A Symposium on the Tongues Movement: First Corinthians Thirteen and the Tongues Question

By Stanley D. Toussaint

Universally 1 Corinthians thirteen is divided into three parts—verses 1–3, 4–7, and 8–13. In the first paragraph Paul points to the necessity of love, in the second to the nature of love, and in the third to the endurance of love. Although tongues are mentioned in verse one, the outstanding contribution of this chapter to the tongues problem is found in the last part of the chapter. It is in verses 8–13 that the temporary aspect of the gift of tongues is seen. Verse 8 is to be particularly noted here. In connection with this verse our discussion will revolve around two questions. When will prophecies and knowledge be done away? Do tongues cease before prophecies and knowledge are rendered inoperative? When these two questions are objectively answered from an exegetical standpoint, much will have been gained in an attempt to answer at least one phase of the tongues question.

When Will Prophecies and Knowledge Be Done Away?

This must be the starting point in this consideration. Until this question is resolved further discussion will be indeterminative. Basically three answers are given to this question.

At the close of the canon. Some feel that the gifts of prophecies and knowledge were done away with the completion of the canon. Vine accepts this as a possible interpretation. “With the completion of Apostolic testimony and the completion of the Scriptures of truth (‘the faith once for all delivered to the saints,’ Jude 3, R.V.), ‘that which is perfect’ had come, and the temporary gifts were done away. For the Scriptures provided by the Spirit of God were ‘perfect.’ Nothing was to be added to them, nothing taken from them.”[1]

While this view is very tenable theologically, the following verses do not indicate this was what Paul was saying. “That which is perfect” mentioned in verse ten is explained in verse twelve. Few would controvert the idea that verse twelve is anticipating the return of Christ for His own. The “perfect” thing then is the rapture and resurrection of the church.

At the end of the early church period. Those who take this view say Paul is looking at the church in two stages of its development. The early church was immature and the later church mature. Tongues were for the church in its early development, but when the church matured tongues ceased.

Three factors are used to support this view. First, the illustration of the child and adult in verse eleven implies a comparison is being made between maturity and immaturity. The gradual metamorphosis to adulthood pictures the gradual doing away of certain spiritual gifts in the early church. Second, the mention of speaking, understanding, and thinking in verse eleven corresponds to the gifts of tongues, prophecies, and knowledge.[2] Third, the adjective τέλειος here translated perfect is often used to describe that which is mature.[3]

At first flush this interpretation of the passage appears to be most attractive. However, certain factors weigh against its acceptance. First, the picture in verse 11 is not illustrating the church; rather it portrays the principle stated in verse 10. A better thing supersedes its predecessor. Another illustration of this same principle is stated in verse 12 in the contrast between seeing by means of a mirror and seeing face to face. A second factor that disturbs this view is the emphasis of this passage on Christ’s return for His own. The γάρ with which verse 12 is introduced indicates verse 11 is not an illustration of the early church being superseded by the mature church, but instead it shows that verse 11 is a picture of Christ’s presence overruling our present condition.

At the rapture. Two factors indicate that prophecies and knowledge will be done away at the rapture and resurrection of the church. First, the perfect thing mentioned in verse 10 best finds its meaning in the rapture. Second, verse 12, which explains verse 10, clearly refers to the coming of Christ for His own. The conclusion then is clear: prophecies and knowledge continue until the rapture when they will be rendered inoperative in the full brightness of Christ’s presence.

It is well at this point to discuss the meaning of prophecies and knowledge. In this connection it should be observed that the Greek noun προφητεία has two meanings. On the one hand, it may be used of the act of prophesying and, on the other hand, it may look at the content of prophecy.[4] It has the former meaning in Romans 12:6; 1 Corinthians 12:10; 14:22, and most probably in 1 Thessalonians 5:20. In Matthew 13:14; 1 Corinthians 14:6; 2 Peter 1:20–21 and Revelation 1:3, it points to what is prophesied. It is most probable that the latter meaning is the one Paul has in mind here in 1 Corinthians 13. Likewise, knowledge in the chapter looks at what was expressed by the one who had the gift of knowledge in the early church.

That προφητεία and γνῶσις refer to the content of prophecy and knowledge rather than to the act of prophesying and speaking knowledge is evident for several reasons. In 1 Corinthians 12:8 Paul describes the gift of expressing knowledge by the term word of knowledge, but in 1 Corinthians 13:8 he employs the simple term knowledge. The former looks at the expression of knowledge; the latter refers to that which is known or the knowledge itself. Second, verse nine emphasizes the content of prophecy and knowledge more than the act. Third, the two are brought together in 1 Corinthians 14:6 where the last term, doctrine, indicates all the preceding terms refer to content.

What Paul is saying then is this: the content of knowledge and prophecy that was known in the early church and has been recorded in God’s inspired Word will be rendered inoperative when Christ comes for His own. The knowledge and prophecies in the Word are accurate and certain of fulfillment, but they are partial. The full revelation of Christ’s presence will so completely overshadow these that they will be rendered inoperative.

Do Tongues Cease before Prophecies and Knowledge Are Rendered Inoperative?

Several important details imply an affirmative answer is to be given to this question. The main ones are these: the change of verbs in verse 8, the change of voice in the verbs of verse 8, and the omission of tongues in verses 9 and 12 .

The change of verbs in verse 8. It is not without significance that Paul uses καταργέω of both prophecies and knowledge when he says prophecies and knowledge will be done away.[5] However he carefully selects the verb παύω when he speaks of the cessation of tongues. καταργέω means “to render inoperative, to supersede.” In the active voice παύω means “to make to cease.” Why this change? This change of verbs cannot be accounted for by saying Paul does this to avoid repetition. That Paul did not fear repetition is seen in the fact that he employs καταργέω no less than four times in verses 8, 10, and 11. The conclusion seems clear. Tongues are viewed as ceasing before Christ comes, while prophecies and knowledge are rendered inoperative by the Lord’s return.

The change of voice in the verbs of verse 8 . It is significant that the verb καταργέω, which is used of both prophecies and knowledge, is future passive in both of its occurrences in verse 8. On the other hand, παύω is future middle. In the active voice παύω means “to make to cease” (cf. 1 Pet 3:10). If Paul had wanted to say tongues will be made to cease by the coming of Christ, he most probably would have used the active voice. In the middle voice the verb simply means “to cease.” The conclusion is even clearer than before. While the content of prophecies and knowledge will endure until the coming of the Lord Jesus, tongues will in and of themselves cease in the meantime. They will not be abrogated by the rapture.

The omission of tongues in verses 9 and 12 . It is more than mere circumstance that tongues are not mentioned in verse 9 while knowledge and prophecies are. In verse 10 these latter two are said to be rendered useless. The implication is clear. Tongues will not be in existence to be rendered inoperative when the Lord Jesus comes.

Verse 12 also seems to be looking at knowledge and prophecy. The speaking face to face quite evidently is a reference to prophecy. Numbers 12:6–8 affirms: “And he said, Hear now my words: If there be a prophet among you, I the LORD Will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?” (cf. Exod 33:11; Deut 34:10).

Significantly verse 12 makes no mention of tongues as being in existence when Christ comes. Once again the inference is confirmed. Tongues cease in the church age before the return of Christ.

Conclusion

Prophecies and knowledge will be completely surpassed by the presence of Christ Jesus. The completeness of prophetic truth and the fullness of knowledge that will be revealed from Him will put our present prophecies and knowledge in their shadow. However, tongues will not endure until the return of Christ. In 1 Corinthians 13 the change of voice and vocabulary in the verbs of verse 8 and the lack of any reference to tongues in verses 9 and 12 imply the gift of tongues ceases before the rapture of the church occurs. Tongues were a temporary gift that God used in the early years of the church. They have long since ceased because their purpose was not a permanent one.

Notes

1. W. E. Vine, First Corinthians, p. 184.
2. F. Godet, Commentary on the First Epistle to the Corinthians, II, 253.
3. William F. Ardnt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, p. 817.
4. Arndt and Gingrich, op. cit., p. 730.
5. The AV obscures this by translating this verb in two different ways in verse 8. The first occurrence is rendered “they shall fail” and the second “it shall vanish away.” Actually the verb is the same.