Nailing the Coffin Shut on Continuationism: Answering Charismatic Objections to Cessationism

 We have established that tongues, prophecy and knowledge serve no contemporary revelatory purpose, because the Scriptures are sufficient revelation for life and godliness (John 17:16-19: 2Pt 1: 3&5). We have established that tongues are not the normal or expected sign of the Baptism of the Holy Spirit. We have established that the 20th and 21st century charismatic phenomenon bears no resemblance to their first century expressions. We can conclude that charismatic gifts as practiced in the first century have passed away. There is no biblical reason to expect them to reappear in the everyday experience of believers. 

So instead of defending cessationism we should ask what is the biblical basis for expecting a continuation of Pentecost? My Pentecostal friends are unable to provide a positive defense for their positions, so they offer their experience along with what they believe are negative objections to continuationism. We will raise the common objections and answer each one:

1. The 4 incidences of tongues recorded in the book of Acts are associated with events distinct from salvation; thus, establishing that tongues should be the normal expected validation that a believer who has received "the Baptism of the Holy Spirit. Each time tongues occurs in Acts in association with baptism of the Spirit it is with an ethnic group or person who was transitioning from the Old Covenant to New. There are other examples of conversions and baptism in Acts without reference to either baptism of the Spirit or tongues, therefore, we must look to the didactic texts of the New Testament to determine the significance of these events. The doctrinal texts of the New Testament, without exception connect the baptism of the Spirit to a person's redemption and teaches that tongues are not given to every believer as a sign.

2. While continuationists acknowledge that there is no record of believer's speaking in known human languages outside of the book of Acts, Paul description of tongues in 1 Corinthians 14 includes prayer languages unknown to man as part of the first century tongues expression, and therefore validates the experience of modern Charismatics and Pentecostals; in fact, Paul says that all Christians should speak in these unknown languages. Here is the text from which these views are drawn:

[1] If I speak in the tongues of men and of angels...  [2] For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit... [5] Now I want you all to speak in tongues (1 Corinthians 13:1 & 14:1–5ESV)

   Paul makes several statements about tongues. 

• He compares tongues to the language of angels and says that tongues speak to God, not men. 
• The one who speaks in tongues speaks in mysteries in his spirit that builds himself up.
• He wishes everyone would speak in tongues. 

Charismatics and Pentecostal draw from these passages 

• God desires every believer to speak in tongues.
• Tongues can be either known human language or a divine language in which a person prays privately
• The restriction placed on tongues do not apply to private language even when a person is participating in public worship

Continuationists argue that tongues need not be discernible human languages. They are a divine language given so that we can understand and communicate spiritual mysteries, that we cannot understand in our limited finite experience. Through these communications he guides us to his will "[26] Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. [27] And he who searches hearts knows what the mind of the Spirit is, because the Spirit intercedes for the saints according to the will of God." (Romans 8:26–27ESV). 

The Charismatic understanding of these passages are problematic, and do not support continuationism When Paul says, he "wishes all would speak in tongues," he is using a figure of speech that recognizes that the gift is disposed at God's discretion. 

1. Paul's comments that he wants "you all to speak in tongues," is not an entreaty for every believer to pursue the gift of tongues. This is a figure speech in which Paul expresses his humble appreciation of the gift. Moses uses the same language after he under the leadership of the Holy Spirit appointed some as elders of whom some prophesied, "[29] But Moses said to him, 'Are you jealous for my sake? Would that all the LORD’s people were prophets, that the LORD would put his Spirit on them! '” (Numbers 11:29 ESV) In response to a complaint that some whom people thought were undeserving received the prophetic anointment. Moses said, "he wished everyone could prophesy." Moses was recognizing that God's gifting comes by grace, that none of us are deserving, it actually an expression of humility incumbent on God's leaders. It's similar to a person who writes back to family after being on a privilege event or trip. "I wish you could be here." It is a recognition by that person of that the humble privilege they have is not a matter of status. When Paul says, he wishes all could speak in tongues, he is recognizing the unique blessing he and other with that gift have, and that it is God's gracious gift to them. It detaches tongues from any status or qualification. But the one thing it does not do is make tongues universal. 
2.  The unknown mysteries of God are revealed in Scripture not in tongues. "For this reason, I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles— assuming that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit." (Ephesians 3: 1-6, cf. 1Cor 2: 6-14; John 17:6 -12; 2Pt 1: 3-8). This section of Scripture (1 Cor 12-14) was addressed to pagan idolators (1Cor 12:1-3), whose gods were mute. Who did not have the familiarity of Scripture and experience of the True God. The practice of private tongues, if they existed at all, ceased after the Canon was complete because the mystery of the gospel was revealed. It is the Word of God that provides all the truth we need to know God and grow in the faith. "They are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth. As you sent me into the world, so I have sent them into the world. And for their sake I consecrate myself, that they also may be sanctified in truth." (John 17: 16-19 )
3. Paul says one who speak in a private tongue speaks to God, not to men, and upbuild himself not the church. This is merely a statement of the contemporary reality which Paul is addressing in Corinth. It does not normalize the practice. Once again Paul is speaking in an historical setting. He is speaking primarily to Gentiles who have been converted out of paganism. He makes it clear that tongues when used in worship, should only be used for edification, according to the rules he specifies in this text. 1 Cor 14 is written to regulate the use of tongues be they private or public. This is the point of Paul's statement, "and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace." (1Cor 14:32-33). Those who have prophetic authority in the church are to control the use of tongues to bring peace and order to worship. The person who speaks in tongues in a public setting, and does so without regard to setting, is selfish and disrespectful of God. There's a term for that, blasphemy. 
4. Since the, so called, private use of tongues vanished along with the public use for 1800 years after the First Century how can we evaluate the authenticity of the modern expression. We can't, which makes its use dangerous.

It can be concluded then that there is no exemption or variation in use of tongues in worship because someone claims that the gift is private.

3.  No where does the Scripture teach that tongues will pass. This is an argument from silence. We can't draw conclusions from what the Scripture does not say. This is neither an argument for nor against continutionism. It is a false claim. The Scripture does say that tongues, knowledge prophecy and sign gifts will pass away (1 Cor 13:8-12; Heb 2:1-4 ESV) When confronted with these verses I've never had anyone deny that these gifts will pass. The debate is over whether Paul was speaking in reference to a passing that may still be future. This verse unequivocally says, "tongues will cease," and knowledge and prophecy "will pass away" when the perfect comes. I've already addressed the fact that the context of the verse makes it most likely that this is a reference to the completion of revelation rather than to the eschaton. Additionally, there is a different term used in reference to the passage of tongues, "they will cease" and prophecy and knowledge which "will pass away." There may be an emphasis on tongues passing away on their own accord, without regard to the perfect coming. These verses they are extremely problematic for the Pentecostal, because not only does the Bible teach that tongues, prophecy, knowledge and miraculous sign gifts will look pass away, they actually did.

There is no doubt that in all but a scant few instances' tongues passed away. There is no record of them occurring from the time of Paul's writing of the letter to Corinth until the 1901 Azusa Street Revivals, 1850 years later. The question becomes is the modern experience a continuation of the past? I think in this series we have shown that tongues are not new revelation as the Scripture is sufficient for life and godliness. That tongues, prophecies and knowledge as practiced in the 21st Century are not the same experience as the early church, and that miracles and healings had limited uses as signs of the apostolic age. Since none of these functions characterize modern charismatic experience, it is fair to ask, "where is the continuation?" Not only have some gifts ceased, but there is also not a scintilla of evidence that the Pentecostal experience has reappeared. Yet some will still hold to continuationism on subjective grounds.

4. I know what I've experienced, so don't try to convince me otherwise. The last hope of continuationist is an appeal to experience these come in two forms:

• The cessationist denies what God is doing. This is ad hominem that is totally baseless. I long for and appreciate a vital personal walk with God. Jesus Great Commandment was to Love God with heart, mind, soul and strength. He said true worship involves both spirit and truth. I have had experience with the spirit realm, and I have known people who have been miraculously verifiably healed. Cessationist are aware and thankful for all God does. However, Cessationist recognize that no incident sets a precedent for what God regularly does. The fact that the disciples chose a replacement for Judas by the casting of lots (Acts 1:26), sets no precedent for selection of church leadership by casting of lots. We cannot make objective truth claims based on any experience. (Deut 13:1-3; 16:4; Jer 23:16-17, 23- 40; Mt 24:24; 2 Th 2: 3,9; Rev 16:14; 19:20). Experience must be tested. Several years ago, I went to my doctor about a health problem. He examined me, took some tests and referred me to a specialist. The specialist reviewed my primary care providers assessments and tests, then examined me himself, and diagnosed me saying, "after 33 years of experience in my field, I am 99% certain" that you have..., "but I want to order tests to confirm it." My doctor understood that he could be 99% certain of something based on experience and be 100% wrong. Cessationist believe that while God may work a miracle, they do not confirm or verify anything. 
• The cessationist claims denies the reality of tongues and miracles hindering God's work in their life.  No one can question a virtuous testimony or the reality of blessing. But virtue and miracles, and apparent blessing are sometimes not what they seem. I live just a few miles north of the Shenandoah mountains in the Appalachian range. I love watching the awesome sunrise and gorgeous sunsets that I can see from my back porch. They remind me of the majesty of our creator. While my feeling is real my and the Creator is majestic indeed, my perception is an illusion. The sun neither rises nor sets over the Shenandoah valleys. What I observe is the juxtapositioning of the earth and sun as they move in relation to each other. What I observe is not what it appears to be. Experience isn't always what it seems. We cannot always rely on it. Continuationist Priscilla Shirer admits that she has been wrong about times she has thought God has spoken to her in experience. She says God gives us grace when we misunderstand. Bill Johnson, founder of Bethel School of ministry, requires students to have 3 false prophecies to learn to deal with error. The Scripture warns repeatedly about the danger of false or misleading experience. Are we to believe that the Holy Spirit who filled people randomly in the Old Testament, and who now fills every believer is less reliable for our instruction. Does the Spirit of Pentecost gives us illusory revelation? Why does Jesus call him the Spirit of Truth if his truth is subjective? We are warned about interpreting dreams (Jer 23:16-40), and false prophets (Deut 18:21 & 23); is 8:20;; Jer28:15; Is 8:20; Mt7:15 &16; 16: 11&12;2J4:24; Lk6:6; Acts 20: 28-30; 2 Tim 4:2-4; 2 Pt 2:  1:21; 3:14-18; 1Jhn 4:1-6;) We are warned that Satan can be a worker of signs and wonders (2Thess 2: 9&10), and Satan can deceive us through experience (2Cor  11:14).The Scripture is clear that signs, wonders, miracles and experience can be deceptive. 

The Scripture confirms our experience, not the other way around. Peter claims that though he experienced the Transfiguration of Christ, the Scripture is the confirmation of the gospel (2 Pt 1: 16:21). The fact is throughout Scripture we are called on to recognize our inability to perceive the realities of the spirit world at work behind our experience. Just as a beautiful sunrise is not what we perceive it to be, an apparent blessing or miracle may be counterfeit! 

5. Cessationism neglects the biblical teaching on spiritual gifts and denies the church both the leadership and power of the Holy Spirit. Continuationist seem to only recognize a very narrow range of gifts tongues, prophecy, knowledge, and healings, and believe that somehow the passage of those gifts limited the power and spiritual vitality of believers, cessationists recognize a broad panoply of gifts and encourage their use by many. Cessationist recognize that the New Testament says that there are gifts given to individual believers as God wills.

• Romans 12:6–8 [6] Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; [7] if service, in our serving; the one who teaches, in his teaching; [8] the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness. (ESV)
• 1 Corinthians 12:8–11 [8] For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, [9] to another faith by the same Spirit, to another gifts of healing by the one Spirit, [10] to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. [11] All these are empowered by one and the same Spirit, who apportions to each one individually as he wills. (ESV)
• Ephesians 4:11–14 [11] And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, [12] to equip the saints for the work of ministry, for building up the body of Christ, [13] until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, [14] so that we may no longer be children, tossed to and for by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. (ESV)
• 1 Peter 4:9–11[9] Show hospitality to one another without grumbling. [10] As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: [11] whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen. (ESV).

Notice what each text says about gifts --

1. "gifts... differ according to the grace given to us"
2. "All these are empowered by one and the same Spirit who apportions to each on individually as he wills.
3. "As each one received a gift use it to serve one another.

It would seem to me that Pentecostals and charismatics who put such an imbalanced emphasis on the sign gifts are more likely to deny or neglect the rich ministry power, opportunity and blessing available to every believer.

We have established that tongues, prophecies knowledge and the apostolic sign gifts have passed away. Reflecting on my ordination council experience that I described in an earlier post, today I could unequivocally defend my position that the charismatic and Pentecostal gifts passed away at the end of the first century. I would be able to establish biblically that the revelatory gifts of tongues, prophecy and knowledge were given temporarily until the "perfect" revelation of Christ, was established by the founding of the church and the completion of the Canon, and that to take 1 Corinthians 13: 8- 12 as a reference to the eschaton ignored both the plain sense of the language, and the grammatical and historic context. Second, I could demonstrate that the theology that claims that believers who are mature receive a baptism of the Holy Spirit distinct from salvation evidence by the provision of a private prayer tongue is a specious claim. Third, I could prove that none of the charismatic gifts that occurred at Pentecost through the 1st century have ever been repeated, nor is there a biblical reason to expect a continuance. Fourth, that it is the continuationist position that is more likely to neglect the full range of spiritual empowerment offered through the gifts of the spirit.

Since the revelatory and sign gifts have passed away, we can nail the coffin shut, and bury the corpse. There is no reason for a cessationist to be patronized or to be treated diminutively. The Biblical text, the sound doctrine of pneumatology all supports our position, which will lead to my final post in this series, about how to respond to those who are trying to get us to embrace charismatic or Pentecostal theology and practice.