Much of the Truth’s literature on the subject of Spirit Gifts has been confined to the Scriptural texts relative to the subject; and arguments as to their interpretation. It is because we have found that arguments of this nature are of little use in discussion with Pentecostals that we have given little prominence to them so far. There is also another reason. It is that some of our arguments have not been particularly strong! This does not mean that the Writer thinks that Scripture supports the Pentecostalist — rather that the Scripture evidence is limited — and we may have made the mistake of over expounding certain Scriptures.
Tongues Shall Cease — When?
There is one passage only which makes reference to tongues ceasing. In 1 Cor. 13:8 we find Paul stating, “whether there be tongues, they shall cease.” A plain statement — but not conclusive because it does not say when! To decide this calls for involved reasoning because on the surface, the Pentecostalist has the stronger argument. He will tell you that this verse, which says that prophecies, tongues and knowledge are all going to cease, leads Paul to say (v. 9, 10)
“For we know in part, and we prophecy in part. But when that which is perfect is come, then that which is in part shall be done away.”
His argument seems logical —prophecy and the other gifts cease when there is no longer need for them — when we reach the perfect age. He supports this by quoting v12,
“For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.”
Here the linking of the word “part” and the thought of not seeing clearly, is portrayed as a present condition. There will come a time when he will see “face to face” and “know” and be “known” in a manner different to the time when he was writing. The Pentecostalist immediately begs the question and answers that this must be a reference to the time of Christ’s return — prophecy will then be fulfilled — the knowledge of the Lord will fill the earth — and tongues will be unnecessary because there will be one “pure language.”
Our reply to this reasoning usually starts with an appeal to a better contextual consideration. The chapter concludes (v13) “And now abideth faith, hope, charity, these three; but the greatest of these is charity.” We have reasoned that the word abide (meaning according to Young “to remain, continue.”) is to be taken in contrast to the things which “cease”. If faith and hope abide after other things cease, so we reason, then they must cease prior to the kingdom — because when the kingdom comes, faith will turn to sight and hope will be fulfilled.
The effect of this on the interested contact —as distinct from the Pentecostal — could simply make him confused at the contradictory arguments he is offered as to the true meaning of this Scripture.
Although the writer has used this reasoning in defence against the Pentecostal line of deduction, he must admit that he has come to wonder whether he has been entirely fair to Scripture or has perhaps missed the principal point Paul is making here. Remember that the chapter commences with Paul lamenting, “Though I speak with… tongues… and have not love… though I have the gift of prophecy and understand all mysteries and knowledge…” He goes on to say these things are to cease and then states “And now abideth…” Faith, hope and love are the greater things — with the greatest being love. And they should abide “now” — at this present time — all the time —because they are vital to salvation (see I Cor. 15:1-3; Col. 1:23) whereas the other things are secondary. We need to be “filled” with faith, hope and love — they are the ‘abiding’ things.
There are many questions we can put to our Pentecostal acquaintances. For example, if the subject of tongues is so vital, why is it that Paul only mentions it in this epistle? When he enumerates the qualities needed in Bishops and Deacons (I Tim. 3) why is there no reference to Spirit Gifts? Again, why no reference in the letters to the 7 churches? Again, why do women take such leading roles in Pentecostal assemblies, when Paul, in the very context of warning against excesses of using spirit gifts, writes, “Let your women keep silence in the churches.” (14:34)? And so we could go on — but the questions roll off our acquaintances like the water off the proverbial duck’s back!
The Meaning Of Perfect
Yet it must be admitted that there are some Scriptures, 1 Cor. 13 in particular, which pose some questions. It is less than useless to tackle Pentecostal views with reasoning such as that of H. K. Barrett, who, rightly questioning the key phrase (13:10) “But when that which is perfect is come” translates the word “perfect” to mean “totality’ and comments:—
“The adjective (in the neuter gender, and with the article, to teleion) rendered totality is fairly common in Paul; see 2:6; 14:20. It takes its precise meaning from the context, and here, in contrast with in part… it means not perfection (in quality) but totality —in particular the whole truth about God. This totality is love; in comparison with it, other things (true and valuable in themselves) may be left behind like the ways and achievements of childhood.”
When we say, less than useless, we mean to the Pentecostal, who is totally unimpressed by appeals to Greek meanings. We like to state that it cannot be Scripturally shown anywhere that “perfect” has relation to the return of Christ. It is often rendered “maturity” in more recent translations. Surprisingly in 1 Cor. 14:20 in the A.V. it is rendered “men”! The whole verse reads “Brethren, be not children in understanding, howbeit in malice be ye children, but in understanding be men.” The R.S.V. renders, “Brethren, be not children in your thinking; be babes in evil, but in thinking be mature”. This demonstrates the meaning observable by a Concordance study of the word “perfect” (Gk. teleios) as having to do with reaching maturity, completion of something. As the writer quoted above remarks, its meaning is determined by its context, and the whole context of Paul’s first letter to Corinthians (see 1:11; 3:1-3; 4:18; 6:5 etc.) is to complain of their immaturity.
It should also be borne in mind that this is the word used in the familiar text, “Be ye therefore perfect, even as your Father which is in heaven is perfect.” (Matt 5:48) The context requires a meaning here of complete wisdom in appreciating and practising an unblemished standard of behaviour. If the meaning is to be determined by the context in 1 Cor. 13, as indeed it must be, then we are in for a wrestling match of words with the Pentecostalist.
The outcome of these reflections is this. 1 Cor. 13 should not be used as a main plank of reasoning in refuting the Pentecostalist. This is particularly so if there is not a fully reasoned treatise on the whole of the second half of the chapter.
What Did Peter Mean?
Another Scripture often pressed into service is Acts 2:38-39. Since this is one that Pentecostalists lean heavily upon, we find ourselves forced to voice an opinion on it. Mostly we have been quite dogmatic. The above is quoted from literature currently on the defensive, in expressing our views. What is the text telling us? After Peter had pricked the conscience of the crowd on the day of Pentecost, he answers their request as to what they should do, with these words:—
“Repent, and be baptised every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.”
In our literature we have laid down the meaning of this as a promise that spirit gifts were “made to three classes of people:
- ‘You’ or those who heard the word Peter preached that day in Jerusalem.
- ‘Those afar off’, or those not present at Jerusalem but who subsequently heard the Gospel preached in their home towns.
- ‘Your children’, or the generation following the Apostolic age.
Peter’s declaration at Pentecost thus limited the bestowal of the Spirit gifts to believers (‘as many as the Lord shall call’) of that age and the one following, for he realised that the imposition of the Apostles’ hands was necessary to impart them, and that in due time death would remove them from the scene.”
This writer would not be prepared to make such a dogmatic pronouncement. To start with, Peter is saying they will receive (each and every one) the gift (note—singular) of the Holy Spirit? Does this mean that all the 3,000 converts at Pentecost immediately began to employ all kinds of spirit gifts — doing signs and wonders as they had seen the Apostles do? No. The record in Acts gives us strong support here. Notice the texts which affirm the special blessings the Apostles received and the powers they had.
- Acts 2:43 : “And fear came upon every soul: and many wonders and signs were done by the Apostles.”
- 4:33 : “with great power gave the Apostles witness…”
- 5:12 : “And by the hands of the Apostles were many signs and wonders wrought among the people.”
The truth of the matter would seem to be that all believers put on “the fellowship of the Holy Spirit” (2 Cor. 13:14 rsv.) when they put on Christ. Of the Apostles it is said they were “baptised with the Holy Spirit” (Acts 1:5) —the only other case where this expression is used is Cornelius, and then not of Cornelius directly, but by Peter in likening what had happened to the Apostles’ own baptism “with the Holy Spirit.” (Acts 11:16) This baptism of the Apostles was that which had been promised — the coming of the Counsellor (Comforter A.V.) so that they could be special witnesses. It is clear that their baptism of the Holy Spirit was in a class apart — and there is surely some significance that of no one else apart from the Apostles is the phrase “baptised with the Holy Spirit” used.
Apportioning The Spirit
In 1 Cor. 12:11 it is stated that “All these (gifts of the Spirit) are inspired by one and the same spirit who apportions to each one individually as he wills.’ The Spirit was apportioned to Jesus “without measure”. (John 3:34) To the Apostles, a special dispensation as Jesus promised. To others — “individually as he wills.” For how long? Dearly as we might feel inclined to say — “just for the first 2 generations” — but the answer of integrity is that Scripture just doesn’t answer that question. History would seem to confirm that the miraculous gifts died out with or soon after the Apostles, but that we hope to discuss in another article. Heb. 2:3-4 would seem to be the only passage of Scripture that has a bearing on it.
One factor we must remember. The help of the Holy Spirit was ever present to be ‘apportioned” when the need arose. Zechariah was “filled with the Holy Spirit” to prophesy (Luke 1:67). Simeon was “inspired by the Spirit” (Luke 2:27) to come into the temple and bless the child Jesus because the Holy Spirit had revealed to him that he should not see death until he had done this.
Is it not true that we have so programmed our thinking in time past against any present-day operation of the Spirit that we have got our Scriptural understanding of this subject out of balance? The need for the particular manifestations of the Spirit of the First Century have passed. But other manifestations may be needed soon! Dare we say no? We are living on the brink of Armageddon — will it not need the manifestation of the spirit to “hide” the saints? What else might be needed? Because we cannot tell — we should not decide beforehand that when “the sun shall be turned to darkness, and the moon to blood, before the great and terrible day of the Lord comes,” (Joel 2:31) that at this time the Holy Spirit will give special help to men of faith — for this passage was quoted by Peter in connection with the outpouring of the Spirit at Pentecost.
To return to the passage in Acts 2. The phrase “your children” (Gk. teknon) cannot be demonstrated as simply meaning the next generation, in fact the very next use of the word (Acts 13.33) cannot possibly carry that meaning. Again the phrase “afar off” is not always used in a purely geographical sense. In our opinion the passage in question is capable of quite a different interpretation — one which we hope to demonstrate in a later article.
To conclude, we must just make some reference to the too ready supposition that the Holy Spirit could only be conferred by the laying on of the Apostles’ hands. In our view this cannot be clearly demonstrated by Scripture and some of the passages quoted to support it (e.g. Acts 6:6) do not do so. There was clearly a practice of laying on of hands which went beyond the bestowal of the Spirit and was not necessarily limited to the Apostles. (see Heb. 6:2, 1 Tim. 4:14)
The road to nowhere – (Part 1) – The way of Life