Church: Reformed Baptist Church of Franconia | Text: 1 Corinthians 14 | Date: February 6, 2011 | Speaker: Fred Zaspel

For those of you who are not aware, Alan and Tracy Mickle have acquired a home where he is pastoring, and they have moved there now finally. We have enjoyed having Tracy with us here with the baby, but no longer, and we’re glad for their sake. We’re sure that she’ll be an asset in the ministry there. It’s good to have with us today Tim and Shana Sullivan with us. Shana is Paul and Karen’s daughter. And we’re glad to have you guys with us, good friends. In light of the day, being Super Bowl Sunday, I would just like to highlight a truth that I’m sure you’re all aware of, and that is that one of the marks of God’s elect is that they prefer the exposition of the word over even a football game. Having said that, I’d like to publicly express my condolences to Pastor Boyd who has to preach this evening. I’m sure all of you will be here this evening.

One of the advantages of preaching expositionally through books of the Bible is that it forces the preacher to address issues that come up—issues that are needed to be addressed, that are questions in the minds of all of us—and not just take care of our own and address our own pet issues and favorite issues. We have to get around to everything preaching through the scriptures like that. And today we come to one of those passages that is just a perennial question in the minds of many Christians, and that is the gift of tongues. The gift of tongues.

In 1 Corinthians chapter 14, the Apostle Paul devotes his entire attention to that gift. I want to take the time to read through the entire chapter, 1 Corinthians chapter 14.

“Follow the way of love, and eagerly desire spiritual gifts, especially the gift of prophecy. For anyone who speaks in a tongue does not speak to men, but to God. Indeed, no one understands him; he utters mysteries with his spirit. But everyone who prophesies speaks to men for their strengthening, encouragement, and comfort. He who speaks in a tongue edifies himself, but he who prophesies edifies the church. I would like every one of you to speak in tongues, but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be edified.

Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation, or knowledge, or prophecy, or word of instruction? Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes? Again, if the trumpet does not sound a clear call, who will get ready for battle? So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You’ll just be speaking into the air. Undoubtedly, there are all sorts of languages in the world, yet none of them is without meaning. If, then, I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me.

So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church. For this reason, anyone who speaks in a tongue should pray that he may interpret what he says. For if I pray in a tongue, my spirit prays, but my mind is unfruitful. So what shall I do? I will pray with my spirit, but I will also pray with my mind. I will sing with my spirit, but I will also sing with my mind. If you are praising God with your spirit, how can one who finds himself among those who do not understand say ‘Amen’ to your thanksgiving, since he does not know what you are saying? You may be giving thanks well enough, but the other man is not edified. I thank God that I speak in tongues more than all of you, but in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.

Brothers, stop thinking like children. In regards to evil, be infants, but in your thinking be adults. In the law it is written: ‘Through men of strange tongues and through the lips of foreigners, I will speak to this people, but even then they will not listen to me,’ says the Lord. Tongues, then, are a sign, not for believers, but for unbelievers. Prophecy, however, is for believers, not for unbelievers. So, if the whole church comes together, and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind? But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner, and will be judged by all, and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, ‘God is really among you!’

What then shall we say, brothers, when you come together? Everyone has a hymn, or a word of instruction, a revelation, a tongue, or an interpretation. All of these must be done for the strengthening of the church. If anyone speaks in a tongue, two, or at the most three, should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God. Two or three prophets should speak, and the others should weigh carefully what is said. And if a revelation comes to someone who is sitting down, the first speaker should stop, for you can all prophesy in turn, so that everyone may be instructed and encouraged. The spirits of the prophets are subject to the control of the prophets. For God is not a God of disorder, but of peace.

As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. If they want to inquire about something, they should ask their own husbands at home, for it is disgraceful for a woman to speak in the church. Did the word of God originate with you, or are you the only people it has reached? If anyone thinks that he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord’s command. If he ignores this, he himself will be ignored. Therefore, my brothers, be eager to prophesy, and do not forbid speaking in tongues. But everything should be done in a fitting and orderly way.”

Let’s look to the Lord in prayer. Our Father, we’re grateful for your word that instructs us on so many areas; indeed, it is fully able to equip us in every area. We’re thankful that you have gifted your church. We’re thankful that we can see and experience at RBC the powerful workings of the Spirit of God and the relations of the members one with another. This is our God at work, and we praise you for it. We ask that you will guide our understanding further in this matter now in regards to the gift of tongues and the gift of prophecy that the Apostle Paul addresses here. We ask that through it you will firm up in our minds not only an understanding of these gifts, but give us a firm conviction of the importance of scriptures and our need to give attention to them. We ask in Jesus’ name. Amen.

The History of the Movement

In 1906, at a former AME church located at 312 Azusa Street, Los Angeles—by now it was called the Apostolic Faith Mission—an African American holiness preacher by the name of William J. Seymour began conducting meetings which would transform the landscape of Christianity worldwide forever. These meetings convened some three times daily for nearly three years, and word immediately began to spread of amazing things happening at this famous Azusa Street revival.

Men and women were preaching, and as they preached, people began to see the Spirit of God fall on people. There were visions of God, there were visions of Christ, there were visions of Jesus holding a book in his hands, visions of Jesus with nail wounds in his hands, often with the blood trickling from those wounds; and sometimes there were visions of Christ writing in that book with the blood that was running from his hands, and so forth. And, besides all of that, people began to speak in some kind of an unknown language, a language that was unknown to them or to anyone else.

And from those meetings, from what is now the very famous Azusa Street revivals, the Pentecostal movement was born, and of course is known today most prominently in what’s called the Charismatic Movement. It still has all of the earmarks of that original Azusa Street revival. It has the visions, it has the “slain in the spirit” of a sort, people cast under spells seemingly, speaking in tongues, claims to healing, casting out demons, various kinds of excitements, but most prominently, this matter of speaking in tongues. And that continues today, and with a following that, of course, in our generation, we’ve seen just staggers the imagination.

This movement has invaded every other denomination. It’s no longer its own brand of Christianity, but it’s invaded virtually every branch of Christianity so that there are charismatic Baptists, charismatic Catholics, charismatic Lutherans, charismatic Presbyterians, charismatic Methodists, as well as charismatics of various independent sorts. And the claims that are often made with all of it is that they have the answer, in fact, to all of the divisions within Christianity. “Here is the factor that can bring us all together. We all together can experience unity in the Spirit.”

And in fact, pastors who do not walk in lockstep with that kind of a thing are often accused of robbing their people of blessings that were intended for them, criticized as deceiving the people, and even worse, criticized as quenching the spirit. And all of this is born from the mistaken assumption that we’ve seen already in 1 Corinthians chapter 12—the mistaken assumption that the Holy Spirit is not received at salvation but is received at some later point in Christian experience. It has invariably engendered an attitude of superiority. The “haves” and the “have-nots.” “We have the spirit because we speak in tongues.” And often those who do not speak in tongues are looked on with pity.

Well, the claims are spectacular and sensational, and if the demonstration of the spirit is sensational and spectacular, it’s a very small step to think that it’s superior as well. Ironically—and what truly is ironic about all of that—is that this is precisely the problem that the Apostle Paul addresses throughout this section, 1 Corinthians 12 through 14, and particularly now, and more pointedly, in chapter 14.

The Ranking of Gifts

You recall that the Apostle Paul introduced this subject in chapter 12, verse 1, presumably using their own term: “now about spirituals,” or, as translated in our version, “spiritual gifts.” That’s not the word that he uses until later in the passage, but “now concerning what we might translate, manifestations of the spirit.” This is their claim, and the sensational gifts are very clearly manifestations of the spirit. And from that point on, the Apostle Paul, almost invariably, uses not that word, but the word “gifts” that are given, emphasizing the point that the manifestations of the spirit are varied. And they are equally sovereignly administrated by the Spirit to various members of the church to fulfill various kinds of ministries, but each of them is equally a manifestation of the Spirit. All gifts equally are manifestations of the Spirit.

But if you’ve read carefully through chapter 12, and now we’ll see it again more pointedly in chapter 14, there have been hints that there is, although all gifts are manifestations of the Spirit, a gradation of gifts, a ranking of gifts, seemingly in terms of value and importance. For instance, chapter 12, verse 28. Notice the Apostle Paul here says, “first, second, and also.” He’s listing them in order. And given that these gifts are not listed in chronological order, it seems that he’s listing them in terms of importance of value. So, in the church, God has appointed, first of all, apostles; second, prophets; third, teachers; then workers of miracles; also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. And he ranks them, it seems, in order of importance, stressing the most important first.

Verse 13 gives us a very abbreviated list of gifts, and again, tongues appears last, along with its accompanying gifts of interpretation. Chapter 12, back to verses 8 through 10, you’ll see the same thing again, where he gives a list of gifts, the gift of tongues appearing dead last, along with its accompanying gift of interpretation.

Then we come to chapter 14. You’ll remember at the end of chapter 12, Paul already told them in verse 31, “…eagerly desire the greater gifts.” What are the greater gifts? Well, before he answers that, he launches into this discussion on love in chapter 13, which is just an expansion of what he has taught already in chapter 12, and that is that the purpose of the gifts is for mutual edification of the body. The saints are to work for the benefit of one another. This is why these various manifestations have been given in the church, so that the body ministers to itself in building itself up. That means, then, that gifts are not for simply personal use. Gifts are given, first of all, for the good of the body, for mutual benefit.

And so now he expands on that. That is exactly what love will teach you to do: use your gift for the benefit of others. And then he ends his discussion in chapter 13, not only, again, telling us the relative unimportance of tongues, and even prophecies, because they will cease, but he ends in verse 13: “know that these three remain, faith, hope, and love, but the greatest of these is love.” There’s something to be considered that outstrips all of even the most sensational and most important of gifts.

And then we come to chapter 14: “Follow the way of love and eagerly desire spiritual gifts.” Picking up the theme that he ended chapter 12 with—eagerly desire the greater gifts—here he says, “eagerly desire spiritual gifts, especially the gift of prophecy.” For anyone who speaks in a tongue does not speak to men but to God. Indeed, no one understands him. He utters mysteries with his spirit, but everyone who prophesies speaks to men for their strengthening, encouragement, and comfort. He who speaks in a tongue edifies himself, but he who prophesies edifies the church. I would like every one of you to speak in tongues, but I would rather have you prophesy. He who prophesies is greater than the one who speaks in tongues unless he interprets so that the church may be edified.

It doesn’t take a lot of thought to read through this passage, even in a cursory way, and see that the Apostle Paul’s approach to the subject of the gift of tongues in the church of Corinth is simply: “cool it!” You’re making way too much of this gift! You’re acting as though this sensational gift were the best of all! And you’re making a mistake!

Now, I really don’t mean to be picking on charismatics this morning, and I don’t want you to hear me like that. Many of them are brothers and sisters in Christ, and I acknowledge that, and I don’t want you to hear this as though I’m haranguing against them this morning. But, there are some fundamental flaws in charismatic theology that this passage exposes, and we’re trained to have to see them. And first of all is this simple observation: Paul’s approach to it is simply to say, “hold off, you’re making way too much of the gift of tongues.” And that is the tenor of Paul’s teaching all throughout the passage. Now, that is heresy, I think, to charismatics, but it is precisely what the Apostle Paul is doing here.

The Problem of Unintelligibility

Now, he doesn’t just simply say, “you’re making too much of it; it is of less value.” He gives an explanation as to why tongues are of inferior value. And the reason they’re of inferior value is very simple: nobody understands them! And that thought, the Apostle Paul works over and again through chapter 14, doesn’t he? Because they are unintelligible, they are of inferior value.

Now, that does not mean that the gift of tongues is a gift to speak gibberish in some supposedly heavenly language. I don’t believe that’s what the gift of tongues is. I believe it’s a gift of languages. That’s what it was clearly and demonstrably in Acts chapter 2 at Pentecost. There’s no reason to think that I can find that it’s any different in chapter 14 unless there’s been some abuse of it in Corinth. But still, even though the gift of tongues is properly a gift of languages—that is, a gift to be able to speak a language that the person speaking has never learned or studied before—still, even though it’s another language, it is unintelligible to those who hear it in the church.

And because it is unintelligible to them, unless of course it’s interpreted, what’s the value of it? And that’s the simple statement Paul pushes here through the earlier half of 1 Corinthians 14. If tongues are not interpreted, they are meaningless, and if meaningless, then they are worthless. And they are worthless precisely because they do not serve the first purpose of spiritual gifts, and that is mutual edification. If they cannot be understood, they cannot edify.

Again, this is what Paul pushes through verses 2 through 5 that we have just read. He further explains it in verse 6: “Now, brothers, if I come to you and speak in tongues, what good will I be to you unless I bring you some revelation or knowledge or prophecy or word of instruction?” Again, the point is the same. Unless you can understand the words that I’m speaking, what good is it? And then he gives this illustration in verses 7 and 8 about musical instruments. A flute, a harp, a trumpet. What good are these musical instruments if you don’t play the notes distinctly and if they’re not in tune and on the right time? Well, they’re of no value whatsoever unless they’re speaking distinctly, as it were.

And then in verses 9 and following, he draws the lesson: “So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be,” and I love this expression, “speaking into the air.” You ever heard a very polished speaker? It might have been in a church setting or religious gathering, it might be a politician, a really polished orator, and you sit there and listen and you think, “Wow.” And you get through and somebody asks, “What was it about?” and you say, “I don’t have a clue, but man, it sounded good.” Well, in a way, something like that here, only on a different scale, of course, because it’s speaking a different language entirely. Paul is saying you just, if you’re speaking a tongue that no one else understands, you’re just speaking into the air. And that is of no value to anyone. And if that is no good to anyone in terms of building them up, then of what value is the gift of tongues?

Paul illustrates the point in verses 16 and 17: “If you are praising God with your spirit, how can anyone who finds himself among those who do not understand say ‘Amen’ to your thanksgiving? Since he does not know what you are saying, you may be giving thanks well enough, but the other man is not edified.” Yeah, there you go. What do you think about all that? Can you really say “Amen” to that? Well, you should be able to, because what I was saying in the first place was, “The heavens declare the glory of God.” And the other was the opening lines of Psalm 121: “I lift up my eyes to the hills, whence come my help? My help comes from the Lord, maker of heaven and earth.” And your appropriate response at this point is, “Why didn’t you say that the first time?” Right?

Now, I might have some purpose in speaking in Hebrew. Now, I can’t speak in Hebrew; I’m not pretending. I had to go back and memorize that. But I might have some purpose in speaking Hebrew. One purpose might be to show you that I know Hebrew—make me feel real good about myself. Another purpose might be, and it truly is edifying to me. I see some of the words that are used, and I understand their context, their connotations in other contexts, things like that, and it truly is edifying to me. What’s the point of that in the church? You see Paul’s point? If it is not edifying to the congregation, what’s the point of it? It is of no use. And so Paul says, how can they, if you’re speaking in some language they cannot understand, how can they say “Amen” when you are done?

Now I want you, in light of that, in verses 16 and 17, to see the Apostle Paul, how he explains his own practice in reference to tongues in verses 18 and 19: “I thank God that I speak in tongues more than all of you, but in the church I would rather speak five intelligible words to instruct others than 10,000 words in an unknown tongue.” You see his point again. He’s just working it over again. It’s the same point. If I could speak Swahili and give you a beautiful oration in Swahili this morning, by the time I’m done, could you say “Amen” to that? Would it have been of any value at all to anyone? But on the other hand, if I were to say just three words this morning, “Jesus is Lord,” is there benefit to be derived from that? Oh, you bet there is. And so Paul says, “I would rather speak five words in a language you can understand than 10,000 words in a language you don’t understand.” Well, of course, the purpose of the gift is mutual edification.

And this is, I think, a very important point in this whole discussion that isn’t very often, I think, recognized. We need to give verse 19 its weight. Notice again what Paul says: “In the church, I would rather speak five intelligible words to instruct others than 10,000 words in an unknown tongue.” It would seem, wouldn’t it, that Paul is saying here that he doesn’t practice tongues in church? Nobody’s saying it, but: “I’d rather not. I would rather just speak five words.” I doubt Paul ever went into a church and spoke only five words. He’s a preacher, I know. But “my preference is in the church,” he says. “I’d rather just speak five words and be done than speak 10,000 words in a language you don’t understand.” It seems to me, if those words mean anything, it means that Paul, in the church, did not speak in tongues. Verse 18, then, when he says he speaks in tongues more than all, refers to other contexts. Pentecost-type of contexts, evangelistic contexts with the Jews, perhaps; I don’t know. But in the church, “my preference is not to speak in tongues.”

Again, I say this verse has to be given its weight. And I know one of the questions that’s pressing—and I think we’ll look at it in more detail next week—is the question of cessation. Have the miraculous gifts ceased or not? I believe they have. And I believe the New Testament teaches that. There’s one sense in which I don’t care about that question, because if the charismatic movement would simply follow the teaching that’s here in chapter 14, and follow the Apostle Paul’s pattern in verse 19 in particular, the whole thing would change entirely, wouldn’t it? As we’ll see in a little bit, there are some regulations that he gives that would transform it even further. Again, the Apostle Paul seems to be saying, whatever the answer on the question of whether the miraculous gifts have ceased or not, he is saying that in tongues he would prefer not to practice in the church.

Now then, the Apostle Paul gives us a further illustration of the limitation of tongues. He’s still working over this point in verses 23 through 25: “So if the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you’re out of your mind? But if an unbeliever or someone who does not understand comes in while everyone is prophesying, he will be convinced by all that he’s a sinner, he’ll be judged by all, and the secrets of his heart will be laid bare, and he’ll fall down and worship God, exclaiming, ‘God is here!'”

Now, Paul is simply working out here the point that he’s been stressing all along: the serious limitations of the gift of tongues. And he gives an illustration here, which I’m glad he gave, because if I were to come up with this on my own, you would think that perhaps I’m being harsh. But it’s really a fair question, isn’t it? Look, you’re in your church service, and an outsider comes in, an unbeliever. And there you are, going off in some supposed language that no one else can understand. That unbeliever sitting there with you is going to think you’re crazy. I didn’t say that; it’s the Apostle Paul. If he comes in, and a word of God is opened up in a language he can understand, suddenly he will find his heart laid bare, and he’ll say, “God is there.”

Now we know that God is with us every time we meet. Don’t you love those occasions when it’s even more evident that he’s there? We’re not predicting those things. That’s what he’s pointing to here. He comes in, and because the Word is intelligible, and because the intelligible Word is the means by which God works, he comes in, and rather than hearing gibberish, he hears the Word from God. His heart is laid bare. He doesn’t think you’re crazy; he thinks he’s a sinner and needs rescue. And so the point, very simply, is the goal of the church meeting is edification. Edification by means of the plain, intelligible exposition of the Word of God. Not sensationalism, not warm fuzzies, not manufactured excitements. The purpose of the meeting is edification through the intelligible Word of God.

Restrictions on the Exercise of the Gift of Tongues

All right, you can see already, then, how this… I’m trying, again, not to appear mean. You can see how this is devastating to the charismatic movement as the gift of tongues is practiced. But if you thought, “that’s a lot already, I’d prefer not to do it in the church,” watch what comes next. Paul gives us a series of restrictions, beginning in verse 26. Restrictions that he places on the exercise of the gift of tongues.

Verse 26: Edification is required. Again, what that must mean in the context is that if there is just gibberish being spoken, it is not edifying; it is of no value. Edification is required.

So, verse 27: Again, no more than three. Two, maybe three. Tell them, speakers, that that’s all.

Verse 27, again, he gives another restriction: one at a time, and in turn. Again, how would that change what we see today so commonly when whole congregations of people, masses of people, all speaking in tongues? Some gibberish. Paul says, no. Two, at the most three, one at a time, and in turn.

And verse 29 to 33: Don’t interrupt the preacher. And you say, “Well, this came to me!” Paul says, no! Spirits of the prophets are subject to control of the prophets. Don’t say the Spirit of God overwhelms you and carries you away. The Spirit of God does not do that. God is a God of order, and not confusion. Verses 29 through 33. Verse 32, in particular, stresses the matter of self-control in this matter.

Well, back to verses 27 and 28, he tells us there must be an interpreter. It seems that he’s saying here only one who interprets, and it seems to require here also that the interpreter be another person other than the tongue speaker himself. And, in fact, notice the implications of verse 28. If there is no interpreter, the tongue speaker should keep quiet. That must imply that before a person would speak in tongues, he must have it affirmed ahead of time—presumably by the elders of the church—but he must have it affirmed ahead of time that there’s an interpreter there. See how Paul is restricting the exercise of the gift. It’s the very opposite of what we see today.

Verse 33: Any chaos in the church, you may be sure, is not of God.

And then, verses 34 and 35: No women allowed. It would be, Paul says, a disgraceful show of insubordination. Whatever that verse entails, it surely entails the exercise of the gift of tongues. Now, if you took the women who speak in tongues out of the charismatic and Pentecostal churches, what would be left? You can see how this is just devastating to what we’ve seen on such a grand scale in our generation.

And then, verses 36 and 37, the Apostle Paul simply—I don’t know how else to say this—the Apostle Paul simply pulls rank. You’re a prophet? You’re spiritual? Here’s the test if you are a prophet and spiritual: you acknowledge that what I say comes from the Lord Jesus Christ himself. This is his word to the congregation.

Well then, in verses 39 and 40, he tactfully leaves open the possibility for the gift, but emphasizes one final time its inferiority to prophecy. “My preference,” Paul says, “I’d rather not do it.” Just five words of a noun probably would be better. But “I won’t forbid it,” he says. But in hearing the restrictions, follow them all, but know while you’re doing it that it is inferior to the gift of prophecy.

Contemporary Applications

All right, now, before we close, quickly, I’ll make some comments on some contemporary applications here.

First of all, the question of cessation: Is this gift of tongues still given? And so, in other words, in verse 39, “do not forbid speaking in tongues,” does that still apply? My own view is that the gift of tongues is not still given, and again, I think I may come back to that next week and look at that further. Several factors have led me to be convinced of that. One of those is mentioned in this passage, and that’s verses 20 through 22, which I skipped earlier, and that is that tongues serve as a sign, as prophesied by Isaiah and others of the prophets. Tongues are a sign to unbelieving Israel of the gospel going to the nations. And the simple argument, and I think rightly, is that once the sign has been given and has served its purpose—the sign of judgment to Israel—once that sign has been given and served its purpose, it is no longer needed. Perhaps more of that next week.

As I said, there’s a sense in which I don’t care because if what we see today would simply be restricted by the other teaching of this passage regarding tongues, whether or not gifts still continue, we would see a complete transformation of it. And so, I call this application a plea to charismatics. You’re not the charismatics I know, but perhaps this will help you in your own understanding and in speaking with your charismatic friends.

Even if you choose to believe that the gifts of tongues are still being given today, then at least, number one: recognize that the gift of tongues is not a necessary evidence of spirit baptism. That’s a point the Apostle stressed throughout chapter 12. The gift of tongues is not a necessary evidence of spirit baptism. We have all been baptized with one spirit into one body, and in that body the spirit has given all of us varying gifts. We all have the spirit in that sense. The gifts vary.

Number two: recognize that this gift of tongues is not an evidence of spirituality. It is not an evidence of superior spirituality. All other gifts are simply a demonstration of the spirit’s sovereign distribution of abilities according to his will. It says nothing about the superior or inferior spirituality of the person involved. How many times have you heard of a well-known preacher, clearly gifted, having been living a double life? Gifts are no indication of spirituality or godliness. We must not make that mistake. Tongues also are no indication of godliness. It’s no indication of anything except that the Spirit of God gives the gift.

Number three: recognize that no gift was intended to be universal. No gift was intended to be universal. Again, that backs up to chapter 12, particularly at the end of the chapter, but all through he mentions that gifts are varied and given variously to varied members of the churches for the Spirit’s purpose, sovereignly given. And at the end of chapter 12 he even asks, “Not all speak in tongues, do they? Not all are apostles, are they?” Of course not. This is not a universal gift. And again, what would that do to the charismatic movement today where they are encouraged to seek this gift? Well, it seems to me it would kill it on the spot.

Number four: recognize that the gift was not intended for personal gain. Not intended for personal aggrandizement, of course, but it’s not intended either for just self-edification. It’s used for the good of the church, or, as Paul seems to be arguing, it was given for contexts outside the church.

Number five: recognize that if you claim this gift, you must exercise it according to the regulations that are given in 1 Corinthians 14. And Paul lays this down with specific stress: “If you think you are spiritual, then you acknowledge what I have just said.” These restrictions that I’ve given you are the commands of Christ. Now, if these rules are not followed—if these restrictions that Paul has given on the gift of tongues are not followed—then either we are to conclude that it is not the true gift of tongues, or at the very least, it is a horrible abuse of the gift of tongues. It seems to me, again, that if these regulations were imposed, the charismatic movement as we know it would die at the same time. And that tells us something, I think, of the degree of error of charismatism. It’s not just an aberration of some otherwise good movement, but it’s flawed at the very foundation of it. Its assumptions giving rise to it are mistaken.

Well then, finally, number six: recognize that this gift is not to be elevated above others. Recognize that this gift is not to be elevated above the others. It is not a superior gift in any sense. It’s actually inferior, and Paul stresses that. We have not developed here the corresponding gift of prophecy, which is clearly the intelligible speaking of God’s word. But all through chapters 12 through 14, Paul is stressing the superior—especially in chapter 14—stressing the superior value of the gift of prophecy.

And one thing that’s fascinating to me, and you’ll hear this when you have charismatic friends speaking about the gift of tongues, they will say something like, “If tongues were not so important, why would the Apostle Paul devote an entire chapter to it?” The irony is, Paul devoted an entire chapter to it precisely because people like them are giving too much weight to it. And Paul is saying, “Hold it! You’re making way too much of it.”

Interesting, by contrast, when we turn to the pastoral epistles and the later epistles as well, we find the emphasis is never on the miraculous gifts. It is on teaching and preaching the word of God, the deposit that has been given by the apostles once for all to the church. And I am convinced that the Apostle Paul would stress that if he were here today: that what is needed in the church more than anything else is not some captivation and being enamored with the sensational. What is needed more than anything else is a fresh attention to the word of God that has been given to the church by the apostles. This is the means that God has ordered for the edification of his church.

The struggle of the ministry, one of the struggles of the ministry, has always been trying to get the believers to see that—the value of the ministry of the word of God. We all just, it seems, part of our nature, so easily look to something more sensational, something more electric, something warm and fuzzy, something moving. And we must be convinced down to our socks of the superior value of the exposition of the word of God. This is the means by which God works, and this is Paul’s entire underlying assumption throughout all this instruction here. Amen.

Let’s look to the Lord in prayer. Our Father, we are grateful for your word, and we’re grateful for the clarity of it. We thank you that you have addressed these matters for our instruction. We thank you for the repeated emphasis that we find here on the importance, and not only the importance, but the value of the plain teaching of the word of God. Give us, Lord, to that. We pray in Jesus’ name, Amen.