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

The PursueGOD Truth Podcast

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?

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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 Reformation

In 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 Development

The 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 Cessationism

In 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 Movements

In 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 Scripture

The 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 understanding.

(Zondervan Bible Commentary (1 Vol.)) To suggest that perfection refers to the completion of the Canon of Scripture fails to find any support in the biblical usage of ‘perfect’, or in any of its cognate forms. Such an interpretation exists only by virtue of the need to explain the absence of certain charismata in many churches today.

2. The Context Points to the Return of Christ

The entire tone of 1 Corinthians 13 is eschatological (future-oriented). Paul is not merely talking about the closing of the apostolic age but about the final consummation of God’s redemptive plan. The "perfect" refers to the time when Christ returns and the Church is glorified. This is when the partial nature of our current knowledge and spiritual gifts will no longer be necessary because we will be in the direct presence of God.

At Christ’s return, believers will be perfected, and all things will be made new (Revelation 21:3-5). At that point, there will no longer be a need for the gifts of prophecy, tongues, or knowledge because the fullness of God’s glory and wisdom will be revealed.

(Zondervan Bible Commentary (1 Vol.)) In God’s immediate presence, prophets, ecstatic speech and limited understanding are alike rendered redundant.

(Expositor's Bible Commentary: Abridged Edition (2 Volumes)) …it is difficult to prove the cessation of these gifts at the end of the first century A.D. by taking "perfection" (teleion) to refer to a completion of the canon at that time, since that idea is totally extraneous to the context. On the other hand, in a number of contexts the Greek words related to teleion, such as telos ("end") and teleo ("to bring to an end") are used in relation to the second coming of Christ. This is true in both 1:8; 15:24 and in non-Pauline writing (cf. Jas 5:11; Rev 20:5, 7; 21:6; 22:13). Therefore, it seems more appropriate to understand teleion in v.10 to mean that "perfection" is to come about at the Second Coming, or, if before, when the Christian dies and is taken to be with the Lord (2Co 5:1-10).

3. Spiritual Gifts Continue Until Christ Returns

Paul does not suggest in 1 Corinthians 13 that the gifts would cease once the Scriptures were completed. Rather, his point is that the gifts are temporary because they are suited for this age of partial knowledge and imperfect understanding. The gifts serve to build up the Church and advance the kingdom of God until the time of Christ’s return. Paul’s argument is that these gifts will continue until they are no longer necessary, which will happen only when "the perfect" comes—at Christ’s second coming, not at the completion of the Bible.

(Pillar New Testament Commentary) Some have argued that the "perfect/complete" thing to which Paul was referring was the completion of the canon or the maturing of the church, one or the other of which they attribute to the disappearance of the more spectacular gifts from most if not all churches in the post-apostolic period. The context (especially v. 12) makes it abundantly clear, however, that the point at which Paul expects the gifts to pass away or disappear is when we see the Lord "face to face" and "know [him] fully, even as [we are] fully known." It is unlikely that Paul has in mind some particular perfect or complete thing or person, but the dawning of the age which brings with it the perfect or complete realities to which each of the spiritual gifts pointed as very partial manifestations of the same.

In chapter 14, Paul gives detailed instructions on the proper use of tongues and prophecy in the church, indicating that these gifts were still active and important for the believers in Corinth. He never indicates that they will cease during the church age; rather, they are expected to function until the eschaton, the end of the age.

4. What About the Cessation of Tongues?

Cessationists often point to 1 Corinthians 13:8, where Paul writes, “Love never ends. But as for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away.” While Paul does affirm that these gifts are temporary, he does not give a specific timeline for their cessation, other than their discontinuation when “the perfect” comes.

If “the perfect” refers to Christ’s return, then tongues, prophecy, and other spiritual gifts will continue to be useful in the Church until that time. There is no textual basis to assert that tongues and prophecy were intended to cease with the completion of the New Testament canon.

Takeaway: The Gifts Are For Today

The argument that “the perfect” refers to the completion of the Bible and that spiritual gifts like tongues have ceased is not supported by the broader context of 1 Corinthians 13. Paul’s description of "the perfect" fits far better with the future return of Christ and the fullness of God’s kingdom than it does with the completion of Scripture.

Until that day when we see Christ face to face, the spiritual gifts given by the Holy Spirit are still needed to edify the Church, equip the saints, and advance the gospel. While these gifts may operate in different ways in different contexts, Paul’s message is clear: they are temporary, but they are still relevant until the ultimate perfection—the return of Jesus Christ—arrives.

There is a middle-ground position between cessationism and continuationism, often referred to as "soft cessationism" or "soft continuationism" (depending on emphasis). People in this middle-ground position believe that God can still work miraculously today and may even grant certain spiritual gifts, but they are cautious or discerning about claims of miraculous gifts in contemporary settings. Here’s a breakdown:

1. Belief in God’s Ability to Act Miraculously: Like continuationists, they believe that God still performs miracles and may choose to work supernaturally in people’s lives today.
2. Caution Regarding the "Sign Gifts": People with this view are open to the possibility that gifts like prophecy, healing, and tongues may still occur. However, they are cautious about contemporary claims, especially in situations where there’s a lot of emphasis on miracles or where practices seem to diverge from biblical teaching. They seek to avoid excesses and potential abuses.
3. Focus on Scripture and Discernment: This perspective often places a high priority on Scriptural authority and urges discernment, careful testing, and accountability. They may believe that if the sign gifts are active today, they should align closely with the New Testament pattern and purpose, which often involves pointing to Christ and the gospel message.
4. Avoidance of Dogmatic Stances: Unlike strict cessationists, they do not insist that the sign gifts definitively ended with the apostles. However, unlike continuationists, they do not assume that these gifts should be expected as a normative part of every Christian experience.

This open but cautious position can serve as a bridge, allowing for a belief in God's power to work miraculously without fully embracing modern charismatic practices. It’s a balanced view that acknowledges God’s sovereignty in using extraordinary means while encouraging a careful, biblically rooted response to claims of supernatural gifts.