The subtitle reads: The Foundation of the Church: Biblical Leadership for the 21st Century (Regal, 2000). Let’s find out what he says, and then define apostle and prophet biblically.
As I noted in my earlier review of another Wagner book, Dr. Wagner (d. 2016) was highly educated and trained in church growth principles. He was an excellent researcher in the literature. He was a missionary to Bolivia for many years with a traditional denomination. Then he gradually dropped his cessationism (someone who minimizes or believes gifts have ceased) and became a continuationist (one who believes they continue). I give him full credit and respect for his service and heart for God. He comes across as a sincere seeker of him.
He explains the thesis of this book under review, here:
The fundamental thesis of this book is that the Church cannot be all that God wants it to be unless–and until–the divinely ordained government of the Church is solidly in place. In my view the primary governmental gifts to the church are apostles, prophets, evangelists, pastors and teachers, according to Ephesians 4:11. In this book I have chosen to address the issue related specifically to apostles and prophets. (p. 74).
But does he define those two “offices” correctly? I use quotation marks because NT Greek never uses the term, probably because it is too formal, except, perhaps, in Acts 1:20. But let’s carry on and use the term anyway.
So much of his book and other books is riding on his definitions.
Mercifully, this book is small in dimensions and only 141 pages. It is easy to follow. In this long section, I quote the chapters titles and the summary for each, provided in the Table of Contents itself. Then I add my own observations.
This post is long because there is a mass deception sweeping across the global church, built on flawed or nonexistent biblical exegesis and innovative and novel and complicated doctrines, and Dr. Wagner, a very prolific author, was their main promoter, sadly.
Chapter 1: The Church’s Foundation
Jesus is the cornerstone; apostles and prophets are the foundation.
Key quotation from Chapter 1:
As we begin the twenty-first century I believe it would be better to shift the Church into high gear and even into overdrive!
Just think. If God through a Church that had things backward, could evangelize practically the whole world, imagine what is in store for us now that we are getting things in order! (p. 9)
Dr. Wagner intends to teach the church that the restoration of apostles and prophets is the latest trend for the new century (p. 11). The church will be much more effective when we do this.
My observations: Dr. Wagner lays the groundwork for the rest of the book. His exegesis, such as it is in this chapter, explains 1 Corinthians 12:28, in which Paul lists the order of ministries, as follows: first apostles, second prophets, and third teachers. Then Paul mentions administrators a few items down in the list.
Dr. Wagner says teachers and administrators now govern the church, and this is incomplete. Apostles and prophets should be the head of other leaders because of the words “first” and “second.” His book depends heavily on this hierarchy.
However, that is only one possible interpretation. The other says Paul is just placing them in a list without a hierarchy. This is why Paul inserts three other kinds of functional gifts, like miracles and gifts of healings, and then lists administrators. There is no firm hierarchy in the list. But I cannot categorically deny Wagner’s interpretation, either.
Finally, I am gratified that in order to follow his extended thesis throughout his books on the restoration of apostles and prophets, he recommends his book of 71,000 words (his count), which I already reviewed here:
Review of C. Peter Wagner’s Book ‘Churchquake’
So it looks like I am on the right track.
Chapter 2: What Apostles Have
Two characteristics distinguish apostles from other members of the body of Christ: authority and spheres.
My observations: I focus on Dr. Wagner’s idea that apostles have “unusual authority” (in his previous book, which I reviewed, he calls it “extraordinary authority”). In the past, he says, authority was in the hands of plural leaders, like committees, trustees, and general councils, and so on. Now the authority, with the New Apostolic Reformation (NAR) is accumulating (or should be accumulated) in the hands of the apostles. Then he describes Paul’s authority in Corinth (2 Cor. 10:8).
The authority of the apostle, in summary, does not derive from holding a position or title. It comes, pure and simple, from a divine anointing! (p. 37).
However, this quotation is much too vague, even in context. Wagner neglects to factor in that Paul planted the church in Corinth, a city that had been totally unevangelized. Apostles are missionaries, as I will show below. Then church planters like Paul did exercise definitive authority over his church plant. Fledgling churches of new converts must have guidance.
As for the spheres, this section was confusing to me, even though I read it several times. But it seems that a certain class of apostle has authority over other kinds of apostles, like apostolic worship leaders, which he discussed in his much longer book, which I reviewed here:
Review of C. Peter Wagner’s Book ‘Churchquake’.
The other theme to this chapter is receiving revelations. Dr. Wagner is careful to distinguish between Scripture, which is closed and final (p. 12), and revelation to help the church move forward. Example: his revelation about the 10/40 window and later the 40/70 window, for prayer, is legitimate (to me, at least), because it is geographical and demographical. No problem.
Then he briefly discusses the Queen of Heaven, a counterfeit deity that we can pray against. I am not so sure about praying against evil beings in the heavenlies.
See this post and scroll down to no. 9:
We can certainly pray for God to send revival in those windows, because I read: “Then he said to his disciples, ‘The harvest is plentiful but the workers are few. 38 Ask the Lord of the harvest, therefore, to send out workers into his harvest field’” (Matt. 9:37-38). Then in Matthew 10, Jesus sends out the twelve, proving that apostles are missionaries.
No need to pray against beings in the heavenlies, but just preach the gospel to humans down here on earth, and get people saved, and demonic strongholds will diminish in the people. However, a revelation about prayer windows, to cite only that example, is valid in charismatic circles, as long as we do not take such things too far, as my fellow charismatics tend to do. We can pray for boldness and the gospel going forth. But I’m cautious about praying against heavenly evil spirits.
Chapter 3: How Apostles Operate
Each apostle has the same gift, but there are four different ministries.
Here are the four different ministries embedded in this quotation, the last words in the chapter:
We have examined the premise that while all apostles have the same spiritual gifts, not all of them look or act exactly the same. Understanding this will clear the way for the divinely ordered government of the Church to come in its rightful place [Here come the four ministries] Vertical apostles, horizontal apostles, hyphenated apostles, and marketplace apostles all have their crucial roles to play in the advancement of the kingdom of God in our days. (pp. 55-56)
My observations: Once again, in that excerpt, Dr. Wagner insists on restoring apostles to the church in this century and millennium. Then the kingdom of God can really advance. Further, he looks at the Jerusalem Council (Acts 15) and draws all sorts of out-of-place conclusions from it. This goes beyond eisegesis (reading ideas into a text), for he definitely imposes an entire template on that passage.
To me, I could not define a single one of those apostles, even though the chapter is short and I read it over. What is a vertical apostle? A horizontal one? It was very confusing. He seems to just make things up, in an unbiblical way. This can be dangerous when he invests so much authority in one office.
Chapter 4: What Apostles Need
Five needs: relationships with prophets; intercessors; recognition and affirmation; open communication; functional accountability.
Dr. Wagner has a section on each of those needs (pp. 58-70). Then he has a section on post-denominations (pp. 70-73). Here’s the key quotation, from my point of view, since I challenge the very foundation of his thesis (apostles and prophets as he defines them must be restored to the Church):
We should not be surprised, therefore, if some choose to argue against the contemporary office of apostle. I have actually seen this labeled as heresy, in print. But, while I am no advocate of polemics, I do feel that we who believe we are hearing what the Spirit is saying to the churches these days should not be passive. [Now he shows how he is not passive] One of the ways we can be positively aggressive is to start using the title “apostle” more than we have been. We should continue to use “apostolic” as an adjective. We can even try to make this into a noun and talk about “the apostolic.” But we should also recognize and affirm “Apostle So-and-So” whenever the opportunity arises. (p. 63)
My observations: Yes, I believe the Spirit still speaks to the churches, but these ideas must conform to Scripture. Yes, I believe that prophets (should) exist because Paul uses the agent noun (prophet) six times in 1 Corinthians 12 and 14. It is used often in Acts, too. But Dr. Wagner’s definition of “apostle” and “apostolic” do not exist. In contrast, they do exist, but only if we define the terms biblically (see below). Therefore, I don’t accept title “Apostle So-and So,” unless the claimant to the title can prove that he has been a missionary in unevangelized regions and planted churches, just like Paul and Barnabas did in Acts 13-14 (see below). But in my experience, missionaries do not insist on the title.
And in that long excerpt he explains why he says we should avoid a return to denominationalism, presumably meaning fossilized denominations. He sees them as the enemy to the NAR movement which he is working hard to promote.
Nest, Dr. Wagner depends heavily on Chuck Pierce and highlights him in several places in his book. I would point out, however, that nowadays Pierce has been challenged on his prophecies, after the arrival of the worldwide web, where his prophecies can now be quoted and checked out. I mention him in passing, here:
Calling Leaders by Name to Repent
Maybe he was much more reliable back un the 1990s, before the web, than he is today.
Finally, I would like to point out that those five needs and solutions can and should apply to pastors and elders, but then the thesis of the book, the restoration of apostles and prophets, who evidently are above pastors and elders, would diminish. But I say the thesis needs to be severely modified, almost beyond recognition.
Chapter 5: Both Apostles and Prophets Are Crucial
Prophets came first in the 1980s, and apostles in the 1990s.
He believes that prophets had to open the curtains for church leaders; for they had to recognize that apostles were necessary. This chapter is easy to summarize. He explains how prophecies guided his life, keeping a prophetic journal. Prophecies led him to the conclusion that he was an apostle, but he did not quite know what to do about it. Gradually he got used to it.
Then he discusses the Anaheim Vineyard (where I attended for a number of years). In 1989, Dr. Wagner went there to hear prophet Paul Cain preach but was not impressed. What now? Pastor John Wimber persuaded him over dinner that prophecy and prophets were legitimate. Dr. Wagner accepted it. Quotation:
However, the government of the Church does not end with apostles and prophets; many more offices are essential for the well-being of the Church. But just as certainly, the government of the Church does begin with both apostles and prophets. (p. 83, emphasis original).
My observations: Dr. Wagner tells the story of John Wimber accepting prophets. This is true, early on. In Chapter Eight, Wagner does mention the fact that Pastor Wimber got rid of the prophets in the mid-1990s.
See my post:
Observations on the Early Vineyard Movement
He also refers to Cindy Jacobs as legitimate, and maybe this was true back in the 1980s, but now she has come under scrutiny with the arrival of the worldwide web. Her prophecies can be recorded and checked out. Maybe she was more accurate before the web. See my post here, where I mention her in passing:
Calling Leaders by Name to Repent
Finally, his thesis of restoring apostles and prophets to the church today again comes to the fore in the quotation. But as I have noted so far, I will challenge his definitions and assumptions about those two offices (see below)
Chapter 6: Hitching Apostles and Prophets
Apostles and prophets can do things on their own, but when they combine forces, they can change the world.
I summarize this chapter by the major section titles. (1) The prophet submits to the apostle; (2) God speaks to the prophet (Dr. Wagner distinguishes office of prophet and gift of prophecy, and I cannot disagree with him here, but I will challenge when the “office” of a foundational prophet existed in early church history); (3) The prophet speaks to the apostle (but apostles can also receive revelations); (4) The apostle judges, evaluates, strategizes and executes (the apostle is the senior partner, evidently based on the supposed hierarchy in 1 Cor. 12:28, discussed in chapter one, above); (5) The prophet submits to the apostle (repeats no. 1 in this five-point list).
Quotation, at the very end of this chapter:
Apostles and prophets can change the world if they are properly hitched to each other and jf they pull together. (p. 106)
My observations: the major flaw in Dr. Wagner’s thesis is that he treats the offices of apostles and prophets as if they are disembodied from their historical, biblical context. One could even say that he abstracts what they do from his shallow reading of their roles in the NT. Example: the prophet is restricted by 1 Corinthians 14. He does not even bring up this vital chapter in Paul’s letter (it does not appear in the index). But he must argue for his thesis that prophets seem free-range and can do as they please in the local church and possibly in networks of churches, just to build a proper church government. This is another template based on a presupposition that apostles and prophets are mighty and have “unusual authority” (though he advocates for humility, on pp. 30-31, 104-06).
In the quotation, apostles and prophets may pull together, but the apostle is in the lead.
Chapter 7: Apostles and Prophets in Real Life
Good things are going on with the prophets, but other things need correction.
The quick summary taken from the Table of Contents is not quite right because this chapter is about more prophecies given to Dr. Wagner and recorded in his private prophecy journal. They came true. As it happens, I believe that such prophecies are real and have received a few in my life, so I will not offer much criticisms of his personal stories. Instead, I end with the last paragraph of the chapter:
In summary, I am acutely aware that I would not have been afforded the same level of effectiveness in ministry if I had not been opened by the Holy Spirit to receive directive words from the Lord that have come to me through the prophets. “Believe in the LORD your God, and you shall be established; believe His Prophets, and you shall prosper (2 Chron. 20:20). (p. 120)
Chapter 8: Apostolic Order
Prophets can be better if they get hitched to apostles. This was a wonderful chapter because it reviews the Vineyard Movement and John Wimber’s leadership when it got entangled with the Kansas City prophets and other prophets. Dr Wagner notes that John withdrew from it due to Paul Cain’s false prophecy that England would be in revival, in October 1989. Oops, they changed it to October 1990. No revival in England in the later year, either. Wimber became disillusioned, and about six years later he distanced himself from the prophetic movement, especially the Kansas City prophets.
I can confirm what Dr. Wagner said about John not accepting the title of apostle, even though Wagner tried to convince him. Very wise to refuse.
Dr. Wagner says the entire prophetic movement needs to police itself by hitching up with the apostles. The Apostolic Council of Prophetic Elders can accomplish this, which American prophets had organized, even though there is no such thing in Scripture, unless one over-reads the existence of the Jerusalem Council (Acts 15). The answer of course is for prophets to submit to the strictures in 1 Corinthians 14. More on that below.
Quotation from the last paragraph in this chapter, after illustrating two draft horses teaming up to pull together but the harness snaps, so the horses are disqualified from the horse-pulling contest:
It is the same with apostles and prophet’s today. We cannot have the best possible foundation for the Church of the future unless we have genuine apostles and genuine prophets. But the gifts and the offices are not enough. It is only when apostles and prophets are properly harnessed and pulling together that the kingdom of God will advance throughout the world as God desires it to advance in our generation. (p. 140)
To conclude this long section ….
Throughout his book he did an excellent job in defending his thesis, even though his exegesis is lacking or substandard. That is the fatal flaw in the apostolic and prophetic movements today. The members and promoters and teachers do not know how to do full and proper exegesis. Then this lack opens the door to all sorts of excessive innovations and novelties, in ways that please their own ambitions. American church leaders, especially of the charismatic variety, look for the Next Big Thing, and this constant search is misguided.
Updating the church’s ministry in dimming or brightening up the lights on Sunday morning is one thing. but things become dangerous when strange novelties are made up as the movement leaders go along.
So what are biblical apostles and prophets?
Biblical Apostles
At this link here:
Do New Testament Apostles Exist Today?
I concluded that the NT describes only these apostles. I cannot find where the broad definition of modern apostles fit.
Here is a summary list of the kinds of apostles:
1.. Jesus: he is the sent one from heaven and commissioned by the Father. He is the Apostle of his church.
2.. The twelve: they form an exclusive class. They were foundational. They became itinerant, after leaving Jerusalem. They are also called the “apostles of the Lamb” (Rev. 21:14)
After their time in Jerusalem, establishing doctrine and planting the church there, they became missionaries. Even Peter traveled outside Jerusalem to preach the gospel (Acts 9:32-10:48). No doubt other apostles did too, even much like evangelist Philip did (Acts 8:5-13; 26-40), even though their travels were unrecorded in Acts.
3.. Apostles of Christ: Some of them were foundational; Paul, Barnabas, James (Lord’s brother), and Silas?, Andronicus and Junia. They were itinerant, possibly except James
4.. Messengers of the churches: they were sent out by the churches to deliver messages and letters and establish order, under apostles and the sending churches.
The first three are out of reach for anyone today. The fourth one may not appeal to modern apostles because it takes away their “extraordinary authority.” “Apostles” today. must also meet the additional criteria under IV and avoid the bad criteria under VI.C and D.
Fulfilling these stringent requirements is extraordinarily rare. They must not see themselves as foundational, either.
The one factor that unites all of them is that they were on the move. Even Jesus crisscrossed Israel, preaching the gospel of the kingdom, building his early movement (“The Son of Man has no place to lay his head”; Matt. 8:20). Do apostles today want to be itinerant missionaries and plant churches, living in discomfort and deprivation that comes from an unsettled life? Do they meet the other criteria?
At that link there are other NT qualifications of apostleship, like doing signs and wonders and seeing the risen Jesus and receiving a commission from him. Also, a few times an apostle is just a messenger or representative in the Greek NT. But would these new apostles accept this title? It seems so common and not at all extraordinary. There is no extraordinary authority or unusual authority or exceptional authority (terms that are rampant in the apostolic restoration movement/s).
Dr. Wagner is right to acknowledge that Paul’s authority was limited to churches he oversaw. Paul wrote a polemical question, to the Corinthians “Are you not the result of my work in the Lord? Even though I may not be an apostle to others, surely I am to you!” (1 Cor. 9:2, NIV). In his day, super-apostles had been claiming they had authority, while Paul was supposed to take a back seat to them (1 Cor. 3:10; 2 Cor. 11:5, 13; 12:11). Let’s hope that today’s apostles are not becoming these super-apostles by setting up their own authority outside of being missionary church planters!
In reply to the super-apostles, Paul said that he may not have been an apostle to other churches, but he was surely an apostle to the Corinthians, in whose city he was the first to plant a church (v. 2; cf. Acts 18:1-18a). Therefore, 1 Corinthians 9:2 teaches that this requirement of being an apostle is to be a church planter by breaking brand new territory and is necessary for today, at a minimum (Rom. 15:20).
And so in today’s churches, missionaries might be able to claim to have an apostolic title on some level, but they better be pioneering missionaries. Therefore, if you want to see apostles in action, just read about Paul and Barnabas in Acts 13-14. They went into unreached areas.
There are 3.2 billion people who have never heard the gospel. Plant churches in those areas, and then come back and claim your title of apostle.
Worst of all, today’s apostles are not even claiming to be missionary church planters, but instead are setting themselves up without a commission from the Lord and without reading Scripture more carefully. Now they are self-appointed to have “unusual” or “extraordinary” authority without earning it, just like the super-apostles in Corinth.
Check Out What Two Genuine Apostles Did and How They Lived: Close Look at Acts 13-14
Missionary-apostles are often thought of as “garbage” and “scum” (1 Cor. 4:13), probably because they disrupt the religious status quo. Paul and Barnabas disrupted Judaism and paganism. Think of a Christian today going to a Japanese city, where the gospel is unknown and Shintoism is dominant. Think of areas in India where Hinduism is widespread, but Christ is unknown. Consider Africa, where satanic witches lord it over people, where Christianity is unknown. Even “peaceful” Buddhists sometimes attack Christians. In those extreme circumstances missionary-apostles could (wrongly) be called scum or garbage. Do men (or women) who call themselves apostles today in America, evidently so they can lord it over churches (exercise “unusual authority”) or enjoy extra status, want to be considered garbage and scum? Do they really want to go through the same itinerant lifestyle as Paul and Barnabas did? Suffer persecution as they did?
Therefore, another fatal flaw is the methodology of jumping from the study of Scripture to the title. For example, just because I study and copy King David’s kingship principles does not make me a king of Israel or even literally royal. Just because I study Paul’s apostleship in the epistles and Acts and emulate it does not make me an apostle or apostolic. Studying and implementing numerous leadership principles in Scripture does not confer the literal title king or apostle or governor (Nehemiah), maybe except leader, broadly defined. For apostleship, other factors have to come into play; the main one is actually being a pioneering missionary and church planter in unevangelized areas, just like Paul and Barnabas were, in Acts 13-14.
But if a movement or network leader is not apostolic, then which term should we use to describe him?
The answer is leaders in Romans 12:8 and 1 Corinthians 12:28.
As to Romans 12 8, BDAG, a thick Greek lexicon, defines the term leader as follows (edited to fit this format): (1) “To exercise a position of leadership, rule, direct, be at the head (of)“; (2) “to have an interest in, show concern for, care for, give aid.” The first definition fits v. 8 here. Nearly every translation says leads or leader or leadership. One says administrative ability. Older ones say ruleth or rules. An older one even says sovereign (!). (Source).
In 1 Corinthians 12:28 the Greek word has been translated as follows: guidance, guides, administrators, administrating, administrations, governors, government, organizers, organizational gifts, managers, and of course leaders and leadership.
Gifts of the Spirit in 1 Corinthians 12:7-11 and 12:28
Gifts of the Spirit in Romans 12:6-8
See this post especially:
Observations on New Apostolic Reformation and Christian Nationalism
Therefore, let’s narrow down and reserve the term apostle only for pioneering missionaries who plant churches in unevangelized regions. Networkers or movement leaders or those who exercise general leadership in organizations or denominations in America or other gospel-saturated regions are not apostles or apostolic. You can pick the terms listed above to apply to these leaders. Not even church planters in evangelized areas are apostles. They are probably pastor-evangelists.
Don’t casually dismiss the two terms Paul offers us and hungrily claim the confusing title of apostle or apostolic.
Maybe the name of the movement or network Dr. Wagner and other promoters are looking for is something like these: the New Leadership Reformation or the New Leadership Revolution. The only problem with this suggestion is that in their books they denigrate these two perfectly biblical gifts as nothing more than managerial, administrative paper shufflers who get in the way of apostles.
The New Testament Restricts Prophets
This section comes from my longer post:
New Testament Restricts Authority of Modern Prophets
The New Covenant Scriptures (New Testament) put limits on the office of the prophet both in the NT and especially today.
First, foundation prophets are different from “church prophets” who prophesied in the local congregations, as the Corinthians did. Ephesians 2:20 says that the church is “built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone” (NIV). The key word for our purposes is the foundation.
And Ephesians 3:4b-5 says, “… the mystery of Christ […] has now been revealed by the Spirit to God’s holy apostles and prophets” (NIV). The foundational prophets established doctrines about Christ. Congregational or church prophets, as we shall see, below, are different from foundational prophets. Jesus is the chief cornerstone of the already-laid foundation, and if modern apostles and prophets were to lay down another foundation, then they would need another cornerstone. Jesus would not accept their invitation! He does not like presumption. The foundation has already been laid down; now we build on it and in conformity to it, not reinvent one.
Second, what is the prophet in Ephesians 4:11? Paul lists the prophetic gift among the apostles, evangelists, pastors and teachers (Eph. 4:11). Is this gift the same as the foundation prophets who spoke the mysteries about Christ to establish doctrine? It is difficult to draw the line. Some may have been foundational, and others may have been “church prophets.” But the gift is still situated in the local church, in a team, and his prophecies can be judged, just like anyone else’s prophecies can be judged. Today those who claim the office of the prophet are not foundational prophets. That ship has sailed two thousand years ago.
I am glad Dr. Wagner also recognized the distinction in his Chapter Two.
Third, who are the “church prophets” (1 Cor. 14:29, 32, 37)? They can also be called “congregational prophets” (and other such terms). Let’s look at three verses in 1 Corinthians.
1 Corinthians 14:29 says that only two or three prophets should speak, one at a time. Is this an office, or just some individuals who prophecy regularly? Where do we draw the line?
But I believe that “office” is too formal. It is the role or calling or title (name) of prophet, but it is not an office. (As noted, the Greek NT does not have the word office in the first place.)
In 1 Corinthians 14:32, the spirit of the prophets is under control of the prophets. In other words, they do not have uncontrollable urges to disrupt and dominate. They can keep quiet and be in order. But it does say prophets, not the circumlocution “those who prophesy.” That is the agent noun. It does appear to be a title.
In 1 Corinthians 14:37, Paul writes that if anyone thinks he is a prophet, let him acknowledge that the things Paul is writing is a command from the Lord. His letter takes priority and authority over these prophets.
Fourth, so, then, what is the difference between foundation prophets and church (congregational) prophets? The foundation prophets fulfilled their role in earliest Christianity. In contrast, if a prophet is someone who prophesies regularly, then the prophets mentioned in 1 Corinthians 14:29, 32, 37 did not have authority to be part of the foundation, but they simply prophesied regularly and therefore can call themselves prophets. Paul taught that people prophesy regularly as a gift, much like teachers teach and servants serve (Rom. 12:6-7). Therefore, people who are gifted to prophesy regularly can call themselves prophets (1 Cor. 14:29, 32, 37). All prophets prophesy, but not all prophets laid the original foundation of doctrine.
Let’s say that the foundation prophets are first-tier prophets, and the congregational prophets are second tier. The Corinthian prophets were second-tier prophets. Paul seems to have had a casual view of them and their prophecies, teaching and correcting them. Once again, this Scripture: “If anyone thinks they are a prophet or otherwise gifted by the Spirit, let them acknowledge that what I am writing is the Lord’s command” (1 Cor. 15:37, NIV). Then Paul announces his capacity to ignore these prophets: “But if anyone ignores this, they will themselves be ignored” (v. 38, NIV). Their prophetic words would be shunned.
What 1 Corinthians 14 Really Teaches
Fifth, who are some examples of foundation prophets in the New Testament? See my post here to answer that question:
Do NT Prophets and Prophecy Exist Today?
And scroll to II. C. 5.
Sixth, it works out like this:
1.. Old Testament prophets (now out of reach to prophets today).
2.. Foundation prophets only in the first-century (now out of reach to prophets today).
3. Prophets in 1 Corinthians, who are in a local assembly, and can be corrected.
4.. Today’s prophets are only like the ones in no. 3.
One other important area of restrictions. In 1 and 2 Timothy and Titus we have a prolonged job description of church governance, particularly in 1 Timothy 3 and Titus 1. (On p. 44, Dr. Wagner said maybe they should be called, not “pastoral epistles,” but “apostolic epistles.” Of course he is wrong because the title apostle is used five times and applies only to Paul. In contrast, the epistles are about establishing elders in the churches.)
In no place in the pastoral epistles do we read that prophets led the church. Paul was the church planter in Ephesus, so as their apostle he oversaw the church, but he did not instruct Timothy to appoint apostles or prophets. He was to appoint elders of the highest character. And the elder who works hard at preaching and teaching are singled out.to receive double honor (1 Tim. 5:17).
Further, in Acts 20:17-38 Paul summoned the leaders of Ephesus. Did he call for any apostle or prophet? No, he asked the elders to meet him southward, along the Aegean Sea, in the city of Miletus. Overseers (= elders) and deacons governed (that is, served) the church at Philippi (Phil. 1:1). Paul commissioned Titus to complete what was left unfinished and appoint elders in every town on Crete (Titus 1:5-9). And he commissioned Timothy to do the same in Ephesus, including male and female deacons (1 Timothy 3:1-13).
The NT encourages a modern prophet but restricts them within the local church
First, prophets are mostly restricted to a three-fold purpose, which is seen in 1 Corinthians 14:3, using these translations:
Edify, exhort, and comfort (KJV)
Edification, exhortation, and comfort (NKJV)
Strengthening, encouragement, and consolation (NET)
Strengthen, encourage, and comfort (NIV)
Edification, exhortation, and consolation (NASB)
Grow in the Lord, encouraging, and comforting (NLT)
Strength, encouragement, and comfort (NCV)
Helped, encouraged, and made to feel better (CEV)
Upbuilding, encouragement, and consolation (ESV)
Grow, be strong, and experience his presence with you (MSG)
Here’s Paul writing about personal prophecies to Timothy:
18 Timothy, my son, I am giving you this command in keeping with the prophecies once made about you, so that by recalling them you may fight the battle well … (1 Tim. 1:20, NIV)
Personal words edify, encourage, and comfort, as they did for Timothy. If prophecies are for a personal purpose, then those three elements guide and restrict the prophets too.
Second, prophets can reveal the hearts of the people (1 Cor. 14:24-25). This may be considered personal prophecy. The prophet speaks accurate words about a man’s heart, and he falls down and worships God, proclaiming that God is among the believers. But personal prophecies must be used with extreme caution.
Sometimes prophets speak from their own soul and their words are not pure, but tainted. If your heart does not already have a conviction, then put the prophecies on the shelf. Don’t act on it. This is especially important in relationships. If your heart is not into a man (or woman), but a prophet tells you that you will marry him (or her), then put it on the shelf. Don’t act on it. Caution!
Third, prophets can predict. Agabus predicted (not decreed it or called it into existence) that a famine was about to happen, and it did (Acts 11:27-30).
Fourth, prophets can warn and rebuke. Agabus and his team warned Paul what would happen when he got to Jerusalem, and they were right (Acts 21:10-11). John the Baptist, a transitional prophet from the Old Covenant to the New, rebuked Herod Antipas and paid with his life (Matt. 14:1-12). But he spoke to his ruler, much like modern prophets can speak to politicians and their good or bad policies.
Fifth, prophets can offer revelations This is not the same as Scripture—not even close!—but revelations come in all sorts of sizes and purposes (1 Cor. 14:26). Scripture is flawless (Pss. 12:6; 18:30; Prov. 30:5). Prophecies from modern prophets are not. Scripture is inspired in a special way (2 Tim. 3:16-17). Modern prophets’ inspiration does not rise to that level. Therefore, 1 Thessalonians 5:21 says prophecies must be tested and proven. These revelations do not lay down a new foundation; they occur in the local church, and they are judged by the local church.
To sum up this section on prophets, woe to a church that is led by a prophet! A teaching pastor should lead it. He can have a prophetic gift, like prophecy or a word of wisdom or word of knowledge (1 Cor. 12:7-11; 14:1), but teaching should be his mainstay. Prophets prophesying only in the local church and having their prophecies judged would solve many problems.
Conclusion
And so, as I see things, Wagner has gone off the rails because he did not correctly define what an apostle is. I see his book as sowing and throwing the church into confusion (though Wagner’s book cannot take the sole blame):
I can in no way recommend this book, except for researchers who need to expose these apostolic restoration movements.
Anyone who claims the title apostle or apostolic must drop the title immediately, unless he can show he was a missionary to an unevangelized area for a long time.
Self-denial is mature and humble, and so is following Scripture more carefully. Choose the way of humility and listen to Scripture.
To repeat, biblically the title apostle does exist today, but it is limited to missionary and pioneering endeavors in unreached areas or mere messengers or couriers.
Bottom line:
Apostles = Pioneering missionaries who plant churches in unevangelized areas
Further, modern prophets must know their place, or else they will become arrogant and unhealthily independent. They should not instantly go on youtube or facebook or other socials and speak, once they get their dream or vision or word from the Lord. This is happening too often these days.
Rather, their place is in the local church as one among many, and their prophecies are to be judged each time they speak. They should be willing to have their prophecies, judged, too, and admit when they missed it. But will these independent prophets submit? We shall see.
Humility, self-restraint, and community (the opposite of arrogance and independence) will cure many problems today among modern prophets.
One more time, I urge everyone who does not fit the biblical definitions of apostle and prophet to drop the titles immediately. Consider the verses and be warned by Revelation 2:2, quoted above:
Don’t end up like the super-apostles in Corinth who claimed authority for themselves without earning it.
And these verses can put the wholesome fear of God in us:
21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. 22 Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ 23 Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’ Matt. 7:21-23, NIV, emphasis added)
Apostles: Repent publicly and publicly drop the title of apostle or apostolic. Publicly admit you were wrong.
Prophets: You can keep the title prophet, but only if you submit to the strictures in 1 Corinthians 14. If not, shut down your independent social channels.
This final verse is about teachers, but I believe it can be expanded to include anyone with a platform:
Not many of you should become teachers, my fellow believers, because you know that we who teach will be judged more strictly. (James 3:1)
Judgment is coming. Fair warning!
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