While preaching and prophecy are similar, I find it an exegetical stretch to equate the two. Scripture doesn’t seem to do this. In fact, whenever they are mentioned together, they are clearly separate gifts and functions. The prophet and the preacher, in a sense, speak for God, but not in the same way. Both preaching and prophecy are given with authority and directed by the Holy Spirit, but it could be said that they are the fruit of different trees.

What is preaching? A simple definition could be the faithful exposition of divinely inspired text that has been preserved and handed down through the ages. Preaching examines, interprets, and applies the biblical text, often by referencing the preaching done by generations of predecessors. While the text that informs the act of preaching is inerrant and infallible, the preaching itself is not.

What is prophecy? Prophecy is special revelation directly from God, given through a human agent—a prophet. It is authoritative, inerrant, and infallible. Prophecy is not always foretelling, but is always forthtelling. True prophecy is absolutely, and entirely true.

I know that many gifted and respected preachers claim that preaching is prophecy. I think this stems from a brand of cessationism that, I believe, incorrectly interprets 1 Corinthians 13:8-10. Often called the “love” chapter, the context of chapters 12-14 is actually spiritual gifts. Chapter 13 speaks of the superiority of love over other gifts including tongues, knowledge and prophecy. What follows is telling.

“Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. For we know in part and we prophesy in part; but when the perfect comes, the partial will be done away.” (1 Corinthians 13:8–10, NASB95)

The gifts of tongues, knowledge and prophecy were critical gifts in the infancy of the church. Special knowledge and prophecy molded and directed the formation of the church prior to the completion of the canon of Scripture. Tongues lent credence to message given. A correct view of this passage, I believe, hinges on one’s interpretation of “the perfect”.

If you interpret “the perfect” to be the coming of Christ, or the eternal state, tongues, prophecy, and knowledge have not ceased. So, you must give an account of how those gifts are manifested today. If, however, they have ceased, ”the perfect” must be something that has already come. It should also be noted that the Greek word for perfect is teleion, which can also mean “complete”. From the context, what is, or will be, complete? It must refer to complete knowledge and complete prophecy. I maintain that the best interpretation is, in light of the context, that “the perfect” is the complete canon of Scripture.

To put it another way, every place in the New Testament where teleion or teleios is used, it refers to something becoming, or something that has become complete, mature, full, etc. Here, the immediate context is referring to what will become complete in knowledge and prophecy. When referring to Christ, Paul rarely uses this kind of language—he uses the word, Christos. The perfect in prophecy, tongues, and knowledge is the complete canon of Scripture. The Bible, that we hold in our hands, renders special knowledge and prophecy unnecessary.

It should be noted that verse 12 speaks of a future time, future for Paul at least, when he will see fully and know fully. Many use this to support the notion that Paul is speaking, generally, of the eternal state. However, this falls far short of making a definitive case for a broad definition of knowledge and prophecy.

I should say that this interpretation is not my own. It was first brought to my attention by one of my theology professors. At first, I pushed back on it, but after spending time studying and reading, I became convinced that the majority view of this passage was not the most contextually viable.

The primary reason for my commitment to a narrow definition of prophecy is the preponderance of individuals claiming to have received specific and special revelations directly from God. People who make bold claims to have so special a relationship with God that they continually receive personal messages from Him. This is simply modern-day Gnosticism. We must always exercise discernment when evaluating the words of all those who assume the role of preacher or teacher. As Jesus said:

“Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves.” (Matthew 7:15–16, NASB95)

I think too many of us walk through life like Eeyore. It’s not that we are without joy. It’s just that the hard things in life tend to weigh so heavily on us that they seem to overtake our demeanor to the point that it impacts almost everything. The truth of the matter is that life is hard, and not only did God warn us of this reality, He told us to be happy about it.

There’s a line in the great hymn, “Immortal, Invisible, God Only Wise,” that says, “Thy justice like mountains, high soaring above; Thy clouds which are fountains of goodness and love.” Maybe it’s time for us to recognize the clouds of life for what they are – fountains of God’s love for us – and therefore, let us be grateful. Romans 5:1-5 tells us:

“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us,” (NASB95).

God allows and uses, and at times ordains, the trials of life to grow and strengthen us into something useful for His purposes. He uses the hard times to conform us to the image of His Son. Sometimes, He uses these trials to discipline us. To bring us to our knees in contrition and brokenness. After all, we are sinful. Remember David’s words in Psalm 51 – that great prayer of contrition following his sin with Bathsheeba.

“Make me to hear joy and gladness, Let the bones which You have broken rejoice,” (Psalm 51:8, NASB95).

He doesn’t pray for God to mend his bones. They were a result of the reality of his sin. Rather, he prays for God to help him see his brokenness as cause for rejoicing. Likewise, the clouds of life are real. Let us see them as God’s fountain, showering us with what we need to be the people He intends for us to be. After all, are not His ways higher than our ways? His thoughts higher than our thoughts?

Immortal, invisible, God only wise
In light inaccessible, Hid from our eyes
Most blessed, most glorious, the Ancient of Days
Almighty, victorious, Thy great name we praise!

Words have definitions and ideas have consequences. When definitions of words are no longer static and dependable, the consequences to the culture can be unnerving, unfortunate, and detrimental to society.

Over the past 2 years, at the risk of their own health, doctors, nurses, and other medical personnel have cared for those suffering the effects of a dangerous virus. We don’t know their names, but we call them heroes; and, they are heroes.

Edward C. Byers is a retired Navy Seal who, at great risk to his own life, saved the life of a civilian hostage in Afghanistan along with several of his own team members. For this, he was awarded the Medal of Honor. Most have never heard his name. He’s called a hero, because he is a hero.

In India, in the midst of this dangerous pandemic, a Christian man named Sandeep knew of the desperate needs of people living in surrounding villages. Risking his own health, he traveled to a remote village where people hadn’t eaten in three days and provided them with food and other necessities. Sandeep was faithful to love his neighbors, no matter the cost, for the opportunity to meet their needs and tell them about Jesus. Very few among us know his name. Call Sandeep a hero, because he is a hero. 

Everyday, police, firemen, and EMTs charge straight into dangerous situations to save and protect the rest of us from harm. Rightly, they are called heroes.

In 1st Century AD, a innocent man suffered the most violent form of execution ever devised by mankind in order to satisfy the wrath of God and keep us from paying for our own wickedness. As we read in Paul’s letter to the church in Corinth, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him,” (2 Corinthians 5:21, NASB95). Those of us who know Him call Him Lord. He’s our hero.

A hero is someone who performs acts of tremendous bravery in disregard for their own safety or well-being. Most often their names do not appear in news stories. We don’t fawn over them while their drama unfolds on TV, or listen to talking heads gush over them.

The big story coming from the Tokyo Olympics this week, is about Simone Biles–perhaps the greatest gymnast in history. She stepped out of competition due to a mental condition called, the “twisties”. Other gymnasts will tell you the condition is very real and very dangerous. Later, she was able to make adjustments and return to competition, winning the bronze medal on the balance beam. We all know her name. People call her a hero. Is she?

Simone Biles is a world-class athlete competing on the world stage. She’s garnering well-deserved praise from all corners for her accomplishments. Millions have enjoyed watching her do what she does, and she’s arguably better than anyone else in the world at it. She’ll return home to parades in her honor. She’ll go on Oprah telling her story to adoring fans. Is she a hero? Whose life did she save at great risk to her own? When we lower the bar of heroism the word no longer means anything.

Words have definitions and ideas have consequences.

“Therefore, we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal,” (2 Corinthians 4:16–18).

I remember, as a young man, watching TV with my grandmother.  I remember a certain commercial that would upset her whenever it came on. It was advertising a particular pain medication that claimed to relieve the minor pains of arthritis.  She would get so angry at the phrase “minor pains of arthritis.”  I would suggest that the drug likely only affected the arthritis pains that were minor.  She would say, “There’s no such thing!”.

Life’s afflictions never seem minor when we are in the midst of them.  They absorb our attention, takeover our thoughts, and easily become the only things that matter.  But here, Paul is suggesting that we view our various trials with an eternal perspective.  He is saying that, because God’s grace abounds—what “therefore” is there for—we should not allow our trials, which are temporal, to take us captive to the pain and cause us to lose our joy over the reality of eternal glory in Christ.  Paul is teaching us that the temporary pains of afflictions and trials are actually serving an eternal, divine purpose by producing in us a greater anticipation for this eternal glory.  The greater the pain, the greater the anticipation. 

Pain and affliction are real, but when we recognize that these various trials are temporary and we place our focus on eternity with Christ, we truly experience what it means to abide in Him and live fruitful lives in the midst of this life’s troubles, (John 15:4). By focusing on eternity we can truly know the fullness of joy in Christ (Psalm 16:11).