A Reemphasis on the Purpose of the Sign Gifts -- By: J. Lanier Burns

Journal: Bibliotheca Sacra
Volume: BSAC 132:527 (Jul 1975)
Article: A Reemphasis on the Purpose of the Sign Gifts
Author: J. Lanier Burns


A Reemphasis on the Purpose of the Sign Gifts

J. Lanier Burns

[J. Lanier Burns, Doctoral Student, Dallas Theological Seminary.]

The charismatic movement continues to grow despite the repeated warnings of sober students of Scripture. James D. G. Dunn, a leading scholar of contemporary pneumatology, has noted, “Pentecostalism has now become a movement of worldwide importance, reckoned as ‘a third force in Christendom’ (alongside Catholicism and Protestantism) by not a few leading churchmen.”1 Another leading scholar in the field, Frederick Bruner, adds:

The Pentecostal movement is on the growing edge of the Christian mission in the world today. And while some within the church might find that edge untidy and a few might even question if the movement propelling it may properly be called Christian at all, none can deny that the movement is growing. it is to be recognized that, whether approved by us or not, the Pentecostal movement is in the world with increasing numbers and significance.2

In view of the continuing need to deal with Pentecostalism this article will seek to reaffirm the true purpose of sign gifts and to introduce 1 Corinthians 1:4–9 as fresh confirmation of that purpose.

One of the primary refutations of the Pentecostal movement through the years has been the purpose of the sign gifts as revealed in Scripture. The Pentecostalists believe that even the spectacular gifts were and are given for edification. The refutation has been that at least some gifts were spectacular and extraordinary, and these

sign gifts authenticated new special revelation. When special revelation ceased, then the sign gifts ceased as well. In other words, we can be as certain about the cessation of sign gifts as the close of the biblical canon. This was an emphasis of Warfield:

There is, of course, a deeper principle recognizable here, of which the actual attachment of the charismata of the Apostolic Church to the mission of the Apostles is but an illustration. This deeper principle may be reached by us through the perception, more broadly, of the inseparable connection of miracles with revelation, as its mark and credential; or, more narrowly, of the summing up of all revelation, finally, in Jesus Christ. Miracles do not appear on the page of Scripture vagrantly, here, there, and elsewhere indifferently, without assignable reason. They belong to revelation periods, and appear only when God is speaking to His people through accredited messengers, declaring His gracious purposes. Their ...

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