Why We Believe

There are two final items concerning spiritual gifts that must be discussed: (1) Are the gifts as discussed above relevant for today, and (2) if so, what about the gift of tongues and interpretation of tongues used in a public church gathering. Is that the same as praying or singing in the Spirit?

As to the first point, cessasionists (those that deny that supernatural gifts are operative today), including prominent spokesperson John MacArthur, pastor, author, and theologian, held a conference called “Strange Fire”. ¹ At this conference, a talk was presented titled “The Case for Cessationism Stands.”² The following scriptures (1 Corinthians 12:28; 1 Corinthians 13:10; Ephesians 2:20–22) are included in the title. In both the 1 Corinthians 12 and Ephesians 2 passages, their mention here is not exegetical but an attempt to bolster historical and theological arguments of dubious importance.

It seems to me the real argument for cessationism is in 1 Corinthians 13:8-10. Suffice it to say, reading this as proof of cessationism is clear eisegesis (reading one’s own bias into Scripture) because reading this passage in context says otherwise. Paul in chapter 13 is arguing for the supremacy of love over the gifts of the Holy Spirit and even over faith and hope. Paul wants his people to put the gifts of the Holy Spirit into perspective. They are to function, like parts of a human body, to make the whole body work together to express what is in the interest of the entire body. Love is the essential element that makes the Body of Christ work to the end result of evangelism, of reproducing the Body. So, in that light, as long as the Body of Christ is here on earth, love is at work along with the gifts until such a time when the Body is no longer operative on this earth, following Christ’s return. That is the meaning of “completeness” in 13:10.³ There is no reference here to completion of the canon of Scripture which cessasionists argue. This completeness comes when the Church is in the presence of God. It is then that the working of the gifts, along with the love that attracts others to that Church in evangelism, is no longer operative because the situation has changed. The Church is in Glory and not on the earth. Paul includes himself with other gift practitioners in saying in 13:12 that things will change when we are in the presence of Christ and we see Him “face to face.”

The second point, praying in the Spirit, is discussed and defined in the New Testament.

In Ephesians 6:18 Paul tells us that while praying for our own benefit or the benefit of others (participle present middle nominative masculine plural from) at all times and in all kinds of prayers and entreaties do so “in the spirit” (ἐν πνεύματι) that is, motivated and under the control of the Holy Spirit. This is echoed in Jude 20: where while praying for ourselves and others (participle present middle nominative masculine plural) “in the Holy Spirit” (ἐν πνεύματι ἁγίῳ προσευχόμενοι) we keep ourselves from divisions and in the love of God.

“Praying in the Spirit” (προσεύξομαι τῷ πνεύματι) is defined in the midst of Paul’s discussion of spiritual gifts in 1 Corinthians 14:14-17. Beginning in chapter 12, Paul explains spiritual gifts as manifestations of the power of God in the workings of the Church. In chapter 13, Paul refocuses on love and singles out prophesy, tongues and interpretation, in addition to faith, as supernatural manifestations being much less important than love.

In chapter 14, Praying and Singing in the Spirit are discussed as manifestations of the gift of tongues which should be private unless accompanied by interpretation. It is distinguished from “praying with the mind” (προσεύξομαι δὲ καὶ τῷ νοΐ) which is praying with the understanding and intellect. Praying with the mind is understood by all hearers and does not need interpretation.

Something that brings confusion to many believers is the misunderstanding here in 1 Corinthians 14 about tongues. The context infers that first, there is a distinction between prophesy, which is words from God to the people, and tongues, which are words form believers to God. Second, tongues are identified here with praying and singing in the Spirit which go to God, not to other believers. However, if someone prays aloud in the Spirit within a congregation, though it is to God, the prayer needs interpretation so that the prayer or song can be understand by others. Third, prophesy is for the building up and encouragement (οἰκοδομὴν καὶ παράκλησιν as in “building an edifice” and “appeal, consolation, appeal”) of others present, whereas praying in the Spirit builds up (οἰκοδομέω “restores, benefits, strengthens, edifies) the individual believer. Fourth, this speaking in tongues differs from the speaking in tongues in Acts 2. In Acts 2, the tongues were known languages and the purpose was for evangelistic outreach to a mixed language group. It functioned as a sign that the Spirit of God was present and that the prophecy in Joel 2:28, 29 that the Spirit would be poured out on all people, was being fulfilled.