I Corinthians 14:20-28: "The Gift of Tongues, part 4
Paul continues his discussion on the gift of tongues, and in this section will give us the purpose for tongues, and the proper procedure for exercising the gift. Paul begins this section with the familiar "brethren" address that he likes to use to show his love and affection for them. Amidst Paul's strong exhortations and use of sarcasm against the Corinthians, his love for them has not decreased and he has not forgotten they are both brothers and sisters in Christ. Paul continues his exhortation and instruction to them with the warning, "do not be children in your thinking". The biggest reason the Corinthians were misusing the gift of tongues is because they were doing things without thinking. In the last section Paul told them that when we pray or sing that we must do it with both are soul and our minds. If we mindlessly give ourselves over to the emotions we feel from moment to moment, we will perform foolish and meaningless chatter. They were like children in their thinking, simply giving themselves over to their selfish motives. The Corinthians main problem is that they were immature in their understanding of love, and from that created all sorts of theological, moral and spiritual problems. To play off the illustration of being children in their thinking, Paul commands them to "in evil be babes". The Corinthians were no strangers to evil. According to MacArthur, "they were highly advanced in every sort of sin. They had virtually all the manifestations of the flesh and almost none of the fruit of the Spirit (Gal. 5:19-23)". Paul's desire was for them to remove themselves from evil thinking and to become foreign to their previous lusts. Not only this, but, Paul asked them to gain in maturity in the knowledge of Christ and their practice of love. If this would take place, they would be operating in the gifts properly and not need this instruction from Paul.
Here Paul will set out to show the Corinthians the purpose of tongues. Taken from Isaiah 28:11-12, Paul writes, "In the Law it is written, 'By men of strange tongues and by the lips of strangers I will speak to this people, and even so they will not listen to Me', says the Lord. So then tongues are for a sing, not to those who believe, but to unbelievers". MacArthur explains, "Those strange tongues, Paul says, are what you now know and experience as the gift of languages. God has given that gift as a sign, not those who believe, but to unbelievers. Here is the heart of chapter 14 and the most important truth about this phenomenon: it was given as a sign, and as a sign to unbelievers, specifically unbelieving Jews, the unbelievers among this people. The gift of tongues was given solely as a sign to unbelieving Israel". MacArthur helps us understand that the sign was of cursing:
"Some 15 years or so before Isaiah prophesied about the strange tongues from the lips of strangers, the northern kingdom of Israel had been conquered and taken captive by the Assyrians (in 733 B.C.) because of their unbelief and apostasy. . . . The proud religious leaders of Judah would not listen to Isaiah. his teaching was too simple. He talked to them, they claimed, as if they were babies, 'Those just weaned from milk' and 'just taken from the breast.' . . . God had indeed spoken to them simply, in order that the least mature among them could understand and so that no Israelite would have an excuse for not knowing the Lord's will and promise. The essence of His promise was, 'Here is rest, give rest to the weary,' and 'Here is repose'; yet Israel 'would not listen'. About 800 years before Isaiah, God had warned Israel that 'The Lord will bring a nation against you from afar, from the end of the earth, as the eagle swoops down, a nation whose language you shall not understand' (Duet. 28:49). The strange language of their conquerors would be a sign of God's judgment. About 100 years after Isaiah, the Lord warned through Jeremiah, 'Behold, I am bringing a nation against you from afar, O house of Israel, . . . a nation whose language you do not know, nor can you understand what they say' (Jer. 5:15). The sign of judgment would be a language they could not understand". MacArthur also explains that when the apostles spoke at Pentecost and all the Jews from different countries heard them speak each in their own language it should have been a sign to them that judgment was imminent. How much more would they be held responsible for the sacrificing of Christ. He writes, "After the destruction of Jerusalem, and especially of the Temple, the reason for tongues ceased to exist. The judgment of which it was a sign to come. After the Pentecost manifestation of tongues, Peter, by implication, reminded his hearers of that judgment: 'Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ-this Jesus whom you crucified' (Acts 2:36; cf. vv. 22-23)".
MacArthur also points out that the gift of tongues was also a sign of blessing:
"The second sign was a residual benefit of the first. The gift of tongues was a sign that God would no longer work through one nation, and favor one people. The church of Jesus Christ was for all peoples of all nations, a church in which there are many languages but no barriers. 'There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus' (Gal. 3:28)". God gave the gifts of tongues as a sign that the Gentiles were included in the eternal church of Christ.
Lastly, MacArthur points out that the gift of tongues was also a sing of authority:
"Those who preached the judgment and promised the blessing were the apostles and prophets, whose authority was validated by 'signs and wonders and miracles' (2 Cor. 12:12; cf. Rom. 15:19). Among the authenticating signs was the gift of tongues, in which Paul spoke 'more than you all' (I Cor. 14:18).
It is for these three reasons that MacArthur says the gift of tongues has ceased and is no longer needed to point to the curse, the inclusion of the Gentiles, and the authentication of the apostles. All of this has been given to us in God's Word and it is no longer necessary for tongues to exist and therefore, they have ceased.
Once again, Paul will compare tongues as the inferior gift to prophecy. Paul writes, "but prophecy is for a sign, not to unbelievers, but to those who believe". This is not to say that prophecy is a sign as tongues was a sign for unbelievers. Nowhere else in scripture is prophecy mentioned as a sign for anything, but rather, is a gift given to various believers. In other words, prophecy is given as a gift to those who believe and is a superior gift to that of tongues. Paul has already explained why prophecy is more edifying, and here he will explain another reason. "If therefore the whole church should assemble together and all speak in tongues, and ungifted men or unbelievers enter, will they not say that you are mad?" The way the Corinthians were misusing the gift would cause mass confusion and chaos in the church. This would be a huge distraction and turn off for a Jew or Gentile that was not a believer that was visiting this church. Imagine entering a church you have never been to before and you walk in to every individual speaking gibberish about something no one understands. This would not be conducive to them being edified or given the truth. Prophecy on the other hand, would be clear to understand and would be a conviction to them as they would come in and hear the truth of God spoken clearly. "But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all; the secrets of his heart are disclosed". MacArthur writes, "These judicial verbs indicate that preaching the Word brings men to conviction that the argument is true, and that they will be judged on the basis of their response. Paul continues to contrast tongues with prophecy, again showing prophecy's superiority. Prophecy is used here in its most general sense of speaking forth God's Word". A person which is an unbeliever, can come into a church in which the Word of God is preached and they can be convicted of their sin, have a clear understanding of the gospel, and be changed by God. Whereas tongues would cause confusion and no one would be edified, a man which hears the truth of the Word presented and it will illuminate "the secrets of his heart" as they would be shown to him and he can repent and "fall on his face and worship God, declaring that God is certainly among you". Tongues can not perform this function. It is for that reason that Paul can say as he has so many times to seek prophecy above tongues not only because they can edify and encourage the church, but because tongues can confuse and turn off unbelievers.
Paul will use the same phrase he had earlier in this chapter, "What is the outcome, then brethren?" In other words, now that we know this what should be our response. Paul will explain the proper procedure for using tongues. Paul explains, "When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification". Here Paul has to break down systematically how their church services should be run. The Corinthians had made a mockery out of their worship service and made it one of self-seeking, self-promoting and confusion. Paul's goal was to restore order by explaining to them the purpose of their coming together using their gifts. MacArthur writes, "The primary emphasis of verses 26-40 is that the biblical procedure for the use of languages is to be systematic and orderly, according to divine pattern - contrary to the confuse way in which the Corinthian believers seemed to do everything". The summary of all of this is captured in Paul's words "let all things be done for edification". This was not a time for each to seek after their own pleasures, their own tongue, their own psalm, etc. as they were now doing, but it was all done for mutual edification. By edification, Paul has in mind, growing, building, encouraging, and maturing, all things the Corinthians were not.
With all that has been said, Paul wanted them to understand their purpose of coming together before he specifically gave them directions on how to properly use their gift. He wanted them to understand the general before they were given the specifics. Specifically, Paul writes, "If anyone speaks in a tongue, it should be by two or at the most three, and each in turn". Here Paul shows the Corinthians the proper way to use the gift that some of them had. Rather, than counterfeiting the gift by everyone seeking after it in a false manner, Paul sets out that tongues should only be spoken by two or three people, not everyone in the congregation, and when tongues are spoken they should be only be spoken one at a time. It does nobody any good if someone is singing while another is prophecying while ten more are speaking in tongues. No one can be edified, let alone understand what is going on. Not only was tongues to be limited to three people speaking one a time, but there also must be someone present to "interpret". The gift of interpretation was separate from the gift of tongues, and was necessary for anyone to get anything out of the one gifted with speaking in tongues. In the case that "there is no interpreter, let him keep silent in the church, and let him speak to himself and to God". MacArthur writes, "Although speaking in languages and translating those languages were distinct gifts, they were not to be used apart from one another. An interpreter could not exercise his gift unless there were speaking, and a speak should not exercise his gift unless there were interpretation. Paul's instruction presupposed that the congregation knew which believers had the gift of interpretation. If one of those persons was not present, there was to be no speaking in tongues. The rule was clear and simple: no interpreter, no speaking out loud. A person who still felts compelled to speak was to meditate and pray, to speak silently to himself and to God".
Here Paul will set out to show the Corinthians the purpose of tongues. Taken from Isaiah 28:11-12, Paul writes, "In the Law it is written, 'By men of strange tongues and by the lips of strangers I will speak to this people, and even so they will not listen to Me', says the Lord. So then tongues are for a sing, not to those who believe, but to unbelievers". MacArthur explains, "Those strange tongues, Paul says, are what you now know and experience as the gift of languages. God has given that gift as a sign, not those who believe, but to unbelievers. Here is the heart of chapter 14 and the most important truth about this phenomenon: it was given as a sign, and as a sign to unbelievers, specifically unbelieving Jews, the unbelievers among this people. The gift of tongues was given solely as a sign to unbelieving Israel". MacArthur helps us understand that the sign was of cursing:
"Some 15 years or so before Isaiah prophesied about the strange tongues from the lips of strangers, the northern kingdom of Israel had been conquered and taken captive by the Assyrians (in 733 B.C.) because of their unbelief and apostasy. . . . The proud religious leaders of Judah would not listen to Isaiah. his teaching was too simple. He talked to them, they claimed, as if they were babies, 'Those just weaned from milk' and 'just taken from the breast.' . . . God had indeed spoken to them simply, in order that the least mature among them could understand and so that no Israelite would have an excuse for not knowing the Lord's will and promise. The essence of His promise was, 'Here is rest, give rest to the weary,' and 'Here is repose'; yet Israel 'would not listen'. About 800 years before Isaiah, God had warned Israel that 'The Lord will bring a nation against you from afar, from the end of the earth, as the eagle swoops down, a nation whose language you shall not understand' (Duet. 28:49). The strange language of their conquerors would be a sign of God's judgment. About 100 years after Isaiah, the Lord warned through Jeremiah, 'Behold, I am bringing a nation against you from afar, O house of Israel, . . . a nation whose language you do not know, nor can you understand what they say' (Jer. 5:15). The sign of judgment would be a language they could not understand". MacArthur also explains that when the apostles spoke at Pentecost and all the Jews from different countries heard them speak each in their own language it should have been a sign to them that judgment was imminent. How much more would they be held responsible for the sacrificing of Christ. He writes, "After the destruction of Jerusalem, and especially of the Temple, the reason for tongues ceased to exist. The judgment of which it was a sign to come. After the Pentecost manifestation of tongues, Peter, by implication, reminded his hearers of that judgment: 'Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ-this Jesus whom you crucified' (Acts 2:36; cf. vv. 22-23)".
MacArthur also points out that the gift of tongues was also a sign of blessing:
"The second sign was a residual benefit of the first. The gift of tongues was a sign that God would no longer work through one nation, and favor one people. The church of Jesus Christ was for all peoples of all nations, a church in which there are many languages but no barriers. 'There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus' (Gal. 3:28)". God gave the gifts of tongues as a sign that the Gentiles were included in the eternal church of Christ.
Lastly, MacArthur points out that the gift of tongues was also a sing of authority:
"Those who preached the judgment and promised the blessing were the apostles and prophets, whose authority was validated by 'signs and wonders and miracles' (2 Cor. 12:12; cf. Rom. 15:19). Among the authenticating signs was the gift of tongues, in which Paul spoke 'more than you all' (I Cor. 14:18).
It is for these three reasons that MacArthur says the gift of tongues has ceased and is no longer needed to point to the curse, the inclusion of the Gentiles, and the authentication of the apostles. All of this has been given to us in God's Word and it is no longer necessary for tongues to exist and therefore, they have ceased.
Once again, Paul will compare tongues as the inferior gift to prophecy. Paul writes, "but prophecy is for a sign, not to unbelievers, but to those who believe". This is not to say that prophecy is a sign as tongues was a sign for unbelievers. Nowhere else in scripture is prophecy mentioned as a sign for anything, but rather, is a gift given to various believers. In other words, prophecy is given as a gift to those who believe and is a superior gift to that of tongues. Paul has already explained why prophecy is more edifying, and here he will explain another reason. "If therefore the whole church should assemble together and all speak in tongues, and ungifted men or unbelievers enter, will they not say that you are mad?" The way the Corinthians were misusing the gift would cause mass confusion and chaos in the church. This would be a huge distraction and turn off for a Jew or Gentile that was not a believer that was visiting this church. Imagine entering a church you have never been to before and you walk in to every individual speaking gibberish about something no one understands. This would not be conducive to them being edified or given the truth. Prophecy on the other hand, would be clear to understand and would be a conviction to them as they would come in and hear the truth of God spoken clearly. "But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all; the secrets of his heart are disclosed". MacArthur writes, "These judicial verbs indicate that preaching the Word brings men to conviction that the argument is true, and that they will be judged on the basis of their response. Paul continues to contrast tongues with prophecy, again showing prophecy's superiority. Prophecy is used here in its most general sense of speaking forth God's Word". A person which is an unbeliever, can come into a church in which the Word of God is preached and they can be convicted of their sin, have a clear understanding of the gospel, and be changed by God. Whereas tongues would cause confusion and no one would be edified, a man which hears the truth of the Word presented and it will illuminate "the secrets of his heart" as they would be shown to him and he can repent and "fall on his face and worship God, declaring that God is certainly among you". Tongues can not perform this function. It is for that reason that Paul can say as he has so many times to seek prophecy above tongues not only because they can edify and encourage the church, but because tongues can confuse and turn off unbelievers.
Paul will use the same phrase he had earlier in this chapter, "What is the outcome, then brethren?" In other words, now that we know this what should be our response. Paul will explain the proper procedure for using tongues. Paul explains, "When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification". Here Paul has to break down systematically how their church services should be run. The Corinthians had made a mockery out of their worship service and made it one of self-seeking, self-promoting and confusion. Paul's goal was to restore order by explaining to them the purpose of their coming together using their gifts. MacArthur writes, "The primary emphasis of verses 26-40 is that the biblical procedure for the use of languages is to be systematic and orderly, according to divine pattern - contrary to the confuse way in which the Corinthian believers seemed to do everything". The summary of all of this is captured in Paul's words "let all things be done for edification". This was not a time for each to seek after their own pleasures, their own tongue, their own psalm, etc. as they were now doing, but it was all done for mutual edification. By edification, Paul has in mind, growing, building, encouraging, and maturing, all things the Corinthians were not.
With all that has been said, Paul wanted them to understand their purpose of coming together before he specifically gave them directions on how to properly use their gift. He wanted them to understand the general before they were given the specifics. Specifically, Paul writes, "If anyone speaks in a tongue, it should be by two or at the most three, and each in turn". Here Paul shows the Corinthians the proper way to use the gift that some of them had. Rather, than counterfeiting the gift by everyone seeking after it in a false manner, Paul sets out that tongues should only be spoken by two or three people, not everyone in the congregation, and when tongues are spoken they should be only be spoken one at a time. It does nobody any good if someone is singing while another is prophecying while ten more are speaking in tongues. No one can be edified, let alone understand what is going on. Not only was tongues to be limited to three people speaking one a time, but there also must be someone present to "interpret". The gift of interpretation was separate from the gift of tongues, and was necessary for anyone to get anything out of the one gifted with speaking in tongues. In the case that "there is no interpreter, let him keep silent in the church, and let him speak to himself and to God". MacArthur writes, "Although speaking in languages and translating those languages were distinct gifts, they were not to be used apart from one another. An interpreter could not exercise his gift unless there were speaking, and a speak should not exercise his gift unless there were interpretation. Paul's instruction presupposed that the congregation knew which believers had the gift of interpretation. If one of those persons was not present, there was to be no speaking in tongues. The rule was clear and simple: no interpreter, no speaking out loud. A person who still felts compelled to speak was to meditate and pray, to speak silently to himself and to God".
posted by amesfam | 9:13 AM
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