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 reappeared at its close to usher in the Messiah.
Zacharias, the father of John the Baptist, "Was filled with the Holy Ghost,
and prophesied." Simeon, a just and devout man who was "waiting for the
consolation of Israel," Came by the Spirit into the temple, and prophesied
of Jesus as "A light to lighten the gentiles, and the glory of thy people
Israel"; and Anna, A prophetess, "Spake of him to all them that looked
for redemption in Jerusalem." And there was no greater prophet than John
the Baptist, who was chosen of God to introduce to Israel "The Lamb of
God, which taketh away the sin of the world."
The Christian age commenced with the outpouring
of the Spirit, and a great variety of spiritual gifts was manifested among
the believers. 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"--To every man in the church, not to every man in the world, as
many have applied it.
Since the great apostasy, 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
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? 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 compared with 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. But 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.
Campbell's translation says, "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 runs parallel with
the great commission to preach the Gospel and reaches the last believer.
But it is objected that this aid was promised
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. Matt. 28:19, 20. "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."
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 unto the end of the world." He does
not say, I am with you, Apostles, everywhere, even to the ends of the earth;
but I am with you 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 always be attended with the same Spiritual aid. The Apostles'
commission belonged to the Christian age, and embraced the whole of it.
Consequently the gifts were lost only 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 conclude that they were intended to remain. Where is the
proof then that they are abolished? 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 and the man of sin. But the objector
claims Bible proof that gifts were to cease, 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." 1 Cor. 13:8-13.
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, and also the faith, 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 are 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." Rev. 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, has hereby solemnly promised never to communicate anything
more to man in that way. Therefore all prophesying after this date must
be false. This, it is said, closes the canon of inspiration. If so, why
did John write his Gospel after his return from Patmos to Ephesus? In doing
so did he add to the words of the prophecy of that book written in the
Isle of Patmos? 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. And since the
gates of hades have not prevailed against the church, but God still has
a people on earth, we may look for the development of the gifts in connection
with the Third Angel's Message, a message which will bring back the church
to apostolic ground and make it indeed the light--not darkness--of the
world.
Again: we are 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 if 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." Matt. 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
through 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. Thus
we are brought to the Law and to the Testimony. True prophets will not
only speak according to this word, but they will live according to it.
One who speaks and lives thus, I dare not condemn.
It has always 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. Thus our Saviour
taught His disciples when He warned them concerning the manner of His 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. Hence Jesus,
in predicting the work of 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." 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 fullness of Christ." Eph. 4:11-13.
We learn from a previous verse that when
Christ ascended up on high, he gave gifts unto men. Among 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 by this text
limited to the primitive church, so is that of the evangelist--and all
the rest; for no distinction is 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 for a time enjoyed
that unity: "The multitude of them that believed were of one heart and
of one soul." 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." Acts 4:31-33. 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 to preserve 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. Also, that in the time of the end the wise shall understand.
When this is fulfilled there will be unity of faith with all whom 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 purpose. 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." Grievous
wolves were now about to enter in, not sparing the flock. 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." Eph. 4:13.
Hence the gifts that were set in the church have not yet served out their
time.
"Quench not the Spirit. Despise not prophesyings.
Prove all things; hold fast that which is good." 1 Thess. 5:19-21.
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, who are 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. He then exhorts the church, in
view of these things, to keep awake, to watch and be sober. Among the exhortations
that follow are the words we have quoted, "Quench not the Spirit," etc.
Some may think that these three verses are completely detached from one
another 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 upon all flesh; 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 God 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 show 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 Terrible Day of the Lord." Though we have had the signs,
that Terrible Day is still in the future. The whole Gospel dispensation
may be called the last days, but to say that the last days are all 1800
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, is 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. (Rev. 12:17.) 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." in Revelation 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 everything 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 Cor. 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?