PAUL’S PERSONAL TESTIMONY
“I thank my God, I speak with tongues more than ye all: Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue (I Corinthians 14:18-19).”
As mentioned earlier, Paul spoke with tongues more than all the Corinthian believers. Yet Paul declares that he would rather speak five words in the church by his own understanding, than ten thousand words in a tongue. When Paul, or any other tongue speaker, spoke the message from God it was not produced by an effort of their understanding. They understood as they spoke it, but it was a product of the Holy Spirit. What Paul is referring to in this passage is five words to be understood, as opposed to ten thousand words unintelligible to others because they are in a tongue.[1] He once again points to the necessity of edification, particularly teaching here, for the benefit of others. It is interesting to note that Paul has just spoken of tongues’ abuse not edifying the unlearned, and now declares his desire to communicate so that others may be taught.
DOES THE HOLY SPIRIT CARE ABOUT THE MIND?
“Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men (I Corinthians 14:20).”
God the Holy Spirit communicates a very important truth in this verse- “Use your mind!” Christianity is not a religion of mysticism and thoughtless fanaticism. The Corinthians had plenty of local options if that was their pleasure. Ecstatic utterances were to be found in local religions, but ecstatic utterances were not the gift of tongues! God desires that His children be understanding of His truth and loving of Himself, and has given His children gifts that they may build up the body to that end. Christianity was never intended to bypass the mind. We are to be mature in our understanding. The analogy is of children and men. Be immature and unedified in malice, but not in understanding!
VERSE 28
Having studied verses 21 through 25 already in whole or in part, I now turn to one more evidence that the tongues speaker understood what he was saying. Verses 26-40 emphasize order in the worship service so that people be edified[2] and because of the character of God[3]. The believers were to have no more than two or three tongues speakers, and then they could only speak in turns.[4] There had to be an interpreter if there was to be speaking in tongues.[5] At this point we arrive at yet another conclusive proof that the tongue speaker understood what he was saying.
“But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God (I Corinthians 14:28)”
If there was no interpreter, the tongue speaker was not to publicly pronounce the message, but he was to simply speak to himself and to God. Occasionally, I talk to myself. Several times even during the writing of this booklet I have contemplated matters by talking them over in my mind, whether verbally or mentally. There has never been one time when I simply uttered gibberish when speaking to myself! There certainly has been no time when I uttered only sounds instead of words when speaking to my God!
Some say that this idea of praying to God without understanding what you are uttering is found in this verse. It is not. Once again this passage, like so many others that we have studied in this chapter, points to the fact that the speaker understood what he was saying. A person speaking to himself does not just utter mindless gibberish, and a person speaking to God certainly should not utter gibberish to his Heavenly Father![6]
[1] It is possible that here Paul is using a Greek construction known as an “objective genitive.” This would render the expression “my understanding” as “understanding of me.” This would reinforce the primacy of intelligibility that Paul is setting forth here, but it is not essential to do so. The argument is equally eloquent with the subjective genitive, which would indicate that this was five words of a message produced by Paul’s own understanding, preparation, and study for the purpose of teaching the body, particularly the unlearned.
[2] I Corinthians 14:26- “How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.”
[3] I Corinthians 14:33- “For God is not the author of confusion, but of peace, as in all churches of the saints.”
[4] I Corinthians 14:27- “If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.”
[5] ibid
[6] Many charismatics say that the practice of uttering unintelligible sounds to God as prayer is taught in Romans 8:26- “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.” They say that in times when one just doesn’t know what words to utter, praying in tongues is the Holy Spirit’s way of helping him pray. In other words, when words fail, ecstatic utterances can step in. The belief fails, like so many other charismatic arguments, in that it fails to exegete the passage. The passage plainly says that it is the Holy Spirit which makes intercessions, not us. In response to the objection that the Holy Spirit is praying through us by uttering these sounds with our vocal projection, the response is simple- “they cannot be uttered.” If sounds of any sort spill forth from the mouth, it is not the Spirit’s work of intercession. His intercession is with groanings which cannot be uttered or spoken in any way.
Thursday, December 22, 2005
Tuesday, December 20, 2005
The Issue of "Tongues"— Part 6
WHAT ABOUT VERSE FIFTEEN?
“What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. (I Corinthian 14:15)”
When many people who hold the position that tongues are not a gift in operation today reach this verse they are intimidated and pass over it. This verse seems to contradict what we have previously been trying to establish. Some charismatics say that this verse suggests that when Paul spoke, prayed, or sang in tongues (or “in the spirit”) he did not understand what he was saying.
Once again, we must remember the context. Paul is still stressing intelligibility for the purpose of edifying the church. He is stating the conclusion or main point of the passage- “I will minister in such a way that will be for the best for the body. I will show love by ministering in a way that builds up the church.” This is immediately obvious from the context both before and after verse fifteen.
It is important to note that Paul does not use the adjective “my” when referring to understanding. Paul is obviously not referring to his unfruitful understanding or really his understanding in any primary way at all. The understanding in view is the understanding of the body.
“Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? (I Corinthians 14:16)”
Verse sixteen proves the point just made with respect to “the understanding” in verse fifteen. Who will not understand if ministry is done in an unintelligible way? The unlearned. This speaks of the uninformed believer.[1] He will not understand, and therefore will not be edified (verse 17).
Verses sixteen and seventeen taken together also bear evidence that the tongues speaker understood what he said.
“Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? For thou verily givest thanks well, but the other is not edified (I Corinthians 14:16-17).”
The Apostle mentions the importance of ministering in an intelligible way, using the examples of praying and singing. The point that he makes is that if these things are done in tongues it will be impossible for the unlearned to say Amen!” In fact, it would be an idle word. If the unlearned said “Amen” or “so be it” when he had no idea what was prayed or sung, it would be a useless expression. Even though you may give thanks very well, the individual hearing you is not edified.
How does this bear evidence that the tongues speaker understood what he said? He understood that he was giving thanks! If he had no knowledge of the message of the words that he said, how could he know that he was giving thanks? He would have to know what he said! How could he even have the more fundamental understanding of what type of action he was performing (i.e. praying, preaching, reciting the alphabet, etc.)?
[1] Some suggest that the uninformed are unbelievers, particularly Jews. It hardly seems likely that Paul would criticize the Corinthians for not building up an unbeliever. Furthermore, verses 23 and 24 seem to list unbelievers and uninformed ones as separate groups of people. The similar response in verse 25 does not conclusively prove that both groups are unsaved. Both groups could conceivably respond in such a fashion as described in this verse even if understood as uninformed believers and unbelievers. Both groups could be convicted by the message of prophecy and moved to worship God, understanding that God’s power is upon the ministry of the local church. Having said this, many scholars whom I greatly admire hold this position. These objections are in no way meant to belittle them or their ministries.
“What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. (I Corinthian 14:15)”
When many people who hold the position that tongues are not a gift in operation today reach this verse they are intimidated and pass over it. This verse seems to contradict what we have previously been trying to establish. Some charismatics say that this verse suggests that when Paul spoke, prayed, or sang in tongues (or “in the spirit”) he did not understand what he was saying.
Once again, we must remember the context. Paul is still stressing intelligibility for the purpose of edifying the church. He is stating the conclusion or main point of the passage- “I will minister in such a way that will be for the best for the body. I will show love by ministering in a way that builds up the church.” This is immediately obvious from the context both before and after verse fifteen.
It is important to note that Paul does not use the adjective “my” when referring to understanding. Paul is obviously not referring to his unfruitful understanding or really his understanding in any primary way at all. The understanding in view is the understanding of the body.
“Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? (I Corinthians 14:16)”
Verse sixteen proves the point just made with respect to “the understanding” in verse fifteen. Who will not understand if ministry is done in an unintelligible way? The unlearned. This speaks of the uninformed believer.[1] He will not understand, and therefore will not be edified (verse 17).
Verses sixteen and seventeen taken together also bear evidence that the tongues speaker understood what he said.
“Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? For thou verily givest thanks well, but the other is not edified (I Corinthians 14:16-17).”
The Apostle mentions the importance of ministering in an intelligible way, using the examples of praying and singing. The point that he makes is that if these things are done in tongues it will be impossible for the unlearned to say Amen!” In fact, it would be an idle word. If the unlearned said “Amen” or “so be it” when he had no idea what was prayed or sung, it would be a useless expression. Even though you may give thanks very well, the individual hearing you is not edified.
How does this bear evidence that the tongues speaker understood what he said? He understood that he was giving thanks! If he had no knowledge of the message of the words that he said, how could he know that he was giving thanks? He would have to know what he said! How could he even have the more fundamental understanding of what type of action he was performing (i.e. praying, preaching, reciting the alphabet, etc.)?
[1] Some suggest that the uninformed are unbelievers, particularly Jews. It hardly seems likely that Paul would criticize the Corinthians for not building up an unbeliever. Furthermore, verses 23 and 24 seem to list unbelievers and uninformed ones as separate groups of people. The similar response in verse 25 does not conclusively prove that both groups are unsaved. Both groups could conceivably respond in such a fashion as described in this verse even if understood as uninformed believers and unbelievers. Both groups could be convicted by the message of prophecy and moved to worship God, understanding that God’s power is upon the ministry of the local church. Having said this, many scholars whom I greatly admire hold this position. These objections are in no way meant to belittle them or their ministries.
Monday, December 19, 2005
The Issue of "Tongues"— Part 5
PRAYING TO INTERPRET
We have already spoken about the significance of the word “interpret” in this passage. There is a point that must be drawn out of verse thirteen.
“Wherefore let him that speaketh in an unknown tongue pray that he may interpret.”
In verse five Paul pointed out that unless the tongues speaker was to interpret the church would not be edified by the gift. Here he goes a step further. He commands the tongues speaker to pray that he may interpret (or translate). In light of the fact that the good of the whole, the edification of the church body is in view, this is not strange. Once again, this implies, if not directly points to the fact that the tongues speaker understood what he was saying when he said it. It is most reasonable to command the one who had knowledge to pray that he may interpret as opposed to first asking someone who had no knowledge of what was said to do so.
Yet the question is asked, “Why would the person that spoke and understood the message have any need to pray that he may interpret? Why not just interpret after speaking the message in tongues while the message is still on the mind? Doesn’t this argue against your understanding of this passage?”
This is a good question and demands a reasonable response. It must be remembered that tongues, like prophecy, spoke completely infallible revelatory truths from God. In order to be true to the message, the interpretation or translation must be entirely without error as well. This would require a supernatural gift from the Holy Spirit.
Suppose that an individual who spoke both of our official languages fluently was to go the province of Quebec and there listen to an address given by a speaker. How likely do you suppose it would be that he would have the ability to stand up immediately after the speech and repeat it verbatim? It would obviously be impossible! Yet this is the accuracy that infallible revelation from God would demand. The tongues speaker did not have the liberty to just “give the gist” of the message.
Far from hurting our understanding of the gift, this actually helps it. Truth is not contradictory.
SPIRIT, UNDERSTANDING, AND FRUIT-BEARING
“For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful (I Corinthians 14:14).”
We come now to the passage that many Charismatics regard as the coupe de gras to the position promoted here. To many it seems that this indicates a certain mindlessness of the gift of tongues, as though the Holy Spirit bypassed the mind “to go straight to the heart” in this gift. Does it?
Much of the confusion is in regards to the term “my spirit.” The personal pronoun indicates that Paul is speaking hypothetically of himself as the one speaking tongues. We do know that Paul did speak in tongues; in fact, he spoke more in tongues than all the rest of the Corinthian believers! Paul’s own spirit is in view here. We must understand what a person’s “spirit” is in order to properly “divide”[1] this passage.
In order to understand what a man’s “spirit” is, we must look to the pages of Scripture. One passage is of particular importance in that it was written in reference to this very subject of a man’s “spirit” by the same human author who wrote this verse- Paul. I Corinthians 2:11 tells us, “For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.” Paul is speaking of our reception of the Holy Spirit’s teaching (illumination) here. The point being driven home here is this- our own spirits can remember, think upon, and know the thoughts of which we are conscious as no other human can; so the Spirit of God can know the things of God as no man can. The spirit of a man is a knowing faculty! It is the conscious, knowing, undying part of man, and is not divorced from thinking.
So often within the Charismatic movement people promote the idea that in truly spiritual people the Holy Spirit bypasses thinking to speak to the spirit or heart of man. In fact, it is often stated that God withholds blessing from those who do not let go of their minds in order to worship. However, God is a God who expects reasonableness from His people.[2] Rather than expecting us to abandon our mind in worship, He commands us to use it.[3]
There are many other passages which emphasize that the spirit of a man is an undying, conscious, knowing faculty: Matthew 26:41, Mark 2:8, Luke 1:47, Luke 23:46, Acts 7:59, Acts 17:16, I Peter 3:4, to name a few.
The next portion that must be dealt with is “my understanding is unfruitful.” Many take this to mean that the tongues speaker did not have a clue what he was saying. We must remember to interpret this verse and all others within their proper context. Paul has been stressing the importance of intelligibility so that the body may be edified. In this verse he is continuing the same train of thought.
Some suggest that this portion of the verse is saying, “My understanding is unknowing”, but that is not what is said. The understanding is said to be unfruitful, that is, it did not bring forth some kind of fruit. Now what fruit is lacking in the gift of tongues if it is left uninterpreted?- the fruit of edification! Paul is simply stating what he has been emphasizing all along. Spiritual gifts are for the good of the body, not the individual. Tongues by themselves are inferior to prophecy because they do not edify the whole church body, but only the individual. Prophecy builds up the whole body because it proclaims the infallible truth of God in an intelligible manner. Tongues have the same effect only when they are interpreted. Intelligibility is of vital importance because gifts are for the edification of the whole church. Thus the unfruitful nature of the speaker’s understanding is in its failing to bring forth the fruit of edification in the church as a whole.
[1] II Timothy 2:15- “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”
[2] Isaiah 1:18- “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool”
[3] Matthew 22:36&37- “Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.”
We have already spoken about the significance of the word “interpret” in this passage. There is a point that must be drawn out of verse thirteen.
“Wherefore let him that speaketh in an unknown tongue pray that he may interpret.”
In verse five Paul pointed out that unless the tongues speaker was to interpret the church would not be edified by the gift. Here he goes a step further. He commands the tongues speaker to pray that he may interpret (or translate). In light of the fact that the good of the whole, the edification of the church body is in view, this is not strange. Once again, this implies, if not directly points to the fact that the tongues speaker understood what he was saying when he said it. It is most reasonable to command the one who had knowledge to pray that he may interpret as opposed to first asking someone who had no knowledge of what was said to do so.
Yet the question is asked, “Why would the person that spoke and understood the message have any need to pray that he may interpret? Why not just interpret after speaking the message in tongues while the message is still on the mind? Doesn’t this argue against your understanding of this passage?”
This is a good question and demands a reasonable response. It must be remembered that tongues, like prophecy, spoke completely infallible revelatory truths from God. In order to be true to the message, the interpretation or translation must be entirely without error as well. This would require a supernatural gift from the Holy Spirit.
Suppose that an individual who spoke both of our official languages fluently was to go the province of Quebec and there listen to an address given by a speaker. How likely do you suppose it would be that he would have the ability to stand up immediately after the speech and repeat it verbatim? It would obviously be impossible! Yet this is the accuracy that infallible revelation from God would demand. The tongues speaker did not have the liberty to just “give the gist” of the message.
Far from hurting our understanding of the gift, this actually helps it. Truth is not contradictory.
SPIRIT, UNDERSTANDING, AND FRUIT-BEARING
“For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful (I Corinthians 14:14).”
We come now to the passage that many Charismatics regard as the coupe de gras to the position promoted here. To many it seems that this indicates a certain mindlessness of the gift of tongues, as though the Holy Spirit bypassed the mind “to go straight to the heart” in this gift. Does it?
Much of the confusion is in regards to the term “my spirit.” The personal pronoun indicates that Paul is speaking hypothetically of himself as the one speaking tongues. We do know that Paul did speak in tongues; in fact, he spoke more in tongues than all the rest of the Corinthian believers! Paul’s own spirit is in view here. We must understand what a person’s “spirit” is in order to properly “divide”[1] this passage.
In order to understand what a man’s “spirit” is, we must look to the pages of Scripture. One passage is of particular importance in that it was written in reference to this very subject of a man’s “spirit” by the same human author who wrote this verse- Paul. I Corinthians 2:11 tells us, “For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.” Paul is speaking of our reception of the Holy Spirit’s teaching (illumination) here. The point being driven home here is this- our own spirits can remember, think upon, and know the thoughts of which we are conscious as no other human can; so the Spirit of God can know the things of God as no man can. The spirit of a man is a knowing faculty! It is the conscious, knowing, undying part of man, and is not divorced from thinking.
So often within the Charismatic movement people promote the idea that in truly spiritual people the Holy Spirit bypasses thinking to speak to the spirit or heart of man. In fact, it is often stated that God withholds blessing from those who do not let go of their minds in order to worship. However, God is a God who expects reasonableness from His people.[2] Rather than expecting us to abandon our mind in worship, He commands us to use it.[3]
There are many other passages which emphasize that the spirit of a man is an undying, conscious, knowing faculty: Matthew 26:41, Mark 2:8, Luke 1:47, Luke 23:46, Acts 7:59, Acts 17:16, I Peter 3:4, to name a few.
The next portion that must be dealt with is “my understanding is unfruitful.” Many take this to mean that the tongues speaker did not have a clue what he was saying. We must remember to interpret this verse and all others within their proper context. Paul has been stressing the importance of intelligibility so that the body may be edified. In this verse he is continuing the same train of thought.
Some suggest that this portion of the verse is saying, “My understanding is unknowing”, but that is not what is said. The understanding is said to be unfruitful, that is, it did not bring forth some kind of fruit. Now what fruit is lacking in the gift of tongues if it is left uninterpreted?- the fruit of edification! Paul is simply stating what he has been emphasizing all along. Spiritual gifts are for the good of the body, not the individual. Tongues by themselves are inferior to prophecy because they do not edify the whole church body, but only the individual. Prophecy builds up the whole body because it proclaims the infallible truth of God in an intelligible manner. Tongues have the same effect only when they are interpreted. Intelligibility is of vital importance because gifts are for the edification of the whole church. Thus the unfruitful nature of the speaker’s understanding is in its failing to bring forth the fruit of edification in the church as a whole.
[1] II Timothy 2:15- “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”
[2] Isaiah 1:18- “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool”
[3] Matthew 22:36&37- “Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.”
Sunday, December 18, 2005
The Issue of "Tongues"— Part 4
PROPHECY, TONGUES, AND EDIFICATION
“But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church (I Corinthians 14:3-4).”
Interestingly enough, Paul claims that tongues have the same effect upon the speaker as prophecy has upon the public gathering of believers. Prophecy, infallible revelation (in this case, the gift of speaking the infallible truths of God directly from God) is said to, among other things, edify men (plural). What is in view here is the congregation of believers. The word “edify” means “to build up”. Tongues are said to do the same thing to the tongues speaker.
When I have pointed this out to many charismatic Christians, the response has often been, “So what?” The point is- what is unintelligible cannot build up! I can never be built up in any true sense by that which I have no clue about. This weighs very heavy upon me as I prepare messages to preach every week. If I speak the message in such a way that no one can understand what is being said, the congregation will not be edified. However, if I preach in language that people can understand and they apply their hearts to know the Word, with the Holy Spirit’s illuminating work, they will be built up. Indeed, the Bible is the Word of God, and particularly the Word of God the Holy Spirit.[1]
The gift of tongues was not just gibberish unintelligible to the speaker. He understood what he was saying. Though the Spirit was producing the truths in his mouth, he understood what he was saying. He was edified!
This also reinforces our understanding of the gift of tongues as speaking the definite truth of the mysteries of God. The tongues speaker would certainly be built up in speaking and understanding the great truths of the New Covenant!
“I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying (I Corinthians 14:5).”
In light of the fact that the carnal Corinthian believers desired the most “flashy” gifts for personal prominence, Paul points out again what he has previously[2] said- spiritual gifts are for the good of the whole, not simply the individual. Prophecy builds up the congregation; they hear and understand the infallible revelation of God. Tongues only build up the speaker (he speaks and understands the infallible revelation of God), but what happens when he (in context, the tongues speaker) interprets? The church is edified!
The point that tongues had definite content of revelation from God is thus emphasized. Both prophecy and tongues can edify the congregation, but tongues cannot do it alone. Interpretation is essential. When interpretation takes place, the congregation is edified.
We must also examine the word interpret (diermeneue) in this verse. This same word or a form of this word occurs three times in this chapter (v5, 13, 27). Each time it is translated “interpret”. There is good evidence to suggest that an even more exact translation would be “translate”. However, with either word a clear and valid point arises.
In order for me to either interpret or translate something, I must have knowledge of the original matter which needs that interpretation or translation. The tongues speaker in this passage was no different in this respect. He would have to have or receive knowledge of the original in order to interpret it. In light of the fact that he was edified by the message that he spoke, it is apparent that he had knowledge of the “original” when he spoke it. Once again the text teaches that the tongues speaker understood what he was saying.
“Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. There are, it may be, so many kinds of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. (I Corinthians 14:6-12)”
These seven verses emphasize the importance of intelligibility for the edification of the church. Only that which is intelligible edifies.
Paul gives the example of a trumpeter in war. If the trumpeter does not clearly play the notes that would indicate “Charge!”, the troops are confused. They do not know whether to go forward or back. So it is with something that is unintelligible- it does not point people in the right direction. It does not build up.
We have already mentioned that Paul’s illustration of communicating with a barbarian points to the fact that real languages are in view, but the point bears repeating. Both people trying to communicate in such a situation are speaking a real language; it only sounds like gibberish.
Verse twelve records Paul’s emphasis on building up the church. He indicates that the carnal Corinthian believers are zealous for the spiritual (likely that which would bring them prominence) and says that their goal should be the building up of the church as a whole.
[1] I Peter 1:19-21- “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.”; and John 16:13 (Christ’s words to His disciples, including later authors of Scripture)- “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come.”, underscore this point.
[2] I Corinthians 12:7-“But the manifestation of the Spirit is given to every man (individual) to profit withal (the whole).”
“But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church (I Corinthians 14:3-4).”
Interestingly enough, Paul claims that tongues have the same effect upon the speaker as prophecy has upon the public gathering of believers. Prophecy, infallible revelation (in this case, the gift of speaking the infallible truths of God directly from God) is said to, among other things, edify men (plural). What is in view here is the congregation of believers. The word “edify” means “to build up”. Tongues are said to do the same thing to the tongues speaker.
When I have pointed this out to many charismatic Christians, the response has often been, “So what?” The point is- what is unintelligible cannot build up! I can never be built up in any true sense by that which I have no clue about. This weighs very heavy upon me as I prepare messages to preach every week. If I speak the message in such a way that no one can understand what is being said, the congregation will not be edified. However, if I preach in language that people can understand and they apply their hearts to know the Word, with the Holy Spirit’s illuminating work, they will be built up. Indeed, the Bible is the Word of God, and particularly the Word of God the Holy Spirit.[1]
The gift of tongues was not just gibberish unintelligible to the speaker. He understood what he was saying. Though the Spirit was producing the truths in his mouth, he understood what he was saying. He was edified!
This also reinforces our understanding of the gift of tongues as speaking the definite truth of the mysteries of God. The tongues speaker would certainly be built up in speaking and understanding the great truths of the New Covenant!
“I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying (I Corinthians 14:5).”
In light of the fact that the carnal Corinthian believers desired the most “flashy” gifts for personal prominence, Paul points out again what he has previously[2] said- spiritual gifts are for the good of the whole, not simply the individual. Prophecy builds up the congregation; they hear and understand the infallible revelation of God. Tongues only build up the speaker (he speaks and understands the infallible revelation of God), but what happens when he (in context, the tongues speaker) interprets? The church is edified!
The point that tongues had definite content of revelation from God is thus emphasized. Both prophecy and tongues can edify the congregation, but tongues cannot do it alone. Interpretation is essential. When interpretation takes place, the congregation is edified.
We must also examine the word interpret (diermeneue) in this verse. This same word or a form of this word occurs three times in this chapter (v5, 13, 27). Each time it is translated “interpret”. There is good evidence to suggest that an even more exact translation would be “translate”. However, with either word a clear and valid point arises.
In order for me to either interpret or translate something, I must have knowledge of the original matter which needs that interpretation or translation. The tongues speaker in this passage was no different in this respect. He would have to have or receive knowledge of the original in order to interpret it. In light of the fact that he was edified by the message that he spoke, it is apparent that he had knowledge of the “original” when he spoke it. Once again the text teaches that the tongues speaker understood what he was saying.
“Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. There are, it may be, so many kinds of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. (I Corinthians 14:6-12)”
These seven verses emphasize the importance of intelligibility for the edification of the church. Only that which is intelligible edifies.
Paul gives the example of a trumpeter in war. If the trumpeter does not clearly play the notes that would indicate “Charge!”, the troops are confused. They do not know whether to go forward or back. So it is with something that is unintelligible- it does not point people in the right direction. It does not build up.
We have already mentioned that Paul’s illustration of communicating with a barbarian points to the fact that real languages are in view, but the point bears repeating. Both people trying to communicate in such a situation are speaking a real language; it only sounds like gibberish.
Verse twelve records Paul’s emphasis on building up the church. He indicates that the carnal Corinthian believers are zealous for the spiritual (likely that which would bring them prominence) and says that their goal should be the building up of the church as a whole.
[1] I Peter 1:19-21- “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.”; and John 16:13 (Christ’s words to His disciples, including later authors of Scripture)- “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come.”, underscore this point.
[2] I Corinthians 12:7-“But the manifestation of the Spirit is given to every man (individual) to profit withal (the whole).”
Saturday, December 17, 2005
The Issue of "Tongues"— Part 3
I CORINTHIANS 14 AND TONGUES
I have previously stated that I Corinthians 14 is the definitive chapter in the Bible with respect to the gift of tongues and their use in the church. It is to this chapter that we now turn to examine the nature of this gift. There are several points the text makes that will be emphasized. First, the tongues speaker understood what he was saying. Second, the tongues speaker spoke the truths of God. Third, the gift was edifying to the church when it was interpreted. Thus intelligibility is stressed throughout the chapter. Fourth, the gift was a sign gift indicating to the unbelieving Jewish hearer that the speaker uttered the truth of God.
VERSES ONE AND TWO
“Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.”
Paul introduces this passage in light of chapter 13 by saying that in the pursuit of love, prophecy is of greater importance than tongues. As we look at the gift of prophecy throughout both the Old and New Testaments, we see that it was a gift of infallible revelation from God. The speaker spoke the message of God directly from God to the hearers.[1] Paul begins to expound why prophecy is of greater importance than tongues in verse two. The individual who spoke in tongues (without interpretation) spoke not to men, but to God. The reason given for his not speaking to men is that they do not understand him.
It is important to note that Paul uses the word lalei to indicate how the tongues speaker spoke to God. This is a word for normal, logical speech. Why Paul would not use a different word to indicate a simple uttering of unintelligible sounds is an interesting question considering that Paul is just beginning to broach the subject of the gift of tongues. Why use a word indicating normal speech if it were really unintelligible speech? This certainly fits the pattern of the book of Acts. In chapter 2 as well as the other instances of the use of the gift of tongues in that book it would certainly seem to indicate that the tongues speaker understood what he was saying.
Yet another word that must be focused on is the word musteria (mysteries). This is very important to our understanding of the gift of tongues for here Paul declares exactly what the tongues speaker is uttering. Many people who promote the use of tongues in worship today simply fly by this word, giving the impression that the “mystery” is something that was unintelligible to the speaker. The intimation is that the message was “just a mystery” (in our modern use of that phrase) to everyone. Who knows what the content was, including the speaker?
However, to take such a view is to overlook an essential truth of the gift. As we look through the pages of the New Testament, we find that the word “mystery” has definite content. Several New Testament passages mention and even discuss what a mystery is— Romans 16:25-27, I Corinthians 2:7-10, I Corinthians 15:50-54, Ephesians 3:2-6, and Colossians 1:25-27.
I have previously stated that I Corinthians 14 is the definitive chapter in the Bible with respect to the gift of tongues and their use in the church. It is to this chapter that we now turn to examine the nature of this gift. There are several points the text makes that will be emphasized. First, the tongues speaker understood what he was saying. Second, the tongues speaker spoke the truths of God. Third, the gift was edifying to the church when it was interpreted. Thus intelligibility is stressed throughout the chapter. Fourth, the gift was a sign gift indicating to the unbelieving Jewish hearer that the speaker uttered the truth of God.
VERSES ONE AND TWO
“Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.”
Paul introduces this passage in light of chapter 13 by saying that in the pursuit of love, prophecy is of greater importance than tongues. As we look at the gift of prophecy throughout both the Old and New Testaments, we see that it was a gift of infallible revelation from God. The speaker spoke the message of God directly from God to the hearers.[1] Paul begins to expound why prophecy is of greater importance than tongues in verse two. The individual who spoke in tongues (without interpretation) spoke not to men, but to God. The reason given for his not speaking to men is that they do not understand him.
It is important to note that Paul uses the word lalei to indicate how the tongues speaker spoke to God. This is a word for normal, logical speech. Why Paul would not use a different word to indicate a simple uttering of unintelligible sounds is an interesting question considering that Paul is just beginning to broach the subject of the gift of tongues. Why use a word indicating normal speech if it were really unintelligible speech? This certainly fits the pattern of the book of Acts. In chapter 2 as well as the other instances of the use of the gift of tongues in that book it would certainly seem to indicate that the tongues speaker understood what he was saying.
Yet another word that must be focused on is the word musteria (mysteries). This is very important to our understanding of the gift of tongues for here Paul declares exactly what the tongues speaker is uttering. Many people who promote the use of tongues in worship today simply fly by this word, giving the impression that the “mystery” is something that was unintelligible to the speaker. The intimation is that the message was “just a mystery” (in our modern use of that phrase) to everyone. Who knows what the content was, including the speaker?
However, to take such a view is to overlook an essential truth of the gift. As we look through the pages of the New Testament, we find that the word “mystery” has definite content. Several New Testament passages mention and even discuss what a mystery is— Romans 16:25-27, I Corinthians 2:7-10, I Corinthians 15:50-54, Ephesians 3:2-6, and Colossians 1:25-27.
- Romans 16:25-27- “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: To God only wise, be glory through Jesus Christ for ever. Amen.”
- I Corinthians 2:7-10- “But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.”
- I Corinthians 15:51-57- “Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ.”
- Ephesians 3:2-6- “If ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:”
- Colossians 1:25-27- “Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:”
While it is beyond the scope and intent of this book to go into a detailed exegetical analysis of these passages, we can clearly note several truths with respect to the information they give about mysteries.
1—Each concerns some aspect of the New Covenant and its results.
2—A truth emphasized often is the inclusion of the Gentiles in the church.
3—It was a truth previously hidden (in the Old Testament) but now gloriously revealed.
There is much more that could be exegeted from these passages, but these truths give us a fuller understanding of what it was that the tongues speaker uttered. These mysteries were not unintelligible gibberish, but had definite content. When the unsaved Jew heard the mysteries, he would see the plan of God unfolding. They would have heard the truths of God’s grafting in of the Gentile nation because of their (Jewish) unbelief as a nation. When the unsaved Jew heard this message it would have been repugnant to him, as it spoke of God setting aside His people to work with the Gentiles. In a sense, it was a message of judgment, just as Paul’s illustration of the Assyrian captivity through the quotation of Isaiah 28:11 spoke of a previous judgment of the Jews for unbelief. The message was of both judgment and blessing, given during the transition period from Old to New Covenants. It was a message of blessing in that it spoke of the blessing of inclusion for the Gentiles. It was a message of judgment in that it spoke of God’s passing over the Jews because of their unbelief in order to work with those Gentiles.[2]
The “mysteries” that the tongues speaker uttered were uttered before the canon of Scripture was complete. Many of these truths had not yet been penned by the human authors. These truths were unavailable at the time in written form, but were later recorded in the pages of Scripture. With the completion of the canon of Scripture, there was certainly no need for any other revelation. This is a point to which we will return later.
[1] I am well aware that many who believe that the gift of tongues has ceased for today believe that the gift of prophecy is still in operation. A distinction is made to this effect- “Prophecy concerns not only foretelling, but forthtelling. Thus the gift is still around today in the form of the special empowerment of the preacher or evangelist.” To be sure, a study of God’s Word will reveal times when prophecy foretold the future, times when prophecy forthtold the truth, and times when both foretelling and forthtelling were involved. However, I believe that this view overlooks what appears very obvious to me from Scripture- prophecy was infallible. I have read through the pages of the Bible several times and never have I found a true prophetic utterance which was not infallible. Biblical prophecy in both Testaments was infallible revelatory truth supernaturally enabled and prompted by God. I do not know of any clear-thinking Christian who would claim infallibility for every word and portion of any sermon that he has preached, let alone all of them! As Christians today we have prophecy, but not the gift of prophecy. We have the infallible truth of God revealed to us in the Word of God. We do not have a gift of infallible revelatory utterance.
[2] John F. MacArthur, Jr., Charismatic Chaos, Zondervan, 1992, p. 282
Friday, December 16, 2005
The Issue of "Tongues"- Part 2
TONGUES AS HUMAN LANGUAGE
There are definite Biblical reasons to positively assert that tongues were real human languages.
The first is the use of terms describing the gift in both I Corinthians 14 (the definitive chapter with respect to the gift of tongues and its use in the church) and Acts 2 (the first New Testament record of the use of the gift of tongues). Throughout I Corinthians 14 the word glossa is used to describe the gift of tongues. This is exactly the same word used to describe the gift of tongues in Acts 2. In Acts 2, it is manifest that the hearers heard ordinary human language. Not only did they hear ordinary human language, but on two occasions (Acts 2:6, 8) the Bible records that the Jews gathered there from every nation heard the message in their own dialektos. The Greek word dialektos is the word from which we get our English word “dialect”, and carries precisely the same meaning. The fact that the hearers not only heard the message in their own language but even in their own dialect is incredible Biblical proof that the gift of tongues involved real human languages! Each of the Jewish hearers heard the message in his own dialect. This was not simply ecstatic utterances! The other two recorded incidents of the gift of tongues also bear this out.[1]
There is further Biblical evidence to prove that the gift involved human language rather than words unintelligible to anyone. In I Corinthians 14 Paul uses an illustration to point out the necessity of the gift of tongues edifying the whole church, rather than the loveless use of the gift to only edify the speaker. This loveless use occurred when the speaker in tongues spoke in the church without there being an interpretation of what was being said. Under the Holy Spirit’s inspiration he wrote, “So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. There are, it may be, so many kinds of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.” Paul has real human languages in mind in this passage. The illustration involves an individual hearing someone speaking a language they do not understand. If there was no understanding of the language spoken, the speaker and hearer would be as “barbarians” to one another. Yet even “barbarians” speak to one another in ordinary human language! In fact, the Greek word for barbarian used here is barbaros. It came to popular use to describe an individual whose language was not understood by the one hearing it. To the hearer, the language sounded like “bar bar bar…”. This is how the people described language they could not understand. This is not unlike what people still do in our politically correct age when they imitate the sound of the language spoken by someone of a different origin! Once again, the point to be emphasized is that though the language sounds like gibberish, it is true human language. To the uncomprehending listener as the gift of tongues was used, the language sounded like gibberish, though it was a true human language.
Paul uses yet another reinforcing illustration in I Corinthians 14 that emphasizes the fact that tongues involved human languages. In I Corinthians 14:21 he quotes, “In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.” This quotation is from Isaiah 28:11. Once again, the King James rendering has included words that have obscured rather than illuminated the meaning of the text. The words “men of” are italicized indicating that they are not part of the original text. When we study Isaiah 27-28, we see that it is the language of the Assyrians that is in view. The Lord tells His people (Jews), in effect, “Since you did not listen to me when I sent prophets to speak of me in your own language, I will judge you and draw your attention to Myself through the speech of the Assyrians as you are in captivity to them.” The point of comparison is once again the uncomprehending listener to the gift of tongues. Even as the language of the Assyrians may have seemed like gibberish to the people of God, so the use of the gift of tongues sounds like gibberish to the uncomprehending listener! Even as the Assyrian language was a real human language, so the words uttered by the tongues speaker were real human language! Let us not fall into confusion in this area. The biblical gift of tongues involved real human languages.
[1] The only other two recorded incidents of tongues speaking are in Acts 10:44-47 (the conversion of Cornelius) and Acts 19:1-7 (Paul’s ministry to twelve Jewish men who had evidently been saved before Pentecost [evidenced by the fact that they had received the baptism of John]). Far from being normative, even in the book of Acts, the gift of tongues was rare. In every case, there were Jews present.
There are definite Biblical reasons to positively assert that tongues were real human languages.
The first is the use of terms describing the gift in both I Corinthians 14 (the definitive chapter with respect to the gift of tongues and its use in the church) and Acts 2 (the first New Testament record of the use of the gift of tongues). Throughout I Corinthians 14 the word glossa is used to describe the gift of tongues. This is exactly the same word used to describe the gift of tongues in Acts 2. In Acts 2, it is manifest that the hearers heard ordinary human language. Not only did they hear ordinary human language, but on two occasions (Acts 2:6, 8) the Bible records that the Jews gathered there from every nation heard the message in their own dialektos. The Greek word dialektos is the word from which we get our English word “dialect”, and carries precisely the same meaning. The fact that the hearers not only heard the message in their own language but even in their own dialect is incredible Biblical proof that the gift of tongues involved real human languages! Each of the Jewish hearers heard the message in his own dialect. This was not simply ecstatic utterances! The other two recorded incidents of the gift of tongues also bear this out.[1]
There is further Biblical evidence to prove that the gift involved human language rather than words unintelligible to anyone. In I Corinthians 14 Paul uses an illustration to point out the necessity of the gift of tongues edifying the whole church, rather than the loveless use of the gift to only edify the speaker. This loveless use occurred when the speaker in tongues spoke in the church without there being an interpretation of what was being said. Under the Holy Spirit’s inspiration he wrote, “So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. There are, it may be, so many kinds of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.” Paul has real human languages in mind in this passage. The illustration involves an individual hearing someone speaking a language they do not understand. If there was no understanding of the language spoken, the speaker and hearer would be as “barbarians” to one another. Yet even “barbarians” speak to one another in ordinary human language! In fact, the Greek word for barbarian used here is barbaros. It came to popular use to describe an individual whose language was not understood by the one hearing it. To the hearer, the language sounded like “bar bar bar…”. This is how the people described language they could not understand. This is not unlike what people still do in our politically correct age when they imitate the sound of the language spoken by someone of a different origin! Once again, the point to be emphasized is that though the language sounds like gibberish, it is true human language. To the uncomprehending listener as the gift of tongues was used, the language sounded like gibberish, though it was a true human language.
Paul uses yet another reinforcing illustration in I Corinthians 14 that emphasizes the fact that tongues involved human languages. In I Corinthians 14:21 he quotes, “In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.” This quotation is from Isaiah 28:11. Once again, the King James rendering has included words that have obscured rather than illuminated the meaning of the text. The words “men of” are italicized indicating that they are not part of the original text. When we study Isaiah 27-28, we see that it is the language of the Assyrians that is in view. The Lord tells His people (Jews), in effect, “Since you did not listen to me when I sent prophets to speak of me in your own language, I will judge you and draw your attention to Myself through the speech of the Assyrians as you are in captivity to them.” The point of comparison is once again the uncomprehending listener to the gift of tongues. Even as the language of the Assyrians may have seemed like gibberish to the people of God, so the use of the gift of tongues sounds like gibberish to the uncomprehending listener! Even as the Assyrian language was a real human language, so the words uttered by the tongues speaker were real human language! Let us not fall into confusion in this area. The biblical gift of tongues involved real human languages.
[1] The only other two recorded incidents of tongues speaking are in Acts 10:44-47 (the conversion of Cornelius) and Acts 19:1-7 (Paul’s ministry to twelve Jewish men who had evidently been saved before Pentecost [evidenced by the fact that they had received the baptism of John]). Far from being normative, even in the book of Acts, the gift of tongues was rare. In every case, there were Jews present.
Thursday, December 15, 2005
The Issue of "Tongues"- Part 1
(I will state at the outset of this series that I have been very influenced by Victor Budgen's book The Charismatics and the Word of God. Many of his thoughts have become such a part of my understanding that I can write and have written upon the subject without specifically referencing any particular portion of his book. However, his work upon the subject has so helped to shape my thinking that many of the ideas mentioned in these articles will have had their source in his writing.)
The issue of tongues or glossalalia in the church is a matter of much debate in our age. Unfortunately, the debate often centers upon personal experience as the test of validity and truth. One person argues for the modern use of tongues in worship on the basis of a wonderful experience that he personally enjoyed. Another argues against the use of tongues on the basis that his experience was harmful or traumatic. In both cases, the most important focus has been missed. Our inquiry into the issue must not center upon personal experience, but upon the truth of God’s Word. It is to this end that I write this. I wish to look into the Scriptures and see what they say about the gift of tongues. May the reader come to that conclusion so essential to our walk with the Lord- I must believe what the Bible says, not what I want the Bible to say. May the Holy Spirit bless His Word.
TONGUES AND “ANGELIC” LANGUAGES
We must first understand that the Scriptures teach that tongues were real human languages. They were not simply “ecstatic utterances” devoid of earthly meaning.
Some object to this assertion on the basis that the King James translation of the Scriptures repeatedly refers to the gift of tongues as unknown tongues. For example, I Corinthians 14:2 reads- “For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.” The objection is that since the gift is described as “unknown” it must not be a human language. The flaw in this argument is that the word “unknown” in this passage is an italicized word, indicating that the word is not in the original Greek language. It is obvious error to attempt to prove a biblical doctrine based on a word that is not part of the text! Even if the word was in the original Greek, it does not necessarily follow that the “unknown” would prove that the tongue was not a human language. There are many human languages in the world today. In fact, there are about 6,600! Due to the fact that I can only fluently speak English, it can be properly said that the other languages are unknown to me. I do not know how to speak them. I cannot understand them when they are spoken. I cannot read them. In a very true sense, they are “unknown tongues” to me. Yet, just because they are unknown to me does not mean that they are anything other than ordinary human languages!
Some point to I Corinthians 13:1 to prove that tongues were and are not ordinary human languages. Paul states, “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.” Because the words “tongues of men and of angels” are recorded, the argument is that Paul understood the gift of tongues to include a “heavenly language” that was something different from the language of men. Once again, the argument fails. What Paul is expressing is a hypothetical case, not a definitive description of the gift. Paul is pointing out the primacy of love. He is saying, “Even if I were able to do the impossible in terms of actions, if I did those actions without love it would be meaningless.” Other may object to this understanding of the passage, claiming that it is simply an attempt to explain away the teaching of Scripture. However, if we look at the very next verse, it becomes exceedingly clear that this interpretation is correct. “And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.” Paul states several other conditions which are clearly impossible in this verse (understanding all mysteries, having all knowledge, having all faith), theoretically stating that even if all these impossible conditions were met, without love they are meaningless. Verse three reinforces this interpretation where Paul says, “And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.” When read in total, as Paul intended the passage to be read, we see that Paul is supposing himself to hypothetically meet all of the conditions presented here. He is pointing out that even if he were able to do all of this (which is clearly impossible), without love it is meaningless. The point to remember is that a hypothetical statement clearly pointing out the uselessness of loveless fantastic conditions impossible to meet is no text to be using to base an entire doctrine on.
Why did Paul even mention tongues of angels? The most likely reason is rooted in the fact that the supposed glossalalia of speaking in the tongues of angels was very prevalent in various cults in the area of Corinth. It seems as though the spurious gift was even perhaps considered something to be used in the Corinthian church. Paul’s inclusion of the phrase “tongues of angels” is likely an ad hominem conditional argument based upon the fixation many had with it. This is not unheard of in Scripture.
Furthermore, there is no Biblical evidence that proves angels speak in a language different from human language. Every time they appear in Scripture, they speak in human tongue. Though it is remotely possible that they do speak a different language, it is serious error to base a doctrine upon mere conjecture.
The issue of tongues or glossalalia in the church is a matter of much debate in our age. Unfortunately, the debate often centers upon personal experience as the test of validity and truth. One person argues for the modern use of tongues in worship on the basis of a wonderful experience that he personally enjoyed. Another argues against the use of tongues on the basis that his experience was harmful or traumatic. In both cases, the most important focus has been missed. Our inquiry into the issue must not center upon personal experience, but upon the truth of God’s Word. It is to this end that I write this. I wish to look into the Scriptures and see what they say about the gift of tongues. May the reader come to that conclusion so essential to our walk with the Lord- I must believe what the Bible says, not what I want the Bible to say. May the Holy Spirit bless His Word.
TONGUES AND “ANGELIC” LANGUAGES
We must first understand that the Scriptures teach that tongues were real human languages. They were not simply “ecstatic utterances” devoid of earthly meaning.
Some object to this assertion on the basis that the King James translation of the Scriptures repeatedly refers to the gift of tongues as unknown tongues. For example, I Corinthians 14:2 reads- “For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.” The objection is that since the gift is described as “unknown” it must not be a human language. The flaw in this argument is that the word “unknown” in this passage is an italicized word, indicating that the word is not in the original Greek language. It is obvious error to attempt to prove a biblical doctrine based on a word that is not part of the text! Even if the word was in the original Greek, it does not necessarily follow that the “unknown” would prove that the tongue was not a human language. There are many human languages in the world today. In fact, there are about 6,600! Due to the fact that I can only fluently speak English, it can be properly said that the other languages are unknown to me. I do not know how to speak them. I cannot understand them when they are spoken. I cannot read them. In a very true sense, they are “unknown tongues” to me. Yet, just because they are unknown to me does not mean that they are anything other than ordinary human languages!
Some point to I Corinthians 13:1 to prove that tongues were and are not ordinary human languages. Paul states, “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.” Because the words “tongues of men and of angels” are recorded, the argument is that Paul understood the gift of tongues to include a “heavenly language” that was something different from the language of men. Once again, the argument fails. What Paul is expressing is a hypothetical case, not a definitive description of the gift. Paul is pointing out the primacy of love. He is saying, “Even if I were able to do the impossible in terms of actions, if I did those actions without love it would be meaningless.” Other may object to this understanding of the passage, claiming that it is simply an attempt to explain away the teaching of Scripture. However, if we look at the very next verse, it becomes exceedingly clear that this interpretation is correct. “And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.” Paul states several other conditions which are clearly impossible in this verse (understanding all mysteries, having all knowledge, having all faith), theoretically stating that even if all these impossible conditions were met, without love they are meaningless. Verse three reinforces this interpretation where Paul says, “And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.” When read in total, as Paul intended the passage to be read, we see that Paul is supposing himself to hypothetically meet all of the conditions presented here. He is pointing out that even if he were able to do all of this (which is clearly impossible), without love it is meaningless. The point to remember is that a hypothetical statement clearly pointing out the uselessness of loveless fantastic conditions impossible to meet is no text to be using to base an entire doctrine on.
Why did Paul even mention tongues of angels? The most likely reason is rooted in the fact that the supposed glossalalia of speaking in the tongues of angels was very prevalent in various cults in the area of Corinth. It seems as though the spurious gift was even perhaps considered something to be used in the Corinthian church. Paul’s inclusion of the phrase “tongues of angels” is likely an ad hominem conditional argument based upon the fixation many had with it. This is not unheard of in Scripture.
Furthermore, there is no Biblical evidence that proves angels speak in a language different from human language. Every time they appear in Scripture, they speak in human tongue. Though it is remotely possible that they do speak a different language, it is serious error to base a doctrine upon mere conjecture.
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