Chapter 15 - THE HOLY SPIRIT OF PROMISE

INTRODUCTION

While the work of the Holy Spirit in the new birth assures us that God's people
are secure (Philippians 1:6), yet He has another part in making salvation sure. In
Ephesians 1:13, He is called "that Holy Spirit of promise" because His very presence is
a promise of security to the saint. In this regard He is viewed as both a seal and an
earnest. While these two concepts are very different, yet they are studied together
because they both relate to the believer's security (Ephesians 1:13-14, II Corinthians
1:22).

THE HOLY SPIRIT AS A SEAL.

A seal is used to assert ownership. The presence of the Spirit in an individual is
proof that he belongs to God.

The seal is also used to confirm something as being genuine or authentic. We
find an example of this in the earthly ministry of our Saviour (John 6:27, Isaiah 42:1-4).
The genuine saint is recognized by the fact that he is indwelt by the Spirit. (I John 3 :24).

The main concept of the seal, however, is that of security. Notice this in the
following Scriptures. II Timothy 2:19, Matthew 27:66, Revelation 20:3. Compare
Revelation 7:4 and 14:1.

The children of God are sealed until the day of redemption (Ephesians 4:30).
Could Paul mean anything by the expression other than that believers are preserved
until the return of their Lord, at which time they will receive their glorification? Notice
that this sealing is so sure that rather than threaten the Ephesians with the loss of it, Paul
incites them to holiness because of the sureness of it.

A. The seal.
In Ephesians 1:13, we see that the Holy Spirit Himself is the seal. This is
important to notice because some have attempted to teach that we are sealed by
the work of the Spirit rather than by the presence of His person.

B. The nature of the sealing.
Those who teach that the believer is sealed by a special work of the
Spirit make the sealing experimental (capable of being experienced). They
confuse the "sealing with the Spirit" with His work in sanctification and giving
of Christian assurance. The Bible on the other hand never describes sealing as an
experience. The Spirit may work to produce Christian experiences, but it is His
presence which is the seal. The sealing with the Spirit is not then to be viewed as
a special experience.

C. The object of the sealing.
If we confuse the sealing with assurance then we must believe that weak
saints are not yet sealed. The Bible, however, assumes the sealing of every saint
(II Corinthians 1:22, Ephesians 1:13 and 4:30). This is further confirmed by the
fact that no one is ever instructed to seek this sealing. It is regarded as a fact for
all believers to rejoice in.

D. The purpose of the sealing.
Christians are sealed to make them secure. Sealing is the basis, not the
knowledge of security. The Holy Spirit is a wonderful seal because of His power
(I John 4:4), and because His work in salvation insures that He will never leave
us (Philippians 1:6, John 7:38-39 and 4:14, John 14:16).

E. The time of the sealing.
Believers are sealed when they receive the Spirit. This occurs when they
believe on Christ (Galatians 3:14, John 7:38-39, Ephesians 1:14).

THE HOLY SPIRIT AS AN EARNEST.

In proving our security, the Holy Spirit is viewed not only as a seal but as the
earnest of our inheritance (Ephesians 1:13-14, II Corinthians 1:22 and 5:5). An earnest
is a token payment that gives us a foundation for confidence in the intentions of the
giver.

A. An earnest is part of the whole. Our Saviour died to purchase for us all spiritual
blessings (Ephesians 1:3). By faith we receive the Holy Spirit which as a
gracious gift comes to us through the work of Christ (Acts 2:32-33, John 7:39).

B. An earnest is a promise of the future. An earnest acts as a pledge that the rest of
the purchase or purchase price is forthcoming. Our Saviour has purchased a
wonderful inheritance for us (I Peter 1:3-4). This includes a glorified body and a
home in Heaven. We may be assured that because we have the earnest of the
Spirit that the rest of our inheritance is sure to come to us (Ephesians 1:13-14,
Romans 8:23). Once the earnest is given the giver cannot back out. In calling the
Spirit an "earnest", God offers us full assurance of His intention to glorify every
one of His people.

In Romans 8:23, we are said to have the "firstfruits" of the Spirit. This is akin to
the ideal of an "earnest" and somewhat illustrates it. The first berries on the olive tree to
ripen would be the firstfruits. These confirm that the rest of the harvest is on the way.
Just as the Spirit now dwells in us and gives us a new nature so someday we'll receive a
new home and a new body. That the idea of security is implied may be seen in that
Christ is the "f1rstfruits'" of the resurrection (I Corinthians 15:20). Because He arose,
those in Him must also rise. The "firstfruits" may be viewed as an "earnest" of the
harvest.

In business, the "earnest" gives a person security and peace of mind. Let us
enjoy this in regard to our inheritance. God is not holding us in suspense but rather
gives us every assurance that our inheritance is "reserved in heaven" (I Peter 1:4).

Conclusion

This lesson should help us see in the indwelling of God’s Spirit not only our present source of
life and spiritual ability, but also a certain hope for the future.

Chapter 24 - THE GIFT OF TONGUES

INTRODUCTION

Interest in the gift of tongues has had phenomenal growth in the past few years. Multitudes now claim to possess this gift. As always, the children of God "prove all things" (I Thessalonians 5:21) by a careful study of God’ s Word.

THE BIBLE RECORD OF TONGUES.

The gift of tongues is mentioned in only three books of the New Testament (Mark 16:17-20; Acts 2:1-13, 10:45-46, 19:6, I Corinthians 12:1-14:40). It is quite informative to note how few books of Scripture mention tongues. Out of twenty-one New Testament epistles in which salvation, Christian joy, spiritual growth, ministerial qualifications, and the work of God's Spirit are dealt with, yet in only one is tongues mentioned. This is inexplicable were we to view the gift of tongues as it is viewed in the modem tongues movement. (It should be noted that the one time when tongues was mentioned in an epistle, it was in rebuke for the elevation and misuse of this gift.)

THE NATURE OF TONGUES.

The gift of tongues was the supernatural ability to speak in a language that one had not acquired by study. There is no Biblical reason to believe that this language was ever anything but an existing human language. In Acts 2:1-11, the disciples spoke in the native languages of the many foreign Jews present in Jerusalem on Pentecost. In I Corinthians 14:16 & 23, the Corinthians are warned that the unlearned could not understand tongues. These statements would be meaningless if tongues were not human
languages already known by some. In I Corinthians 14:21, Paul quotes an Old Testament prophecy concerning the purpose of tongues. This prophecy deals with human language thus revealing again the nature of the tongue at Corinth. The modem concept of tongues as a heavenly language or as ecstatic speech has a twofold origin:

A. Nearly every form of paganism, from early times until the present, has been characterized by some form of ecstatic speech. Even in many of the cults that have denied the basic tenants of Christianity, there have been claims of having the gift of a heavenly tongue (Mormons, Shakers). Needless, to say Christians have always viewed these activities as demonic (Isaiah 8:19).

B. The concept of Biblical tongues being a form of ecstatic speech was introduced into Christian theology by the rationalistic German theologians. They popularized the belief that Biblical tongues were not human languages in order to explain away the miraculous nature of the gift.

THE PURPOSE OF TONGUES.

Our Lord makes it very clear that tongues were for a sign (Mark 16:17). When the Corinthian church began to use tongues as a means of self-glorification, they were told that they needed to mature and learn that tongues were to be used as a sign (I Corinthians 14:20-22). Let us examine this important point in detail.

In I Corinthians 14:21, Paul quotes Isaiah 28:11 as proof that tongues were a sign-gift. In Isaiah chapter 28, we find Isaiah rebuking the elders of Judah for their sin. They did not repent but rather reviled Isaiah's preaching as being below their intellectual level (vs. 9-10). Isaiah then gives the prophecy that God will speak to them by the foreign tongues of the invading Assyrian army. From this, Paul concludes that tongues are for a sign.

We might also mention that tongues were not a sign to all unbelievers but to Jewish unbelievers in particular. This is seen in Isaiah chapter 28 and also in the New Testament. In every case recorded in the book of Acts, the gift of tongues was a sign to Jews. It is also interesting to remember that the church at Corinth was started next door to a Jewish synagogue (Acts 18:7). Perhaps this partly explains the prevalence of the gift in that church.

In continuing our examination of the purpose of tongues, we should notice that tongues acted as a sign of confirmation for at least three different Bible truths.

A. The veracity of the gospel.
Tongues were given as a confirmation of the truth of the gospel (Mark 16:17-20; Hebrews 2:3-4). We see this illustrated in Acts 2: 1-41.

B. The reception of the Gentiles into the kingdom of God.
In Acts 10:44-48, tongues acted as a sign to confirm the fact that God had granted repentance to the Gentiles. This was even received as proof by the Jerusalem church (Acts 11:1-18).
Some may question how tongues could be a sign to believing Jews in light of I Corinthians 14:22. The answer is that while these Jews believed in Christ yet the tongues acted as a sign in another area of which they were guilty of unbelief (i.e., the possibility of the conversion of Gentiles).

C. Coming judgment.
In Isaiah 28: 11, tongues were a sign of judgment. Many believe that tongues were a warning to Israel of the coming Roman invasion in 70 A. D. which ended Israel's existence as a nation for nearly nineteen hundred years.

Having noted the true purpose of tongues we are now in a better position to deal with some of the errors on this subject. We might first mention that some have taught that tongues were given to assist in the preaching of the gospel.
There is no evidence for this idea in the New Testament. Tongues as a sign vindicated the gospel, but were never used to help spread it. Men like Paul who were multi-lingual seem to have had no trouble in communication throughout the Roman Empire. Even in Acts 2:1-41 there is no evidence that the gift of tongues acted other than a sign. Notice that in Acts 2:6-12, the foreign Jews were amazed by the gift of tongues. These people were at least bi-lingual. The tongues were not given so that they could understand the gospel but rather that they might believe it. Many of these were converted and stayed in the Jerusalem church yet communication was never a problem.

Another false concept is the popular modern teaching that tongues are for the private edification of the user. This, of course, contradicts the Scriptural teaching on the purpose of tongues and also the truth that gifts are always for the body of Christ as a whole. It is also hard to believe that God would withhold from many (I Corinthians 12:11 & 30) a means of spiritual growth. There is no
record of tongues being used privately in the New Testament.

Let us examine some of the Scriptures used to teach that tongues should be used in prayer and private worship.

I Corinthians 14:2 - This verse is not describing prayer. The reason that a man speaking in an uninterrupted tongue is speaking unto God is because "no man understandeth him.” Paul is not discussing private prayer but the error of using uninterrupted tongues in a church service. If I were to use Spanish in an English speaking church, only God would understand me and the church would
not be helped.

 I Corinthians 14:3-5 - Paul is talking about the superiority of prophecy over tongues in a public church service. He that prophecies builds up the church , while he that speaks in tongues builds up himself. There is no mention here of any private act of devotion. ,

If an Englishman testifies in a Russian church, his own heart may be blessed but the church is not profited. The same principle was true in the , exercise of tongues. Notice also that in verses 4-5 Paul is discussing a situation where the tongue speaker could interpret his own words. The individual who
spoke in a tongue which he did not understand could not even be blessed himself unless someone interpreted.

I Corinthians 14:14-15 - Paul is here speaking about praying in an unknown tongue, but only to rebuke the practice. Prayer is to be conducted with the understanding (vs. 15). This would forbid the idea of praying in a tongue one does not understand. The word battalogeo, translated "use vain repetitions" in Matthew 6:7, means to "babble unthinkingly." One is never to pray in this manner.

I Corinthians 14:27-28 - Paul is not here commending the practice of private tongue speaking. His purpose is to forbid the use of uninterrupted tongues in the church. These precepts were used by men of God in former days to rebuke the Roman Catholic practice of conducting religious worship in Latin.
Men may pray in any language they understand in private. They are not to pray in a language they do not understand anywhere. In public they are either to speak in a language understood by the church or else their words are to be interpreted.

The charismatic concept of tongues as a private devotional aid is contrary to everything that the Bible teaches about tongues.

IV. THE REGULATION OF TONGUES.

The disorders that occurred at Corinth caused Paul to lay down some rules.
These regulations must be followed by all who claim to be spiritual (1 Corinthians 14:37-38).

A. Everything must be done in an orderly manner - I Corinthians 14:32-33; 40.

B. Tongues are not to be sought - I Corinthians 12:18.
The church as a whole is to desire that the best gifts (those which edify) may be found within her membership (I Corinthians 12:31). Tongues were one of the least gifts (I Corinthians 14:5).

C. Tongues must be interpreted - I Corinthians 14:28.

D. Only one person at a time may speak - I Corinthians 14:27 & 30.

E. Only three may speak in tongues at anyone service - I Corinthians 14:27.

F. Women may not speak in the church - I Corinthians 14:34-35.

G. Tongues must not be forbidden - I Corinthians 14:39.

Paul was afraid that his teaching on the inferiority of tongues as a means of church edification would cause it to be forbidden. (This Scripture of course would not apply after tongues had ceased. Baptist churches have every right to forbid the modem imitation of this gift).

THE CEASING OF TONGUES.

In I Corinthians 13:8, we are told that tongues would cease. This probably occurred in 70 A.D. when Israel as a nation lost its corporate existence. The gift definitely ceased by 95-96 A.D. when the Scriptures were completed. (For more information see the lesson on the temporary gifts).

TONGUES TODAY.

Some may be wondering how we are to explain the modem phenomena of tongues-speaking in the Charismatic movement. As these modern "tongues" contradict the Bible teaching concerning the nature, purpose, duration, and regulation of tongues, they cannot be of God. God does not contradict His Word (I Corinthians 14:37; Matthew 5:17-18). The modern tongues experience may have various explanations.

A. It may be fake.

B. It may be psychologically induced.
Contrary to the New Testament, modern tongues advocates teach people how to speak in tongues. Much of it appears to be a form of self-hypnosis in which the brain is short circuited so to speak.

C. It may be of demonic inspiration.
Many are the accounts of demons speaking through those possessed.
Christians have always viewed the ecstatic speech of pagans as being demonic.
When one considers some of the doctrines and evil fruit that have come out of Pentecostalism, it becomes obvious that demons are indeed at work. (Isaiah 8:19)

ADDENDUM I

ACTS 19:1-7

INTRODUCTION

These Scriptures have been a battleground of controversy. Two major errors have been based on this portion of Scripture.
A. John's baptism was not valid for this dispensation, and therefore these men were
rebaptized.
B. After a person is saved, he must then seek a second experience in which he
receives the Holy Spirit.

BACKGROUND INFORMATION.

To understand verses 1-7, several facts must be known:
A. At this time John the Baptist had been dead for over twenty years.

B. Ephesus was far from Judea where John's ministry was carried out.

C. John, while on earth, had received authority from Heaven (John 1:6; Mark 11:30) to baptize. This authority was not passed on to his disciples. Christ and His apostles were baptized by John and it was Christ who gave His disciples authority to baptize (John 4:1-2; Matthew 28:28-29).

D. Some who came under John's widespread influence did not remain to become disciples of Christ. These men were ignorant of the coming of the Spirit (Acts 2) and other great truths.

E. Some of these men for years afterward attempted to teach others while having a very imperfect understanding themselves. Some even took it upon themselves to baptize as John had.

VERSE BY VERSE EXPOSITION.

A. Verse 1 - Paul came to the great city of Ephesus. Here a ministry was begun that eventually affected all of Asia Minor (verse 10).

B. Verse 2 - At Ephesus, Paul met certain men who had been ill-taught and baptized without authority by someone who professed to be a follower of John the Baptist (Apollos?). These men had obviously never met John because they were ignorant of the baptism with the Spirit and other truths that John preached (Matthew 3:11; John 1:26-30).
Paul seemed to notice upon meeting them that something was lacking.
His question and their answer revealed ignorance of:
1. The person of the Holy Spirit who dwells in the heart of believers.
2. The sign of the baptism with the Spirit foretold by John. This had already been received by the Jewish saints (Acts 2), the Samaritan saints (Acts 8), and the Gentiles (Acts 10).
(Pentecostals have perverted the meaning of Paul by teaching the second-blessing. Both Christ Jesus and Paul taught that the Spirit is received by faith (John 7:38-39; Galatians 4:6). Those familiar with the Greek language know that Paul's question implies that the Spirit comes to indwell at the time we believe and not sometime afterward. The participle refers to the same time as the verb).

C. Verse 3 - All baptism is "unto" someone's doctrine and authority (I Corinthians 10:2). In baptism we are identifying with someone and some system of doctrine.
Paul hearing their ignorant answers asked them unto what they were baptized.
They answered that they were baptized unto the authority and teaching of John.
They were not claiming to have been personally baptized by John.

D. Verse 4 - Paul then explained to these men that they had been ill-informed. They did not know even the purpose of John’s baptism and seemed ignorant of much or all that concerned Christ.

E. Verse 5 - Paul did not baptize these men because John's baptism was invalid.
Christ Jesus, the head of the church, had John's baptism. The original apostles had only John's baptism. The first church started by Christ during His earthly ministry was made up of people who had only John's baptism. None of these were ever re-baptized. It is true that the church at that time was in an undeveloped state. There is, however, no reason to reject John's baptism. To do so is to unbaptize all true churches. Our baptism came from John through Christ.
These men were re-baptized because:
1. They had been baptized by an unauthorized administrator.
2. Baptism is an act of obedience to the truth. These men did not know the truth. According to verse 4, they did not even know the purpose of John's baptism.

F. Verse 6-7 - Having been baptized by Paul, these men then received the sign of the Baptism with the Spirit. Remember that this baptism was a sign that gave outward proof that the Spirit had come to a people. This is the last instance of any group in the book of Acts receiving this sign. It was given to these twelve men as proof that Paul's teaching to them was true. Now these men truly knew
the truth that John preached. They followed the Messiah that John had preached and they received the Baptism with the Spirit that John had prophesied of.

Addendum II

God's Final Word

(A Study of the History of Divine Revelation)

A Brief History of Divine Revelation

Has God spoken? How did he speak? What did he say? Has he said all he intends to say? Where may we find an accurate record of his revelation to man? Those who seek to know, worship and serve God cannot avoid these questions.

Christian's affirm that God has spoken in a variety of ways. As music and alt are acts of self expression, so God's creation is an act of self revelation.

"The heavens declare the glory of God and the firmament sheweth his handiwork." Psalm 19:1

"Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and God-head; so that they are without excuse." Romans
1 : 1 9-20

Were men's hearts not darkened by sin every glimpse of forest, sky and sea would be a sermon.

Even in the human heart, God has not left himself without witness. The conscience in limited measure speaks of God's law and the coming judgment. Even the thief who justifies his greed sees clearly the evil of theft when he becomes the victim. At judgment, God will have no trouble unmasking the hypocrisy of those who disclaim knowledge of right and wrong.

Theologians refer to such forms of divine self- disclosure as "natural revelation." While natural revelation is in every way worthy of the Almighty, yet it fails to meet the need of man in his fallen state. Creation shouts of a creator but cannot bring men to worship him or even acknowledge his existence. Conscience speaks of God's law but cannot produce obedience.
Neither can it find a way of forgiveness for the law breaker. One can study the volume of nature for a lifetime and never read:

"But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." Romans 5:8

God in his grace has supplied our need. In revelation he moved beyond the natural to the supernatural. To the ordinary, he has added the special. In special revelation, God has revealed himself, his will and his gracious plan of redemption through Christ Jesus. This gift of revelation is sufficient for salvation and as a guide in worship and service.

The Bible claims to be an inspired and inerrant record of special revelation. Christians accept this claim. They believe the Bible to be "God's Word."

That God should produce a book is really no surprise. Men must be addressed using the vehicle of human language. Our memory being limited and fallible, this record needed to be written down. We needed an accurate, complete and permanent record. We needed a book!
Notice the words that prophecy places in the mouth of Christ:

"Then said I, Lo, I come: in the volume of the book it is written of me." Psalms 40:7

The history of revelation recorded in the Bible shows that revelation was progressive in nature. The journey from Eden to Calvary was a long and eventful one. As the centuries rolled by, God revealed more and more of himself and his plan. The progress was sporadic, but not random. Each step led toward the goal. Every word was in preparation for his final word. Some two thousand years ago, God spoke his final word. The sun of revelation reached its zenith.

The Epistle to the Hebrews gives us a thumbnail sketch of these matters. We might call these verses a "brief history of special revelation."

"God, who at sundry times and in divers manners spake in times past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds." Hebrews 1:1-2.

John Calvin gets to the heart of this in his brief tabulation of Hebrews 1:1-2.
"God spake
Of old by the prophets: - now by the Son
Then to the fathers: - but now to us
Then at many times: - now at the end of the times." (12)

Looking at Hebrews 1:1-2, we understand why the Bible has two major divisions: the Old and the New Testaments. These divisions of scripture are referred to as "testaments" because each centers on a divine covenant. The Old Testament records the history and details of the covenant God made with Israel at Mt. Sinai. The New Testament concerns the history and exposition of the New Covenant brought into force by the death of Jesus the Christ.

The Old Testament then records the history and content of special revelation before the coming of Christ. This came in a variety of ways and through many individuals. Prophets, priests, kings, soldiers, women and even little children heard God speak. He spoke to Adam in the Garden and to Moses at the burning bush. He spoke to Micah of Bethlehem, to Isaiah of Calvary and to Joel of Pentecost. God talked of his creation, his holy law, his chosen nation and the details of his covenant with Israel. Repeatedly, he spoke of a coming Savior whose advent would introduce the last days and a new covenant.

This initial period of special revelation reached from the time of Adam forward to the close of the prophet Malachi's ministry. The record of this revelatory activity is inscripturated in the first 39 books of the Bible. These books are what we call the "Old Testament."

NOTE:
12 John Calvin, New Testament Commentaries; A New Translation (volume on Hebrews and I
and II Peter) trans. W.B. Johnson (Grand Rapids: Eerdmans Publishing Co., reprint 1974) p. 5.

In these preliminary revelations, God was preparing the way for his final word. In giving his holy law, God exposed men's sin and their need of a Savior. Messianic prophecies assured that when Jesus arrived, he would have their witness to his claims. The types, offices, ceremonies and even the people of the Old Testament, illustrated concepts and produced a language that made it possible for us to understand the person and work of Christ.“ Having at the time of Malachi said everything short of his final word, God said no more for four hundred years.

Moving on to the second period of special revelation, we shall again notice the "thumbnail sketch" given in Hebrews 1:1-2.

"God, who at sundry times and in divers manners, spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds."

God's final word came to us through Jesus Christ. So significant was his coming that it divided both the historical calendar and our Bible. Christ Jesus is the anti-type of all old covenant types, the subject of the prophets and the object of Israel's forward-looking faith.

So great was the revelation made through the Son, that he is called "the Word."

"In the beginning was the Word, and the Word was with God, and the Word was God. The same was In the beginning with God. John 1:1-2

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth." John 1:14

Who can fully ponder the glory of one who could truly say "I am the light of the world"? What truth can be added to the revelation of him who is "the truth"?

1 (’ Does the theology of "God manifest in the flesh" ' 7 need augmentation?

The life of Christ on earth is our only perfect example. Others are to be followed only as they follow Christ. His teachings are the essence of all New Testament truth; the bud from which the flower of apostolic exposition opened up. His saving work is the “good news" to be proclaimed to all. He is the completion of God's revelation in this age; He is God's final word.

Notes:
13 Consider this the next time you think of Christ as the Lamb of God, a sacrifice for sins, or
our great high priest.
14 The period of time between the closing of the Old Testament Canon and the coming of Christ is often referred to as "the four hundred silent years."
15 "Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me
shall not walk in darkness, but shall have the light of life." John 8:12
16 "Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father,
but by me." John 14:6
17 "And without controversy great is the mystery of godliness: God was manifest in the flesh,
justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world,
received up into glory." I Timothy 3:16

How beautifully this was expressed by the late F. F. Bruce in his exposition of Hebrews l : 1 -2:

"The earlier stage of the revelation was given in a variety of ways: God spoke in His mighty works of mercy and judgment and made known through His servants the prophets the meaning and purpose of these works; they were admitted into His secret council and learned His plans in advance. He spoke in
storm and thunder to Moses, in a still small voice to Elijah. To those who would not heed the gentle flowing stream of Shiloh, He spoke by means of the Euphratean flood. Priest and prophet, sage and singer were in their several ways His spokesmen; yet all the successive acts and varying modes of revelation in the ages before Christ came did not add up to the fullness of what God had to
say. His word was not completely uttered until Christ came; but when Christ came, the word spoken in Him was indeed God's final word. In Him all the promises of God meet with the answering "yes!" which seals their fulfillment to His people and evokes from them an answering "amen!" The story of divine revelation is a story of progression up to Christ, but there is no progression beyond Him. It is "at the end of these days" that God has spoken in Him, and by this phrase our author means more than "recently"; it is a literal rendering of the Hebrew phrase which is used in the Old Testament to denote the epoch when the word of the prophets will be fulfilled, and its use here means that the appearance
of Christ "once for all at the end of the age" (Hebrews 9:26, RSV) has inaugurated that time of fulfillment. God's previous spokesmen were His servants, but for the proclamation of His last word to man, He has chosen His son. (18)

The Apostles of Christ

Jesus Christ is God's final word. What then was the purpose of the apostles” in God's plan of special revelation? As the coming of Christ was a historical event, could it not be said that they were the witnesses, historians, expositors, as well as the publishers of this event?
Through them the record of God's final word was transmitted to us:

"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father,
and was manifested unto us;) That which we have seen and heard declare we unto you, that ye also may have fellowship with us; and truly our fellowship Is with the Father, and with his Son Jesus Christ." I John 1:1-3

"How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard

NOTES:
18 F. F. Bruce, The Epistle to the Hebrews (Grand Rapids: Eerdmans Publishing Co., 1973) p.
2-3.
19 In our study we are referring exclusively to the Apostles of Christ. The Greek word
translated "apostle" is also used in a more general sense in the New Testament. In II
Corinthians 8:23, the word is translated "messengers" and refers to men who were sent to
represent individual churches. The Greek words translated "elder" or "deacon" are examples of other words used in both an official and a general sense.

him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?" Hebrews 2:3-4

Notice how Christ in his high priestly prayer links the faith of succeeding generations to
the work of the apostles:

"I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. Now they have known that all things whatsoever thou hast given me are of thee. For I have given unto them the words which thou gavest me; and they
have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. John 17:6-8

Neither pray I for these alone, but for them also which shall believe on me through their word;" John 17:20

We might further emphasize the nature of the apostolic work by pointing out that they were the link between our Lord Jesus (the incarnate word) and the New Testament, the final portion of God's written word. The 27 books of the New Testament were either written by the apostles or by men under their influence. The New Testament is the inscripturated record of God's final word.

No wonder the beliefs of Christians are described in Acts 2:42 as the "apostles' doctrine." All scriptural churches are built on their teaching.

"And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief comer stone;" Ephesians 2:20

The foundational nature of their work is emphasized in J 0hn's vision of the New Jerusalem.

"And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb." Revelation 21 :14

Holding this critical position, the Apostles were given special qualifications. God fully endowed them for their work. First, we are assured that they were eye witnesses of Christ Jesus.

"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life," I John l:l-2

"Am I not an apostle? Am I not free? Have I not seen Jesus Christ our I Lord? Are not ye my work in the Lord?" I Corinthians 9:1

"And ye also shall bear witness, because ye have been with me from the ’ beginning." John 15:27

"For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty." II Peter 1:16

Peter was specific about this qualification when a replacement for Judas was sought.

"Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection." Acts 1:21-22

Secondly, the Apostles received their message directly from Christ. Unlike preachers in succeeding generations, they were not dependent upon the testimony or teaching of others. Paul makes this defense of his apostleship when attacked in Galatia.

"But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ." Galatians 1:11-l2

Thirdly, as inspired instruments of revelation, they were accredited by their ability to perform signs. These might be called the "apostolic credentials."

"And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease." Matthew 10:1

"How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders and with divers miracles, and gifts of the Holy Ghost, according to his own will?"
Hebrews 2:3-4

"Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. II Corinthians 12:12

Fourthly, as the witnesses and historians of God's greatest and final revelation, they were promised infallibility of memory.

"But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." John 14:26

We can trust the accuracy of the New Testament record.
Lastly, as expositors and interpreters of God's final word, they were promised fullness of understanding.

"Howbeit when he, the Spirit of truth, is come, he will guide you into all truth:" John 16:13

During the earthly sojourn of Christ Jesus, the apostles were often limited in their grasp of spiritual matters. All this changed with the coming of the Spirit on the day of Pentecost.
They were guided into all truth. Please note that the New Testament is the inspired repository of this "truth." Its existence is the fulfillment of Christ's promises to the apostles.

At this point, let us enlarge on a matter that has already been hinted at. Everything the apostles taught and recorded in the New Testament had its roots in the words and work of Christ. He, not the apostles, was God's final word. The spirit came not to reveal new things to their mind, but to remind them of what Christ had taught and done. It was not new things, but these things they were illumined to understand.

"But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." John 15:26

"Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you." John 16: 13-15

The reader is challenged to consider how foundational the words and work of Christ are in the apostolic message. Take time to notice how the doctrines of the New Testament have their origins in the words of Christ. For the sake of emphasis, let us repeat what was formerly said: "The teaching of Christ is the essence of all New Testament truth; the bud from which the flower of apostolic exposition opened up."

May God help us to grasp the importance and the finality of the apostolic labors. To deny the apostolic inspiration and authority is to lose the record of Christ our Lord. To go beyond the apostles in our search for truth is to go beyond Christ. The truth about Jesus is the "apostles‘ doctrine" (Acts 2:42). The "faith" or "body of Christian doctrine" is said to be "once delivered" because it was transmitted in one generation by the apostles.

"Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints." Jude 3

Without the apostles, we would never have heard God's final word!

"Sola Scriptura"

We have traced the history of special revelation from the time of Adam until its consummation in Christ Jesus. The place of the apostles in God's final word has been explained. What then is the implication of all this for us who today wish to hear from God?

"Sola Scriptura" was a Latin phrase coined during the reformation which means "scripture alone." The phrase was intended to assert that scripture alone is the source of revelation for post-apostolic Christians. We believe that a true understanding of the history of special revelation leads one to this belief. To say that Christ is God's final word is to say "the Bible is our only rule of faith and
practice."

In explaining the truth of "Sola Scripture," there are several issues we should address:

1. "Sola Scriptura" is an assertion of the sufficiency of the Bible as a spiritual guide. As a revelation it needs no additions. This is often stated in scripture:

"And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; That the man of God may be perfect, throughly furnished unto all good works." II Timothy 3 : 1 5 -1 7

"Thy word is a lamp unto my feet, and a light unto my path." Psalm 1191105

2. "Sola Scriptura" is an assertion of the finality of scripture. This is logically connected to the sufficiency of the Bible. That which is sufficient needs no additions. The old covenant promised a new covenant. Christ in bringing this new covenant, brought God's final word:

For the law was given by Moses, but grace and truth came by Jesus Christ, John 1:17

There is no newer covenant beyond Christ. Christian's possessed of a complete Bible expect and need no other word from God. To add to the apostolic record is to add to the revelations God gave through his Son. It is to deny the fullness and finality of Jesus the "Word."

Connected to the finality of the scriptures is the fact that the Bible has two major divisions. Remembering that the history of special revelation has two major divisions this is just as we would expect. Both Christ and the orthodox Jews accepted the first 39 books of scripture as an inspired record of the first covenant”. It comes then as no surprise that with the coming of Christ and a new covenant a new body of scripture would emerge. Such was recognized to be the case. In apostolic times, the New Testament books as they were produced were accorded equal authority with the old covenant scripture”. Returning now to the finality of the Bible we make our point: Just as the history of special revelation has two divisions, so we expect scripture in its complete and final state to likewise have two major divisions. Our two-part Bible is complete and final.

NOTES:
20 The content of the Jewish Canon was exactly that of our Old Testament and never include
the Apocrypha. Our Lord never quoted the Apocrypha but constantly received and used the
Jewish Canon as authoritative.
21 The Apostle Paul quotes the writings of both Moses and Luke as of equal authority (I
Timothy 5:18). Peter recognized Paul's epistles as "scripture" (II Peter 3:15-16).

At the risk of being repetitious, let us close this section of our study by reviewing the facts that lead us to assert the truth of "Sola Scriptura." It is impossible to over-estimate the importance of this issue. Here then is a brief survey reviewing our line of thought:

l. The Old Testament was received by Jesus Christ as God's word and as the inspired record of special revelation up through the ministry of Malachi.
2. Jesus Christ in his coming was God's final word; the fullness of what God had to say.
3. Christ's apostles were witnesses and expositors of God's final word.
4. These men were promised infallibility of memory concerning Christ, as well as fullness of understanding. They were guided into all truth.
5. Following the pattern of Old Covenant prophets they produced a body of scripture containing the fullness of the revelations received.
6. The apostles in producing the New Testament gave in their lifetime a record of God's final word. This is why Jude 3 speaks of the faith or body of doctrine as "once delivered."
7. The apostles being dead and Christ's promises being true, God's word is now complete. The New Testament contains the "apostles' doctrine," the "faith once delivered to the saints," the "all truth," and the "all things" brought to remembrance.
8. Any attempt to add to the New Testament is an attempt to go beyond Christ as God's final word.

The Doctrine of "Sola Scriptura" Practically Applied

Doctrinal exposition should be followed with practical application. After asserting the sufficiency and finality of scripture, we then ask how this applies to our day. In so doing, we are following the example of, not only, inspired apostles like Paul but also of wise preachers through the ages. Hear for instance the words of John Calvin who after expounding Hebrews 1:1-2 made strong practical application for his day:

When he says "hath spoken to us at the end of these days", he means that there is no further reason why we should be in doubt whether to expect any new revelation. It was not a pan of the Word that Christ brought, but the closing Word. It is in this sense that the apostles understand "the last times" and "the fast days." This too is what Paul understands when he “rites that "upon us the ends of the ages have come" (I Corinthians 10:11). If God has now spoken His last Word, it is right to advance thus far, just as we must halt our steps when we arrive at Him. It is very necessary for us to recognize both these aspects, for it was a great drawback on the part of the Jews that they did not reckon with the possibility that God had postponed a fuller teaching to another time. They were content with their own law, and did not hurry on to the goal. On the other hand, since Christ appeared the opposite evil has begun to take effect in the world. Men try to go beyond Christ. What else is the whole system of Popery but the transgression of this limit which the apostles fixed? Therefore, HS the Spirit Of G0d Ill
this passage invites all to come as far as Christ, so He forbids them to overstep this last Word of which He makes mention. In short, the limit of our wisdom is placed here in the gospel (22).

Following such examples, we call men in our day to submit to the Lordship of Christ by acknowledging him as God's final word. There is great danger in neglecting the gospel of Christ.

How shall we escape, if we neglect so great salvation; which at the first, began to be spoken by the Lord, and was confirmed unto us by them that hear him; God also bearing them witness both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?
Hebrews 2:3-4

He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. John 3:18

Jesus is the Christ, the Son of God. He died to pay for sins and arose to prove that it was done. He is the only way to the Father and the only means of forgiveness. Without Christ, you are without God and without hope. God calls you to repent and believe on his Son.

He that believeth on the Son of God hath the witness in himself; he that believeth not God hath made him a liar; because he believeth not the record that God gave his Son. I John 5:10

To our Jewish friends, we offer the reminder that to reject Jesus as the Christ is to close our ears to God's final word. Moses and the prophets prepared the way for him. He is the mediator of the new covenant promised in your prophets. He is the hope of Israel, the prophet like unto Moses, the seed of David, and the king of Israel. God forbid that he should stand as a light to the Gentiles while you are left in darkness.

Thirdly and finally, we would warn men of the danger of moving beyond Christ. Think of the Muslims who recognize Christ as a prophet then run past him to Mohammed. Likewise, the Mormons feel that they honor Christ yet race past him to Joseph Smith. Such is the case in multitudes of religious movements. They trade the light of the Son for the flickering candle of human thought or satanic deception.

Even among those who claim to be Christians, there is the danger of moving beyond Christ Jesus. Consider the errors of Roman Catholicism. To the Old Testament they add the apocrypha. To the New Testament of our Lord and Savior they add tradition, papal infallibility plus countless visions and appearances of Mary over the years. Most basic in this system of error is the belief that the apostles of Christ have successors in the person of the Pope. Having denied the sufficiency and finality of scripture, they have an open-ended revelation rather than "the faith once delivered to the saints." No wonder that new doctrines have and are being added to the Catholic belief system.” God's final word loses its finality.

NOTE:
22 John Calvin, New Testament Commentaries: A New Translation (Volume on Hebrews and I
and II Peter) trans. W. B. Johnson (Grand Rapids: Eerdmans Publishing Co., reprint 1974) p. 6.

Last let me address our non-cessationist” friends. Historical evangelical people signs. Truly a church with all sixty-six books of Holy Writ is better provided for than the most gifted church of apostolic times. Our treatment of this subject has been very brief. To those who desire further study we recommend the following book: T 0 Be Continued, by Samuel Waldron. - available at http://www.calvarypress.com/theol.asp.

NOTE:
23 Those who wish more information on this subject may consult: James G. McCarthy, The Gospel According to Rome, Harvest House Publishers: (Eugene, Oregon 1995). Give special attention to Chapter l2. Here the author recounts how the "Assumption of Mary" became Roman Catholic dogma.
24 A cessationist is someone who believes that certain gifts of the Spirit ceased with the passing of the apostles. A non-cessationist denies this. Neither side questions the existence of the supernatural or the necessity of many present-day spiritual gifts. Indeed apart from spiritual gifts the church could not operate as a body. The controversy surrounds only the gifts that involved direct revelation or those that produced signs. Cessationists see such as strictly apostolic while non-cessationists believe they have an ongoing purpose.

Ultimately, the debate comes down to "What does the Bible teach on this subject?" Can we prove from scripture that certain gifts were only temporary? At first glance, the cessationist seems to be at a disadvantage. Little in the way of scripture seems suitable for his arsenal. Is this really the case?

As a cessationist, I respond with the caution that we need to beware of preconceived ideas as to just how the Bible must teach something. Let me illustrate with a question: Where does the Bible say that the New Testament canon would close with the passing of the apostles? Though never explicitly stated, was this not implied in the promises of Christ made to the apostles (see chapter on Sola Scriptura). Would not the same promises also imply the cessation of any gift involving direct revelation? Is it consistent to forbid written prophecy while permitting oral prophecy? Either God's word is complete or it is not. Is it any more rational to ask "Where does the Bible say that prophecy would cease with the passing of the apostles?" than it is to ask "How do we know the canon closed with John's writing of the book of the Revelation?" I do not question that many non-cessationists sincerely believe they are committed to the finality and perfection of the scriptures. What I question is the consistency of their position. Perhaps you have heard the Arabic proverb about the nose of the camel. The non-cessationism that permits the "nose" of tongues and prophecy to enter the tent is not theoretically that different from the non-cessationist who allows the whole camel of Catholic tradition and papal infallibility into the tent.

Moving on, we notice that most non-cessationists agree that the office of apostle was foundational and temporary. While we are glad that this is understood, it seems strange when we recall that in Ephesians 4:8-ll the apostles are classed as "gifts." Even non-cessationists who are committed to scripture must become cessationists of a sort.

Finally, I would remind our non-cessationist friends of what seems obvious. Apostolic churches had needs we do not have. After Christ's ascension, a period of about sixty years passed before the New Testament was complete. Visualize New Testament churches operating with none or little of the New Testament. How could they have received new covenant truth apart from the of the apostles and prophets? Such ministry was, of course, accompanied by signs to authenticate the revelations given (Hebrews 2:2-3). God wonderfully met their need. Still, the question remains as to why churches today that possess complete Bibles need prophets and have believed that spiritual gifts which involved direct revelation or such gifts that acted as signs to authenticate these revelations were foundational in nature and ceased with the passing of the apostles. The existence of these gifts was deemed unnecessary for those who possessed a complete Bible. When you assert that these gifts still operate, consider the company you keep. Most Pentecostal/Charismatic/Third Wave people would cringe at the thought of adding to God's word but the charge is difficult to evade. (25) Do not you prophets claim to speak "God's word"? How often have you heard "God told me in your services"? Is there really any difference in a Pope who claims to speak "ex Cathedra" and a prophet who assures the audience that his message is directly from God? Are not both a denial of the sufficiency and finality of Holy Scripture’? Is there really anything to say beyond what God has said through his Son’? As the apostles gave us an inspired record of Christ, was not the door of revelation closed‘? Would we not be well advised to leave a lock on the door?

Cessationism is not about a style of worship It 1s not a denial of the supernatural or of our need of God s Spirit Really it concerns our view of scripture, the apostles and ultimately Christ Jesus Cessationlsm is not a limitation of the Almighty but an exaltation of Christ as God's final word.

God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath 1n these last days spoken unto us by l‘l1S Son, whom he hath appointed heir of all things, by whom also he made the worlds, Hebrews l:l-2

NOTE:
25 Non-cessationists have attempted to evade this charge by asserting the possibility of non-
canonical or non-scripture quality prophecy. While various forms of this teaching have been
asserted by even recognized scholars, the whole idea seems quite unconvincing. Again, we are
somewhat reminded of Catholicism where the Pope is said to be God's mouthpiece but is
forbidden to create canonical scripture. For more information, the reader is again referred to the book by Samuel Waldron.