Have the Gifts Ceased? A Biblical and Historical Case for Their Continuance

Have the Gifts Ceased? A Biblical and Historical Case for Their Continuance

The debate over spiritual gifts is not new. For centuries, some Christians have argued that miraculous gifts—prophecy, tongues, healing—ceased after the age of the apostles. This view, called Cessationism, is still held by several denominations today. Others, known as Continuationists, believe the gifts remain active until Christ returns. This is not a secondary issue: it affects how believers view God’s presence, the Spirit’s power, and the mission of the church.

The Origin of the Teaching

The idea that gifts ceased was not taught by the apostles themselves. It emerged gradually in post-apostolic history, often tied to the claim that miracles belonged only to the foundation-laying period of the church. The earliest form of cessationist reasoning comes from the 4th century, when writers like John Chrysostom suggested tongues had ceased in his time—but he admitted it as a matter of observation, not as a doctrine taught by Scripture.

The formal teaching of Cessationism grew during the Reformation and especially after the canon of Scripture was firmly defended against Roman Catholic claims of ongoing revelation. The Reformers emphasized the sufficiency of Scripture, and some extended this into the belief that spiritual gifts were no longer necessary.

Denominations That Adopt It

Today, many Reformed churches (Presbyterian, some Baptist traditions) and dispensationalist groups hold to Cessationism. They argue that tongues and prophecy ceased with the close of the New Testament canon or the death of the last apostle. Their reasoning often relies heavily on one passage: 1 Corinthians 13.

The Text They Use: 1 Corinthians 13:8–10

Cessationists often appeal to this text:

“Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. For we know in part, and we prophesy in part; but when the perfect comes, the partial will be done away” (1 Corinthians 13:8–10 NASB).

Close Examination of the Greek

• “Will be done away” (καταργηθήσονται, katargēthēsontai) – means “rendered inoperative, abolished.” Paul applies this to prophecy and knowledge.

• “Will cease” (παύσονται, pausontai) – means “to stop on its own.” Applied to tongues.

• “When the perfect comes” (ὅταν δὲ ἔλθῃ τὸ τέλειον, hotan de elthē to teleion) – “when the complete/mature thing comes.” The word teleion does not mean “canon of Scripture.” It consistently refers to maturity, completion, or perfection, often tied to the coming of Christ (cf. Philippians 3:12, James 1:4).

Paul’s point: gifts are temporary, but they last until the arrival of the perfect, which is the return of Christ and the consummation of all things—not the closing of the New Testament. Until then, the church “knows in part” and “sees in a mirror dimly” (1 Corinthians 13:12 NASB). We do not yet see Christ face to face. Thus, gifts remain necessary.

When Did the Canon Actually Close?

The New Testament canon was not recognized in full until the late 4th century (Council of Carthage, AD 397). Even then, the canon’s recognition was descriptive, not prescriptive—the books were authoritative the moment they were written. But nowhere does Scripture equate the canon’s completion with the end of spiritual gifts. The canon is closed, but the Spirit is not bound.

Historical Reception of the Gifts

Far from disappearing, gifts were reported throughout church history:

• Irenaeus (2nd century): Wrote that Christians still spoke in tongues and performed healings (Against Heresies, 5.6.1).

• Augustine (4th–5th century): Initially skeptical, later admitted in The City of God (22.8) that miracles continued in his day.

• Medieval church: Reports of visions, healings, and prophetic words were frequent.

• Modern missions: Testimonies of miracles often accompany frontier gospel work.

This consistent witness undermines the claim that gifts were confined to the apostolic age.

Why the Gifts Are Still Operative

Paul commands: “Do not quench the Spirit; do not utterly reject prophecies. But examine everything; hold firmly to that which is good” (1 Thessalonians 5:19–21 NASB). If gifts had ceased, these instructions would be irrelevant. Instead, the church is told to discern, not dismiss.

Furthermore, spiritual gifts are given for the building up of the church: “But to each one is given the manifestation of the Spirit for the common good” (1 Corinthians 12:7 NASB). Until the church is complete and Christ has returned, we still need the Spirit’s empowerment.

Implications of Cessationism

Cessationism often reduces Christianity to intellectual belief without experiential power. By denying gifts, it risks creating a church that is orderly but lifeless. Continuationism does not mean credulity—we are called to test the spirits (1 John 4:1). But it does mean expecting the Spirit to still move in prophecy, healing, tongues, and wisdom for the sake of mission and the building of Christ’s body.

What This Means for Us

Believers today live in the tension of the “already and not yet.” Christ has come, but not yet returned. We still see “in a mirror dimly” (1 Corinthians 13:12 NASB). That means we still need the Spirit’s gifts. They are not a sign of spiritual superiority but of God’s grace for the church’s mission. To deny them is to quench the Spirit. To receive them rightly is to glorify Christ and edify His people.

Christ-Centered Conclusion

The Spirit’s gifts are not about chasing experiences but about magnifying Jesus. They testify to the risen Lord, strengthen His people, and advance His kingdom. The canon is closed, but the Spirit is not silent. The same God who poured out gifts at Pentecost is the God who empowers His church today. To believe otherwise is to accept less than what Christ promised: “And behold, I am with you always, to the end of the age” (Matthew 28:20 NASB).