The Gifts of the Holy Spirit: - Vital Christianity

111
The conditional temporal “when” with the subjective form of the verb “perfection,” “end,”
“termination” (“when or whenever the end or perfection should come”) suggests that Paul felt an
indefiniteness about when the perfection or end he has in mind will come. He shows no such
indefiniteness about the written Scriptures. When he speaks of the second coming, however, he
shows the same indefiniteness.
While teleion can and does refer to something completed at some time in the future, the time
of that future completion is not suggested in verse ten as being close.
In a number of contexts the related words telos (“end,” “temination,” “last part”) and teleo
(“to bring to an end”) are used in relation to the second coming of Christ. This is true in both
Pauline and non-Pauline writing (I Cor. 1:8; 15:24; Jas. 5:11; Rev. 20:5,7; 21:6; 22:13). Since
these related words are used in the contexts of the second coming of Christ and since Paul himself
used telos in talking about the second coming elsewhere in I Corinthians, it seems more normal to
understand teleion in verse ten to mean that “perfection” is to come about at the second coming,
or, if before, when a believer dies and is taken to be with the Lord (II Cor. 5:1-10).
Another problem with interpreting teleion to mean the completion of the canon is found in the
“then,” “at that time” (tote) clauses in verse twelve. Did Paul expect to live to the time of the
completion of the canon and then expect to “know fully” when other apostates (e.g. John) might
(and actually did) live longer than he and it would be they who at that time would “know fully”?
The cessation view also narrows the function of the gifts to the few apostles and prophets
through whom inspired Scripture was written. Paul, however, teaches a wider purpose for these--
continually building up the body of Christ. Sign gifts such as prophecy, tongues and word of
knowledge, as well as the others, are given as long as the church has not reached her maturity in
Christ (Eph. 4:7-13).
To limit the “miraculous” gifts to the first century church is to see the apostles’ miracles only
as a temporary validation of the prophetic revelation. Although miracles, signs and wonders etc.
authenticated a prophet’s ministry, the New Testament is clear that they served a broader
purpose. Jesus’ healings, for example, were an integral part of His ministry. It was His great love
and compassion that “moved” Him to make people whole in every dimension of their lives. And
this ministry was passed on to His disciples.
Paul then teaches in I Corinthians 12:14 not that the supernatural gifts were designed
primarily to validate the revelation given to the apostles, but that their purpose is the
upbuilding of the body of Christ.