When I wrote my apology to the body of Christ for having endorsed and defended Mike Bickle, close to 95% of those who responded did so with gratitude. One of the negative reactions came from a man I’ve never met. He said that I need to reexamine my entire charismatic theology. He evidently believes that the behavior of someone like Bickle is the direct and unavoidable fruit or result of believing in the gifts of the Spirit, specifically the gift of prophecy. He said there is something about continuationism that inherently predisposes a person to an unaccountable and ultimately sinful lifestyle.

I could refute such an argument in many ways, but let me only mention two. First, if true, this would necessarily apply to the Apostle Paul and all the other apostles of the early church. They were all practicing charismatics and yet did not yield to the sort of sexual temptation that this man who wrote me insists is the inevitable and unavoidable consequence of continuationist theology.

Second, all it takes to see the fallacy in this man’s argument is to look at how Paul and other NT authors describe the purpose and fruit of spiritual gifts like prophecy. For example:

When Paul urges us all “to present” our bodies “as a living sacrifice, holy and acceptable to God” (Rom. 12:1), he lists as one of the primary ways in which this is done is by being faithful to exercise our spiritual gifts, the first among which he lists is prophecy (Rom. 12:6). At no time does Paul issue a corresponding warning to the effect that if you follow his counsel and prayerfully pursue and practice prophecy you will expose yourself temptation.

The “manifestation of the Spirit” in the distribution of such gifts as prophecy and word of knowledge and tongues and healing is for the purpose of serving “the common good” (1 Cor. 12:7), that is to say, they build up and bless and encourage Christians to live for the glory of God. If such gifts were a threat to the health of the body, rather than serving the “common good,” wouldn’t you expect Paul to have said so?

If the gift of prophecy were a threat to sexual godliness, why would Paul have ever commanded the Corinthians to “earnestly desire the spiritual gifts, especially” prophecy (1 Cor. 14:1)? The Corinthians, perhaps more so than any other local church in the NT, were prone to excess, immaturity, and a somewhat lenient attitude toward sexual sin (see 1 Cor. 5:1-13). But at no time does Paul even remotely suggest that their multitude of problems were due to the presence and practice of prophecy.

Again, if the man who said I should reexamine my charismatic theology because of the threat that a gift like prophecy poses to my holiness, why did Paul exhort the Corinthians to come to the corporate gathering of the church with a “revelation, a tongue, or an interpretation” (1 Cor. 14:26), all of which, he says, are designed for building up?

The last time I checked, Ephesians 4:11ff. clearly says that gifts like prophecy are given “to equip the saints for the work of ministry, for building up the body of Christ” (Eph. 4:12). Note well: it isn’t for tearing down and eroding our strength to resist temptation but for imparting strength to grow up in Christ that Paul says these gifts are given.

We should also take note of what happened on the Day of Pentecost and Peter’s interpretation of its significance. In fulfillment of the prophecy of Joel, the Holy Spirit was being poured out on all of God’s people, that is to say, on “all flesh” (Acts 2:17), inclusive of sons and daughters, young men and old men, male servants and female servants. The fruit of this gift of the Spirit is that “they shall prophesy” (Acts 2:18).

We should also pay close attention to Paul’s exhortation to his spiritual son, Timothy. The apostle was obviously concerned for Timothy’s theological orthodoxy and practical holiness. What he most assuredly does not say is, “Timothy, beware of spiritual gifts, especially prophecy. All such manifestations of the Spirit will weaken your resolve to cling to Christ in faith and will serve only to undermine your theological integrity.” No. Here is how Paul envisioned his spiritual child waging war against the world, the flesh, and the devil:

“This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them [i.e., by means of the prophecies!] you may wage the good warfare, holding faith and a good conscience” (1 Tim. 1:18-19a).

I conclude, therefore, that the danger in spiritual gifts such as prophecy, it is not due to our zealous, prayerful pursuit and practice of them, but in the tendency of many to “quench the Spirit” (1 Thess. 5:19) by despising “prophetic” utterances (1 Thess. 5:19-20). It is the denial of and resistance to the blessings that come with prophetic ministry that pose the greatest danger to godly living and doctrinal orthodoxy.

Therefore, let us heed Paul’s words when he commands us to “earnestly desire to prophesy, and do not forbid speaking in tongues” (1 Cor. 14:39).