Visions and Prophecy by George Ide Butler

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 19, 1874

Visions and Prophecy.

By George Ide Butler

HAVE THEY BEEN MANIFESTED AMONG SEVENTH-DAY ADVENTISTS?

(Continued.)

We next notice Paul's words in Eph. 4: 7–13. “But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.

“And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.”

Here the same subject of the gifts is under consideration. They were bestowed when he ascended, and are the same things that we have been investigating. The gifts mentioned in this testimony are five in number, viz., apostles, prophets, evangelists, pastors, and teachers. He next states the object for which they were given, the perfecting of the saints, the work of the ministry, and the edifying of Christ’s body, the church. He next states the length of time they were to continue. “Till we all come into the unity of the faith.” These are all important points and have a great bearing upon the subject of our investigation.

We next inquire whether any of these gifts are generally recognized as being in existence at the present time. Evangelists are quite numerous. There are pastors in every church almost, and as to teachers, there is no lack of them. Indeed Paul says they should “heap to themselves teachers.” These all exist in our age. But how is it in regard to “prophets” or those who have “visions”? Our opponents tell us all these were confined to the apostolic age. This scripture plainly tells us they were given for the same purpose, and to continue the same time as the rest. Five classes of gifts were placed in the church to bring about certain objects. Who has the right to say that part of them were confined to the first age of the church while the rest were to continue till the close of time? Paul plainly teaches no such thing.

The moment we admit that a portion of these gifts were designed to continue, we are logically obliged to admit that all were designed to continue, when the proper conditions exist. Does not the body of Christ need edifying now? Do not the saints need perfecting in the nineteenth century? Never was there a more imperfect lot of saints than in our own time. Christ placed five classes of gifts in the church for the purpose of accomplishing these objects. We see the work needs to be accomplished as much as ever, and yet we are told that some of those gifts are not needed now. Did not our Saviour know what was necessary as well as our popular theologians? There is not a text of scripture that shows a portion of these gifts were to continue, while a portion were to be withdrawn.

We argue precisely the same in regard to the length of time they were to continue. The apostle says these gifts were bestowed “till we all come into the unity of the faith, unto the measure of the stature of the fullness of Christ.” “Till” is an adverb of time. It states the length of time a thing is to continue. The apostle Paul pointed forward from his own time into the future for this to be accomplished. In the fifth verse of this chapter he says there was “one Lord, one faith, one baptism,” in the Christian church when he wrote, while Christians of different sects claim some four or five baptisms now and several hundred faiths. If Paul looked forward into the future for the unity of the faith to be reached, most certainly we have not come to it yet. This scripture plainly shows the perpetuity of spiritual gifts till the close of earthly probation.

There is often a query raised upon this scripture: What about apostles? If you prove in this manner that prophets or those who have visions were designed of God to continue in the church, then the same line of argument will prove that apostles were. Very well, unless the argument can be shown to be defective, let it prove what it will. The common opinion is, that there were only just twelve apostles, and these were to be confined to the first age of the church. But the Bible plainly teaches the contrary.

The word apostle signifies “one sent with commands or a message.”—Greenfield. In the ministry of Christ, he saw fit to choose just twelve. But the office was not confined to just those persons originally chosen, for upon the apostasy of Judas, Matthias was set apart to fill the vacancy. “And the lot fell upon Matthias; and he was numbered with the eleven apostles.” Acts 1: 26. Neither was the office confined to just twelve, for Paul and Barnabas are expressly called apostles. They were first solemnly set apart to the work for which God had called them. Acts 13: 2. And as they went forward in this work, the inspired record says, “Which, when the apostles, Barnabas and Paul, heard of, they rent their clothes and ran in among the people,” &c. Acts 14: 14. Paul is many times called an apostle. Christ himself is also called an apostle. “Consider the apostle and high priest of our profession, Christ Jesus.” Heb. 3: 1. And in the original, others are called so. “Yet I supposed it necessary to send unto you Epaphroditus, my brother, and companion in labor, and fellow-soldier, but your messenger.” Phil. 2: 25. The word messenger in the original is “apostolos,” the very word from which apostle is translated. Paul therefore called him an apostle. When Titus, and the “brother whose praise was in all the churches,” and others, were sent to Corinth to attend to things there, Paul speaks of them as follows: “Whether any do inquire of Titus, he is my partner and fellow-helper concerning you; or our brethren be inquired of, they are the messengers of the churches, and the glory of Christ.” 2 Cor. 8: 23. Read connection. In the Greek, the word messenger is the one from which the word apostle is always translated. Paul associates Silvanus and Timotheus with himself, in writing the first epistle to the Thessalonians, and expressly calls them apostles. “Nor of men sought we glory, neither of you, nor yet of others, when we might have used authority [margin] as the apostles of Jesus Christ.” 1 Thess. 2: 6.

From these plain facts, it will readily be seen there is no warrant for confining this office to just those twelve persons originally chosen. As the term signifies “one sent with a message,” it seems properly to refer to those specially raised up, and sent out by the providence or Spirit of God, to act a leading part in his work. It is evidently the highest office in the church, for in Paul’s enumeration of the gifts, he says, “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.” 1 Cor. 12: 28. When he says, “first apostles,” he must refer to authority or position. Neither is there any intimation that these were designed to continue only for a brief period. On the contrary, the connection plainly intimates they were designed to continue with the church. And in Eph. 4: 11, Paul expressly states that apostles, prophets, pastors, evangelists, and teachers, were placed in the church for the same object, and to continue the same length of time.

It is also objected that the word “prophets” used in this scripture does not necessarily mean any more than one who teaches, or speaks to edification. We reply that it could not be used in this scripture in that sense, for then it would mean just the same as the word “teachers,” which is used in the same verse. That would be simply tautology.

We have before shown that a prophet is one who has visions. “If there be a prophet among you, I the Lord will make myself known unto him in a vision.” It seems plain that this objection is of no force, and that the apostle in classing “prophets” among those gifts given to the church meant those supernaturally endowed. The original word used here is “prophets” which is defined by Mr. Greenfield to mean in the New Testament “a prophet, a person divinely inspired, to whom God reveals future things and events.” The word is used in a great many places in the New Testament and never is it applied to a person unless speaking under the impulse of a supernatural power. When a false prophet is spoken of, it may refer to those pretending to a supernatural influence, but then it is generally applied to those acting under a Satanic influence. But the true prophet, such as is mentioned in the text, is always one divinely inspired. And this inspiration, as we have seen, comes through vision, and Paul in this scripture teaches that it is one of the gifts which was designed of God to be perpetuated in the church till probation closes, when the proper conditions exist.

We next call attention to 1 Cor. 12 and 13. The apostle begins by saying, “Now concerning spiritual gifts, brethren, I would not have you ignorant.” Then the subject is not one of small importance. Spiritual gifts were not to continue merely a brief period. They were worthy of a lengthy notice in the canon of inspiration, designed for the universal church till time should close. Paul continues in verse 4: “Now there are diversities of gifts, but the same Spirit.” He teaches, then, in the plainest terms that the one Spirit promised by the Saviour to his people, which fell in such power on the day of Pentecost, was the agency through which every one of these gifts was manifested. This will be very plainly evident as we proceed. Verse 7 and onward: “But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another, the word of knowledge by the same Spirit; to another, faith by the same Spirit; to another, the gifts of healing by the same Spirit; to another, the working of miracles; to another, prophecy; to another, discerning of spirits; to another, divers kinds of tongues; to another, the interpretation of tongues. But all these worketh that one and the self-same Spirit, dividing to every man severally as he will.”

This scripture is sometimes quoted by spiritualists as favoring their blasphemy and demonology. They could not quote a more unfortunate passage in the whole Bible. For, instead of speaking of spirits (plural) of dead men, which are supposed to cause the manifestations of spiritualism, the apostle emphatically states that the one Spirit of God is the author of the gifts here mentioned. Every miracle brought to view in the Bible, every prophecy spoken, was through the agency of the Holy Spirit. Every manifestation of this Spirit, whether in the conversion of a soul to God or in raising a dead man to life, is a supernatural manifestation, outside of, and beyond, human power. They are miraculous to all intents and purposes. These only differ in degree. When a man denies the existence of spiritual gifts this side of the question, to be consistent he should deny the manifestation of the Holy Spirit in these days; for that is the very agent through which all the gifts are brought to man. If the agent through which these have been wrought is admitted to be still among men, and operating upon them, how can we deny that it may produce the same result that it did formerly when the proper conditions are met? This agent has not grown weaker with years, has it?

The Christian world virtually admits that some of these gifts yet exist in the church. Whenever the minister is to preach, he first bows down and pleads with God for wisdom to present his truth aright. He asks for knowledge of the divine word. He pleads for more living faith in his own heart and those of his people. Either he is mocking God with empty words, and has no expectation that he will hear him, or he believes the Holy Spirit will make impressions upon his heart and their hearts. In doing this, then, he admits that the Spirit does work a supernatural effect above human power, and that three, at least, of these gifts are measurably in exercise in our day. Thus he acknowledges that the gift of wisdom, the gift of knowledge, and the gift of faith, are still in the church.

But what about the gift of prophecy which was to come by the agency of the same Spirit? That was confined, it is said, to the apostolic age. What authority has any man from the Bible to thus draw a distinction between these gifts, and say that some are perpetuated in the church till the present time while some were taken from it eighteen centuries ago? There is not a single word of Scripture that conveys such a thought. The moment we admit that a part of these continue, we are logically compelled to admit that the others may continue when the proper conditions are met. The only reasonable way to escape this conclusion is to deny the operations of the Spirit altogether.

After comparing the body of Christ with the human system, the apostle notices this subject of spiritual gifts further as follows: verse 28: “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.”

All Christians admit that the church was fully organized when the apostle wrote these words, and we have no intimations in the Scriptures that it was the design of God to change its internal arrangement till the end of time. Christ instituted the very order of things he wished to continue till the end. In the passage above quoted, the apostle tells us that God “set” or placed these several gifts in the church. Among these are found several miraculous powers. They were placed in the church. Where is there any record of their being taken out of it? There is no evidence of their being placed there merely for a limited time, but the language plainly shows this was God’s permanent arrangement for his church. Among these gifts “prophets,” or those who have visions, are included. All denominations must admit that some of these were to continue. “Teachers” are mentioned, “governments” and “helps” are spoken of. We could not get along without these. Every church has them. Part of these gifts, then, are perpetual. When we admit that, we virtually admit the perpetuity of spiritual gifts. No man is authorized by the Bible to divide between these, and say a part were to continue, and a part were to terminate with the apostolic age. God placed them all in the church. Who shall take them out?

Says the objector, Why, then, are they not now seen manifested? How did they get out of the church? We answer, They got out just as the Sabbath of the Lord did. When the church apostatized so far that it put the commandments of men in place of the commandments of God, and set up a heathen institution in place of the Sabbath of the fourth commandment, then the Lord withdrew his Spirit in a large measure from the church, and these gifts were not all manifested. The man of sin is responsible for this apostasy. God could not consistently bless those who chose the traditions of men in place of his own holy law.

The “mystery of iniquity” began to work in Paul’s day, and was developed more and more until there was scarcely a semblance of similarity between that which called itself Christianity and the church as established by Christ and his apostles. The former was a miserable compound of heathenism and Christianity, in which the former so largely preponderated that the result was little less than a counterfeit. The humble religion of Jesus of Nazareth became merged into proud and haughty Catholicism. In this age of the church there was but little spiritual life, and the gifts were not seen manifested.

As has been clearly shown by Mr. Wesley and others, miraculous powers were often seen in operation in the first and second centuries. And since the Reformation, when Christians have most nearly approached primitive purity and devotion, these powers have been seen in limited exercise. There are many illustrations of this statement in early Methodism and in other churches when most devoted. See pamphlet called “Miraculous Powers,” published at the REVIEW AND HERALD Office, Battle Creek, Mich.

Having shown that these gifts went largely out of the church just as soon as some of the commandments of God were trampled upon, we should reasonably expect when those were once more observed, and the church should seek God devoutly, that these gifts would be seen again. This we believe and will prove to be true at the proper time.

The apostle continues, in the last verse of chap. 12: “But covet earnestly the best gifts. And yet show I unto you a more excellent way.” This shows certainly that these gifts were something to be greatly desired. But, says the objector, there was something more excellent than these gifts, and the apostle shows that the time was coming when prophecy would cease. We readily grant that that love which suffereth long and is kind, which envieth not, and rejoiceth in the truth, which beareth all things, and endureth all things, is a grace of more importance than all others; that we must possess this precious grace or all our profession of religion will be of no avail. But because love is valuable, this does not prove the other to be worthless; for Paul tells us expressly to desire it.

We admit also that the time will come when prophecies will cease, and when there will be no necessity for the manifestation of spiritual gifts. The whole question to settle is when they were designed to terminate. Let the apostle settle this. Chap. 13: 8: “Charity never faileth; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face; now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity. Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.”

We are very glad that the apostle speaks so explicitly in regard to the time when these gifts were to cease. He says they shall cease. We believe his statement. When will they cease? He says, “When that which is perfect is come,” that which is in part, viz., prophecies, tongues, &c., shall be done away. Have we reached the perfect state yet? Is our age, with its multitude of sects, its schisms, divisions, and apostasies, the “perfect” when compared with the apostolic? We think not. That perfect state of which the apostle speaks will come when death, and sin, and evil, and the curse, are abolished, and the faithful will enter upon their great reward. Then, indeed, we shall “see as we are seen, and know as we are known.” May God pity us if we have reached the perfect state. Here we see grave-yards and funeral trains, exhibitions of mad passion and every kind of iniquity. These last days are described by this same apostle to be of special peril. Certainly, then, we must look to the future for the perfect state. We are authorized, then, to expect “prophecies” or visions still when the conditions are met and it shall be for God’s glory to give them. The time has not come when they were to cease. This text is absolutely decisive upon this point of the perpetuity of spiritual gifts in the church. We may still “desire spiritual gifts” and that “we may prophesy.” Paul in this scripture has told us that God hath “set” or placed these gifts in his church, and that they are to be done away when “that which is perfect” has come, and when “we see as we are seen, and know as we are known.” If they are done away then, they certainly had not been before.

GEO. I. BUTLER.

(To be Continued.)