Escolar Documentos
Profissional Documentos
Cultura Documentos
84
of and needed modifications to features the book represents as belonging to the New Testament gift of prophecy.
Merits of Grudem's Book
In his well-written and persuasive work, Grudem sees certain
characteristics of spiritual gifts in proper perspective. For instance,
once a person has become a member of the body of Christ, his gifts
will remain the same, since members of the spiritual body of Christ
are analogous to the parts of a human body (1 Cor. 12:12-26).6 Another point well taken is the potential for developing and sharpening one's spiritual gifts as advocated in the New Testament.7
In contradicting recent critical theories, Grudem also is to be
commended for showing the appointment of local-church elders and
deacons to have occurred during and not after Paul's missionary
labors.8 Further, Grudem is correct in holding that no postascension
prophecies from Jesus have been read back into the Gospel accounts,
as though Christ had spoken them before His ascension.9
Grudem also correctly attributes to the New Testament prophets
abilities to perceive the thoughts and background details of another
person10 and to predict future events,11 though neither of these is necessarily the primary function of the gift. He also correctly observes
that the purpose of prophecy is edification of the church.12 Furthermore the book allows for the temporary nature of the gift,13 though,
as will be shown later, his explanation of the duration of the gift of
prophecy leaves much to be desired.
Conflicts in Grudem's View of the Gift of Prophecy
A characteristic that makes Grudem's definition of New Testament prophecy14 so intriguing is its novelty.15 He acknowledges that
0
Grudem, The Gift of Prophecy in the New Testament and Today, 206.
Ibid., 206-8.
8
Ibid., 184-86.
9
Ibid., 162-64.
10
Ibid., 137-38.
11
Ibid., 156-58.
12
Ibid., 149-53.
13
Ibid., 229.
14
Apparently Grudem defines prophecy as "an unreliable human speech act in response to a revelation from the Holy Spirit" (ibid., 95). In the absence of an explicit
definition, one must piece together Grudem's concept of the gift. By contrast, the gift
of prophecy properly perceived is "speech directly inspired by the Spirit of God and
therefore fully authoritative" (Saucy, "Prophecy Today? An Initial Response," 5).
*5 Grudem refers to his approach as "my somewhat new definition of the nature of
7
Prophecy Rediscovered?
85
Prophecies did not convey ethical standards for the church,23 but
they provided guidance in Christian living24 through their practical
application (of ethical principles) to the lives of the hearers. 25
What is guidance in Christian living if it is not a setting forth of
ethical standards to be followed?
Grudem, The Gift of Prophecy in the New Testament and Today, 108.
18
Ibid., 32.
19
20
Ibid., 145.
21
22
23
Ibid., 144-45.
24
Ibid., 169.
25
Ibid., 153-54,168.
86
Ibid., 145.
Ibid., 80-81, 250.
28
Ibid., 144-45,167.
29
Ibid., 116-17.
3
" Ibid., 81-82,100. TTiis thought of the human tendency to fail to communicate an accurate picture of what has been received from God is strongly reminiscent of the crisis
theology of Karl Barth and Emil Brunner that so captivated much of professing Christendom during the middle decades of the 20th century. The system held to the belief
that once the crisis-point of God's communication to an individual had passed, any attempt by the individual to share it with others degenerated into a distorted recollection composed of something like "merely human words" (ibid., 80,82,86-87, 90,95, 99,
112-13,165). Yet Grudem with his insistence on biblical inerrancy and the sufficiency
of Scripture would certainly be unwilling to associate himself with the neoorthodoxy
of Barth and Brunner.
At stake here, however, is the ability of an omnipotent God to transmit to
mankind an accurate account of what He reveals. After all, what good is a revelation
if it is distorted in transmission and has to be sifted by human judgment before it is useful? Borrowing from the terminology of Grudem's book, someone could suggest that the
book's whole scheme of prophecy, if it originated with a revelation from God, has
become terribly twisted in the process of being reported to others.
3
* Ibid., 63. In his earlier work Grudem said there were two distinct gifts (The Gift
of Prophecy in 1 Corinthians, 3-5,110-13), but he attributes this to a need to conform to
scholarly terminology and has modified his terminology in his later work by postulating one gift of two distinct typesauthoritative and nonauthoritative.
32
The Gift of Prophecy in the New Testament and Today, 63-64, 160. Though Grudem generally views apostolic prophecy as authoritative, he apparently sees Paul's
use of it in 1 Corinthians 13:8-13 as nonauthoritative (ibid., 121-23, 230). Since Paul
included himself with his use of the first person plural in this discussion about
27
Prophecy Rediscovered?
87
Ibid., 275-76.
3 4
3 5
Ibid., 234-35.
3 6
Grudem has a brief word about (The Gift of Prophecy in 1 Corinthians, 213,
with n. 58), but he does not explore the limitations imposed on the word by New Tes
tament usage. For a fuller discussion of this point see Theological Dictionary of the
New Testament, s.v. "," by Gerhard Delling, 8:69-77; Robert L. Thomas,
"Tongues . . . Will Cease," Journal of the Evangelical Theological Society 17 (Spring
1974): 83-85; and idem. Understanding Spiritual Gifts: An Exegetical Study of 1
Corinthians 12-14 (Chicago: Moody, 1978), 106-8, 203.
3 7
Grudem grants passing notice to the "maturity" view (The Gift of Prophecy in the
New Testament and Today, 236), but he does not treat it in detail (ibid., 238). In his
earlier work he refers to this view but dismisses it with the comment that the matu
rity of the church appears nowhere in the context (The Gift of Prophecy in 1 Corinthi
ans, 215, n. 60). In fact he does not state the view correctly. The view is built on the
figurative concept of the maturing of the body of Christ (Thomas, "Tongues . . . Will
88
Cease," 85-89), not the maturing of the church literally, as he states it. The body of
Christ is most assuredly in the context (1 Cor. 12:12-27) as is a reference to the matu
rity of individual members of that body (14:20). Paul's major challenge in 1 Corinthi
ans 12-14 was for the Corinthians to build up or edify that body (12:7; 14:3-5,12, 26).
In the companion passage of Ephesians 4:1-16, written a short time later by Paul to the
city where he lived whe writing 1 Corinthians, the edification of this body through
spiritual gifts is tantamount to contributing to its corporate maturity (Eph. 4:13,16; cf.
Thomas, Understanding Spiritual Gifts, 203).
38
Grudem, The Gift of Prophecy in the New Testament and Today, 171-82.
in the New Testament most frequently is associated with "miracles, signs, and won
ders" that serve as credentials for divine spokesmen (Donald W. Burdick, Tongues: To
Speak or Not to Speak (Chicago: Moody, 1969], 26-31). Grudem considers only abused
tongues as a sign, and that to signify God's disfavor. However, the text does not say
abused tongues are a sign. It says tongues are a sign. This reviewer has written else
where on 1 Corinthians 14:20-25 as follows: "Enough has been said about the impro
priety of uninterpreted tongues (cf. 14:6-19). Clarification of the proper surroundings
and purpose of this gift is next in order. A mature Christian outlook recognizes tongues
as a sign to unbelieversnot to believersof God's authentication of a message. Con
versely, prophecy has its function among believers, not unbelievers. Even an unbeliev
ing visitor in Christian worship, having no experience in tongues, could verify this
fact. He would certify the propriety of prophecy, not tongues, for a believing audi
ence. Tongues provides a sign such as is needed where non-Christians listen, but such
an evidential mark of divine verification is superfluous and even possibly harmful
among Christians" (Thomas, Understanding Spiritual Gifts, 15; see pages 138-47, 22026 for a more detailed explanation of 1 Cor. 14:20-25).
39 Grudem is usually careful to use an expression such as less authoritative" to de
scribe prophecy (e.g.. The Gift of Prophecy in the New Testament and Today, 86, 108,
110). In effect this means nonauthoritative, however. If it requires no obedience by
the recipients (e.g., ibid.), the prophecy has no authority. At one point he validates
this equation (in the expression "non-divinely authoritative nature of prophecy,"
ibid., 250).
4 0
Ibid., 4647.
41
Ibid., 55-56.
4 2
Ibid., 49-57.
Prophecy Rediscovered? 89
4 0
4 4
John R. Stott, God's New Society: The Message of Ephesians (Downers Grove, IL:
InterVarsity, 1979), 107.
4 6
Grudem, The Gift of Prophecy in the New Testament and Today, 51-54.
4 7
Ibid., 286.
90
because they contained God's words.48 Thus by the admission of Grudem himself, there was another means or gift other than apostleship for transmitting authoritative divine revelation. Luke, a nonapostle, had this gift which in all probability was prophecy, and it
made him a vehicle for inspired Scripture.49
If this is the case, then the inclusion of Gentiles in the church on
an equal basis with Jews was revealed through prophets who were
not apostles, at least through Luke, and the force of Grudem's second
argument against two groups in Ephesians 2:20 is nullified.
Grudem's awareness of the dubious nature of his arguments for
the "one-group" interpretation is evidenced by his addition of a brief
section offering an alternate view. It suggests that the "two-group"
interpretation could be reconciled with his presupposition of a
nonauthoritative gift of prophecy.50 In brief, the reconciliation consists of conjecturing a third prophetic gift, authoritative prophecy,
to add to apostolic prophecy and local-church (nonauthoritative)
prophecy. This attempt to sustain his view that the New Testament
gift of prophecy was sometimes nonauthoritative lacks cogency.51
ACTS 21:10-11
48
Ibid., 287.
^ Also see Gentry, The Charismatic Gift of Prophecy, 33. Grudem comes close to admitting the authority of Luke's writings, but attributes it to Luke's close association
with Paul (The Gift of Prophecy in the New Testament and Today, 329, n. 130). His
suggestion, however, dodges the central point that nonapostle Luke, not Paul, was the
human instrument of the authoritative revelatory content of Luke and Acts.
50
Grudem, The Gift of Prophecy in the New Testament and Today, 62-63.
5
* The prophetic nature of the last book of the Bible is a formidable obstacle to Grudem's effort to prove the existence of nonauthoritative prophecy. If prophecy is
nonauthoritative, as Grudem suggests, how can the Book of Revelation, which claims
to be prophecy, have authority. He attempts to overcome the obstacle by claiming
that the book's authority rests on apostolic prophecy (ibid., 43-45). Yet the author of
Revelation never alludes to apostolic authority. From beginning to end, the binding
doctrinal and ethical standards John presented are founded on the book's self-claim of
being a prophecy (e.g.. Rev. 1:3; 22:18-19). This is the basis of its authoritative requirements. This book has divine authority not explicitly because it was written by an
apostle, but because it is prophecy.
4
52
Ibid., 96-100.
Prophecy Rediscovered?
91
Ibid., 100-102.
Gentry, The Charismatic Gift of Prophecy, 43.
92
^ See Thomas, Understanding Spiritual Gifts. This reviewer has also written Exegetical Digest of 1 Corinthians 12-14 (Sun Valley, CA: By the author, 1988), which
deals directly with the Greek text.
5 6
Contra Grudem, The Gift of Prophecy in the New Testament and Today, 70-71.
5 7
Contra ibid., 72-73.
5 8
Contra ibid., 73-79.
5 9
"" Saucy states an appropriate corrective to Grudem regarding the gift of discern
ment: "The discrimination deals not with the level of prophetic authority, but with
the separation of prophecy from that which is not prophecy" ("Prophecy Today? An
Initial Response," 3).
61
Contra Grudem, The Gift of Prophecy in the New Testament and Today, 74, 76-80,
121. Grudem cites a situation in which teaching or preaching could be interspersed
with prophecy (ibid., 143, 257). If the former was authoritative, as he asserts it is,
and the latter is nonauthoritative, this raises the puzzling challenge of how to recog
nize which parts of the sermon require obedience and which do not.
- Contra ibid., 81-83. In Appendix C "subjective impressions" are apparently substi
tuted for "divine revelations" the author speaks about elsewhere (ibid., 301, 330, .
141). This points up a basic error of the work, that of using the words "divine revela
tion" to refer to what the New Testament calls the leading of the Spirit in a Chris
tian's life (Rom. 8:14). At another point Grudem seems willing for the sake of
compromise to use "illumination" instead of "revelation," though he insists that New
Testament usage supports the revelatory terminology (ibid., 249; cf. 133,170).
Prophecy Rediscovered? 93
ing that the hearers (or readers) submit to the doctrinal and ethical
standards of the revelation.63
5. First Corinthians 12:31 does not command Christians to seek
additional gifts (including prophecy) for themselves individually,
but tells them to seek the greater gifts for their local congregation.64
The quest was to be for additional gifts that would benefit the whole
group the most, not for additional gifts to be given to individuals.
6. Faith and hope do not continue beyond the second coming of
Christ (Rom. 8:24-25; 2 Cor. -).65 Herein lies their contrast with
love, as stated in 1 Corinthians 13:13, for love is eternal.
7. The gifts of prophecy, tongues, and knowledge served their
useful purpose during the same period as the gift of aposeship, and
they ceased functioning after the period of the apostles and direct
revelatory activity (1 Cor. 13183).66 Miraculous signs necessary to
confirm spokesmen of divine revelation were purposeless after the
conclusion of the period during which special revelation was granted.
A Preferred View of Prophecy
Other corrective recommendations could be offered, but instead
of this an alternative to Grudem's view of prophecy, one more in line
with the view of the second-century church, will perhaps alleviate
some confusion.67
Persons possessing the gift of prophecy shared with the apostles
the privilege and responsibility of being channels of direct divine
revelation. They had insights into the "mysteries" of God (1 Cor.
13:2; Eph. 2:20; 3:3, 5) as did the apostles. Yet one with the gift of
prophecy did not necessarily have the gift of apostleship also. It
seems that the converse was the caseall apostles were prophets
but most prophets did not have criteria required for apostleship.
Consequently prophets did not have broad authority in the body of
Christ as did the apostles. Yet New Testament prophets were still
vehicles of divine revelation (cf. 1 Cor. 14:29), some of which passed
into written form and was included in Scripture (e.g., the Epistle to
the Hebrews). The very words of their prophecies, being based on
64
65
66
6 7
For lists of elements or characteristics of New Testament prophecy, with accompa
nying documentation, see Thomas, The Spiritual Gift of Prophecy in Revelation
22:18," 201-4, and idem, "Literary Genre and Hermeneutics of the Apocalypse," The
Master's Seminary Journal 2 (Spring 1991): 82-85.
94
00
Saucy shows the defect of Grudem's attempt to distinguish between Old Testament
and New Testament prophets and to equate Old Testament prophets with New Testament apostles ("Prophecy Today? An Initial Response," 2-3).
Prophecy Rediscovered?
95
See Thomas, "The Spiritual Gift of Prophecy in Revelation 22:18/' 210-11. Grudem concedes the applicability of Revelation 22:18-19 to the closing of the New Testament canon (The Gift of Prophecy in the New Testament and Today, 290-91), but he
does not mention the obvious correlation of the gift of prophecy with the inspiration
of the books of that canon. Revelation 22:18-19 speaks of the termination of prophecy
and all inspired utterances and writings given through it for the body of Christ.
70
Grudem's middle-of-the-road approach to spiritual gifts is also reflected in his
cessationist stance regarding the gift of apostleship and his noncessationist stance regarding other revelatory gifts with their confirming signs. This has been noted above
as one of the conflicting elements in his view.
96
71
72
Ibid., 14.
Ibid., 249 (italics added). Also see his remarks on pages 14-15. Grudem also wrote,
"But even though I do not agree fully with either group, I hope that in my somewhat
new definition of the nature of Christian prophecy both pro-charismatics and artticharismatics may be able to find a 'middle ground' with a considerable potential for
reconciling their current differences" (The Gift of Prophecy in 1 Corinthians, xv).
^ s
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