Cessation of Tongues in 1 Corinthians 13

(Note: Since I have not had time to blog recently, I have adapted this paper I wrote into my next blog  post. It is kind of long, but maybe it will be  helpful to someone, or possibly start a debate.)

Have the spiritual gifts referred to in 1 Corinthians 13:8-13 ceased? According to much of Christianity today, indeed they have. However, to millions of Christians, approximately ten million in the U.S. and Canada, the practice of one or more of the spiritual gifts is part of their worship.[1] Many of those who believe that the gifts have ceased are skeptical of the practice, and they question what drives the practice of these gifts among some in Christianity.

The case for believing that the gifts have ceased is usually based on the words from 1 Corinthians 13:8-13. In this passage, the Apostle Paul explains that when “the perfect comes, the partial will pass away.”[2] There is no dispute that Paul was saying that prophecy and the other spiritual gifts would pass away, however, when they would pass away is heavily disputed. This is mainly due to the fact that the “perfect” is not explained in the text, and different readers of this passage interpret the term differently.

Those who believe that miraculous spiritual gifts have already ceased interpret the “perfect” as the completion of the canon, while those who believe that miraculous spiritual gifts continue to this day interpret the “perfect” as either the return of the Lord Jesus Christ or as the maturity of the church. Is the correct interpretation found in the text of 1 Corinthians 13? This post will attempt to answer that question.

To accomplish this task this post will look at the following points.

(1) The words of Scripture.

(2) The reason for the gifts.

(3) What were the gifts?

(4) What is the “in part” referring to in verse 10?

(5) What is the “perfect” referring to in verse 11?

(6) What are the current views today?

(7) What are the historical views of the church on the issue?

(8) What can be concluded?

After observing the issue from these points, it is hoped that the reader will be able to grasp from the presented evidence and argument a better understanding of the issue and to be able to come to an informed conclusion on the role of miraculous spiritual gifts for today.

THE SETTING OF 1 CORINTHIANS 13:8-13

In order to properly interpret the meaning of 1 Corinthians 13:10, the interpreter must first have a proper understanding of the passage it is included in. It should be apparent to anyone who reads or listens to many of the arguments, both in favor of cessation and in favor of continuation of miraculous spiritual gifts, that the writer or speaker often does not seem to fully understand the context of the verse. However, chapter 13 cannot be separated from the larger discussion of spiritual gifts which is found in both chapters 12 and 14.

The Author

The Apostle Paul is the writer of 1 Corinthians. It is important for the reader of chapter 13 to realize that Paul himself is a proponent of practicing the spiritual gifts talked about in 1 Corinthians 12-14. As an apostle of Jesus Christ and a New Testament writer, Paul felt strongly enough about the spiritual gifts to specifically address their use in this text. In chapter 14, Paul makes it clear that even he practices tongues, but at the same time he addresses the church at Corinth’s improper use of the gift.

The Audience

The audience Paul is addressing is the Corinthian church. These individuals were obviously confused about the use of spiritual gifts. Paul uses very direct language to rebuke them for their error in placing so much emphasis on tongues. He also gives extra space to correcting them on their incorrect use of the gift. The question of whether or not Paul was condemning them for their insistence on the practice, or if he was simply correcting them on the incorrect use of the gifts is important in the debate concerning the cessation of these gifts.

The Cause

The purpose for Paul’s writing of chapter 13:8-13 is highly debated. It is certain that Paul was attempting to express the supremacy of love to the other gifts, but that could not have been all he was implying. Was Paul simply giving the Corinthian church warning that tongues and prophecy would eventually pass away? Was Paul saying that these gifts are currently passing away and that they should not seek to keep them alive? Did they understand him? Since Paul did not put it in words that clear it up for everyone today, the question is left to the interpretation of the reader. It is certain that this question cannot be answered without looking to the surrounding passages.

The Relationship to the Surrounding Text

D. A. Carson, research professor of New Testament at Trinity Evangelical Divinity School, points out that “this chapter is a masterpiece even when cut loose from its literary context.”[3] However, the proper understanding of this chapter requires that it be interpreted in the context of chapter 12 and 14. As Carson points out, many interpreters like to take chapter 13 separate from the other chapters because it does not seem to follow the same line of thought. Donald MacDougall, former professor of New Testament at the Master’s Seminary, explains that this is because Paul uses a method which he uses in many other places. He leaves off at 1 Corinthians 12:31 and begins to deal with another matter he finds important, only to pick back up with the matter from chapter 12 again in chapter 14.[4]

Carson explains that the interpreter’s view can influence how chapter 13 relates to chapter 12.[5] If 12:30-31 is taken as a rebuke when Paul is asking his series of questions which is then followed by the statement “but earnestly desire the greater gifts,” then chapter 13 makes perfect sense by introducing love as the greater gift. However, continuationists often see Paul’s statement in 12:31 as merely a statement and an encouragement to seek the greater gifts as well. John MacArthur, pastor of Grace Community Church in Sun Valley, CA and president of Master’s Seminary, argues that it is a rebuke and that the continuationists are wrong. He points out that what Paul was actually saying was “But you are jealously coveting the showy gifts,” and because of that “I show you a still more excellent way.”[6] However, MacArthur’s position is often criticized by continuationists. Gordon Fee, professor of New Testament at Gordon Conwell Theological Seminary, directly attacks MacArthur’s view, saying, “MacArthur especially engages in all kinds of exegetical gymnastics to avoid the plain sense of texts.”[7]

It becomes clear that the surrounding chapters have everything to do with chapter 13, and to take the text alone makes it impossible to come up with an accurate interpretation. The next section will look at the individual gifts discussed by Paul in chapter 13.

THE GIFTS DISCUSSED IN 1 CORINTHIANS 13:8-13

In this section, the gifts which are discussed in 1 Corinthians 13 are explained. This section is divided into three parts. The first part concerns the gifts that shall cease. The second part is followed by those gifts which shall continue. The characteristics and purposes of each gift are discussed, and the relevance they have to the question at hand. Finally, an evaluation of each gift will be given in the third part of this chapter.

The Gifts That Shall Cease

Prophecy will pass away. Tongues will cease. Knowledge shall pass away. These three statements are found in 1 Corinthians 13:8. These three statements are one of the few things that cessationists and continuationists actually agree upon. However, answering the question of when they are to end is a completely different situation. Most would agree that these are gifts of revelation; however, others may believe that tongues can be viewed differently. In order to understand the meaning of this text better and to determine whether or not chapter 13 teaches that the gifts have already passed, these gifts will be looked at more closely in this section.

Prophecy Shall Cease

What is prophecy? Some believe that it is a direct “word from the Lord.” That seems consistent with what it was in the Old Testament. That would be consistent with what the apostles received as they were inspired by the Holy Spirit to pen the words of God in the Holy Scriptures. If that is what it was, then it seems to most people that indeed the gift of prophecy has passed and is no longer practiced today. However, there are some who insist that God still gives the gift of prophecy. Wayne Grudem, research professor of Bible and theology at Phoenix Seminary, is one of them. His argument is based partly on the fact that prophecy in 1 Corinthians 13 was not perfect, and it was when that which was perfect would come that prophecy should pass away.[8] Furthermore, Grudem believes that prophecy is still being given today, but that all prophecy given today is not infallible. This is in spite of the fact that the words of the apostles and Old Testament prophets were true. In reply to Grudem’s view, cessationist Nathan Busenitz, author and personal assistant to John MacArthur, points out:

New Testament prophets are to be held to the same standard as Old Testament prophets since the NT writers make no attempt to distinguish between the two. Thus, the content of their prophecy (whether foretelling or forth-telling) must accurately convey the true, error-free revelation they are receiving from God. If their prophecy is shown to be incorrect, it is also shown to not be from God.[9]

Tongues Shall Cease

What are tongues? The gift of tongues was mentioned only three times in the Bible. It is seen it in Acts, in the debated text of the latter part of Mark 16, and in 1 Corinthians. Some believe that there was a distinction between tongues in Acts and the tongues that Paul speaks of in 1 Corinthians. Some would say that tongues are always a human language, while others teach that they were a heavenly language. John MacArthur insists that the Bible nowhere teaches that tongues were anything other than human languages. He also insists that there were no differences in tongues in Acts 2 and 1 Corinthians.[10]

Larry Hurtado, professor of New Testament language, literature and theology at the University Of Edinburgh School Of Divinity, disagrees with John MacArthur. He believes that tongues are both distinct and that they are to be practiced. He states that it is a private gift, and that it is to be practiced alone for the edification of the saint.[11] This view seems consistent with Paul’s words in chapter 14, but is contrary to the view of cessationists such as MacArthur. MacArthur bases his argument on the use of the word hermeneuo which means “translation.” He believes that if it was merely ecstatic utterance which was given as a prayer language apart from the understanding of man then there would be no need for translation.[12] Both men’s arguments are quite complex, and great Biblical scholars on both sides of the issue disagree.

Knowledge Shall Cease

What is knowledge? According to the context, this knowledge spoke of must be special revelation from God. This is not merely a natural understanding of God’s word which is made possible by human might. Carson agrees that knowledge is special revelation, and that it is connected to revelation of prophecy. In verse 9, both gifts are said to be in part and said to be no longer needed when that which is perfect comes.[13] It is also true that many continuationists like to make a point that verse 9 does not include tongues, and they may attempt to make a case that it is not included in the partial or imperfect gifts. However, as Carson points out, this appears to be simply a literary method the Apostle Paul uses. In verse 10 and 11 he obviously takes up the issue of tongues again, and it is in the same context.

Any reader should be able to quickly make the distinction between these three gifts, as well as see that they are revelatory gifts. Each of them will pass away because of the arrival of something greater. That which is to arrive will do away with the need for these particular gifts, and the church will benefit from it. However, the question as to what the “perfect” is and when it is to appear still needs to be answered.

The Gifts That Shall Continue

These are the gifts mentioned in chapter 13 which are not said to eventually cease or pass away. However, some theologians differentiate love from faith and hope. They argue that because love is the subject and is declared the superior gift, this puts faith and hope into the category of those which will also pass away. However, those are not the words of the text, and it seems to be a stretch to simply imply that conclusion, because they are not the focus of the chapter. The fact that they are grouped with love seems to imply that these gifts will continue as well.

Faith Shall Continue

Faith is not directly mentioned as a gift. However, in verse 2 Paul mentions it in the context of having enough faith to remove mountains. This is obviously drawn from Christ’s words in Matthew 17. Paul says that even if he had that amount of faith it would be pointless if he did not have love. So it is clear that he is making the point that love is even greater than faith. The fact that faith is in this group has lead some theologians to take the position that because faith, which is lesser than love, continues then tongues and prophecy must as well. However, he never says that faith will cease, so to make this case is without textual support. It should also be noted that the type of faith that is referred to, the faith to perform miracles, may have passed away, but, again, this is not stated in the text. That is probably the most likely case, as all the revelatory gifts often required a certain measure of faith, but this seems to support revelatory gifts passing away. It could also support the cessation of gifts such as healing.[14] The key verse, however, to draw the conclusion that faith continues is in verse 13 which states that it does abide.

Hope Shall Continue

Hope is mentioned as another gift in verse 13 that abides along with faith and love. It is also considered less than love. Verse 7 states that love “hopes all things,” so hope is dependent on love just as faith is. Some may wonder why hope should endure forever, but an explanation may be from a reference to Hebrews 6:19, which explains that, even “within the veil,” it will still remain as “an anchor of the soul, both sure and stead-fast.”[15]

Love Shall Continue

Love is the theme of chapter 13. It is clear that Paul is expressing the superiority of love over all the other gifts mentioned. Love is said to abide forever, and is even greater than the other two gifts which abide with it in verse 13. The point that Paul is making is that to possess any of the other gifts and to not possess love is useless. The true use of those gifts must be in accordance with love, and this is obvious if one holds to the position that Paul is rebuking the Corinthians for their prideful abuse of the other spiritual gifts.

An Evaluation of the Gifts

Of all the gifts above, it is clear that Paul is expressing that love must be central to all the others. Whether the reader believes that Paul is actually rebuking the Corinthian church for using the revelatory gifts, specifically tongues, or that he is simply giving them further instruction on how to practice them better, love must be central to their use. Hope and faith are not usually debated, as far as their role in the church goes. However, prophecy and tongues are often debated, and their value today is looked upon by different scholars and theologians with a wide variety of value for the church. Some Pentecostals hold to the position that speaking in tongues is the initial evidence of being baptized in the Holy Spirit. Paul Chappell, Executive Vice President of The King’s College and Seminary in Van Nuys, California, explains that this view evolved over a period of about a hundred years in the early American Pentecostal church.[16] It has never been totally accepted, and many theologians in the more established churches such as the Assemblies of God are now questioning this teaching. Hurtado also agrees that not all people were given this gift, and that it is not required evidence for the Baptism of the Holy Spirit.[17]

Prophecy is a gift that many continuationists agree has passed on with the apostles, but there are still some such as Grudem who defend it still today. [18] However, Grudem agrees that the gifts of prophecy and tongues are given as tools for the church. He does not believe that all Christians should be required to seek prophecy or tongues, but he does believe that when the church forbids the possibility that they are actually limiting God’s work. He goes on to say that both cessationists and continuationists can profit from each other.

It seems clear that everyone agrees that love is the superior gift. It is also clear that Paul and many modern continuationists agree that not everyone is required to practice miraculous gifts. Since this is the case, it would be safe to declare that the church can get along without the miraculous spiritual gifts in light of the fact that it has God’s revelation to it in Scripture.

HOW ARE MIRACULOUS GIFTS VIEWED TODAY?

Some of the content of this section has already been hinted upon. However, the arguments are much deeper than what was mentioned above. This chapter will attempt to explain the various arguments of each side, and to reach a conclusion.

The Gifts Have Ceased

Verse 8 states “Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away.” Cessationists believe that this has already occurred, and that miraculous spiritual gifts are no longer practiced today. Furthermore, because they believe that these gifts have passed, in order to be consistent with their beliefs they must question the validity of the use of these gifts by modern Pentecostals and charismatics. However, not all cessationists are the same, and they often base their view of cessation on different understandings of the Scripture.

The Gifts Ceased With the Completion of the Canon View

This is the classical position. This view teaches that when the canon of Scripture was completed there was no more need for the practice of the miraculous gifts taught in Scripture. Furthermore, for this view to be consistent it must interpret the other gifts to be revelatory, thus they are no longer needed after the completion of the Scripture.[19] They believe that the “perfect” referred to in verse 10 is the completed Bible. John MacArthur is one of the most well-known proponents of this view today. He writes “Christians on both sides of the charismatic fence must realize a vital truth: God’s revelation is complete for now.” He adds to this that the 2 Timothy 3:17 statement “that the man of God may be adequate, equipped for every good work” teaches Scripture is sufficient, and offers everything the church needs for all good works.[20]

The Gifts Ceased With the Maturity of the Church View

In contrast to MacArthur’s more traditional view that the revelatory gifts ceased with the completion of the New Testament, a more modern view, one that seems to rely more on solid exegesis of the Scripture, is that the revelatory gifts ceased when the church reached maturity. The church may have reached maturity shortly after the time of Paul’s writing, may reach maturity when Christ returns, or at some point in between. In relation to 1 Corinthians 13, these interpreters may view “the perfect” as the return of the Lord Jesus Christ. They do not necessarily hold that tongues and prophecy must continue until that time, but simply that they will have ceased by that time. They view His return as the completion of the maturity, and thus the church is growing toward maturity until that time comes. This view draws from the meaning of the Greek word teleios, which can be interpreted as either perfect or mature.[21]

The Gifts Ceased With the End of the Apostolic Era View

This is the view of Richard Gaffin, a professor of systematic theology at Westminster Theological Seminary in Philadelphia. Gaffin agrees that the “perfect” which shall come is Jesus Christ; however he does not base his view of cessation on that passage.[22] Also, his view does not deny that the completed canon may have marked the end of tongues and other revelatory gifts, but it does not attempt to prove cessation with that argument. Instead, Gaffin builds his case on the inconsistency of receiving revelatory words from God while holding that Scripture is complete. If Scripture is complete then why is there a need for revelatory gifts? This view holds that the apostles were given these gifts to fill in the gap until completed revelation was available, but does not demand that they ceased immediately, but with the death of the apostles and those specifically given the gifts. Continuationists often define the gifts as other than revelatory in order to make a case for their continuation.

The Gifts Continue Today

The idea that gifts continue to this day is foundational for Pentecostals and charismatic Christians. The view is based on the fact that God gave certain gifts for the edification of the church. The Apostle Paul used these gifts. In Acts 2, the church received these gifts. Nowhere in the Bible is there a direct statement condemning the use of these gifts. The Apostle Paul taught in 1 Corinthians about the proper use of tongues and prophecy. Although he seemed to correct improper use of tongues, never did he forbid the church at Corinth from the practice. Pentecostals and charismatics are aware that Paul does explain that tongues, prophecy and knowledge gifts would eventually cease, however they do not believe that time has happened yet. The next few sections describe a few Pentecostal views of when they believe the miraculous gifts of 1 Corinthians will cease.

The Gifts Will Continue Until the Return of Christ View

As already discussed, Pentecostals and charismatics accept the “perfect” as the return of Christ. There is nothing wrong with this view, as even many cessationists believe that is also what it is referring to. However, instead of attempting to prove that this is the correct view and showing how this means that Christians are to continue to use miraculous revelatory gifts, they merely assume that it is, and that Christians should. As Gaffin pointed out, most continuationists will simply attempt to break down the argument of B.B. Warfield and declare their position victorious.[23] Jon Ruthven, professor of systematic theology at Regent University, does this in his article On the Cessation of the Charismata: The Protestant Polemic of Benjamin B. Warfield.[24] Ruthven repeatedly breaks down Warfield’s arguments as if it is the only cessation position available.

The failure to deal with legitimate questions of continuationism can be seen in most Pentecostal writings that defend the use of gifts. For example William and Robert Menzies, in their discussion of 1 Corinthians 12-14, never even discuss chapter 13. It seems a bit odd that they would not even bring the possibility of cessation up in a chapter that argues tongues are available for all Christians.[25]

With a failure to present solid Biblical evidence that Christians today should continue to seek and to practice the miraculous gifts, continuationists are forced to draw from examples of Biblical uses and connect those occurrences to Christianity today. In other areas of Biblical interpretation, that would not be acceptable. It would be like expecting to hear from God audibly or hearing a donkey talk simply because there is a Biblical account of it. There is no rational evidence for Christians to expect those things, and there is no evidence for Christians to expect sign gifts. However, Douglas Oss has a good argument against this view which will be examined later.

The Gifts Will Continue Until the Church is Mature View

It is necessary to point out that if one can hold a cessationist view based on the maturity of the church then one may also hold a continuationist view with the same logic. Since this view states that the church will continue to mature until that which is perfect returns, if there is not a particular time or event which marks the needed level of maturity, then the interpreter is free to assume that miraculous gifts continue at this present hour.

The Historical Claims About the Use of Gifts

One of the more recent arguments for the use of tongues today is the increasing accounts of historical, post-apostolic era use of miraculous gifts. For many years it was thought that only heretical churches practiced miraculous gifts. Over the last few decades more continuationists are pointing to recorded events in history as evidence that the gifts never ceased. Charles Talbert, professor of religion at Baylor University, asserts that prophecy and other miraculous gifts were continued in the patristic period. Quoting Hermas, Eusebius, Justin, and Origen, he points out records of miracles and works, as well as casting out demons. In the time of Irenaeus, he records that dead were raised up, and remained alive for years. He also writes that the sick had hands laid on them and were healed. He goes on to explain that there are records of men speaking in “all kinds of languages.” [26]

Whether or not these claims present a problem for cessationists largely depends on which position the cessationist holds, and whether or not they believe the claims. Many may simply say that the early church was still waiting on the widespread distribution of God’s word, and so this would not be a problem for them. Some of these events were still within the apostolic era, and so they would not have a problem with them. Some of them may be claimed to be false reports, and thus the cessationist view would not be threatened.

There Is No Way To Be Sure When the Gifts Will Cease

This view may also be called the “open but cautious” view. Robert Saucy, professor of theology at Talbot School of Theology, is a proponent of this view. He writes:

“The evidence considered both from Scripture and the experience of the church thus leads to two facts concerning the manifestation of miraculous spiritual gifts in the church today. (a) There is no explicit biblical teaching that some spiritual gifts seen in the New Testament church did in fact cease at some point in church history. (b) But neither does Scripture explicitly teach that all of the miraculous activity seen in the record of the New Testament church is intended to be normal throughout church history. There is, in fact strong biblical evidence that certain gifts and miraculous activity, associated with the apostles and other prophets, were meant to be foundational for the church and thus not continue as a regular expression of church life. Subsequent church history supports this conclusion by clearly testifying that miraculous activity in the post apostolic church, both in extent and quality, was not the same as that of the time of Christ and the apostles.”[27]

Saucy takes the position that although the evidence leads the reader to believe that the gifts were given for specific time and cause in the church, there is not a specific text that condemns the practice of miraculous gifts today. His view either seeks more evidence, or is content with the idea that miraculous gifts are possible.

EACH VIEW EVALUATED

Each view has been discussed, and this chapter will critically and concisely evaluate each one. This evaluation is intended to point the reader to the most consistent Scriptural view on the present state of miraculous spiritual gifts.

Some Problems With the Cessationist View

This paper has examined several of the differing views of cessationism. Each view has its own strengths and weaknesses, but this evaluation will not look at each view. This evaluation only looks to point out the general strengths and weaknesses of a cessationist view.

The Use of Gifts Today

There are reportedly more than 580 million Pentecostals in the world. Pentecostalism claims to be the second largest and fastest growing Christian group in the world, and more and more traditional churches are picking up some of its practices.[28] This should alert cessationists. Are Pentecostals experiencing such growth because of their obedience to God’s word and the Holy Spirit? This is a question that cessationists must deal with. Secondly, if cessationists hold to the view that Pentecostals and charismatics are not receiving their gift from the Holy Spirit, they must wrestle with where the gifts come from. John MacArthur does not deny that some of it may be from demonic activity; however, he also admits that many devoted Christians have been fooled by false teachings. He recommends that Christians confront their friends in love, and with truth.[29] This is definitely an issue that cessationists must deal with, and to be consistent with their position means to see the practice of tongues and miracles as a false doctrine.

The Lack of Absolute Support in the Text

This is the problem which has been recognized by Robert Saucy and his “open but cautious” view. A close look at the text and at the differing opinions of godly and qualified scholars should reveal that it is very difficult to come to an absolute position on this matter. The cessationist must realize this or he is not being honest with himself.

The Problem With the Continuationst View

Just as there are obvious problems with the cessationist view, the same problems are present in the continuationist’s view. This evaluation will look at those as well as the historical argument against them.

The Use of Gifts Are Often Suspect

Abuses of miraculous spiritual gifts are easy to find. Every few months it seems that a charismatic preacher is being exposed as a fraud. People are constantly coming out and exposing the movement as false. A recent example is Todd Bentley of the Lakeland, Florida revivals. Bentley’s meetings were filled with claims of healings and talk of angels and visits from Jesus himself. However, even though Bentley drew thousands each night, there were multiple reports of fraud and deception. For instance, Bentley’s group claimed to have documentation of healings that occurred at Lakeland, but the Associated Press reported that it was unable to confirm a single case. Furthermore, an in-person visit by Jesus, which Bentley claimed was to happen at the meeting, was later downplayed to mean that Jesus would visit in the Spirit.[30] However, these few examples do not prove that all charismatics and Pentecostals are faking spiritual gifts. As a matter of fact, if all but one were faking the gift that would not demand that the one was not genuine. As with any movement there are going to be those who abuse the gifts. After all, Paul was rebuking the Corinthians for their improper use of gifts.

The Historical Opposition to the Use of Gifts

Historically, theologians have been against the use of tongues and prophecy. This includes those such as Augustine, John Calvin, Jonathan Edwards and B.B. Warfield. Paul Craig, General Editor of The Banner of Truth Trust, asserts that many of the continuationists, specifically Wayne Grudem, ignore the works of men like Edwards on views of cessation. He goes on to establish that Calvin documented a cessationist position. He follows that with the great Puritan preacher John Owen who wrote against the mysticism of the Quakers. He goes on to establish Edwards’ position as one which rejected the use of modern-day prophecy and revelatory gifts. Edwards based much of his view on the fact that miraculous gifts were absent for most of Christianity shortly following the apostolic era. Most of the groups that had practiced miraculous gifts were heretical. Edwards was critical of these groups, as well as the Quakers and mystics in modern times. Edwards sought a cautious view. Edwards even cautioned George Whitfield on his spiritual “impressions.” Edwards was not exegetical in his argument against cessation, as he probably realized it was difficult to give an absolute argument from Scripture against the practice; instead, he built his argument on his understanding of redemptive history and of a clear reasoning of Scripture.[31]

However, as noted above, Douglas Oss,  director of the Cordas C. Burnett Center for Biblical Preaching and Professor of Bible Exposition at Assemblies of God Theological Seminary, Springfield, Missouri, presents a counterargument to the historical view. He asserts that no one would come away with a cessationist view of Scripture if they had just picked up a Bible and began to read it. He asserts that history has shaped the thinking of most cessationists, and that the absence of Christianity to follow the Spirit for years does not make the use of miraculous gifts void.[32] Oss’ point is valid, and should be considered. However, the absence of the use of miraculous gifts for much of Christian history does not mean that they were simply being neglected either.

The Lack of Absolute Support in the Text

This is also one of the weaknesses of the cessationist view. It is probably the reason why Edwards and Warfield did not present an exegetical argument for cessation. However, this seems to present more of a problem for the continuationist. It was already pointed out above that both continuationists and cessationists agree that the church could survive without the use of the miraculous revelatory gifts, so to be a cessationist is not damaging to the church. However, to be a continuationist, the interpreter must base his faith and proper interpretation on experience. John MacArthur repeatedly pointed out that experience is not a valid test of truth.[33] Yet that is exactly what continuationists must do. They cannot rely on Scripture to assure their obedience to God’s word, so they rely on experience. Experience may mean much to the one who experiences it, but it cannot convince the rest of Christianity. This is why Jonathan Edwards cautioned Whitfield that experience would let him down.

J.I. Packer, professor of theology at Regent College in Vancouver, British Columbia, explains this point well in his evaluation of Puritan theologian John Owen’s view of the sign gifts:

Since the presumption against any such renewal is strong, and liability to ‘enthusiasm’ is part of the infirmity of every regenerate man, any extra-rational manifestation like glossolalia needs to be watched and tested most narrowly, over a considerable period of time, before one can, even provisionally, venture to ascribe it to God.

Since one can never conclusively prove that any charismatic manifestation is identical with what is claimed as its New Testament counterpart, one can never in any particular case have more than a tentative and provisional opinion, open to constant reconsideration as time and life go on.[34]

Some Problems with the View that there is Not Enough Evidence to Be Sure

The view held by Saucy seems to be a safe Biblical stance. It does not require the interpreter to pass a judgment on the actions of other Christians, and it does not require him to accept what might be a false doctrine. However, opponents could have a few issues with it.

There Could Be a Lack of Faith in Scripture to Be Authoritative

This is not necessarily a valid criticism. However, Oss and others attack Saucy’s position, accusing him of failing to understand their position or to have enough faith to believe Scripture. It seems that Saucy did understand their position but did not agree with it. Saucy simply chose to not choose a side on the matter. This is merely being safe more than lacking faith or understanding.

Consistency Demands that this View Aligns Itself With Cessationsim

This criticism is only true in practice. Since the “cautious but open” person cannot exercise faith in the practice of miraculous spiritual gifts he must stand with the cessationist and watch from afar. To be consistent with his own position he cannot take the position that the Pentecostal and charismatic practice of miraculous gifts is genuine. However, unlike the cessationist, he is not forced to be critical of the action.

CONCLUSION

Does 1 Corinthians 13:8-13 teach that miraculous gifts have ceased? The easy answer is no. It does not. It teaches that they will cease, but the question of when is not answered. However, there does seem to be enough evidence presented for one to be skeptical of the practice of miraculous gifts today. From false reports in the charismatic circles to the heretics of history who have practiced miraculous gifts and prophecy, the Christian must be cautious. There is Biblical evidence that the gifts in 1 Corinthians 12-14 were given for the early church. The maturity of the church position seems sound. Both sides agree that miraculous spiritual gifts would cease. These reasons seem to point to only one safe conclusion when determining what position to take. That is the “open but cautious” position.

This examination of the various positions has revealed that no one group will ever be able to definitively say “we are right.” It has also pointed out that there is no one position which is in total agreement within its own community. The reader of this post should now have enough understanding of this highly controversial topic to not be fooled by anyone who claims to have the correct position.

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