Reformed
Worship, The Regulative Principle, etc.
Appendix
Throughout the Bible, we find accounts of temporary gifts and officers among
the people of God. That is, men sometimes receive special abilities to perform particular
tasks; these endowments are not expected to be permanent gifts or practices
within the church.
For example, when the Lord sent Moses to deliver the children of Israel, the
revealed word of God was accompanied by peculiar signs and wonders; many
supernatural actions were per formed by the hand of Moses.
When Moses received the law and the tabernacle ordinances, the Lord provided
a divine pattern for the furnishings of the tabernacle. The worship
in the tabernacle included many practices which were established as ongoing
observances. Nevertheless, at the outset, God provided special gifts to certain
individuals who were chosen to build the implements of tabernacle worship. The
Lord "called by name Bezaleel the son of Uri" and "filled him
with the spirit of God, in wisdom and understanding, and in knowledge, and in
all manner of workmanship; and to devise curious works, to work in gold, and in
silver, and in brass, and in the cutting of stones, to set them, and in carving
of wood, to make any manner of cunning work. And he hath put in his heart that
he may teach, both he and Ahioliab. Them hath he filled with wisdom of heart,
to work all manner of work, of the engraver, and of the cunning workman, and of
the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of
the weaver, even of them that do any work, and of those that devise cunning
work" (Ex. 35:30-35; 38:21-23).
After the tabernacle was completed according to the divine pattern (Ex.
39:43), there was no expectation that the special gifts of Moses and Bezaleel
would be needed in an ongoing manner. Nor did the Lord appoint successors to
Bezaleel to continue fashioning new implements for the tabernacle.
We find a parallel case in the pages of the New Testament. The death of Christ
ushered in a new era; Jerusalem was no longer the focal point of public
worship. The Saviour instructed the apostles to take the gospel to the
farthest reaches of civilization. As the gospel spread, the apostles fulfilled
a foundational role in building up the church, which is likened to the temple
(or tabernacle) of God (Eph. 2:20-21).
When this new era of gospel
worship was inaugurated, the Lord furnished the apostles with special
gifts, "God also bearing them witness, both with signs and wonders, and
with diverse miracles" (Heb. 2:4). Thus, we read about tongues of fire,
miraculous healings, and supernatural deliverances. There were also special
assistants to the apostles, called evangelists, some of whom wrote the gospel accounts in the scriptures. And there
were New Testament prophets among the churches.
There is no indication in the Bible that these special gifts and officers
were expected to become permanent fixtures in the church. On the contrary, just
as Moses and Bezaleel had no permanent successors to their special offices and
functions, so the apostles and prophets had no designated successors. Rather,
their special offices and functions gave way to the ordinary operations of the
church, conducted by ordinary ecclesiastical officers pastors, teachers,
elders, and deacons.
In Acts 14:23, we read of Paul and Barnabas ordaining elders for the
government of the churches they had planted. They did not appoint new apostles.
(As long as the apostles lived, they possessed a peculiar authority as Christ's
special messengers. But once the apostles passed from the scene, the
responsiblities regarding church government fell to elders.) From these facts,
we conclude that some aspects of worship, as described in the New Testament
narratives, were never intended to be permanent, since they were practices
linked to the special gifts of apostles and prophets.
For example, we do not presently conduct public healing services. Certainly
the apostles performed some healings in the course of their ministry. But the
normal directions for the sick are to resort to individual prayer, appropriate
medicinal substances; and, in special cases, they may seek a visitation from
the elders of the church (2 Cor. 12:7-9; 1 Tim 5:23; James 5:14-15).
We freely acknowledge the instantaneous gift of foreign tongues, which was
manifest on the day of Pentecost. But that was an altogether extraordinary
occasion. There is no indication from the Bible that this miraculous event was
to become a routine ordinance in Christian
worship. A strong case can be made that the only persons who actually spoke
with these tongues on the day of Pentecost were the apostles, since the
response of the hearers was, "Are not all these which speak
Galilæans?" (Acts 2:7).
Moreover, it is certain that the tongues mentioned in Acts 2, and in other
references in the New Testament, were known
languages not an unintelligible
dialect, as claimed by modern-day charismatics. When references are made to
unknown languages in Paul's epistles, the apostle is emphatic that a message
spoken in a foreign language cannot profit the hearers, unless there is an
interpreter present.
For centuries, Protestants criticized the Papists for conducting worship
services in an unknown language (Latin), wherein the general public could not
understand the content of the worship. The criticism was warranted, because, as
the apostle notes, "If therefore the whole church be come together into
one place, and all speak with tongues, and there come in those that are
unlearned, or unbelievers, will they not say that ye are mad?" (1 Cor.
14:23). Likewise, charismatics are guilty of similar folly when they advocate
the practice of chattering in unintelligible gibberish as a central part of
their worship.
Questions have been raised as to whether the tongues mentioned in the
apostolic era were revelatory in nature. Regardless of the answer to this
query, the apostle's restrictions apply to any spoken word in the church,
whether revelatory or not. No service of worship should be allowed to degenerate
into a chaotic scene where multiple speakers are blithering in unintelligible
noises which cannot be understood by any of the hearers.
If we conclude that the gift of tongues was a revelatory gift, we still have
no indication that it was a permanent gift. In fact, the evidence is to the
contrary, since tongues were associated with the apostolic signs and wonders
which were passing away as the New Testament writings were nearing completion.
As noted, there were many special (but temporary) operations of the Spirit when
the new era of Christian worship was inaugurated.
Further, true spiritual knowledge is now acquired through the patient study
of scripture (2 Tim.2:15-16; 3:14-17; 4:13) not direct revelation. Hence, the
apostle commends studying and the use of books.
Throughout this booklet, we have sought to emphasize how the precepts of the
Bible apply to the historic narratives of the scriptures. The accounts in Kings
and Chronicles are understood in the light of the commandments previously given
in the book of Deuteronomy. That is the proper approach to hermeneutics,
because not all of the recorded actions of biblical characters are approved
examples of behavior we should imitate.
We remind readers of this basic principle of interpretation as we consider a
portion of the 14th chapter of Paul's epistle to the Corinthians. These verses
have been variously cited by diverse groups from charismatics to Plymouth
Brethren to justify their peculiar methods
of worship. A key to understanding this passage is the proper
interpretation of verse 26, "How is it then, brethren? when ye come
together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a
revelation, hath an interpretation."
The crux of the issue may be resolved if we answer a basic question. Is
Paul's statement here prescriptive? or
is it merely descriptive, without
implying approval for the practice of the Corinthians?
Charismatics and Plymouth Brethren contend for the former, claiming that
Paul's remarks establish a warrant for free-style worship services, wherein
church members may independently introduce various elements of worship. But
this position violates the sense of the immediate context of the verse, as well
as the general tenor of Paul's letter as a whole.
Earlier in his letter, Paul chides the Corinthians for a number of problems
within the congregation. He first describes their current practices, and then
explains what needs to be done to remedy the situation.
For example, twice in the eleventh chapter Paul commences a statement with
the words, "when ye come together,"
as a prelude to a corrective admonition: "First of all, when ye
come together in the church, I hear there
be divisions among you. When ye come together therefore into one place, this is not to eat the
Lord's Supper. For in eating everyone taketh before other his own supper: and
one is hungry, and another is drunken. Shall I praise you in this? I praise you
not" (1 Cor. 11:20-22).
In chapter 14, the apostle is rebuking them for their chaotic worship because,
when the church convenes, various persons bring competing preferences, and
their conflicting desires promote anarchy. "How is it then, brethren? when
ye come together, every one of you hath a psalm, hath a doctrine, hath a
tongue, hath a revelation, hath an interpretation" (1 Cor. 14:26).
Paul's rebuke is clear from the latter portion of verse 26 and verse 33.
"Let all things be done unto edifying. For God is not the author of
confusion, but of peace, as in all churches of the saints." For this reason,
the apostle places restrictions on the proceedings, that "all things be
done decently and in order" (vs. 40).
Regarding speakers using unknown languages, the apostle is clear: "In
the church I had rather speak five words with my understanding, that by my
voice I might teach others also, than ten thousand words in an unknown
tongue." Hence, those who speak in a foreign language may speak in church
only if there is an interpreter present. Moreover, speakers of all types are
restricted to specific numbers (1 Cor. 14:18, 27, 29). And women are not
permitted to speak at all (1 Cor.14:34-35), since they are not allowed to
exercise authority over men or teach in church (1 Tim.2:11-15).
Copyright ©1995 by Kevin Reed