I.
IF THE GIFTS WERE PRESENT
THEY WOULD BE EVIDENT AS IN BIBLE TIMES (Ac. 26:26).
When the true signs were
present they were so open and amazing that it could not be disputed (Ac. 4:16;
Jn. 9:16, 18; 11:44, 47; 12:10, 11; Ac. 2:6, 7, 12; etc.) and could not be kept
quiet (Mk. 7:36; Lk. 5:14; Mk. 1:44, 45).
Modern Pentecostalism lacks
this characteristic. If they had the
real thing they would not need to spend great sums of money advertising to get people
to come to their “healing” meetings.
Jesus told his disciples not to advertise his miracles (Mat. 8:4;
Mark 7:36; Luke 5:14; 8:56). If they
did what Jesus did, people would throng them like they did Jesus (Mark 2:4).
They raise no dead in
procession heading for the cemetery (some have tried and failed). They do not go into hospitals filled with
burned and deformed children and raise even ONE, much less “every one” (Ac.
5:16). Let us have action, rather than
excuses.
Even I, who have served the
Lord for many years and would welcome the opportunity to have the afflicted
freed, am unable to find one iota of evidence to support their claims.
I want to do His will (Jn.
7:17). I have given my life to His
service and try to do everything possible to please Him (Ac. 5:32; 1Jn. 2:3,
5). I believe and love Him (1Jn.
5:3). I believe He is all-powerful and
able to do anything He wills. I desire
with all my heart to avoid teaching anything contrary to His will. I have asked for wisdom (James 2:5-6) and
would gladly share the truth with others.
I have honestly investigated to see if these things could be validated,
yet I have never found one shred of evidence supporting their claims. If they have the same powers as in the
Bible, why should not skeptics today also be confounded? If these things are so, how could I have
missed it?
I have been well acquainted
with Pentecostal works. I began my
ministry in a church of almost half Pentecostals who professed to believe the
teachings of the Church of The Open Bible.
My wife’s background was Pentecostal.
I went to school with Pentecostals.
My brother is a Pentecostal.
Over the years I have listened to many Pentecostal people share their
convictions. Some of our members were
former Pentecostals. I have attended
their services and we have had them present their beliefs in our classes. I have read many of their books and
periodicals. I have watched their
“healings” and recorded their “tongues.” I have followed up and checked out
everything I could. Yet, none of what I
have seen matches the Biblical pattern.
They ignore facts. They gloss over and expand on the
truth. They exaggerate and twist
things. They seem to try to out-do each
other telling a bigger story to sound convincing. Sometimes I am reminded of the quip, “The first liar doesn’t
stand a chance!”
Attempts at investigation
are greeted with excuses, attacks, intimidation, insinuations and
put-downs. We are accused of doubting
God. We are assailed as “resisting the
Spirit.” Honesty about what we see is
characterized as “unbelief” or even “blasphemy against the Holy Ghost.” We are accused of “tempting God” and being
“wicked and adulterous” for “seeking after a sign” but the bottom line is that
they cannot do what is in the Bible.
I stand as ready as ever to
investigate evidence. I want to see
these powers work. But I am unwilling
to shut my eyes and play, “Let’s pretend.” I refuse to dump a guilt trip on some poor
soul who fails to get something even the charismatics cannot demonstrate. I will gladly go with any “healer” to see
these powers manifested at the children’s hospital. I will follow them as they walk across Lake Washington --but they
must lead the way. I will record the
event as they move a mountain. I will
go with them to the funeral home to see them raise the dead. But don’t expect me to blindly accept claims
about miracles that cannot be verified.
God did not and I will not.
I can not believe that if
these powers were being exercised that people would be responding any less
enthusiastically than they did in the scriptures. One healing of a deformed child would instantly become front page
headlines. People would pour in from
all over the world. But where are their
great works? What is the problem?
--They “SAY, and DO NOT” (MT. 23:3).
Just as when the Old
Testament was completed 400 years before Christ and no more miraculous powers
were manifested, so when the New Testament was completed, the manifestations
ceased.
When the church began, the
Old Testament laws were abolished (Col. 2:14; Gal. 3:23-25; Rom. 7:1-4; 2Cor.
3; Heb. 7:12; 8:13). We are under a New
Covenant, or Testament (Heb. 8:6-9).
This came into force through the death of Christ (Heb. 9:15-17). Since there were no New Testament scriptures
to provide guidance, on the Day of Pentecost God sent the Holy Spirit to bring
all things Jesus had spoken to remembrance and to guide them into all truth
(Jn. 14:26; 16:13).
Since anyone can claim that
God is giving them a message, God gave the inspired apostles and prophets signs
(1Cor. 1:6-7; 2Co. 12:12; Ac. 2:43; Rom. 15:19; 1Cor. 14:26) and manifestations
(1Cor. 12:7) to confirm that they were speaking the word of God. The signs confirmed the word (Mark. 16:20;
Heb. 2:3, 4; John 20:30, 31; Ac. 14:3; cf. Ac. 2:12; 5:12-14; Ac. 8:13;),
whether spoken or written.
It took time for the
complete revelation to be given and made available. Therefore these powers continued until after the end of the first
century. Once it had all been given and
confirmed, no man could add to it (Gal. 3:15).
Being now complete, the work of confirming was no longer needed and these
temporary powers came to an end (1Co. 13:8-13).
Jesus, the apostles, and
prophets were the foundation of the church. It was not necessary for Jesus to remain on earth for his work to
continue. Nor is it necessary for
apostles and Prophets to remain here in order for their work to continue.
They provided the word
which is able to thoroughly furnish us
unto every good work (2Tim. 3:17).
It is able to “cast down
imaginations and every high thing that is exalted against the knowledge of God...”
(2Co. 10:3-6; Eph. 6:10-18). This was
foundational. The apostles and prophets
were guided into all truth needed for the church. If not, then why do we not keep adding new revelation to the
Bible? We can not be thoroughly
furnished until all is revealed.
The job of revealing has
been completed. This is just like when
the Old Testament was completed and the prophetic work ceased for four hundred
years. Evangelists, Elders and Teachers were not placed in the foundation. They
continue the job of teaching what the apostles and prophets revealed.
Baptism of the Holy Spirit,
given only by Jesus, came upon the apostles on the Day of Pentecost. They were the “first-fruits” of the Jews.
The baptism of the Holy Spirit came miraculous manifestations and powers.
It was specially promised to them so that they might by inspiration bear
witness of Christ (Jn. 14:26; 15:26, 27; 16:13; Lk. 24:49; Ac. 1:2-8; 2:14, 32,
33, 37, 42, 43; 4:33; 5:12; 14:3; 2Co. 12:12).
It was necessary that there
be no distinction between Jew and Gentile (Ac. 11:1, 2, 12, 15-17; 15:8,
9). To avoid discrimination against the
Gentiles, it was poured out in a similar manner upon them (Ac. 10:44-47). After that, the manifestations of the Spirit
were given by the laying on of the hands of the apostles.
Some cite the laying on of
the apostles’ hands as examples of Holy Spirit baptism. However, those cases were never called
that. Baptism in the Holy Spirit was
only given by Jesus (Mat. 3:11; John 1:33; Mark 1:8). It seems to be a greater measure than that which was given by the
laying on of hands. After Acts 10 we
know of no instance of the Baptism of the Holy Spirit. Indeed, the fact that he cites back to “us at the beginning” (Ac. 11:15)
indicates that it was not a continuing experience even among the Jews.
From Eph. 4:5 we learn that
by the time Paul wrote that book, while in prison near the end of his ministry,
there was only one Baptism. Water
baptism was the only baptism that continued (Eph. 5:26; Col. 2:12, 13; Titus
3:5; Heb. 10:22; 1Pe. 3:21; 1Jn. 5:6, 8; Mt. 28:19, 20; Acts 2:38, 39). It seems pretty clear that the baptism of
the Holy Spirit was no longer occurring.
The special powers were provided through the laying on of the hands of
the apostles.
In Acts 6:1-6 the apostles
laid hands on the seven and following that Stephen began doing signs and
wonders (6:8). In 8:4-13, Philip, one
of the seven, went to Samaria and did signs.
However, he was obviously not able to pass these powers to others. When the apostles at Jerusalem, many miles
away, heard about it, they sent Peter and John to go down and lay hands upon
them so that it might also fall upon them (Acts 8:14-17). When Simon saw that THROUGH THE LAYING ON OF THE APOSTLES’ HANDS this took place he
offered money that he might also lay his hands and pass this on.
Philip was doing
miracles. If he could have given the
gift, there is no logical reason for the apostles to have sent two men such a
distance to lay on hands. It would have
taken at least a couple of days for the apostles to have heard from Samaria
about Philip’s work and a couple more days for them to get down there. It is obvious that this was necessary
because only the apostles had this power (cf. 2Co. 12:12). Luke, by inspiration, states that it was through
the apostles’ hands this was done (Ac. 8:18).
This is consistent with Acts
19:6 where at Ephesus Paul laid hands on about twelve disciples of John the
Baptist after re-baptizing them.
The same is true at Rome
where Paul says he desired to come in order to impart unto them some spiritual
gift (Rom. 1:11). Why was it necessary
that an apostle come unto them if it could be received in some other way?
Timothy, likewise, received
his gift “through” (#1223 dia) the laying on of Paul’s hands
(2Tim. 1:6). Some will object that
1Tim. 4:14 also speaks of the gift being given by the hands of the
presbytery. However, note that it was,
“through
(#1223 dia) prophecy with (#3326 meta) the laying on of the hands of the presbytery.” Thus it actually provides further
confirmation because of the two different prepositions used. It was “through”
(#1223 dia) the laying on of Paul’s
hands and “through” (#1223 dia) prophecy (by Paul), but “with” (#3326 meta) the hands of the Elders.
The laying on of their hands was auxiliary to, rather than the means of,
receiving the gifts.
For one to be an “apostle”
and thus able to lay on hands to give these powers, it was necessary that
Christ personally appear to him after his resurrection (Ac. 1:21-22; cf.
22:14-15; 9:15; 26:16; 4:33; 10:39-42; 13:31; 1:8; 2:32). Paul cites this as one of the credentials of
his apostleship (1Co. 9:1). In 1Cor.
15:8-9 he refers to himself as being “last of all” those who saw
Jesus. His becoming an apostle was like
one born out of due season.”
Since only the apostles had
the power to pass on these gifts through the Laying on of their hands, and no
one else could meet the qualifications for the office, the “signs of an
apostle” (2Cor. 12:12) ceased when the last apostle died. In turn, when those died who had received
the manifesting gifts through the apostles’ hands, the exercise of these powers
naturally ended.
A.
OBJECTIONS THAT THE LAYING
ON OF APOSTLES’ HANDS WAS NOT NECESSARY
OBJECTION: Ananias is cited as one who was not an apostle and yet laid hands on
Paul to give him the Holy Spirit (Ac. 9:17).
ANSWER:
a.
First,
It does not say that Ananias laid hands on Paul to give him the Holy
Spirit. It says that Ananias was “sent”
that he might receive his sight and be filled with the Holy Spirit (Ac.
9:17). His hands were laid that Paul
might receive his sight (Ac. 9:12).
Paul was told to go to
Damascus and there he would be told what he must do. He needed to hear the gospel (Rom. 10:17) and be baptized (Acts
22:16). Ananias was sent to tell him
what to do. When he was baptized He
received the Holy Spirit (Ac. 2:38-39;
Ac. 5:32; Jn. 3:5; 1Jn. 5:8; 1Cor. 12:13; Tit. 3:5; Eph. 1:13-14; Rom.
8:5-9). Nothing is said here of the
Holy Spirit falling on Paul or of him speaking in tongues.
We do not know when the Holy
Spirit came upon him or whether he was baptized in the Holy Spirit. In Gal. 1:1, 11-17 Paul indicates that he
did not receive his commission from men.
In any case, when he received it, it was not one whit behind the other
apostles (2Cor. 11:5; 12:11).
b.
We
cannot know that Ananias was not an apostle.
He was called “disciples” (Acts 9:1) but so were the other apostles at
first (Lk. 6:13). After seeing Jesus
and being sent by him he could have been an apostle.
It may be objected that
Ananias only saw a “vision” of Jesus (Acts 9:10). However, Paul also speaks of the appearance of Jesus to him as a
“vision” (Acts 26:19).
The twelve
were not the only apostles. Paul was
never numbered with the eleven (Ac. 1:26; 2:14; 6:2, 3, 6; 1Cor. 15:5). He was an apostle to the gentiles (Gal.
2:7-8; Ac. 9:15; Eph. 3:8; 2Tim. 1:11; Rom. 11:13). Along with him, Barnabas is also called an apostle (Ac. 14:4,
14). James the Lord’s brother, was an
apostle (Gal. 1:18-19; Ac. 9:27-28; 1Co. 15:7). Silas also may have been an apostle (1Thess. 1:1, 6).
OBJECTION: The Presbytery (elders) is also cited as laying hands on Timothy
(1Tim. 4:14).
ANSWER:
We have shown that the gift
was only “with” (“meta”) the
hands of the Elders, not “through” (“dia”) their hands (1Tim.
4:14). The gift came “through” (“dia”) the hands of
Paul (2Tim. 1:6), “through”
(“dia”) prophecy (1Tim. 4:14).
Hands were also used for
other things than passing on the special gifts. In Acts 6:5-6 they laid hands to appoint to the job. Notice that they were already “full of the
Spirit.” Likewise it was common to lay
hands to impart healing.
B. OBJECTIONS CONTENDING THAT THE APOSTLES CONTINUED BEING REPLACED.
OBJECTION: Matthias’s replacement of Judas set a precedent for adding apostles.
ANSWER:
In order to become one of
the twelve, Matthias had to have accompanied with the other apostles and see
Jesus after the resurrection (Ac. 1:21-22).
Where is the evidence today of those who claim to be apostles having
been with Jesus and seen him after the resurrection. Where is evidence that they were sent by him or can do the
special signs of an apostle? (2Cor.12:12). Remember that we are warned that
there will be false-apostles (2Cor. 11:13).
OBJECTION:
“James, the
brother of Jesus replaced James the brother of John after he was beheaded.”
ANSWER:
We do not know when James
became an apostle. When Paul was taken
by Barnabas to see the “Apostles” (Acts 9:27), it appears from Gal. 1:19 that
James the brother of the Lord was already an apostle before James the brother
of John was beheaded (Acts 12:2).
However, that could be
misleading. It may be that Paul,
writing after the occasion, speaks of James as an “apostle” when he actually
did not take the office until after James died. That would be much like speaking of when President Lincoln was a
child. However, we have no evidence of
that.
Some think that James, the
brother of Jesus, was one of the original twelve. The problem with that is that
Gal. 1:9 speaks of him as the “brother of the Lord” after the twelve had
been chosen. John says that at that time the brothers of Jesus did not believe
(John 3:5).
James appears to have been
an apostle in addition to the twelve.
However, he is classed with Peter and John as going to the circumcision
(Gal. 2:9). In any case, it is evident
that he met the requirement of having seen Jesus after the resurrection (1Cor.
15:7).
Paul speaks of himself as “last
of all.” He was “born out of due
season.” (1Cor. 15:8). Since the
apostles were still in Jerusalem after Paul’s first missionary journey, and it
is unlikely that the deaths of any further apostles would have gone unnoticed,
it is clear that Paul and Barnabas, who were also apostles (Ac. 14:4, 14), were
not replacements of anyone. The twelve
were apostles to the Jews (Gal. 2: 7-9; Mt. 19:28). Paul was not one of the twelve (1Cor. 15:6-9). He was an apostle to the Gentiles (Gal.
2:7-8; Ac. 9:15; Eph. 3:8; Rom. 11:13).
OBJECTION:
“Eph. 4:11 shows
that apostles were to continue until the church reached perfect unity. That has not yet been accomplished.”
ANSWER:
Eph. 2:20 indicates that,
like Jesus, the apostles were in the foundation. The necessity for apostles and Prophets to
remain on earth after the church was founded is no more warranted than that
Jesus must remain here. Such claims
smack of the Roman church’s insistence that Jesus had to have a “vicar,” in the
office of Pope, to serve in his place as an earthly head. Just as prophets ceased for 400 years
after completion of the Old Testament, when the New Testament was completed
prophecy was no longer needed.
The work of apostles and
prophets still continues through the word, which is able to “thoroughly furnish us unto every good work.”
(2Tim. 3:15-17). Instead of giving
revelation the Holy Spirit now helps us to obey it (Rom. 8). Our unity comes by being sanctified in the
truth (Jn. 17:17-23).
Those offices were provided
to bring the church body to completion.
That is what happened. The
apostles and Prophets gave the revelation needed to fully establish the church
as a completed body. In turn,
evangelists, elders and teachers taught and spread the word to build up each
member. Paul planted, Apollos watered,
but God gave the increase. Jesus is
still head. Apostles and prophets still
continue their work through the word.
Evangelists, Elders and Teachers continue to impart it. The church is still a completely functioning
body.
OBJECTION:
“Apostles are listed as members of the
body. Every member is important to the
body. The body would be crippled
without apostles. (1Cor. 12:28).
ANSWER:
The “body” is composed of
PEOPLE, not gifts (12:25-27). The
scriptures plainly teach that a time would come when these gifts would be put
away (1Cor. 13:11). Until all of the
New Testament was revealed, they were necessary to guide the church during its
infancy, but when that was completed (“teleios”
= “perfect”), that which was in part was done away.
Some things were only for
certain times. Insisting that in order
for there to be a body, apostles and prophets must always be on earth,
conflicts with the plain declaration that the church was to grow up and put
away the gifts. Giving of the revelation and confirming its source was
temporary. But what was given still
continues to strengthen the members of the body. Because Jesus is no longer on earth does not mean the body no
longer has a head. Likewise, the work
of the word given through apostles and prophets continues while they are in
heaven.
C.
PROBLEMS OF THOSE WHO CLAIM
TO BE APOSTLES
1. They must be able to
establish that Jesus has appeared to them. (Ac. 1:22; 1Co. 9:1; Gal. 1:16-17;
1Co. 15:7-9).
2. Their claims must stand the
test (Rev. 2:2 cf. 2Co. 11:13-15).
3. They must demonstrate the
“signs of an apostle” (2Co. 12:12).
a.
Apostles
did all manner of miracles (Ac. 2:43; 5:12; 14:3; 19:11-12).
b.
Apostles
laid hands and passed the gifts (Ac. 8:14, 18; 19:6; 2Tim. 1:6; Rom. 1:11).
4. They would have to have been
a part of the foundation (Eph. 2:20).
The “foundation” is that which is first laid before
the rest of the building (Eph. 1:4). The foundation has been laid and needs no
successors any more than does the chief cornerstone.
5. Since Paul was “last of all”
(1Cor. 15:7-10), they are just too late.
V. TWO SCRIPTURES SPECIFICALLY SPEAK OF THE END OF THE PROPHETIC GIFT
Zech. 13:1-5. The prophets will
pass out of the land.
The prophecy begins in
chapter 12 and continues through chapter 14. It speaks of the “day” when a
fountain would be opened to the house of David and to the inhabitants of
Jerusalem, for sin and for uncleanness (13:1).
The Messiah was wounded (13:6) and the sheep scattered (13:7). Jesus cited this with reference to himself
(Mk. 14:27). Zech. 12:10. They would
look on him whom they had pierced. All
of these things concern Jesus’ first coming (Lk. 24:46-49; Ac. 1:8; Jn.
4:10-15). It appears that the “day”
continued at least to the destruction of the Jewish nation (70 AD to 125
AD). (Zech. 12:2, 11; 13:8-9; Luke
21:20-24).
The main objections raised
are from chapter 14. It is possible
that this continues from the destruction of the Jewish nation down to the
second coming. That poses no problem because
they are spoken of as passing out of the land in chapter 13.
If we see this as is
symbolic, it may be the spiritual war in which we are engaged (2Cor. 10:3-5;
Eph. 6:10-18; 2Tim. 2:3-4; 4:7; 1Tim. 1:18; 6:12). Thus, the “living waters” that flow from Jerusalem may be the gospel
message (14:8; John 4:10; 7:37-39; Luke 24:44-48; Ac. 1:8)
Some may insist that it is
literal and that idols and demons still remain in the world. I would note that
the reference is to the land of “Jerusalem” (12:11), not the whole earth. The
false-prophets, such as Bar-Kokhba were destroyed. Idols and false-prophets seem to be entirely removed from the
Jewish religion.
However, the passage appears
to be symbolic. The “land” has
reference to God’s people who make up the heavenly Jerusalem, the church. The prophetic powers ceased after the New
Testament was given. True Christians
have no demons or anything to do with idolatry.
1Cor. 13:8-13. The gifts were
to pass away when the revelation of God’s will was completed.
1Corinthians, chapters 12-14
deal with problems that had arisen with regard to the exercise of spiritual
gifts. It appears that tongues had
become a dominant feature and
controversy had arisen over which gifts were most important. Paul shows that they all came from the same
source--the Spirit. All did not have
the same gift but all were important to the body. He concludes chapter 12 by saying that he would show them a “more excellent way.”
Chapter 13 shows why love is
more important than the gifts. Without
love, whatever they did would be in vain.
He then shows that the gifts were temporary, while love would never end.
In chapter 14 he shows that
because demonstrations of tongues in the church without interpretation could
not edify the listeners, therefore that gift would be of less value than the
other gifts. Then, in chapter 14, he
lays down some rules for use of the gifts and indicates that those who do not
abide by these are not under direction of God.
We want to specifically
consider the import of the latter part of chapter thirteen, which teaches the
temporary nature of the gifts.
First, note that in 13:8 it
states that “love never fails.”
This is contrasted with prophecy and knowledge which were to
fail and tongues which were to cease.
The reason given is because they are partial and intended only for the
period of childhood, after which they were to be put away. But faith, hope and love remain. The greatest of these is love. The
question here is not whether these gifts were to cease, but, when? Let us carefully analyze the text.
Note that nothing is said in
1Cor. 13 about Christ or his coming.
1Cor. 13:10 says that the
things in part (ek meeros
literally from part) would cease
(katargeoo) when THAT which is perfect (to teleios) is come. It does not say it would
cease when “HE who is perfect is come.”
|
hotan |
de |
eithee |
to |
teleion |
to |
ek |
merous |
katargeetheesetai |
|
when |
But |
is come |
the |
complete |
the |
out of |
part |
shall be done away |
|
3752 |
1161 |
2064 |
3588 |
5046 |
3588 |
1537 |
3313 |
2673 |
The Greek word, “teleios,” (#5046) is an adjective used
as a substantive. “Substantive” means
it is used like a noun. An adjective
normally modifies a noun or pronoun but but in this case it stands alone with
no noun to modify. If it modified a
noun it would have to take the gender of the noun it modified. Since it does not, it has the choice of
having a masculine, feminine or neuter gender.
In such a case the gender becomes significant. If it is masculine, it must refer to a person. In this case it is neuter and thus cannot
refer to a person. The meaning is inferred
by the circumstances and gender (See Machen’s Grammar, p. 37 or Summers’
Grammar, p. 29). This was the usual way of expressing a “thing” in general.
In this case the definite
article (“to”) which stands before it and must agree with it in gender, is neuter,
indicating “teleion” is also
neuter. In such a case it cannot be
speaking of a person. If it were
masculine, as in 1Co. 14:20, it could have been translated, “perfect man”
or “perfect one,” or as in Heb. 5:14, “full age.” Since it is neuter rather than masculine,
the “perfect” cannot be Christ.
“Teleios indicates something complete. Because in 1Cor. 13:10, it is neuter, it indicates THAT which is
complete rather than HE who is complete.
Since it is contrasting the partial revelation (cf. Heb. 1:1) received
through the gifts, to that which is complete, “that which is perfect” indicates
the completion of giving God’s revelation to man.
OBJECTION:
Neuter nouns, and adjectives
which modify them, such as “teknon,”
(child), show that the neuter may refer to a person.
ANSWER:
This is true of nouns, but teleion is an adjective which does
not modify a noun. Nouns have fixed
gender. If teleion were modifying a noun it would have to agree with the
gender of that noun. Since it does not,
the choice of gender becomes significant.
It requires the masculine or feminine if referring to a person. The fact that it is neuter shows it is not
speaking of a person. It cannot refer
to Christ.
OBJECTION: 1Jn. 1:1, 3 shows that the
neuter pronoun, “that,” refers to Christ.
ANSWER:
In this case, the pronoun,
“that,” does not refer to the person of Jesus but to the evidence to
which they were testifying (See Barnes, p. 279). If it were modifying “logos” it would be masculine. If it modified, “life,” it would be
feminine.
OBJECTION: WE are perfected at
his coming.
ANSWER:
If it were speaking of our
perfection it would have used the masculine, as in Heb. 5:14. It would have been much simpler to have
plainly said “when we become perfect,” if that were what was meant. Why say, “that which is perfect?”
OBJECTION: Perhaps it refers to the
perfect CONDITION or STATE when Christ returns.
ANSWER:
If it refers to the conditions after Christ’s coming it seems
strange that nothing at all is said of Christ or his coming and it is much more
likely that the masculine would have been used, directly referring to Him.
OBJECTION: Some claim the “perfect” is “LOVE.”
ANSWER:
“Love” is feminine. Teleios
would have to be the same, as in 1Jn. 4:18.
It is speaking of the time when he would “know fully,” not when he would
“love perfectly.”
OBJECTION: Others have contended that it refers to the perfection of the “body”
(the church).
ANSWER:
It is true that the Greek word for “body” (#4983 sooma) is neuter and in Eph. 4:4 it
is followed by a discussion of the
offices of the church (4:11, 12, 16).
However, the word, “perfect” (#5046 teleios)
in that passage is masculine, not neuter.
In 1Cor 13 we have a further
problem in that we would have to jump clear back to 12:27 to make “body” the grammatical antecedent. Even if it referred to completion of the
church, that would not prove it referred to the time of Christ’s return. Bringing the body to a completed state may
have reference to providing the full revelation to fully set it up, as was
done in the first century. But this is
more easily seen in Ephesians 4 than in First Corinthians 13.
Even in Eph. 4:11-16, it
cannot be shown to refer to Christ’s return. Eph. 4:14 shows that the purpose
of their unity and knowledge was that they “henceforth
be no more children.” In this case, ceasing to be children is
present tense rather than at Christ’s coming.
THE MEANING SUPPLIED BY THE CONTEXT
All such attempts are
strained and unnecessary. The context
itself supplies the meaning. The Greek
word translated, “perfect” simply
means, “complete” (see #5046 “teleios” in Strong’s Lexicon) in
contrast to that which was “in part” (“ek
meeros”). The spiritual gifts
provided partial revelation. That which
was in part would eventually be complete.
At the time the revelation was incomplete but when God’s will was
completely revealed there would be no more need for partial inspired
revelation, just as took place when the Old Testament was complete.
Like things of childhood,
these would be put away. Indeed, the
reference to what he thought, saw and knew, clearly
indicates the perfect to be the complete revelation of His will. Before this they saw God’s will for their
lives darkly, like looking into a polished brass mirror. When it was complete, they would see
themselves clearly as if “face to face.” They would then be able to know God’s
will fully, even as God knew their needs fully.
Has not the will of God been
completely revealed? Is it not able to
“thoroughly furnish unto every good work”?
(2Tim. 3:15-17)
THE CLINCHER:
FAITH AND HOPE REMAIN WHEN THAT WHICH IS COMPLETE COMES, --NOT WHEN JESUS COMES
The “perfect” cannot refer
to the coming of Christ because 1Cor. 13:13 indicates that when these temporary
gifts have ceased; faith, hope and love will REMAIN (“menoo”). “Menoo” strongly
carries the idea of remaining (1Cor. 3:14; 7:11; 15:6 etc.). Even today this
word is a part of our English word, “remain.”
The passage teaches that
when that which is “complete” comes, the gifts of prophecy, tongues and
knowledge will pass away. Faith, hope
and love will remain.
Faith, cannot remain when
Christ comes
because “faith is the substance of things hoped for, the evidence of
things not seen” (Heb. 11:1).
Hope will not remain because “Hope that is seen is no longer hope”
(Rom. 8:23-25). Therefore, it is
evident that this can not be at the second coming of Christ. We do not hope for that which we have.
OBJECTION: The word of God
is never said to be the perfect.
ANSWER:
That was because at the time
the word was not complete.
However, in Romans 12:2 the
will of God is spoken of as being “perfect” (“teleios’). Since “will” (“theleema”) is neuter and is
modified by teleios, both must be neuter.
However, 1Cor. 13 has no noun to modify, so the choice of gender is open
and use of the neuter is consistent with the concept of the complete
revelation.
Rom. 12:2 And be not fashioned according to this world: but be ye transformed by
the renewing of your mind, that ye may prove what is the good and acceptable
and complete [5046 “teleios”] will [2307 “theleema”] of God.
Likewise, in the James
1:21-25, teleios modifies the
masculine word, “Law.” In this case
because “law” [“nomos”] is masculine,
so is teleios.
James 1:21-25.
Wherefore
putting away all filthiness and overflowing of wickedness, receive with
meekness the implanted word, which is able to save your souls. But be ye
doers of the word, and not hearers only, deluding your own selves. 23
For if any one is a hearer of the word and not a doer, he is like unto a
man beholding his natural face in a mirror: 24 for
he beholdeth himself, and goeth away, and straightway forgetteth what manner of
man he was. 25 But he that looketh into the perfect [#5046 teleios] law [3551 “nomos”], the (law) of liberty, and (so) continueth, being not a hearer that
forgetteth but a doer that worketh, this man shall be blessed in his doing.
(ASV)
At the time of Paul,
revelation was given in parts. Paul
speaks of a time when the will of God (Rom. 12:2) would be completely
revealed. At that time, partial
revelations would cease. Faith, hope
and love would remain. Of these, love
was greatest. See the following
diagram.
A MORE EXCELLENT WAY
1Cor. 12:31--13:13
(Superiority of love over spiritual
gifts.)
|
|
PARTIAL REVELATION |
COMPLETED
REVELATION |
SECOND COMING |
|
|
LOVE |
NEVER |
FAILS |
BUT
|
Prophecies--(cf. 12:10) -----------> Tongues-----(cf. 12:10) -----------> Knowledge---(cf. 12:8) -----------> |
shall be ABOLISHED (katargeoo) shall CEASE (paoo) shall be ABOLISHED (katargeoo) |
|
|
FOR |
in PART -we know and -we prophesy-----------------------> that which is in PART----------> |
BUT WHEN COMES THAT WHICH IS COMPLETE (“to teleion” -cf. Rom. 12:2) shall be DONE AWAY (katargeoo) |
|
|
|
WHEN I was a child -I spake as a child -I understood as a child -I thought as a child ---------------> |
BUT WHEN I became a man things of childhood I PUT AWAY (katargeoo) |
|
|
|
FOR NOW (arti) - we see darkly as in a mirror ---> |
BUT THEN (tote) face to face |
|
|
|
NOW (arti) -we know in part -------------------> |
BUT THEN (tote) I SHALL KNOW FULLY (epignoskoo) (cf. Jn. 16:13; 2 Tim. 3:16, 17) as I was fully known |
|
|
BUT “de” |
NOW “nuni”* cf. 1Cor. 14:6 (in conclusion ) Faith------------------------------------ Hope------------------------------------ Love------------------------------------ |
REMAINS (menoo) cf. 2Co. 3:11, 14 with katargeoo -----------------------------------------------> -----------------------------------------------> ------------------------------------------------- |
(Heb. 11:1) (Rom. 8:23-25 Greatest------------> |
* =“non temporal sense,” –(Vincent’s Word Studies p. 769)
Note that “abideth”--A.V. is a translation of the
word, “menoo,” from which we get our
English word, “remains.” “Menoo” is often translated as “remain” (Jn. 9:41;
1Co. 3:14; 7:11; 2Co. 3:11, 14; 9:9).
Thayer’s Lexicon defines it, “2.
to TIME; to continue to be, i.e. not to
perish, to last, to endure: ...of things, not to perish, to last, stand: ... 1Co.
13:13....”
Of particular significance is the contrast between “katargeoo,” (“abolished” 1Cor. 13:8, 10, 11) and “menoo,” (“remains” 1Cor.
13:13). We see these two words placed
in similar relationship in 2Cor. 3:11-14 where it contrasts the old covenant
being done away (katargeoo),
with what remains (menoo).
OBJECTION:
The word,
“now” indicates that it is saying that NOW, (at the present time) faith, hope
and love abide, --not when that which is perfect comes.
ANSWER:
The Greek word, “nuni,” (“now”), is not here
concerned with time.[1] It is a grammatical indication of a
conclusion. The context is contrasting
what would pass away and what would remain.
This can be readily seen by the fact that, when time itself was being
contrasted between, “now” and “then” (13:12), a different word, “arti,” was used. If he had intended to use the time sense, “arti” would surely have been employed. This is further indicated by the word, “de,” (“but”), which supports the
contrast. The same use of “nuni de” may be elsewhere observed (1Co.
12:18; Rom. 7:17; Heb. 11:16).
It would be meaningless to affirm the obvious, that
the three graces, faith, hope and love THEN existed. It is only in the context of a contrast between the temporary
nature of the gifts versus the continuing nature of the graces, that the
passage makes sense. To this the
commentators generally agree.
OBJECTION: “Face to face” has
reference to seeing Christ.
ANSWER:
As the passage shows, when that which is perfect
comes, that which is in part shall be done away. Faith, hope and love remain.
When we are face to face with Christ we will no longer need to hope. Who hopes for that which he has? (Rom.
8:24) Likewise, faith is the substance of things hoped for, the evidence of things not seen (Heb. 11:1). If faith concerns what is “not seen” then
the coming of the “perfect” cannot be Christ for when He comes, “every eye shall see him” (Rev. 1:7;
1John 3:2).
The passage does not say they were to see was Christ.