Question:

What role do the “sign gifts” have in the church right now? I hear people argue about “cessationism” and “continuationism,” and everyone points to their own list of Bible references that are supposed to prove everything. I’m not sure what to believe.

Answer:

This is a large area of debate among Christians. I will try to summarize a few key points, but much more could be discussed.

Spiritual gifts are discussed primarily in four Scripture passages and include apostles, prophets, evangelists, pastors (shepherds), teachers, exhortation, miracles, healings, faith, helping, discernment of spirits, tongues (languages), special services (ministries), leadership(administration), generous giving, words of wisdom or knowledge, and miracles (Rom.12:6–8; 1 Cor.12:7–10,28; Eph.4:11; 1 Pet.4:10–11).¹ Various commentators may group the gifts in different ways.

The “sign gifts” clearly exceed natural abilities. Miracles, healings, and tongues² lead the list. Prophecy, discernment of spirits, and words of wisdom or knowledge may fit here, if a person is revealing true information they cannot naturally know. But Scripture does not clearly subdivide the gifts and the Holy Spirit’s power is necessary for all spiritual gifts. Natural talent may be present and helpful for some gifts, but it is never sufficient. For example, Peter is shown as a natural leader in the gospel accounts. But his boldness in Acts 2–5 showed a new measure of godly wisdom and courage that he previously lacked. His conduct gave testimony that he had been with Jesus (Acts 4:13).

I believe someone who is a careful reader of the Word, and an observer of God’s work, will see that God sovereignly acts in marvelous ways at any time He chooses. However, spiritual gifts may not all operate in the same way as they did at the beginning.

‘Cessation’ and ‘Continuation’

“Cessation” and “Continuation” both have absolutists in their camps, but the positions occupy spectrums of belief. So, I need to define the terms accordingly.

“Cessation” is taken partially from Paul’s discussion in 1 Corinthians 13: “But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away” (v. 8, emphasis added). Cessationists believe the most miraculous gifts were either stopped, or greatly reduced, once the inspired Word of God was complete. Some might agree that 1 Corinthians 13 points to a decrease or ending of tongues in the collective church setting, while accepting that a person might usefully speak a language they do not naturally know while preaching the gospel (Acts 2; 1 Cor. 14:22). But an extreme cessationist might claim any use of tongues is now impossible or demonic.

“Continuation” is the belief that all or most gifts continue until the Lord returns. A continuationist may believe in a well-regulated use of miraculous gifts while holding strictly to Scriptural examples. But an extreme continuationist might endorse uncontrolled babblings, universal healing, and modern apostles speaking new revelations. Either way, a continuationist usually believes 1 Corinthians 13 points exclusively to a future state.

As with many complicated points of Scripture, it is hard to call out a plain Scriptural statement that would settle the debate. Adherents from both sides read the full context of 1 Corinthians 13:8 (i.e., at least vv. 8–11) in different ways, so we must dig deeper.

Complications

One difficulty for signs and wonders is that spiritual deception is possible. Paul addressed that problem in 1 Corinthians 12:

“Now concerning spiritual gifts, brothers, I do not want you to be uninformed. You know that when you were pagans, you were led astray to mute idols, however you were led. Therefore, I want you to understand that no one speaking in the Spirit of God ever says ‘Jesus is accursed!’ and no one can say ‘Jesus is Lord’ except in the Holy Spirit” (1 Cor. 12:1–3).

Paul only alludes to the means of deception with the statement “however you were led,” but a review of Scripture shows that signs and wonders could be used by spiritual powers against mankind (e.g., Ex. 7:10–13; 1 Kings 22; Acts 16:16–18; 2 Th. 2:8–10). The use of supernatural power does not prove God is doing a work. The source must be verified.

The Apostles’ ministry

I suggest “apostleship” as a test case. The apostles were the “first” gift from the risen Christ to His Church (1 Cor.12:28)³ and they received signs and revelations to confirm their authority.

When writing Acts, Luke described the remaining eleven as “the apostles whom” [Jesus] “had chosen” (Acts 1:2)⁴. They recognized that Judas must be replaced (Acts 1:15–26). Peter listed the requirements: “one of the men who accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when He was taken up from us—one of these men must become with us a witness to His resurrection” (vv. 21–22). Two candidates were found and Matthias was supernaturally selected.⁵

Later, Paul was added, but he recognized this was unusual. When listing the witnesses to the Lord’s resurrection in a letter to Corinth, he finished with “Then He appeared to James, then to all the apostles. Last of all, as to one untimely born, He appeared to me. For I am the least of the apostles, unworthy…” (1 Cor. 15:7–9, also review at least vv. 3–6 for context).

Yet Paul’s role was accepted by the other apostles. Meanwhile, the Corinthian believers had received false teachers claiming apostolic titles, and then questioned Paul’s credentials! So Paul sardonically referred to those persons as “super-apostles” (2 Cor.11:5, 12:11) before identifying them as “false apostles” and “deceitful workmen” whom he compared to Satan disguising himself as an angel of light (2 Cor.11:12–15). He pointed to the signs of a true apostle he had performed while working in Corinth (2 Cor 12:11–12). After all that, Paul made no mention of new apostles the Corinthians should be receiving, or their signs.

The following points can be noted:

1. The apostles were spiritual gifts to the church (Eph. 4:11).
2. False apostles were present and should be tested (compare Rev. 2:1–4).
3. No Scripture plainly says, “Apostles will cease.”
4. A careful review of Scripture strongly suggests apostles did cease.

Some will argue for modern apostles in a general sense of missionaries and church planters who travel and preach. A reference is Acts 14, where Luke described Paul and Barnabas as “apostles” for their special missionary work (vv. 4,14). But this was a unique situation, starting from how the Holy Spirit expressly demanded it (Acts 13:2). Barnabas did not use the title before (compare Acts 9:27) and it was not used for his gifts and calling after this event. My counterclaim is that Scripture mostly uses “apostle” in a narrow way that includes special teaching and authority from God. So, I would encourage anyone using that word for other workers to pause and ask whether it is Scriptural or necessary.⁶

And the rest?

One more point: “healings” are included with spiritual gifts, and the first healing recorded in Acts was Peter restoring a man who could not walk for his entire life (Acts 3:1–12). A crowd formed, and Peter credited all power to God and preached the gospel.

Healings were prominent again in the ministry of Philip the evangelist (Acts 8:5–8) where some were described as “paralyzed or lame” (v. 7). Later, Peter healed Aeneas who was paralyzed for eight years, just by commanding him to rise up (Acts 9:32–35). Paul restored a man who was paralyzed from birth, again by simply speaking (Acts 14:8–10). Of course, the Spirit did the work in every case, but human agents were publicly used.

I think these examples are notable because some continuationists point to selected examples of miraculous gifts and claim to follow Scripture’s pattern. Yet for at least this method of healing, Scripture shows something that does not seem to have continued. People today do have powerful testimonies of being healed in impossible situations, but a common theme is fervent prayer and a quiet space. Those who publicly command healings to occur are frequently disgraced.⁷ Why would this be?

I believe the most miraculous signs gifts were closely linked to the apostles and their building of the church’s foundation.⁸ Within some religious orders people claim an apostolic succession, but this only appeared late in church history.⁹ Both Peter and Paul used the analogy of the church as a spiritual building (1 Pet. 2:4-7; 1 Cor 3:10-12; Eph.2:19-22) which has the “foundation of the apostles and prophets” with Christ Jesus as the cornerstone (Eph.2:20). Believers who come after are “built up” on that foundation. The role of the apostles was completed.

The author of Hebrews wrote in similar terms: [Salvation] “was declared at first by the Lord, and it was attested to us who heard, while God also bore witness by signs and wonders and various gifts and miracles and gifts of the Holy Spirit distributed according to His will” (Heb.2:3:4). So, as the apostles completed their work, new apostles were not required and the attesting miracles likewise faded, because solid foundations are not built twice. The Lord said the gates of Hades would not prevail against His church (Matt.16:18) and Paul confirmed that failure and division, the conditions already present when he wrote his second letter to Timothy, did not change the foundation (2 Tim. 2:19–21).

Conclusions

In Scripture, God’s new work was typically confirmed by miraculous signs, particularly to Israel from the time of Moses (Ex. 4:29–30; Acts 7:36). Even then, a frequent pattern in Scripture is that signs could be given for a limited season only (e.g., Num. 11:25).

In the gospels and Acts, the church was first established among Jews in Jerusalem, at the center of Jewish religious life. It was then extended to Gentiles, who never had a claim to the God of Israel, and Jews were expected to go along with it. So, God’s work in the early church overflowed with confirming signs. These proved the gospel was truly from God (1 Cor.1:22). When the apostles reached the end of their natural lives, the miraculous signs had likewise served their primary purpose. The next things needed were evangelism to spread the gospel, good teaching to build up the believers upon the foundation and refute errors, and exhortation toward godly living.

Scripture does caution against extreme views, including “shutting down” claims about tongues or prophecy (1 Cor.13:39, 1 Th. 5:20), while also warning against people who go beyond what is written (1 Cor.4:6; 2 John 1:9). Extreme claims, either way, should be handled cautiously.

So, on the continuationist side, my concern is that many practices go beyond the Scriptural example and promote self-centered activity, including the use of experience as a truth-test and even as the basis of doctrines Scripture does not affirm. But the extreme cessationist views which remove all spiritual power from consideration are also odd, since God is sovereign over His creation and does not restrict His own power to heal or speak in unexpected ways. I believe the better test of a claim of power is: Were the hearers turned to search out the Word of God in response? Did they find the gospel of Jesus Christ and turn from darkness to light? I am personally aware of missionary testimony for extraordinary works of the Spirit during great or difficult preachings of the gospel, which fits the Acts 2 example. Likewise, healings that science cannot explain do occur, often for persons under intense prayer. Interestingly, the cases I am most confident about were relatively private. They did not take place on large stages.

In all cases, “Prove all things; hold fast that which is good” (1 Th. 5:21). I would encourage you to do that, using God’s Word as the final test of all claims made about God’s work and methods.

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Endnotes

1.  Some gifts are listed again in 1 Corinthians 13:1–3, but in the context of rhetoric rather than new teaching.

2.  A “tongue” is a real language, but as a spiritual gift it has not been naturally learned. Note the first use of tongues in Acts 2: “Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own language?” (vv. 6–8). Other passages show that a tongue can be interpreted to help others, meaning it is not mystical babble.

3.  I suggest reading 1 Corinthians 12:27–31 in context. Verse 28 indicates a list order in which signs and wonders are of lower rank, and verse 31 affirms that “greater gifts” are more desirable and yet “love” (ch.13) exceeds all these. In some continuationist circles, this order is mixed around.

4.  A “disciple” is a follower of a teacher or philosophy. An “apostle” is sent out to represent and proclaim a teacher or philosophy. The Lord’s twelve are usually “disciples” but interchangeably described as apostles in the gospel accounts of Matthew, Mark, and Luke, depending on their activities. After Judas hung himself, the remaining eleven in Acts, plus Matthias (Judas’ replacement) and later Paul, are typically called “apostles” in the New Testament.

5.  Matthias was selected by casting lots (Acts 1:26). In the Old Testament, casting lots was sometimes a valid means for determining God’s will (Prov. 16:33). This is the last time it is used in the Scriptures, and it is never prescribed for Christians in the New Testament.

6.  Some languages have narrow vocabularies and word re-use is both unavoidable, and understood by native speakers in context. That affects translation work in those languages and an equivalent to “apostle” might be a widely-used word in that language. But both New Testament Greek and modern English can be structured very precisely to reduce confusing uses.

7.  For one example known both in the United States (where I live) and internationally, consider Benny Hinn. See Mike Winger’s video essay, “The Victims of Benny Hinn: 30 Years of Spiritual Deception.” https://www.youtube.com/watch?v=X2Ip_3A32W0, accessed by the author on 2025-04-02.

8.  Scripture never confirms whether Philip the evangelist was the same person as Philip the apostle. A later church tradition claimed it was so, but at the very least, Philip the evangelist was a close contemporary of the apostles.

9.  The consolidation of authority by Roman bishops led to the claim that Peter was the foundation of the church-on-earth, and that his authority was handed down in succession. Many ritualistic traditions, particularly the western Catholic Church and the Eastern Orthodoxy, have competing claims to the “true” line. This addition to Scripture was rejected in the Reformation, but professing Christians from later groups have tried to reclaim apostolic gifts and authority, most recently in extreme Pentecostal or Charismatic circles.