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An Open Letter Concerning Charismatic “Anointed Jack Myer’s” “Revival Meeting” in Cherokee on 10/18/09 at Pastor Richard Sneed’s Church – Christ Fellowship Church

(TLM update – Pastor Sneed and Anointed Jack Myers have responded to this letter and my response is posted at the end of it)

An Open Letter Concerning Charismatic “Anointed Jack Myer’s” “Revival Meeting” in Cherokee on 10/18/09 at Pastor Richard Sneed’s Church – Christ Fellowship Church

“These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.” (Ac 17:11)
Last week I woke up with a burden and desire to be used of the Lord and to not go to my usual church in Big Cove. Since I had attended Pastor Richard Sneed’s church in the past I thought I would visit that body and see how some of my friends (including Pastor Rich) were doing. Richard had a visiting “anointed” evangelist who took the pulpit that morning – Jack Myers and his wife (10/18/09). Since I live here in Cherokee and work with and know a number of people in the community who attend this church, I felt compelled to write a letter to Pastor Sneed and others as to why this man’s teachings were not biblical.  Jack Myer’s web site is:

Before beginning I want the reader to understand that I at one time was a Charismatic / Pentecostal myself. I spoke in “tongues,” did “holy laughter,” and rolled and shook on the ground myself. I attended and studied to be a Pastor within the Assembly of God, Calvary Chapel, and Vineyard churches and or Bible Colleges. So my critique of “Anointed Joe” is not coming from an outsider, but rather one who has shared in the same “anointed” “experiences.” This letter will be made available on my web site in order to answer any of your questions. It is my hope and prayer that perhaps Pastor Richard will give me a public platform to go over more of this with you and answer any questions you may have. I gave Richard and Anointed Joe a copy of our book which goes into some of these issues I am about to address. Hopefully both men will read it and I would like to lovingly challenge Anointed Jack to come back to Cherokee and debate me as to the content of this letter and this public rebuke of his teachings on 10/18/09.  My main concern here is that some will not go to their doctors to confirm their “healings” of diabetes and thus not take their insulin etc…
1)       Rolling on the floor – Biblical?

“And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 11 They shall perish; but thou remainest; and they all shall wax old as doth a garment; 12 And as a vesture shalt thou fold (some translations say “roll”) them up, and they shall be changed: but thou art the same, and thy years shall not fail.” (Hebrews 1:11-12)
At first I thought that Anointed Jack was joking (after all he used a lot of jokes in his well rehearsed and polished “testimony”) when he actually tried to appeal to this passage to support his life changing experience of rolling on the ground as alleged evidence that he was experiencing continued blessings of being baptized in the Holy Spirit. This experience was also alleged evidence that he has been called and commissioned by God to bless you with this “anointing.” This passage of course has nothing to do with the Holy Spirit rolling one on the ground and being “changed” by the Baptism of the Holy Spirit (I don’t care what translation one uses). Most commentators understand the text to refer to the dissolving and renewing of the planet earth at the end of time when Christ returns (which Anointed Jack assures us will be “soon”). This too is an unfortunate understanding of the text. When God took Israel out of Egypt and formed the Old Covenant with her, it was described as a planting of “heaven and earth” – “But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name. And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.” (Isa. 51:15-16). The entire context of the book of Hebrews is to demonstrate how the New Covenant Creation/World is “better” than the Old and that the Old would “soon” disappear at Christ’s imminent (“in a very little while”) return (Heb. 8:13—10:37). In AD 70 (a time frame that was literally “soon” and “in a very little while”, God did roll the Old Covenant heavens and earth up and “changed” it into the glory of the New Covenant creation.
“Anointed” Jack twisted this passage completely out of its context in order to support his “experience” which was supposed to lead you to think that he was “anointed” and sent by God in order to lay hands on you and give you a similar life “changing” experiences in the Holy Spirit. This passage teaches no such thing and his “interpretation” of this text should be used in any hermeneutics class as an example of how NOT to interpret the Bible!
2)       John’s teaching on the coming baptism of “fire”
“I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. ”His winnowing fan is in His hand (in other words the separation and judgment is imminent), and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.” (Matt. 3:11-12)
The baptism of fire that Jesus would performhere and that was imminent in John’s day, is a baptism of judgment that was coming in AD 70 for those that would not repent and heed the message of John, Jesus and those He would send to Israel by the end of their “this generation” (cf. Matt. 23:30—Matt. 24:1-34). The context makes it clear that an imminent judgment of fire is the point.  First, the WUESTNT correctly translates the Greek word mello in verse 7 as “the wrath about to” come.  Secondly, verse 10 tells us that God’s ax was “already” at the root of the trees and thus He was ready to cast those trees into the “fire”  and burn them up.  And lastly, God was holding His winnowing fork or fan in His hand and thus was ready to separate and judge the righteous from the wicked.  The context is clear that a blessing/salvation and cursing/judgment for two groups are under consideration here.  So He will baptize you (Israel) with the Holy Spirit (blessing for believers) AND fire (cursing for unbelievers).  Just as the harvest illustration bears out – gather the wheat into His barn (blessing for believers) but burn up the chaff (cursing for unbelievers). 

Anointed Jack was claiming that he could “smell” the Holy Spirit on some of you and that he saw the Holy Spirit’s “fire” going through you as he touched you (while asking others to stand behind you of course – no subtle manipulation there?). May I humbly and lovingly suggest that he smelled and saw no such things!

3)      Mark 16:15-18
“And He said to them, “Go into all the world and preach the gospel to every creatureHe who believes and is baptized will be saved; but he who does not believe will be condemned.   “And these signs will follow those who believe: In My name they will cast out demons; they will speak with new tongues; “they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover.” (Mark 16:15-18)
Anointed Jack claimed that since the Great Commission that Jesus mentions here and in Acts 1:18 has not been fulfilled, then all of these “signs” are for you to experience. But does the NT teach that this is unfulfilled or that it was fulfilled (past tense) just prior to the baptism of fire judgment in AD 70? Notice is the chart below that every Greek word Jesus uses to describe the extent of the Great Commission, Paul (under the power and inspiration of the Holy Spirit) in return uses and states in no uncertain terms to describe that it had been fulfilled in his lifetime and generation:
“And this gospel of the kingdom shall be preached in all the world (Greek oikumene) for a witness unto all nations; and then shall the end come” (Matthew 24:14)
“But I say, have they not heard? Yes indeed:
‘Their sound has gone out to all the earth, and their words to the ends of the world (Greek oikumene)” (Romans 10:18)
“And the gospel must first be published among all nations (Greek ethnos)”
(Mark 13:10)
“…My gospel… has been made manifest, and by the prophetic Scriptures has been made known to all nations (Greek ethnos)…” (Romans 16:25-26)
“And He said to them, ‘Go into all the world (Greek kosmos) and preach the gospel to every creature” (Mark 16:15)
“…of the gospel, which has come to you, as it has also in all the world (Greek kosmos), as is bringing forth fruit…,” (Colossians 1:5-6).
And he said unto them ‘Go into all the world and preach the gospel to every creature (Greek kitisis) ” (Mark 16:15)
“…from the gospel which you heard, which was preached to every creature (Greek kitisis) under heaven, of which I, Paul became a minister” (Colossians 1:23)
“But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth (Greek ge)” (Acts 1:8).
“But I say, have they not heard? Yes indeed:
‘Their sound has gone out to all the earth (Greek ge), and their words to the ends of the world” (Romans 10:18)

I would agree with my friend Don Preston when he writes, “Every word used by the Spirit to describe the scope of the Great Commission is also used by the Spirit to describe the fulfillment of Jesus’ mandate!  Yet, some still maintain the Great Commission of Matthew 24:14 has never been fulfilled!  Is it not presumptuous to say a prophecy has not been fulfilled even though every term, every word employed in the command and prediction of that event is used by the inspired writers to say the prediction has been fulfilled?  To maintain therefore that the Great Commission has never been fulfilled one must deny the emphatic statements of scripture.  He must insist that the “world” in Matthew meant something for our modern world, but that the word “world” in Romans, Colossians, etc. meant something totally different!”  Unfortunately when we read the NT sometimes we interpret “world” how we use it in our culture instead of taking the time to see how it was used in Biblical times which in these contexts refer to the Roman World or the world as they knew at that time (ex – Did the Cherokee (the “world”) get “taxed” by the Romans or did this droubt reach your lands in Luke 2:1 or Acts 11:28?). 

A parallel passage to Mark 16:15-18 is Matthew 28:18-20. Here the phrase “end of the age” is used as it is in Matthew 24:3-24. What “end of the age” is associated with the destruction of the temple that Jesus and the disciples were looking at and discussing – 1) the end of the Old Covenant age in AD 70 (“this generation” vs. 34), or 2) the New Covenant or Church age which the Bible describes as having no end? Contextually, the answer is clear – the end of the Old Covenant age is what Jesus is discussing with His first century disciples. 

Anointed Joe says Mark 16:15-18 has not been fulfilled and yet I will take the inspired word of the Apostle Paul over him any day. The Great Commission that is taking place in our day (the New Covenant age – post AD 70), is Revelation 22:17. 

4)      The “last days” and Christ coming “soon”

Anointed Jack asked you if you believed we were living in the “last days” and stated that Jesus is truly coming “soon.” You all affirmed you believed this. I did not. The “last days” is a term used to describe the last days of the Old Covenant age (which was truly imminent to end in AD 70), and is not describing the last days of the New Covenant or Church age – which again is described in the NT as having no end. 
Jesus and the NT authors taught that Jesus’ return would take place in some of their lifetimes and in their “this generation” (cf. Matthew 10:22-23, 16:27-28, 24:27-34; James 5:8-9; 1 Peter 4:7; Hebrews 10:37; Revelation 1:1, 3:11, 22:6-7, 10-12, 20-22) – not ours! This is just a small sampling, there are over a 100 NT passages that directly or indirectly teach this. The Holy Spirit was given to the Apostles in order to bring to remembrance of Jesus teachings concerning “things to come” (Jn. 16). Again, they were inspired when they wrote and taught, and Anointed Jack is not and contradicts them. 
In Luke 21:8 Jesus teaches the disciples that it would be the false prophets who would claim the end was near BEFORE it actually was. Anointed Jack & Charismatic Anointed Hal Lindsay and John Hagee have told us that the Holy Spirit has given them insight that the end is “truly” “near” for us because ours is the generation that witnessed the “super sign” of 1948. But this bogus interpretation makes James, Peter, and John false prophets since they clearly predicted the end was “near” toward the end of their generation. 
In Ezekiel 12:23-28 (see also chapter 7) it was the false prophets who changed the meaning of “near” and “at hand” that made God furious. Nowhere in the Bible does “near,” “at hand,” “shortly,” “quickly,” “about to,” “soon,” “in a very little while,” “will not delay,” mean a 2000+ years and counting period! Especially when these passages are connected to such clear statements as “there are some standing here…” and “this generation will not pass away…” (Mt. 16:27-28; Mt. 24:34). Nowhere in the NT does “this generation” mean anything other than the contemporary generation of Jesus and His first century audience. Be a Berean and look these up and study them for yourself. 
5)      The “word of knowledge” about diabetes, the use of manipulation, & dealing with disappointment
I tried my best to not laugh or cry when he appealed to Hebrews 1:12 to support the video “evidence” of him rolling on the ground and his reception of the “anointing.” The other point that I wanted to laugh (and or cry) is when he claimed to have a word of knowledge about someone in the congregation struggling with diabetes and that God wanted to heal that person. Come on now! Everyone knows that diabetes is very common especially on the reservation! If God was talking to him, why couldn’t He tell him the person’s name so as to eliminate the confusion – as obviously a lot of Cherokee people in the congregation wanted healing?
Anointed Jack laughed about other “anointed” charismatics using force and manipulation in pressing so hard upon people’s foreheads while having one hand behind their backs – so as to guarantee they would fall backwards. And yet Anointed Jack would have you believe he used no such manipulated tactics – lol. After you saw videos of people falling back under the alleged power of the Holy Spirit, Anointed Joe told some of you that he smelled and saw the Holy Spirit on you and asked people to stand behind you. What were you supposed to do?!? Not fall back and demonstrate to the congregation that you were resisting the Holy Spirit and not as spiritual as Anointed Jack and the rest? All that was, was classic manipulation and learned behavior – nothing more. Of course he is only mimicking and copying what he was taught by the really “anointed” ones. But be careful, because he is trying to teach and manipulate Pastor Richard to do the same – claiming God told him that He is going to do a “revival” here in Cherokee through Rich and his wife.   And in his definition of “revival,” people are supposed to speak gibberish (not know foreign languages as in Acts 2), fall and roll of the floor, etc… Yet we see none of this in the NT as a sign of the Holy Spirit’s presence, and these “miracles” of Anointed Jack sure didn’t “amaze” me as they did on lookers in the book of Acts!!! 
Apparently the more “anointed” Anointed Jack got, the more he couldn’t pronounce the Lord’s name – He became the “Lortaaah.”  
Well, what about the guy getting out of his wheelchair who began clumsily and barely walking on stage in that video presented by Anointed Jack? Well shoot, last I checked when God healed someone they “instantly” walked and jumped (Acts 3:1-10). Again, I was not “amazed” (Acts 3:10) at anything Anointed Jack showed on the video or said and did that Sunday. Adrenalin and positive thinking can cause the body to do a lot temporarily. I would like to follow up with anyone who claimed to be healed (through that “word of knowledge” on diabetes) through Anointed Jack’s “anointed” service.    
God is sovereign and He even uses the “deceived” and the “deceiver” to accomplish His will and purposes (Job 12:16). When it comes to the “Benny Hen’s” and “Anointed Jack’s,” some are willfully deceiving God’s people while others have fallen prey to manipulation and learned behavior and truly believe what they are teaching and “experiencing” are from God.  May God give us wisdom to discern and tell the difference and then most importantly to walk in the truth of His inspired Word. 
No one was healed of diabetes or anything that would cause “amazement” that day. That is because the sign gifts were temporary and lasted during the “last days” of the Old Covenant age before Christ appeared in judgment upon Jerusalem in AD 70. The Bible teaches they would “cease” at this time (1 Cor. 13:8-13 – see my article on this text off of my web sites). 
I wanted to talk with Anointed Jack about all of this after his “anointed” “service,” but he went into a room and didn’t come out. I knocked and his wife came out so I gave her a copy of my book for both of them to read. Perhaps next time Anointed Jack shows up the leadership should do some “laying on of hands” on him (Neh. 13:21) for his unbiblical teaching, manipulation, and setting up many adults and young people for disappointment? I wanted to interrupt the service several times and say, “Uh, God is giving me a word, and it is, “stop twisting my Word,” and demonstrate how nothing he was doing was biblical, but I didn’t. I will be content with extending a public challenge to debate Anointed Jack. Perhaps next time he sets foot in Cherokee we can have an open, loving, and passionate debate on these issues at the church? As Christians we are all called to “always be ready” in order to give an answer and defense of our hope, faith, and the things we believe and teach.  Anointed Jack is not immune to such Scriptures and “testing” of his unbiblical teachings. I look forward to having the opportunity to do so the next time he comes to town.  
The only thing that you should have walked away with from that “anointed (“testimony”) service” was:
1)       1)  Young people should not rush into marriage. And
2)       2)  Don’t judge out of pride other Christians when they fall into sin. 
Other than those two points, there was nothing of profit for God’s people that day. Your young people will go on that mission trip and they will not heal the sick, raise the dead, and cause men to miraculously speak known foreign languages as in the book of Acts (which were truly “amazing” things to see). In God’s providence, if we meet again at church, at work, in Food Lion, at the Life Center (the gym), etc…, we could discuss the Scriptures more on these matters.  

I would like to request of Pastor Sneed and your fellowship that I could come and lecture/preach/debate the following:

1)  To give an exegesis (teach) on Matthew 3:7-12, Matthew 10:22-23, Matthew 16:27-28, and Matthew 24:1-34.

2)  To extend a loving invitation to publicly debate “Anointed Jack” at the church.

3)  To lecture on the herb Gurmar (nickname “sugar destroyer”) and eating a healthy diet to truly help those who are struggling in the church and the reservation with diabetes. 

I have lived here on the reservation on and off for the last 12 years and have found a lot of mountain religious tradition that simply is not Biblical.  1)  The KJ version of the Bible is the ony inspired translation that should be read and preached from.  2)  Christians cannot drink Alcohol.  3)  Man has a “free will” and can loose his salvation if he so chooses (works salvation).  And 4)  These kind of “revival meetings” are somehow biblical.  This letter was intended to address number 3 only.  I already have articles on this site addressing the error of #3.  In the future I will write some articles addressing #’s 1 and 2.  

I like Pastor Richard Richard Sneed and I think one day he would make a good Chief.  But as a Pastor, I have in the past and will continue to exhort him to study and get more rooted and grounded in the doctrines of grace and the time frame and nature of God’s Kingdom.  For ONLY then will TRUE “revival” come to the hearts of God’s people and then spread throughout the reservation. 

In Christ (2 Cor. 1:20)
Mike Sullivan

Since I first wrote this letter I have gotten two responses – one from Pastor Sneed and another from “Anointed Dr. Jack.”

Pastor Sneed’s response to this letter:

After the service I encouraged Pastor Sneed to be a Berean with me and look at Hebrews 1:12 and notice how Anointed Jack took it completely out of context. He thanked me for my “boldness.” Apparently after the service Pastor Sneed did discuss Hebrews 1:12 with Anointed Jack and disagreed with his “interpretation.” 

Pastor Sneed also shared with me that in a follow-up service he went over 1 Corinthians 12-14 to show how Anointed Jack’s version and understanding of the operation of the miraculous gifts (namely tongues) was not balanced or correct. He felt that since he “corrected” the problem himself, that my open and public letter was like one of Noah’s sons exposing Noah’s nakedness instead of covering it. And even though I stated my motives in writing the letter, Pastor Sneed says that since I haven’t attended the church for a long time (but have sporadically attended from time to time) that I don’t really love and care for any of the people and that my motivations in writing the letter was out of pride. He also felt my position was in error because I needed to “look around” and physically see that we couldn’t be in the “new heavens and earth.” Let me now respond to these accusations and objections publicly as I did in person:

My response:

1)  Unfortunately, Anointed Jack and Pastor Sneed have built their house (their understanding of the charismata today) on the same faulty and crumbling foundation. Pastor Sneed my feel that his side of the house is a little cleaner, but when the storm comes, the entire house falls (not just Anointed Jack’s side). In other words Sneed is only addressing the extremes of the symptoms of Anointed Jack’s teaching, and not dealing with the disease itself. It’s like putting on a band aid on the top of a tumor that needs to be cut out. It’s like constantly rotating and buying new tires when the real problem is the bent frame of your car. In Pastor Sneed’s mind, he may think he corrected the problem when in fact he hasn’t.  This is very similar to how Pastor John Wimber (and the Vineyard) and Pastor Chuck Smith (Calvary Chapel) could not see eye to eye and went their separate ways. One wanting to “really” follow the Spirits “leading” (John Wimber) and Chuck Smith believing those were “extreme” and unbiblical and immature practices of the gifts.  
2)  a) God is the discerner of the thoughts and intents of one’s heart – not Pastor Sneed.  I have a genuine concern for people ensnared in the false doctrines of the Charismatic and Pentecostal movement worldwide let alone some of the people in Pastor Sneed’s church. As I stated before, I suffered a lot of emotional pain and disappointment under that teaching as have many others. I need not go Sneed’s church for a long period of time in order to develop a genuine concern for the fellowship. Sneed’s objection here makes no sense. However, if someone constantly interrupts someone in a conversation, and uses sarcasm and not Scripture to make points, tries to play the Holy Spirit in discerning someone else’s motives, then perhaps the “pride” accusation belongs somewhere else?   
b) The fact of the matter is that I have emailed and written letters to Pastor Sneed over how Christians “cannot” nor “will” they lose their salvation by apostatizing (1 John 3:9/Rev. 3:11) and yet Sneed continued to teach this and never responded to my points. I have also written and discussed (asked questions) on the NT’s teaching concerning the time frame and nature of Christ’s return and kingdom with Pastor Sneed and again, with no written or verbal responses. Apparently Sneed feels his time is more valuable than mine and need not respond. Or like “Anointed Jack,” he feels no Christian listening to his teaching has the right to ask questions or challenge them – and yet I’m the prideful one? There have been several “private” written and verbal discussions on these matters already. On my web site this link is described as written letters to those who suppress the truth concerning the doctrines of grace and the Full Preterist view. Sneed qualifies as one who is doing this. Even though he may truly feel he is not doing so, it doesn’t change the facts that he is.   
c) In regard to the New Creation and sarcastic comments to not being able to “see it”: Christians being clothed with Christ’s righteousness and the New Covenant are the New Heavens and Earth or New Jerusalem of Isaiah 65-66 (cf. 2 Cor. 5:17/Isaiah 65:17; Gals. 4/Rev. 21-22). This was “about to” “shortly” and come “quickly” out of heaven to earth and fully clothe and be completely inherited by the Church in the first century at Christ’s return which was the reception of the Kingdom (ie. in AD 70 when the Old Covenant creation/Jerusalem was destroyed). Please read Hebrews 10:37-13:14 YLT WEY; Rev. 21-22:6-7, 10-12, 20; Luke 21:27-32).  Jesus very clearly said this could not be seen with the physical eyes – Luke 17:20-21ff. 
I answered Sneed’s questions. My question in return, was since he believes that everything will be perfect in the New Heavens and Earth of Isaiah 65-66 and Revelation 21-22, would he please explain why there is sin and evangelism, labor, child birth, and death in it according to Isaiah 65:17-22?  Sneed said he would look at it and get back with me, but hasn’t so far.  Perhaps this is just how our conversations have gone in the past? 
Anointed Jack Myer’s response to this letter:

Dear Mr. Sullivan,

Thank you for the free copy of your book.  I did read your book to get a better understanding of the preterist doctrine. After reading your book and getting a better understanding of the preterist doctrine I have to say I do not subscribe to that belief system, but thank you for the information and now I am better informed.

I am not interested in discussing or debating with you about your doctrine, nor do I feel the need to correct you in your belief system, you are free to believe the way you desire.

I also read your article about me on the internet and how you viewed the Sunday morning service in Cherokee, NC at Pastor Rich’s Church. It is very interesting how you viewed that service but I state once again that you are entitled to your belief system and perceptions and opinions and I can see you are quit verbal about them.

I have no desire to discuss anything further with you, so please do not respond to this correspondence. If you do reengage with correspondence back to me, I must inform you that you will not be getting a response from me.

Have a nice day,
Dr. Jack Myers

My response:

Dear Mr. Anointed Jack Myers,

Your letter is full of false humility. You have a biblical responsibility to have a “defense” for what you teach and Christians have the right to be Bereans and “test” your teaching privately or publicly with you giving a response. If they are correct it is your responsibility to publicly apologize. Your approach is not Biblical. You travel creating a mess wherever you go and leave others to clean it up. This is not a “ministry” by any definition. 

Your reading of the book only makes you more aware of your manipulation and that you are now more accountable for you false teaching. 

Mike Sullivan


By: Michael J. Sullivan

It is my purpose in this article to tackle an issue that I struggled with a lot as a young Christian–namely 1 Corinthians 13:8-12 and the abiding or cessation of the miraculous gifts of tongues and prophecy. Are they for today or have they ceased? As a young Christian my Pastor was Chuck Smith (Calvary Chapel Costa Mesa), but I also briefly attended an Assembly of God College and as well began attending John Wimber’s church (The Vineyard). So in my walk with the Lord, I have had a wide range of “experience” within Pentecostal and Charismatic churches and institutions. As I began to grow in my understanding of God’s Word and His grace in my life, I became more Reformed or Sovereign Grace in my thinking. As I moved more into Reformed and Sovereign Grace circles, the less I saw “tongues” being spoken. Yet at the same time, I was not getting the exegetical evidence from Acts 2, 1 Corinthians 13, and Matthew 28:18-20/Mark 16:15-20 that I needed to be 100% convinced that these gifts had ceased. I had experienced the same frustration while briefly attending John MacArthur’s church (Grace Community) and The Master’s College. After many years of prayer over this subject, God led me to the preterist view of Bible prophecy to settle my mind and heart on this issue once and for all. Therefore, it is my purpose in this article to comfort and help others with the comfort God has given me through a correct understanding of His Word. 

My proposition is simple — Christ promised to return within the lifetime and generation of the first century Church (Mt. 10:22-23, 16:27-28; Lk. 21:20-32) and He in fact did keep that promise. The New Testament inspired authors bore witness to the testimony of their Lord’s teaching (Romans 13:11-12, 16:20; 1 Peter 4:5-7; James 5:7-9; Hebrews 8:13-10:37; Revelation 1:1, 3:11; 10:6-7, 22:6-7, 10-12, 20) that He would in fact return in a “very little while” and would “not tarry.” Therefore, in this article, I will  defend that “that which is perfect” and the “face to face” “knowledge” of 1 Corinthians 13:10-12, are references to Christ’s return and the arrival of the new heavens and earth by AD 70 (cf. Revelation 22:4). In so defending this position, it is my sincere prayer to help those ensnared in the false teachings of Charismatic and Pentecostal doctrine. This would also include those within the Reformed community such as John Piper and the churches that have been planted through his ministry. 

Let’s begin with how Reformed and Evangelical Charismatic’s and Pentecostal’s understand and interpret 1 Corinthians 13:8-12 and then we will move into how others have sought to teach that the gifts have ceased for us today. Does either party make exegetically credible claims? Is it possible that both parties can be both right and wrong at the same time? If so, what pieces of this exegetical puzzle are missing to bridge the gap in this debate?          

Charismatic Reformed Theologians
John Piper

John Piper is both Reformed and a Charismatic. Most within Reformed circles consider this a “contradiction,” but is it really a contradiction to be charismatic if one is a futurist at the same time? I don’t believe it is– it is just unbiblical to be a futurist and a Charismatic. Piper graciously mocks the attempts of his fellow Reformed futurist colleagues such as Richard Gaffin who claims the gifts have ceased,  

“There is no text in the New Testament that teaches the cessation of these gifts. But more important than this silence is the text that explicitly teaches their continuance until Jesus comes, namely, 1 Corinthians 13:8-12.

So the key question is: When does the “perfect” come which marks the end of the imperfect gifts like prophecy?  The answer is plain in the text if we follow Paul’s line of reasoning. Verse 8 says, “Love never ends; as for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away” (RSV). Why are these gifts temporary? The answer is given in verse 9: “For our knowledge is imperfect and our prophecy is imperfect.” So the reason these spiritual gifts are temporary is their incompleteness or imperfection.

How long then are they to last? Verse 10 gives the answer: “When the perfect comes, the imperfect will pass away.” But when is that? When does the perfect come? The answer is given in verse 12: “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall understand fully, even as I have been fully understood.” The “now” of incompleteness and imperfection is contrasted with the “then” of seeing face to face and understanding even as we are understood.

“So the answer to the question of when the perfect comes and when the imperfect gifts pass away is the “then” of verse 12, namely, the time of seeing “face to face” and “understanding as we are understood.” When will this happen?

Both of these phrases (“seeing face to face” and “understanding as we have been understood”) are stretched beyond the breaking point if we say that they refer to the closing of the New Testament canon or the close of the apostolic age. Rather, they refer to our experience at the second coming of Jesus. Then “we shall see him as he is” (1 John 3:2) The phrase “face to face” in the Greek Old Testament refers to seeing God personally (Genesis 32:30; Judges 6:22). Thomas Edwards’ hundred-year-old commentary is right to say, “When the perfect is come at the advent of Christ, then the Christian will know God intuitively and directly, even as he was before known of God” (First Epistle to the Corinthians, p. 353, italics added).

This means that verse 10 can be paraphrased, “When Christ returns, the imperfect will pass away.” And since “the imperfect” refers to spiritual gifts like prophecy and knowledge and tongues, we may paraphrase further, “When Christ returns, then prophecy and knowledge and tongues will pass away.”

Here is a definite statement about the time of the cessation of spiritual gifts, and that time is the second coming of Christ. Richard Gaffin does not do justice to the actual wording of verse 10 when he says, “The time of the cessation of prophecy and tongues is an open question so far as this passage is concerned” (Perspectives on Pentecost, p. 111). It is not an open question. Paul says, “When the perfect comes [at that time, not before or after], the imperfect [gifts like prophecy and tongues, etc.] will pass away.”[1]

Wayne Grudem

Another Charismatic with a Reformed background would be Wayne Grudem, who paraphrases the context of 1 Corinthians 13:10 this way,

“But when Christ returns, prophecy and tongues (and other imperfect gifts) will pass away. Thus we have in 1 Corinthians 13:10 a definite statement about the time of the cessation of imperfect gifts like prophecy: they will “be made useless” or “pass away” when Christ returns. And this would imply that they will continue to exist and be useful for the church, throughout the church age, including today, and right up to the day when Christ returns.”[2]

Evangelical Charismatics

Chuck Smith

Another one of my former Pastor’s Chuck Smith is a charismatic whom offers some good comments on identifying “that which is perfect” as Jesus’ Second Coming. He correctly considers men like Kenneth Gentry’s attempts at exegesis on this text to be “expositional dishonesty” and “prejudicial blindness-not at all scholarly or conclusive” and on this point I would agree:

“The idea that the Greek word teleios, translated “perfect,” referred to the full Canon of Scripture did not occur to some of the greatest of all Greek scholars from the past century.  It is more of an invention or creation of recent vintage to counteract the modern tongues movement. Thayer, in his Greek-English Lexicon, says of teleios as used in 1 Corinthians 13:10, “The perfect state of all things to be ushered in by the return of Christ from heaven.” Alford, in his New Testament for English Readers, says of it, “At the Lord’s coming and after.” When the only Scriptural basis for rejecting the validity of speaking in tongues rests on such a questionable and tenuous interpretation of the Greek word teleios, which was wrested from the context in which it is used, one has to sincerely challenge the expositional honesty of such scholarship. To be kind, I will say that, at best, it is prejudicial blindness-not at all scholarly or conclusive”[3]

Donald Lee Barnett

Unfortunately since Charismatic’s offer a better exegesis than Gentry and the rest of our futurist Reformed brothers, I will allow them to make our case on “that which is perfect”:

“There is not a single verse in the Bible where the Greek adjective teleios (“that which is perfect”-1 Cor. 13:10) refers to the completed New Testament.” “The related noun, … telos refers to an end, perfection, or consummation. Here again, as with the related adjective teleios, not one instance refers to the completion of the written Scriptures. But significantly, there are several passages where telos does refer to the end of this age, when Christ shall return. And even more significantly, two uses of telos refer to Christ Himself, the “end” or “consummation” of God’s plan.” The writer goes on to quote:

1)   Matthew 24:14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end [telos] come.

2)   1 Corinthians 1:8 Who shall also confirm you unto the end [telos], that ye may be  blameless in the day of our Lord Jesus Christ.

3)   1 Peter 4:7 But the end [telos] of all things is at hand: be ye therefore sober, and watch unto prayer.

4)  Revelation 21:6 And he said unto me, It is done. I am Alpha and Omega , the beginning and the end [telos].

“The related… verb form of teleios is teleioo, “to perfect.” It is used 24 times in the New Testament. And, as with its companion word teleios, not one usage of teleioo refers to the completed New Testament. In fact, the only instance that is even remotely connected with the Scriptures is John 19:28: “After this, Jesus knowing that all things were not accomplished, that the Scripture might be fulfilled [made complete or perfect], saith, ‘I thirst’.” This verse is not talking about completing the Scriptures by writing them, but rather by fulfilling them. To be ‘completed’ in this sense, the New Testament will have to be fulfilled. This will not happen until the kingdom of God is fully ushered in…”[4]

These Charismatic arguments connecting teleieos with “the end of the age” and the Second Coming of Jesus elsewhere in Scripture are valid and powerful. Likewise, Barnett makes a valid point when he says that the fulfillment of Scripture at the “end” is the issue and not the writing of it. However, we must point out that the Olivet discourse is about the destruction of the temple which marks the end to the Old Covenant age in AD 70, and not the age we are currently in or the end to the planet earth (Mt. 24:1-3, 34). As Milton Terry wrote in his classic work on hermeneutics,

“The ‘end of the age’ means the close of the epoch or age—that is, the Jewish age or dispensation which was drawing nigh, as our Lord frequently intimated. All those passages which speak of ‘the end,’ “the end of the age,’ or “the ends of the ages,’ refer to the same consummation, and always as nigh at hand. In 1 Cor. 10:11, St. Paul says, ‘The ends of the ages have stretched out to us;’ implying that he regarded himself as his readers as living near the conclusion of an aeon, or age.”[5]

The immediate context is only dealing with the destruction of the temple and eschatological events that would be fulfilled in Jesus’ “this generation.” Therefore, it is abundantly clear that He is predicting the end of the Old Covenant age in AD 70 and no other! When we take a combined look at some of the best theologians within the Reformed and Evangelical communities, we find a preterist interpretation of every eschatological de-creation prophecy in the Bible. Combined, John Owen, John Locke, John Lightfoot, John Brown, R.C. Sproul, Gary DeMar, Kenneth Gentry, James Jordan, Peter Leithart, Keith Mathison, H.T. Fletcher-Louis, Hank Hanegraaff, and N.T. Wright teach that the passing away of heaven and earth (Matt. 5:17-18; 24:3, 29, 35; 1 Cor. 7:31, 10:11; II Peter 3; I Jn. 2:17-18; Rev. 21:1) refers to the destruction of the temple or to the civil and religious worlds of men —either Jews or Gentiles; and that the rulers of the old-covenant system or world, along with the temple, were the “sun, moon, and stars,” which made up the “heaven and earth” of the world that perished in AD 70.[6]  

I also concur with the Charismatic argument that the issue is not when all things were written, but rather when all things would be fulfilled! And once again Scripture is clear that all prophecy would be fulfilled within Jesus’ “this generation” (Luke 21:22; 1 Corinthians 10:11; 1 Peter 1:4-12; Revelation 1:1, 10:6-7, 22:6-7, 10-12, 20). This brings an abrupt AD 70 “end” to the Charismatic futurist assumptions and their arguments on teleios

Reformed cessationists

Richard Gaffin

So how has the Reformed community sought to respond to such basic and straightforward Charismatic and Pentecostal interpretive claims as these? Oddly the Reformed community thought Richard Gaffin’s interpretation of 1 Corinthians 13 would help,

“Such knowledge will not cease until the arrival of “perfection” (v.10), at Christ’s return; only then, in contrast, will full “face to face” knowledge be ours (v.12).” “To argue, as some [Kenneth Gentry] cessationists do, that “the perfect” has in view the completion of the New Testament cannon or some other state of affairs prior to the Parousia is just not credible exegetically.”[7]

Obviously, there are some problems with how Reformed futurists defend that1Corinthians 13 teaches the cessation of the gifts while at the same time admitting that the text refers to a future Second Coming! 

Kenneth Gentry

One of our opponents Kenneth Gentry, gives this interpretation of our text,  

“But verse 10 speaks of something which was coming, which would contrast with the piecemeal, bit-by-bit revelation of that age.  That which was to supercede the partial and do away with it was something designated “perfect.”  “But when the perfect comes, the partial will be done away.”  It is difficult to miss the antithetic parallel between the “partial” thing and the “perfect” (“complete, mature, full) thing.  Since the “partial” speaks of prophecy and other modes of revelational insight (v.8), then it would seem that the “perfect,” which would supplant these, represents the perfect and final New Testament Scripture…” “In other words, there is coming a time when will occur the completion of the revelatory process of God.” “We believe that this idea is contained in a proper understanding of the Daniel 9:24 statement regarding the “sealing of the vision and the prophecy”[8]

Gentry’s interpretations of the “end of the age” in the Gospels and his interpretations of 1 Corinthians 13:10 along side that of the 70 weeks of Daniel 9:24-27 are confusing to say the very least. He claims the 70 weeks of Daniel 9:24 and 1 Corinthians 13:10 involves the revelatory process and yet also teaches in his book, He Shall Have Dominion, that the first 69 weeks ended 3 ½ years after the cross and that the end to the 70th  week is not so clear. He claims the redemptive aspects of Daniel 9:24 were fulfilled in the cross or perhaps 3 ½ years after this event. So were the Scriptures (the revelatory process) completed by AD 35? He also seems to want to claim that “the end of the age” in the Olivet discourse is both a reference to AD 70 and the end of the planet (see my article “KENNETH GENTRY’S PROPHETIC CONFUSION AND THE ANALOGY OF SCRIPTURE”). He fails to admit that the New Covenant age was breaking in and being revealed “bi-by-bit” while the Old Covenant age would “soon pass away” at Christ’s Second and final redemptive Coming (Heb. 8:13-10:37).  It was this event associated with the abomination of desolation which would bring an “end” and cause “vision and prophecy” to be “sealed up”–fulfilled

It is the fulfilling of “all things [Dan. 9:24-27] which are written” associated with Christ’s one and final Second Coming that is the issue of the texts in question, not the “mode of revelation” (Mt. 24:15/Lk. 21:22-27).  Jerusalem “filled up” or “finished transgressions” against God and His Messiah within Jesus’ “this generation” (Mt. 23:31-38; Dan. 9:24a). Christ put an “end to sin” at His imminent Second Coming (Heb. 9:26-28/10:37; Rom. 11:26-27/13:11-12; Dan. 9:24b.). At Christ’s return in AD 70, He brought in “everlasting righteousness” or a “world of righteousness” as even John Owen and John Lightfoot would agree with us in 2 Peter 3. Christ anointed and consummated the New Covenant Church as His Most Holy Place and Bride in AD 70 (Ex. 20, 29-31, 40; cf. Hebrews 8:6-10; Revelation 11:18-19, 19-21:16). Therefore, all the eschatological promises made to Israel concerning vision and prophecy were fulfilled and sealed up by AD 70. Gentry is confused as usual and there most definitely is a clear “end” to the 70th week in the NT – ie. AD 70! The abomination of desolation brings an “end” to the entire complex of redemptive events in Daniel 9:24-27! 

Gentry and his fellow partial preterist colleagues end up teaching TWO New Testament: last days, comings of Jesus, “end of the age(s),” great commissions, judgments, and resurrections (one in AD 70 and one at the end of time); whereas the New Testament only teaches ONE. Therefore, the partial preterist position fails miserably to exegetically deal with the cessation of tongues and prophecy.           

So far, Reformed futurist theologians are divided with Richard Gaffin stating that Gentry’s exegesis is not “exegetically credible” all the while giving the farm away to the Charismatics by admitting the text in question finds it’s fulfillment at a future second coming.  Go figure. 

Evangelical cessationists

John MacArthur

John MacArthur used to be my Pastor and College President and is a well known 5 point Calvinist but unfortunately remains a Dispensationalist. He has also written a lot on the cessation of tongues and the gift of healing. Unfortunately, MacArthur is better at mocking Pentecostal and Charismatic extreme practices instead of being able to give an exegetical refutation of their doctrine. His progressive dispensationalism has caused even more problems with this text and the “last days” passage of Acts 2. Here is MacArthur’s view of what the “perfect” is not referring to and then what it is: 

“The Perfect” is Not the Rapture

MacArthur argues with his dispensational and futurist colleagues that “the perfect” here could not be referring to the rapture, because knowledge and prophecy are in use during the tribulation and millennial period. Since he understands the Church will be “raptured” before the tribulation, and that there will be two witnesses (Rev. 11:3) “prophesying” during the tribulation period, the rapture cannot be “the perfect,” “…they [knowledge and prophecy] appear to be operative in both the Tribulation and the millennial Kingdom.”[9]   


“The Perfect” is Not the Maturing of the Church

MacArthur writes,

“A relatively new interpretation is that the perfect refers to the maturing, or completion, of the church. It is true that perfect often has the meaning of maturity or completion. But such a completion would amount to the rapture, which this view eliminates.”[10]


“The Perfect” is Not the Second Coming

Again MacArthur writes,

“Some believe the perfect refers to Christ’s second coming. But perfect is neuter in the Greek (teleion), eliminating the possibility that it relates to a person.”[11]


“The Perfect” is the New Creation


MacArthur reasons that since the New Creation follows the “rapture” and a future “Second [third] Coming,” this is what Paul has identified as “the perfect.” It is at this point we see God’s face (Revelation 22:4).  


There are several problems with MacArthur’s observations – mainly his dispensationalism and futurist assumptions that he reads into the texts in question.


First, “Prophecy” in Scripture is dealing with divine revelation, not preaching the word.[12] And again, all prochecy would be fulfilled through Christ and the Church in Jesus’ “this generation” and or “shortly” by AD 70 (Luke 21:22; 1 Peter 1:4-12; 1 Corinthians 10:11; Revelation 1:1, 3:11, 10:6-7, 22:6-7, 10-12, 20).


Secondly, the scripture does not distinguish between a “rapture” coming and then the actual “Second [third?] Coming” of Jesus (see my exegesis of 1 Thessalonians 4:15-17). 


Thirdly, again, the Tribulation and Second Coming events were predicted to take place within Jesus’ “this generation” and in fact did (cf. Matthew 24 & Luke 21).


Fourthly, the two witnesses in Revelation 11 are not Moses and Elijah as MacArthur speculates. MacArthur refuses to accept the very clear testimony of Jesus that Elijah had already come in the person of John the Baptist (Matthew 17:10-13) to prepare the way of the Great and Dreadful Day of the Lord–which again, would take place within the first century “this generation” (Malachi 3-4; Acts 2:20-40). The two witnesses represent the Old Testament prophets and the Churches witness against Old Covenant Jerusalem for rejecting and killing their Messiah and the prophets which had been sent to her (cf. Matthew 23:30-38). 


Fifthly, the Bible does not teach that the “Kingdom” is something future for ethnic Israel to receive in an alleged literal 1,000 year period. Rather, the Kingdom was “at hand” and would be manifested “within” individuals at Christ’s return in their “this generation” (Matthew 3:2-12; 4:17; 21:33-43; Luke 17:20-37/21:27-32). The 1,000 years of Revelation 20 is a figurative or symbolic number communicating the fullness and completeness of the transitionary period before Christ would return “soon” in AD 70.


Sixthly, the “knowledge” of the Messiah and His New Covenant salvation was successfully preached into the entire world before AD 70 (see chart further in this article). 


And lastly, “The Perfect” is a reference to all of the following: a) the maturity of the Church by AD 70, b) the Second Coming, and c) the New Creation. Jesus is described as “that Holy thing” and the New Creation (Luke :35/Gen. 1:2). Therefore, when Jesus’ parousia (presence) was completely formed within the Church, this was the maturing and consummating process of the New Creation (Galatians 4:19; 2 Corinthians 5:17/Isaiah 65-66). Through the Churches faith and being united “In Christ,” we share in the promise of being God’s New Creation (2 Cor. 1:20/Isaiah 65-66). So quite simply put, when Jesus’ Second Coming came in AD 70, Jesus’ redemptive work in performing and maturing His Church/Bride had been fully accomplished. As the perfect High Priest, He came out of Zion a “second time” and completely took away Her sin (Hebrews 9:26-28/Romans 11:26-27). Redemptively speaking, we are “perfect” in God’s eyes and we are “known” and ought to seek to continue to “know” and commune with Him in this humbled and thankful way, no matter how we might feel from time to time. You may not feel like precious stones and pure gold, but that is what you are in His eyes (Rev. 21:10-11). 

If MacArthur could reconcile the above 7 accurate propositions with what he says of God coming in judgment in AD 70, he would have a consistent and exegetical position to defend against the “Charismatic Chaos” troubling many Christians today. For example what he says of Paul quoting Isaiah 28 as being fulfilled in AD 70 is right on target,

     “The second evidence that the gift of tongues ended with the apostles is that its purpose as a judicial sign of Israel’s judgment ceased to apply at that time. Paul reminds the Corinthians that “In the Law it is written, ‘By men of strange tongues and by the lips of strangers I will speak to this people, and even so they will not listen to Me,’ says the Lord” (1 Cor. 14:21; cf. Isa. 28:11-12). In other words, because Israel refused to listen and believe when God spoke to them in clear language, the prophet said the day would come when He would speak to them in a language they could not understand, as a testimony against their rejection of Him.

     Tongues were not given as a sign to believers “but to unbelievers” (1 Cor. 14:22), specifically unbelieving Jews. With the destruction of the Temple by the Roman general Titus in A.D. 70, Judaism ended except as a shadow religion.”[13]

On this passage, MacArthur is spot on, but his futurism causes him to not be consistent in allowing Scripture to interpret Scripture when an imminent AD 70 coming of Jesus and reception of the kingdom is clearly in view. MacArthur constantly refers to tongues ceasing at the “end of the Apostolic age,” and yet there is NO verse mentioning this. There is the phrase “this age” (which the first century Jew understood as the Old Covenant age), and the “age about to come” (which the Jew understood to be the New Covenant or Messianic age). The Old passed while the New arrived in its mature and full state in AD 70. This all took place at Christ’s return in the judgment MacArthur alludes to above. 

The Great Commission of Mark 16:15-20/Matthew 28:18-20

We should probably digress a little from our text and quickly cover a common Charismatic point involving the Great Commission and the miraculous sign gifts. It is claimed that the miraculous gifts such as tongues and healings are necessary for the Church in order to fulfill the Great Commission. What they fail to realize, is that the Bible clearly teaches that the Great Commission had been (past tense) fulfilled before AD 70:


“And this gospel of the kingdom shall be preached in all the world (Greek oikumene) for a witness unto all nations; and then shall the end come” (Matthew 24:14)

“But I say, have they not heard? Yes indeed:

‘Their sound has gone out to all the earth, and their words to the ends of the world (Greek oikumene)” (Romans 10:18)

“And the gospel must first be published among all nations (Greek ethnos)” “And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, (Greek ethnos)…” “…I have commanded you; and lo, I am with you always, even to the end of the age.” Amen.” (Mark 13:10; Mt.28:19-20)

“…My gospel… has been made manifest, and by the prophetic Scriptures has been made known to all nations (Greek ethnos)…” (Romans 16:25-26)

“And He said to them, ‘Go into all the world(Greek kosmos) and preach the gospel to every creature” “…And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues (Greek glossa) (Mark 16:15, 17)


“…of the gospel, which has come to you, as it has also in all the world(Greek kosmos), as is bringing forth fruit…,” (Colossians 1:5-6).

And he said unto them ‘Go into all the world and preach the gospel to every creature (Greek kitisis) “ (Mark 16:15)

“…from the gospel which you heard, which was preached to every creature (Greek kitisis) under heaven, of which I, Paul became a minister” (Colossians 1:23)

“But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth/land (Greek ge)” (Acts 1:8).

Prophecy had begun to be fulfilled: “And they were all filled with the Holy Spirit and began to speak with other tongues (Greek glossa), as the Spirit gave them utterance. And there were dwelling in Jerusalem Jews, devout men, from every nation (Greek ethnos) under heaven.


“But I say, have they not heard? Yes indeed: ‘Their sound has gone out to all the earth/land (Greek ge), and their words to the ends of the world” (Romans 10:18) 


Prophecy would be fulfilled “shortly” : “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth/land (Greek ge), and to every nation (Geek ethnos), and kindred (Greek phule) and tongue (Greek glossa), and people, (Greek laos)” (Rev.1:1; Rev.14:6). See also Revelation 10:6-7; 20:3; 22:10-11 in regards to the Great Commission’s success to the “nations” of Israel and the Roman Empire along with imminent time of fulfillment.


The Great Commission within the context of the imminent “end of the [this] age” judgment in Matthew 13:40, 24:3ff., and 28:18-20 is again–discussing the end to the Old Covenant age in AD 70. The Bible describes the Church or New Covenant age as an age “without end” (Ephs. 3:20-21).

The Marriage Motif “Face to Face”

In 1 Corinthians 13:10, Paul develops the marriage motif as he has done in some of his other letters.  His expression of “knowing” God and “being fully known” by Him is clearly an intimate knowing leading to that expression in the marriage union.[14] Reformed theologians correctly understand this Greek word (ginosko) in this way when it comes to being “foreknown” of God in election and predestination (Rms.8:28-29).  This is not a knowledge of all facts, but an “experiential” knowledge as in affection leading to the consummation of that affection and love in a marriage relationship.  The illustration being, “Now Adam knew Eve and she conceived and bore Cain,…” (Gen.4:1).  Strong’s gives ginosko a meaning of, “the Jewish idiom for sexual intercourse between a man and a woman.”  Paul and John in Revelation, are echoing Isaiah’s teaching that when Israel sees their God “eye to eye” (thus “face to face”) is when the New Jerusalem (“the Bride” Rev.21:2) will be “redeemed” and the new-covenant temple completed or “glorified” (Isa.52:8-9; Ephs. 2 & 5/Isa.60; Isa.65-66; 1Cor.13:10; Rev.21-22:4). 

When Israel sees God “eye to eye” is when the New Creation has fully come, the marriage consummated, and Israel is completely established and restored.  The message of (1Cor.13:10-12/Rev.17-22:4) is that the New Jerusalem is the New Creation and Bride of the Lamb which comes down to earth AFTER the first and Old Covenant Jerusalem/Harlot Bride/Heavens and Earth have passed away in the judgment of A.D. 70. 

The 1 Corinthians 13/2 Corinthians 3-5:17 Connections

All futurist positions (Charismatic or not) are very reluctant to connect this “face to face” seeing in (1Cor.13:12) with the transformation and seeing God through a mirror in (2Cor.3-4).  Why? The reason is that the contrast of the covenants and the passing of the old (which demands an A.D. 70 fulfillment) and the spiritual and metaphorical seeing of God is not a literal or biological seeing in (2Cor.3-4).  Charismatics are just as afraid to make the connections as are reformed cessationalist’s.  One would think that the exegete and student of hermeneutics would want to find similar themes and language elsewhere used by Paul (especially in letters to the same church) in order to understand what kind of “seeing” is involved here. 

In 1Corinthians 13:8-11 prophecy, knowledge, and tonuges are described as supernatural gifts that were “in part” (not fulfilled), a child maturing into manhood, and would thus be done away when that which is perfect comes to fulfill and complete that which was “in part” and would thus bring to maturity the child state.  This “in part,” (unfulfilled) and child like state of maturing, is described as “For now we see in a mirror, dimly, but then face to face.”  Therefore, the child was growing into maturity and manhood by viewing the “face” or image of this “perfect thing” in a mirror (1Cor.13:12). This Greek word for “perfect” is teleios and means to bring to maturity, to reach the goal, bring to its end, finished.  These miraculous gifts were brought about by the Holy Spirit in Israel’s old covenant “last days” to reveal it’s near end, maturity, and fulfillment as found “in Christ” the mediator of the new and better covenant.  The old covenant’s “in part” status had a “goal” and “maturity” process that needed to be fulfilled by the new covenant work of Christ in His redemption performed in the cross and parousia.  It is not enough to say that “that which is perfect” is the complete written word of God, because it is the fulfillment of that perfect Word that is in view.  This will get clearer as we deal with related texts.   

In 2 Corinthians 3 & 4, the Old Covenant glory is described as the fading glory of Moses face.  The Old Covenant glory in and of it’s self was incomplete in that it could only bring death (2 Cor.3:6).  Therefore, “the glory” of this system was “passing away” (2 Cor.3:11) because the glory of the New Covenant system was in the process of fulfilling the old.  It is only at the end of this overlapping of covenantal ages that the old glory is done away by the new fulfilling and completing it.  The mirror theme is likewise present here,  

“But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.” (2Cor.3:8) 

In context it is clear what the early church was beholding in a mirror:  

“For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2Cor.4:6) 

This transformation from “glory to glory” and beholding the Lord’s face has to do with the transformation of the Old and New Covenants and this transformation has nothing to do with a fleshly resurrection/transformation finding it’s fulfillment when our alleged physical corpses are united to our spirits at the end of time!  It is addressing a period in which the Old and New Covenants are existing side by side and we know when the Old would pass and all of the promises to Israel would be fulfilled – AD70.  What many fail to recognize is that this passage is teaching the same identical thing as 1 Corinthians 13:8-12.  The gifts of tongues, knowledge, and prophecy were a part of giving divine revelation and clarity for the Church in order to bring Her to maturity and fulfill the Old Covenant’s “in part” status with the return of Christ. But how would Christ’s glorious face be seen?  Well, the same way it was being seen in 2 Corinthians 3-4!  Thus, it is obvious why so many futurists (Charismatics and those seeking to prove the gifts have ceased) avoid the correlation between these two passages!  To equate these two passages is to describe the nature of seeing God’s face as spiritual and not literal and to equate these two passages is to find a clear “end” to the “passing” of the Old Covenant age in AD 70. The only one I have seen that attempts to make the correlation is Budgen in quoting Judisch.  He does make the correlation to seeing “face to face” with “seeing Christ face to face” in 2 Corinthians 3-4: 

“Those who want “the complete thing” of verse 10 to be the state of eternal glory argue that the first clause of verse 12 is referring to seeing Christ in a dim way throughout this life and that the second clause speaks of seeing Christ face to face in a literal sense in heaven.  Such as interpretation is dubious, however, for two reasons.  First, it takes the “dimly” (ainigmati) of the first clause figuratively, but the “face to face” (prosopon pros prosopon) of the second clause literally; a more consistent approach to the intended contrast seems preferable.  If we thought that the object of the verb blepomen (“see”) were Christ, we should note that the concept of seeing Christ face to face occurs elsewhere in the Corinthian letters in a figurative sense (2Cor. 3:18; 4:6).”[15]  

Gentry apparently is afraid to bring up 2 Corinthians 3-4 in seeing Christ’s face in this text. He  not only doesn’t cite the passage, but tries to lightly brush off the idea,

“The most that can be said is that God as the object of seeing must be inferred”[16]     

My friend David Green, has some excellent comments on the harmony of the two passages and connecting them to other related New Testament texts:   

“In both passages Paul speaks of certain things being nullified and other things remaining: In II Cor. 3:7-14, he tells us that the old-covenant world was in progress of being nullified (done away), and in I Cor. 13:8-11 he predicts the nullification (doing away) of the revelatory gifts. Is it unlikely, in view of this initial comparison, that the “childish” (I Cor. 13:11; cf. Gal. 4:1-7) revelatory gifts were nullified at the same time that the prophetic old-covenant age was nullified in A.D. 70?

In I Cor. 13:13, “faith, hope and love” are said to remain or abide. In II Cor. 3:11 it is the New Covenant that remains or abides. The New Covenant in Christ’s blood is the very fulfillment and establishment of God’s “faith, hope and love” among mankind.

Note also the striking parallel between I Cor. 13:12 and II Cor. 3:18: In I Cor. 13:12, Paul says that the Church of his day was seeing (God) “in a mirror,” but that when “That which is perfect” (mature) would come (cf. Eph. 4:13), then the Church would see (Him) “face to Face.” (Rev. 22:4 reveals that the face-to-Face Presence of God is that which the saints in Christ realized in the New-Covenant world in A.D. 70.)

In II Cor. 3:18, Paul reiterates what he said in I Cor. 13:12, saying that the church of his day, though worshiping God with “unveiled face,” was yet seeing Him only “as in a mirror,” and was in progress of being transformed into His Image. There should be little question that the predicted seeing of God “face to Face” in I Cor. 13:12 should parallel the consummated transformation into His Image (cf. I Cor. 15:49) which the church realized in A.D. 70.

Now when we attempt to harmonize the teachings of I Cor. 13:8-13 and II Cor. 3:6-18, we find that the two passages are in truth complimentary dissertations on a common New-Testament theme; and that theme is covenantal transformation:

Old-Covenant Age (Moses – A.D. 30)

Covenantal Transformation (A.D. 30-70)

New-Covenant Age (A.D. 70 – Forever)

Old-covenant imposed
Old covenant being nullified

Old covenant/revelatory gifts nullified

Veiled faces

Unveiled face, as in a mirror, transforming

Face to Face
Slave-Child (Gal. 4:1-7)

Adopted Child (I Cor. 13:9-12; Gal. 4,4,5)

Man (I Cor. 13:11; Eph. 4:13)
New Covenant prophesied

New Covenant ratified in Jesus’ blood and old passing Heb.8:13/Heb.9:8/Heb.10:25, 37

New Covenant remains/faith, hope, love remain [17]

One can see the difference between the traditional Reformed position offered by Kenneth Gentry and his inability to allow Scripture to interpret Scripture and our view in refuting Charismatic and Pentecostal false teaching. 

We shall now examine another text in which the same Greek word is used for “perfect” in 1 Corinthians 13:10 and note some parallel themes once again: 

“And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect (Greek teleios as in 1Cor.13:10) man, to the measure of the stature of the fullness of Christ;” (Ephs.4:11-13)

This “perfect” thing is to be the goal, maturity, and fulfillment of something that is described as developing into manhood—1 Corinthians 13:11.  The “perfect” and “stature of the man” is the bringing to maturity the body of Christ – the Church.  This same concept is described as the “unity of the faith.”  Both in 1Corinthians (1Cor.10:16-17; 1Cor.12:13; & 1Cor.15:28) and throughout Ephesians (Ephs.1:22-23; Ephs.2:11-16; Ephs.3:3-6) the maturing and bringing to fullness the New Covenant Body of Christ is described as the unity of Jew and Gentile – when God would be “all in all.”  Paul both describes this Jew / Gentile unity as “the unity of the faith” and earlier in the context as “the mystery” (Ephs.3:6-9).  The fulfillment of “the mystery” was the fulfillment of the Great Commission, which was a near sign of Christ’s parousia which Paul defines as “Christ in you the hope of glory”:  

“if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister.  I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church, of which I became a minister according to the stewardship from God which was given to me for you, to fulfill the word of God, the mystery which has been hidden from ages and from generations, but now has been revealed to His saints.  To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory.” (Cols.1:23-27) 

This maturity process of the “perfect man” (the Church – Body of Christ) was the “mystery of Christ” in which both Jews and Gentiles would become fellow citizens and be mutually built up as the New Covenant Temple

      “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being joined together, grows into a HOLY TEMPLE  in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit.” (Ephs.2:19-22).  

In 2 Corinthians 6:16 Paul quotes and refers to Ezekiel 37:25-28 as seeing Israel’s New Covenant “millennial” temple being built up spiritually as the Body of Christ – the Church.  Peter likewise taught this in fulfillment of the Psalms and prophets as did the Jerusalem council witnessing the Gentiles being baptized into the Holy Spirit and thus partaking of Israel’s promises (Acts 4:11/1Pet.2:4-10; Acts 15:8, 16-17).  As the Holy Spirit was poured out and enabled the Israelites to erect the tabernacle in the wilderness, the Holy Spirit was poured out in a miraculous way in order to build up the Church into a living temple, tabernacle, or dwelling place of God whereby He would be “all” (all of the promises of God) and “in all” (Jew & Gentile)” (Ephs.1:13-14; 22-23; 1Cor.15:28).  It is not only inconsistent but not exegetically sound to say that the Church is still in its maturing infant state and at the same time claim that the gifts have ceased.  Nor is it proper to claim that the Church has reached maturity by the completion of the cannon.   In Paul’s theology, it is not the writing of prophecy of “that which is perfect” or the bringing to maturity of the “perfect man,” through the giving of the Scriptures, but rather it is the fulfilling of those prophecies and Scriptures that brings the maturing man to his face to face completion.  All of these concepts of the maturing of the Perfect Man/Church and seeing “face to face” point us to the second coming of Christ where Christ would dwell in His people in the temple and new Jerusalem.  In studying our word “perfect” and staying with this theme of the temple we shall now cover one last passage in the NT where telios is used. 

“And the lesson which the Holy Spirit teaches is this—that the way into the true Holy place is not yet open so long as the outer tent still remains in existence. And this is a figure—for the time now present—answering to which both gifts and sacrifices are offered, unable though they are to give complete freedom from sin to him who ministers. For their efficacy depends only on meats and drinks and various washings, ceremonies pertaining to the body and imposed until a time of reformation.  But Christ appeared as a High Priest of the blessings that are soon to come by means of the greater and more perfect (Greek telios) Tent of worship, a tent which has not been built with hands—that is to say does not belong to this material creation” (Heb. 9:8-11WEY). 

Once again we encounter the “perfect” (Greek telios) in the context of contrasting the Old Covenant with the New.  In this particular context in Hebrews, the Old Covenant represents the Holy Place while the New Covenant is represented by the Most Holy Place – in which complete access was soon to come. Also the theme of seeing God’s face is implied since when access into the Most Holy Place would be granted, is when this perfect face to face experience would be realized.  A futurist interpretation of this contrast can be found in the comments of the JFB commentary,   

“the first tabernacle—the anterior tabernacle, representative of the whole Levitical system. While it (the first tabernacle, and that which represents the Levitical system) as yethas a standing” (so the Greek, that is, “has continuance”: “lasts”), the way to heaven (the antitypical “holiest place”) is not yet made manifest (compare Heb 10:19, 20). The Old Testament economy is represented by the holy place, the New Testament economy by the Holy of Holies.”[18]

Some Greek scholars do support that this text is teaching that the Old Covenant had an “imposed” “legal” “standing” (symbolized by the presence of the Holy Place) until the time of reformation which would “soon” be upon the Hebrew audience.  This validates the earlier context of the validity and readiness of the passing of the law (Heb.8:13) and what Jesus taught concerning the legal validity of all the jots and tittles of the Mosaic Law to be in force until all had been fulfilled (Mt.5:17-19).  The veil or the “elements” which separated the two covenant worlds or compartments would soon be completely taken away and the New Covenant Most Holy Place or spiritual New Covenant Creation would be left having the final resurrection standing.  This is what we see in Revelation 21:15-16 through chapter 22) in that the New Jerusalem/Bride is the City described as a perfect cube–The Most Holy Place

Reformed theologian O. Palmer Robertson is not a preterist, and does not even attempt to tackle 1 Corinthians 13:10-12 in his book in seeking to refute Charismatic theology, but he does give a helpful illustration that I can develop while here in Hebrews and Revelation. He writes,


“In accepting this new state of things, the people of God should not mourn out of a sense of loss because of the end of the special gifts of revelation any more than the children of Israel should have mourned when the manna stopped as they entered the land of Canaan. They had arrived at their goal! They were in the land flowing with milk and honey! They had the advantage of a full feast from the produce of the land! Should they begin moaning because they had to plow in the morning rather than simply collect the manna? There were, after all, real advantages related to the manna in the wilderness over the produce of the land. Manna was present in adequate supply every morning without fail. But would it have been appropriate for the Israelites to complain over the cessation of the manna because of the work involved in fulfilling God’s command to ‘subdue the earth’ once they had eterend the land of promise?

     The church’s relation to the miraculous gifts may be paralleled to Israel’s experience with the manna. Should the church complain that the miraculous gifts of tongues, prophecy and the ability to work wondrous signs have ceased as a result of the coming of the consummate revelation in the person of Jesus Christ? Obviously not. It would be nothing but childish immaturity for God’s privileged people today to complain about the cessation of the spectacular means to the end when the end itself has arrived.”[19]


Having already examined “the end” or “goal” elsewhere in the NT, we correctly see or understand this term to refer to Christ’s return in AD 70 to fulfill the law and the prophets, not  the writing of–or the cannon of Scripture itself. The book of Hebrews describes a second exodus under the New Covenant in which Christ’s second coming is likened to the inheritance and “rest” for God’s people. The “another day” and “day” of “rest” and inheriting “the heavenly country” (cf. Heb. 3-4, 12) throughout Hebrews is discussing Christ’s “in a very little while” second coming that would “not tarry” (Heb. 9:26-28, 10:25-37). When Christ came “soon” to cloth and reward the Church with the New Creation/World of Righteousness, She received the “hidden manna” and beheld Her Lord and Husband’s Face (Rev. 2:17/22:4, 12). Apart of the Churches mission in the New Heavens and Earth is laboring in the work of evangelizing the nations (Isaiah 65/Rev. 22:17). We simply do not need the miraculous and immature gifts when we have God’s presence today being “all” (His wonderful attributes) “and in all” (the Church consisting of all kinds of men) today!           


Before concluding, I would like to answer one objection on 1 Corinthians 13:10-12 that Keith Mathison has given,  


“If the ”perfect” has come and we now see face-to-face rather than in a glass darkly (1 Cor. 13:10, 12), why do we have to grow in our understanding of doctrine?  In the full-preterist system, it seems that the transitional period when Christ was away was more doctrinally stable than the present perfect age when Christ is here in fullness.  Why did the coming of Christ in 70 lead to such a rapid doctrinal decay and confusion?”[20]  


First, the passage is not dealing with a perfect intellectual knowledge of all things (ie. all doctrine). 


Secondly, the transitionary stage was not more “doctrinally stable” (ex. read 1&2 Corinthians, Ephesians, Galatians, etc). It was actually less because the draw of the Old Covenant world through Satan’s influence was still present.


Thirdly and lastly, the “fullness” or maturity of “knowledge” and “face-to-face” is what Daniel said would “increase” and that is a knowledge of Messiah and His Kingdom. Or simply put, it is New Covenant knowledge of His redemptive work in contrast to not looking at Him through the mirror of the Old Covenant world any longer.  God and His Church do not have a relationship to each other based upon the Old Covenant order – it, (along with our sins) are “no longer remembered” because that Covenant has “vanished” (Heb. 8:13). Thus, the Church is not in a state of “doctrinal decay” or “confusion” on this matter! The Greek tense of Mark 8:38-9:1 indicates that the Church would know and understand that the Kingdom had “already come” as a result of Christ returning in power (ie. upon Jerusalem in AD 70 – Mark 13).  Mathison maintains in the same book, that the coming of Jesus in Matthew 13 happened in AD 70 and that the Church has organically grown in this understanding (ie. postmillennial partial preterism). Therefore, the Church for the most part has understood that the Old Covenant kingdom passed away through the cross and or AD 70 and that the New Covenant Kingdom has come and is here now.  The Church understands that She does not “know” Christ based upon Old Covenant standards.  Realizing this is the CORE ISSUE of the text, then it can be easily seen how the Church has come to a “face to face” understanding Post AD 70.  Is there room to grow in understanding the beauty of the New Covenant world of righteousness and what Jesus has done for us?  “Yes.”  After all, we are talking about “eternal life” and therefore, we will always be growing in our understanding of His grace and glorious Kingdom. 


In AD 70 Christ returned within the first century “this generation” and placed His glory within His Church—thus forming and consummating God’s New Creation (2 Cor. 1:20; Cols. 1:27; Jn. 14:2-3, 23; Lk. 17:20-37/Lk. 21:20-32). The boy/child has reached manhood/maturity and is actively laboring in the work of evangelizing the nations of the world. The Church is God’s glorified New Creation bringing healing to the Nations (Rev. 22:17). 

As I stated in my introduction, I was once a Charismatic as a young Christian. It was apart of God’s sovereign plan in my life to attend John Wimber’s church (the Vineyard) and Chuck Smith’s church (Calvary Chapel of Costa Mesa, CA) so that I could eventually help and comfort Christians coming out of this false teaching. I was extremely zealous and when everyone else was laying hands on the people with headaches and backaches, I was laying my hands on the people in wheelchairs. Nothing ever happened and I saw how others manipulated the people in the wheelchairs with a guilt trip, “you must have someone in your life you haven’t forgiven—please visualize that you forgiving that person etc.” And for a while I was very disturbed that I couldn’t speak in “tongues.” But eventually practically everyone gives in from the peer-pressure and learned behavior of these churches and begins “speaking in tongues.” If you listen, you will find those “speaking in tongues” are usually repeating 3-10 words at the most and they are NOT known foreign languages of nations as was the case of Acts 2. There is no “miracle” here only learned behavior. Nor is there any “demonic” activity taking place causing these people to do this. Just really bad Bible teaching and in many cases a sincere desire to worship God the best they know how—selah. But now you know better J  

Many non-Charismatics have claimed that when Pentecostals and Charismatics speak in “tongues” that it must be demonic. After all, the Roman Catholics and Mormon’s even speak in these “tongues,” they reason. Yet again, this is only learned behavior and Satan was crushed and destroyed “shortly” at Christ’s return in AD 70 (Romans 16:20; Revelation 20-22:6-7, 10-12, 20). I recently watched a video of a Charismatic giving a lecture on the influence of demons upon Christians. He went on for about an hour describing every kind of demon possible: demon of lust, demon of bitterness/un-forgiveness, demon of alcohol/nicotine/caffeine, etc. There were even demons you had in you that were passed down from the sins of your long dead ancestors! In other words the entire audience was CONDITIONED to believe they had a demon in them right then and now! So after this “Bible teaching,” he then “prayed” for god to deliver his people from these spirits. Well, everyone and their grandmother (literally) didn’t want a demon in them and surely wanted to get rid of lust, bitterness, etc., so after a little coaching from the more experienced Charismatics (of flailing and spitting demons into handkerchiefs), they began to follow suit! 

There simply is no speaking in tongues, no approaching God through an Old Covenant mirror/partial knowledge, no new divine revelations being given to the Church today, etc. Christ as our Perfect New Creation has come and our sins have been forgiven. If this isn’t exciting enough for you, go buy a Hal Lindsey book and watch TBN. But if you do, you will not be worshiping God in spirit and in truth and you will continue to place your hope on things which can be seen and not on those things which cannot be seen.   

God had created the Old Covenant with Israel to include “signs and wonders.” God’s miraculous signs demonstrated to the other Nations that Jehovah’s divine revelation and unfolding of Himself and His redemptive plan through Israel’s prophets was true and could be trusted unlike the false gods and prophets of the other Nations. The purpose of miraculous healings in the New Testament were to demonstrate that Jesus (as God) could forgive sin (cf. Mark 2:1-12). Once Messiah finished fulfilling Israel’s promises of redemption for His people, by “putting away the sin” of His people forever (the Church/the transformed Israel of God), the immature and temporal state of these gifts ceased. This is the reason the miraculous gifts have not continued into the New Covenant Church age or the NT’s “age about to come.” To teach otherwise is not exegetical and it brings emotional damage upon professing and even real immature Christians.

It has been my prayer and desire that this article will get widely read and eventually brings healing to Charismatics and non-Charismatics alike. But if real and lasting healing is truly desired and sought after from the reader, it can only come from a solid exegetical treatment of 1 Corinthians 13:8-12 and the related texts. The Biblical Preterist position is the ONLY position that does this.           

[2] (Wayne Grudem, AN INTRODUCTION TO BIBLICAL DOCTRINE SYSTEMATIC THEOLOGY, (Grand Rapids, MI: Zondervan, 1994), 1034.)

[3] Chuck Smith, Charisma vs. Charismania, p. 122-123, Harvest House Pub., 1983. 

[4] Barnett, Ibid. see pages 176, 178-179.

[5] Milton S. Terry, BIBLICAL HERMENEUTICS A Treatise on the Interpretation of he Old and New Testaments, (Grand Rapids, Michigan: Zondervan Academie Books, 1986), 441.

[6] John Owen, The Works of John Owen, Banner of Truth pub., Volume 9, 134-135; John Lightfoot, Commentary on the New Testament from the Talmud and Hebraica, (Volume 3, Hendrickson pub, 2003) 452. John Brown, The Discourses and Sayings of Our Lord, 3 Volumes, (Edinburgh: The Banner of Truth Trust Publications, [1852] 1967, 170. John Locke, A Paraphrase and Notes on the Epistles of St Paul Volume 2, (Oxford University Press, 1987), 617-618. R.C. Sproul The Last Days According to Jesus, Baker Books, 1998. Kenneth Gentry, He Shall Have Dominion, (Tyler TX: Institute for Christian Economics, 1992), 363-365. Kenneth Gentry (contributing author), Four Views on the Book Of Revelation, (Grand Rapids, Michigan: Zondervan, 1998), 89, cf. 43 for 1 Jn. 2:17. Gary DeMar, Last Days Madness, 68-74, 141-154, 191-192. James B. Jordan, Through New Eyes Developing a Biblical View of the World, (Brentwood, TN: Wolgemuth & Hyatt, Pub., 1998), 269-279. H.T. Fletcher-Louis (contributing author) Eschatology in Bible & Theology, (Downers Grove, Illinois: Inter Varsity Press, 1997), 145-169. Peter J. Leithart, The Promise of His Appearing: An Exposition of Second Peter, (Moscow, ID: Canon Press, 2004). Keith A. Mathison, Postmillennialism: An Eschatology of Hope, (Phillipsburg, NJ: P&R Publishing, 1999), 114, 157-158. N.T. Wright, Jesus and the Victory of God (Fortress Press, 1996), 345-346. N.T. Wright, The Resurrection of the Son of God (Fortress Press, 2003), 645, n.42. Hank Hanegraaff, The Apocalypse Code (Nashville, TN: Thomas Nelson pub., 2007), 84-86.


[7] Multi-authored debate Edited by Wayne A. Gruden and Stanely N. Gundry, ARE MIRACULOUS GIFTS FOR TODAY?, debated by:  Richard B. Gaffin Jr. (Reformed Cessationalist view), Robert L. Saucy (Open but cautious view), C. Samuel Storms (Third Wave View), and Douglas A. Oss (Pentecostal/Charismatic View), p.55, Zondervan pub., 1996, parenthesis and emphasis added.

[8] Kenneth L. Gentry Jr., Response to Wayne Gruden, pp. 53-54, Foot Stool Publications, 1989, emphasis added.

[9] John MacArthur, THE MACARTHUR NEW TESTAMENT COMMENTARY 1 CORINTHIANS, (Chicago: Moody Press, 1984), 364-365. John MacArthur, The MACARTHUR Study Bible, (Word Publishing—a division of Thomas Nelson, Inc., 1997), 1750.

[10] John MacArthur, THE MACARTHUR NEW TESTAMENT COMMENTARY 1 CORINTHIANS, (Chicago: Moody Press, 1984), 365.

[11] Ibid. 365.

[12] Gentry, Ibid., 13-25.

[13] MacArthur, ibid., 360.

[14] Tom Holland, CONTOURS OF PAULING THEOLOGY, A RADICAL NEW SURVEY OF THE INFLUENCES OF PAUL’S BIBLICAL WRITINGS, (Scotland, UK: Mentor Imprint Christian Focus Publications, 2004), 120.

[15] Victor Budgen, THE CHARISMATICS and the word of God a biblical and historical perspective on the charismatic movement, p. 80, Evangelical Press Pub., 1989, emphasis added. 

[16] Kenneth L. Gentry Jr., The Charismatic Gift of Prophecy A Reformed Response to Wayne Gruden, (Memphis, NT: Footstool Publications, 1986), 57.

[17] David Green, “A Response to With Unveiled Face By Richard Leonard 

[18] Jamieson, Robert ; Fausset, A. R. ; Fausset, A. R. ; Brown, David ; Brown, David: A Commentary, Critical and Explanatory, on the Old and New Testaments. Oak Harbor, WA : Logos Research Systems, Inc., 1997, S. Heb 9:8”

[19] O. Palmer Robertson, THE Final WORD a Biblical response to the case for tongues & prophecy today, (Carlisle, PA: THE BANNER OF TRUTH TRUST, 2004) 69-70.

[20] Keith A. Mathison, Postmillennialism An Eschatology of Hope, (Phillipsburg, NJ: P&R Publishing, 1999), 243.

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Mike Sullivan