AN ANSWER TO CHARISMATIC CONFUSION

1 CORINTHIANS 14:1-40

NASB

1 Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy. 2 For one who speaks in a tongue does not speak to men but to God; for no one [a]understands, but [b]in his spirit he speaks mysteries. 3 But one who prophesies speaks to men for edification and exhortation and consolation. 4 One who speaks in a tongue edifies himself; but one who prophesies edifies the church. 5 Now I wish that you all spoke in tongues, but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying.

6 But now, brethren, if I come to you speaking in tongues, what will I profit you unless I speak to you either by way of revelation or of knowledge or of prophecy or of teaching? 7 Yet even lifeless things, either flute or harp, in producing a sound, if they do not produce a distinction in the tones, how will it be known what is played on the flute or on the harp? 8 For if the [a]bugle produces an indistinct sound, who will prepare himself for battle? 9 So also you, unless you utter by the tongue speech that is clear, how will it be known what is spoken? For you will be speaking into the air. 10 There are, perhaps, a great many kinds of [a]languages in the world, and no kind is without meaning. 11 If then I do not know the meaning of the language, I will be to the one who speaks a [a]barbarian, and the one who speaks will be a [a]barbarian [b]to me. 12 So also you, since you are zealous of [a]spiritual gifts, seek to abound for the edification of the church.

13 Therefore let one who speaks in a tongue pray that he may interpret. 14 For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 15 What is the outcome then? I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also. 16 Otherwise if you bless [a]in the spirit only, how will the one who fills the place of the [b]ungifted say the “Amen” at your giving of thanks, since he does not know what you are saying? 17 For you are giving thanks well enough, but the other person is not edified. 18 I thank God, I speak in tongues more than you all; 19 however, in the church I desire to speak five words with my mind so that I may instruct others also, rather than ten thousand words in a tongue.

20 Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature. 21 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. 22 So then tongues are for a sign, not to those who believe but to unbelievers; but prophecy is for a sign, not to unbelievers but to those who believe. 23 Therefore if the whole church assembles together and all speak in tongues, and [a]ungifted men or unbelievers enter, will they not say that you are mad? 24 But if all prophesy, and an unbeliever or an [a]ungifted man enters, he is convicted by all, he is called to account by all; 25 the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you.

26 What is the outcome then, brethren? 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. 27 If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; 28 but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God. 29 Let two or three prophets speak, and let the others pass judgment. 30 But if a revelation is made to another who is seated, the first one must keep silent. 31 For you can all prophesy one by one, so that all may learn and all may be exhorted; 32 and the spirits of prophets are subject to prophets; 33 for God is not a God of confusion but of [a]peace, as in all the churches of the saints.

34 The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. 35 If they desire to learn anything, let them ask their own husbands at home; for it is [a]improper for a woman to speak in church. 36[a]Was it from you that the word of God first went forth? Or has it come to you only?

37 If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment. 38 But if anyone does not recognize this, he [a]is not recognized.

39 Therefore, my brethren, desire earnestly to prophesy, and do not forbid to speak in tongues. 40 But all things must be done properly and in an orderly manner.

14:2 [a]Lit hears  [b]Or by the Spirit  14:8 [a]Lit trumpet  14:10 [a]Lit voices  14:11 [a]Or foreigner  [b]Or in my estimation  14:12 [a]Lit spirits  14:16 [a]Or with the  [b]I.e. unversed in spiritual gifts  14:23 [a]V 16, note 2  14:24 [a]V 16, note 2  14:33 [a]Or peace. As in all...saints, let  14:35 [a]Or disgraceful  14:36 [a]Lit Or was  14:38 [a]Two early mss read is not to be recognized 

NLT

1 Let love be your highest goal! But you should also desire the special abilities the Spirit gives —especially the ability to prophesy. 2 For if you have the ability to speak in tongues,[*] you will be talking only to God, since people won’t be able to understand you. You will be speaking by the power of the Spirit,[*] but it will all be mysterious. 3 But one who prophesies strengthens others, encourages them, and comforts them. 4 A person who speaks in tongues is strengthened personally, but one who speaks a word of prophecy strengthens the entire church.

5 I wish you could all speak in tongues, but even more I wish you could all prophesy. For prophecy is greater than speaking in tongues, unless someone interprets what you are saying so that the whole church will be strengthened.

6 Dear brothers and sisters,[*] if I should come to you speaking in an unknown language,[*] how would that help you? But if I bring you a revelation or some special knowledge or prophecy or teaching, that will be helpful. 7 Even lifeless instruments like the flute or the harp must play the notes clearly, or no one will recognize the melody. 8 And if the bugler doesn’t sound a clear call, how will the soldiers know they are being called to battle?

9 It’s the same for you. If you speak to people in words they don’t understand, how will they know what you are saying? You might as well be talking into empty space.

10 There are many different languages in the world, and every language has meaning. 11 But if I don’t understand a language, I will be a foreigner to someone who speaks it, and the one who speaks it will be a foreigner to me. 12 And the same is true for you. Since you are so eager to have the special abilities the Spirit gives, seek those that will strengthen the whole church.

13 So anyone who speaks in tongues should pray also for the ability to interpret what has been said. 14 For if I pray in tongues, my spirit is praying, but I don’t understand what I am saying.

15 Well then, what shall I do? I will pray in the spirit,[*] and I will also pray in words I understand. I will sing in the spirit, and I will also sing in words I understand. 16 For if you praise God only in the spirit, how can those who don’t understand you praise God along with you? How can they join you in giving thanks when they don’t understand what you are saying? 17 You will be giving thanks very well, but it won’t strengthen the people who hear you.

18 I thank God that I speak in tongues more than any of you. 19 But in a church meeting I would rather speak five understandable words to help others than ten thousand words in an unknown language.

20 Dear brothers and sisters, don’t be childish in your understanding of these things. Be innocent as babies when it comes to evil, but be mature in understanding matters of this kind. 21 It is written in the Scriptures[*]:

“I will speak to my own people

through strange languages

and through the lips of foreigners.

But even then, they will not listen to me,”[*]

says the LORD.

22 So you see that speaking in tongues is a sign, not for believers, but for unbelievers. Prophecy, however, is for the benefit of believers, not unbelievers. 23 Even so, if unbelievers or people who don’t understand these things come into your church meeting and hear everyone speaking in an unknown language, they will think you are crazy. 24 But if all of you are prophesying, and unbelievers or people who don’t understand these things come into your meeting, they will be convicted of sin and judged by what you say. 25 As they listen, their secret thoughts will be exposed, and they will fall to their knees and worship God, declaring, “God is truly here among you.”

26 Well, my brothers and sisters, let’s summarize. When you meet together, one will sing, another will teach, another will tell some special revelation God has given, one will speak in tongues, and another will interpret what is said. But everything that is done must strengthen all of you.

27 No more than two or three should speak in tongues. They must speak one at a time, and someone must interpret what they say. 28 But if no one is present who can interpret, they must be silent in your church meeting and speak in tongues to God privately.

29 Let two or three people prophesy, and let the others evaluate what is said. 30 But if someone is prophesying and another person receives a revelation from the Lord, the one who is speaking must stop. 31 In this way, all who prophesy will have a turn to speak, one after the other, so that everyone will learn and be encouraged. 32 Remember that people who prophesy are in control of their spirit and can take turns. 33 For God is not a God of disorder but of peace, as in all the meetings of God’s holy people.[*]

34 Women should be silent during the church meetings. It is not proper for them to speak. They should be submissive, just as the law says. 35 If they have any questions, they should ask their husbands at home, for it is improper for women to speak in church meetings.[*]

36 Or do you think God’s word originated with you Corinthians? Are you the only ones to whom it was given? 37 If you claim to be a prophet or think you are spiritual, you should recognize that what I am saying is a command from the Lord himself. 38 But if you do not recognize this, you yourself will not be recognized.[*]

39 So, my dear brothers and sisters, be eager to prophesy, and don’t forbid speaking in tongues. 40 But be sure that everything is done properly and in order.

[14:2a] Or in unknown languages; also in 14:4, 5, 13, 14, 18, 22, 26, 27, 28, 39.   [14:2b] Or speaking in your spirit.   [14:6a] Greek brothers; also in 14:20, 26, 39.   [14:6b] Or in tongues; also in 14:19, 23.   [14:15] Or in the Spirit; also in 14:15b, 16.   [14:21a] Greek in the law.   [14:21b] Isa 28:11-12.   [14:33] The phrase as in all the meetings of God’s holy people could instead be joined to the beginning of 14:34.   [14:35] Some manuscripts place verses 34-35 after 14:40.   [14:38] Some manuscripts read If you are ignorant of this, stay in your ignorance.  

It was six men of Indostan

To learning much inclined,

Who went to see the Elephant

(Though all of them were blind),

That each by observation

Might satisfy his mind.[76]

So begins the familiar poem by nineteenth-century poet John Godfrey Saxe titled, “The Blind Men and the Elephant,” a humorous retelling of an ancient Hindu folk tale. In this story, six blind men, having never heard of an elephant before, approach the massive creature at different points, examine their small part of the beast, and then draw their conclusions about the animal based on their limited observation.

The first blind man falls against the animal’s broad and sturdy side, concluding that the elephant is like a wall. The second, feeling the smooth, sharp tusk, determines that the elephant is like a spear. The third, grasping the squirming trunk, pictures an animal much like a snake. The fourth blind man, feeling around a massive, rough-skinned leg, deduces that the elephant actually resembles a tree. The fifth, examining the elephant’s floppy ear, compares the animal to a waving fan. The sixth blind man, seizing the creature’s swinging tail, concludes that the elephant is like a rope.

The poem concludes this comical portrayal of their failed investigations with these words:

And so these men of Indostan

Disputed loud and long,

Each in his own opinion

Exceeding stiff and strong,

Though each was partly in the right,

And all were in the wrong![77]

As we prepare to wade through Paul’s argument concerning the proper function of spiritual gifts —and especially the question of the gift of tongues —we need to understand its individual parts in light of the whole. This is always true of our interpretation of Scripture, but it becomes especially vital when we tackle a controversial issue for which numerous voices dispute “loud and long,” all holding their opinions “exceeding stiff and strong.”

Some commentators on Scripture avoid the controversy by simply ignoring the “elephant in the room.” Paul, however, spilled much ink sorting through the Corinthian problem of charismatic confusion, so we need to address the issues he raised with honesty, objectivity, fairness, and balance.

Sincerely seeking the truth, Christians today ask questions like:

Curious and confused, the church at Corinth plied Paul with similar questions almost two thousand years ago. In 1 Corinthians 14, Paul provides several helpful principles and guidelines on the value and role of the gift of speaking in tongues in the first century. My goal is to understand the parts in light of the whole, so we will quickly walk through all forty verses in one broad sweep. This way we can avoid the common error of taking individual verses out of context and wrongly concluding that our “elephant” is actually a snake, a spear, or a rope.

Before plunging into the details of this passage, let me make two brief introductory remarks to help us consider the whole picture. First, we’re studying 1 Corinthians 14, not tongues. We need to let Paul’s words put this issue into the proper perspective. Whole books can be (and have been) written trying to untangle this knotty topic of tongues,[78] but this book isn’t one of them.

Second, the main subject of 1 Corinthians 12–14 is spiritual gifts as a whole; it is not restricted to the single subject of speaking in tongues. Paul emphasizes the gift of tongues in 1 Corinthians 14 not because of its special importance among the spiritual gifts, but because the Corinthians had taken it to improper extremes. Knowing that the Corinthians had been abusing this gift in particular, Paul spends time on this subject not to exalt it, but to show its relative unimportance in relation to other gifts.[79]

With this proper perspective on the proverbial “elephant in the room,” let’s begin working our way through these verses carefully and cautiously, understanding what Paul wrote, not what we wish he had written.

— 14:1-19 —

Gently transitioning from his eloquent chapter on love, Paul applies the standard of selfless, other-centered agapē [26] love to the Corinthians’ extreme and erroneous practice of spiritual gifts. If anything in the church is meant to reflect deference for one another, it is spiritual gifts. Yet the very things that had been given to promote edification, mutual support, and unity in the church had become a point of major contention. This is why Paul narrows the full weight of 1 Corinthians 13 into a sharp, pointed command: “Pursue love” (14:1).

The verb “to pursue” indicates an all-out, go-for-broke chase, as police might pursue a most-wanted criminal or a hunter might track down the prey. With the die-hard pursuit of self-sacrificial love, we should see a proper prioritizing of those activities that most directly and quickly achieve that goal. This is why Paul says that among the spiritual gifts that are properly desired, the gift of prophecy should be held as paramount above all others (14:1).

We tend to think of prophecy as predicting the future, but prophecy is not always predictive. True prophecy, however, is always a direct word from God. Before the Scriptures were complete, God’s inspired, authoritative message was communicated to the early church through the lips of recognized prophets. Authentic prophets had to have “a message from God in the form of special revelation, . . . guidance regarding its declaration so that it would be given forth accurately, and the message itself had to have the authority of God.”[80]

The prophet was much needed in the first century because the New Testament was not yet complete. So the prophets, together with the apostles, formed the foundational ministries of the church of the first generation (Eph. 2:20). Today the authoritative, prophetic teachings of the apostles and prophets are preserved for every believer and every church through their writings contained in the Bible, making the need for living apostles and prophets unnecessary. So, when Paul elevates the teaching of the prophets in 1 Corinthians 14, the parallel in our modern church is the faithful proclamation of Scripture by the church’s preachers and teachers.

EXCURSUS: ARE THERE APOSTLES AND PROPHETS TODAY?

1 CORINTHIANS 14:3

Occasionally, I come across preachers or teachers who claim to be “apostles” or “prophets.” Most often they use those titles in their most general senses. Missionaries may use the term apostle as “one who is sent” or preachers may use prophet as either “one who proclaims a message” or “one who stands alone and firm,” as most of the ancient prophets did. Aside from being confused about the Bible’s own definitions of these terms, such “apostles” and “prophets” are harmless. On occasion, however, we find a self-styled “apostle” or “prophet” who claims to be the same kind of apostle or prophet we see in the New Testament, upon which the church itself is built (Eph. 2:20). That is, this person claims to have precisely the same kind of authority as Peter, Paul, or John —authority to provide inspired, authoritative, and direct messages from God Himself.

Is this possible? Can there be genuine apostles and prophets today?

When we submit our understanding to the Word of God and the testimony of the early church, it becomes clear that the answer is no. The foundational offices of apostles and prophets were only for the first-century church period. According to Scripture, “God has appointed in the church, first apostles, second prophets” (1 Cor. 12:28), indicating first in sequence as the foundational offices of the church. Also, Paul noted that the marks of an authentic apostle included having “seen Jesus our Lord” (9:1). In 1 Corinthians 15:7, when Paul lists the eyewitnesses of the resurrected Jesus, he indicates that Christ appeared to James and “then to all the apostles,” he himself being “last of all,” who, having seen Christ as the last apostle, was “untimely born” (15:8).

Another essential sign of “a true apostle” was the ability to perform authenticating “signs and wonders and miracles” (2 Cor. 12:12). This function of signs and wonders as confirming the original apostles’ message is discussed in Hebrews 2:3-4, where the author writes, “After it [the gospel] was at the first spoken through the Lord, it was confirmed to us by those who heard, God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will.” Likewise, Mark 16:20 agrees that the disciples of the Lord “went out and preached everywhere, while the Lord worked with them, and confirmed the word by the signs that followed.”[81] The miraculous gift of speaking in tongues would have been included in this category of sign gifts intended to authenticate the unique ministry of the Spirit in the apostolic and prophetic age.

Is it possible that God continued the foundational apostolic ministry beyond the first century? Wouldn’t it make sense for God to continue calling apostles and prophets, confirming His message with signs and wonders, and broadening the foundation of the church in future generations? Interestingly, when we turn to the earliest generation of Christians after the original apostles and prophets, we see that those original disciples of the apostles and prophets referred to those offices as foundational ministries that had ceased.[82] This is especially important when we consider how the early church determined whether a particular Christian writing should be regarded as Scripture. The mid-second-century Muratorian Canon wisely rejected the inspiration of a book entitled Shepherd of Hermas based on the fact that it was written after the time of apostles and prophets:

“It cannot be read publicly to the people in church either among the Prophets whose number is complete, or among the Apostles, for it is after their time.”[83]

So, both the Bible and the records of the earliest church after the apostles demonstrate that the New Testament apostles and prophets were a fixed number in the first generation of the church. Their teachings concerning the crucified and risen Lord, as well as their writings, were foundational for the church. When their lives on earth came to an end, so did their offices. Today their doctrines are preserved in Scripture and taught by their living disciples —the evangelists, pastors, and teachers (Eph. 4:11). Therefore, it is safe to say that no one can legitimately claim to be an authoritative apostle or authentic prophet in the church today. It would also make sense, then, that the signs, wonders, and miracles that had been given to confirm the unique authority of apostles and prophets would have also come to an end at the close of the apostolic age. This would have included prophesying and speaking in tongues.

As Paul tries to steer the wayward Corinthians away from their narrow obsession with the miracle of speaking in tongues, he first argues that prophecy is superior to tongues for both believers (1 Cor. 14:1-19) and for unbelievers (14:20-25). He gives three reasons for his statement regarding the superiority and priority of the gift of prophecy over the gift of tongues.

First, speaking in tongues without interpretation does not edify the church, but prophecy does (14:2-4). When we read Paul’s words without the whole context, we can easily forget that Paul is not prescribing proper behaviors, but describing the Corinthians’ improper attitudes and actions in order to correct them. Paul refers to the hypothetical person who is engaged in speaking in a tongue that is not understood by anybody —not even by the speaker (14:2). In such a case the only one who understands is God. The prepositional phrase “in his spirit” reflects one Greek word, pneumati (from pneuma [4151]), meaning “in/by spirit” that, in fact, lacks the pronoun “his.” It therefore may mean “in the spirit realm,” as opposed to the physical, audible realm (see 1 Pet. 3:18; Rev. 1:10), emphasizing the fact that the one speaking in a tongue is understood only by God, not others. Or it could simply mean “by [means of] the Holy Spirit” (1 Pet. 1:12).

In contrast to speaking in tongues, which is not understood by people in the church, prophesying is addressed to those who can understand the message (1 Cor. 14:3). With this understanding comes “exhortation and consolation,” which leads to “edification” —“building up” —(oikodomē [3619]). Paul passes judgment against the one who improperly exercises the gift of tongues for selfish reasons: “One who speaks in a tongue edifies himself; but one who prophesies edifies the church” (14:4). Some have read this as suggesting that speaking in tongues is a gift for self-edification, while prophecy is for corporate edification. It rather seems, however, that Paul is correcting an error of some in the church in Corinth who were using the gift of tongues selfishly rather than selflessly —seeking to build themselves up through pride or arrogance rather than seeking to exercise the gift in a way that builds others up. Thus, we might paraphrase 1 Corinthians 14:4 this way: “The one who insists on speaking in a tongue in church without interpretation is selfishly trying to edify himself, but the one who prophesies is properly edifying the church.” Considering that all spiritual gifts are given “for the common good,” including tongues (12:7, 10), Paul must mean in 1 Corinthians 14:4 that speaking in tongues for the purpose of self-edification is an illegitimate abuse of the gift.

Second, speaking in tongues does not benefit the hearer without an interpreter, but prophecy benefits everyone (14:5-15). Again Paul stresses the purpose of spiritual gifts as “edification” of the church. The only way for the miraculous utterance of unknown languages to have its intended benefit for the body is for the words to be interpreted. Though Paul would wish that everybody could experience the miraculous enablement to speak the “mighty deeds of God” in an unknown language (Acts 2:11), without interpretation for those who do not understand the language, the church will not be edified. Therefore, without interpretation, prophecy is a far greater and more beneficial gift than speaking in tongues (1 Cor. 14:5).

To illustrate the importance of interpretation for the proper use of tongues in the church, Paul uses three analogies: musical instruments, the battle cry of the bugle, and language itself (14:7-9). If notes played on the flute and harp are not distinguished by tone, pitch, and proper rhythm, they are only noises, not music —like the cacophony of sounds one hears as an orchestra tunes up prior to a performance (14:7). If the bugler just blows random notes, troops won’t know whether to attack or retreat (14:8). Language must be clear and distinct for a message to be understood (14:9). Without people present who understand the language —or without a miraculous ability to interpret the language —the meaning of the utterances will not be communicated, and the church will not be edified (14:10-12).

The only solution to this unacceptable practice into which the Corinthians had fallen was to pray for the interpretation of the tongue (14:13), because although real words were being spoken mysteriously by the power of the Spirit, not even the speaker of the words understood them (14:14). Such a scenario fails to abide by Paul’s repeated exhortation throughout this passage and the entire letter of 1 Corinthians: “seek to abound for the edification of the church” (14:12).

Third, speaking in tongues without an interpreter does not instruct the assembly, but prophecy does (14:16-19). Some have taken Paul’s words contrasting praying “with the spirit” and praying “with the mind” (14:15) as two different practices —praying in tongues and normal prayer. It seems more likely, however, that Paul is talking about a single practice of spirit-enabled prayer in a person’s known language. That is, Paul is saying, “Because the person speaking in tongues doesn’t understand the meaning, it is better to pray in your normal language (with the mind) —relying on the power of the Holy Spirit —and in Jesus’ name (in the Spirit), rather than simply praying only by the power of the spirit without the mind.” This idea of praying at the same time with the mind and the spirit suggests that for Paul all heartfelt, sincere, humble prayer is “spiritual,” not just the kind that comes by a miraculous enabling of the Spirit to speak in other languages. Intelligible prayers, blessings, and thanksgivings are understood not just by God, but also by the speaker and those who are present (14:16-17).

Though Paul admits that he speaks in tongues more than everybody else (14:18), he sets himself up as an example of how to keep the practice of this gift in proper perspective. He says, “In the church I desire to speak five words with my mind so that I may instruct others also, rather than ten thousand words in a tongue” (14:19). Paul is saying that normal, spirit-filled proclamation of the truth in simple language everybody can understand is hundreds of times more desirable than speaking in tongues.

— 14:20-25 —

Not only is prophecy a better teaching tool for believers, it is more helpful for unbelievers and church visitors, too. Paul moves from the relatively weak benefit of tongues for edifying believers (14:1-19) to the inferior use of tongues for the benefit of unbelievers (14:20-25).

Paul begins by exhorting the Corinthians to grow up, to be mature in their thinking about speaking in tongues (14:20). Here he transitions from describing the Corinthians’ self-centered, incomplete, and ultimately unacceptable practice of tongues to describing the real, God-ordained purpose of tongues in the early church. To do so, he reflects on the words of the prophet Isaiah, paraphrasing from Isaiah 28:11-12. There Isaiah warned unbelieving Israel that God’s judgment was approaching. One sign of the coming judgment was that the foreign tongues of the Assyrians would perk up their ears —Israel would know that they had been unfaithful to God’s covenant as foreigners began to tread upon the land promised to Israel.

This fits perfectly with the Pentecost account in Acts 2:1-13, where the foreign languages uttered by the apostles were a sign to some of Jerusalem’s unbelieving Jews. Because they had rejected Jesus as their Messiah and were rejecting the apostles’ own proclamation of Christ’s resurrection, the tongues of foreign people in the land of Israel were sending a double message to those unbelieving Jews present: Unless they repented and accepted Jesus as their Messiah, God would send the blessing of the gospel to the nations, and judgment would come to the nation of Israel. Paul argues in 1 Corinthians 14:20-22 that the gift of tongues continues to function “for a sign” to unbelieving Jews that their rejection of the Messiah was a critical error, and that they could expect only judgment as a result.

How was the miracle of tongues a sign for unbelieving Jews? Imagine this scene. You are a faithful Jew living in Corinth. You hear of the commotion caused by one apostle named Paul and his subsequent followers —how they had led astray a number of once-faithful Jews and many God-fearing Gentiles. This band of Christians had convinced numerous people that some peasant carpenter from Nazareth was actually the Messiah, even though he had been crucified as a criminal by the Roman government. Not only were they claiming Jesus was the Messiah, but they said He had risen from the dead and sent His chosen apostles throughout the world to preach salvation not only for the Jews but also for uncircumcised Gentiles. The story couldn’t get more preposterous to your pious Jewish ears. Because of the pitch of controversy, however, you decide to sneak into their assembly and see for yourself what kinds of blasphemies these charlatans are confessing. As you enter and hear the Gentile believers praying, you suddenly hear your own Hebrew tongue being spoken perfectly by Gentiles who couldn’t possibly have known your language. They’re speaking about the magnificent works of God through Jesus Christ, the risen Lord. Now you have proof that God indeed is among this group of Gentiles, which doesn’t bode well for the local synagogue that has officially marked them as heretics. Now you have a decision to make: join the Christians and embrace Jesus as your Messiah, or stay true to the synagogue in the face of the miraculous proof of God’s presence in the church.

So, Paul teaches that the gift of tongues in Corinth was the same sign-gift of speaking in tongues seen throughout the book of Acts, where God was giving a sign to the Jews that He was turning his blessing away from Israel to the Gentiles.[84] This sign should have been taken as a warning that if Israel did not repent and accept Jesus as their Messiah, judgment would come. Thus, speaking in tongues —even the tongues used in Corinth —was meant to be a sign to unbelieving Jews that the Spirit was truly present among Gentile Christians, a sign that harkened back to the warning of judgment in Isaiah 28:11-12 and beckoned His people to repent. When judgment finally came upon the nation of Israel (about AD 70) in the form of the Roman siege and destruction of Jerusalem, that purpose of the sign of speaking in tongues would have expired. The gift of prophecy, however, was given to edify the body of Christ (1 Cor. 14:22). Both of these —prophecy and tongues —would have eventually become obsolete toward the end of the first-century period of the apostles.

Paul continues to compare and contrast the most directly edifying gift, prophecy, with the least body-building gift, tongues (14:23-25). Imagine the scene: Someone stands up and speaks words unintelligible to the vast majority —if not all —of those in the assembly. Then another. And another. No interpretation is given. Instead, those who speak in the unknown languages accomplish only one thing: They stand out in the crowd. An unbeliever or visitor, completely unfamiliar with the miracle of tongues, hears nothing but gibberish. He leaves the church in confusion, concluding that the people are crazy.

In contrast, prophecy not only instructs believers, but it also convicts unbelievers because they can actually understand the words in their own language. This understanding begins a process involving conviction, disclosure, worship, and finally acknowledgement of God’s presence (14:24-25). This applies equally to today’s unbeliever who hears the preaching of God’s Word from the pulpit during a Sunday service.

— 14:26-35 —

Having contrasted the least gift (tongues) with the greatest (prophecy), Paul then draws some vital practical conclusions intended to solve the charismatic crisis in Corinth. He returns to the principle of mutual edification —each person bringing something to contribute in the assembly that will be beneficial to the whole body. If tongues are practiced in the church, they must be accompanied by a public interpretation, so that all things will be done “for edification” (14:26).

Paul’s comment tells us something of the way the early church worshiped. In the first-century church, worship appears to have been spontaneous, but orderly. They didn’t have a completed Bible, but they had competent and gifted preachers and teachers, apostles and prophets. As the Spirit swept through the church, He gifted each person to contribute something for the common good: psalms, lessons, revelations, interpreted tongues —a variety of gifts given for the good of the whole body.

Because unbelieving Jews were still being called upon to repent, embrace Jesus as Messiah, and avoid the looming judgment and destruction of Jerusalem (which ultimately occurred in AD 70), the miraculous sign of speaking in tongues was still in full operation in Corinth. Paul knew, however, that this charismatic experience had gotten out of control, so he wisely advised the church concerning the orderly practice of the gift in the assembly. First, Paul explains that tongues should never be spoken by more than three people during a worship service —and never by more than one person at a time (14:27). Second, tongues may be practiced in public worship only if there is an interpreter —either somebody who happens to know the language spoken or somebody miraculously gifted to understand and interpret the message. If this qualification cannot be met, then the tongues-speaker must keep silent in the church (14:27-28). Again, the principle of corporate edification must govern everything we do in our worship services.

Yet speaking in tongues was not the only element of the church’s assembly that needed to be properly ordered. The same principle of “two or three” also related to the practice of prophesying. This was to be done in order, so that the leaders of the churches could discern whether these were the genuine utterances of prophets or the dangerous declarations of false teachers (14:29). Because God is not a God of confusion, but of order (14:33), prophets must speak in turn, demonstrating the kind of dignity, solemnity, and seriousness expected of the work of God (14:30-32). Neither tongues nor prophecy should produce confusion and chaos. Contrary to how some practice the gifts today, authentic gifts of the Holy Spirit are marked by self-control (14:32) —one of the fruits of the Spirit (Gal. 5:23). In light of this principle, David Prior contrasts the biblical picture of the proper use of spiritual gifts with the chaotic phenomenon we often hear about today:

The person with the gift can choose either to use it or not to use it. . . . For this reason it is very misleading to use such language as “ecstasy” . . . to describe any of the Spirit’s gifts, but particularly speaking in tongues. Such terminology re-introduces pagan concepts and experiences into the arena of God’s operations. His Spirit does not override the wills and minds of human beings.[85]

In furthering his discussion of orderly and appropriate conduct in public worship, Paul provides instruction concerning the authoritative proclamation of the prophetic word with regard to women. We must read Paul’s instructions in 1 Corinthians 14:34-35 in light of several facts about the early church: First, men and women are created as equal heirs to the promises of salvation (Gal. 3:28). Second, women had significant ministry roles in the early church (Rom. 16:1-7). Third, the early church also had prophetesses who obviously engaged in the prophetic ministry (Acts 21:9). Fourth, women were permitted to pray and prophesy under the proper authority of their husbands (1 Cor. 11:5). Fifth, for His own purposes God has appointed men to serve in the authoritative role of elders —those primarily responsible for leading, teaching, and preaching (1 Tim. 3:1-7; 5:17). Sixth, women were not to “teach or exercise authority over a man,” but to remain quiet during the time of public address (1 Tim. 2:12). This prohibition from speaking does not apply to all public address in church, but to what we might today call the “pulpit ministry” —the official function of a preaching pastor.

Taken together, it appears best to read Paul’s strong language instructing women to “keep silent in the churches” (1 Cor. 14:34) as referring to official speaking in the capacity of the teaching and preaching elders (or “pastors”). What appears to be in view, given the context, is a role of dialogue and discussion that would take place among the plurality of elders, likely among those given the authority to “pass judgment” among the leadership (14:29). Though women could pray and prophesy, only the ordained male elders as the leaders of the church were to teach and preach from an authoritative position.

To our modern ears, Paul’s words that limit women from functioning in elder or pastor roles may sound out-of-date or chauvinistic. In light of the Jewish culture from which the church originally emerged, however, we see that Paul’s words are actually quite liberating. In Jewish culture, women were not allowed to learn the Law at all. Both teaching and learning the Scriptures were the privilege of men only. Yet Paul clearly challenges this position without abandoning the principle of male headship among the leadership of the church. He notes: “And if they desire to learn anything, let them ask their own husbands at home” (14:35).

— 14:36-40 —

Like many edgy, trendy, and flashy churches today, the Corinthians appear to have viewed themselves as pacesetters, those who flippantly threw off order, tradition, and conventions —even those established by Christ and the apostles. Claiming to have a higher spirituality than all others, and likely appealing to the authority of their own so-called prophetic gifts, the Corinthians created a “do-it-yourself” form of Christian worship characterized by disorder, division, and chaos.

Paul responds to their elitist and innovative spirit with a bite of sarcasm: “Was it from you that the word of God first went forth? Or has it come to you only?” (14:36). Clearly, the answer was “no.” Paul saw fit to put the Corinthians in their place. They were no more important than any of the other churches planted by Paul and the rest of the apostles. Like all the other churches throughout the world, they were subject to the same orthodoxy and order.

Many in Corinth had claimed to be “a prophet or spiritual,” believing that this meant they were freed from the principles and procedures regulated by the apostles. Paul notes, however, that a mark of authentic prophets and the truly spiritual is their recognition of apostolic authority (14:37). If the Corinthians ignored the fact that his apostolic teaching was from the Lord, they, in turn, would be ignored (14:38). This gentle threat indicates a severing of official recognition, essentially a disavowing of one’s Christian character and authority.

After giving this warning, Paul provides one final comparison between prophesying and speaking in tongues. Because of the beneficial and immediate edification that can come through prophesying, the Corinthians were to “desire earnestly to prophesy” (14:39). This did not mean speaking in tongues was ruled out, however, provided that it was interpreted for the sake of edification (14:26). Yet Paul’s primary concern was that “all things be done properly and in an orderly manner” (14:40).

A worship service should be a beautiful, meaningful, and edifying experience for all. It should be open to the appropriate contributions of all, under the oversight of properly ordained leadership, and all of this without a trace of disorder, chaos, or confusion. Most of all, all things must be done with one goal in mind: the mutual edification of the body of Christ.

APPLICATION: 1 CORINTHIANS 14:1-40

Prophecy and Tongues Today?

I’ve never been one to fight with fellow believers over nonessentials of the faith. I do have positions on disputed doctrines like the order of end-times events and the meaning of Genesis 1. And I have preferences regarding less-central practices like the right observance of baptism and the Lord’s Supper and appropriate worship music. But I would never condemn believers with different views or split churches over these and other noncentral matters. This is especially true in the case of spiritual gifts. I have seen churches ripped apart over these issues. The saddest thing about this is that spiritual gifts were given to the church for the purpose of building it up, not tearing it down!

But are the gifts of prophecy and speaking in tongues available today? I’ve already hinted at my own answer to this question in the comments on 1 Corinthians 14, but let me state it more clearly before we ask how we should respond to these practices in many churches today.

Back in Paul’s day, the New Testament had not been completed. Apostles and prophets with unique abilities to hear and convey revelations from God had been given to the church as its historical foundation. During that period, God’s word came through such men and women —apostles, prophets, and prophetesses. The means by which these special revelations came were visions, dreams, prophesying, and speaking in tongues. And in that apostolic and prophetic era, the authenticity and authority of these men and women were confirmed by miracles. Remember, any charlatan or demoniac could put on a show and make wild claims. But God made sure to confirm His message in ways that ruled out the possibility of deception.

By the end of the first century, numerous churches had been planted by the apostles and built up by the prophets. These foundational teachers left behind the New Testament Scriptures, which continued to serve as the church’s doctrinal and practical foundation. This is why we hold to sola Scriptura —“Scripture alone” is the final authority in all matters of faith and practice. With this firm foundation in place, revelatory gifts like prophecy and tongues would no longer be needed (see 13:8-10). While God could certainly do miraculous things in the church throughout history, first-century revelations would have faded with the twilight of the apostles and prophets and the arrival of the New Testament.

So what about prophecies and tongues today? Many believe they are genuinely new revelations from God’s Spirit. If so, they would necessarily be of the same authority as Scripture, and our belief in sola Scriptura would be just as threatened as it was when the pope claimed to have equal authority with the Bible. Others say prophecies and tongues are not additional revelations, but merely reassertions of what the Bible already teaches —more like applications rather than revelations. But then why would they even be necessary? This would threaten the doctrine of the sufficiency of Scripture.

A former charismatic pastor wrestled with these questions and came to the following conclusion:

The inescapable dilemma is this: if the mystery of Christ has been fully revealed, then prophetic revelations can add nothing to it. If, however, tongues and prophecy are confined to the boundaries of canonical Scripture (as many assert), then they are not, properly speaking, revelations —they are repetitions and as such are superfluous. Furthermore, since these gifts functioned to confirm the giving of new revelation, then their purpose has been entirely fulfilled.[86]

So, what do we do if we believe we have the gift of tongues today? Or what do we say to others who claim to have this special gift? Let me give us two important reminders to help us evaluate these experiences.

First, any authentic gift of the Spirit must conform to the Bible’s prescription for its use. Without dispute, every gift of the Spirit —whether the gift of helps or the gift of healing —was given for building up the church, not puffing up the one with the gift (14:12). The edification of the church is to result in unity and love, not disunity and conflict (Eph. 4:11-16). If a person’s practice of a spiritual gift does not build up the church, does not lead to unity, and does not promote love, then we have ample reason to doubt that such a gift is the work of the Spirit of God.

Second, we don’t all need to agree on the issue of spiritual gifts. Some believe God regularly heals today in response to prayers. Others believe healings are rare. Some believe God can speak through visions and dreams, even to unbelievers on the mission field. Others believe these experiences were limited to the first century. Some believe speaking in tongues today is a valuable prayer language. Others think it passed away in the first century. Nevertheless, Christians can still enjoy unity and fellowship over the essentials of the faith without agreeing on all the details of disputed issues. All true Christians embrace core doctrines like the Trinity, the deity and humanity of Christ, His atoning death and miraculous resurrection, and salvation by grace alone through faith alone in Christ alone. Sometimes, in the midst of controversial issues, we all need to step back, take a deep breath, and remind ourselves that we are all united around vital doctrines that mark us as true Christians. We don’t need to see eye-to-eye on every nonessential matter.