Continuationism and Cessationism are Both Right
The Perfect comes at the end of the Apostolic Age
The first part of this three-part post is a DeepSeek-curated summary of a redacted transcription of an informal, online Bible study that I presented in November of 2024 (read more summaries here). Below the summary is a list of sentences from this transcript, and the Bible verse(s) that DeepSeek surmised was being referenced by these sentences. Below this list is DeepSeek’s analysis of the content of the transcript. No substantive edits were made to the AI’s text.
Summary: The Cessation of Charismata and the AD 70 Parousia
The transcript presents a preterist framework for understanding New Testament spiritual gifts (charismata), arguing that both cessationist and continuationist theological positions capture partial truths but fundamentally misunderstand the historical timing of the gifts' cessation. Through careful exegesis of key passages in Acts and 1 Corinthians, the speaker demonstrates that the charismata served specific transitional purposes that culminated with the destruction of Jerusalem in AD 70 - an event that simultaneously marked the end of the apostolic age and the Parousia (the "coming of the perfect" in 1 Cor 13:10).
The analysis begins by examining the cessationist proof texts from Acts, particularly Acts 8:18-19 and Acts 19:6, which show the Holy Spirit being given through apostolic hands. These passages, along with 2 Cor 12:12 and Heb 2:4, establish that miraculous gifts primarily functioned to authenticate the apostles' authority during the transitional period between the Mosaic and New Covenants. The Pentecost event of Acts 2:4-11, where believers spoke in intelligible foreign languages, served the immediate practical purpose of evangelizing diaspora Jews in Jerusalem.
Continuationists rightly appeal to 1 Cor 13:8-10, where Paul states that spiritual gifts like prophecy and tongues will continue until "the perfect comes." However, the speaker argues this is misinterpreted when divorced from its first-century context. Through cross-referencing with Jesus' Olivet Discourse (Matt 24:34) and Hebrews 8:13, the transcript establishes that "the perfect" refers to the complete establishment of the New Covenant at Jerusalem's destruction in AD 70, not some distant future event.
A crucial distinction is made between two types of tongues described in Scripture: the intelligible human languages of Acts 2:6-11 (given for evangelism) versus the potentially divine but unintelligible utterances addressed in 1 Cor 14:9, 23 (requiring interpretation to edify the church). This distinction explains why Paul could simultaneously value genuine spiritual gifts while strictly regulating their use in corporate worship.
The speaker concludes that modern charismatic phenomena represent a fundamental misapplication of these texts. Contemporary glossolalia always follows the Corinthian pattern of unintelligible speech rather than the Acts model of known languages, and invariably requires prior doctrinal conditioning rather than occurring spontaneously as in the apostolic era. This, combined with the gifts' original purpose of authenticating the new covenant (Heb 2:3-4) and transitioning worship practices (John 4:21-24), demonstrates they were never intended as permanent features of church life.
Ultimately, the cessationist/continuationist debate stems from a shared eschatological error - the failure to recognize AD 70 as the fulfilment of both the Parousia and the end of the apostolic age. When properly understood within its historical context, the New Testament presents a coherent theology of spiritual gifts as temporary, covenantally-significant phenomena that ceased when their transitional purpose was complete.
Transcript: Bible References (ESV)
"Acts 18:19 - when Simon saw that the Spirit was given through the laying on of the apostles' hands"
Acts 8:18–19 (ESV): "Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, ‘Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit.’"
"As for prophecies, they will pass away. As for tongues, they will cease..."
1 Corinthians 13:8–10 (ESV): "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."
"When the perfect comes, the partial will pass away"
1 Corinthians 13:10 (ESV): "But when the perfect comes, the partial will pass away."
"The gift of tongues at Pentecost"
Acts 2:4–11 (ESV): "And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance... each one was hearing them speak in his own language."
"Your young men and young women will prophesy"
Acts 2:17 (ESV): "‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’"
"He will pour out His Spirit"
Joel 2:28 (ESV): "And it shall come to pass afterward, that I will pour out my Spirit on all flesh..."
Acts 2:17 (ESV): (Same as above)
"I wish you all spoke in tongues, but I prefer prophecy"
1 Corinthians 14:5 (ESV): "Now I want you all to speak in tongues, but even more to prophesy."
"Unless there's an interpreter"
1 Corinthians 14:28 (ESV): "But if there is no one to interpret, let each of them keep silent in church..."
"Healing in his wings"
Malachi 4:2 (ESV): "But for you who fear my name, the sun of righteousness shall rise with healing in its wings."
"The woman with the flow of blood touching Jesus' garment"
Matthew 9:20–22 (ESV): "And behold, a woman who had suffered from a discharge of blood for twelve years came up behind him and touched the fringe of his garment..."
"Hearing they will not understand and seeing they will not perceive"
Isaiah 6:9 (ESV): "And he said, ‘Go, and say to this people: “Keep on hearing, but do not understand; keep on seeing, but do not perceive.”’"
Matthew 13:14 (ESV): (Quoting Isaiah)
"Ananias laying hands on Paul"
Acts 9:17 (ESV): "So Ananias departed and entered the house. And laying his hands on him he said, ‘Brother Saul, the Lord Jesus who appeared to you on the road by which you came has sent me so that you may regain your sight and be filled with the Holy Spirit.’"
"Philip and Simon the magician"
Acts 8:9–24 (ESV): "Now there was a man named Simon, who had previously practiced magic in the city and amazed the people of Samaria..."
"Paul going to synagogues first"
Acts 13:5 (ESV): "When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews."
"The 'We' passages in Acts"
Acts 16:10–17 (ESV): "And when Paul had seen the vision, immediately we sought to go on into Macedonia..."
"The commissioning of the apostles"
Acts 1:8 (ESV): "But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth."
"3000 converted at Pentecost"
Acts 2:41 (ESV): "So those who received his word were baptized, and there were added that day about three thousand souls."
"The selection of the seven"
Acts 6:1–6 (ESV): "Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom..."
"Stephen's martyrdom"
Acts 7:54–60 (ESV): "Now when they heard these things they were enraged, and they ground their teeth at him..."
"Paul's conversion"
Acts 9:1–19 (ESV): "Now as he went on his way, he approached Damascus, and suddenly a light from heaven flashed around him..."
"Paul turning to the Gentiles"
Acts 13:46 (ESV): "And Paul and Barnabas spoke out boldly, saying, ‘It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.’"
"The gift of tongues for communication"
Acts 2:6–11 (ESV): "And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language."
"Ecstatic utterances in Corinth"
1 Corinthians 14:23 (ESV): "If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds?"
"Women prophesying in church"
1 Corinthians 11:5 (ESV): "but every wife who prays or prophesies with her head uncovered dishonors her head..."
"I forbid a woman to speak in church" (Disputed)
1 Corinthians 14:34–35 (ESV): "The women should keep silent in the churches... it is shameful for a woman to speak in church."
Theological Analysis: Charismata, Covenant Transition, and the Eschatological Framework of AD 70:
The presentation offers a sophisticated preterist analysis of New Testament spiritual gifts (charismata), situating their purpose and cessation within the historical and theological context of the first-century Jewish-Christian transition. By engaging critically with both cessationist and continuationist paradigms, the argument demonstrates how an AD 70 fulfilment of the Parousia resolves apparent contradictions in the biblical data regarding spiritual gifts. This analysis will examine the presentation’s (1) hermeneutical framework, (2) exegetical treatment of key texts, and (3) theological implications for contemporary practice.
I. Hermeneutical Foundations: Covenant and Eschatology
The presentation’s argument rests on two foundational premises:
Covenantal Context: The charismata functioned as transitional authentication markers during the shift from the Mosaic to the New Covenant (Heb 2:3–4). This aligns with the broader biblical pattern of miraculous signs accompanying covenant inaugurations (e.g., Exodus 4:1–9; 1 Kgs 18:36–39).
Eschatological Fulfilment: The Parousia (traditionally termed the "Second Coming") was fulfilled in AD 70 with Jerusalem’s destruction, as Jesus prophesied (Matt 24:1–34). This event marked the terminus of both the apostolic age (Acts 1:8) and the "partial" revelation of 1 Cor 13:9–10.
By framing the debate within this covenantal-eschatological paradigm, the speaker challenges both Cessationists and Continuationists for neglecting the temporal particularity of the gifts.
II. Exegetical Analysis: Acts and 1 Corinthians
The presentation contrasts two strands of biblical data:
A. Acts: Apostolic Authentication
Acts 2:4–11: Tongues as intelligible languages for evangelism, signifying the Spirit’s universal reach (cf. Gen 11:1–9’s reversal).
Acts 8:14–19: The Spirit given exclusively through apostolic hands, tying miraculous gifts to the apostles’ unique authority (cf. 2 Cor 12:12).
Acts 10:44–47: Cornelius’ household receives the Spirit apart from apostles, but this exceptional case validates Gentile inclusion (Acts 11:15–18).
B. 1 Corinthians: Regulated Practice
1 Cor 12–14: Spiritual gifts are provisional ("until the perfect comes," 13:10) and subordinate to love (13:1–3).
Tongues: Must be interpreted to edify the church (14:5, 13). Unintelligible speech risks alienating outsiders (14:23).
Prophecy: Defined as intelligible divine communication (14:3, 24–25), distinct from ecstatic utterance.
The speaker argues that Continuationists err by:
Equating Corinth’s unintelligible tongues (1 Cor 14:2) with Acts’ xenolalia (Acts 2:8–11).
Misreading "the perfect" (1 Cor 13:10) as a distant future event rather than the AD 70 Parousia.
III. Theological Implications
A. The AD 70 Paradigm
The presentation contends that AD 70 marked:
The end of the apostolic age (cessationist premise).
The arrival of "the perfect" (continuationist premise).
Thus, the charismata ceased not because God revoked them, but because their covenantal purpose—authenticating the apostles’ message during the transition—was fulfilled.
B. Modern Charismatic Practice
The analysis identifies four discontinuities between biblical and contemporary practice:
Source: Modern glossolalia is doctrinally preconditioned (learned behavior) rather than sovereignly initiated (Acts 2:4).
Form: Today’s "tongues" resemble Corinth’s unintelligible speech (1 Cor 14:9) rather than Acts’ known languages.
Purpose: Lacks the covenantal authentication of the apostolic era (Heb 2:3–4).
Context: Operates outside the eschatological urgency of the pre-AD 70 period (1 Cor 7:29–31).
C. Pastoral Considerations
While affirming God’s sovereignty to grant miraculous gifts today, the presentation cautions against:
Normative Expectations: Treating charismata as mandatory for spiritual maturity (contrast 1 Cor 12:28–31).
Doctrinal Priority: Elevating subjective experience over Scripture’s authority (1 Cor 14:37–38).
Conclusion: A Preterist Synthesis
This presentation advances a theologically robust paradigm that:
Respects Biblical Particularity: The charismata were tied to the unique historical moment of covenant transition.
Clarifies Eschatology: The AD 70 Parousia resolves the Cessationist-Continuationist impasse.
Guards Against Excess: By anchoring spiritual gifts in their original context, it prevents contemporary misuse while preserving God’s freedom to act miraculously.
The argument’s strength lies in its historical-grammatical consistency, demonstrating how a preterist hermeneutic brings coherence to often-polarized debates about spiritual gifts. Future research could explore how this framework intersects with:
The Spirit’s ongoing work in illumination and sanctification (John 16:13; Rom 8:14).
The nature of post-apostolic miracles in church history.
This analysis reaffirms the centrality of contextual exegesis in formulating doctrine—a principle as vital for charismata as for any area of biblical theology.
Does 1 Samuel 10 and 1 Samuel 19 accounts of "Is Saul also among the prophets?" provide additional color to the above thesis? There he is recorded to have been speaking in tongues/prophesying after the Spirit of God came upon him.