If the gifts were present they would be evident as in Bible times (Ac. 26:26).


Acts 26:26  26 For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.


When the true signs were present they were so open and amazing that it could not be disputed (Ac. 4:16; Jn. 9:16, 18; 11:44, 47; 12:10, 11; Ac. 2:6, 7, 12; etc.) and could not be kept quiet (Mk. 7:36; Lk. 5:14; Mk. 1:44, 45).


 Acts 4:16 What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.


Modern Pentecostalism lacks this characteristic.  If they had the real thing they would not need to advertise to get people to come to their “healing” meetings.  Jesus told his disciples not to advertise his miracles (Mat. 8:4; Mark 7:36; Luke 5:14; 8:56).  If modern “healers”  did what they did in the Bible, people would throng them like they did Jesus (Mark 2:4).


They raise no dead in procession heading for the cemetery (some have tried and failed).  They do not go into hospitals filled with burned and deformed children and raise even ONE, much less “every one” (Ac. 5:16).  Let us have action, rather than excuses.


Even I, who have served the Lord for many years and would welcome the opportunity to have the afflicted freed, am unable to find one iota of evidence to support their claims. 


I want to do God’s will (Jn. 7:17).  I have given my life to His service and try to do everything possible to please Him (Ac. 5:32; 1Jn. 2:3, 5).  I believe and love Him (1Jn. 5:3).  I believe He is all-powerful and able to do anything He wills.  I desire with all my heart to avoid teaching any­thing contrary to His will.  I have asked for wisdom (James 2:5-6) and would gladly share the truth with others.  I have honestly investigated to see if these things could be validated, yet I have never found one shred of evidence supporting their claims.  If they have the same powers as in the Bible, why should not skeptics today also be confounded?  If these things are so, how could I have missed it?  


I have been well acquainted with the claims of Pentecostals.  I began my minis­try in a church of almost half Pentecostals.  My wife’s background was Pentecostal.  I went to school with Pentecostals.  My brother is a Pentecostal.  Over the years I have listened to many Pentecos­tal people share their claims.  I have attended their services and we have had them present their beliefs in our classes.  I have read many of their books and periodicals.  I have watched their “healings” and recorded their “tongues.”  I have followed up and checked out everything I could.  Yet, none of what I have seen matches the Biblical pattern.


They ignore facts.  They gloss over and expand on the truth.  They exaggerate and twist things.  They seem to try to out-do each other telling a bigger story to sound convincing.  Sometimes I am reminded of the quip, “The first liar doesn’t have a chance!”


Attempts at investigation are greeted with excuses, attacks, intimida­tion, insinuations and put-downs.  We are accused of doubting God.  We are assailed as “resisting the Spirit.”  Honesty about what we see is characterized as “unbelief” or even “blasphemy against the Holy Ghost.”  We are accused of “tempting God” and being “wicked and adulterous” for “seeking after a sign” but the bottom line is that they cannot do what is in the Bible. 


I have been put down as a doubter, like Thomas.  I don’t doubt God.  I doubt their claims.  When Thomas doubted, Jesus showed him the holes in his hands. (John 20:27). 


They say that I can’t see any miracles because I don’t believe.  I believe in the miracles of God.  I believe in the greatest miracle of all—the resurrection of Jesus.  The miracles were provided to create belief.  (John 20:30-31)


I want to see these powers work.  But I am unwilling to shut my eyes and play, “Let’s pretend.”  I refuse to dump a guilt trip on some poor soul who fails to get something even the charismatics cannot demonstrate.  I will gladly go with any “healer” to see him manifest those powers at the children’s hospital.  I will follow him as he walks across Lake Washington --but he must lead the way.  I will film the event as they move a mountain.  I will go with them to the funeral home to see them raise the dead.  But don’t expect me to blindly accept claims about miracles that cannot be verified.  God did not and I will not.


I cannot believe that if these powers were being exercised that people would be responding any less enthusiastically than they did in the scrip­tures.  One healing of a deformed child would instantly become front page headlines.  People would pour in from all over the world.  But where are their great works?  What is the problem? --They “SAY, and DO NOT” (Mat. 23:3).


God taught us to test and check things.

  RSV 1 Thessalonians 5:21 but test everything; hold fast what is good,



Just as when the Old Testament was completed 400 years before Christ and miraculous powers ceased, so also when the New Testament was completed, the miraculous manifestations ceased.


When the church began, the Old Testament laws were abolished (Col. 2:14; Gal. 3:23-25; Rom. 7:1-4; 2Cor. 3; Heb. 7:12; 8:13).  We are under a new covenant, or testament (Heb. 8:6-9).  This came into force through the death of Christ (Heb. 9:15-17).  Since there were no New Testament scriptures to provide guidance, on the Day of Pentecost God sent the Holy Spirit to bring all things Jesus had spoken to remembrance and to guide them into all truth (Jn. 14:26; 16:13).


Since anyone can claim that God is giving them a message, God gave the inspired apostles and prophets signs (1Cor. 1:6-7; 2Co. 12:12; Ac. 2:43; Rom. 15:19; 1Cor. 14:26) and manifestations (1Cor. 12:7) to confirm that they were speaking the word of God.  The signs confirmed the word (Mark. 16:20; Heb. 2:3, 4; John 20:30, 31; Ac. 14:2-3; cf. Ac. 2:12; 5:12-14; Ac. 8:13; John 11:15), whether spoken or written.


It took time for the complete revelation to be given and made available.  Therefore these powers continued until after the end of the first century.  Once it had all been given and confirmed, no man could add to it (Gal. 3:15).  Being now complete, the work of confirming was no longer needed and these temporary powers came to an end (1Co. 13:8-13). 


OBJECTION: There were prophecies during the period between the testaments.  Zacharias prophesied before Pentecost (Luke 1:67). John the Baptist was a prophet (Luke 1:76). Anna was a prophetess (Luke 2:36).


Josephus speaks of prophets:

Antiquities XIII Chap. Xii, 2  "But here we may take occasion to wonder at one Judas, who was of the sect of the Essenes, and who never missed the truth of his predictions; for this man, when he saw Antigonius passing by the temple, cried to his companions and friends who abode with him as his scholars, in order to learn the art of foretelling things to come."

Antiquities XV Chap. X, 5  "Now there was one of these Essenes, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but also had the foreknowledge of future events given to him by God also.  This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews... "


ANSWER: Moses had predicted the coming of a prophet like himself (Deut. 18:15, 17). Elijah was to return (Mal. 4:5).  As the time approached we see prophetic activity rising, preparing the way for Christ.  When he came they were looking for prophets (John 1:21; 6:14; Mat. 16:14) but that is not evidence they existed throughout the 400 years of written prophetic silence. 


We have no prophecies in the Old Testament scriptures concerning prophetic activity during that period and no reference to any by the New Testament. 


Josephus was an uninspired historian.  There have always been those who claimed to prophesy and to do miracles. The New Testament writers give no recognition of the Essenes as true prophets.



Jesus and the apostles and prophets were the foundation of the church (Eph. 2:20).  It was not necessary for Jesus to remain on earth for his work to continue.  Nor is it necessary for apostles and Prophets to remain here in order for their work to continue. 


They provided the word which is able to thoroughly furnish us unto every good work (2Tim. 3:17).  It is able to “cast down imaginations and every high thing that is exalted against the knowledge of God...” (2Co. 10:3-6; Eph. 6:10-18).  This was foundational.  The apostles and prophets were guided into all truth needed for the church.  If not, then why do we not keep adding new revelation to the Bible?  We cannot be thoroughly furnished until all is revealed.


The job of revealing God’s will has been completed.  This is just like when the Old Testament was complet­ed and the prophetic work ceased for four hundred years. Evangelists, Elders and Teachers were not placed in the foundation. They continue the job of teaching what the apostles and prophets revealed.



Baptism of the Holy Spirit, given by Jesus, came upon the apos­tles on the Day of Pentecost with miraculous manifestations and pow­ers..  They were the “first-fruits” of the Jews.  It was specially promised to them so that they might by inspiration bear witness of Christ (Jn. 14:26; 15:26, 27; 16:13; Lk. 24:49; Ac. 1:2-8; 2:14, 32, 33, 37, 42, 43; 4:33; 5:12; 14:3; 2Co. 12:12). 


It was necessary that there be no distinction between Jew and Gentile (Ac. 11:1, 2, 12, 15-17; 15:8, 9).  To avoid discrimination against the Gentiles, the Holy Spirit was poured out in a similar manner upon the household of Cornelius (Ac. 10:44-47).  After that, the manifestations of the Spirit were given by the laying on of the hands of the apostles.  (Acts 8:17-18; 19:6; 2Tim 1:6; Rom 1:11)


Some cite the laying on of the apostles’ hands as examples of Holy Spirit baptism.  However, those cases were never called that.  Baptism in the Holy Spirit was only given by Jesus (Mat. 3:11; John 1:33; Mark 1:8).  It seems to have been a greater measure than that which was given by the laying on of hands.  After Acts 10 we know of no instance of the Baptism of the Holy Spirit.  Indeed, the fact that he cites back to “us at the beginning” (Ac. 11:15) in­dicates that it was not a continuing experience even among the Jews.


From Ephesians 4:5 we learn that by the time Paul wrote that book, while in prison near the end of his ministry, there was only “one Baptism.”  Water baptism was the only baptism that continued (Eph. 5:26; Col. 2:12, 13; Titus 3:5; Heb. 10:22; 1Pe. 3:21; 1Jn. 5:6, 8; Mt. 28:19, 20; Acts 2:38, 39).  It seems pretty clear that the baptism of the Holy Spirit was no longer occurring.  The special powers were provided through the laying on of the hands of the apostles.


In Acts 6:1-6 the apostles laid hands on the seven and following that Stephen began doing signs and wonders (6:8).  In 8:4-13, Philip, one of the seven, went to Samaria and did signs.  However, he was obviously not able to pass those powers to others.  When the apostles at Jerusalem many miles away heard about it, they sent Peter and John to go down and lay hands upon them so that it might also fall upon them (Acts 8:14-17).  Luke, by inspiration states that when Simon saw that through the laying on of the apostles’ hands this took place (8:18) he offered money that he might also lay his hands and pass this power on. 


Philip was performing miracles.  If he could have given the gift, there is no logical reason for the apostles to have sent two men such a distance to lay on hands.  It would have taken at least a couple of days for the apostles to have heard from Samaria about Philip’s work and a couple more days for them to get down there.  It is obvious that this was necessary because only the apostles had this power (cf. 2Co. 12:12). 


This is consistent with Acts 19:6 at Ephesus Paul laid hands on about twelve disciples of John the Baptist after re-baptizing them. 


The same is true at Rome where Paul says he desired to come in order to impart unto them "some spiritual gift" (Rom. 1:11).  Why was it necessary that an apostle come unto them if it could be received in some other way? 


Timothy, likewise, received his gift “through (#1223 dia) the laying on of Paul’s hands (2Tim. 1:6).  Some will object that 1Tim. 4:14 also speaks of the gift being given by the hands of the presbytery. 


However, note that it was, “through” (#1223 dia) the laying on of Paul’s hands and “through” (#1223 dia) prophecy (by Paul), but “with” (#3326 meta) the hands of the Elders. Thus it actually provides further confirmation because of the two different prepositions used.  The laying on of their hands was auxiliary to, rather than the means of, receiving the gifts.


For one to be an apostle and able to lay on hands to give these powers, it was necessary that Christ personally appear and appoint him after His resurrection (Ac. 1:21-22; cf. 22:14-15; 9:15; 26:16; 4:33; 10:39-42; 13:31; 1:8; 2:32).  Paul cites this as one of the credentials of his apos­tleship (1Co. 9:1).  In 1Cor. 15:8-9 he refers to himself as being “last of all” those who saw Jesus.  His becoming an apostle was like one “born out of due season.”


Since only the apostles had the power to pass on these gifts through the Laying on of their hands, and no one else could meet the qualifications for the office, the “signs of an apostle” (2Cor. 12:12) ceased when the last apostle died.  In turn, when those died who had received the manifesting gifts through the apostles’ hands, the exercise of these powers naturally ended.


There was no record of continuing succession of apostles beyond those listed in the New Testament.


Other than the personal appearances of Christ, the New Testament nowhere reveals any way that apostles of Christ could be appointed by men.  


A.  Objections That The Laying On Of Apostles’ Hands Was Not Necessary


OBJECTION: Ananias was not an apostle and yet laid hands on Paul to give him the Holy Spirit (Ac. 9:17).


1.    First, It does not say that Ananias laid hands on Paul to give him the Holy Spirit.  It says that Ananias was “sent” that he might receive his sight and be filled with the Holy Spirit (Ac. 9:17).  It was through his hands that Paul received his sight (Ac. 9:12).


Paul was told to go to Damascus and there he would be told what he must do.  He needed to hear the gospel (Rom. 10:17) and be baptized (Acts 22:16).  The Lord appeared to Ananias in a vision and sent him to tell Paul what to do.  He told Paul to arise and be baptized and wash away his sin.  He then received the Holy Spirit (Ac.  2:38-39; Ac. 5:32; Jn. 3:5; 1Jn. 5:8; 1Cor. 12:13; Tit. 3:5; Eph. 1:13-14; Rom. 8:5-9).  Nothing is said here of the Holy Spirit falling on Paul or of him speaking in tongues.


We do not know when the Holy Spirit came upon Paul as with the other apostles.  In Gal. 1:1, 11-17 Paul indicates that he did not receive his commis­sion from men.  In any case, when he received it, it was not one whit behind the other apostles (2Cor. 11:5; 12:11). 


2.    We cannot know that Ananias was not an apostle.  He was called a “disciple” (Acts 9:10) but so were the other apostles (Lk. 6:13).  Jesus had many disciples and after Jesus appeared to him and sent him to Saul, he could have been an apostle (Acts 9:10-11).    


It may be objected that Ananias only saw a “vision” of Jesus (Acts 9:10).  However, Paul also speaks of the appearance of Jesus to him as a “vision” (Acts 26:19).


 The twelve were not the only ones called, apostles.  Paul was not numbered with the eleven (Ac. 1:26; 2:14; 6:2, 3, 6; 1Cor. 15:5).  He was an apostle to the Gentiles (Gal. 2:7-8; Ac. 9:15; Eph. 3:8; 2Tim. 1:11; Rom. 11:13).  Paul and Barnabas were "sent by the Holy Spirit" (Ac. 13:4) and called "apostles" (14:4, 14).  James the Lord’s brother, was called an apostle (Gal. 1:18-19; Ac. 9:27-28; 1Co. 15:7).  Silas also may have been an apostle (1Thess. 1:1, 6).  The word, “apostle” simply means one sent with a mission.  The question is when the word is being used in its general sense, or in the official sense of Jesus appearing and sending them.


OBJECTION: The Presbytery (elders) is also cited as laying hands on Timothy (1Tim. 4:14). 


The gift was only “with” (“meta”) the hands of the Elders, not “through” (“dia”) their hands (1Tim. 4:14).  The gift came “through” (“dia”) the hands of Paul (2Tim. 1:6), “through” (“dia”) prophecy (1Tim. 4:14). 


Hands were also used for other things than passing on the special gifts.  In Acts 6:5-6 they laid hands to appoint men to look after the Grecian widows (cf. 1Tim. 5:22).   Notice that they were already “full of the Spirit.”  Paul and Silas were appointed to their first missionary journey by the laying on of hands (Acts 13:3). Likewise it was common to lay hands to impart healing (Acts 5:12; 9:12; 14:3; 19:11; 28:8).     


  1. Objections Contending That The Apostles Continued Being Replaced.


OBJECTION: Matthias’s replacement of Judas set a precedent for adding apostles.


In order to become one of the twelve, Matthias had to have accompanied with the other apostles and see Jesus after the resur­rection (Ac. 1:21-22).  Where is the evidence today of those who claim to be apostles having been with Jesus and seen him after the resurrection?  Where is evidence that they were sent by him or can do the special signs of an apostle? (2Cor.12:12). Remember that we are warned that there will be false-apostles (2Cor. 11:13).



“James, the brother of Jesus replaced James the brother of John after he was beheaded.”


We do not know when James became an apostle.  When Paul was taken by Barnabas to see the “Apostles” (Acts 9:27), it appears from Gal. 1:19 that James the brother of the Lord was already an apostle before James the brother of John was beheaded (Acts 12:2).


However, that could be misleading.  It may be that Paul, writing after the occasion, speaks of James as an “apostle” when he actually did not take the office until after James died.  That would be much like speaking of when President Lincoln was a child.  However, we have no evidence of that.


Some think that James, the brother of Jesus, was one of the original twelve. The problem with that is that Gal. 1:9 speaks of him as the “brother of the Lordafter the twelve had been chosen. John says that at that time the brothers of Jesus did not believe (John 3:5). 


James appears to have been an apostle in addition to the twelve.  However, he is classed with Peter and John as being sent to the “circumcision” (Gal. 2:9).  In any case, it is evident that he met the requirement of having seen Jesus after the resurrection (1Cor. 15:7). 


Paul speaks of himself as “last of all.”  He was “born out of due season.” (1Cor. 15:8).  Since the apostles were still in Jerusalem after Paul’s first missionary journey, and it is unlikely that the deaths of any further apostles would have gone unnoticed, it is clear that Paul and Barnabas, who were also apostles (Ac. 14:4, 14), were not replace­ments of anyone.  The twelve were apostles to the Jews (Gal. 2: 7-9; Mt. 19:28).  Paul was not one of the twelve (1Cor. 15:6-9).  He was an apostle to the Gentiles (Gal. 2:7-8; Ac. 9:15; Eph. 3:8; Rom. 11:13).



“Eph. 4:11 shows that apostles were to continue until the church reached perfect unity.  That has not yet been accomplished.”


Eph. 2:20 indicates that, like Jesus, the apostles were in the foundation.  The necessity for apostles and Prophets to remain on earth after the church was founded is no more warranted than that Jesus must remain here.  Such claims smack of the Roman church’s insistence that Jesus had to have a “vicar,” in the office of Pope, to serve in his place as an earthly head.  Just as prophets ceased for 400 years after completion of the Old Testament, when the New Testament was completed prophecy was no longer needed.


The work of apostles and prophets was given to bring the church to maturity and still continues through the word, which is able to “thoroughly furnish us unto every good work.” (2Tim. 3:15-17).  Instead of giving revelation the Holy Spirit now helps us to obey it (Rom. 8).  Our unity comes by being sanctified in the truth (Jn. 17:17-23). 


Those offices were provided to bring the church body to comple­tion.  That is what took place.  The apostles and Prophets gave the revelation needed to fully establish the church as a completed body.  In turn, evangelists, elders and teachers taught and spread the word to build up each member.  Paul planted, Apollos watered, but God gave the increase (1Cor 3:7).  Jesus is still head of his church though he is no longer on earth.  Apostles and prophets still continue their work through the word.  Evangelists, Elders and Teachers continue to impart it.  The church is still a completely functioning body.



“Apostles and prophets are listed as members of the body.  Every member is important to the body.  The body would be crippled without them.   (1Cor. 12:28).


The “body” is composed of people, not gifts (12:25-27).  The scriptures plainly teach that a time would come when these gifts would be put away (1Cor. 13:8-13).  Until all of the New Testament was revealed, they were necessary to guide the church during its infancy, but when that was completed (“teleios” = “perfect”), that which was in part was done away (1Cor 13:10). 


Some things were only for certain times.  Insisting that in order for there to be a body, apostles and prophets must always be on earth, conflicts with the plain declaration that the church was to grow up and put away the gifts. Giving of the reve­lation and confirming its source was temporary.  But what was given still continues to strengthen the members of the body.  Because Jesus is no longer on earth does not mean the body no longer has a head.  Likewise, the work of the word given through apostles and prophets continues while they are in heaven.


C.     Problems Of Those Who Claim To Be Apostles


                        1.      They must have had Jesus appear after the resurrection and appoint them. (Ac. 1:22; 1Co. 9:1; Gal. 1:16-17; 1Co. 15:7-9).

                        2.      Their claims must stand being tested (Rev. 2:2 cf. 2Co. 11:13-15).

                        3.      They must demonstrate the “signs of an apostle” (2Co. 12:12).

                        4.      Apostles did all manner of miracles (Ac. 2:43; 5:12; 14:3; 19:11-12).

                        5.      Apostles laid hands and passed the gifts (Ac. 8:14, 18; 19:6; 2Tim. 1:6; Rom. 1:11).

                        6.      They would have to have been a part of the foundation (Eph. 2:20).

The “foundation” is that which is first laid before the rest of the building (Eph. 1:4). The foundation has been laid and needs no successors any more than Jesus, the chief cornerstone.

6.      Since Paul was “last of all—as one born out of due time” (1Cor. 15:7-10), they are too late.




Historically we have no record of apostles continuing in the church after the first century.  Some heretical groups made such claims but the early church firmly rejected them.  Why would this be if God intended for these gifts to continue? 


Furthermore, no more books were added to the scriptural canon after the first century.  If inspired revelations continued it would seem that some of them would be preserved and included in the canon. 


Speaking inspired languages, which today are claimed to be the sign one has received the Holy Spirit became unknown.


-Augustine 350-430 AD: Homilies On the Gospel Of John 6, #10

10 In earliest time, `the Holy Ghost fell upon them that believed and they spake with tongues', which they had not learned, “as the Spirit gave them utterances.” These are signs adapted to the time. But there behooved to be that betokening of the Holy Spirit in all tongues, to shew that the Gospel of God was to run through all tongues over the whole earth.  That thing was done for a betokening, and it passed away




A.     Zech. 13:1-5.  The prophets were to pass out of the land.


The prophecy begins in chapter 12 and continues through chapter 14. It speaks of a “day” when a fountain would be opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness (13:1).  The Messiah was to be wounded (13:6) and the sheep scattered (13:7).  Jesus cited this with reference to himself (Mk. 14:27).  Zech. 12:10. They would look on him whom they had pierced.  All of these things concern Jesus’ first coming (Lk. 24:46-49; Ac. 1:8; Jn. 4:10-15).  It appears that the “day” continued at least to the destruction of the Jewish nation (70 AD to 125 AD).  (Zech. 12:2, 11; 13:8-9; Luke 21:20-24). 


The main objections raised are from chapter 14.  It is possible that this continues from the destruction of the Jewish nation down to the second coming.  That poses no problem because in chapter 13, which relates to the first coming of Jesus, the prophets are spoken of as passing out of the land


If we see this as symbolic, it is the spiritual war in which we are engaged (2Cor. 10:3-5; Eph. 6:10-18; 2Tim. 2:3-4; 4:7; 1Tim. 1:18; 6:12).  Thus, the “living waters” that flow from Jerusalem is the gospel message going both east and west from Jerusalem (14:8; John 4:10; 7:37-39; Luke 24:44-48; Ac. 1:8).


Some may insist that it is literal and that idols and demons still remain in the world. I would note that the reference is to the land of “Jerusalem” (12:11), not the whole earth. The false-prophets, such as Bar-Kokhba (132 AD) were destroyed.  Idols and false-prophets seem to be entirely re­moved from the Jewish religion.


However, the passage appears to be symbolic.  The “land” has reference to God’s people who make up the heavenly Jerusalem, the church.  The prophetic powers ceased after the New Testament was given.  True Christians have no demons or anything to do with idola­try like was the case so often with the nation of Israel.


B.     1Cor. 13:8-13.  The gifts were to pass away when the revelation of God’s will was completed.


1Corinthians, chapters 12-14 deals with problems that had arisen with regard to the exercise of spiritual gifts.  It appears that controversy had arisen over which gifts were most important and tongues had become dominant.  Paul shows that they all came from the same source--the Spirit.  All did not have the same gift but all were important to the body.  He concludes chapter 12 by saying that he would show them a “more excellent way.


Chapter 13 shows why love is more important than the gifts.  Without love, whatever they did would be in vain.  He then shows that love is greater because the gifts were temporary, while love would never end.


In chapter 14 he shows that because demonstrations of tongues in the church without interpretation could not edify the listeners, therefore that gift would be of less value than prophecy.  Then, in 14:26-36, he lays down some rules for use of the gifts and indicates that those who do not abide by these are not under direction of God (14:37).


We want to specifically consider the import of the latter part of chapter thirteen, which teaches the temporary nature of the gifts. 


First, note that in 13:8 it states that “love never fails.” This is contrasted with prophecy and knowledge which were to fail and tongues which were to cease.  The reason given is because they are partial (cf. Hebrews 1:1) and intended only for the period of childhood, after which they were to be put away.  But faith, hope and love remain.  The greatest of these is love. The question before us is not whether these gifts were to cease, but, when?  Let us carefully analyze the text.


Note that nothing is said in 1Cor. 13 about Christ or his coming.


1Cor. 13:10 says that the things in part (ek meeros) would cease (katargeoo) when THAT which is perfect (to teleion) is come.  It does not say it would cease when “HE who is perfect is come.”













is come




out of


shall be done away











The Greek word, “teleios,” (#5046) is an adjective used as a substantive.  “Substantive” means it is used like a noun.  An adjective normally modifies a noun or pronoun but in this case it stands alone with no noun to modify.  If it modified a noun it would have to take the gender of the noun it modified.  Since it does not, it has freedom to take a masculine, feminine or neuter gender.  In such a case the gender becomes significant.  If it is masculine, it must refer to a person.  In this case it is neuter and therefore cannot refer to a person.  The meaning is inferred by the circumstances and gender (See Machen’s Grammar, p. 37 or Summers’ Grammar, p. 29). This was the usual way of expressing a “thing” in general.


In this case the definite article (“to”) which stands before it and must agree with it in gender, is neuter, indicating “teleion” is also neuter.  All translations render it in some neuter form such as “when THAT WHICH is perfect is come.”  They never translate it as masculine, “When HE WHO is perfect is come.” 


If it were masculine, as in 1Co. 14:20, it could have been translated, “perfect man” or “perfect one,” or as in Heb. 5:14, “full age.”  In 1Cor 2:6 it is translated “fullgrown.”  However, since 1Cor 13:10 is neuter, “that which is perfect” cannot be Christ.


If it were speaking of a person, it would be masculine gender, as in every other example of it referring to persons (Mat 5:48; 19:21; 1Cor 2:6; 1Cor 14:20; Eph 4:13; Philip 3:15; Col 1:28; Col. 4:12; Heb 5:14; James 1:4; 3:2)


Teleios” indicates something complete, as opposed to the incomplete gifts.  Because in 1Cor. 13:10, it is neuter, it indicates "that" which is complete rather than "he" who is fullgrown (1Cor 2:6; Heb 5:14).  It is contrasting the partial revelation (cf. Heb. 1:1) received through the gifts, to the complete revelation “That which is perfect” is the completion of revealing God’s will (cf. Rom 12:2).


Vine's Expository Dictionary:

1. Teleios NT:5049 signifies "having reached its end" (telos), "finished, complete perfect." It is used (I) of persons, (a) primarily of physical development, then, with ethical import, "fully grown, mature," 1 Cor 2:6; 14:20 ("men"; marg., "of full age"); Ep 4:13; Philp 3:15; Coloss 1:28; 4:12; in Hbr 5:14, RV, "fullgrown" (marg., "perfect"), KJV, "of full age" (marg., "perfect"); (b) "complete," conveying the idea of goodness without necessary reference to maturity or what is expressed under (a) Mtt 5:48; 19:21; Ja 1:4 (2 nd part); 3:2. It is used thus of God in Mtt 5:48; (II), of "things, complete, perfect," Rm 12:2; 1 Cor 13:10 (referring to the complete revelation of God's will and ways, whether in the completed Scriptures or in the hereafter); Ja 1:4 (of the work of patience); v. 25; 18.

-Vine's Expository Dictionary of Biblical Words, Copyright (c)1985, Thomas Nelson Publishers


T. R. Applebury

Professor New Testament Greek, San Jose Christian College, San Jose, California

Commentary on 1st Corinthians, College Textbook Series, College Press, Joplin, Missouri

1Cor 13:10 in part...that which is perfect.—

While spiritual gifts served a worthwhile purpose, they were, at best, only in part; they were not the complete thing. That is why they were of necessity transitory; they were to give way to that which is perfect. But what is the perfect thing! Commentators suggest that it is Christ or the perfection that will be known when He comes. But there is no reference to the coming of Christ in this context. The word translated "perfect" means "mature" when it refers to persons as in 2:6. Paul says, "We speak wisdom, however, among them that are fullgrown." When it refers to things, as in this case, it means the end or purpose achieved by the thing, complete. That which was in part must balance with that which is complete. The things that were in part, the spiritual gifts, were used of the Lord to bring the revelation of His will to man. Without the work of the inspired apostles we never would have known the "wisdom of God." The spiritual gifts given by the Spirit through the laying on of apostolic hands made it possible for others to reveal the same wisdom of God. But when this revelation was committed to writing as it was in the first century, there remained no further purpose to be fulfilled by these gifts. Therefore, when the completed revelation--the Bible -came, the things that were in part were abolished.



Neuter nouns, and adjectives which modify them, such as “paidion,” (#3813 “child” Mat 2:8), show that the neuter may refer to a person. 


This is true of nouns, but teleion is an adjective which does not modify a noun.  Nouns have fixed gender.  If teleion were modi­fying a noun it would have to agree with the gender of that noun.  Since it does not, the choice of gender becomes signifi­cant.  If referring to a person it requires the masculine or feminine.  The fact that it is neuter shows it cannot refer to Christ or to our adulthood.



Luke 1:35, "hagion," translated "Holy" ("thing" added) is neuter, referring to Jesus before his birth.  This shows that a neuter substantive can refer to a person—Jesus himself.


The context clearly establishes that this refers to a "child" ("teleion" –neuter –Luke 1:7, or "paidion" –neuter, Luke 1:59, 66, 76, 80).  From the Greek perspective, children were often spoken of as neuter.  However, that would not apply in 1Cor. 13 where "teleios" ("complete") would have to be masculine if it referred to a grown person.  The passage clearly contrasts childhood with adulthood.   


OBJECTION:  1Jn. 1:1, 3 shows that the neuter pro­noun, “that,” refers to Christ. 


In that case, the pronoun, “that,” does not refer to the person of Jesus but to the evidence to which they were testifying (See Barnes, p. 279).  If it were modifying “logos” it would be masculine.  If it modified, “life,” it would be feminine.


OBJECTIONWE are perfected at his coming.


If it were speaking of a person, it would be masculine gender, as in every other place where it refers to persons (Mat 5:48; 19:21; 1Cor 2:6; 1Cor 14:20; Eph 4:13; Philip 3:15; Col 1:28; Col. 4:12; Heb 5:14; James 1:4; 3:2).


If it meant a person it would have been quite simple to have plainly said “when we become full-grown” as it did in those passages.  Why say, “that which is perfectif it was speaking of us becoming mature?  To make it speak of us the structure of the phrase must be changed from “that” to “we.” 


OBJECTION: Perhaps it refers to the perfect condition or state when Christ returns. 


 If it referred to the conditions after Christ’s coming it seems strange that nothing at all in the passage is said of Christ or his coming.  It is much more likely that the masculine would have been used, directly referring to Him.


Verse 13 speaks of faith and hope remaining when the gifts are gone.  Faith and hope will not remain after Christ Comes (Heb 11:1; Rom 8:24).


OBJECTION: Some claim that the “perfect” is “love.”


Love” (agape) is feminine.  Teleios would have to be the same, as in 1Jn. 4:18 which speaks of “perfect love.”  It is speaking of the time when he would “know fully,” not when he would “love perfectly.”


If “love” were the object of teleios, one would expect it to have been placed in that relationship.  


Faith, hope and love are to remain (meno) after that which is perfect (complete) has come.  That indicates that the perfect is not love.


OBJECTION: Others have contended that it refers to the perfection of the “body” (the church). 


 It is true that the Greek word for “body” (#4983 sooma) is neuter and in Eph. 4:4 it is followed by a discussion of the offices of the church (Eph. 4:11, 12, 16 cf: 1:22-23).  However, the word, “per­fect” (#5046 teleios) in that passage is masculine, not neuter. It is "the saints" who are to be "perfected" and "we all" are the ones who are to become a "perfect/complete" ("man"/ "andros").  The Greek really does not say it is the church that becomes "perfect."

In 1Cor 13 we have a further problem in that we would have to jump way back to 12:27 to make “body” the grammatical ante­cedent.  Even if it referred to completion of the church, that would not prove it referred to the time of Christ’s re­turn.  Bringing the body to a completed state may have refer­ence to providing the full revelation to fully set it up, as was done in the first century.  But while this is easily seen in Ephesians 4, it does not appear in First Corinthians 13.


Even in Eph. 4:11-16, it cannot be shown to refer to Christ’s return. Eph. 4:14 shows that the purpose of their unity and knowledge was that they “henceforth be no more chil­dren.”  In this case, ceasing to be children is present tense rather than at Christ’s coming.




All such attempts are strained and unnecessary.  The context itself supplies the meaning.  The Greek word translated, “perfect” simply means, “complete” (see #5046 “teleios” in Strong’s Lexicon) in contrast to that which was “in part(“ek merous”).  The spiritual gifts provided partial revelation.  That which was given "in part" would eventually be "complete."  At the time the revelation was incomplete but when God’s will was fully revealed there would be no more need for partial inspired revelation, just as took place when the Old Testament was complete. 


Like things of childhood, these would be put away.  Indeed, the reference to what he thought, saw and knew, clearly indicates the perfect to be the complete revelation of His will.  Before this they saw God’s will for their lives darkly, like looking into a polished brass mirror.  When it was complete, they would see themselves clearly as if “face to face.”  They would then be able to know God’s will fully, even as God fully knows our needs.


Has not the will of God been completely revealed?  Is it not able to “thoroughly furnish unto every good work”? (2Tim. 3:15-17)




The “perfect” cannot refer to the coming of Christ because 1Cor. 13:13 indicates that when these temporary gifts have ceased; faith, hope and love will remain (“menoo”). “Menoo” strongly carries the idea of re­maining (1Cor. 3:14; 7:11; 15:6 etc.). Even today this word is retained in our English word, “remain.”


The passage teaches that when that which is “complete” comes, the gifts of prophecy, tongues and knowledge will pass away.  Faith, hope and love will remain


Faith, cannot remain when Christ comes because “faith is the substance of things hoped for, the evi­dence of things not seen” (Heb. 11:1).   Hope will not remain because “Hope that is seen is no longer hope” (Rom. 8:23-25).  Therefore, it is evident that this cannot be at the second coming of Christ.  We will not then hope for that which we have. 


OBJECTION: Teleios never refers to the completed canon.


Why should it? At the time the canon was not complete. 


However, in Romans 12:2 the will of God is spoken of as being “perfect” (“teleion").  It modifies “will” (“theleema”). 


Rom. 12:2 And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and complete [5046 teleios”] will [2307 “theleema”] of God.


Likewise, in the James 1:21-25, teleios modifies the masculine word, “Law” which is found in the "word."  In this case because “law” [“nomos”] is masculine, so is teleios.  


James 1:21-25.

Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls. But be ye doers of the word, and not hearers only, deluding your own selves. 23 For if any one is a hearer of the word and not a doer, he is like unto a man beholding his natural face in a mirror: 24      for he beholds himself, and goes away, and straightway forgets what manner of man he was. 25 But he that looks into the perfect [#5046 teleios] law [3551 “nomos”], the (law) of liberty, and (so) continues, being not a hearer that forgets but a doer that works, this man shall be blessed in his doing. (ASV)


Note that this reference to the incomplete word uses the same illustration of a metal mirror as in 1Cor. 15.  When the word was completed they could see clearly.


At the time of Paul, revelation was given in parts.  Paul speaks of a time when the will of God (Rom. 12:2) would be completely revealed.  At that time, partial revelations would cease.  Faith, hope and love would remain.  Of these, love was greatest.  See the following diagram.


OBJECTION:  If the will of God and the Law of God were said to be already “perfect” (teleion) then 1Cor 13:10 “when that which is perfect is come” (future) cannot be speaking of the completed will of God. 


Examination of Romans 12:2 and James 1:21-25 does not show that it has already been completed at that point in time.  They are speaking in the abstract.  We need to prove what is the complete will of God.


We might point out that this would apply equally to attempts to view “that which is perfect” (teleios”) in 1Cor 13:10 as referring to people. 


1Corinthians 2:6 Some of them are said to already be “fullgrown” (teleios -masculine). 


1Cor 14:20 tells them to be “men” (teleios – masculine)


Philip 3:15 speaks of some of them as already “perfect” (teleios –masculine)


Actually, even if  1Cor 13:10 is speaking of our growth, or the growth of the church, that does not prove the miraculous gifts must still be with us. 

      If he was telling them that when they mature they will not need the miraculous gifts, that would be related to their maturity, not necessarily the return of Christ.

      If he was speaking of the maturity of the church, again that could very well relate to the completion of revelation to accomplish that. 


1Cor. 12:31--13:13   

(Superiority of love over spiritual gifts.)













Prophecies--(cf. 12:10) ----------->

Tongues-----(cf. 12:10) ----------->

Knowledge---(cf. 12:8) ----------->


shall be ABOLISHED  (katargeoo)

shall      CEASE            (paoo)

shall be ABOLISHED  (katargeoo)




-we know and

-we prophesy----------------------->


that  which  is in PART---------->




(“to teleion” -cf. Rom. 12:2)


shall be DONE AWAY  (katargeoo)



WHEN I was a child

-I spake as a child

-I understood as a child

-I thought as a child --------------->


BUT WHEN I became a man

things of childhood


I  PUT AWAY (katargeoo)



FOR  NOW (arti)

- we see darkly as in a mirror --->


BUT THEN (tote)

face to face



NOW (arti

-we know in part ------------------->

BUT THEN  (tote)

I SHALL KNOW FULLY (epignoskoo)

      (cf. Jn. 16:13; 2 Tim. 3:16, 17)

as I was fully known






nuni”*  cf. 1Cor. 14:6

(in conclusion )





(menoo) cf. 2Co. 3:11, 14 with katargeoo








(Heb. 11:1)

(Rom. 8:23-25




* = “non temporal sense,” –(Vincent’s Word Studies p. 769)


Note that “abideth”--A.V. is a translation of the word, “menoo,” from which we get our English word, “remains.” “Menoo” is often translated as “remain” (Jn. 9:41; 1Co. 3:14; 7:11; 2Co. 3:11, 14; 9:9).  Thayer’s Lexicon defines it, “2. to time; to continue to be, i.e. not to perish, to last, to endure: ...of things, not to perish, to last, stand: ... 1Co. 13:13....” 


Of particular significance is the contrast between “katargeoo,” (“abolished” 1Cor. 13:8, 10, 11) and “menoo,” (“remains” 1Cor. 13:13).  We see these two words placed in similar relationship in 2Cor. 3:11-14 where it contrasts the old covenant being  done away (katargeoo), with what remains (menoo).



 The word, “now” indicates that it is saying that now, (at the present time) faith, hope and love abide, --not when that which is perfect comes.


The Greek word, “nuni,” (“now”), is not here concerned with time.[1]  It is a grammatical indication of a logical conclusion.  The context is contrasting what would pass away and what would remain.  This can be readily seen by the fact that, when time itself was being contrasted between, “now” and “then” (13:12), a different word, “arti,” was used.  If he had intended to use the time sense, “arti” would surely have been em­ployed.  This is further indicated by the word, “de,” (“but”), which supports the contrast. The same use of “nuni de” may be elsewhere observed (1Co. 12:18; Rom. 7:17; Heb. 11:16). 


It would be meaningless to affirm the obvious, that the three graces, faith, hope and love “now exist.”  It is only in the context of a contrast between the temporary nature of the gifts versus the continuing nature of the graces, that the passage makes sense.  To this the commentators generally agree.


OBJECTION:Face to face” has reference to seeing Christ.


The passage does not say they were to see was Christ. That must be assumed.  On the contrary, they looked into the “glass,” to see themselves.  (cf. James 1:23)  The crude metal mirrors they used showed a poor image.  The time would come when God’s will would be completely revealed and they would see clearly --as it were, face to face.  “Face to face” was a proverbial saying indicating how clearly a thing might be under­stood.  We use similar expressions.  “I came face to face with the truth,” or, “I can not face myself.” 


As the passage shows, when that which is perfect comes, that which is in part shall be done away.  Faith, hope and love remain.  When we are face to face with Christ we will no longer need to hope. (Who hopes for that which he has? -Rom. 8:24)  Likewise, faith is the substance of things hoped for, the evidence of things not seen (Heb. 11:1).  If faith concerns what is “not seen” then the coming of the “perfect” cannot be Christ for when He comes, “every eye shall see him” (Rev. 1:7; 1John 3:2).    


Even when similar language was used of seeing God face to face (Gen. 32:30; Deut. 34:10; Ex. 33:11; Deut. 5:4-5) it was not speaking of either the end of time or of actually viewing the face of God (Jn. 1:18; Ex. 33:20, 23; 19:21; Deut. 4:12).


Indeed, we see Christ clearly by means of the completed word.


For the record, let it be understood that I do not question the visible return of Christ (Rev. 1:7).  Our concern is with the intent of the passage.  Nothing whatever is said in the passage of Christ or his return.


The passage itself indicates what is in mind by the use of the word, “see.”  It is plain that he is not talking about us literally looking into a metal mirror.  Because of the fragmentary nature of New Testament revelation at the time, this is a figure indicating our limited ability to “know.”  In the same way, “face to face” is a figure of speech indicating the comparative state of knowledge with the completed revelation.


OBJECTION: Before Jesus returns, it would be impossible to “know even as I am fully known.”


First, note that it does not say that we shall “know Christ.” That is pure assumption, imposed on the text by the theological expedi­ency of maintaining the position.  What they knew “in part” was God’s will.  What they would know fully was the complete will of God.  The idea that it is impossible to “know fully” (epiginoosko) before Christ comes is clearly false since the same word is used in the New Testament of knowing things before the coming of Christ (Col. 1:6; 1Tim. 4:3).  The noun form is used in Col. 1:9-10; 1Tim. 3:4; Heb. 10:26 in a somewhat similar manner.


All of the will of God has now been revealed. Through revelation I can become thor­oughly furnished unto every Good work.  I can fully know his will, even as he knows me and my needs.



Some argue that the mention of “knowledge” being done away indicates a period after Christ comes.


Donald  Barnett, of Community Chapel, argues:


This interpretation would mean that knowledge (as well as tongues and prophe­cy) has ceased; yet the scriptures were written to impart knowledge.  Did knowl­edge cease as soon as the Book of Knowledge was written?  Are we void of either spiritual or earthly knowledge?[2]



One wonders whether Pastor Barnett is really so incapable of seeing the obvious or is he willfully muddying the water.  How can anyone miss the simple fact that it is speaking of the inspired gift of knowledge (1Cor 12:8; 13:2), not mere information or knowledge gained through ordinary learning?  When all of God’s will was revealed there would be no need for the gift in parts.  How, with any logic, could anyone think that when  “complete” knowledge” came we would all become imbeciles?  If Pastor Barnett thinks his question is so clever, let him apply his own meaning to the coming of Christ.  When Jesus comes will we be “void of either spiritual or earthly knowledge”?


What was to be done away was not the information but the exercise of the gift which gave the information.  This was the focus of their childish dispute.  In time they were to grow up and put these things away.



Some have claimed that the choice of  “katargeo” to indicate that knowledge and prophecy was to “vanish away” indicates that what was to pass away was some temporary information.  


The choice of katargeoo to describe the end the gifts of prophecy and knowledge is purely a matter of contemporary grammatical usage.  “Pao” was the normal way of saying that the person ceased to speak.  If anyone wishes to dispute this, let him note that in 13:11, “spake” is included in the things “put away” (katargeoo).



 It has been contended that the difference between the passive voice of katargeoo and the middle or passive voice of pao indicates it is information that is to pass away.  It is claimed that katargeoo means that when the perfect comes, prophecy will have been “fulfilled.” 


The matter, as before, is merely one of common usage.  The middle voice is the normal way of saying the person stopped speaking.



Some have maintain that the passive voice of  “katargeoo” indicates the action of terminating the gifts was to be per­formed by the “perfect.”


There is nothing whatsoever to support this. 



It has been argued that, “know” indicates information and thus “put away” means to put away information. 


Paul says, “we know in part and we prophesy in part.” Infor­mation would be involved, but these were verbs describing exercise of the gifts.  It was the action of the gifts rather than the information that was to be done away.  Revealed information concerning Christ, heaven, hell and many other things will certainly not pass away when Christ comes. 



Paul stated that he would “know fully” when the “perfect” had come.  Paul did not live to see the completion of the Bible.  John’s last revelation, was around 95 AD.  If Paul was to be there it must be when he will be raised at Jesus’ coming.


Paul uses himself to represent those who will be there just like he did in 1Cor 4:6.


6 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.


This appears to be much the same as in 1Thes. 4:15, 17.  Paul says, “we that are alive, that are left unto the coming of the Lord…shall together with them be caught up in the clouds, to meet the Lord in the air:…” 


Paul is not saying he will remain living until Jesus comes.  He died like others and will be raised when Jesus returns. Likewise, David’s use of first person  (Ac. 2:26-31), did not mean that he was the one who’s flesh would not see corruption.  He had died and was buried (Acts 2:29). In Paul’s case it appears to be the prophetic future with “I” representing those who would then be living.  If Paul were there he would know fully. 


Secondly, Paul may have come to know all of Christ’s will before his death, or even when he went to be with Christ (Heb. 12:23; Mt. 22:30).  To this it is objected that the gifts continued at least until John died.  However, it is an assumption that the moment the last truth was revealed the exercise of the gifts would all everywhere instantly cease like a blown switch at the power plant! 


The gifts continued while those who received them lived.  This provided revelation to guide the churches until the word was completed and distributed. When the gifts ceased to be passed on to others they began coming to an end as those who had them died.  Not every inspired message was included in our Bibles, although we can be assured that every truth needed to furnish us com­pletely, was (2Tim. 3:16).



Prophecy” and “knowledge” are both feminine.  Since “in part” (“merous”) and “perfect” (“teleion” = “complete”) are neuter, they cannot refer to those words. 


The use of “in part” and “perfect” as substantives does not require that they agree in gender with “prophecy” and “knowledge.”  They are not modifying these words but merely referring to them as the source of the revelation.  They are understood to be gifts (12:8, 10).


If it is supposed that agreement of gender is important, then be it noted that the word, “gifts” (“charisma”) is neuter and more than adequate (12:4, 28, 29, 31).  The connection is so obvious that in 12:1; 13:2 and 14:1 where a similar substantive, “spiritual,” is used, the translators have added the word “gifts.”  We might also compare this with Rom. 12:2 where teleion is used with reference to the “will of God” (neuter) or 2Tim. 3:15 where the Holy Scriptures (“grammata”) is also neuter.




Those who believe the gifts are still present with us must face the reality that they may be deceived.  The scriptures strongly warn of this and call for God’s people to beware and to test the claims.


Matthew 7:15-27   15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.  16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?  17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.  18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.  19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.  20 Wherefore by their fruits ye shall know them. 

21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 

22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?  23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 

24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.  26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:  27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.


Matthew 24:4-5   4 And Jesus answered and said unto them, Take heed that no man deceive you5 For many shall come in my name, saying, I am Christ; and shall deceive many.

24:11  11 And many false prophets shall rise, and shall deceive many.


Matthew 24:11   11 And many false prophets shall rise, and shall deceive many.


Matthew 24:24-25   24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.  25 Behold, I have told you before.


Mark 13:22-23   22 For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.  23 But take ye heed: behold, I have foretold you all things.


2 Corinthians 11:13-15   13 For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ14 And no marvel; for Satan himself is transformed into an angel of light15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.


Revelation 2:2  2 I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:


Revelation 2:20  20 Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.


Jeremiah 14:14-16  14 Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart15 Therefore thus saith the LORD concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed.  16 And the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters: for I will pour their wickedness upon them.


Acts 8:9-11  9 But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:  10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God11 And to him they had regard, because that of long time he had bewitched them with sorceries.


Acts 13:6-10  6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:  7 Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.  8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.  9 Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,  10 And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?


Deuteronomy 18:20-22   20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.  21 And if thou say in thine heart, How shall we know the word which the LORD hath not spoken?  22 When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.


Jeremiah 5:31   31 The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?


Revelation 18:23  by thy [Babylon] sorceries were all nations deceived.


1 Kings 13:11-25   11 Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father.  12 And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah.  13 And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon,  14 And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am.  15 Then he said unto him, Come home with me, and eat bread.  16 And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place:  17 For it was said to me by the word of the LORD, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest.  18 He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him19 So he went back with him, and did eat bread in his house, and drank water.

 20 And it came to pass, as they sat at the table, that the word of the LORD came unto the prophet that brought him back:  21 And he cried unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast disobeyed the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee,  22 But camest back, and hast eaten bread and drunk water in the place, of the which the LORD did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.  23 And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back.  24 And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 




Revelation 19:20  And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.


Exodus 7:11-12   11 Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.  12 For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods.

Exodus 8:7   7 And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.


2 Thessalonians 2:9-12   9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.  11 And for this cause God shall send them strong delusion, that they should believe a lie12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness.


Job 1:12  12 And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD.

Job 1:16   16 While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.

Job 1:19   19 And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.

Job 2:7   7 So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.


Deuteronomy 13:1-3  If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder2 And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them;  3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul.


Revelation 19:20   20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.


Note: see also

Tongues 1 Fruit

Tongues 2 Gifts

Tongues 4 Arguments


[1] Vincent Word Studies, p. 796; Arndt & Gingrich, p. 546 (1979 ed, later, p.548) #2

[2] Glosalalia p. 23