The When Question (Part 3): 1 Corinthians 1-Spiritual Gifts-Cessationism

By Nathan Busenitz @ http://www.sfpulpit.com/2007/01/17/the-when-question-part-3-1-corinthians-1/#more-414

Though often overlooked in this debate, 1 Corinthians 1:4–9 is a passage that some have suggested “implies that the gifts of the Spirit are operative until ‘our Lord Jesus Christ is revealed’ (C. Samuel Storms, Are Miraculous Gifts for Today? Four Views, p. 205).

The text itself reads as follows:

(4) I thank my God always concerning you for the grace of God which was given you in Christ Jesus, (5) that in everything you were enriched in Him, in all speech and all knowledge, (6) even as the testimony concerning Christ was confirmed in you, (7) so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ, (8) who will also confirm you to the end, blameless in the day of our Lord Jesus Christ. (9) God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.

Does verse 7 imply that the spiritual gifts enjoyed by the Corinthians will endure until the second coming of Christ?

Interestingly, commentators are pretty well divided over this issue—on a couple fronts. For instance, not all commentators agree that the “gift” (charismati) of verse 7 is referring, in a specific sense, to the “spiritual gifts” of chapters 12–14. The word “gift” does not appear with the adjective “spiritual.” And Paul uses “gift” elsewhere in this letter to refer to non-miraculous gifts (such as the “gift” of singleness in 7:7; cf. 2 Cor. 1:11). He also uses it elsewhere to speak of salvation through Christ (Rom. 5:15; 6:23). The general nature of Paul’s introduction, and his emphasis on soteriological grace (from conversion to consummation) also suggest this conclusion. Thus, even charismatic commentators (such as Gordon Fee) recognize the possibility that Paul is using “gift” here in a general redemptive, rather than a special miraculous, sense.

On the flip side, Paul’s reference to “speech” and “knowledge” (in verse 5) does seem to set the stage for his later discussion regarding revelatory gifts (from tongues and prophecy to wisdom and knowledge). So perhaps a little of both is at play in this text. After all, in a period when all of the charismatic gifts were undeniably in operation, Paul could have easily spoken of all of the gifts of grace (both redemptive and miraculous/charismatic) in a general sense. Then again, the speech and knowledge of verse 5 could have more to do with providing a God-ordained contrast to the philosophical wisdom of the world (which Paul will immediately discuss in chapters 1-3).

It is interesting to note that God the Father and God the Son are referenced multiple times in this passage. If the special gifts of the Spirit are primarily in view here, it is noteworthy that the Person of the Spirit is not mentioned.

Commentators also seem to be split on the relationship between the two phrases, “so that you are not lacking in any gift” and “awaiting eagerly the revelation of our Lord Jesus Christ.” Some see no temporal link between the two phrases (or at least make no mention of it in their comments on the text). In other words, they do not assert that the second phrase is an indication (or implication) of how long the gifts will last.

Others do see a link, claiming that the gifts of verse 7 will last until the revelation of Christ at His return. Of these scholars, those who interpret the gifts redemptively, contend that the grace of salvation will continue until the Lord returns. On the other hand, those who interpret the gifts more specifically (in terms of 1 Corinthians 12–14) contend that it is the miraculous/charismatic gifts which will continue. These charismatic commentators generally support their interpretation by pointing to 1 Corinthians 13:8–10, basing their understanding of 1 Corinthians 1:7 on that later text.

Grammatically and contextually, I don’t think the case can ultimately be proven either way. Even if one concludes that the gifts in view here are specifically the gifts of 1 Corinthians 12–14 (which is highly debatable), the interpreter must be cautious not to read more into Paul’s introductory comments than is actually there. Paul’s purpose here is to introduce his epistle in a general sense (by means of thanksgiving and encouragement). He will get to specifics (regarding the special miraculous gifts) later in the letter.

The bottom line is that apostle does not explicitly say (in this text) that the gifts will last until the return of Christ. Rather, he urges the Corinthians (who were the blessed recipients of divine grace) to continue in their eager expectation for Christ’s return (when the grace that they enjoyed now, in part, would be realized in full.) The implied duration that charismatic commentators see in the text seems to be based more on a preceding theological presupposition (read in from 1 Cor. 13), than on conclusive exegetical data from this passage itself.

Ultimately, then, I do not believe the when question can be decisively or definitively answered from this text. The passage, which is an introductory word of thanksgiving (for the Corinthians’ salvation and state of spiritual blessing) and encouragement (that they would eagerly anticipate the return of Christ), leaves the when question open.

Asking the Holy Spirit about Himself

By Nathan Busenitz @ http://www.sfpulpit.com/2007/01/09/asking-the-holy-spirit-about-himself/#more-399

It seems to me that questions about spiritual gifts are essentially questions about the Holy Spirit and His work in the church today. Thus, the continuationist/cessationist discussion is ultimately a discussion about the Holy Spirit. Does He still impart the same gifts in the same way as He did during the time of the apostles? The continuationist says Yes. The cessationist says No.

But before we dive into that question, we have to ask ourselves an earlier, more foundational question–namely: Where are we going to go to find our answers on all of this?

Inevitably, there are some who will quickly point to personal experience. This is true in both charismatic circles and non-charismatic circles. In both cases, the experientialist (for lack of a better term) argues his case based on what he has either experienced or not experienced (or heard third-hand or read about fourth-hand or watched on TBN).

But, at the end of the day, how good of an authority source is personal experience?

Not so good, actually. It’s subjective, unverifiable, and usually unrepeatable (not to mention the fact that it’s often contradictory with someone else’s experience). So if we are going to answer the “charismatic question” definitively, we need an authority source that is more sure than human experience.

The apostle Peter recognized this very principle when he wrote about his experience at the Transfiguration.

For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, “This is my beloved Son, with whom I am well pleased,” we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain. And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. (2 Pet. 1:16-19; ESV)

That is truly amazing. At the Transfiguration, Peter personally experienced something that transcended anything we can even comprehend. Yet, as astounding and life-changing as that experience was, Peter saw the Word of God (“the prophetic word”) as “more sure” than his experience. After all, human experience is fallible, because human beings are fallible. But the Word of God is perfect, because its Author is perfect. It stands alone as an infallible authority, because its Author reigns alone as the ultimate authority.

And who is the Author of Scripture?

Peter tells us just two verses later: “For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21; cf. Eph. 6:17).

Thus, when we go to the Word of God for our instruction on this subject, we are going to the Spirit Himself, since He is the One who has inspired every word of this wonderful and all-sufficient revelation from God. In other words, when we look to the Scriptures regarding the work of the Holy Spirit, we are in essence asking the Spirit about Himself.

And this is exactly what we ought to do.

Before we can turn to any personal experience (which may or may not have come from the Holy Spirit), we must first turn to His Word (which unquestionably comes from Him). If our experience coincides with Scripture, we can be encouraged that it meets with His approval. But if it does not, we must be willing to reconsider and repent.

In the end, only the Word of God, inspired by the Spirit of God, can be our final authority on these matters.

By Nathan Busenitz