The Gift of Prophecy
Should we look for this spiritual gift in the Christian church today?
The gift of prophecy was manifested in the
church during the Jewish dispensation. If it disappeared for a few centuries,
on account of the corrupt state of the church toward the close of that
dispensation, it re-appeared at its close to usher in the Messiah. Zachariah,
the father of John the Baptist, “was filled with the Holy Spirit, and
prophesied.” Luke 1:67. Simeon, a just and devout man who was “waiting for the
consolation of Israel” (Luke 2:25), came by the Spirit into the temple, and
prophesied of Jesus as “a light to lighten the Gentiles, and the glory of . . .
Israel” (verse 32); and Anna a prophetess “spake of him to all them that looked
for redemption in Jerusalem.” Verse 38. And there was no greater prophet than
John, who was chosen of God to introduce to Israel “the Lamb of God which
taketh away the sin of the world.” John 1:29.
The Christian age commenced with the outpouring
of the Spirit, and a great variety of spiritual gifts was manifested among the
believers; and these were so abundant that Paul could say to the Corinthian
church, “The manifestation of the Spirit is given to every man to profit
withal.” 1 Corinthians 12:7. The gifts were given to “every man” in the
church, not to every man in the world, as many have applied it.
Since the great apostasy of the Christian
church after the apostolic era, these gifts have rarely been manifested; and
this is probably the reason why professed Christians generally believe that
they were limited to the period of the primitive (early Christian) church. But
is it not on account of the errors and unbelief of the church that the gifts
have ceased? And when the people of God shall attain to primitive faith and
practice, as they certainly will by the proclamation of the commandments of God
and the faith of Jesus, will not “the latter rain” again develop the gifts?
(See Jeremiah 3:3; Hosea 6:3; Joel 2:23; James 5:7.) Reasoning from analogy we
should expect it. Notwithstanding the apostasies of the Jewish age, it opened
and closed with special manifestations of the Spirit of God. And it is
unreasonable to suppose that the Christian age, the light of which, compared
with the former dispensation, is as the light of the sun to the feeble rays of
the moon, should commence in glory and close in obscurity. And since a special
work of the Spirit was necessary to prepare a people for the first advent of
Christ, how much more so for the second; especially, since the last days were
to be perilous beyond all precedent, and false prophets were to have power to
show great signs and wonders, insomuch that, if it were possible, they should
deceive the very elect!
Let us now turn to the Scriptures of truth.
And he said unto them, Go ye into
all the world, and preach the gospel to every creature. He that believeth and
is baptized shall be saved; but he that believeth not shall be damned. And
these signs shall follow them that believe; in my name shall they cast out
devils; they shall speak with new tongues; they shall take up serpents; and if
they drink any deadly thing, it shall not hurt them; they shall lay hands on
the sick, and they shall recover. — Mark 16:15–18.
Says Campbell’s translation, “These
miraculous powers shall attend the believers.” The gifts were not confined to
the apostles, but extended to the believers. Who will have them? Those that
believe. How long? There is no limitation; the promise seems to run parallel
with the great commission to preach the gospel, and to reach to the last
believer.
But some have objected, claiming that the
promised aid was only to the apostles, and to those who believed through their
preaching: that they fulfilled the commission, established the gospel, and that
the gifts ceased with that generation. Let us see if the great commission ended
with that generation:
Go ye therefore, and teach all
nations, baptizing them in the name of the Father, and of the Son, and of the
Holy Ghost: teaching them to observe all things whatsoever I have commanded
you: and, lo, I am with you alway, even unto the end of the world. — Matthew
28:19-20.
That the preaching of the gospel under this
commission did not end with the primitive church is evident from the promise, “I
am with you alway, even to the end of the world.” He does not say, I am with
you, apostles, everywhere, even to the ends of the earth; but it is always,
to the end of the world, or age. It will not do to say that the Jewish age is
meant, for that had already ended at the cross. I conclude then that the
preaching and the belief of the primitive gospel will be attended with the same
spiritual aid. The apostles’ commission belonged to the Christian age, and it embraced
the whole of it. Consequently, the gifts were only lost through apostasy and
will be revived with the revival of primitive faith and practice.
In 1 Corinthians 12:28, we are informed that
God hath set, placed or fixed, certain spiritual gifts in the church. In the
absence of any scriptural proof that he has removed or abolished them, we must
think they were intended to remain. Where is the proof then that they were
abolished? Perhaps in the same chapter where the “Jewish” Sabbath is abolished,
and the “Christian” Sabbath instituted—a chapter in the Acts of the Mystery of
Iniquity, the Man of Sin. But the objector claims that Bible proof that the
gifts were to cease is contained in the following text:
Charity never faileth: but whether
there be prophecies, they shall fail; whether there be tongues, they shall
cease; whether there be knowledge, it shall vanish away. For we know in part,
and we prophesy in part. But when that which is perfect is come, then that
which is in part shall be done away. When I was a child, I spake as a child, I
understood as a child, I thought as a child: but when I became a man, I put
away childish things. For now we see through a glass, darkly; but then face to
face: now I know in part; but then shall I know even as also I am known. And
now abideth faith, hope, charity, these three; but the greatest of these is
charity. — 1 Corinthians 13:8-13.
Well, this text does foretell the cessation
of spiritual gifts, also of faith and hope. But when were they to cease?
We still look forward to the time when
Hope
shall change to glad fruition,
Faith to sight and prayer to
praise.”
They are to cease when that which is perfect
is come—when we shall no longer see through a glass darkly, but face to face. The
perfect day, when the just are made perfect, and see as they are seen, is yet
in the future. It is true that the Man of Sin, when arrived at manhood, had put
away such “childish things” as prophecies, tongues and knowledge, as well as the
faith and hope and charity of the primitive Christians. But there is nothing in
the text to show that God designed to take away the gifts which He had set in
the church, till the consummation of her faith and hope—till the surpassing
glory of the immortal state should eclipse the most brilliant displays of
spiritual power and knowledge ever manifested in this mortal state.
The objection founded upon 2 Timothy
3:16, which some have gravely presented, deserves no more than a passing
remark. If Paul, in saying that the Scriptures were able to make the man of God
perfect, thoroughly furnished unto all good works, meant that nothing more
should be written by inspiration, why was he, at that moment, adding to those
Scriptures? At least, why did he not drop the pen as soon as that sentence was
written? And why did John, thirty years afterward, write the book of
Revelation? This book contains another text which is quoted to prove the
abolition of spiritual gifts:
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: and if
any man shall take away from the words of the book of this prophecy, God shall
take away his part out of the book of life, and out of the holy city, and from
the things which are written in this book. — Revelation 22:18–19.
From this text it is claimed that God, who at
sundry times, and in divers manners, spake in time past to the fathers by the
prophets, and, in the commencement of the gospel day, by Jesus and his
apostles, hath hereby solemnly promised never to communicate anything more to
man in that way. Hence all prophesying after this date must be false. This, say
they, closes the canon of inspiration. . . . It is evident from the
text, that the caution against adding to or taking from, refers not to the
Bible as we have the volume compiled, but to the separate book of Revelation,
as it came from the hand of the apostle. Yet no man has a right to add to or
subtract from any other book written by inspiration of God. Did John, in
writing the book of Revelation, add anything to the book of Daniel’s prophecy? Not
at all. A prophet has no right to alter the word of God. But the visions of
John corroborate those of Daniel, and give much additional light upon the
subjects there introduced. I conclude then that the Lord has not bound himself
to keep silence, but is still at liberty to speak. Ever be it the language of
my heart, Speak, Lord, through whom thou wilt; thy servant heareth.
Thus the attempt to prove from Scripture the
abolition of spiritual gifts, proves a total failure. Again, we were forewarned that there would be false
prophets in the last days, and the Bible gives a test by which to try their
teachings in order that we may distinguish between the true and the false. The
grand test is the law of God, which is applied both to the prophesyings and to
the moral character of the prophets. If there were to be no true prophesyings
in the last days, how much easier to have stated the fact, and thus cut off all
chance for deception, than to give a test by which to try them, as though there
would be the genuine as well as the false. In Isaiah 8:19–20 is a prophecy of
the familiar spirits of the present time, and the law is given as a test: “To
the law and to the testimony: if they speak not according to this word,
it is because there is no light in them.” Why say, “if they speak not,”
if there was to be no true spiritual manifestation or prophesying at the same
time? Jesus says, “Beware of false prophets, . . . ye shall know them by their
fruits.” Matthew 7:15–16. This is a part of “the sermon on the mount,” and all
can see that this discourse has a general application to the church throughout
the gospel age. False prophets are to be known by their fruits; in other words,
by their moral character. The only standard by which to determine whether their
fruits are good or bad is the law of God. Hence we are brought to the law and
to the testimony. True prophets will not only speak according to this word, but
they must live according to it. One who speaks and lives thus I dare not
condemn.
It always has been a characteristic of false
prophets that they see visions of peace; and they will be saying peace and
safety when sudden destruction comes upon them. The true will boldly reprove
sin and warn of coming wrath.
Prophesyings which contradict the plain and
positive declarations of the Word are to be rejected. An example is given in
the manner of Christ’s second coming. When Jesus ascended to heaven in the
sight of his disciples, it was declared most explicitly by the angels, that
this same Jesus should so come in like manner as they had seen him go into
heaven. Acts 1:11. Hence Jesus, in predicting the false prophets of the last
days, says, “If they shall say unto you, Behold, he is in the desert; go not
forth: Behold, he is in the secret chambers; believe it not.” Matthew 24:26. All
true prophesying on that point must recognize his visible coming from heaven.
Why did not Jesus say, Reject all prophesying at that time,
for there will be no true prophets then?
And he gave some, apostles; and
some, prophets; and some, evangelists; and some, pastors and teachers; for the
perfecting of the saints, for the work of the ministry, for the edifying of the
body of Christ: till 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. — Ephesians 4:11-13.
We learn from a previous verse that when
Christ ascended up on high, he gave gifts unto men. Of these gifts are
enumerated apostles, prophets, evangelists, pastors and teachers. The object
for which they were given was the perfecting of the saints in unity and
knowledge. Some, who profess to be pastors and teachers, at the
present day, hold that these gifts fully accomplished their object some
eighteen hundred years ago, and consequently ceased. Why not then throw aside
their titles of pastors and teachers? If the office of prophet is limited by
this text to the primitive church, so is that of evangelist and all the rest;
for there is no distinction made.
Now let us reason a moment upon this point.
All these gifts were given for the perfecting of the saints in unity, knowledge,
and spirit. Under their influence the primitive church enjoyed that unity for a
time. “The multitude of them that believed were of one heart and of one soul.” Acts
4:32. And it seems a natural consequence of this state of unity, that “with great
power gave the apostles witness of the resurrection of the Lord Jesus: and
great grace was upon them all.” Verse 33. How desirable such a state of things
now! But apostasy with its dividing and blighting influence marred the beauty
of the fair church, and clothed her in sackcloth. Division and disorder have
been the result. Never was there so great a diversity of faith in christendom
as at the present day. If the gifts were necessary for the unity of the
primitive church, how much more so to restore unity now! And that it is the
purpose of God to restore the unity of the church in the last days, is
abundantly evident from the prophecies. We are assured that the watchmen shall
see eye to eye, when the Lord shall bring again Zion. See Isaiah 52:8. Also,
that in the time of the end the wise shall understand. See Daniel 12:9–10. When
this is fulfilled, there will be unity of faith with all that God accounts
wise; for those that do in reality understand aright, must, necessarily
understand alike. What is to effect this unity, but the gifts that were given
for this very purpose?
From considerations like these, it is
evident that the perfect state of the church here predicted is still in the
future; consequently these gifts have not yet accomplished their end. This
letter to the Ephesians was written in A. D. 64, about two years before Paul
told Timothy that he was ready to be offered, and the time of his departure was
at hand. The seeds of the apostasy were now germinating in the church; for Paul
had said ten years before, in his second letter to the Thessalonians, “The
mystery of iniquity doth already work.” 2 Thessalonians 2:7. Grievous
wolves were now about to enter in, not sparing the flock. See Acts 20:29. The
church was not then rising and advancing to that perfection in unity
contemplated in the text, but was about to be torn by factions, and distracted
by divisions. The apostle knew this; consequently he must have looked beyond
the great apostasy, to the period of the gathering of the remnant of God’s
people, when he said, “Till we all come into the unity of the faith.” Ephesians
4:13. Hence the gifts that were set in the church have not yet served out their
time.
1 Thessalonians 5:19–21 says, “Quench
not the Spirit. Despise not prophesyings. Prove all things; hold fast that
which is good.” In this epistle, the apostle introduces the
subject of the second coming of the Lord. He then describes the state of the
unbelieving world at that time, saying, “Peace and safety,” when the day of the
Lord is about to burst upon them, and sudden destruction come upon them as a
thief in the night. See verses 3–4. He then exhorts the church, in view of
these things, to keep awake, watch and be sober. See verses 5–8. Among the
exhortations that follow are the words we have quoted, “Quench not the Spirit,”
and so on. Some may think that these three verses are completely detached from
each other in sense; but they have a natural connection in the order in which
they stand. The person who quenches the Spirit will be left to despise
prophesyings, which are the legitimate fruit of the Spirit. “I will pour out my
Spirit, . . . and your sons and your daughters shall prophesy.” Joel 2:28.
The expression, “Prove all things,” is limited to the subject of discourse—prophesyings—and
we are to try the spirits by the tests which He has given us in His Word. Spiritual
deceptions and false prophesyings abound at the present time; and doubtless
this text has a special application here. But mark, the apostle does not say,
Reject all things; but, Prove all things, hold fast that which is good.
And it shall come to pass afterward,
that I will pour out my spirit upon all flesh; and your sons and your daughters
shall prophesy, your old men shall dream dreams, your young men shall see
visions: and also upon the servants and upon the handmaids in those days will I
pour out my spirit. And I will shew wonders in the heavens and in the earth,
blood, and fire, and pillars of smoke. The sun shall be turned into darkness,
and the moon into blood, before the great and the terrible day of the Lord come. And it shall come to pass,
that whosoever shall call on the name of the Lord
shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as
the Lord hath said, and in the
remnant whom the Lord shall call. —
Joel 2:28-32.
This prophecy of Joel, which speaks of the
outpouring of the Holy Spirit in the last days, was not all fulfilled at the
beginning of the gospel dispensation. This is evident from the wonders in
heaven and in earth, introduced in this text, which were to be precursors of “the
great and the terrible day of the Lord.” Though we have seen the signs
in the recent two or three centuries, that terrible day is still in the future.
Some may refer to the whole gospel dispensation as “the last days,” but to say
that the last days are almost 2,000 years in the past, is absurd. They
reach to the day of the Lord, and to the deliverance of the remnant of God’s
people. “For in mount Zion and in Jerusalem shall be deliverance, as the Lord
hath said, and in the remnant whom the Lord shall call.”
This remnant, existing amid the signs and
wonders that usher in the great and terrible day of the Lord, are, doubtless,
the remnant of the seed of the woman spoken of in Revelation 12:17—the last
generation of the church on earth. “And the dragon was wroth with the woman,
and went to make war with the remnant of her seed, which keep the commandments
of God, and have the testimony of Jesus Christ.”
The remnant of the gospel church will have
the gifts. War will be waged against them because they keep the commandments of
God, and have the testimony of Jesus Christ. In Revelation 19:10, the testimony
of Jesus is defined to be the spirit of prophecy. Said the angel, “I am thy
fellow-servant, and of thy brethren that have the testimony of Jesus: worship
God: for the testimony of Jesus is the spirit of prophecy.” In chapter 22:9, he
repeats the same in substance, as follows: “I am thy fellow-servant, and of thy
brethren the prophets.” From the comparison we see the force of the expression,
“The testimony of Jesus is the spirit of prophecy.”
But the testimony of Jesus includes all the gifts of that
one Spirit. Says Paul, “I thank my God always on your behalf, for the grace of
God which is given you by Jesus Christ; that in every thing ye are enriched by
him, in all utterance, and in all knowledge; even as the testimony of Christ
was confirmed in you: so that ye come behind in no gift; waiting for the coming
of our Lord Jesus Christ.” 1 Corinthians 1:4–7. The testimony of Christ was
confirmed in the Corinthian church, and what was the result? They came behind in
no gift. Are we not justified then in the conclusion that when the remnant
are fully confirmed in the testimony of Jesus, they will come behind in no
gift, waiting for the coming of our Lord Jesus Christ?
—Adapted from R. F. Cottrell, “Spiritual Gifts,” Review
and Herald, March 24, 1859.
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