We teach and do not deny that miracles may exist today. We teach and believe in the power of prayer which may bring about an answer that results in healing from God (cf. James 5:13-16). To this effect, there is a specific provision for healing, namely calling for the elders of the church and have them pray to ask God for a specific physical healing. We teach that healings can take place as a result of prayer depending upon the will of God. But that is not the sense of the miraculous apostolic sign gift of healing that was a temporary gift in the apostolic period which resulted in instantaneous healing. We teach that God certainly is able to heal at all times of the whole age, and for today, God has set forth provisions for that, namely prayer including and involving the elders.

We teach that today no one possesses the apostolic sign gifts called healing and working of miracles. However, we teach that God can heal today by listening to the saints who pray to Him and He will act on their behalf in accordance with His own perfect will for the saints who are sick, suffering, and afflicted (cf. 2 Corinthians 1:3-11; 12:6-10; James 5:13-16; 1 John 5:14-15). 

We teach that every believer has the salvific indwelling presence of God the Holy Spirit from the moment of regeneration. We teach that God the Holy Spirit is identified as the seal of the believers salvation – e.g. “unto the day of our salvation” (cf. 2 Corinthians 1:22; Ephesians 1:13; 4:30). This is pictured by the sense of a signet ring which was used to identify the ownership of an item and to guarantee its genuineness, therefore, in that sense the believer is the possession of God, and the Holy Spirit salvifically indwells the believer, guaranteeing the inheritance of eternal life (cf. 1 Corinthians 6:19-20). 

We teach that God the Holy Spirit indwells, instructs, sanctifies, empowers for service, and seals believers unto the day of redemption (cf. Romans 8:9; 2 Corinthians 3:6; Ephesians 1:13).

We teach that the Person of God the Holy Spirit, that is, Personally Himself (not merely a work but the Person of God the Holy Spirit) is the guarantee (pledge) given to the believer in anticipation of final salvation in glorification (cf. Ephesians 1:14; 2 Corinthians 1:22; 2 Corinthians 5:5). 

We teach that those who are born again by God the Holy Spirit have the responsibility to be filled with God the Holy Spirit (i.e. “controlled by God the Holy Spirit” e.g. Ephesians 5:18. The term translated into English “filled,” namely, πληρόωis (pléroó), is an imperative command, present tense, passive voice which denotes the responsibility for the believer to submit and be controlled by God the Holy Spirit). 

The Greek terms for “filled” in the context of being filled by God the Holy Spirit are:

1. πλήθω (play'-tho) verb (cf. Acts 2:4; 4:8, 31; 9:17; 13:9); 
2. πληρόω (pléroó) – verb (cf. Acts 13:52; Ephesians 5:18); and 
3. πλήρης (plérés) – adjective (cf. Acts 6:3; 7:55; 11:24). 

We teach that being filled with God the Holy Spirit has the sense of being controlled by Him and given by Him divine ability of spiritual empowerment to serve the Lord Jesus Christ and His Church (cf. Acts 2:4; 4:8, 31; 6:3; 7:55; 9:17; 11:24; 13:9, 52; Ephesians 5:18).

We teach that the filling of God the Holy Spirit describes the manifestation of the work of God the Holy Spirit in the life of the believer, which results in a lifestyle of honoring and glorifying God. The power and wisdom of this spiritual living has the results that include conviction (cf. John 16:8-11), illumination (cf. Ephesians 1:17-18), discernment concerning spiritual gifts and the exercise of those gifts (cf. Romans 12:1-8; 1 Corinthians 12-14; Ephesians 4:11-16), prayer (cf. Romans 8:1-17), and a productive life in which He produces in the believer the fruit of the Spirit (cf. Galatians 5:22-23). 

We teach that believers are commanded to be filled with God the Holy Spirit. We teach that when believers receive this filling it results in proper relationships with others, a joyous and worshipful heart, and a good attitude (cf. Acts 13:52). We teach that the Christian walk and practice of believers is to be characterized by being led by God the Holy Spirit, not by the patterns of life and the mode of existence that they believed and with which they behaved prior to conversion to Christianity (cf. 1 Corinthians 6:9-11; Galatians 5:16-17; Titus 3:5).  

We teach that all believers have the gift of God the Holy Spirit and therefore should manifest the fruit of God the Holy Spirit (cf. 1 Corinthians 12:7, 13; 13:1-13; Galatians 5:22-25). We teach that there are spiritual graces available to all believers in which the Holy Spirit produces fruit within the Body of Christ. These spiritual graces include faith, illumination, discernment, prayer, giving, helping, service, evangelism and the fruit of the Spirit. 

7.7.1 Faith

We teach that all believers have the faith in the Lord Jesus Christ that justifies and it is this faith that saves the individual from the wrath of God (cf. Romans 3:24-25). We teach that this justifying faith comes in the form of a gift that God the Holy Spirit produces in the person that He previously regenerated (cf. Ephesians 2:4-10; Titus 3:5). We teach that faith for salvation and Christian living is the reality of every believer in the Lord Jesus Christ (cf. Hebrews 12:2). The term believe is synonymous with faith (i.e. pisteuo). The term stands for the complete trust and commitment to the Lord Jesus Christ of the individual who trusts in the Person and saving work of the Lord Jesus Christ to be saved from the wrath of God (See  8.7.4.1 Faith; 8.7.4.1.1 The Content of Faith; 8.7.4.1.2 The Conviction and Confidence of Personal Faith; and 8.7.5 Justification). 

7.7.2 Illumination

We teach that divine illumination is the work of God’s divine grace. Illumination is a gift which God the Holy Spirit works in those He has previously regenerated, to understand the correct interpretation of Scripture. This gift of illumination involves thinking God’s thoughts after Him through drawing out the Author’s monolithic intended meaning (cf. 2 Peter 1:19-21). We teach that all believers have the responsibility to study the Word of God and to be illuminated by God the Holy Spirit (cf. Ephesians 1:18). The Greek term that was translated into the English word “enlightened” or “illuminated” is from the Greek term φωτίζω (phótizó) and has the sense to mean to  “bring to light, make evident, reveal” (cf. John 1:9; 1 Corinthians 4:5; Ephesians 3:9; 2 Timothy 1:10; Hebrews 6:4; 10:32; Revelation 18:1; 21:23; 22:5). When God the Holy Spirit illuminates the incorporeal heart of the believer, they come to have understanding of the Author’s intended meaning in the sense of first-hand conviction and direct “contact-knowledge.” For example, the Greek term translated “knowledge” from the phrase “that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of Him” (Ephesians 1:17) is the Greek term ἐπίγνωσις (epignósis) which is a compound word –with, the Greek preposition epí, "on, fitting" as the prefix modifying the meaning of the Greek term gnṓsis by intensifying it. Therefore, the sense of the Greek term ἐπίγνωσις (epignósis) carries with it the sense of "knowledge gained through first-hand relationship and conviction," not just basic academic knowledge. This is inseparably constrained to the sense of “illumination” or “enlightenment” in the verses that follow, namely Ephesians 1:18. 

We teach that regeneration precedes illumination, and the spiritually illuminated heart is the only means of genuinely and truly understanding and appreciating sound doctrine in the Lord Jesus Christ and living obediently for the Lord Jesus Christ. Such an enlightened heart causes the believer to understand the riches of the Lord Jesus Christ’s glorious inheritance in the saints (cf. Ephesians 1:18).

7.7.3 Discernment

We teach that all believers have the responsibility to develop discernment in spiritual matters (cf. Philippians 1:9-11). We teach that all believers have the responsibility to test the spirits to distinguish the true from the false (cf. 1 Thessalonians 5:19-22; Hebrews 5:14; 1 John 4:1-6).  We teach that the standard of this discernment is the completed Canon of Scripture (cf. 2 Timothy 3:16-17). 

7.7.4 Prayer

We teach that all believers have the responsibility to be involved in intercessory prayer through God the Holy Spirit (cf. Romans 8:14-17, 23, 26-27; Romans 12:12; Ephesians 6:18; Philippians 4:6; Colossians 1:3; 1 Peter 4:7). Prayer is mentioned in the following contexts concerning the use of spiritual gifts (cf. Romans 12:12; 1 Corinthians 14:14-15; 1 Peter 4:7).  

7.7.5 Giving and Helping (Service)

We teach that all believers are responsible to give, help and serve, whether they have the gifts of giving and helps or not (cf. Romans 12:12; Galatians 5:13). We teach that every Christian, when called upon, should be willing to help support and minister to the needs of the saints. We teach that giving, helping and service are based on need (cf. Matthew 6:8; Acts 2:45; 4:35; 20:34; 28:10; Romans 12:13; Ephesians 4:28; Philippians 2:25; 4:16, 19; Titus 3:14; 1 John 3:17). 

7.7.6 Evangelism

We teach that all Christians have the responsibility to be active in evangelism (cf. Acts 8:4). We teach that every believer is responsible to be able to deliver a faithful and clear presentation of the Gospel of the Lord Jesus Christ. We teach that every believer is called to proclaim Jesus Christ and Him crucified (cf. 1 Corinthians 2:2) and to publicly testify to the physical bodily resurrection of Jesus Christ from the dead (cf. 1 Corinthians 15:1-4, 20). To this effect, every believer is responsible to be able to present the biblical description of the true nature of genuine faith in Christ as well as genuine repentance of sin and what it means to turn to God in saving faith in Jesus Christ. 

We teach that every believer is called to address the crisis in modern evangelicalism where many have watered down the Gospel. We teach that every believer has the responsibility to confront and call those to repentance who have deconstructed the Gospel and produced false conversions. We teach that the Christian does not water down the Gospel but instead proclaims the Gospel accurately, faithfully and completely (cf. Acts 20:26-27). Moreover, the Apostle Paul warned that a person is cursed if they preach a different Gospel (cf. Galatians 1:8-9). That is why it is imperative to present the Gospel accurately, faithfully and completely, to bring honor and glory to the Savior the Lord Jesus Christ – for there is salvation in no one else (cf. Acts 4:12). We teach that it is the responsibility for every believer in love to guard the Gospel (see. 2 Timothy 1:13), to defend the Gospel (see. Philippians 1:16) and to proclaim the Gospel (see 1 Corinthians 9:16).  

7.7.7 The Fruit of the Spirit

We teach that all believers have the responsibility to manifest the fruit of the Spirit, which is love, joy, peace, patience, kindness, goodness, faithfulness gentleness and self-control (cf. Galatians 5:22-23; 2 Peter 4-9 – see entire section 2.6.3 The Communicable Attributes of God). 

In addition to this, we teach that it is the responsibility of every believer to come to know what spiritual gift or gifts God has given them. We teach that it is the responsibility of every believer to exercise that gift within the other spiritual graces that are available as described in the Word of God. Spiritual graces are spiritual virtues that are produced by God the Holy Spirit in the Body of Christ. 

7.7.8 How Does a Believer Discover His or Her Spiritual Gift(s)?

We teach that information regarding gifts has practical value when the information becomes practical in the individual lives of believers in exercising their spiritual gift(s). Therefore, the discovery of one’s spiritual gift(s) is imperative. We teach that discovering one’s spiritual gift(s) entails the following biblical steps listed below, and if followed carefully, through the spiritual graces and virtues listed above by the empowering ministry of God the Holy Spirit, the Christian will be led to a firsthand conviction and understanding of what his or her gift or gifts are. 

(1)  The first step in the process of learning what one’s spiritual gift(s) are, is by the mercies of God, and to present one’s body as a living and holy sacrifice (cf. Romans 12:1). In the context of Romans 12:1, the mercies of God refer to all the sound doctrine, that is, the doctrines of grace in the first 11 chapters of Romans (e.g. regeneration, election, justification etc. cf. Romans 8:29-30; 9:15-18, 23). We teach that if a person is apathetic to the mercies of God, then that could be an indicator that they have not received the mercies of God. This is one of the main reasons why spiritual gifts are not manifested in churches, because the people therein are spiritually dead. However, it is through the mercies of God, that believers can now live a life that is acceptable to God. This first step entails the understanding that because of all that God has done for the Christian – this is now how the Christian should live, that is, “to present the bodies of you (a) holy living sacrifice; well pleasing to God; the reasonable service of you” (Romans 12:1). This first step entails the understanding that because of what God has done for the Christian – the Christian is to present their bodies (a) holy living sacrifice. This first step in the process of learning what one’s gift(s) involves a self-examination concerning the following questions, “Who and what am I sacrificing to? Am I sacrificing to the culture of the world-system? Am I sacrificing my body unto the American dream? Or am I sacrificing my body in humble service for Christ? What am I living for? Am I living for my own achievements and material goals? 

We teach that one cannot say they are living for God when they are sacrificing their bodies to the American dream, world system, and the present culture of the world-system etc. One the other hand, we teach that to surrender and yield one’s body to God is the greatest privilege. We teach that to surrender and yield to God involves the heart, the head, the hands, the mouth, the feet, the ears, the eyes etc. (i.e. all of who a person is as an individual cf. Matthew 22:37-40; Mark 12:30-31; Luke 10:27). We teach that the Christian yields and surrenders their bodies as a holy living sacrifice to God – to be filled with God the Holy Spirit (cf. 1 Corinthians 6:12-20). We teach this is the first step on the road to discovering God’s will for one’s life and the spiritual gift or gifts God has given to the believer. The sense of this first step is surrendering the control to God. 

(2) The second step in the process of learning what one’s spiritual gift(s) are, is to not be conformed to the pattern of this world (lit. “age”). We teach that the identity of “this age” from the phrase, “and not be conformed to this age,” (cf. Romans 12:2) is the world-system created by the devil. There are things in the world that try to distract and destroy the Christian. The world system presents these things of the world as attractive for the purpose that the Christian would surrender their body to the world-system (cf. 1 John 1:15-17). We teach that a Christian will never discover their spiritual gift(s) to serve the Lord and His church if the Christian is being conformed to this age. Likewise, asking the questions, “what is the will of God for my life?” in terms of the world-system, like for example, “what house should I buy?” or “where should I go to school?” or “who should I marry?” or “what job should I have?” or “what is God’s will for my life in terms of the American dream?” really have nothing to do with discovering one’s spiritual gift(s) but are really from philosophical expressions of pragmatic mentorship and life on life discipleship – not biblical discipleship. 

One of the main obstacles in evangelicalism preventing the church from the discovery of spiritual gift(s) is the fashion of this age. Evangelicals are too much conformed to the fashion of this age. Conformity to this age is expressed in evangelicals choosing a local church based on the standard to have one’s own needs met. If that is the case, then the individual does not understand what it truly means and what it is when the saints of God gather in local assemblies. Those who are conformed to this age are characterized by rivalry, competition, partiality, selfish ambition, jealousy, materialism and continuous manifestations of the old nature (cf. James 3:14-16). We teach that the Christian is not characterized by being conformed to the fashions of this transitory age, in religion, philosophy, business pragmatism, military pragmatism, educational pragmatism or situational ethics. We teach that the superficial fashions of this age are to come to an end (cf. 1 John 2:17). The second step to discovering what one’s gift(s) are, is found in the will of God, the sound doctrine of God, the service of God and not in conformity to the pattern of the world-system. 

(3) The third step in the process of learning what one’s spiritual gift(s) are, is to be transformed by the renewing of the mind (cf. Romans 12:2). The term translated into English “transformed” is from the Greek term that has the sense to mean a metamorphosis. It has the sense to mean changing from in keeping with the inner reality of the new nature (e.g. used in 2 Corinthians 3:18 – “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit”).  Therefore, the person who has been born again – has been given a new spirit and their mind is being transformed or renewed by God the Holy Spirit through His illumination of the Scriptures to the believer’s mind. We teach that the Scriptures are the standard of this renewing process. We teach that the mercies of God, that is, the sound doctrine that is the reality in the believer’s life and by studying and feeding upon the word of God is how can one’s mind can be renewed. The mind is the priority in this third step – not one’s emotions. The text doesn’t read, “be transformed by the renewing of you emotions.” One of the obstacles keeping evangelicals from discovering spiritual gift(s) is that many evangelicals let their emotions control their bodies. But the renewed mind is supposed to control the Christian’s body. If the world has a grip on an individual’s agenda and ideology, then their thinking concerning what is going on in their mind will prevent them from discovering spiritual gifts. We teach that the incorporeal mind in the inward side should guide and steer one’s outward side (i.e. corporeal body) like a pilot steers a ship. These first three steps all contribute to the understanding and reality to prove what the will of God is that which is good acceptable and complete (cf. Romans 12:2). Such proving is the initial steps that will bring about a first-hand conviction in the discovery of one’s spiritual gift or gifts that God has sovereignly given to the believer. 

(4) The fourth step in the process of learning what one’s spiritual gift(s) are, is to think sober mindedly about oneself (cf. Romans 12:3). This is the next step to discovering God’s will for one’s life in the discovery of spiritual gifts, namely humble thinking, sound judgment, and to be sober in one’s thinking about oneself. We teach that in order to offer oneself to God as a humble servant, one needs to think correctly about oneself. This starts with understanding that this assessment comes through “the grace having been given” (cf. Romans 12:3). The term grace is χάρις and it means favor; kindness; and it is a gift. The Greek term for “having been given” is δίδωμι and in Romans 12:3 its form is a passive participle. Grace given is passive that means God is doing the action to the apostle Paul. This has universal application to every believer, therefore the believer is “not to be high minded above what it is necessary to think,” because spiritual gifts are grace given gifts. 

(5) The firth step in the process of learning what one’s spiritual gift(s) are, is the discerning awareness of the possibilities and the purposes of spiritual gifts. In the sense of Christians living in the 21st century, we can conclude that ten spiritual gifts are currently operative in building up the body of Christ (see discussion above 7.3.7.2 Ministry Gifts Spiritual Gifts Persistent throughout the Whole Age). God specifically designed and decreed the previously discussed ten apostolic sign spiritual gifts for the first century church, in  the day of its foundation, each with a specific purpose as mentioned above for the foundation of the history and spread of Christianity (see section 7.3.7.1 Miraculous Apostolic Sign Gifts). 

(6) The sixth step in the process of learning what one’s spiritual gift(s) is to not practice partiality concerning people or spiritual gifts (cf. 1 Corinthians 12; 1 Timothy 5:21).

(7) The seventh step in the process of learning what one’s spiritual gift(s) is to prayerfully consider the issue before the LORD. For example, prayer is mentioned in the following contexts concerning the use of spiritual gifts (cf. Romans 12:12; 1 Corinthians 14:14-15; 1 Peter 4:7).  all believers have the responsibility to be involved in intercessory prayer through God the Holy Spirit (cf. Romans 8:14-17, 23, 26-27; Romans 12:12; Ephesians 6:18; Philippians 4:6; Colossians 1:3; 1 Peter 4:7). We teach that all believers are responsible to pray for illumination, discernment, love, wisdom, teaching and zeal concerning spiritual gifts (cf. 1 Corinthians 14:1, 12)

(8)  The eight step in the process of learning what one’s spiritual gift(s) is to zealously desire spiritual gifts. For example, the same Greek term [i.e. ζηλοῦτε (zēloute) – in Eng. “zealously desire” cf. 1 Corinthians 12:31; 14:1] is used as bookends to the great love chapter, namely 1 Corinthians 13. What’s more, in 1 Corinthians 12:31 and 14:1the Greek term ζηλοῦτε (zēloute) – in Eng. “zealously desire” is in the same form and function in both verses, namely, present tense, imperative mood, active voice, 2nd person, and plural number. Because the term is in the imperative mood, it is an apostolic command which is non-negotiable. Therefore, one is in sin if they are not zealously pursing spiritual gifts in the corrected sense by discovering them and exercising them in love. 

(9) The ninth step in the process of learning what one’s spiritual gift(s) is the individual’s commitment to unity based on sound doctrine; and building up the Body of Christ (cf. Ephesians 4:1-16).

(10) Finally, the tenth step in the process of learning what one’s spiritual gift(s) is not complaining against your fellow believers at your local assembly and not slandering the brothers (cf. 1 Peter 4:9-11). Complaining is not exercising spiritual gifts, but instead complain is exercising the sinful flesh.

All the first, second, and third waves of Pentecostalism are heretical. Branching out of the Wesleyan Holiness Movement of the 19th century (i.e. 1800’s), Charles Fox Parham (b. June 4, 1873 – d. January 29, 1929), Agnes Ozman (b. 1870–d. 1937), William Joseph Seymour (b. May 2, 1870 – d. September 28, 1922), and Aimee Semple McPherson (b. October 9, 1890 – d. September 27, 1944) were all false teachers in the area of Pneumatology (i.e. the doctrine of the Spirit) and they introduced the destructive heresies of Pentecostalism at the beginning of the 20th century. 

The second wave of Pentecostalism with notable false teachers like John Wimber (b. February 25, 1934 – d. November 17, 1997) and Jack Hayford (b. June 25, 1934 – d. January 8, 2023) continued the destructive heresies of Pentecostalism in the middle of the 20th century. 

The third wave of Pentecostalism, with notable false teachers like Wayne Grudem (b. February 11, 1948), D.A. Carson (b. December 21, 1946), John Piper (b. January 11, 1946), and C. J. Mahaney (b. September 21, 1953) currently continue to spread the destructive heresies of Pentecostalism in the 21st Century. We teach that those Pentecostals who are still physical alive along with their followers need to repent of their heretical teachings in the area of pneumatology. One of the most disturbing features concerning the false teachers mentioned above is that they are all considered to be the great leaders in evangelicalism in the 20th and 21st Centuries.  

We DO NOT teach Pentecostalism. 

We DOT NOT teach continuationism

We DO NOT open-but-cautious closet continuationism. 

We teach that all forms of Pentecostalism lead back to Roman Catholicism. For instance, Roman Catholicism teaches that the Pope has the gift of Prophecy today, and he is able to add to the revelation of Scripture, by reason of his office as “Vicar of Christ”, and Romanists teach that as “pastor” of the entire Church the Pope has “full, supreme and universal power over the whole Church, a power which he can always exercise unhindered” (Catechism of the Catholic Church). What is more, Roman Catholicism teaches that the Pope exercises infallibility in Prophecy when “he proclaims by a definite act a doctrine pertaining to faith or morals” (Catechism of the Catholic Church). 

Pentecostal believe that their experiences and emotions have authority over the Bible and the Church. 

Roman Catholics believe that the Roman Catholic Church has authority over the Scriptures. 

We teach that it is the responsibility of every believer to warn of the evils of Pentecostalism because it is the loving option and duty for the Christian to warn others about false teachers. If it can be established from the Word of God that Pentecostalism is indeed heterodox – then the loving action is to warn of the evils of Pentecostalism. We teach that the false teachings of Pentecostalism in the category of “strange doctrines” – that is, heterodox doctrines, namely different doctrines than the Apostles taught. We teach that all Christians have the obligation to warn those teaching these strange doctrines as well as those who are held captive by them to repent (cf. 1 Timothy 1:3-7).

This is the application of 1 Timothy 1:3-7 throughout the whole Church Age, that is, to charge anyone who is teaching “strange doctrines” to stop teaching “strange doctrines.” The reason for this is due to the etymology of the term “strange doctrines.” The word Paul used in Greek for “strange doctrines” is ἑτεροδιδασκαλεῖν – to teach other doctrines. The Greek word ἑτεροδιδασκαλεῖν is from a compound word from the Greek words heteros (different/another) and didaskalos (teaching) (cf. 1 Tim 6:3).

This doctrinal statement has made an objective presentation of Pentecostalism and why it is heterodox (i.e. heresy) from a biblical, theological and historical discussion on the inception of the movement. Moreover, the biblical and theological arguments have been made from the Word of God on why the movement called Pentecostalism is heretical. 

This objective portrayal of Pentecostalism will be disturbing to anyone who wishes to hold to their subjective experiences against the Word of God. We teach that it is not the purpose of this doctrinal statement to make a special isolated effort to insult anyone or be disrespectful to anyone. 

We teach that speaking in tongues was speaking in a known language, which one has never studied. We teach that this apostolic sign gift has ceased with the apostolic office. 

We DO NOT teach that the ability to speak in tongues was to give ecstatic speech, that is meaningless incoherent gibberish that is not a language. For example, the ancient eastern pagan religions spoke in meaningless incoherent gibberish that was not a language. Likewise, the cult called Mormonism, which are not Christian, has as one of their fundamental doctrines, speaking in ecstatic incoherent gibberish. 

We teach that any gift in the biblical category of what is called a “revelatory” gift must be without question infallible because the content concerns direct revelation from God. Any other explanation other than revelatory gifts being infallible attacks the very Being of God, specifically in His divine attributes of immutability and veracity.   

We DO NOT teach that prophecy is limited to proclaiming what has already been revealed in the written word. 

We teach that the gift of prophecy is distinct from the gift of teaching. A prophet was one who had directly received revelation from God. Prophecy is not preaching. The prophets were responsible for proclaiming and preserving what they received from God. Prophets were responsible in instructing the people concerning what they had received from God. But the reason a prophet was a prophet is not because he proclaimed and not because he taught, but because he received revelation directly from God.  

For a comprehensive defense of the apostolic signs gifts see section 7.3.71 Miraculous Apostolic Sign Gifts; as well as section 1.8 The Doctrine of Prophecy; and 1.8.4 Statements Rebuking Continuationism and Their Fallible Prophecy Heresy.