sought the gifts (12:31; 14:1, 12). Another key text Pentecostals point to is Romans 12:3-8. In that text, Paul is speaking of the proper heart and attitude believers should have in response to the use of gifts. He argues that the use of gifts is a normal part of the life of a believer (v. 9-21). Also, in Galatians 3:5, Paul continues from his perspective of the gifts of the Spirit and says to the Galatian church, “Does God give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard?” In this text, Paul is simply assuming that the workings of the gift are a normal aspect of the life of the church and believer. To sum up, Hughes, in his commentary on the book of Hebrews says, “it is apparent, then, that like the believers in Corinth, the Hebrews to whom this letter is addressed had been enriched with spiritual gifts.”[23]
With both views present (the cessationist and Pentecostal view), what is the right biblical approach to the miraculous gifts? In response to the cessationist view, it should be agreed that the work of the Spirit at the Day of Pentecost was a fulfillment and completion of the work of Christ. Therefore, from this frame of considering the continuity of both the Old and New Testament, the believer must agree to such claims.
However, cessationists fail to articulate the difference between the Spirit’s ministry of regeneration and empowerment. Also, in Dr. Gaffin’s treatment of 1 Corinthians 13:8-13, Gaffin agrees that “when the perfect comes” refers to the time of Christ’s return, yet he does not think that this verse specifies the cessation of certain gifts. Rather, Gaffin concludes that Paul is simply viewing “the entire period until Christ’s return, without regard to whether or not discontinuities may intervene during the course of this period.”[24] Gaffin argues that Paul’s overall purpose is to emphasize the enduring qualities of faith, hope and love, and not whether the gifts will continue or cease. He also believes that Paul could have added “inscripturation” to the list mentioned in 1 Corinthians: prophecy, tongues and knowledge. However, believers can agree with Grudem on Gaffin’s statement. “The main point of the passage may well be that love lasts forever and that imperfect gifts will cease “when the perfect comes.” Paul specifies a certain time: “When the perfect comes, the imperfect will pass away.”[25] In addition, Gaffin’s suggestion does not seem to fit with the overall flow of the passage. Paul’s argument is that the coming of “the perfect” will do away with prophecy, tongues and knowledge because there will be a far superior way of knowing things. Paul continues saying that until that time comes, imperfect gifts are still valid and useful for the edification of the Church. According to 1 Corinthians 3:10, if “the perfect” does in fact refer to the time of Christ’s return, Paul is stating that the gifts such as prophecy and tongues will cease at that time, but until then, will continue in the Church.
If believers are to see the gift of prophecy functioning in churches today, they must believe that it is possible that God can allow such ‘revelations.’ Revelations not in the sense of “new” truth or doctrine but revelations in the sense of impressions, which are ultimately intended to edify the Church. One should not view these thoughts as “God’s very words,” nor should the speaker preface his or her remarks with “Thus says the Lord or I think the Lord is indicating that…” As Grudem explains:
Many of us have experienced or heard of events today that would be similar to this—for example, an unplanned but urgent request may have been given to pray for certain missionaries in Japan. Then, much later, those who prayed discovered that just at that time the missionaries had been in an awful accident or at a point of intense spiritual conflict and had needed those prayers. Paul would call the sense or intuition of those things a “revelation,” and the report to the assembled church of that prompting from God would be called a “prophecy.”[26]
Conclusion
A biblical view of the gifts of the Spirit operating today in the church should leave room for the Spirit to work in the church today as it did in the early Church. However, although such impressions or ‘revelations’ may come from God, believers must understand that those are limited in nature. They must therefore never compete or be at odds with Scripture and its authority, and must always function within the continual evaluation of the Church and its leaders.
If believers agree that God can provide ‘impressions’ on believers to edify the Church, God can also supernaturally enable the gift of tongue-speaking to a certain individual for the edification of the Church. However, believers must take caution. Believers should agree with Warfield and others that the gift of tongues was given to the apostles to authenticate their apostleship as being messenger from God. In that sense, tongue-speaking as experienced in the Acts church is unique and distinct. Some Pentecostals have pointed to the necessity of tongue-speaking in relation to missions for it authenticates their message.[27] However, believers should protect against such notions because the church today is uniquely different than the apostolic church.
Scripture itself provides authenticity for missions. Believers should affirm that tongue-speaking should not be seen as a main feature in one’s faith. The question of authenticating the use of tongues is another question and should be held in care. Like ‘impressions,’ tongue-speaking is limited and therefore should not be seen as authoritative. Believers should conclude that it is possible that God can work today in the same way he did in the early Church, as evidenced in the Pauline letters. There is difficulty arguing with the Apostle Paul in regards to the gifts of tongues and prophecy, as he consistently addressed the gifts and their abuse of them, as opposed to the use of them.
There are negative and positives that one can glean from the history of the Church, namely Pentecostalism. Given the history of the church, today in the 21st century, believers can certainly learn from its mistakes, while capitalizing on the benefits. Negative aspects of the effects of charismatic movements have led to: 1) elitism—promoting the feeling that believers “are the people who really count,” or believers “are the super-Christians.” In this case, elitist’s tendencies get reinforced by the theology that sees charismatic experiences as the New Testament norm for all time.[28] 2) sectarianism—the absorbing intensity of charismatic fellowship can produce a culture where a charismatic person limit themself to reading charismatic books, hearing charismatic speakers, and only fellowship other charismatic people. 3) emotionalism—the general flow of charismatic events attracts highly emotional people in which the emotionalism of the event provides relief as opposed to the message and content of Scripture. and 4) anti-intellectualism—charismatic preoccupation with experience leads many to seek a prophecy or “divine word” from God rather than embracing the divine word of Scripture and its doctrine.[29]
Positive aspects of the charismatic movements include: 1) Spirit-empowered living—that which emphasizes the need to live ‘filled with the Spirit’ and to be ‘living a life that displays the power of Christ.’ 2) Joyfulness—Pentecostalism stresses the need to cherish and express Christian joy in Christ through conversations and song. They take serious the call to ‘be joyful always’ and stress their commitment to pursue joyfulness and 3) communal living and generous giving—there has been a stress to establish extended families composed of nuclear families who unite together to fulfill ministry needs—while also reaching out financially to those in and out of the Church.[30]
The gifts of the Spirit should never overshadow the Giver of the gifts and the gift of the Holy Spirit—all in the context of the Pentecost and its theological significance in marking the new transition from the old to new covenant; all against the backdrop of the completed work of Christ in His death and resurrection. With the debate regarding the cessation of the gifts and the continuity of gifts, it is not only biblical but helpful for the Church to move in a direction that is not just reactionary but one that can help coalesce the differences against the grain of Scripture from both camps. Although the conclusions are not black and white, and theologians from both camps still disagree at points, believers must affirm that God can use multiple avenues to edify and bring glory to His church. Even as theologically sound preachers exegete Scripture, their sinfulness corrupts the purity of Scripture, yet in this, God still works with man to glorify His church. In this same principle, God can work with those who have the faith that gifts of the Spirit still exist in the church to bring glory to His name, until the coming of Christ.
Taking on a position that agrees with the Apostle Paul in regards to the continuity of the miraculous gifts, while affirming the difference between the regenerative work of the Spirit and the empowering work of the Spirit, is to hold an open yet cautious view. Unfortunately, those who hold to a cessationist view are missing out on one of the greatest aspects of ministry on earth, and that is the Spirit-filled life. Yet Pentecostals must be cautious in several areas. A cautious view includes not holding to signs and wonders over the truth. With so many false teachers today, the believer should understand that while “signs and wonders” do accompany the preaching of the Gospel, truth should never be compromised. Believers should also be held accountable to biblical doctrines rather than elevating the miraculous gifts. The truth is that believers can learn much from one another. The Pentecostal can learn much about the fervor that those in the Reformed tradition have in regard to doctrine, while those in the Reformed tradition can learn much about what it means to lived a “Spirit-filled” life within ministry and service.
Bibliography
Clowney, Edmund P. The Church. Downers Grove, IL: InterVarsity Press, 1995.
Deere, Jack. Surprised by the Power of the Spirit. Kingsway Publications, 2006.
Edgar, Thomas R. Miraculous Gifts: Are They for Today? Wipf and Stock, 2001.
Ferguson, Sinclair B. The Holy Spirit. Downers Grove, IL: InterVarsity Press, 1996.
Gaffin Jr, Richard B. Perspectives on Pentecost. Phillipsburg, NJ: Presbyterian and Reformed Publishing Company, 1979.
Grudem, Wayne. The Gift of Prophecy in the New Testament and Today. Wheaton, IL: Crossway
Books, 2000.
Haenchen, Ernst. The Acts of the Apostles: a Commentary. B. Blackwell, 1982.
Hoekema, Anthony A. Holy Spirit Baptism. Grand Rapids, MI: William B. Eerdmans Publishing
Company, 1972.
Hoekema, Anthony A. Tongues and Spirit-Baptism, a Biblical and Theological Evaluation.
Grand Rapids, MI: Baker Book House, 1981.
Hughes, P.E. A Commentary on the Epistle to the Hebrews. Grand Rapids, MI: Eerdmans, 1977.
Packer, J.I. Keep in Step with the Spirit. Grand Rapids, MI: Fleming H. Revell, 1984.
Lloyd-Jones, D. Martyn. The Baptism and Gifts of the Spirit. Grand Rapids, MI: Baker Books, 1996.
[1] Gaffin, Richard., Saucy, Robert., Storms, Samuel., Oss, Douglas. Are Miraculous Gifts for Today? (Grand Rapids, MI: Zondervan, 1996) 10.
[2] Clowney, Edmund P. The Church. (Downers Grove, IL: InterVarsity Press, 1995) 238.
[3] Lloyd-Jones, D. Martyn. The Baptism and Gifts of the Spirit. (Grand Rapids, MI: Baker Books, 1996) 17.
[4]Ferguson, Sinclair B. The Holy Spirit. (Downers Grove, IL: InterVarsity Press, 1996) 79.
[5] Ibid 57.
[6] Gaffin Jr, Richard B. Perspectives on Pentecost. (Phillipsburg, NJ: Presbyterian and Reformed Publishing Company, 1979) 56.
[7] Ibid 56.
[8] Hoekema, Anthony A. Tongues and Spirit-Baptism, a Biblical and Theological Evaluation. (Grand Rapids, MI: Baker Book House, 1981) 9.
[9] Gaffin Jr, Richard B. Perspectives on Pentecost. (Phillipsburg, NJ: Presbyterian and Reformed Publishing Company, 1979) 58.
[10] Ibid 60.
[11] Ibid 61.
[12] Ibid 61.
[13] Ibid 72.
[14] Grudem, Wayne. The Gift of Prophecy in the New Testament and Today. Wheaton, IL: Crossway Books, 2000) 110.
[15] B.B. Warfield. Counterfeit Miracles. (Edinburgh: Banner of Truth Trust, 1983).
[16] Gaffin, Richard., Saucy, Robert., Storms, Samuel., Oss, Douglas. Are Miraculous Gifts for Today? (Grand Rapids, MI: Zondervan, 1996) 32.
[17] Gaffin, R.B., “The New Testament as Canon,” in Inerrancy and Hermeneutic. (Grand Rapids: Baker, 1998). 172-179.
[18] Calvin, John. Institutes of the Christian Religion. (Philadelphia: Westminster, 1960). 1:6:1.
[19] Deere, Jack. Surprised by the Power of the Spirit, 99.
[20] Edgar, T.R. Miraculous Gifts. Neptune: Loizeaux Brothers, 1983), 75.
[21] Haenchen, E. The Acts of the Apostles. Philadelphia: Westerminster, 1971), 179.
[22] Gaffin, Perspectives on Pentecost, 109-10.
[23] Hughes, P.E. A Commentary on the Epistle to the Hebrews. (Grand Rapids: Eerdmans, 1977), 81.
[24] Gaffin Jr, Richard B. Perspectives on Pentecost. (Phillipsburg, NJ: Presbyterian and Reformed Publishing Company, 1979) 109-110.
[25] Grudem, Wayne. The Gift of Prophecy in the New Testament and Today. Wheaton, IL: Crossway Books, 2000) 200.
[26] Ibid 111.
[27] Hoekema, Anthony A. Tongues and Spirit-Baptism, a Biblical and Theological Evaluation. (Grand Rapids, MI: Baker Book House, 1981) 110.
[28] Packer, J.I. Keep in Step with the Spirit. (Grand Rapids, MI: Fleming H. Revell, 1984) 191.
[29] Ibid 191-193.
[30] Ibid 189-190.
Lijo George
SUM Bible College & Theological Seminary, 2018
November 7, 2018
