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The Charismatic Gift of Prophecy

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This new edition is primarily updated with a response to counter the claims made by Wayne Grudem, Professor at Trinity, Deerfield, Illinois. Common knowledge it now is that Grudem insists that a modern prophet may not be held accountable, and that his prophecy may not be submitted to the test of a true prophet, as taught in Deuteronomy 18:22. Gentry's approach, in contrast, to the texts which speak of the foundational offices of the apostles and prophets (Eph 2: 20; Eph 3: 5; Eph 4: 11) is richly supported by exegesis that is thoroughly biblical and has the consensus of church history as strong endorsement to back it up.

'It was obviously necessary that Christians, in the age of immediate inspiration, should have some means of discriminating between those who were really under the influence of the Spirit of God, and those who were either enthusiasts or deceivers.' Charles Hodge, Romans, p 32

Some have unsuccessfully attempted to overthrow the divine order through agendas that seek to confuse the apostolic church with our own post-apostolic time. Tied in closely to this, Paul in two specific texts stipulates the divine order as such: 'And He gave some as apostles, and some as prophets...' Ephesians 4:11; 'And God has appointed in the church, first apostles, second prophets...' 1 Corinthians 12:28. In an excellent example, Grudem says: 'Women were able to prophesy in both the Old Testament and the New (see 1 Cor 11:5). They could deliver messages from God to His people. But women could not assume the role of teacher over God's people in either the Old or the NT (see 1 Tim 2:12; 3:2; Titus 1:6 on NT teachers being only men, including the elders who did most of the teaching).' Countering the Claims of Evangelical Feminism p 86. And so Grudem further confuses and subordinates the NT office of prophet to that of teacher, which is antithetical to Scripture - a flaw with immense implications for church structures.

'Again, were this overly literal hermeneutic employed, Peter could be faulted for a faulty historical statement...' p 43 Contrary to the exclusively literal hermeneutics of Grudem, we find that Scripture at various places offers differences on a specific historical context: it teaches that Jesus was crucified by the Romans, but also insists that He was crucified by the Jews. The exact same argument applies to the prophecy of Agabus, and there the variation in prophecy and fulfillment. Peter also, referring to Joel 2:28 ('And it shall come to pass afterward, that I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions') could be faulted, for here he changes the meaning to 'In the last days, I will pour out My Spirit upon all flesh'. And where Joel stipulated that they would 'prophesy', Luke is at variance with Joel in that those present in the upper room, the Bible says, 'spoke in different tongues'. But Joel did not say they would 'speak in different tongues'. This does, however, support the implicit exegetical argument that tongues did, in fact, function as prophecy. With the completion of the canon, follows the cessation of tongues and prophecy.

John 14:26 and John 16:12 are interpreted by the consensus of church theologians to be specifically directed to the apostles only. Their consistent witness to church doctrine in every age should not be gainsaid lightly, as is a popular and growing practice amongst charismatics.

'Complementary to this basic premise is another, namely, that the Word of God is a perfect and sufficient rule of practice. The corollary of this is that we may not look for, depend on, or demand new revelations of the Spirit. In this respect, we are in a different situation from those who lived during the era of revelation and inspiration.' John Murray, Collected Writings 1:186

With the completion of the canon, follows the cessation of the apostles and prophets. Gentry's work is definitive in this regard, and content-specific as few others have been, especially the well-placed biblical philology. It should be read by clergy and congregational members alike, as it affords instruction into this subject with a depth and clarity that does justice to the demands of sound, pastoral teaching.

'...partly as an experience designed to meet the church's need for revelational understanding, until the New Covenant Scriptures could be formed, these gifts of revelation at first were in abundant manifestation in the church.' O Palmer Robertson, Final Word p 77

i enjoy reading material from ken gentry because it comes from a worldview that is Biblical. His reformed perspective on the foundation of prophecy as an apostalic gift helps in clarification and edification.