In his first post on the topic he hits three points:
Romans 12:6-7 : "If a man's gift is prophesying, let him use it in proportion to his faith. If it is serving, let him serve; if it is teaching, let him teach;" Here, when Paul mentions prophecy, I don't think he means preaching-teaching, because he mentions teaching separately from prophecy. If prophesying were the same as preaching-teaching, this would be redundant. Also, the phrase, "in proportion to his faith" seems to imply some level of risk with respect to the validity of the prophetic utterance, something we would hardly tolerate in preaching the known truth of the gospel. In this passage the prophetic utterance contains unknown projections upon the future, requiring risk and faith, contrasted with the teaching gift that contains utterances about the past and known events surrounding Christ and his accomplishment on the cross.
Luke 1 (Zechariah): Luke records that Zechariah prophesied over Jesus. But this was not preaching or teaching, it was a prophetic song about the life of Christ. It certainly references Old Testament prophecies about Christ, but does not seem to be an example of the preaching-teaching gift, which would prohibit us from equating prophecy with preaching-teaching based on this passage. In fact, in this instance, prophecy seemed to involve divine revelation that was beyond scripture, not derived from it. Obviously, scripture promised a coming Messiah. But it was not until Zechariah received the additional revelation that this particular child of Mary was in fact the Messiah that he prophesied based on this new revelation. He wasn't expounding on scripture and preaching, he received instant inspiration and revelation, and "filled with the Holy Spirit" began this spontaneous prophecy, quite different than the preaching-teaching gift to which prophecy is at times equated.
Agabus, the prophet: One of the most well known prophets, and best examples of a New Testament prophet was Agabus. There are two occasions in which he prophesied. If these two examples of Agabus prophesying involved him preaching and teaching God's word, then we would have an example supporting the cessationists desire to equate the two gifts. But, Agabus did not preach or teach God's word when he prophesied. Rather he:
a) predicted a famine (Acts 11:27-30), and
b) predicted Paul's arrest (Acts 21:10-11)
This hardly sounds like a pastor-teacher fulfilling his mandate to preach and teach by "prophesying." It sounds more like a prophet predicting things that God shows him will happen. So in Agabus we find evidence that a prophet partakes in different activities than a pastor-teacher, implying that the two gifts are not synonymous.
In his second post he offers five more examples.
Prophecies made about Timothy: In 1 Timothy 1:18 Paul charges his young friend to persevere and remain faithful, "in accordance with the prophecies previously made about you." We learn from the second half of verse 18 that someone had prophesied that Timothy would wage good warfare and hold faith and a good conscience. Was Timothy's experience with prophecy akin to preaching? It doesn't seem so. The content of the prophecy in this instance was not scripture, as it would be in preaching. The subject of the revelation was some previously undisclosed details about Timothy's future. As Paul says, the prophetic revelation was "about you [Timothy]." So Paul's experience with prophets in this instance consisted not of preachers proclaiming God's word, but some prophet receiving information about Timothy's future and reporting that extra-Biblical revelation to Paul and Timothy for his edification.
Ephesians 4 Gifts: In Ephesians 4 Paul mentions that God has given certain gifts to the church. In this list he mentions apostles, prophets, evangelists, pastors and teachers. This verse is similar to Romans 12 (see previous post) in that it differentiates prophets from teachers, implying a difference in the gifts of prophecy and preaching/teaching. Is prophecy the same as preaching and teaching? Then why are do prophets and teachers constitute two different offices, if they are precisely the same gift?
Women preachers in Joel 2? In Joel 2:28-29 there is a prediction of what will happen when the Holy Spirit comes at the day of Pentecost. One of the things that will happen is that "sons and daughters will prophecy." Paul was very careful to articulate that he did not "permit a woman to teach" but to "remain quiet" (1 Timothy 2:12) in the assembly. Yet it is very clear that women were permitted to prophesy. Joel predicted that sons and daughters, male and female servants all prophesying would be one of the indicators that the Spirit had come at Pentecost. Was Paul, by forbidding women to prophesy, trying to reverse or contain the scope of the Pentecost outpouring? Or, on the other hand, is it possible that a woman could actually prophecy but not teach, given that these two gifts are different in terms of functionality and authority? The latter is more likely, especially given the fact that Paul acknowledges without correction that women are prophesying in Corinth (1 Cor 11:5 [see Footnote 1] ) and tells all believers, men and women, to earnestly desire to prophesy (1 Cor 14:1).
Philip's daughters: Sticking with the theme of women prophets, we see in Acts that Philip the evangelist "had four unmarried daughters, who prophesied" (Acts 21:9). These four women had a notable prophetic ministry, given the fact that it warranted a mention in Scripture. Luke obviously saw their ministry as substantial and made a brief comment on it. It would seem far fetched that these four unmarried daughters had profound teaching and preaching ministries. Yet, this is what the cessationist understanding of prophecy would force us to conclude.
Church at Antioch: When the Antioch church was formed in the persecution after Stephen's death, there was a certain order with which Jerusalem sent aid, which proves to be instructive to our discussion here (see Acts 11).
1. Jerusalem sent the apostle
2. The apostle recruited the teacher
3. Jerusalem sends the prophets
In step one, upon hearing of the "great number" (Acts 21:11) of new converts in Antioch, Jerusalem sent Barnabas to establish this church (21:22) and provide apostolic oversight. Second in the order of events was the establishment of sound doctrine through the teaching and preaching gift of Paul (21:25). Thirdly, after the apostolic and teaching gifts had been established, Jerusalem sent prophets, including Agabus, to perform prophetic ministry for the church (21:27), saving the church from the effects of an impending famine.
What is the point here? If prophecy and preaching are the same thing, why would Jerusalem have considered it necessary to send prophets to minister even after Paul's teaching had been established "for a whole year" (21:25). If Paul had been prophesying (i.e. preaching) for a whole year, why send prophets?
Of course the prophets came to fulfill some task that was missing in the excellent teaching of Paul. What was missing? Agabus predicted a famine. What was missing was some divinely revealed, yet extra-Biblical knowledge that never could have been arrived at from studying scripture, as diligently as Paul was doing that.
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