SPEAKING TO EDIFY – 1 Corinthians 14:6-19
Posted by Pastor Greg Allen on October 13, 2019 under 2019 |
Bethany Bible Church Sunday Message; October 13, 2019 from 1 Corinthians 14:6-19
Theme: In order to spiritually edify each other, our speaking in the church needs to have certain qualities.
(All Scripture is taken from The New King James Version, unless otherwise indicated).
Dr. Ironside said that he couldn’t have received a higher compliment.
When we get together as the family of God and in the name of our Lord Jesus, it’s that kind of clarity of speech that we want to have happen. After all, we handle the greatest truths the world could ever know. We handle the revealed word of God together. We speak of the great truths of our Savior Jesus Christ—the Son of God. And if there was ever a time when we should be clear, and plain-speaking, and understandable in what we say to each other, it’s when we are handling and teaching and sharing the sacred truth of God’s word together. There ought never to be any question of what we mean when we handle sacred truth. It ought to be as plain as it can possibly be.
It’s true that there’s much about our faith in Jesus that is a great and glorious mystery. But there is also much that God has clearly revealed to us. And when we set those things forth, they ought to be so plain that any ten-year-old can understand, and believe, and know them.
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That points us to the problem that was going on in the church in ancient Corinth. The apostle Paul had been writing to the believers there because they were speaking to one another in a way that could not be understood.
The Lord Jesus had gifted them—just as He has gifted every believing member of every church—with spiritual gifts that enable them to minister to one another and edify one another. But they had been elevating certain gifts over others—specifically, the gift of speaking in tongues; and were going so far as to exercise this gift within the gathering of the believers in a way that was causing harm and division. Paul had been writing about this problem; and we’ve been studying the things that he said about it.
In Chapter 13, we saw that he taught them that the great motivating principle they were to follow in their use of all the gifts—including the gift of tongues—was love. If they loved one another with true agape love—the same kind of sacrificial, self-giving love that the Lord Jesus had shown toward them—then they would be careful to exercise their spiritual gifts in certain ways. They would never seek to elevate themselves over each other with their gifts. Instead, they would seek to serve one another through them, and to do what is best for each other.
And then, in Chapter 14, we saw that Paul encouraged them to put the priority on one particular gift. In verses 1-5, Paul wrote;
Pursue love, and desire spiritual gifts, but especially that you may prophesy. For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit, he speaks mysteries. But he who prophesies speaks edification and exhortation and comfort to men. He who speaks in a tongue edifies himself, but he who prophesies edifies the church. I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification (1 Corinthians 14:1-5).
They were to pursue all of the spiritual gifts. But this gift of prophecy—that is the gift of setting forth a clear word from God to the people of God in the power and authority God—was to be the gift that they must pursue most of all. It was the gift that emphasized placing God’s word before one another with passion and understanding and authority; and that would be the gift that would bring balance and clarity of purpose to all of the others. That’s the gift that made it possible for all of the other gifts to function in such a way as to build up the church and edify every believer.
This would require that clarity and plainness of speech characterize the assembly of the church family. It would require that every word be made as understandable as possible to each person. And that was something that the gift of tongues—as the Corinthian church was using it—was not meant to accomplish.
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I think it would be a good idea for us to stop and talk about the gift of tongues for a moment. We must be very careful about how we speak of it. It is something that I would never want to—in any way—diminish as a gift from God or discredit. In fact, as I read what Paul has had to say in this section of 1 Corinthians, I find that he says nothing against it whatsoever. He treats it as a legitimate gift of God—and so should we.
The first time we read in the New Testament of anything like this gift is in Acts 2. It was the event we know as Pentecost. That was when we were told that, after the Lord Jesus was raised from the dead and ascended to the Father, the disciples were gathered together in the upper room. And then, the Holy Spirit came upon them. Acts 2 says;
And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.
And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language. Then they were all amazed and marveled, saying to one another, “Look, are not all these who speak Galileans? And how is it that we hear, each in our own language in which we were born? Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabs—we hear them speaking in our own tongues the wonderful works of God” (Acts 2:4-11).
This was a gift from the Holy Spirit that enabled Jesus’ followers to speak-forth truth—to ‘prophesy’ if you will—about the works of God in languages that they did not know; and to speak those truths to people who knew and understood the languages that they heard. It was a miracle that confirmed to those who listened that this was a work of God. There were two other times in the Book of Acts when this happened. It happened again in Acts 10, when Peter brought the gospel to the household of Cornelius the Roman centurion. When Cornelius and his household believed, those Roman Gentiles also received the Holy Spirit and spoke in tongues—just as the Jewish believers in Jesus had done. And then it happened again in Acts 19, when the apostle Paul brought the gospel to a group of followers of John the Baptist in Ephesus. When they were given a clearer understanding of the gospel of Jesus, and they believed and were baptized in Jesus’ name, they too received the Holy Spirit and spoke in tongues. This was all to show that the very same Holy Spirit that has been given at Pentecost comes upon all who believe on Jesus—Jew or Gentile.
Now; we don’t read that this happened every time someone believed on Jesus. It seems that these experiences were special manifestations of the work of the Holy Spirit at specific times—and for specific reasons. They were meant to give proof to those who heard that the Holy Spirit comes upon all who believe—Jew and Gentile. And those events in the Book of Acts seemed to have been times when the ‘gift of tongues’ involved a real language that was unknown to the speaker … but known to the hearers.
When we come to what Paul had to say to the Corinthian believers, however, the gift seems to have taken on a different form. It seems to have been a form of speaking that was unknown to the speaker; and that could not be understood by the hearer unless it was also accompanied by the miraculous gift of interpretation. The speaker would speak something that was given them from God; and this would serve primarily as a means of personal expression to God—privately and apart from the assembly of the church. If it ended up being something that God wanted the church to know, then a completely different person—the interpreter—would need to be given the gift from God of making its meaning plain to the church.
I have been taking the time lately to chat with some of my fellow believers who are a part of the tradition of the church who exercise this gift. And from what I am hearing from them, I feel that I am describing this gift as they understand it. It often is used by them as a private prayer experience; and it is something that they tell me blesses them and edifies them greatly. Though I myself do not have this gift, I have grown to greatly respect and love my brothers and sisters who exercise it. I always try to remember what Paul says later on in this chapter;
Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues. Let all things be done decently and in order (vv. 39-40).
I also remember what he said in verse 12;
since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel (v. 12).
I believe that, whatever our viewpoint on the gift of tongues might be, if we remember what those two passages tell us, we can’t go wrong.
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But that brings us to the whole place of were the gift of tongues fits in with the gathering of the church family. If we are to pursue ‘prophecy’ most of all in the assembly—that is, the setting forth of a word from God to the people of God in the power and authority of God—then how does the gift of tongues fit in with that?
I believe that in verses 6-19 of Chapter 14, Paul gives us some principles of ‘church family communication’ that help us. In order for us to be able to spiritually edify each other as we should, our speaking in the church must have certain qualities. And Paul goes on to tell us what these qualities are.
I see five principles. Look with me, first, at verse 6. There, Paul tells us that …
1. WE MUST EXPRESS AN ACTUAL IDEA WITH OUR WORDS.
In order for our words to edify, they have to have what I call ‘propositional content’. They must be able to set forth a clear ‘idea’. The ministry of setting-forth a clear word of God is a ministry that deals—not with subjective feelings and emotions—but with concepts and propositions and assertions and ideas. Actual ideas. Paul says;
But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by revelation, by knowledge, by prophesying, or by teaching? (v. 6).
To give a ‘revelation’ means that I speak forth something that God has made clear to human beings. If I speak forth a ‘prophesy’, I am speaking something special that God wants us to know—perhaps something about what will happen in the future. If I speak forth ‘teaching’, I am explaining a truth from God and showing how it is to be applied. These all involve clear, plain, discernible ideas and thoughts and propositions and assertions.
Such things are meant for the whole church body. They are intended to edify the church. They require plainness of speech. And that is something that the gift of tongues is not meant to provide—unless it is interpreted.
Paul then goes on to show that …
2. WE MUST BE CLEAR IN THE SOUNDS WE MAKE (vv. 7-9).
Paul went on to give some examples that are very familiar to us. He wrote,
Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played? (v. 7).
Many years ago, I inherited a saxophone. I wasn’t very good at it though. All I could do was make it sound as if I was giving a goose the Heimlich maneuver. A friend of mine came along, though; and he was a music teacher. I was amazed at the sounds he was able to make come out of it. He played clear, recognizable songs. Even a musical instrument—if it doesn’t make clear sounds—can’t communicate music.
Or think of the trumpet. Isn’t it amazing what history the trumpet has? It has been used for thousands of years in military activities; and that’s because it makes a clear sound that can give instructions that everyone can hear—even from far away. But Paul wrote,
For if the trumpet makes an uncertain sound, who will prepare for battle? (v. 8).
If the trumpet doesn’t make a clear, distinct sound—if someone just blows air through it without any purpose—the soldiers don’t know what command it is that is being given to them.
So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air (v. 9).
In order for the whole church to be edified, there must be clarity in the sounds we make with our mouths. The gift of tongues—as legitimate and wonderful a gift as it is—is not meant to do that.
Paul went on to say that, in order to edify the church body …
3. WE MUST SHARE A SENSE OF MEANING WITH ONE ANOTHER (vv. 10-12).
Paul, I believe, went on to speak of actual, known languages when he wrote;
There are, it may be, so many kinds of languages in the world, and none of them is without significance (v. 10).
Whatever the language may be—whatever form of common speech that a people group share—we can be sure that the words that are used are meant to have a significance and a clear meaning to that people group. They share a common lexicon—a common meaning of the specific word of their language. They learn their language as they grow up, so that they can share that meaning with each other.
I heard a story told once by Dr. J. Edwin Orr. He was a great evangelist—and he also happened to be an Irishman. He was ministering here in the United States; and he stayed with an American family. And he told the man of the house once, “I need to tell you, dear brother. You have a wonderful home. You have such wonderful, well-behaved children. And I have to tell you that your wife is one of the homeliest women I’ve ever met.”
The host had the presence of mind to say, “Eh … what exactly does it mean, in your understanding, to say my wife is ‘homely’? And Dr. Orr explained, “Well; isn’t the meaning obvious? If someone is kind, you say that they’re ‘kindly’. If they are a good friend, you say that they’re ‘friendly’. If someone is a good home-keeper, you say that they’re ‘homely’.”
“Well,” said the host; “That may be what it means in Ireland. But it doesn’t mean that here in the United States.” And Dr. Orr sought to defend himself; “Well, perhaps not. But I will remind you that we had the language before you did!”
But that illustrates the point. Unless there is a shared sense of meaning—even if the sound of the words is clear—communication cannot happen. Paul wrote;
Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me (v. 11).
When Paul speaks of ‘foreigners’, he’s using the word ‘barbarian’. We often think of something like Conan when we think of barbarians. But really the word is one that speaks of a foreigner who’s language is not understood. His or her words just sound like they’re saying “Bar-bar-bar.” If I don’t share a common understanding of the words with the person that I’m speaking with, then I’m just a barbarian to them, and they are a barbarian to me. It just sounds like ‘Bar-bar-bar.” So Paul wrote;
Even so you, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel (v. 12).
We need to make sure that our words have common meaning with each other. The gift of tongues is not designed to accomplish that.
What’s more …
4. WE MUST REACH THE UNDERSTANDING OF OUR LISTENER (vv. 13-17).
It’s a dangerous thing to seek to move people by their emotions alone—in disregard to the mind. It is by the mind that we understand the truth and then bring the will into conformity to God’s commands as we understand them in the mind. Sadly, many churches focus on tongues as a way to impact the emotions apart from—or as a way to completely bypass—the mind. Paul wrote;
Therefore let him who speaks in a tongue pray that he may interpret. For if I pray in a tongue, my spirit prays, but my understanding is unfruitful. What is the conclusion then? I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the understanding. Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say “Amen” at your giving of thanks, since he does not understand what you say? For you indeed give thanks well, but the other is not edified (vv. 13-17).
If someone prays in tongues, and if they conclude with an ‘Amen!’; how can you or I say my amen to what they have said? We wouldn’t know what they prayed. Unless it is interpreted, we’re left in the dark. Unless the words in tongues have been interpreted, our understanding cannot be reached.
And finally, note that Paul says that …
5. WE MUST BE ABLE TO TEACH THOSE WHO HEAR US (vv. 18-19).
That is the whole goal. That is how we edify.
Now; Paul says something that might surprise us. He writes;
I thank my God I speak with tongues more than you all (v. 18) …
Did you know that? Paul apparently spoke in tongues more than anyone else. And he isn’t saying that he spoke Latin, and Greek, and Hebrew, and other languages. He uses the same word in this verse that he used elsewhere for speaking in tongues. It’s important to notice that this man—the man who spoke in tongues more than anyone else—restrained himself from doing so when he came to the church assembly. Tongues wasn’t for the gathering of the congregation of God’s people. Instead, Paul wrote;
yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue (v. 19).
He’d rather stand up and say, “I have something to say …”—that is, five clear words—and then sit down. And that’s because those five words—limited as they are—would do more to edify the body, than a thousand words in a tongue that no one else can know.
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Now; it was in a little different context than the one that we’re focusing on this morning; but at the beginning of 1 Corinthians 2, Paul wrote;
And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God. For I determined not to know anything among you except Jesus Christ and Him crucified. I was with you in weakness, in fear, and in much trembling. And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God (1 Corinthians 2:1-5).
We speak the greatest truths that can ever be uttered. We proclaim the gospel of Jesus Christ, and seek to help each other grow up in Him. And we speak them in order to help one another grow in the things of God.
Let’s not forbid to speak in tongues. But let’s make sure that—in the assembly of God’s household—we speak only plainly; that our faith may rest in the great truths of the gospel of Jesus Christ.
EA
