All That Is In the World

One of the most interesting and even most frustrating word studies one can do is on the word, "world" in the Bible. The reason it can be frustrating is that it seems like it is a word that has a different connotation every time it is used. For example, it can mean the planet we live on, also known as Earth (Psalm 24:1). It can also connote the people living on the planet called Earth (John 3:16). Another meaning of the word "world" is the one that I shall focus on here. Namely it refers to that system that is in opposition to God and His will and is under the power of the evil one, Satan. In other words, the "world" is everything that stands against the revealed will of God and works to subvert it (James 4:4).

All Christians have been called out of the world. That is, in fact, the meaning of the word "church". We are the "called out" ones. But all Christians still have to contend against that very world system out of which they were called. The Apostle John knew that struggle all too well. That is why he wrote letters to some of the churches in Asia Minor (modern day Turkey) to encourage them in their walks with the Lord. At one point in his first epistle, John writes these words, warning believers about the allure of the world system at opposition to God:

Do not love the world or anything in he world. If anyone loves the world, love for the Father is not in them. For everything that is in the world - the lust of the flesh, the lust of the eyes, and the pride of life - comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever.   (1 John 2:15-17 NIV)

What I want to highlight in the above passage are the three things that John identifies as belonging to that God-opposed world system. Specifically, John lists the "lust of the flesh, the lust of the eyes, and the pride of life" as encapsulating all that is in the world, and that against which believers in the Lord Jesus must war against. 

Now it might interest you to know that John is actually borrowing something found in the book of Genesis. In fact, a close examination of all of John's Scriptural works (the Gospel of John, the epistles of John, and Revelation) reveal a number of allusions to events and themes in Genesis (and Ezekiel). If we go all the way back to the Garden of Eden and look closely, we will find the three world-defining traits in the events leading up to the fall of Mankind into sin. 

Now the serpent was more crafty than any of the wild animals the Lord God had made. He said to the woman, “Did God really say, ‘You must not eat from any tree in the garden’?”

The woman said to the serpent, “We may eat fruit from the trees in the garden, but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’”

“You will not certainly die,” the serpent said to the woman. “For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.”

When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it. 
(Genesis 3:1-6 NIV)

A close look at the passage reveals the three-pronged temptation that Eve (and Adam who was with her) faced that matches up exactly with what John identifies as belonging to the world. Eve saw that the fruit of the tree was good for food (the lust of the flesh), pleasing to the eye (the lust of the eyes), and desirable for gaining wisdom (the pride of life). What was true all the way back as far as the Garden of Eden was true in John's day and is true today. 

But John isn't the only Biblical writer to make this three-sided connection with the world system that Satan controls. The Gospel writer Luke also finds it in his account of Jesus' temptation in the wilderness:

Jesus, full of the Holy Spirit, left the Jordan and was led by the Spirit into the wilderness, where for forty days he was tempted by the devil. He ate nothing during those days, and at the end of them he was hungry.

The devil said to him "If you are the Son of God, tell this stone to become bread."

Jesus answered, "It is written: 'Man shall not live on bread alone.'"

The devil led him up to a high place and showed him in an instant all the kingdoms of the world. And he said to him, "I will give you all their authority and splendor; it has been given to me, and I can give it to anyone I want to. If you worship me, it will all be yours."

Jesus answered, "It is written: 'Worship the Lord your God and serve him only.'"

The devil led him to Jerusalem and had him stand on the highest point of the temple. "If you are the Son of God," he said, "throw yourself down from here. For it is written:

'He will command his angels concerning you to guard you carefully; they will lift you up in their hands, so that you will not strike your foot against a stone.'"

Jesus answered, "It is said: 'Do not put the Lord your God to the test.'"

When the devil had finished all this tempting, he left him until an opportune time. 

(Luke 4:1-13 NIV)

What is striking about Luke's account of the temptation is how he changes part of the order from Matthew's Gospel account. Most conservative commentators agree that whereas Matthew has a Jewish audience in mind and highlights Jesus' messianic credentials in fulfillment of the Abrahamic and Davidic promises, Luke seems to be writing to a gentile audience (in this case, a man named Theophilus) and stresses the solidarity of Jesus with all of mankind. Indeed, Luke traces the genealogy of Jesus all the way back to Adam in chapter 3. 

The difference in order is that while Matthew's account has the turn stones to bread, temple jump, kingdoms of the world order, Luke swaps the temple jump temptation with the devil showing Jesus the kingdoms of the world in exchange for worship (likely for thematic reasons and not for strict chronology). 

If one follows Luke's order of the devil's temptations, one can find that it corresponds with the same three-fold temptation found in the Garden of Eden and in John's first epistle! The devil tempts Jesus to satisfy his flesh by using miraculous powers to turn stones into bread - the lust of the flesh. Next, the devil shows Jesus all the earth's kingdoms with their pomp and splendor - the lust of the eyes. Lastly, Satan tries to get Jesus to throw himself from the temple in presumption that God would save him - the pride of life. Whereas Adam (along with his wife) failed on all three fronts, Jesus conquered the devil's temptations by using the power of Scripture, fully trusting that God would care for him. 

So what is the upshot to all of this? Well, obviously you and I face the same unholy trinity of temptations. The lust of the flesh is fairly easy to spot: sexual immorality, drugs, alcohol, food, and the list could go on. The lust of the eyes can be found in covetousness, unhealthy obsession with acquiring money, entertainment (particularly video games and "binge" watching Netflix, Hulu, et al...), obsession with one's favorite sports team(s), and so on. Lastly, the pride of life can manifest itself in a number of ways including, but not limited to: boasting about one's accomplishments (real or imagined), unreasonable anger and bitterness, a sense of entitlement, holding heretical doctrines (as if one knows better than revealed religion), bullying, and attention seeking.

While all Christians are commanded to guard against these three areas, pastors and other church leaders are especially vulnerable. I am sure the reader is quite capable of filling in the blanks of names, but ask yourself what seem to be the primary things that get pastors in trouble. When scandals involving church leaders happen, is it not often because they got caught with their pants down, were bilking people for money, or became unreasonable, angry jerks? Do you see the pattern?

All believers have to war against sin and temptation. The fight is terrible and sometimes it seems like a losing one. But there is good news! Jesus defeated temptation once and for all. Where Adam failed, Jesus succeeded. While the first Adam disobeyed God in a garden and at the foot of a tree, the last Adam said to God in a garden, "...Not as I will, but as you will." (Matthew 26:39) and went obediently to a tree (1 Peter 2:24 NKJV) to atone for sins. We can rest confidently of victory as we consider ourselves to be "dead to sin and alive to righteousness" (Romans 6:11). A New Heaven and New Earth is coming in which nothing impure will ever enter (Revelation 21:27). I leave you with the words of the second stanza of the old hymn, Lead On, O King Eternal:

Lead on, O King eternal,

till sin's fierce war shall cease,

and holiness shall whisper

the sweet amen of peace.

For not with swords' loud clashing

nor roll of stirring drums

with deeds of love and mercy

the heavenly kingdom comes.

What is That to You? You Follow Me. John 21:20-23

Then Peter, turning around, saw the disciple whom Jesus loved following, who also had leaned on His breast at the supper, and said, “Lord, who is the one who betrays You?” Peter, seeing him, said to Jesus, “But Lord, what about this man?”

 Jesus said to him, “If I will that he remain till I come, what is that to you? You follow Me.”

Then this saying went out among the brethren that this disciple would not die. Yet Jesus did not say to him that he would not die, but, “If I will that he remain till I come, what is that to you?”

This exchange between the Lord Jesus and Peter took place immediately after Jesus had restored Peter. Peter, we remember had denied the Lord three times just before the Crucifixion and here, Jesus applies to Peter a threefold restoration. 

It was in the very next verses that we read of Peter's inquiry about the Lord's plans for John (the disciple whom Jesus loved). Jesus' reply was simple. In essence, the Lord told Peter that it really wasn't his business. If Jesus had this plan or that plan for John, what difference does that make for Peter? Peter is simply admonished to follow Jesus for himself, and not worry too much about what the Lord may have for another. 

For myself, I confess that this has been a liberating thought. In the past, I would stress about how God is working in this ministry or that movement, or the church up the road. How is God present over there, where they do or believe weird things!? Or how can that guy have a calling from God when he doesn't think or behave the way I would? Or how is it that God worked in the past when people had completely different values or were so blind about this issue or that issue?

Now it's true that there are times when a person, ministry, or church is clearly out of bounds biblically - whether in doctrine, practice, or behavior. But just as often, if not more so, sometimes we just have to conclude that it's none of our business what God did or is doing in other parts of the world or what He did with other Christians in the past. My goal is simply to follow Jesus where He has me right now. 

Of course, we can't press this too far. We do need to be concerned with and praying for other Christians in our direct sphere of influence. God may indeed be bringing two or more Christians together into a single plan. My point is that each of us is to follow Jesus for ourselves. The Lord is leading each of us in His sovereign will. While we will intersect with other Christians on numerous occasions, ultimately we must not worry ourselves too much about the big picture plans Jesus has for others. We must simply follow Him. Amen. 

Resolving Some Problems Concerning Historic Premillennialism

This is hardly breaking news, but eschatology - the study of the end times - is controversial. I can certainly say that I have seen my share of rancorous debates about the nuances of millennial and tribulational issues. So maybe a post on an issue like the Millennial reign of Jesus Christ is just white noise. Maybe, but this is still an important topic and I think I have a small amount to contribute to it. Also, to be perfectly frank, this is my blog and I will post on whatever I choose. In all seriousness, eschatology does matter and God has inspired very large sections of Scripture that pertain to it. So with that, I thought I would post a few thoughts I have concerning the end times position known as "Historic Premillennialism".

Historic Premillennialism (hereafter HP) is a theological persuasion that posits that Jesus Christ will return before the 1,000 year reign of Jesus often known as the "millennium". It stands in contrast to Amillennialism (hereafter AM) - which believes that the millennium is a present reality where Jesus rules spiritually from heaven - and postmillennialism (hereafter PM) - in which Jesus returns after the millennium, a golden age during the present time of world Christianization and peace. HP also stands in stark contrast to what is often called "Dispensational Premillennialism" (hereafter DP) which advocates a Jewish-centric millennium in which the Temple and its animal sacrifices are reinstituted and the physical nation of Israel is preeminent. Often, but not always, DP believes in a pretribulation rapture of the Church. Elsewhere, I have written about why I reject the pretribulation rapture position.

HP and DP do share in common the belief that Jesus will return before the Millennium and rule physically and bodily on the earth. Satan will be bound and restricted to the Abyss and a golden age of righteousness and peace will ensue. Satan will then be released from the Abyss and deceive the nations before God Himself intervenes to put down the last Satanic rebellion. After this will come the Final Judgment and the New Heavens and the New Earth for the redeemed. The lost will be forever consigned to the Lake of Fire. All of this can be read about in Revelation 20-22.

Beyond this broad outline, HP and DP have very little else in common. In actuality, HP shares MUCH more in common with both AM and PM than with DP. DP posits a very sharp distinction between Israel and the Church, while HP and the others do not see such a sharp distinction. Indeed, as an adherent to HP, I hold to the belief that the Church is the true Israel of God (Galatians 6:16). In Christ, all the walls between Jews and gentiles have been broken down and the Church is the resulting union between Israel and the gentile nations in Christ (Ephesians 2:11-3:6). This is in agreement with both AM and PM. Also, like AM and PM, I believe that Jesus does reign spiritually over the Church today from David's throne (obviously). DP pushes the restoration of the Davidic dynasty to the Millennium.

I should also note briefly that this is a simplistic overview. There exist variations of Premillennialism (particularly within the Charismatic Movement and Messianic Judaism) that call themselves HP, but look much more like DP, even if they do not accept all the tenets of classical Dispensationalism. In other words, it is as if there is a hybrid between HP and DP within sections of the Charismatic Movement and within Messianic Judaism. But for our purposes, I will lump those viewpoints together with DP.

So with that brief overview completed, I wanted to tackle two issues concerning HP. Firstly, what is the purpose of the Millennial reign; and secondly, whom does Satan deceive at the end of the Millennium? I believe that Scripture does guide us in answering these questions, which I argue support an HP reading. It is not my purpose today to give a full defense of HP. That would be beyond my scope. What I have to say assumes that HP is the biblical position.

So on to the first question. What is the purpose of the Millennium? Firstly, let us look at the text of Revelation 20:1-6:

Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years, and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while. And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years. But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection. Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.

As we see here, at the commencement of the Millennium, Satan is bound to the Abyss (which cannot be true today since the Abyss is a spatial dimension separate from earth; Satan cannot be in the Abyss and on earth at the same time), and is prohibited from deceiving the nations during the 1,000 years. Thrones are set up (possibly the same thrones mentioned in Psalm 122:5) and judgment is given to the saints. But the part I want to highlight is in the last part of verse 4: Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years. 

It strikes me that the reason for the Millennium is the martyrs! That is, those who give their lives in their testimony for Jesus are the ones most honored during the 1,000 years. Now it seems obvious that all believers will share in the first resurrection and will reign with Jesus, but it seems that those who shed their blood for Him will be the recipients of a special honor. They will rule for 1,000 years over the very nations that murdered them. Note well, that this does not leave much room for a Jewish-centric Kingdom complete with animal sacrifices and a literal Levitical priesthood offering literal "sin" offerings in a physical temple. Nor does it leave room for the kind of societal "reconstruction" that those espousing Theonomy hold to. No, the primary purpose for the 1,000 years seems to be the vindication of the martyrs throughout the present age who die for their witness to Jesus.

That brings me to the second question. Whom does Satan deceive at the end of the 1,000 years when he is released from the Abyss? I confess that this has been a vexing question for me. It is also one that those holding to the other millennial positions have often thrown at HP adherents in an attempt to discredit their position.

It is a pretty simple premise. Scripture teaches that Jesus resurrects the faithful and destroys unbelievers at his Second Coming:

For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.

(1 Thessalonians 4:15-17 NKJV)

...Since it is a righteous thing with God to repay with tribulation those who trouble you, and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes, in that Day, to be glorified in His saints and to be admired among all those who believe, because our testimony among you was believed.

(2 Thessalonians 1:6-10 NKJV)

And I saw the beast, the kings of the earth, and their armies, gathered together to make war against Him who sat on the horse and against His army. Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone. And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh.

(Revelation 19:19-21 NKJV)

This presents a real problem for me. The Scripture seems to suggest that all unbelievers will be instantly killed by the Lord Jesus on the day that He returns. Likewise, believers are resurrected and glorified. But it is equally clear from Revelation 20:7-10 that there are those whom the Devil deceives when he is let out of the Abyss. Obviously the Devil is not going to be able to deceive resurrected and glorified believers, but what unbelievers in unglorified bodies are left whom Jesus didn't kill at the Second Coming? 

I admit, this issue almost caused me to defect to the Amillennial view. I was pretty close. But I believe that an answer does exist. I am sure it won't satisfy everyone, but it does satisfy me. Basically, I believe that there are those unbelievers who do survive the Second Coming and enter into the Millennial reign as non-believers. Presumably, they procreate (though I cannot be sure). Is this just speculation, or can I support this view from Scripture? I believe I can support it, and to do so, I follow two lines of evidence. First is Revelation 19:15:

Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God.

The thing to note about verse 15 is that it is Jesus who "strikes the nations". This is consistent with 2 Thessalonians 1:6-10 which I reference above. Jesus destroys unbelievers at His Second Coming. But it is also noteworthy the very next sentence, that Jesus "will rule them with a rod of iron". This language, taken from Psalm 2, looks ahead, past the second coming and tells us that Jesus will reign as King over the very nations that He Himself has just struck down by the word of His mouth. So stands to reason, that at least some will survive and enter the Millennium.

The second line of evidence is found in the book of Daniel. It is no secret that much of Revelation's imagery is taken from Daniel, so the link is a natural one. In Daniel 7, the prophet is given a series of visions of the future. Daniel is taken to the very throne room of God, the Ancient of Days. It is here that Daniel sees the following:

I watched then because of the sound of the pompous words which the horn was speaking; I watched till the beast was slain, and its body destroyed and given to the burning flame. As for the rest of the beasts, they had their dominion taken away, yet their lives were prolonged for a season and a time.

It should be readily apparent that this is a parallel passage to Revelation 19. In both passages, the beast is destroyed and cast into fire. Now if that was all we had, then my case for HP would be significantly weaker. But take careful note of the underlined sentence. Other beasts who are obviously in collusion with "the" beast continue on and live for a period of time afterward. Daniel does not specify, but John in Revelation tells us that it is for 1,000 years (I tend to take Revelation 20's 1,000 years as symbolic of an extended time period; not necessarily a literal 1,000 years). Only at the end of the Millennium, when the last Satanic rebellion is crushed and at the Final Judgment, will each and every unbeliever receive the full justice that they deserve in the Lake of Fire. Then will the saints inherit New Heavens and a New Earth forever.

Hopefully by now, it is evident that HP has answers to the toughest of questions posed by those of whatever alternative eschatological persuasion. I don't pretend that my case is airtight. I am still reading and studying, and doing the best I can. I am sure others can say the same. I certainly understand that this concerns a non-primary area of theology. Nevertheless, eschatology does matter. While debate may rage on, we can all rest assured that the Father knows what is best and that, at the proper time, Jesus will return and bring with Him a Kingdom which cannot be shaken, which the saints shall receive (Hebrews 12:28). Amen.

The Gift of Prophecy And Its Compatibility With the Sufficiency of Scripture

Religious people can't be real scientists! Trinitarians are polytheists! Calvinists don't believe in evangelism! Replacement Theology is anti-semitic! Belief in contemporary prophecy is not compatible with Sola Scriptura!

What do each of the above statements have in common? Well, for one thing, they are all very commonly heard statements today. But the other thing they each have in common is that none of them are true. They sound good. They each have a certain specious force. But they aren't actually true. Not in the least.

My purpose today is not to dispel myths about all of them. My goal today is to dispel the last one. Namely, the very common charge from cessationist Christians that belief in a continuing gift of prophecy is incompatible with a robust belief in Sola Scriptura, or Scripture Alone (for a brief description of what prophecy is, click here for an earlier post). It is a fairly simple charge. If, as they say, Scripture is sufficient for all of our needs, then what need have we of continuing prophecy, which is a form of revelation?

First of all, let me say that prophecy can be a threat to the sufficiency of Scripture if it is abused. That is to say that there have always been and always will be those who use their supposed prophetic "revelations" to undermine scriptural teaching, if not outright deny it. One need look no further than Mormonism, which  has even added false books to its list of approved scriptures. Additionally, I would be remiss to not point out some of the flaky, unbiblical things that sometimes emerge from the Charismatic Movement which clearly are at odds with Scripture. I don't argue that. My argument is that continuing prophecy does not necessarily conflict with Sola Scriptura.

Space prohibits a complete look at how prophecy works, or a full treatment of Sola Scriptura. So what I hope to do now is look at it from two different angles. Firstly, I want to point out a presupposition that I have concerning theological method. Secondly, I want to look at what I believe is the locus classicus text establishing the sufficiency of Scripture, 2 Timothy 3:16-17, and make application of it to the question of prophecy. 

The first thing I want to do is apply a proper theological method to this question. Sometimes two things may be true in Scripture that don't immediately seem to reconcile. But I have to have faith that somehow they do reconcile, and then from there, work to find a solution. So for example, the Bible teaches monotheism. There is only one God (Deuteronomy 6:4; Isaiah 43:10; 1 Timothy 2:5). Scripture also teaches the deity of Jesus Christ and His essential unity with and distinction from the Father (John 1:1; 8:58; 10:27-30; Philippians 2:5-11). Moreover, the Bible teaches the deity of the Holy Spirit (Acts 5:1-4; 1 Corinthians 2:10-11). How does that work!? How can there be only one God; but Father, Son and Holy Spirit each be God, while simultaneously distinct in personhood from each other? Well, I may not exactly know how it works. But it does. I believe that is how the early church thought. Biblically, they held to monotheism, but they also accepted what Scriptures taught concerning Christ and the Holy Spirit, and they came to gradually understand the Trinity because they refused to pit one strand of Scriptural teaching against another.

So now, with that in mind, to the question at hand. How can contemporary prophecy not threaten the sufficiency of Scripture? Well, even if I don't exactly know how, I know already that somehow it doesn't. I know that Scripture teaches its own sufficiency (Mark 7:8-13; 2 Timothy 3:16-17). Everything God wants me to know to love and follow Him is found in the 66 books of the Bible and in them alone. Scripture also teaches that there is a spiritual gift of prophecy that is meant to build up the Body of Christ, and will function that way until the coming of "that which is perfect" - namely the consummation of redemptive history that God will bring in the New Heavens and New Earth (1 Corinthians 13:8-13; Ephesians 4:11-16). How do these two concepts go together? Well they do. I may or may not yet know exactly how. But I already know that they are compatible since Scripture teaches both truths. Again, one must not pit one strand of teaching against another.

But realistically, we can't stay there. Some attempt should be made of harmonizing two things that on the surface may not seem to agree. With that in mind, I turn attention to the primary text which establishes Sola Scriptura and the sufficiency of Scripture:

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 complete, thoroughly equipped for every good work.

(2 Timothy 3:16-17 NKJV)

Paul's words here to Timothy tell us what Scripture is meant to do in the life of believers, both  individually, and especially in the life of the Church. We understand here that all of Scripture is inspired by God, not just some parts of it. But we also read in verse 17 that Scripture makes us "complete, equipped for every good work". This is enough to establish its sufficiency. With the 66 books of the Bible, I can be complete and equipped for everything God requires of me.

So with that in mind, let's make specific application to the prophetic gift. The Bible is sufficient to teach us what prophecy is, what it does, and how long it will last. Scripture is sufficient to reprove and correct concerning improper views and applications of prophecy. Scripture is sufficient to train us in the right use of prophecy and how to handle specific problems that may arise. Among the many "good works" that the Bible is sufficient to make me "complete" and "equipped" for, is how to understand and apply the gift of prophecy to the life of the Church. 

In short, Scripture is sufficient to equip Christians to prophesy, in the same way that Scripture is sufficient to equip Christians to pray, to love their spouses and children, to work honestly at their jobs, to deal with relational problems, etc... In fact, I wouldn't even know what prophecy is and what it does except that Scripture tells me; so I already know that Scripture stands above prophecy in everything. To be sure, prophetic utterances do have a measure of authority. We are commanded not to despise them (1 Thessalonians 5:20), and also that we should desire them (1 Corinthians 14:1). But it is the Bible that stands over and above the prophetic gift and which teaches me everything I need to know about it, just as it teaches me everything I need to know concerning everything else.

I know this short treatment cannot answer every question or address every possible scenario concerning the proper applications of prophecy. But I do hope that it is sufficient to answer the specific charge against it, and to vindicate one of God's most precious and vital gifts to the Church in this present age. Amen.