Melito, Bishop of Sardis from a message on the Passover—

“And so He was lifted upon a tree and an inscription was attached indicating who was being killed. Who was it? It is a grievous thing to tell, but a most fearful thing to refrain from telling. But listen, as you tremble before Him on Whose account the earth trembled!

He who hung the earth in place is hanged.
He who fixed the heavens in place is fixed in place.
He who made all things is made fast on a tree.
The Sovereign is insulted.
God is murdered.
The King of Israel is destroyed by an Israelite hand.

This is the One who made the heavens and the earth, and formed mankind in the beginning,
The One proclaimed by the Law and the Prophets,
The One enfleshed in a virgin,
The One hanged on a tree,
The One buried in the earth,
The One raised from the dead and who went up into the heights of heaven,
The One sitting at the right hand of the Father,
The One having all authority to judge and save,
Through whom the Father made all things which exist from the beginning of time.
This One is “the Alpha and Omega,”
This One is “the Beginning and the End”…the beginning indescribable and the end incomprehensible.
This One is the Christ.
This One is the King.
This One is Jesus.
This One is the Leader.
This One is the Lord.
This One is the One who rose from the dead.
This One is the One sitting on the right hand of the Father.
He bears the Father and is borne of the Father.
“To Him be the glory and the power forever. Amen.”

—as quoted by James White in The Forgotten Trinity, p 184-185

How Deep My Sin. How Great My Saviour!

Every day gives evidence of the depth of my personal faults, failings and deep sinfulness. That sin which I hate, I do. That good which I would do, I do not.

How often do I pursue my own glory and ambition rather than that the glory of my Saviour.

How often does the fear of man ecplise my fear of God.

How often do I fail to faithfully pursue the spiritual disciplines I know to be so necessary for the health of my soul and walk with God.

How often when I do pursue these disciplines do I find my motivations for doing so to be flawed, my heart dull, and my mind weak.

How often when I have pursued these displines with some degree of fidelity and focus do I find my heart lifted in pride and fail in my diligence of striving against sin.

How often when I have striven against sin and found in myself some some measure of a pattern of obedience do I find myself exalted in pride and begin to lack sympathy to fellow men in their own struggles with iniquity.

How often when I see my weakness in the struggle against sin and self do I faint in the battle rather than seek the strength of my Saviour.

How often do I focus more upon the waves than upon the Master and the crisis more than the Cross.

Oh, wretched man that I am!

Yet, in all of this, when sin and self and Satan would drive me to abandon hope and give in to utter despair, grace lifts my eyes to the lowly manger, the lonely cross, and the vacant tomb. My ears are opened to hear my pleading Priest rebuke the Accuser and declare of me, "I Jehovah, have chosen him. Is not this a brand plucked from the fire?" And I know that He who was crushed for my iniquities lives and intercedes on my behalf forever more.

Surely the greatness of my Saviour, the kindness of my Shepherd, the mercy of my Father, the love of my God, and the magnitude of grace is displayed the clearer against the backdrop of my sin.

Oh, Father! Crush me often with despair of self that I might see the sufficiency of grace that flows from Calvary. Warm my heart with undying passion to know Your saving health and to make it known to all men!

You Make the Willing Free

This is one of my poor attempts at songwriting. :-)

Once we walked in darkness
Our lives controlled by sin;
We lived our lives as rebels.
We had no light within.
You were not in our thoughts;
We gave You not Your place.
Unable and unwilling
We did not seek Your face.

chorus:
Only Your great power
Could draw us unto Thee.
You make the rebel willing;
You make the willing free.

You called us out of darkness.
You set us free from sin,
And those who once were rebels
Now have Your light within.
Captivate our very thoughts
And claim Your rightful place.
Make us ever willing
To come and seek Your face

bridge:
Cause us to remember, Lord
Your loving, sovereign power.
Strengthen us to seek Your glory
Every single hour.

I Love My Children!

John and Claire. I love them more than I could ever have imagined loving two children. I am blessed beyond measure!

Wells Hits the Mark with This

After mentioning the emergence of self-made, individualistic spiritualities in our current context, Wells makes this very perceptive comment—

"And what will prove even more momentous to the evangelical world than its engagement with other religions, I believe, will be whether it is able to distinguish what it has to offer from the emergence of these forms of spirituality. Therapeutic spiritualities which are non-religious begin to look quite like evangelical spirituality which is therapeutic and non-doctrinal." —Above All Earthly Pow'rs (p5)

From my perspective, despite the fact that it seems to be "cool" to be evangelical right now, much of evangelicalism is almost indistinguishable on a practical and philosophical level from these emerging spiritualities. When the "message" is pop psychology mixed with a few castrated Bible quotes, and the program emphasis is to please the visitors rather than God Himself it is small wonder that many attenders can feel every liberty to live by their own existential impulses. It is also small wonder that they can continue to live life apart from a comprehensive worldview when there is no such view regularly and accurately proclaimed from the pulpit (or bar stool, couch, reclining chair, group hug, etc.). If the philosophy proceeds from and terminates upon man, what really does distinguish it from these spiritualities? The misuse of Scripture and occaisional reference to Jesus can be found in the emerging spiritualities. At a confessional level there ought to be a glaring difference, but with doctrine so often being set aside even this distinguishing element is blurred and often obliterated.

Postmodernism and Postmodernity

"As we try to understand our contemporary world, it is necessary, I believe, to distinguish between postmodernism and postmodernity. The former is the intellectual formulation of postmodern ideas on the high end of culture. It is their expression in architecture, in literary theory, philosophy, and so on. Postmodernity, by contrast, I am taking as the popular, social expression of the same assumptions but in ways that may be unselfconscious and often not intellectual at all, making this a diffuse, unshaped kind of expression. If the one is found in books and art, if it is debated on campuses and in the academy, the other is found in rock music, in the malls, on television, and in the workplace."

— David Wells in Above All Earthly Pow'rs (p64)

From my perspective this is a helpful and workable distinction. Even in academic circles, postmodernism as a philosophy seems passe. Few everyday individuals have a clue or care about the formulations of Lyotard and others. There are also many distinctions that can be made between the two (postmodernism and postmodernity). The main concern of the average citizen is how their own thinking and living patterns are intensely personal and real to them, but not to be imposed on others. Our concern as Christians in this age is how the Gospel comes to bear upon the individual in his own life, not how it may be used to fight against a formulation that may have been extrapolated and modified more or less until it comes to assume the shape of the individual's thought. Is it interesting to understand how things got to be the way they are today? Absolutely! But it is of much more value for us to understand the times themselves than what a philosopher may have said about the way he would like things to be. This is particularly true in dealing with people who think within the basic mental framework that most individuals live with today— that there is no absolute truth. (Maybe more on this one later.)

A Book Worth Reading...and Reading Again!

I am currently about half way through David Wells' Above All Earthly Pow'rs. It is an excellent, thought-provoking book. Over the next several days I intend to make a few quick entries about certain of Wells' points that have informed and challenged me.

This book is not just a skim read. It is worth your full attention and if you are like me will probably demand an immediate reread!

Sound But Lazy

It is good to hold fast to the old truths, and to contend earnestly (but not savagely) for the faith once delivered to the saints; but it is possible to be sound in doctrine and sound asleep at the same time. Truth turned into a pillow for an idle head is a good thing turned to most evil use. If we wish our form of teaching to exercise power, we must exhibit its practical influence right diligently. A doctrine that will not work will not live. Some very orthodox people are very lazy, and laziness is certainly heterodoxy of the worst type. A good-for-nothing Christian is a great sinner. There never was a period when there was more need for zeal and faithfulness than now. We have fallen upon bad days for slumber: activity is lord of the hour. Oh, lovers of truth, bestir yourselves. Work together when you can; but, most of all, see to it that you are each one faithful to his own conscience. Thoroughly consecrated and quickened men are needed now that the fight grows hotter than ever.

—C.H. Spurgeon (from the August 1883 Sword and Trowel)

Contending for the Faith?

I am a fundamentalist. I am a separatist. (In reality, you cannot be the former without the latter.) But I have recently been spurred to think about the matters over which we as fundamentalists are willing to go to war. There are obviously many diverse issues which we set ourselves in array over. I have recently pondered whether we have occaisionally forgotten to contend for the faith itself. There have been enough examples within the ranks to cause me some unease.

This concern once again presented itself to me after conversing with a good Christian friend regarding the person and works of C.S. Lewis. I mentioned the very clear theological error of Christ's atonement as a ransom paid to Satan espoused in the Narnia Chronicles. My friend told me that while this was a problem, it was not the biggest problem she had with Lewis. Her biggest problems with him were his views on miracles and his use of magic in his novels. I might have missed something of context in the conversation and so I am more than willing to believe that her statement was nuanced by other factors I was not fully apprehending. However, as I later pondered our conversation I put the issues "on the balance," so to speak. Which of these matters is of the most importance? In contending over any of these issues, which battle would find us truly contending for the faith? Which ought to be the first cause?

I am not for a moment suggesting that the only matter that is ever worth contending over is heretical soteriology. But should not our fundamentalism first discover itself in our tenacious, non-negotiable adherence to the faith itself?

I don't want this to just be a pot-shot at fundamentalism, but a challenge to all of us, particularly myself. Sometimes it may seem easier to debate the band-wagon issues and let matters of much more moment slide. May each of us resolve to truly obey the Jude 3 imperative, by God's grace.

A Passion for God

This outline that I made of these Psalms and preached from several years ago was a blessing to me recently.

Text: Psalm 42-43
Because God alone is our hope, we must place our confidence in Him.
I. The Longing of the Psalmist
A. The Intensity of the Longing (42:1-2). David, as the author likely is, explains a longing that surpasses all others. He describes his longing as a deep thirst. The thirst is the thirst of a deer that has been hounded by the dogs and has fled before their ravages. Imagine the scene. A deer racing from the pursuing hounds, its sides heaving with its exertion. His coat steaming with the heat of its exertions. His tongue parched with a desperate longing for the water that would assuage the deep thirst. Yet he fears even the pause that would enable him to drink, lest he be overtaken by the howling beasts. It is a thirst that seems to be unquenchable. Have you ever had a deep thirst? Have you had such a thirst?
I can remember a time of such deep thirst. I was competing in the Joslin’s Canadian Open Grappling Championships. I competed in a match that went the distance and had no breaks. I went all-out. The thirst that I felt after the match was incredible.
Yet the longing that David had was not simply for the assuaging of a dry tongue, it was a thirst for Almighty God Himself!
B. The Object of His Longing (42:1-2). He longed with all his being for God Himself. He describes God as the living God. What a wonder that we serve the Living God! How much a desire do we have for God Himself? Everything else in this world seems to exalt itself over the knowledge of God. David experienced such a struggle. We see this intense longing for God within the context of incredibly trying circumstances. David experienced this longing while in the throes of great dejection, yea even depression. Now just because David went through such struggles does not make it right, yet this psalm gives us a picture of a great saint going through what many of us ay have gone through in the past and will likely go through in the future.

II. The Dejection of the Psalmist
A. The Extent of this Dejection To what extent had this dejection of the psalmist gone?
1. Sorrow (42:3,5,6,11; 43:2,5) We see David overcome with sorrow. Is this not one of the first things that overtakes us in such times? Indeed, how often is sorrow such a great part of depression. Each so often leads to the other.
2. Sleeplessness (42:3) Such was the depression and sorrow of David that it invaded his sleep. Ever had this happen to you? When this is the case, how frustrating it can be! Even great believers of the past struggled with this difficulty. Jonathan Edwards, for example spent long periods of life in the throes of insomnia. I have felt its ravages myself.
3. Disquiet (42:5,11; 43:5) This disquiet refers to an inner turmoil of soul. What turmoil of soul accompanies depression!
B. The Causes of this Dejection (The ultimate cause of this dejection, as we shall see, is turning our selves and our focus from our true Hope, God.)
1. The Mockery of the Wicked (42:3,10) How the taunts and jeers of the wicked can get us down! Is it right that this is so? Of course it is not, but we still often are influenced by their taunts.
2. The Longing for Fellowship (42:4) David wrote these psalms more than likely when at some period of separation from the fellowship and religious devotion in the temple. How a longing for fellowship can get us down, but this does not make it right. Do we fellowship with those believers that God has placed in our local church? Do we come together in worship of God and fellowship with other believers?
3. The Fixation upon Self (42:5,11; 43:2,5) Really, in many ways, almost every depression finds its roots in a fixation on self. David displayed a definite fixation on self in this time of depression.
4. The Circumstances of Life (42:7) David certainly realized the sovereignty of God in the midst of this struggle. When times are bad so often because of our skewed perspective, they seem much worse. Here the psalmist describes his state as though wave after wave of trouble has overtaken him.
5. The Deceit of the Wicked (43:1) A deceptive man can bring us to depression in many ways, particularly when we are taken in that deception-fooled. The purchase made. The story believed. The idea accepted. We also think about the times when deceivers spread stories about ourselves or loved ones. Sometimes the rumours seem insurmountable.
6. The Injustices of the Wicked (43:1) It seems that the psalmist was being accused unjustly by the wicked around him. How this can get us down.

III. The Hope of the Psalmist- God David realizes that this depression is not right, there is no true reason for him to stay in such a state. He strongly rebukes himself on three occasions in these two psalms. He clearly shows that such a condition is the result of an improper view of God. He reminds himself of several blessings of God throughout this passage that should cause his depression to turn to joy and praise.
A. His Presence (42:5) The psalmist speaks of the help of His countenance. This refers to the blessings of God’s presence. What a blessing that we as believers have in knowing that our God is with us. Christ has said that He is with us always, and He has sent the Spirit to minister to us through His Word.
B. His Past Provision (42:6) David calls to remembrance the past blessing of times with God. He remembers times when he spent hours of sweet communion with His God. How has God helped us in the past? Can He not be trusted in the present?
C. His Loving-kindness (42:8) “Lovingkindness is a noble life-belt in a rough sea. The day may darken into a strange and untimely midnight, but the love of God ordained of old to be the portion of the elect, shall be by sovereign decree meted out to them. No day shall ever dawn on an heir of grace and find him altogether forsaken of his Lord: the Lord reigneth, and as a sovereign he will with authority command mercy to be reserved for his chosen.”- C.H. Spurgeon
D. His Leading (43:3-4) David realized his utter dependence upon God, even to the point of leading him into confidence in God. Oh that we might pray that God would do such a work in our hearts that we would desire Him! Light, truth, joy and praise are seen as dependent upon God Almighty.
E. His Salvation (42:11; 43:5) The salvation spoken of here is not soul salvation, but salvation from the despondency of life. Such salvation is not seen in the absence of difficulty, but in the thick of it! The health of the countenance is God! He brings health to the depressed visage! It is not found in ourselves or in changing the circumstances of our life; God alone is the hope and confidence!

So as you live your life and the circumstances of life surround you, place your desire upon God Himself. Place your dependence and confidence in Him alone to fulfill the greatest and deepest of life’s desires with Himself. May He become our passion! May we turn our gaze from all else to Him!

Because God alone is our hope, both in fulfilling our greatest needs and in overcoming the times of despondency, we must place our confidence in Him alone!

The Issue of "Tongues"— Part 11

DOES THIS FIT THE FACTS OF HISTORY?

I Corinthians 14 is the last passage of Scripture to mention the gift of tongues. No other passage of Scripture written after it records any reference to this gift. This is not to say that it passed from use immediately after this passage was written, but it does speak to the fact that tongues were not the all-important experience that some make them out to be. For example, none of the directives regarding deacons or elders in the Pastoral Epistles (I & II Timothy, Titus) mention tongues speaking. If not even the pastors or deacons of the church were required to speak in tongues, what can we assume about the laymen within the church?

Considering that the gift of tongues was revelatory, why would there be further need of such a gift once Scripture was penned? Considering that it was also indicating a transitional period of Old to New Covenants and that transition has taken place, what need is there of the gift of tongues? In light of such considerations, we must see that the gift has no necessity for the church today.

Ephesians 2:20 gives further evidence of the fact that tongues are no longer needed for today. It reads, speaking of the church- “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;” Both the Person, life, death, burial, resurrection, and ascension of our Lord, and the prophets and apostles were foundational to our faith. The prophets and apostles were foundational for the recorded revelation of truth for our faith. The Lord Jesus Christ was foundational for the atoning work that secured our faith. Neither needs to be done again! Just as we have no need for our Lord to come to earth, live, die, rise, and ascend again, so we have no need for the revelation of God’s truth to be given again! We need no further revelation any more than we need expect our Lord shed His blood again![1]

II Peter 1:16-21 emphasizes the importance of the revelation of Scripture. No encouragement is given to seek revelatory gifts or some experiential basis for belief. Instead, Peter records these words- “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. 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.” So far from encouraging expectations of any revelatory gifts or experiential basis for truth, Peter commands them to “take heed” to the “more sure word of prophecy (Scripture).” What is the Scripture more sure than? In context, it is Peter’s wonderful experience upon the mount when he beheld the transfiguration of Jesus. Rather than taking his experience as the basis of faith and conduct, Peter said the Scriptures were more sure than even that marvelous experience! This is a point to be emphasized in light of this topic. Our basis for truth is not experience, but Scripture. We must never interpret Scripture in light of experience, but rather interpret experience in light of Scripture.

History records for us that tongues did cease. If we are to trust what Scripture says, they ceased for all time. Not only was tongues not mentioned by any later New Testament books, but it was also not mentioned by any in the post-apostolic age.[2]

Both Augustine and Chrysostom, theologians of the eastern and western churches, considered tongues obsolete by their time.[3] Considering their status in the churches at the time, we can reasonably trust their assessment to be correct. And once again, according to Scripture, once tongues as a gift ceased, it ceased for good.

EXPLAINING THE PHENOMENA

In light of the truths studied, how do we explain the phenomena of “ecstatic utterances” in the churches today? We can first state that what is being called the “gift of tongues” today in the charismatic movement is not the gift as recorded in the pages of Scripture. I know of no “tongues speakers” today who claim to totally understand the message that they are giving. I know of few “tongues speakers” that pray for the gift of interpretation. When interpretations are given, they are not infallible word-for-word revelation of God. Furthermore, they do not speak the mysteries of God in any Biblical sense. What is seen in the churches today is a counterfeit! I am not claiming here that all charismatics are deliberately deceitful. Many charismatics are truly saved and wish to honour God with their lives. However, this does not make their beliefs correct. Tongues ceased (were cut off) with the completion of the New Testament.

There are three basic ways in which we can explain what is gong on in the churches today. First, it is possible that the “ecstatic utterance” is a learned behavior. Many, if not most, charismatic churches today have some sort of educational program instructing individuals on how they can have the “gift of tongues.” Second, it is possible that it is psychologically induced. Many charismatic churches knowingly or unknowingly use psychological manipulation to induce ecstatic utterances. I have spoken to many charismatics who have told me that any believer who does not speak in tongues may quite legitimately doubt their salvation. Others have told me that it is an experience that every believer must have if he hopes to progress in his walk with God. Still others have suggested that the lack of this fruit in one’s life is a sign of spiritual hardness and the resisting of the Holy Spirit. Many charismatic services effectively use manipulation through repetitive choruses or emotional stirring to produce an environment conducive for the abandonment of inhibitions and the phenomena of ecstatic utterance. In an environment of such beliefs and emotional manipulation, it is no wonder that people let loose their inhibitions, and utter unintelligible sounds. The late George Gardiner, a former charismatic, often said that he could produce the phenomena of ecstatic utterance with anybody if those persons were willing to go along with every step of directions he gave to them. Third, the experience can be Satanic or demonic in origin. Cults and mystery religions have long had their ecstatic utterances. They are alive and well in cults all around the world today, including the Mormons. Even in the time of the Corinthian epistles the phenomena was practiced in the mystery cults of that city along with the immorality so prevalent in their worship. I do not wish to suggest that all tongues speakers are satanically or demonically inspired to do so. However, the connection between their use of the phenomena and the cultic use of the phenomena is often very close. When a person abandons his mind, I believe he opens himself wide to the attacks of spiritual darkness and depression.

[1] Hebrews 9:28- “So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.” and Hebrews 10:12- “But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;” clearly emphasize this point!
[2] Cleon L. Rogers, "The Gift of Tongues in the Post-Apostolic Church", Bibliotheca Sacra 122 (April-June 1965), p. 134
[3] John F. MacArthur, Jr., Charismatic Chaos, Zondervan, 1992, p. 284

The Issue of "Tongues"— Part 10

THE MURKY MIRROR

“For now we see through a glass, darkly (I Corinthians 13:12a)”

In this clause, Paul gives further evidence of the truth that the revelatory gifts would pass away when Scripture was complete. He gives the picture of an individual looking into a polished glass or even metal mirror and seeing but a murky reflection himself. The mirrors of the time were very crude and distorted by today’s standards. There was very seldom a mirror that gave a very clear reflection. Even if it did, the reflection was incomplete. The individual looking into the mirror saw things that were real and true, but in a murky, distorted, incomplete way. This was the position of the believer who received truth “in part” through the various revelatory gifts.

James uses the same image of a mirror to speak of the revelation of God. “But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. (James 1:22-25)” It is obvious that James is referring to at least a part of the written Word of God, and he seems to suggest that it gives an accurate reflection.

FACE TO FACE

“but then face to face (I Corinthians 13:12b)”

Some say that the reference of seeing face to face has reference to seeing Christ one day in Heaven. Some charismatics suggest that this is when the revelatory gifts, such as tongues, will cease. However, this view fails to take into account the full analogy of the mirror.

When one looks into a mirror, whose face does he see? Is it someone else’s? Absolutely not! The face he sees is his own! Is it not one of the key purposes of Scripture to show us as we really are? Is it not to strip away the pretenses to display and judge our very thoughts that we may deal with them?[1]

There is yet another proof from this section of the verse that indicates that the completion of Scripture is in view. It also deals with the term “face to face”. In the first editions of the Authorized Version there was a cross-reference given at this phrase. The Old Testament passage given was Numbers 12:6-8- “And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?”

The Lord speaks here of the revelation that he would give to the various prophets in the time of Moses. He contrasts this with the revelation that he will give to Moses. He will speak to Moses “mouth to mouth”. This phrase is the Hebrew equivalent of the Greek phrase “face to face” used in I Corinthians 14:12. In fact, many Hebrew scholars translate the Numbers passage as “face to face”. What is the point of contrast between the regular prophets’ revelation in this passage and the revelation given to Moses? Is it that one was infallible and the other wasn’t? No the point of comparison was in terms of clarity! Moses’ revelation was far clearer than that of the other prophets, though their revelation was true and inspired. It had to be! If their revelation was found to be false, they were to be put to death![2]

Thus the phrase “face to face” does not mean a future heavenly experience (though we then will certainly see the Lord face to face); it refers to clarity of revelation.

KNOWING IN PART/ KNOWING AS I AM KNOWN

“now I know in part; but then shall I know even as also I am known (I Corinthians 13:12c).”

Once again, a partial knowledge due to immature revelation is mentioned. I know in part now, but one day I will know as I am known. Does this refer to knowledge that can only be obtained in Heaven? No, this knowledge is not absolute knowledge, but complete and adequate knowledge brought about by the fullness of revelation.[3]

The fact that there is a full disclosure of God’s truth places us in a position in which we are enabled to see fully and completely. Partial revelation does not afford us this privilege.

[1] Hebrews 4:12&13- “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.”
[2] Deuteronomy 18:20-22- “But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.”
[3] Victor Budgen, Charismatics and the Word of God, Evangelical Press, 1989, p.83

The Issue of "Tongues"— Part 9

THAT WHICH IS PERFECT

“For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away (I Corinthians 13:9-10).”

The Bible states that these gifts would end for good when that which is perfect was come. Our understanding of when these gifts ceased for all time hinges upon this. I believe that the perfection that was to come spoke of the completion of the Holy Scriptures and that the passage to follow bears this out.

The word translated “perfect” most often carries the meaning of “mature”. I believe that it does so in this case as well. There is this element of maturity or completion even in our modern use of the term “perfect”. It seems that Paul is contrasting partial revelation with fuller, complete revelation that was to come. He says, “We prophesy in part, but when that which is perfect (mature, complete) is come that which is in part (partial revelation) will vanish away.”

What complete, full, mature, perfect revelation of God is there other than His Word? It is certainly enough to make its followers mature and complete![1] There is no other!

MEN AND CHILDREN

“When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things I Corinthians 13:11).”

Verse eleven serves to reinforce this point. A child, because of his limited maturity, often only sees part of a situation that he goes through, becoming fixated upon smaller or fewer details. An adult going through the same situation understands and can remember more of the whole. This is the point of comparison being brought out here. The believer, prior to the complete, perfect revelation of completed scripture, grasped but a portion of the whole because the revelatory gifts gave but a portion! They prophesied “in part.” When the completed Scripture came, the partial revelatory gifts were “put away” or “ceased” in the sense that they were replaced by that complete revelation. The child’s limited understanding is replaced by fuller understanding as he grows older.

When my sister-in-law Elisabeth was much younger, she was taken to McDonalds by my father-in-law. When they arrived there, Elisabeth was both surprised and somewhat frightened to see someone dressed up like Grimace. For those of you who are familiar with Grimace, you will know that he is entirely purple. Elisabeth was very small at the time and was very taken by the part of Grimace that she was able to see best because of her height- his feet. She recounted the tale to others when she got home, but was fixated upon the fact that Grimace had purple feet. In fact, that was basically all that she had to say about Grimace, even though all of Grimace was purple, and there were many other unusual features that would bear recounting! She “saw in part” because of her immaturity.

Just as a person puts aside an immature and incomplete understanding to replace it with a fuller mature understanding when older, so the incomplete understanding given by the revelatory gifts was replaced with the completeness of full revelation given in Scripture.

[1] Paul write to Timothy- “But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. (II Timothy 3:14-17)”

The Issue of "Tongues"— Part 8

Having investigated the nature of tongues, we now turn to a matter even more hotly debated than the nature of tongues- when do tongues cease? The Bible clearly states that tongues will cease.

“Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away (I Corinthians 13:8).

As we begin this inquiry let me state that I know of few who have honestly interacted with I Corinthians 12-14 and believe that tongues are for today. Among those who do honestly evaluate the Word and come to the cessationist position (that tongues have ceased from use and are not operative today), there are a few varying ideas of exactly when this cessation took place. However, those varying ideas differ very little in terms of time, differing more in terms of events which brought about the end to the era in which the gift of tongues was given.[1] I believe that I Corinthians 13 teaches that the gift of tongues ceased with the completion of the canon of Scripture.

If we were to study the previous chapter of I Corinthians we would see that Paul has spoken of the necessity of using the gifts for the good of the entire church body. They are sovereignly bestowed by the Holy Spirit, and the Corinthian believers are not to desire to have the gifts just for their flashy nature. (The ear should not desire to be the eye, etc.) The individuals of the church should not be desirous of that which would simply elevate their personal status before others. At the close of the chapter, after having listed a number of spiritual gifts in order of importance[2], Paul encourages the church body as a whole to focus on the best gifts, or those gifts of primary importance. He concludes by saying that he will show the Corinthian believers a “more excellent way”. In context, this way refers to the use of the spiritual gifts. The way that he is referring to is the way of love. Paul emphasizes that all of the gifts are to be exercised in love, as opposed to pride. Paul speaks of the supremacy of love in service, overriding any personal ambition or quest for glory. He then makes the statement quoted earlier- prophecy, tongues, and knowledge will cease.

WHAT DO THESE THREE HAVE IN COMMON?

All of these gifts- prophecy, tongues, and knowledge referred to a gift of infallible, God-inspired revelation. We have already demonstrated that both prophecy and tongues were infallible revelatory gifts. But what about knowledge? How can that be considered infallible revelation?

Though some would differ with my interpretation on this point, I believe that knowledge was some manner of gift that allowed infallible interpretation of Old Testament Scriptures.[3] The fact that it is included with two other “flashy” gifts that Paul seems very pointedly to be telling the Corinthians will pass away seems to be indicative of this. In some way, whatever this gift was, it was a gift that the Corinthians were coveting in all the wrong ways. I believe that Paul had a dual goal here. He wanted the Corinthians to focus on using their gifts in love for the church, and he wanted them to understand that the gifts that they believed to be so wonderful and desirable would pass away. The love spoken of throughout the chapter would not pass away, but the “flashy” would.

All three gifts will pass away. The ceasing of tongues was given the strongest word. It speaks of an abrupt, permanent cessation. All three of the gifts would cease. Tongues, however, would cease abruptly and permanently, while the other two would pass away. However, they would all pass away beyond recall. Verse ten speaks of a definite time by which and because of which all revelatory gifts would pass or “vanish” away. This is the future indicative passive of the Greek word katargeo. The verb form speaks of an obliteration beyond recall.[4] It is easy to see why the translators chose the phrase “vanish away”! It is important to note that Biblically speaking, if these gifts passed away at all, at any point in history, they will not be renewed again.

Though tongues are not listed here in particular, I believe that it is there by association as a revelatory gift with the same potential for edification as prophecy when interpreted.

We must now turn our attention to exactly when these gifts, particularly tongues, would “pass away” or cease for all time.

[1] Some believe that tongues ceased with the death of the last apostle. Some believe that they ceased with the completion of the canon of Scripture (this author’s position). Yet another view on the cessation of tongues was held by George Gardiner, a former charismatic. This view states that tongues ceased with the destruction of Jerusalem. While these views differ with respect to the exact event that brought about the end of the gift of tongues, they differ very little with respect to the basic time limitations upon the gift of tongues. The city of Jerusalem was destroyed in A.D. 70. The last book of the Bible to be penned was most likely written around A.D. 95-96. John, the last apostle and the human author of Revelation probably died in the late A.D. 90’s or early A.D. 100’s. The same basic time period is in mind with all views.
[2] I Corinthians 12:27&28 -“Now ye are the body of Christ, and members in particular. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
[3] Some examples may include Peter’s use of Old Testament Scriptures in Acts 2, Peter’s words before the high priest in Acts 4, and Stephen’s defense before the synagogue in Acts 7.
[4] Douglas Judisch, An Evaluation of Claims to the Charismatic Gifts, Baker Biblical Monograph, 1978, p.83.

The Issue of "Tongues"— Part 7

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.

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.

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.”

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).”

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.

• 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

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.