Is the Completion of the Bible the End of Spiritual Gifts?

Welcome to the podcast! This week, we're looking at some "fan mail" and we'll be answering the question: is the completion of the Bible the end of Spiritual gifts?--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you’re looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at [email protected] Now --1 Corinthians 13 is often called the “Love Chapter” due to its powerful emphasis on the necessity of love for the Christian life. However, this passage has also been the subject of considerable debate, particularly surrounding the meaning of the term "the perfect" in verse 10 and how it relates to the continuation or cessation of spiritual gifts like tongues and prophecy.Some argue that “the perfect” refers to the completion of the New Testament canon, and therefore, the miraculous gifts of the Spirit, such as tongues, prophecy, and knowledge, ceased once Scripture was completed. This cessationist view suggests that now that we have the Bible, we no longer need these gifts because Scripture is sufficient for our spiritual direction and maturity.This article will explore the context of 1 Corinthians 13 and challenge the interpretation that “the perfect” refers to the completed New Testament, showing instead that Paul is pointing to something far greater and still future—the return of Christ and the full revelation of God’s kingdom.Q. Where did this interpretation come from in the first place?The interpretation that “the perfect” in 1 Corinthians 13:10 refers to the completion of the New Testament and that spiritual gifts like tongues, prophecy, and knowledge have ceased, primarily stems from the Cessationist theological perspective. This view emerged from a particular way of reading the New Testament and was later developed within certain branches of Protestantism.Here’s an overview of how this interpretation evolved:1. Early Church to the ReformationIn the early church, there was no clear consensus that spiritual gifts had ceased after the apostolic age. The early Church Fathers, such as Justin Martyr, Irenaeus, and Tertullian, referenced the continued operation of spiritual gifts, including prophecy and tongues, in their writings. However, as Christianity became institutionalized and the church grew more organized, miraculous manifestations of the Spirit seemed to become less common, leading some to believe that these gifts were no longer needed.During the Reformation (16th century), Protestant reformers like John Calvin began to articulate a view that extraordinary spiritual gifts were no longer active. Calvin, in particular, believed that miracles and certain gifts, such as tongues and prophecy, were given for the foundational period of the church and had ceased after the apostolic age. He argued that the purpose of these gifts was to authenticate the apostles' ministry as they spread the gospel and that once the canon of Scripture was completed, they were no longer necessary. This line of reasoning laid a foundation for later Cessationist views.2. Post-Reformation DevelopmentThe formalization of Cessationism grew stronger in the centuries following the Reformation, particularly among Reformed and Protestant theologians who emphasized the sufficiency of Scripture. The argument hinged on the belief that, with the completion of the New Testament canon, the need for miraculous signs or revelatory gifts diminished. This view was influenced by several factors:Scriptural Sufficiency: Cessationists argue that the Bible is the full and final revelation of God’s will for humanity. They claim that once the New Testament was complete, there was no longer a need for prophecy, tongues, or other revelatory gifts because Scripture contains everything needed for guidance and faith.Historical Observation: As early miraculous gifts seemed less common in church history, some theologians assumed that these gifts had ceased by God’s design after the foundation of the church.3. Cessationism and the “Perfect”One of the key passages used to support Cessationism is 1 Corinthians 13:8-10, where Paul says that “prophecies will pass away, tongues will cease, and knowledge will pass away” when “the perfect comes.” Cessationists interpret “the perfect” as the completion of the New Testament canon. They argue that since we now have the complete Bible, the partial gifts of prophecy, tongues, and knowledge are no longer needed because Scripture provides full direction and revelation for the church.4. Dispensationalism and the Growth of CessationismIn the 19th and early 20th centuries, Dispensationalism—a theological framework that divides history into different “dispensations” or eras—further promoted Cessationist thinking. Dispensationalists like John Nelson Darby and others taught that miraculous gifts were only intended for the early apostolic period to authenticate the message of the apostles. They believed that these gifts had fulfilled their purpose and had ceased after the apostolic age and the completion of the New Testament.5. Key Theologians and Proponents of Cessationism:John Calvin (16th century): Advocated that miraculous gifts were meant to authenticate the apostles’ message and were no longer needed after the New Testament was completed.B.B. Warfield (19th century): A prominent Cessationist who wrote extensively on the idea that miracles and spiritual gifts were confined to the apostolic era.John MacArthur (20th-21st century): A modern Cessationist theologian who argues that the miraculous gifts were for the foundational period of the church and ended with the apostles.6. Pentecostal and Charismatic MovementsIn response to Cessationism, the Pentecostal (early 20th century) and later Charismatic (mid-20th century) movements re-emphasized the belief in the ongoing operation of spiritual gifts, including tongues and prophecy. These movements saw the gifts of the Spirit as essential for empowering believers for ministry and building up the church. This sparked a renewed theological debate between Cessationists and Continuationists (those who believe that the gifts continue today).Q. So what does 1 Corinthians 13:10 mean by “the perfect”? The immediate context of 1 Corinthians 13 is Paul’s discussion on spiritual gifts in chapters 12-14. In chapter 12, Paul explains the diversity of gifts given by the Holy Spirit for the edification of the Church. Chapter 14 focuses on how these gifts should be exercised in a loving, orderly manner during corporate worship.In the midst of these teachings, Paul inserts chapter 13 to remind the Corinthians that love is the highest virtue and the governing principle behind the use of any spiritual gift. Without love, even the most miraculous gifts are meaningless (1 Cor. 13:1-3). Paul then describes the nature of love, emphasizing its eternal and enduring quality compared to the temporary nature of spiritual gifts (1 Cor. 13:4-8).What Is “The Perfect” in 1 Corinthians 13:10?Paul writes in 1 Corinthians 13:9-10, “For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away” (ESV). The key question is: What is "the perfect" referring to?Some interpret "the perfect" as the completion of the New Testament canon, suggesting that once Scripture was fully written and compiled, there was no longer a need for spiritual gifts like prophecy and tongues. The rationale is that these gifts were meant to give the early church direction and revelation before the Bible was completed. However, this interpretation doesn’t fit the full scope of Paul’s argument in this passage for several reasons.1. “The Perfect” Refers to Full Maturity, Not the Canon of ScriptureThe word "perfect" in Greek is teleion, which carries the idea of completeness, maturity, or perfection. In the context of 1 Corinthians 13, Paul contrasts the partial knowledge and prophecy we have now with the complete knowledge that will come when "the perfect" arrives. This suggests that "the perfect" is not simply the completion of the Bible but a future event in which all things will be fully revealed and made whole.Paul’s analogy in verse 12 helps clarify this: “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.” The imagery of seeing "face to face" speaks of a direct encounter, which is more fitting for the return of Christ than the completion of Scripture. No Christian, even with the full Bible, sees “face to face” with God in the present age. We still live by faith and see God’s plan only dimly. The completion of the Bible does not remove the partial nature of our...