Free Grace Women

Arguments concerning cessationism vs. continuationism

By Annette Halsey

Recently I was part of a Bible study where a question was asked about Biblical passages touching on miraculous gifts, specifically Biblical passages about cessationism (i.e., that Christians today no longer exercise the miraculous spiritual gifts) or continuationism (that Christians today do still exercise the miraculous spiritual gifts).  Ironically, while I agreed with the conclusion being taught, I found myself unimpressed by the Scriptural “support” for it.  To me, the argument about whether the Lord does or does not still give miraculous gifts is uniquely interesting, because I have held opinions aligning with both sides at different times in my life, and find some of the most common arguments I hear from both sides illogical.

Among the reasons we study the Bible is correcting our doctrine if we are wrong.  (I’ll admit that there are times I just want to win an argument, but that is not the path to better discipleship.)  Additionally, supporting a correct doctrinal issue with a Scriptural passage that doesn’t address that issue is problematic, as we are unlikely to understand the details of the issue correctly, and we may lead ourselves or others astray when the passage’s authority on the issue is legitimately questioned.

Here are some common arguments concerning continuationism and cessationism that are excellent examples of eisegesis¹ rather than robust Biblical reasoning.

Argument in Favor of Continuationism

Argument:

“Jesus and the apostles did lots of miracles; we should do the same.”

Response:

Miracles are not normal.

Jesus and the apostles did do many miracles—and it validated their authority.  

In John 5:31-40, Jesus cites His works as bearing witness of Him (along with John the Baptizer, the Father, and the Scriptures) as the life-giver (John 5:24 & 40).

Likewise, the purpose statement of the Gospel of John (John 20:30-31) says that the miracles Jesus did that are recorded in that book are to convince readers that Jesus is the Christ, the life-giver (see also John 11:25-27, where Martha’s answer indicates that to believe Jesus is the Christ is to believe He is the giver of everlasting life).

Similarly, in 2 Corinthians 12:12, Paul writes, “Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds.” (NKJV)  He did not write, “the signs of a believer.”  Miracles validated Jesus’ authority as God, and the apostles’ authority as givers of authoritative doctrine (Eph 2:20).  

Argument in Favor of Cessationism

Argument:

“By the end of the New Testament, the miraculous gifts seem to be waning: Paul left Trophimus sick in Miletus (2 Tim 4:20), Paul was not delivered from his thorn in the flesh (2 Cor 12:7-10), and miracles do not feature significantly in the epistles.”

Response:

Miraculously, Jesus passed through the crowds trying to kill Him in Luke 4:30 and (in the Majority Text) John 8:59; however, during His arrest, trial, and crucifixion, He did not pass through the midst of His enemies to escape. 

It wasn’t a matter of His power, but of His purpose for how and when things should happen. 

In a similar manner, the Lord waiting to address Lazarus’ sickness until He was physically present (John 11) does not show that His power was weaker than when He healed a nobleman’s son from a distance earlier in His ministry (John 4:47-53).

Furthermore, we don’t have records of all the miracles performed by Jesus and the apostles.  John 20:30 tells us directly that the Gospel of John doesn’t record all of Jesus’ miracles, and John 21:35 gives the distinct impression that the miracles recorded in Matthew, Mark, and Luke don’t complete the list either.  While 2 Corinthians 12:12 notes that Paul did signs, wonders, and mighty deeds in Corinth, the narrative of Paul’s visit to Corinth in Acts 18:1-18 is silent about them.

Also in 2 Corinthians 12, we are told why Paul received a thorn in the flesh, and a specific reason he was not healed from it, and it had nothing to do with whether the time for miracles was drawing to a close.

To say that miracles are waning by the end of the New Testament is an argument from silence on an issue where we know not all of the information was recorded.

Argument in Favor of Cessationism

Argument:

“…But whether [there are] prophecies, they will fail; whether [there are] tongues, they will cease; whether [there is] knowledge, it will vanish away.  For we know in part and we prophesy in part.  But when that which is perfect has come, then that which is in part will be done away.  1 Corinthians 13:8-10” (NKJV)

Response:

Among those who hate verses being ripped out of context to support a point, there should be many opponents to using this in a debate over whether current-day Christians should be prophesying, speaking in tongues, or exercising a supernatural gift of knowledge.  

Two verses later, Paul continues, “For now we see in a mirror dimly, but then face to face; now I know in part, but then I shall know fully just as I also have been fully known.”  (1 Cor 13:12 NASB 1995)  In this passage, prophecies failing and tongues ceasing refers to a time when those being taught shall see the Lord face to face, and the apostle Paul—who was taught by God directly (Galatians), receiving so much revelation that God gave him a thorn in the flesh to keep him humble (2 Cor 12:12)—will understand more fully than he did when penning his epistle.  This passage is not dealing with present-day life on earth.

Better Discussion Points

Though this blog is critical of arguments that don’t seem to address cessationism or continuationism, the Bible does speak to the issue.

Here are some suggestions for better discussion points related to miraculous gifts:

—Who performs miracles in the Bible?  Why did those people perform miracles?  Did those people always have consistent abilities to perform miracles, or did their ability to perform miracles change depending on the time or situation?  If the latter, what were the differences?

–Who is the Lord speaking to and/or about in Mark 16:17-18 and John 14:12?  Who is being addressed in 1 Cor 12?

—Should Matthew 7:22-23 be included when discussing continuationism or cessationism?  Why or why not?

—Given the authors, readers, and subjects of the epistles, would you expect them to mention whether miracles were still taking place?  

—Don’t try to use 1 Cor 13:8 to try to support cessationism; it’s a poor argument.  However, if you try (since I know some people still will), focus on textual/Biblical reasons why the prophecies being done away, the tongues ceasing, and the knowledge vanishing away applies to the current day (or to some point in the past with continuing results).

—What miraculous gifts are you discussing?  Whether or not God ever heals people today, ever gives the gift of healing to someone today, or often gives the gift of healing to Christians today are different discussions.  So are discussions about the occurrence and degrees of speaking in tongues, providing food, prophesying, etc.  If you are trying to meaningfully discuss whether these miracles have ceased or continue to this day, make sure both parties are talking about the same thing, and look to see if the passages concerning them might give clues regarding that gift.  (Even if you are discussing whether any miraculous gifts ever occur today, checking the Bible regarding whether the miraculous gifts were all given for the same purpose or were given for different purposes can add pertinent information to the discussion.)

Conclusion

Among Christians today, there is a large variety of beliefs about which spiritual gifts are still active today, and who is and should be exercising them.  Such beliefs significantly affect a believer’s view of the Lord and how to best serve Him.  Whether studying the Bible for yourself or discussing these doctrines with others, critically evaluate whether the passages carry meaningful information about the topic; don’t just count miracles to claim either cessationism or continuationism.  

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1. eisegesis, noun, the interpretation of a text (as of the Bible) by reading into it one’s own ideas http://www.merriam-webster.com/dictionary/eisegesis ↩︎

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