God speaks to us all in the Bible.
It is sufficient for what we are to believe and what we are to do.
It is available equally to all.
We are blessed, in contrast to the Old Covenant, by the presence of the Holy Spirit; we are blessed, in contrast to the Apostolic era, by the presence of the complete canon of Scripture.
This is the era of particular blessing with regard to the indwelling presence of the person of God and the access we have to his objective revelation.
When individuals claim that God speaks to them by private means they add another authority alongside the Bible and elevate themselves beyond every one else in their understanding of God’s will.
They want to go back to another era.
To live in the past, as it were.
To live with the constant apprehension of an incomplete revelation.
In attempting to be polite (or give the impression that we aren’t ‘missing out’) Christians who believe in the sufficiency of Scripture and the particular blessings of this era can find themselves adopting the language of those who don’t.
And that can lead us astray.

Excerpts from a couple of helpful posts by R. Scott Clark, both of which are worth reading in their entirety.

Part 1:

As a consequence of these claims many evangelicals simply assume that when a contemporary leader claims to have the gift of “tongues” that what is seen and accepted as “tongues” is identical to what occurred in Acts and what is described in Acts. Such assumptions of continuity between the apostolic period and contemporary expressions of religious piety and enthusiasm have strongly colored evangelical assumptions about the nature of piety. It is a paradigm: it is assumed that spiritual vitality means reproducing apostolic phenomena. Any Christian who is not receiving direct revelations from the Spirit, exercising apostolic gifts and power is reckoned either to lack faith, to be missing out on a potential benefit, or to be making a false profession of faith.

Even in Reformed circles, which are typically cessationist, i.e., which typically do not accept the widely-held assumption of strong continuity between the apostolic period and the contemporary church, there are attempts to mediate between the neo-Pentecostalists, charismatics, and non-Pentecostalists by adopting the vocabulary of the charismatic movement. It is common for Reformed folk to say, “The Lord led me” or “The Lord showed me” or even “The Lord told me.”
Sometimes one suspects this is a defense mechanism. If we speak this way then perhaps we will not be accused of denying the ongoing work of the Spirit. In the neo-Pentecostal/charismatic paradigm, the assumption is that anyone who does not speak thus is implicitly denying the abiding presence, activity, and work of the Spirit. Some of this is cross-cultural or cross-paradigm communication. We’ve taken to speaking like charismatics in order communicate our conviction that the Spirit is at work in our communions and people.
The adoption of charismatic language to describe our experience comes at a cost, however, because we come to believe that what is being said is literally true. As Reformed folk read Scripture, the apostolic gifts and powers ended with the close of the apostolic age. As best we can tell, no one is actually speaking in natural foreign languages (Acts 2 and 1 Corinthians 12–14) by the supernatural power of the Holy Spirit. None of us is being carried about from place to place by the Spirit (Acts 8:39) or healing the lame (Acts 8 and 9). None of us is putting people to death (Acts 5) or raising people from the dead (Acts 20) and none of us is impervious to the bite of poisonous snakes (Acts 28). None of us even is so indwelled by the Spirit that others are healed merely by touching our handkerchiefs (Acts 19).
Read the whole post here.

Part 2:

So, what should we do? I propose that we speak the truth in love. Instead of making claims that we can’t back up we should speak simply. Instead claiming implicitly that we know what the Spirit is doing just now (we don’t and you don’t know where the Spirit comes from or where he is going) we should say what is true. Instead of saying “the Spirit told me” or “the Spirit led me” or we should say what actually know to be true. “I had a strong desire to pray” or “in the providence of God it turns out that as I was praying x was happening at the same time.”
Does the Spirit lead us, give promptings? Sure. That’s not in question. What is in question is what we should claim about them. The Word tells us that the Spirit is constantly, powerfully, and actively accomplishing his purposes. Confessing that truth is one thing. Claiming that we know just what he is about at any given moment is quite another. We say, “The Spirit was really present” when what we know to be true is that “we had an intense experience.” In fact the Spirit is always present. We may become conscious of certain intense feelings or experiences and if those are good and holy, praise God.
Implicit in the claim to know what the Spirit is doing is an unstated knowledge and claim to power. “It’s not in the Scripture but I know what the Spirit is doing in this instance.” I say that doesn’t accord with what we believe about the immensity of God, the omnipresence of God, and our doctrine of the providence of God. He is always sustaining, governing, upholding all things. We know that he is with his covenantal people is a particular way. That presumes knowledge of the Spirit’s work that we don’t have. It’s powerful and seductive but it’s powerful precisely because it fills in the sorts of blanks we want to have filled in. It sounds and seems more “spiritual” to say, “The Spirit led me to do/say/think” rather than “after prayer and study I did/said/thought.” The latter is corrigible and the former is less so. It’s really a sort of implicit claim to power, authority, and knowledge that, as far as I know, in the post-canonical era, no one has.
Why can’t we simply do good, useful, edifying things without attributing it directly to the inspiration of the Spirit? Why do we have to know whether it was directly from the Spirit? Partly, I think, because we feel guilty for being cessationists because the non-cessationists seem to having all the fun.
Brothers and sisters, we are not charismatics or neo-Pentecostals. We have a different paradigm. We should learn to be content with Scripture and with our own paradigm instead of seeking to plunder the Pentecostals. We do not believe that God occasionally drops into history to do the spectacular but rather we believe that he is constantly with us. We believe that he accomplishes extraordinary things through the ordained and regular (Rom 10). Which takes more faith? To believe that the Spirit is knocking people over, inspiring them to make incorrect prophecies, or to believe that God uses the foolishness of the preached Gospel (1 Cor 1-2) to raise spiritual dead (Eph 2) sinners to new life and to grant them faith and through it union with the risen Christ?
Read the whole post here.

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