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The author misrepresents Scripture, redefines words, and make errant claims.
Now, we do understand that the author is writing a summary of his series of podcasts, but there are zero words here from the Bible. Not a single quote.
We haven't listened to any of these podcasts, so we don't know if the author actually quotes the Bible.
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In Chapters 12-14 of his First Letter to the Corinthians (recently featured on The Blessed Hope Podcast), Paul addresses a number of matters often associated with contemporary charismatics and Pentecostals. What follows are the issues covered in the five episodes of the Blessed Hope listed below.
Paul’s approach to properly understand spiritual things begins with an acknowledgment of Christ’s Lordship (1 Corinthians 12:3).
He addresses spiritual things (especially the Corinthian misunderstanding of them) before discussing spiritual gifts. It is clear that Paul’s concern is to correct the Corinthian’s erroneous views of spiritual matters (which, in Corinth, was often tied to pagan practices—like ecstatic religious experience, and conduct in the churches sadly reflecting what goes on in the pagan temples in and around the city). (The author seems to be attempting to prejudice the reader into thinking that Paul was addressing pagan practices when in fact he was correcting the Corinthian church for errant biblical practices.)
Paul is not a strict cessationist, (Well, he's not a cessationist at all...)
In Chapters 12-14 of his First Letter to the Corinthians (recently featured on The Blessed Hope Podcast), Paul addresses a number of matters often associated with contemporary charismatics and Pentecostals. What follows are the issues covered in the five episodes of the Blessed Hope listed below.
Paul’s approach to properly understand spiritual things begins with an acknowledgment of Christ’s Lordship (1 Corinthians 12:3).
He addresses spiritual things (especially the Corinthian misunderstanding of them) before discussing spiritual gifts. It is clear that Paul’s concern is to correct the Corinthian’s erroneous views of spiritual matters (which, in Corinth, was often tied to pagan practices—like ecstatic religious experience, and conduct in the churches sadly reflecting what goes on in the pagan temples in and around the city). (The author seems to be attempting to prejudice the reader into thinking that Paul was addressing pagan practices when in fact he was correcting the Corinthian church for errant biblical practices.)
Paul is not a strict cessationist, (Well, he's not a cessationist at all...)
since chapters 12-14 of First Corinthians give practical instructions to the church about the use, function, and purpose of spiritual gifts. Paul exhorts the Corinthians to desire these gifts (especially the higher ones), (Let's quote:
1Co. 12:31 But eagerly desire the greater gifts.
The author substitutes "higher" for "greater" [megas], which doesn't necessarily do violence to Paul's thought, but why make the change? Our guess is that he thinks the gifts are dividable into categories, where some less remarkable gifts survive to this day while other spectacular gifts ceased.
However, all spiritual gifts by definition are spiritual empowerments. There are no gifts which do not involve the Holy Spirit.)
since they build up the body of Christ, equip church officers for service, and enable us to better love our brothers and sisters in Christ.
But Paul does imply that the apostolic office is not a perpetual one (1 Corinthians 12:28-32 (Paul does no such thing. Perhaps this is why the author does not quote Scripture, it contradicts him. Let's quote:
1Co. 12:28 -30 And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30 Do all have gifts of healing? Do all speak in tongues? Do all interpret?
If the ceasing of the apostolic is implied here, then the ceasing of teaching is as well.)
—especially in light of of 1 Timothy 3:1-12), (This is very odd. Paul was teaching Timothy about overseers and deacons, not apostles.)
and those gifts typically associated with that office (miracles and healing) (Those gifts are not "typically associated" with apostleship, except by people like the author who are already biased by their preconceptions.
Take another look at 1Co. 12:28 -30 above. Notice how Paul lists these items. They are separate appointments. Miracle workers are separate from apostles. In Paul's mind, one can be a miracle worker and not be an apostle.)
have ordinarily ceased. Extraordinary manifestations of these gifts certainly remains possible—but rare. (??? If they still occur, even rarely, they haven't ceased!)
After enumerating a list of the various gifts given by the Spirit (1 Corinthians 12:4-11), Paul is clear that love for our fellow believers is the glue which holds the church (unity) with its diversity of spiritual gifts together (1 Corinthians 13:1-13).
The baptism in the Holy Spirit is an event associated with conversion and baptism, and it is not a “second endowment” of grace. (We agree. However, being filled with the Spirit is indeed a "second endowment," or third or more.)
What does Paul mean when he speaks of the coming of the perfect in 1 Corinthians 13:10)? I take him to refer to Christ’s second advent. (Interesting, in that most cessationists appeal to this passage as a proof text that tongues and prophecy have ceased at the coming of what they think is the "perfect," i.e., the Bible. The author disagrees with this, apparently. This suggests he's abandoning this verse as a defense of cessationism.)
Paul addresses the role of women in worship, limits their speech, and reaffirms the necessity of modesty and decorum (as in the first half of chapter 11).
The gift causing the most consternation in the Corinthians church is the gift of tongues. Paul does not forbid the use of tongues, but does say he’d rather speak five intelligible words with his mind than 10,000 in a tongue (unintelligible). He does tell the Corinthians not to prohibit the use of this gift (1 Corinthians 14:39).
Paul is very clear that prophesy (preaching) (Whoa. Prophecy is not preaching. We again direct the reader to our quote of 1Co. 12:28 -30: ...second prophets, third teachers... These are separate gifts.
After enumerating a list of the various gifts given by the Spirit (1 Corinthians 12:4-11), Paul is clear that love for our fellow believers is the glue which holds the church (unity) with its diversity of spiritual gifts together (1 Corinthians 13:1-13).
The baptism in the Holy Spirit is an event associated with conversion and baptism, and it is not a “second endowment” of grace. (We agree. However, being filled with the Spirit is indeed a "second endowment," or third or more.)
What does Paul mean when he speaks of the coming of the perfect in 1 Corinthians 13:10)? I take him to refer to Christ’s second advent. (Interesting, in that most cessationists appeal to this passage as a proof text that tongues and prophecy have ceased at the coming of what they think is the "perfect," i.e., the Bible. The author disagrees with this, apparently. This suggests he's abandoning this verse as a defense of cessationism.)
Paul addresses the role of women in worship, limits their speech, and reaffirms the necessity of modesty and decorum (as in the first half of chapter 11).
The gift causing the most consternation in the Corinthians church is the gift of tongues. Paul does not forbid the use of tongues, but does say he’d rather speak five intelligible words with his mind than 10,000 in a tongue (unintelligible). He does tell the Corinthians not to prohibit the use of this gift (1 Corinthians 14:39).
Paul is very clear that prophesy (preaching) (Whoa. Prophecy is not preaching. We again direct the reader to our quote of 1Co. 12:28 -30: ...second prophets, third teachers... These are separate gifts.
Why would the author attempt to equate these? We would suggest that he wants to relegate the "supernatural" expression of prophecy down into the "natural" delivery of a sermon, the product of study and intellectual prowess.
This is an egregious misrepresentation of Scripture.)
is vastly superior to tongues because it is intelligible.
To what, exactly, does speaking in tongues refer? I contend that tongues is a known language, whether known or unknown to the speaker. I argue for the former, and identify my view as the “alternative view,” since I depart from the four main views held by most Christians. (The author has a bit of honesty here, which is refreshing. We discuss tongues in detail here, and have concluded that tongues does not have to be known human language.)
Paul insists that tongues are to be interpreted whenever they are uttered (so all those present are edified), (Well, Paul prefers this. But it isn't a requirement:
1Co. 14:13 For this reason anyone who speaks in a tongue should pray that he may interpret what he says.1Co. 14:28 If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God.
Clearly interpretation is not always required.)
and that only two or three speakers are to be allowed when there is an interpretation. (Oh, so the author does understand that interpretation might not occur.
But more to the point, the verse to which the author appeals is
1Co. 14:29 Two or three prophets should speak, and the others should weigh carefully what is said.
This verse does not mention tongues or interpretation at all.)
No more may speak, ("Two or three." Does that sound like Paul was issuing a hard limit?)
and no tongue may be uttered in public without an interpretation. (This is clearly false:
1Co. 14:14 For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 1Co. 14:15 So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind.
But we wonder, why is the author even discussing this? He doesn't believe in Tongues or prophecy.)
Paul proves his Reformed/Presbyterian bona fides when he concludes his discussion in 14:40: “But all things should be done decently and in order.” (The author seems to be attempting humor, but we must note that God's sense of order is quite different than the Reformed/Presbyterians.)
All these matters are discussed in some detail here (or in your preferred podcast feed):
“The Gifts of the Spirit” — Season Three/Episode Twenty-One (1Corinthians 12:1-11)
“The Baptism in the Spirit” — Season Three/Episode Twenty Two (1 Corinthians 12:12-31)
“The Greatest of These Is Love” — Season Three/Episode Twenty-Three (1 Corinthians 13:1-13)
“Speaking in Tongues” — Season Three/Episode Twenty-Four (1 Corinthians 14:1-19)
“They Will Think You Are Crazy — Season Three/Episode Twenty-Five (1 Corinthians 14:20-40)
Copyright @ 2025 Kim Riddlebarger, all rights reserved
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