THE BIBLICAL TEACHING ON THE SUBJECT OF PUBLIC UNKNOWN TONGUES AND INTERPRETATION
1 Corinthians 14:1-40
"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 in deed he interprets that the church may receive edification. 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? 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? For if the trumpet makes an uncertain sound, who will prepare for battle? 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. There are, it may be, so many kinds of languages in the world, and none of them is without significance. 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.
Even so you, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel. 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 them? 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. I thank my God I speak with tongues more than you all; 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.
Brethren, do not be children in understanding: however, in malice be babes, but in understanding be mature. In the law it is written, "With men of other tongues and other lips I will speak to this people; and yet, for all that, they will not hear Me," says the Lord. Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe.
Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind? But if all prophesy, and an unbeliever or an uninformed person comes in, he
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is convinced by all, he is convicted by all. And thus, the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you.
How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. If anyone speaks in a tongue, let there be two at the most three, each in turn, and let one interpret. But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God. Let two or three prophets speak, and let the others judge. But if anything is revealed to another who sits by, let the first keep silent. For you can all prophesy one by one, that all may learn and all may be encouraged. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion but of peace, as in all the churches of the saints. Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.
Or did the word of God come originally from you? Or was it you only that it reached? If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord. But if anyone is ignorant, let him be ignorant. Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues. Let all things be done decently and in order."
OUR LESSON
In our last lesson, we were discussing the various gifts of the Holy Spirit to the Church as described in Chapter 12 of 1 Corinthians. We came to the last gift listed in verse 28 which reads: "And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healing, helps, administrations, varieties of tongues." This gift was referred to earlier in the chapter in verse 10..."to another different kinds of tongues, to another the interpretation of tongues." The passage for our study today (1 Corinthians 12) is the record of Paul seeking to correct the unbridled use of tongues in the Corinthian assembly. He began his argument with them by setting forth the broader theological framework in which these specifics are to be understood. In Chapter 12 he argued for diversity, tongues being only one among many manifestations of the Holy Spirit, who gives gifts to each as He wills for the common good of the church.
In Chapter 13, reflecting on the theme of the common good, he insisted that none of them, himself included, counts for anything, no matter how "spiritual" they are, if they do not likewise manifest love. Now he puts these together by insisting that in the gathered assembly the single goal of their spiritual zeal should be love which is expressed in language of building up the church.
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He develops his theme of building up the church in two ways: by insisting on intelligibility in the gathered assembly and by giving guidelines for order in the worship services of the assembly. The real issue is not tongues and prophecy per se, but the building up of the community which can only be effected by understandable utterances, prophecy being the primary representative.
Paul directly addresses the issue of tongues, as to its unintelligibility and therefore inability to edify the church.
The practice of ecstatic utterances was common in many of the pagan Graeco-Roman religions of Paul's day, including those active in Corinth. Devotees of a god would drink and dance themselves into frenzies until they went into semi-consciousness or even unconsciousness--an experience they considered to be the highest form of communion with the divine. The ecstatic speaking that often accompanied such experiences was thought to be the language of the gods. In the church at Corinth much of the tongues-speaking had taken on the form and flavor of those pagan ecstasies. Emotionalism all but neutralized their rational senses, and selfish exhibitionism was common, with everyone wanting to do and say his own thing at the same time. Services were bedlam and chaos, with little worship and little edification taking place. "Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind." (v. 23).
Paul's admonition begins with this command..."Purse love." Lovelessness was by far their greatest problem, to which all of their other problems were related in one way or another.
DESIRE SPIRITUAL GIFTS, BUT ESPECIALLY THAT YOU MAY PROPHESY. (v. l). The fact that love is primary, however, does not mean that everything else is to be disregarded. The strong desire the Corinthians had for gifts was not wrong in itself but wrong in that it was selfishly directed only toward "the greater gifts", the showy and attention-getting gifts. Paul tells them that they should prophesy. This phrase is in the plural form, indicating not that individuals should desire to prophesy, but that the whole church should desire that gift to be used in their assembly. It is Paul's desire that the church would pray for, long after, and desire that the divine word of God would be proclaimed in their midst!
FOR HE WHO SPEAKS IN A TONGUE DOES NOT SPEAK TO MEN...Paul's emphasis—and concern—is unmistakable, the edification of the church! The one activity, tongues, edifies the speaker but not the church because it is addressed to God and "no one understands him." The other activity, prophecy, edifies the church because it is addressed to people and speaks 'edification, encouragement and comfort to them.'
Although, trying to cool their ardor for congregational tongues-speaking, Paul does not disparage the gift itself: rather, he seeks to put it in its rightful place.
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Verse 2 continues: "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."
There are various interpretations of this verse. One well-known commentator of the Bible writes: The phrase TO GOD is better translated..."to a god." The word MYSTERIES that Paul has in mind here are the type associated with the pagan mystery religions, out of which many of the Corinthians had come. The SPIRIT to which Paul refers is not the Holy Spirit, as same interpreters claim, but the person's own spirit, as implied in the Greek (locative case) and indicated in the NASB by his. Paul is not advocating tongues, but simply characterizing the uselessness of efforts to counterfeit them." It is obvious that this Bible teacher's position is complete rejection of any possibility of any genuine experience of speaking in a tongue in private worship to God. In fact this writer makes it very clear as far as he is concerned..."Because even true tongues must be interpreted in order to be understood, they cannot possibly edify anyone, including the person speaking, without such interpretation. They cannot therefore, be intended by God for private devotional use, as many Pentecostals and charismatics claim. Paul here is referring to the supposed value the Corinthians placed on their self-styled tongues-speaking. The satisfaction many of the believers experienced in their abuse of tongues was self-satisfaction, which came from pride-induced emotion, not from spiritual edification. It is an illegitimate self-building often building up nothing more than spiritual pride."
[PLEASE MOTE THAT THE ABOVE COMMENTS ARE SIMPLY PRESENTED AS THE OPINION OF ONE WRITER...NOW LET'S OBSERVE WHAT ANOTHER WRITER HAS TO SAY ON THIS SUBJECT.]
Dr. Gordon Fee writes:
"Such speech by the Spirit is further described in v. 4 as edifying to the speaker. This has sometimes been called "self-edification" and therefore viewed as pejorative. But Paul intended no such thing. The edifying of oneself is not self-centeredness, but the personal edifying of the believer that comes through private prayer and praise. Although one may wonder how "mysteries" that are not understood even by the speaker can edify, the answer lies in vv. 14-15). Contrary to the opinion of many, spiritual edification can take place in ways other than through the cortex of the brain. Paul believed in an immediate communing with God by means of the S/spirit that sometimes bypassed the mind; and in vv. 14-15 he argues that for his own edification he will have both.
But in the church he will have only what can also communicate to other believers through their minds. But despite these favorable words about tongues, Paul's present concern is not with private devotion but with public worship."
FROM THE ABOVE STATEMENTS, ONE CAN QUICKLY CONCLUDE THAT THERE ARE OPPOSITE POSITIONS TAKEN BY VERY LEARNED BIBLE SCHOLARS. My personal response favors the position of Dr. Fee which accepts a personal experience of speaking in tongues which results in building up the individual in spiritual growth and service.
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Verse 5: "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."
Paul has already indicated that tongues have value for the individual, meaning in private, personal prayer. Now he says of that dimension of spiritual life that he could wish all experienced the edification that came from such a gift of the Spirit. But that of course is not his present point; thus he quickly qualities that "wish" by repeating the language of v. l: "but rather that you prophesy." The reason for saying that the gift of prophesy is the greater gift is related to the edification of the community of believers in worship. It is greater precisely because it is intelligible and therefore can edify.
Thus, even though from Paul's perspective prophesy is clearly preferable, it seems equally clear that the real urgency is not with tongues and prophecy, but with intelligible utterances in the gathered assembly, so that all may be edified.
At a time in history when there is a broad range of opinion about speaking in tongues in the church, both its validity and its usefulness, the point of the above verses needs to be heard again--on both sides of that question. It is sheer prejudice to view Paul here as "demoting" tongues as such. Uninterpreted tongues in the assembly, yes, but for the edification of the believer in private, no. Anyone who would argue that what is spoken to God by the Spirit for the edification of a believer is of little value is hardly reading the apostle from Paul's point of view. On the other hand, there is a tendency on the part of some Pentecostals to fall full into the Corinthian error, where a "message in tongues," interpreted of course, is often seen as the surest evidence of the continuing work of the Spirit in a given assembly. Paul would scarcely agree with such an assessment. He allows tongues and interpretation: he prefers prophecy.
In verses 6 through 12, Paul's point is very clear. Uninterpreted tongues in the public assembly have no value at all! Any message is useless if it cannot be comprehended. The Corinthians were interested in impressing others, not communicating with them, much less edifying them. "So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken?" (v. 9). If I do not grasp the meaning of what someone is saying, then we are as foreigners to one another. Again, the application to their setting and "speaking in tongues" is obvious. Just as the hearer of one speaking in a foreign language cannot understand what is said, so the other worshipers in the community cannot understand what is spoken in tongues. Thus it is of no value to them.
Verse 12:
"Even so you, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel." Paul is saying that if you are so eager to minister spiritual gifts, minister them in the way God intended: for the benefit of the church.
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Verse 13: "Therefore let him who speaks in a tongue pray that he may interpret." Paul has just stated that all gifts that are experienced in the church must edify and build up the church, thus, if one speaks in tongues, only when interpreted does it have any value, thus the importance of interpretation when this gift is exercised.
The man who has the gift of "tongues" should not rest content with this gift. Realizing its limited value, he should pray for the gift of interpretation, so that what he says may be useful for edification. The edification of the church is of supreme importance in the exercising of the gifts in a public worship service.
Verse 14-17: "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?"
It is not clear what Paul meant. He seems to have been saying that tongues without interpretation are unintelligible to everyone, including the speaker. The Holy Spirit uses the believer’s spirit as he or she speaks in tongues, but the believer's rational ability is unfruitful in the process. If Paul did not understand what he said when he prayed in tongues, how could anyone hearing him understand and benefit from the practice? Since spiritual gifts are manifested in worship primarily to edify others, interpretation is crucial to their proper use.
In praying and singing, both the mind and spirit are to be fully engaged. When believers sing, they should also think about the meaning of the words. When they pour out their feelings to God in prayer, they should not turn off their capacity to think. True Christianity is neither barren intellectualism nor thoughtless emotionalism. . Paul may have also had in mind a private/public distinction. In his private prayers and singing, he could do so in tongues. In public, however, he would speak in Greek so that the congregation would understand and be edified.
In verse 17, Paul again refers to the supreme importance that when gifts are exercised in the public worship service, the experience must build up and edify the church, otherwise they are a distraction to true worship.
In verse 18, Paul revealed the intensity with which he held this conviction with two final sentences. He was grateful to speak in tongues more than all of the Corinthians. He understood and experienced the blessings of this gift in remarkable ways in his private worship. This report of Paul's personal life may also indicate that the preceding "hypothetical" situations were drawn from Paul's personal experiences, including his relationship with the Corinthians. Paul had another strong conviction which he expresses in verse 19: "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."
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Up to this point in the letter, the Corinthians may have been thinking that Paul was putting down the gift of tongues because he did not possess it. Paul explained that not only did he have the gift but that he used it more profitably than the rest of them. Then he pointed them back to the issue at hand--what was happening in the assembly during their worship services. Paul understood the limitations of the gift of tongues when it came to edifying the body of believers. Instead of impressing people with the gift of tongues that he, like many of them, had received, Paul said that he would rather speak five intelligible words to instruct others than ten thousand words in a tongue because only words that are understood can instruct.
Here is a verse of wise admonition that our charismatic and Pentecostal brethren would do well to heed. Paul is simply saying that public tongues have little to no value in true, Christ-centered worship.
Verse 20: "Brethren, do not be children in understanding, however, in malice be babes, but in understanding be mature."
Paul appealed again to the Corinthians as brothers. This address indicates the intensity with which he appealed to them. At the same time, he told them to stop thinking like children. The allusion to the preceding chapter on love is evident. For Paul, the Corinthians' preoccupation with tongues indicated their spiritual immaturity! They fixated on their temporary gifts--"childish way" in the grand scheme of things--failing to maintain an eternal perspective. Of course, the Bible sometimes commends childlike attitudes in believers. Jesus presented a child's trust as a model of faith. Even here, Paul insisted that believers should be as naive as infants...in regard to evil. But Paul did not want believers to be naive about evil.
The idea is that believers should be inexperienced and separated from evil, and that they should not know much about it. While he found it appropriate to be innocent regarding evil, Paul insisted that believers should still be adults in their thinking.
It is very interesting to me that our charismatic and Pentecostal brethren consider speaking in tongues as a sign of spiritual maturity, when the Scriptures portray them as a sign of spiritual immaturity and spiritual childishness!
Verses 21-22: "In the law it is written: With men of other tongues and other lips I will speak to this people; And yet, for all that, they will not hear Me." Paul demonstrated the Corinthians' need to think maturely about tongues by paraphrasing Isaiah 28:11-12. The prophet Isaiah warned northern Israel that God would exile them to a place where he would use strange tongues and lips of foreigners to speak to this people. Even while suffering this punishment, however, they would not listen to the Lord.
As the church spread throughout the Gentile world, unbelieving Jews heard the message of the Messiah Jesus in foreign Gentile languages. People of strange languages proclaiming God's gospel in tongues throughout the world signified judgment against many Jews' continuing unbelief.
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Paul concluded that tongues...are a sign...for unbelievers because God designed them to communicate the gospel and Christian teaching across linguistic boundaries. They are a sign in the prophetic sense of the word: as a curse against those who do not believe. Prophesy, however, is for believers because it edifies them and builds them up in the faith. For rhetorical effect, Paul spoke in absolute terms about something that was relative. Tongues are more for unbelievers, while prophecy is more for believers, not for unbelievers.
"Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind?"
Most likely Paul is describing the worship service at Corinth and his conclusion is that confusion reigned and the testimony of Christ was hindered, if not mocked. When tongues were misused, there was only confusion, frustration, and bewilderment. Unbelievers were repelled and believers were unedified. But prophecy edifies believers and evangelizes unbelievers. God is honored and the congregation is blessed when His Word is declared with clarity and authority.
In the remaining verses of this chapter, Paul explains how the worship service is to be ordered. The biblical procedure for the use of tongues is to be systematic and orderly, according to divine pattern--contrary to the confused way in which the Corinthian believers seemed to do everything. Whether they had a psalm, a teaching, a revelation, a tongue, or an interpretation, they all wanted to participate at the same time. In light of such confusion and disorder, Paul gives a clear command: Let all things be done for edification. "If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret. But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God."
For God is not the author of confusion but of peace, as in all the churches of the saints" (v. 33).
Now we come to very emphatic statement: "Let your women keep silent in the churches..." Women may be highly gifted teachers and leaders, but those gifts are not to be exercised over men in the services of the church. God has ordained order in His creation, an order that reflects His own nature and that therefore should be reflected in His church. When any part of His order is ignored or rejected, His church is weakened and He is dishonored. It is obvious that this problem was very obvious at Corinth...women taking authority in the services over men...and Paul corrects that matter.
Paul concludes the chapter with a summary exhortation for the Corinthians to hold prophecy in the superior position in their services, but not to despise or reject legitimate speaking in tongues. And whatever they did in the Lord's name should be done in a way that brought glory to Christ and edification to the church. When the church at Corinth received these instructions, there should be no question as to how the spiritual gift of public tongues was to be exercised in the services of their church.