Chapter 11.3

The Misuse of Scriptures Regarding Miracle Working

 

Table of Topics

A) Arguing from Silence Instead of Scripture: Where are all the miracle workers?

B) The Misuse of the Gospels and Acts: We are to be awed by the uniqueness of biblical miracle workers, not expect to imitate them

C) The Misuse of Mark 16:17-18: Where are the Poison Gifts?

D) The Misuse of Isaiah 53: By His wounds we are healed

E) The Misuse of Joel 2:23: The latter rain

Publications & Particulars

A) Arguing from Silence Instead of Scripture: Where are all the miracle workers?

The difficulty that super-supernaturalism has in using the Bible to support their claims, instead of their current experiences, is revealed by the fact that they often resort to what the Scriptures do not say, instead of what it does say. Dr. Grudem, for example, would seem to admit that there really is no Scriptural support for super-supernaturalism when he says:

The [super-supernaturalist] argument that many other Christians in the New Testament worked miracles is sometimes answered by the [historicist] claim that it was only the Apostles and those closely associated with them or those on whom the Apostles laid their hands who could work miracles [more importantly, all of whom were messengers of new extra-biblical divine revelation]. However, this really proves very little because the story of the New Testament church is the story of what was done through the Apostles. ^[1]

Likewise, Jack Deere writes:

It is wrong to insist that the apostolic ministry of signs and wonders is the standard for the gifts of healing given to the average Christian in the New Testament [Deere obviously cannot name such a Christian]. We have vivid descriptions of the Apostles’ ministry in signs and wonders, but apart from the ministry of the Apostles there are few if any [clearly there are none] descriptions of the average Christian who had healing gifts [our point exactly], or examples of how the miraculous gifts operated in the local church. ^[2]

More precisely, there are no biblical “examples of how the miraculous gifts operated in the local church” that Mr. Deere wants to accept as definitive of what the Scriptures teach. The NT certainly provides us with an abundance of “examples of how the miraculous gifts operated in the local church” and it is from these examples that God expects us to draw our conclusions from.

Could it be that the reason that only those with “revealing” ministries in Scripture are described as having “healing” ministries is because this reflects what was really occurring. If healing was being provided by an abundance of “average” Christians, then why is all the miracle working only described as occurring in relation to those also possessing new Scripture-quality revelation? If a lot of people could heal in the first century, why was the Apostle Peter specifically sent for when Dorcas died (cf. Acts 9:36-42)?

Nonetheless, Mr. Deere and Dr. Grudem encourage us to base our understanding on what the Scriptures do not say, instead of what it does say. Ironically, Mr. Deere writes in the very same book, “You cannot base your theology on what ‘could have been’ nor on arguments from silence.” ^[3] He is, of course, right, but he breaks his own rule a number of times throughout his books.

For example, Mr. Deere relates elsewhere that before his conversion to super-supernaturalism, he argued with a leader of the movement that people don’t heal the same as the Apostles did. The leader replied: “Do you think every instance where the Apostles prayed for someone is recorded in Scripture. . . . Might there not be a case where they prayed for someone, and they didn’t get well, and it is simply not recorded in the Scriptures?” ^[4] Remarkably, Mr. Deere relates that this argument was convincing for him, and evidently he expects it to be convincing for us as well. However, does God expect us to base our doctrine on what isn’t in the Bible? Any experiences or events today must be evaluated on what the Bible does say, not on what it does not.

This is obviously dangerous hermeneutics and again exposes the weakness of what super-supernaturalism is forced to rely on in order to support their teaching. There seems to be no admission here that the NT record can be relied upon to accurately reflect the experience of the early Church. Super-supernaturalist arguments from silence, suggesting that there could have been God-sent miracle workers who were not God-sent messengers, are not reliable in the face of the clear biblical evidence to the contrary. There is a reason that miracle workers are scarce in the biblical record: The gifts of miracle working were confined to only a very few who invariably also possessed gifts of direct and divine extra-biblical revelation.

B) The Misuse of the Gospels and Acts: We are to be awed by the uniqueness of biblical miracle workers, not expecting to imitate them

Super-supernaturalism claims that there is an abundance of miracles and miracle working in the Bible and that this supports their claim that they are, and should be, abundant today. For example, Mr. Deere writes:

No one ever just picked up the Bible, started reading, and then came to a conclusion that God was not doing signs and wonders anymore and that the [miracle working] gifts of the Holy Spirit had passed away. The doctrine of cessationism [historicism] did not originate from a careful study of the Scriptures. The doctrine of cessationism originated in [a lack of] experience. ^[5]

And neither is what Mr. Deere describes “a careful study of the Scriptures.” It is easy to imagine all that might be misunderstood by someone who, “just picked up the Bible [and] started reading” it as Mr. Deere suggests. The argument is absurd and suggests that the Scriptures are best understood through what we might experience in life, rather than “careful study.” We have discussed this fundamental error in super-supernaturalism elsewhere. ^[6]

Any honest student of the Bible recognizes that special care must be taken when attempting to apply the events recorded in it to our own time. Mr. Deere’s statement is in the context of arguing that we should expect most of everything in the Scriptures to be the norm for our day. It is tempting, of course, to think that all that we see in the Bible is for us today, but that is shoddy hermeneutics. We do not attempt to apply all of the OT commands and practices to our lives. The same is true even of the NT. For example, Christ told the disciples, “Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of Israel” (Matt 10:5-6). We readily recognize this command as only applying to the Twelve disciples for a specific and unique period of time.

Regarding miracle working in particular, we of course find an abundance of examples in the Gospels. However, here we are given a description of the personal ministry of God, the Creator and King of the universe, when He walked upon this Earth. Even some of the more humble super-supernaturalists will admit that there is little, if any, correlation between His miracle working and theirs. Still, those who want to claim Christ’s ministry as a validating example for their “healing” ministries cannot claim His “revealing” ministry. And because it is clear that Christ’s divine healing was inseparably attached to His divine revealing, no “miracle worker” today should dare to mention their “miraculous” works in the same breath as that used to describe the Lord’s.

Notice, in fact, why the Apostle John recorded the miracles of Christ:

Jesus did many other miraculous signs in the presence of His disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name. (John 20:30-31)

Did the Apostle John tell us about Jesus’ miracles because we should imitate His miracle working, or so that He could be uniquely authenticated by His miracle working? It’s clearly the latter. We are not to imitate and envy the miracle workers in Scripture, but rather, be awed by their incredible uniqueness in all of humanity.

Accordingly, when super-supernaturalism claims miracle working is occurring today as it did in the Bible, they are undercutting the unique authentication of Christ and His spiritual authority over our lives through the Scriptures. There would seem to be a lack of respect here for the absolutely unique and critically important process by which God has produced and authenticated the Scriptures. Super-supernaturalism, without biblical warrant, dangerously blurs God-ordained lines that were intended to secure the authority of Scripture.

Likewise, the Acts of the Apostles are just that, and record the abilities and actions of a very special group of men at a very special time- the inauguration of a New Covenant and the Church. It is clear that not all of what our first century brothers and sisters experienced is to be experienced by us today and therefore a good deal of caution must be used in any modern claim to phenomena in the early Church. Acts is primarily a book of history, not instruction, devotion, or doctrine. Indeed, the Acts of the Apostles was given to us so that we may witness the unique power with which the Church came into existence; but it is limited, just as the OT is, in dictating what the modern Christian experience is to be like.

There is a historical fact that many super-supernaturalists ignore when they wish to make Acts of the Apostles a doctrinal book for the modern Church. That historical fact is that the central characters of the book, Apostles, no longer exist. If Acts is a historical account of the ministry of a unique group of men, a ministry which no longer exists, then we had better be careful about what we expect to apply to our own day.

Accordingly, the respected NT scholar D. A. Carson writes:

The essential salvation-historical structure of the Book of Acts is too often overlooked [in super-supernaturalism]. Therefore, as [even the Pentecostal NT scholar Gordon] Fee laments, the exegesis of Acts in most charismatic circles is hermeneutically uncontrolled. The way Luke tells the story, Acts provides not a paradigm for individual Christian experience, but the account of the gospel’s outward movement, geographically, racially, and above all theologically. ^[7]

For example, we do not feel compelled to cast lots in order to choose leaders (cf. Acts 1:26). ^[8] There has never been another recorded instance of the Spirit manifesting Himself in the sound of a rushing wind loud enough to draw thousands of people (cf. 2:1-41). ^[9] Christians do not worship today in Jewish temples (cf. 2:46; 3:1) or live communally (cf. 4:32-35). Therefore, the Church has historically recognized that the Acts of the Apostles are not to be read indiscriminately as the norm for subsequent generations of Christians.

In addition, we demonstrated in the previous chapter that every miracle worker in Acts, without exception, was a source of new, Scripture-quality revelation from God in the absence of written Scripture. In fact, as we have already said, you will not find a single divine miracle worker in Scripture who was not also a messenger of new extra-biblical divine revelation from God that must be believed and obeyed. We would suggest then that if super-supernaturalists have proof that God is doing the same today, then, and only then, can they claim there are God-sent miracle workers today.

But in fact super-supernaturalists refuse to claim God is granting new Scripture-quality revelation today as He did in Acts. Therefore, we are agreed that there are some fundamental occurrences in Acts that have no place in Christianity today. Accordingly, we have written at length elsewhere of the marked discontinuity in the biblical history of miraculous means of divine revelation. ^[10] For example:

[T]he cessation of Apostles, Prophets, and miracle workers was the universal testimony and conviction of the Christian Church for over 1600 years, reflecting God’s own withdrawal of them. What else would we expect when there has been no new covenant implemented?

We would expect such unique things to happen at the beginning of the implementation of a new covenant between God and man. Indeed, there were “fireworks” over Mt. Sinai at the implementation of the Old Covenant (Exod. 19), a special manifestation of God Himself to all the people, but such manifestations did not indefinitely continue for the Israelites, and eventually only the OT Scriptures remained.

Likewise, there were “fireworks” at the very beginning of the implementation of the New Covenant in which God uniquely revealed Himself. But like the experience of those who entered the Old Covenant, the initial “fireworks” were not to continue, but rather God has granted other “signs” of His continuing commitment such as the new birth, the fruits of the Holy Spirit, and the NT Scriptures. ^[11]

In spite of super-supernaturalism’s claim that we are to be imitating the miraculous deeds of Christ and the Apostles—even they do not. We have discussed in the previous chapter the biblical attributes of the miracle working gifts and found that current so-called “miracle workers” do not perform commandingly, powerfully, instantly, nor completely, and therefore have no business claiming miracle working gifts from God.

An examination of the New Testament reveals that the modern phenomena are not sufficiently similar to those of the Apostolic Age. Where are the tongues of fire and the rushing of a mighty wind as on the day of Pentecost (cf. Acts 2:1-6)? Do missionaries blind their opponents as Paul did (cf. Acts 13:6-12)? Do church leaders discern hypocrisy and pronounce the immediate death of members as Peter did (cf. Acts 5:1–11)? Do evangelists amaze an entire city with miracles as did Philip (cf. Acts 8:5–8)? Are they then instantly translated to another place of ministry by the Holy Spirit (vv. 39–40)? Are entire multitudes healed by merely being in the shadow of the healer (cf. Acts 5:15)? If modern super-supernaturalism cannot match the power and purpose of the miracle working of Christ and the Apostles, then it is rather ridiculous for it to claim that biblical miracle working should be the norm, when they themselves cannot produce it.

 

C) The Misuse of Mark 16:17-18: Where are the Poison Gifts?

The following portion of Scripture is also routinely used to substantiate the super-supernaturalist claim that miracle working abilities are to be the common possession of the believer:

And these signs will accompany those who believe: In My name they will drive out demons; they will speak in new tongues; they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well. (Mark 16:17-18)

This is obviously an important text for those wanting to lend scriptural support to modern practices in super-supernaturalism. The text says that miraculous abilities will not only “accompany” Apostles, but “those who believe.”

Accordingly, Assemblies of God seminary professors William W. Menzies and Stanley M. Horton, claim that, “The power of the Holy Spirit coming upon believers expresses itself not only in tongues as the initial physical, or outward evidence, but in other mighty acts of a supernatural sort.” ^[12] They then use Mark 16:15-17 to support their argument. Likewise, Presbyterian theologian Donald Bloesch writes, “The risen Christ told the disciples that miraculous signs would accompany those who believe, including casting out demons and speaking in other tongues (Mk 16:17-18).” ^[13] Along the same lines, Dr. Grudem uses the passage to claim, “the power to work miracles is assumed to be the common possession of Christians.” ^[14]

Several responses are in order. First, any application of this passage must take into consideration the fact that it probably is not Scripture. Although this is admittedly a significant claim, the details concerning the textual criticism that has led most NT scholars to this conclusion is beyond the scope of this study. Nonetheless, it is agreed by most NT scholars that these last verses of Mark are not original.

For example, D. A. Carson, Douglas Moo, and Leon Morris in their Introduction to the New Testament cite several reasons to support their conclusion that: “With the great majority of contemporary commentators and textual critics, then, we do not think that verses 9-20 were written by Mark as the ending for this gospel.” ^[15] Likewise, B. B. Warfield (1851–1921) stated in his exhaustive study of miracles that:

It is just as certain that [Mark 16:9-20] is spurious as anything of this kind can be certain. . . . Or if you prefer to put it so, the certainty that the last twelve verses of Mark are spurious is the same kind of certainty that the rest of Mark’s gospel is genuine. And it may be added that it is just as well for you and me that they are spurious. ^[16]

In light of this, it is more common today for super-supernaturalist teachers to admit that this passage probably isn’t Scripture, but to claim that it does reflect what was historically occurring in the early Church. This may be true, but it still does not say what super-supernaturalism needs it to say.

In other words, the passage says nothing about the abundance of “these signs.” The fact that some Christians spoke in tongues and performed miracles does not mean that all or even most Christians did. As we have demonstrated elsewhere, both the biblical records (and secular ones too, for that matter) reveal that these miracles were relatively very rare in the early Church. ^[17] This verse says nothing to contradict that, for surely it is not saying that these signs were to accompany all or even most that believed, for they clearly did not.

Secondly, as we discuss thoroughly in the next chapter, the biblical gift of tongues was the miraculous ability to speak in a real human language you did not know but that others could understand (cf. Acts 2). The tongues gift claimed in super-supernaturalism today is not miraculous at all, and once again, while they claim the biblical gifts, they cannot duplicate them.

Finally, we see another passage of Scripture in which super-supernaturalism wishes to choose what parts they will apply to themselves and what other parts they will not. The passage not only promises the tongues and healing claimed by super-supernaturalism, but the ability to, “pick up [poisonous] snakes with their hands; and when they drink deadly poison, it will not hurt them at all.” Why aren’t people in super-supernaturalism practicing these “poison” gifts today just as ardently as the others? Could it be that there is a good deal more risk involved, because if their interpretation of the Bible is incorrect on these matters, it might cost them their life?

D) The Misuse of Isaiah 53: By His wounds we are healed

A primary verse of Scripture concerning the debate regarding healing is Isaiah 53:5 where a prophecy concerning Christ says: “But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His wounds we are healed.” Despite the whole verse being a description of our spiritual healing, the last phrase in the verse, “by His wounds we are healed,” is practically a mantra in super-supernaturalism for the idea that the redemption of Christ promises us physical healing.

This is not how the Apostles interpreted Isaiah. Matthew simply saw Isaiah’s prophecy as a prediction that when the Christ appeared, He would heal people. Accordingly, Matthew points out that Jesus fulfilled this prophecy, when He, “healed all the sick” and “This was to fulfill what was spoken through the Prophet Isaiah: ‘He took up our infirmities and carried our diseases’” (Matt 8:16-17; cf. Isa 53:4). The Apostle Matthew viewed Isaiah’s promise as specifically referring to something Jesus would do to authenticate Himself as the Messiah, not to healings that would occur in subsequent centuries.

Neither did the Apostle Peter see it as a promise of physical healing throughout the centuries, but rather spiritual healing, as in salvation. Accordingly Peter writes:

He Himself bore our sins in His body on the tree, so that we might die to sins and live for righteousness; by His wounds you have been healed. For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls. (1 Pet 2:24-5)

Obviously the Apostle is referring to Isaiah’s prophecy of healing, and just as clearly he interprets it as relating to our spiritual regeneration (i.e. death of sinful nature and birth of righteous nature, v. 24), and reconciliation with Christ (i.e. returning to Him, v. 25). ^[18] Even the super-supernatural theologian Dr. Grudem comments here that Peter is referring to Isaiah 53:5 and that the Apostle, “applies the words morally: by Christ’s wounds we have been ‘healed’ from sin.” ^[19] and he doesn’t mention any connection to physical healing. The Apostle recognizes that spiritual healing is by far the most significant kind of healing that Christ’s wounds have earned us, and super-supernaturalism again loses a great deal here by ignoring the superior and spiritual aspects of this promise and promoting the erroneous and even inferior physical aspects.

Finally, Dr. Lutzer points out the possible eschatological implications of Isaiah 53, illustrating the tendency in super-supernaturalism to claim Heaven is to be on Earth now:

[D]oes this mean that we can have physical healing whenever we prayerfully meet the conditions? Clearly the answer is no. Although Christ died for our bodies as well as our souls, we will not see the fulfillment of that aspect of our redemption until we are resurrected into glory. Christ came to redeem us from sin, but we still have a sin nature [sic]; He came to destroy death, yet we die; He came to redeem our bodies, yet we are subject to accidents, poisons, and the frailty of the flesh. Our resurrected body was purchased by Christ, but today the body we carefully nurture is subject to disease. Yes, of course, some day the enemy death will be taken away, but we aren’t there yet.

Many who teach that divine healing is instantly available wear glasses, get arthritis, and have implanted hearing aids. All these infirmities bear eloquent testimony to the fact that in this life we see only the beginning of redemption. ^[20]

E) The Misuse of Joel 2:23: The latter rain

A related misapplication of Joel’s prophecy concerns Joel’s promise of “The early and latter rain” (Joel 2:23). Charismaticism, ^[21] without any warrant at all, suggests this is a prediction of the outbreak of miracles in the early Church (the “early rain”) and today’s supposed outbreak of miracles (the “latter rain”) in the Church today. This would be another example of how loose super-supernaturalism is willing to be with God’s word in order to find biblical support for its beliefs.

The NIV is correct in translating the passage in Joel as the “spring and autumn rains” and that is precisely what the Prophet was referring to. It was simply a description of weather cycles in the land of Israel (cf. Ps 84:6; Jer 5:24). Additionally, it cannot be forgotten that all of Joel’s prophecy applies specifically to Israel and after the return of Christ. It is simply inexcusable then, and quite presumptuous to claim that Joel was predicting the super-supernatural movement.

Finally, super-supernaturalism is wrong to suggest that the physical miracle working of merely changing human limbs temporarily is the “miraculous activity . . . that defines the epoch” of the Kingdom of Christ on Earth. Even if it really was producing physical healings that match the attributes of the NT miracle working gifts (and they are not), they have missed the miraculous manifestation of the Spirit that really is to illustrate the continuing work of the Spirit in the Last Days: “the washing of rebirth and renewal by the Holy Spirit” (Tit 3:5), that transforms human lives for eternity.

As we point out elsewhere, this is the “greater works” that Jesus said we would do when the Spirit came, not healings, prophecies, and tongues. ^[22] Supernatural regeneration through the preaching of the Gospel is not only an infinitely more powerful and valuable miracle than physical healing, but is and has been experienced by all Christians throughout the ages. It therefore seems rather arrogant for super-supernaturalists to claim that the real miraculous manifestation of the Holy Spirit in the Last Days operates almost exclusively among them.

If super-supernaturalism really wishes to emphasize “the ‘last days’ expectation of Scripture” as being descriptive of our experience, why are they so silent on the Apostle’s warning that:

There will be terrible times in the last days. . . . For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths. (2 Tim 3:1, 4:3-4)

It is only on Judgment Day that we will know for sure, but it is our suggestion that just this kind of false teaching will be revealed as super-supernaturalism greatest reflection of “last days” characteristics. It certainly has not been in some supposed superior possession of the Holy Spirit. They are not experiencing the “greater works” of regeneration and subsequent virtuous fruits of the Spirit any more, and perhaps less, than other Christians.

Publications & Particulars

1. Wayne Grudem, Systematic Theology (Zondervan, 1994), 365. ↑

2. Jack Deere, Surprised by the Power of the Spirit (Zondervan, 1993), 106. ↑

3. Ibid., 238. ↑

4. Ibid., 18 ↑

5. Ibid., 99, (italics in original). ↑

6. The argument is absurd and suggests that the Scriptures are best understood through what we might experience in life, rather than “careful study.” We have discussed this fundamental error in super-supernaturalism elsewhere. Section 10.16.E ↑

7. D. A. Carson, Showing the Spirit: A Theological Exposition of 1 Corinthians 12-14 (Baker, 1987), 150. Carson is referring to Gordon Fee’s article, “Hermeneutics and Historical Precedent—a Major Problem in Pentecostal Hermeneutics,” in Russell P. Spittler, ed., Perspectives on the New Pentecostalism (Baker, 1976), 119-122. ↑

8. Although this was a common practice in those days among the Jews, it became unnecessary and extinct as a means of communication from God when the Church received the Holy Spirit just a few days after this incident. However, one wonders in light of the contemporary frenzy to restore first century gifts and means of revelation, why the casting of lots isn’t included in the mix. The practice was, of course, used by John Wesley with regrettable results. See Arnold Dallimore, George Whitefield, 2 Vols. (The Banner of Truth Trust, 1970), I:150, 309; II:553. ↑

9. On the day of Pentecost the Holy Spirit manifested Himself as “a sound like the blowing of a violent wind” that was “heard” not only by the disciples, but by “Jews” who “were staying in Jerusalem” (Acts 2:2, 5). We know that the sound was loud enough that “when they heard this sound, a crowd came together in bewilderment” (2:6). We know too that at least 3000 people had heard the sound and gathered (2:41), and undoubtedly there were many thousands more. ↑

10. Regarding the discontinuity in miraculous means of divine revelation see section 10.7.C. See also section 7.3.C-D ↑

11. Excerpt from section 7.3.C See this entire section for a brief discussion of the purpose of Scripture and sign gifts. ↑

12. Stanley M. Horton and William W. Menzies, Bible Doctrines: A Pentecostal Perspective (Logion Press, 1999), 165. Likewise, in reference to healing, the same Assemblies of God seminary professors again use the Markan passage to support their statement that, “Provision for all to enter into this ministry [of healing] was made possible by Calvary.” (199) ↑

13. Donald Bloesch, The Holy Spirit: Works and Gifts (Intervarsity, 2000), 296 ↑

14. Grudem, 365. ↑

15. D. A. Carson, Douglas Moo, Leon Morris, Introduction to the New Testament (Zondervan, 1992), 103. ↑

16. B. B. Warfield, Counterfeit Miracles (Banner of Truth Trust, 1972), 167-168. ↑

17. As we have demonstrated elsewhere, both the biblical records (and secular ones too, for that matter) reveal that these miracles were relatively very rare in the early Church. See section 10.2.B ↑

18. Here then we disagree with the rightly respected Erwin Lutzer who writes concerning 1 Peter 2:24:

    Some theologians who are skeptical of divine healing have labored to prove that the healing spoken of in these passages is spiritual, not physical. But the context in Matthew and the implication of Peter is that Christ did indeed die for our physical bodies. (Who Are You to Judge? [Moody, 2002], 124) ↑

19. Wayne Grudem, 1 Peter (Eerdmans, 1988, repr. 1999), 132. ↑

20. Lutzer, 124-5. ↑

21. For a definition of charismaticism see endnote in chapter 11.2. ↑

22. As we point out elsewhere, this is the “greater works” that Jesus said we would do when the Spirit came, not healings, prophecies, and tongues. See section 10.5.B.2. ↑