Although our key passages for consideration this week (Rom. 12:4–8; 1 Cor. 12–14; and Eph. 4:7–13) focus on the gifts of the Spirit, I have decided to use the gift of tongues in 1 Corinthians 12–14 as a case study in how Paul expected a church to operate as a Holy Spirit-gifted "body."

It is evident that the Corinthian church was experiencing disunity and that Christians were abusing the gift of tongues. The issue of tongues continues to divide Christians and churches. What kind of tongues is being spoken of in 1 Corinthians 12–14? Are these tongues known languages or some kind of ecstatic (even heavenly) languages?

The lesson guide this week takes the view that "it seems clear that ’tongues’ mentioned here denotes foreign languages, because that was clearly the way the gift was manifested at Pentecost and on subsequent recorded occasions" (see Teacher’s Edition, 86).

Although 85 percent of Australian Adventists in the 1990s (and likely North American Adventists, as well) disapproved of contemporary, charismatic tongues-speaking, there are increasing numbers of Adventists who are aware of the charismatic manifestations evident in our early history, and some who have been attracted to congregations where tongues-speaking is part of private and corporate worship.1

Perhaps the issue is not as easily resolved as the lesson author hopes it is. Note that the Seventh-day Adventist Bible Commentary actually presents two possible views: one that "the language spoken under the influence of the gift was a foreign language," and the other that "the manifestation was different from that on the day of Pentecost; that the language was not spoken by men."2

How is this difference of opinion to be resolved? The obvious approach would be to "ask" the text for the answer. Still, there are some nagging difficulties in some of the passages. Some people cite commentators for one of the views, whereas others cite different authorities for the other. Still others try to resolve the issue by reference to linguistic or behavioral studies.

It seems to me, though, that the best approach may be to take 1 Corinthians 12–14 as a part of a pastoral letter that does not always resolve all of our current questions, but offers practical strategies for dealing with the divisions in a particular congregation caused by misuse of the gift of tongues. And perhaps those strategies might be applicable in our own situation today.

Order; Not Disorder

The church at Corinth suffered from spiritual elitism, fanaticism, and separatism (1 Cor 3:1–9; 11:17–34; 14:26–40), yet Paul does not call into question the Christian commitment of the Corinthian believers. To the contrary, he affirms them as "the church of God in Corinth, those sanctified in Christ Jesus and called to be holy" (1 Cor 1:1).

Certainly, the same kind of positive approach is warranted in the contemporary situation. The fact that Paul inserts his love hymn (1 Cor. 13) into the center of his tongues discussion is highly significant. High claims of spiritual giftedness are to be judged according to the fruit of the Spirit, love (1 Cor 13:1; Gal 5:22–23). Paul’s plea is for order in the place of disorder (1 Cor 14:33, 40).

Although it is possible that Paul believed that the gift of tongues could be used in a private prayer setting, his instructions in 1 Corinthians 12–14 undoubtedly have to do with public worship. Notice such expressions as "if the whole church comes together" (1 Cor 14:23); "When you come together" (14:26); and "As in all the congregations of the saints" (14:33).

Paul’s instructions regarding interpretation of tongues are to be read in the same context as his emphasis on order. He insists, "If there is no interpreter, the speaker should keep quiet in the church and speak only to himself and God" (1 Cor 14:26). It is apparent that the tongues-speaker is able to exercise self-control. He or she has the capacity to choose to speak or to be silent.

Edification of the Church; Not Self-promotion

Paul views the gift of tongues in relation to the other gifts of the Spirit that have been given to the church. All of the gifts have been given for the "common good" (1 Cor 12:7). Therefore, in a very real sense, the gifts are to the church rather than to individuals, even though they are given via individuals.

If this is the case, it should not be surprising that Paul appears to emphasize those gifts that edify and strengthen the church other than tongues, which were being used for self-glorification in the Corinthian setting. For instance, although believers are to "eagerly desire spiritual gifts" (1 Cor 14:1), the gift of prophecy is seen as higher in rank than tongues because "everyone who prophesies speaks to men for their strengthening, encouragement and comfort," whereas the person "who speaks in a tongue edifies himself" rather than the church (1 Cor 14:4).

This is again Paul’s theme when he remarks that when believers come together in worship, everything—whether hymn, instruction, revelation, tongue, or interpretation—"must be done for the strengthening of the church" (1Cor 14:26).

Tongues; Not for Every Member

Clearly, in 1 Corinthians 12, Paul does not believe that all of the Corinthian believers will speak in tongues. Tongues-speaking is certainly not a sign or test of Christian commitment, reception of the Spirit, or qualification for ministry. Rather, to one believer is given the gift of healing, to another different kinds of tongues, and to yet another interpretation of tongues (1 Cor 12:8–10).

In fact, the spiritual gifts are distributed according the will of the Holy Spirit (1 Cor 12:11), rather than according the wishes of individual believers. Thus, although all the gifts are necessary (1 Cor 12:14–26), not every believer is an apostle or a prophet or a teacher or a tongues-speaker in tongues (1 Cor 12:29–30).

However, Paul does not forbid speaking in tongues. Again, in the context of the edification of the whole body, he says: "my brothers, be eager to prophesy, and do not forbid speaking in tongues" (1 Cor 14:39). The worship standards Paul sets would have been enough to curb the aberrations of the Corinthian congregation.

Conclusion

Seventh-day Adventists, along with many other Christians, find difficulty in living with unresolved biblical and doctrinal questions. And, at times, that leads to disunity and divisiveness. What is our response when some younger (or older) members of our congregation begin to "speak in tongues"? Do we shut them out? Or, do we turn to the kind of practical Pauline guidelines suggested in 1 Corinthians 12–14?

Perhaps, if the counsels of Paul were followed by Adventist and charismatic Christians alike, the excesses of current Pentecostalism as well as a Spirit-less famine in Christian living and worship might be avoided.

Notes and References

1. Regarding disapproval, see Peter Kaldor et al., Winds of Change: The Experience of the Church in a Changing Australia (Homebush West, NSW: Lancer, 1994), 76. Note that this disapproval rating was the highest of all the denominations surveyed in the National Church Life Survey. For charismatic incidents in early Adventist history, see, for instance, Arthur L. White, "Charismatic Experiences in Early Seventh-day Adventist History (reprinted from twelve articles published in the Review and Herald, Aug. 10, 17, 24, 1972; Mar. 15, 22, 29, 1973; and Aug. 2, 9, 1973).
2. Seventh-day Adventist Bible Commentary, ed. F. D. Nichol (Washington, D.C.: Review and Herald, 1956) 6:795.

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