Few questions stir as much discussion within churches as whether the “miraculous gifts”—such as prophecy, healing, and tongues—continue today or not. Many believers hold strong convictions either for cessationism (the view that some gifts ceased with the apostolic age) or continuationism (the view that such gifts continue). Yet the Reformed tradition has always sought to hold two essential truths simultaneously: God is sovereign and free to act as he pleases, and Scripture is our final and sufficient authority. Personally, I think that this is a logical and helpful position to land on.

Rather than dividing God’s people, this question can drive us deeper into the wisdom of His Word and the unity of His church. But to arrive at such a conclusion a few questions and points must be raised.

1. What Does Scripture Teach About the Gifts?

1. All spiritual gifts come from the Holy Spirit (1 Cor. 12:4–11).

Paul is explicit: the Spirit distributes gifts “as he wills.” This includes both ‘ordinary gifts’ (teaching, mercy, administration) and ‘extraordinary gifts’ (healing, tongues, prophecy). No gift is autonomous; all serve the glory of Christ and the building up of his church.

2. Miraculous works are not normative, but they are possible.

A hallmark of Reformed theology is the acknowledgment that while God ordinarily works through ordinary means—Word, sacrament, and prayer—He is never restricted to them.
Calvin himself warned against “binding” God’s power. He argued that miracles were tied especially to the foundational period of revelation but did not rule out extraordinary providences.

3. Scripture emphasizes discernment, not denial (1 Thess. 5:19–21).

Paul says: “Do not despise prophecies,” but “test everything; hold fast what is good.” This balanced approach reflects a wise pastoral posture: openness without gullibility, caution without cynicism.

2. Do the Miraculous Gifts Still Exist Today?

An Answer: Possibly—But Not Normatively

The confessional tradition (of the Westminster Confession for example) recognises that the canon is closed and that foundational revelation (the kind that created Scripture) has ceased. But this doesn’t automatically mean every extraordinary gift has ceased.

Many thoughtful Reformed theologians (e.g., John Frame, Sam Storms, Sinclair Ferguson, D.A. Carson) allow room for non-canonical forms of prophecy, unusual answers to prayer, healings, and in rare cases, even tongues.

Why this makes sense theologically:

Well there are a few things to point out;

• God is sovereign
• The Spirit is still active in mission fields and persecuted areas in ways that resemble Acts (front line missions).
• I’m not convinced that Scripture explicitly teaches the total cessation of all miraculous gifts before Christ’s return.

Thus, the most careful conclusion is:
The miraculous gifts are not normative or expected, but they remain within God’s freedom and may occur according to his sovereign purpose.

3. If the Gifts Do Continue, How Should We Respond?

Regardless of one’s position, the Bible gives clear guidance on how Christians should handle claims of miraculous gifts.

A. What We Should Do

Test Everything by Scripture – If a claim or experience contradicts Scripture, it must be rejected—no matter how dramatic it seems.

Prioritise the Ordinary Means of Grace – Word, sacrament, and prayer are God’s promised channels of blessing. Miracles are occasional; the Word is constant.

Focus on the Giver, Not the Gifts. The Spirit’s primary work is to exalt Christ (John 16:14).
Any gift that leads attention away from Jesus is suspect.

Evaluate fruit, not flash. In Scripture, the real evidence of the Spirit’s presence is
love, holiness, humility, repentance, unity, and obedience—not supernatural phenomena.

Pray boldly for healing and intervention. Christians have always prayed for healing, trusting God to answer in His wisdom. James 5 commands it; thus we should do it without embarrassment.

Hold experiences loosely and Scripture tightly. If something extraordinary happens, rejoice—but don’t build a theology or ministry model around it.

B. What We Should NOT Do

1. Do not seek gifts more than godliness – Scripture never commands believers to chase experiences.

2. Do not divide the church over secondary issues. This is a matter where faithful Christians can disagree while maintaining unity in Christ.

3. Do not accept claims uncritically. Spiritual maturity includes testing spirits (1 John 4:1).

4. Do not put God “in a box.” A rigid denial that God ever acts extraordinarily is as unbiblical as credulity.

5. Do not treat impressions or “words” as infallible. Even if one accepts that God may impress something on a believer’s heart, it must always be weighed, fallible, and never authoritative like Scripture.

4. Practical Guidance for People on Both Sides

If You Lean More Cessationist

• Pray boldly for healing.
• Stay open to God’s unusual providences.
• Show charity toward Christians who claim extraordinary experiences.
• Emphasise the power of the preached Word.

If You Lean More Continuationist

• Submit all experiences to Scripture.
• Prioritise the local church and its elders.
• Do not equate spiritual maturity with supernatural phenomena.
• Be patient and gentle with cautious believers.

For Everyone

• Pursue the fruit of the Spirit more than the gifts of the Spirit.
• Stay rooted in Scripture, confession, and the ordinary means of grace.
• Remember that the greatest miracle is a new heart in Christ.

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Conclusion: A Posture of Humble Expectancy

From my persepctive, the best answer is not a dogmatic certainty that miraculous gifts must either all continue or all cease.
Rather, it is to affirm that:

God is sovereign. His Word is sufficient. His Spirit is active. His purposes are wise.

Miracles belong to God’s hand, not ours.
Our role is to remain faithful, discerning, humble, and centered on the gospel.

And whether God works through ordinary means or extraordinary ones, He is still the same God—merciful, powerful, and utterly free.