Cessationism and Hebrews 1:1-2
Whenever the topic of cessationism comes up, I am used to 1 Corinthians 13:8-10 coming up.
“Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away.” (1 Corinthians 13:8–10 ESV)
In context it seems pretty clear that the “perfect” that will appear making the gifts of the Spirit unnecessary is not the New Testament canon but the return of Jesus. More often, I am seeing people citing Hebrews 1:1-2 as proof of cessationism.
“Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.” (Hebrews 1:1–2 ESV)
The interpretation is that there was once a time for prophecy but now there is a time for the Gospel to be preached. This passage must be interpreted not as a proof text for a desired theology but within the context of the rest of the chapter. The author of Hebrews is talking about how radical the appearing of the Christ was. This was not just another interesting event, like the appearance of another prophet or teacher. In previous times, God worked by sending the Old Testament prophets to warn the people and to command faithfulness. As important as they were, something much more was needed. God’s ultimate solution to the separation between God and humanity was the sending of the Son. The author is not comparing charismatic gifts with the preaching of the Gospel but is comparing the Old Testament prophets with the Christ, just he compares angels to the Christ. If you disagree with charismatic gifts, that is fine. Just be careful with the passages that you use as support.
Stephen,
Great post! Something I would add to your wonderful analysis of the cessationists’ faulty appeal to Heb. 1:1-2 is this: If their reasoning were correct, then why, after the Jesus the Son of God had lived among, atoned for our sins, been resurrected by the Father, and ascended to the Father’s right hand, did the Church continue to work miracles by the power of the Spirit? If their use of Heb. 1:1-2 was on point, then miracles/sign-gifts would have ceased after Jesus’ ascension (if not after his resurrection). The cessationist position simply has no reasonable biblical warrant. Also, how do cessationists account for accounts of miracle-working in Christ’s name by the power of the Spirit all of the Church’s history? Granted, there are instances in which such acts of power have waned. But they have never disappeared altogether. Historian/apologist Craig Keener’s newest two-volume tome (entitled “Miracles”–go figure!) in which he applies rigorous historiography to accounts of miracles in the past and present will be very instructive with respect to this issue. I wish that cessationists would do what Augustine did: At one point, Augustine also believed that God no longer worked miracles through His people. But when reports of miracles worked in his own diocese began to reach him, Augustine set out to investigate whether or not they were true. Sure enough, he discovered enough trustworthy testimony that he concluded that his position was wrong. Furthermore, he concluded that instances of the miraculous simply had not been recorded adequately. It is also reported that, subsequent to this investigation, Augustine performed a few miracles himself. By God’s grace I myself have had occasion to be part of some miraculous workings (exorcisms, healings). Also, I have Christian friends who have experienced such things as well.
Thanks for your comments. I was thinking about the problem of charismatic prophecy happening after the resurrection of Jesus. Glad you mentioned it. Thanks again.