The home of the oracle has a spectacular site on the slopes of Mount Parnassos
overlooking the Gulf of Corinth. It was started in Mycenaeanan times and
developed in classical times, famed as the 'navel of the earth'. After the Acropolis
in Athens, Delphi is the most visited archaeological site in Greece. It has an
extraordinary site in a cleft in the mountains between Mount Parnassus the Gulf
of Corinth. Since early times there was a Spring, sacred to the Earth Mother, Ge.
It is now known as the Castalian Spring and local drivers continue to stop and fill
their water-bottles. Mount Parnassus, from whence the spring arises, was sacred
to Dionysos and the Maenads. In classical times the central feature of Delphi was
the walled Sanctuary of Apollo (see reconstruction, by A Tournaire, 1902). It
contained a Temple of Apollo, with an alter in front, a Sacred Way lined with
Treasuries, and a Theatre. Outside the Sanctuary lay a Stadium, a village and a
second Sanctuary, dedicated to Athena Pronaia.
Read more: http://www.gardenvisit.com/garden/delphi#ixzz0v69TvLHk
In addition was the influence of the Cybele/ Attis cult, another of the mystery religions. It
was a fertility cult where the worshippers worked themselves up into a frenzy through
music, drumming (referred to as the sacred rhythms), dance, and repetitive chanting
until the “god” entered the individual worshippers and they would communicate with the
“god” in ecstatic utterances which they called a language but in reality was nothing more
than gibberish. It seems as if there was no temple to this cult in Corinth but the people
could have been influenced by it.
If and when a person reached this state where they were giving ecstatic speech they
would then be considered very spiritual and special to the “god.” Both the person and
others would be impressed with how close they were to the “god” because they spoke
such mystery communications that no one else could understand (of course, neither did
the speaker!).
The Church at Corinth
And the practice of tongues
We have taken this journey into the ancient city and its religious practices because it
helps us to understand what was going on in the church at Corinth. It is significant that,
outside the book of Acts with the beginning of the Church, there is no other mention of
“tongues” being practiced in any church nor is there any instruction as to its practice in
any of the Epistles – except 1 Corinthians.
The Church at Corinth was filled with people who were expressing their spiritual gifts that
they had received when they placed their faith alone in Christ alone.
1 Corinthians 1:4-8 (NASB)
The word “gift” in this passage is the Greek word charismati. The spread of all the
various spiritual gifts was to be found in the church at Corinth – they were not lacking in
any: “you are not lacking in any gift” Paul writes. Because of what was going on in the
church including the wrong use of spiritual gifts, it should stand as a warning to us today
that spiritual gifts do not guarantee spirituality, correct doctrine, or right practice.
It is helpful to note Paul’s remark about their spiritual health in 1 Corinthians 3:1-3
Do not miss this fact: Paul never questioned their reception of eternal life for he refers to
them as “brethren,” a term used for fellow believers.
The Apostle states two things about these believers forming the church at Corinth:
1. They are living their lives under the dominating influence of their sin natures
rather than according to the Spirit of God: “And I, brethren, could not speak to
you as to spiritual men, but as to men of flesh.” The word “flesh” (sin nature)
refers to their operating by the means of their sin nature and the word has been
translated “carnal.” They were out of fellowship with the Holy Spirit due to a
failure to recognize and confess their sins (1 John 1:9); they were not spiritual.
Lewis Sperry Chafer helps us to keep the issues of spiritual and growth clear:
Christian growth and the deeper knowledge of the Truth are to be
distinguished from spirituality. It is possible to be filled with the Spirit when
immature in growth, experience, and understanding. Christian growth is
largely conditioned on the study of the Word, prayer, and service; while
spirituality does not wait on these things, but is conditioned upon
immediate adjustment to the Spirit. Since the Spirit is always our Teacher,
it is imperative that we always remain teachable. We should be willing
humbly to hear His voice through any and every instrument.
(He That is Spiritual, p.56)
2. Paul also states that they are “babes in Christ.” Although it had been four to five
years after Paul had first been at Corinth and the time of this letter, they were
spiritually immature believers. One of two things had happened: (a) either they
had failed to grow up in the learning and application of Bible Doctrine (1 Peter
2:1-2; 2 Peter 3:18) or (b) they had made progress and now were in a serious
state of reversionism (Hebrews 5:11-14), that is, reverting back to spiritual
immaturity and thus losing the ground they had gained spiritually. Reversionism
is the opposite of spiritual growth.
When the writer of Hebrews states, “you have need again for someone to teach
you the elementary principles of the oracles of God” he knows they once had
been taught this but do to a rejection of the Truth or a stubborn laziness in
learning, they had reversed direction with the result “you have come to need milk
and not solid food.” “You have come to be dull of hearing” (v.11), meaning “slow”
or “sluggish” or “slow to learn” (NIV); was a term used of a mule!
Either way, they were returning to some the practices of their former mystery religions
they had followed before they were saved. Only now they were mixing it in with the
Christian faith and becoming very confused in both doctrine and practice. This is called
syncretism: that is, they were combining different religious beliefs and practices. In
reality they were combining false religious ideas and practices with Christian teaching.
They were truly merging heathen paganism with the Christian faith.
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The Truth of the Word of God cannot be combined with any false religious ideas or
human viewpoint. It must be understood, interpreted, and followed correctly (2 Timothy
2:15). The problem is that people do not want to do the work of learning; far too often
people turn to certain feeling-oriented and experience-oriented churches that allow a
person to feel spiritual when in reality they are being self-absorbed and following
unbiblical emotionalism.
A believe simply must dedicate themselves to the steady intake and application of Bible
Doctrine if they are to avoid errors such as those practiced at the Corinthian Church.
One has to do far more than just show up once a week (or less!) at Bible class – this will
never lead to spiritual maturity and doctrinal stability.
Read 1 Corinthians 14:20 and 16:13
Do you see how Paul keeps mentioning this same issue of the immaturity of the
Corinthian church in slightly different ways?
This is so because immature believers are doctrinally unsound – they do not know what
the Scripture teaches
1 Corinthians 12:1-2
The words translated “led astray” (#520) in the original indicate a person being “swept
away” or “carried away” into some emotional, mystical, and ecstatic experience. In this
passage it is used “metaphorically meaning to go astray, be seduced” (Zodhiates). They
were being led astray into a false religious system.
In other words, Paul refers back to their former practices while involved in the mystery
religions we discussed above. Apparently, the believers at Corinth were once again
focusing on the emotional, mystical, ecstatic experience of being “swept away” thinking
they were in communication with the God of the Bible. They had been deceived before
by the various “gods,” but these “gods” or idols were “mute,” that is, it was not a
communication from the divine as they had thought then.
Neither what they had done in their pagan days nor what they were practicing now was
an indication of some divine presence; nor was their speaking in “tongues” then a
communication with the divine and neither is it now. In addition, their out-of-control
emotionalism – a carry-over from pagan worship – can clearly be said to not be from the
Holy Spirit for the Scripture says that part of the fruit of the Spirit is self-control
(Galatians 5:22-23) and that God creates order not disorder (1 Corinthians 14:33).
Being overpowered and carried away by spiritual forces – including the use of babbling
speech – was a product of their pagan past and not from the God of the Bible.
Paul is beginning the process of correcting the beliefs and practices of the Church at
Corinth. Notice: he does not deny the fact that in either case they are having some
experience, even an experience that makes them feel wonderful and even in a state of
ecstasy – but he is beginning the process of telling them that their interpretation of their
experience is wrong. The mystical experience is no indication of the presence of the
Holy Spirit as they thought.
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They thought that the true spiritual gift of tongues (real human languages) was the same
thing as the ecstatic utterances of their pagan past. Paul will clearly teach the
Corinthians that the spiritual gift of Christian tongues was not the babbling sounds of
paganism.
“This is not a sign of spirituality, he says, but of your heathen days” (Joseph Dillow,
Speaking in Tongues, p.182).
John MacArthur is right when he says, “They did not know what was of God and what
was not. The work of the Spirit was confused with pagan ecstasies. They needed help”
(Charismatic Chaos, p.167).
H. Wayne House:
Paul sought to demonstrate that the specific pneumatic utterances of the
Corinthians should conform to the charismatica of the Holy Spirit. Tongues, as a
chaisma [spiritual gift] had a specific purpose in God’s program (1 Cor. 14:2122) but not in the manner which the Corinthians supposed, for personal
edification or to show “possession by a god” (“Tongues and the Mystery
Religions of Corinth,” p.14, found at www.davidcox.com/mx/library)
While all of 1 Corinthians 12-14 is Paul’s work at correcting their understanding, chapter
14 stands at the head of the list – and Paul pulls no punches! But – amazingly – many
Pentecostal/charismatic people actually turn this passage on its head and use it to prove
they should speak in tongues. We will be careful as we look at this chapter word-by-word
and verse-by-verse and come to the correct handling of the passage.
1 Corinthians 14
Let’s begin our work by getting an overview of the thrust of the chapter. In his dissection
of the Truth about what the Corinthians were practicing Paul to two types of tongues:
1. That which is the legitimate gift of unlearned languages, and
2. That which is the illegitimate nonsensical, babbling noises or speech which they
were practicing.
In the Key Word Study Bible by Zodhiates we have this very helpful note:
14:1-3 One observation needs to be made. In the three historical occurrences of
speaking in tongues in Acts 2:4,6,8; 10:46 and 19:6, these were dialects as
specifically stated in Acts 2:6,8, or languages (heterai, 2087) other than the ones
known by the speakers. Also in Mk. 16:17; 1 Cor. 12:10,28,30; 13:1,8;
14:5,6,18,22, when the word glossai is used in the plural with a singular pronoun,
reference is to ethnic languages. When the word “tongue” is used in the singular,
glossa as in 1 Cor. 14:2,4,13,19,26,27, it refers to the Corinthian ecstatic
utterance. In 1 Cor. 14:9 it refers to the physical tongue of man, and in 1 Cor.
14:23, being in the plural with a plural pronoun, it refers to the Corinthian ecstatic
utterances. The whole thesis of the Apostle Paul in 1 Cor. 14 is that no one
should be speaking in the presence of other fellow human beings without being
understood. This is an expression of common courtesy today. It is not what
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language one speaks, whether ethnic or an ecstatic utterance, that is important,
but whether or not one is understood.
Here is the Scripture with the annotations that will help us understand:
1 Corinthians 14:1-40 (NASB) 1 Pursue love, yet desire earnestly spiritual gifts, but
especially that you may prophesy. 2 For one who speaks in a tongue (babbling sounds,
ecstatic utterances) does not speak to men but to God; for no one understands, but in
his spirit he speaks mysteries. 3 But one who prophesies speaks to men for edification
and exhortation and consolation. 4 One who speaks in a tongue (babbling sounds,
ecstatic utterances) edifies himself; but one who prophesies edifies the church. 5 Now I
wish that you all spoke in (the spiritual gift of) tongues (known human languages), but
even more that you would prophesy; and greater is one who prophesies than one who
speaks in (the spiritual gift of) tongues (known human languages), unless he interprets,
so that the church may receive edifying. 6 But now, brethren, if I come to you speaking in
(spiritual gift of) tongues (known human languages), what will I profit you unless I speak
to you either by way of revelation or of knowledge or of prophecy or of teaching? 7 Yet
even lifeless things, either flute or harp, in producing a sound, if they do not produce a
distinction in the tones, how will it be known what is played on the flute or on the harp? 8
For if the bugle produces an indistinct sound, who will prepare himself for battle? 9 So
also you, unless you utter by the tongue (physical human tongue) speech that is clear,
how will it be known what is spoken? For you will be speaking into the air. 10 There are,
perhaps, a great many kinds of languages in the world, and no kind is without meaning.
11
If then I do not know the meaning of the language, I will be to the one who speaks a
barbarian, and the one who speaks will be a barbarian to me. 12 So also you, since you
are zealous of spiritual gifts, seek to abound for the edification of the church. 13 Therefore
let one who speaks in a tongue (babbling sounds, ecstatic utterances) pray that he may
interpret. 14 For if I pray in a tongue (babbling sounds, ecstatic speech), my spirit prays,
but my mind is unfruitful. 15 What is the outcome then? I will pray with the spirit and I will
pray with the mind also; I will sing with the spirit and I will sing with the mind also. 16
Otherwise if you bless in the spirit only, how will the one who fills the place of the
ungifted say the "Amen" at your giving of thanks, since he does not know what you are
saying? 17 For you are giving thanks well enough, but the other person is not edified. 18 I
thank God, I speak in (the spiritual gift of) tongues (known human languages) more than
you all; 19 however, in the church I desire to speak five words with my mind so that I may
instruct others also, rather than ten thousand words in a tongue (babbling sound,
ecstatic speech). 20 Brethren, do not be children in your thinking; yet in evil be infants,
but in your thinking be mature. 21 In the Law it is written, "BY MEN OF STRANGE
TONGUES (plural required – men speaking known human languages) AND BY THE
LIPS OF STRANGERS I WILL SPEAK TO THIS PEOPLE, AND EVEN SO THEY WILL
NOT LISTEN TO ME," says the Lord. 22 So then tongues are for a sign, not to those who
believe but to unbelievers; but prophecy is for a sign, not to unbelievers but to those who
believe. 23 Therefore if the whole church assembles together and all speak in tongues
(babbling sounds, ecstatic speech), and ungifted men or unbelievers enter, will they not
say that you are mad? 24 But if all prophesy, and an unbeliever or an ungifted man
enters, he is convicted by all, he is called to account by all; 25 the secrets of his heart are
disclosed; and so he will fall on his face and worship God, declaring that God is certainly
among you. 26 What is the outcome then, brethren? When you assemble, each one has
a psalm, has a teaching, has a revelation, has a tongue (babbling sound, ecstatic
speech), has an interpretation. Let all things be done for edification. 27 If anyone speaks
in a tongue (babbling sound, ecstatic speech), it should be by two or at the most three,
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and each in turn, and one must interpret; 28 but if there is no interpreter, he must keep
silent in the church; and let him speak to himself and to God. 29 Let two or three prophets
speak, and let the others pass judgment. 30 But if a revelation is made to another who is
seated, the first one must keep silent. 31 For you can all prophesy one by one, so that all
may learn and all may be exhorted; 32 and the spirits of prophets are subject to prophets;
33
for God is not a God of confusion but of peace, as in all the churches of the saints. 34
The women are to keep silent in the churches; for they are not permitted to speak, but
are to subject themselves, just as the Law also says. 35 If they desire to learn anything,
let them ask their own husbands at home; for it is improper for a woman to speak in
church. 36 Was it from you that the word of God first went forth? Or has it come to you
only? 37 If anyone thinks he is a prophet or spiritual, let him recognize that the things
which I write to you are the Lord's commandment. 38 But if anyone does not recognize
this, he is not recognized. 39 Therefore, my brethren, desire earnestly to prophesy, and
do not forbid to speak in (the spiritual gift of) tongues (known human languages). 40 But
all things must be done properly and in an orderly manner.
The main emphasis of verses 1-19 is edification. The Holy Spirit through Paul will
show us that the main focus of the church when they gather together is edification
– and tongues do not edify.
v.1
“pursue love”: a connection back to what he had just said in chapter 13 about true
Christian love. Such non-self-focused love is not natural; true Christian love has its
source in the power of God working out in our lives and it has all the qualities Paul
described. But we have to focus on developing this love and letting it work out in our
lives or we will misuse the spiritual gifts God has given.
“yet earnestly desire spiritual gifts”: the word “gifts” is not in the original which is why the
translators put in the italics; they do this to alert the reader to the fact that this is the
understood meaning of the translators. In other words, it is an interpretation. The exact
same word is used in v.37. It is the Greek word pneumatikos (4152) and means spiritual
or, in the plural here, spirituals or spiritual things.
The Corinthian church certainly desired to practice spiritual things including spiritual
gifts: there is nothing wrong with that. Yet, what they considered being spiritual and what
they were practicing as the spiritual gift of tongues was incorrect.
Paul begins to focus their attention on what he wants to teach them when he uses the
word “especially” meaning “even more.” Paul basically starts off by saying, “If you want
to show real love for someone, and you want to be spiritually in tune with God, than
desire to prophesy.”
Prophecy means simply this: the revealing of divine Truth, that is, the content of Bible
Doctrine. Prophecy, then, covers the meaning of the sharing or teaching of divine Truth.
In this context, prophecy is tied to edification. Look at verse 31: what Paul means by
prophecy is here seen clearly – it has to do with the mind and thinking for it gives
learning and edification.
Paul is going to emphasize that the believers should focus on what edifies other
believers and not focus on spiritual gifts.
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By way of reminder, Bible Doctrine is what the Bible teaches (that is, what God says) on
any given topic.
Everywhere in the Bible God’s Truth is given in a language people can understand, their
native language. Why? Because only such communication of Truth results in people
knowing what God desires them to know and only such Truth is useable for spiritual
growth.
v.2
The word “for” (Gk.: gar) is being used to show an explanation for the command to seek
to prophesy is coming. “Prophesy,” Paul says, now here is why. For the first time Paul is
going to bring up the Corinthian practice of ecstatic, babbling speech and it sets it in
comparison with prophesy (vv.1 and 3).
The word “tongue” is singular. While the word glossa does not refer to babbling, ecstatic
speech in its normal meaning, Paul is adapting their use of the word for what they are
practicing to help show them that what they are doing is not a tongue at all – it is just a
nonsensical noise. He will show that a true “tongue” or language can be understood by
people.
It is always a good teaching technique to start with where people are and what they
know and then build on that to help the (1) correct error in their thinking, and (2) to
advance in their knowledge. This is exactly what Paul is doing when he uses the word
glossa (singular) to refer to their ecstatic speech.
The verse in the NASB translation says, “for the one who speaks in a tongue (babbling,
ecstatic speech) does not speak to men, but to God.” This last word is capitalized
because the translators felt that it referred to the one true God.
There are two main ways of handling this statement.
Many excellent and conservative Bible scholars have questioned the assumption that
this is a reference to the one true God. There is no definite article before the word “GOD”
– it does not say “the God,” a reference to the true God revealed in the Bible. Robert
Dean points out that while GOD can refer to the one true God without the definite article,
where it does there are other grammatical clues that tell you that it is this reference to
the one true God and not a reference to other pagan “gods” (little g). There are no such
indicators here and it should be translated with a little “g” – a reference to the pagan
gods. In other words, Paul says you’re speaking to the pagan gods just like you did
before you became a Christian.
The other way of interpretation is that Paul is saying that when you are speaking this
babbling, ecstatic speech only God can understand you because neither you nor anyone
else knows what you are saying. In other words, he is being more than a little sarcastic!
By the way, Paul does use this technique of sarcasm or irony on more than one
occasion.
H. Wayne House writes
It should be carefully noted that if Paul is not using irony here, then he is crediting
very carnal believers with an intimacy with the Holy Spirit and with God, with
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deep spiritual experiences, that in all his other writings, and all the rest of
Scripture, teach most emphatically can never be entered into by a carnal
believer…He is using irony as a weapon to lay bare the emptiness of the claims
of carnal believers.
In addition, if Paul’s statement is one of truth, not irony, then it contradicts 1
Corinthians 12:7, that grace-gifts (charismatica) are “for the common good,” and
also 13:1-3, that gifts are not to be self-centered. Paul also used irony in 1
Corinthians 4:8-10.
(“Tongues and the Mystery Religions of Corinth,” p.8)
I feel the first interpretation is the more correct one in light of the cultural background of
the Corinthians as well as other things he says later in the chapter. But either way, Paul
is not approving of their practice and this verse is not a reference to some private prayer
language that no one – including the speaker – understands (more on this later).
“in his spirit”: The word spirit (Gk. pneuma #4151) is used in a rich variety of ways in
Scripture and only by a careful observation of the text can you know the exact meaning.
It means breath or wind, it means in the non-technical sense the human life spirit in all
human beings, it refers in a generic way to the immaterial part of man and can be a
synonym for the soul, and can be used in other ways.
When it is used in the technical sense it refers to the human spirit that is created in a
human being when they receive eternal life by faith alone in Christ alone or it can also
refer to the Holy Spirit.
What Paul is saying is this: the babbling, ecstatic language you are practicing has its
source in your own human spirit – the immaterial part of you, out of your own mind – and
not from God. You are speaking this way out of your own self, Paul says!
“mysteries”: here is where it really become important to know the cultural and religious
background of these Corinthian believers. What was their background? Mystery
religions! Paul is not referring to any Mystery Doctrine of the church age; rather, it is a
reference to their belief which came from their former religious practices that when a
person “spoke in tongues” (babbling, ecstatic speech) he was in communication with the
god who was the source of the “mysteries.”
The reference seems to point to this: the Corinthians thought they were in some special
relationship with God when they spoke in this babbling, ecstatic speech. They were
more “spiritual” and more “filled with God” (probably thinking it was the Holy Spirit) than
others who did not speak in this “tongue.” Once again, we can see the carry-over from
paganism.
v.3
In contrasting such a practice Paul comes again to prophecy, the teaching of the content
of divine Revelation. The spoken word of God given in a language people can
understand will bring three things: edification, exhortation, and comfort.
Edification (Gk. oikodome #3619): to build someone up, to strengthen them spiritually,
and to help them grow. This word is oriented toward the careful teaching of the content
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of Bible Doctrine. Only the clear teaching of the Word of God can do this! Babbling,
ecstatic languages do not. Paul says: “This is the content of the doctrinal Truth.”
Exhortation: (Gk. parakesis #3874): encouragement in the faith through the use of Bible
Doctrine; it also strengthens the person’s faith by appealing to and motivating a person
to apply the Truth. Paul says: “Get up and get busy and apply what you know.”
Consolation (comfort): (Gk. paramuthia #3889): to console. To bring comfort and share
strength in the times of difficulty, trial, grief, and challenge by the helpful, careful, and
even tender application of Bible Doctrine. Paul says: “Let’s come to the Lord together
and look at His Truth about this struggle.”
All three focus on the clearly understood content of the Word of God, on the thinking
aspect of a person, to their mentality and it is not focused on emotionalism. Paul is
saying make these things your goal – things that build up others in the Truth of Bible
Doctrine, things which supports and encourages others to grow in the faith.
Many Pentecostals and Charismatics take this verse to mean they are speaking to God
in a private prayer language. But there are several problems with this interpretation, not
the least of which is that in every prayer in the Bible people are speaking their normal
language and not some ecstatic speech which no one – including the speaker –
understands.
Jesus, in John 17, clearly is praying in a totally understandable language; now, you
cannot get more spiritual than Christ.
v.4a
This verse points out another issue is that it violates the principle of why spiritual gifts
were given in the first place.
12:7 – to practice this so-called “spiritual gift” of babbling ecstatic speech was (and is)
seen as a self-edification. Yet, Paul clearly states the purpose of the spiritual gifts – the
edification of others, not self. To focus thus on self is arrogance – a real problem among
the believers at Corinth (4:18-19; 5:2; 8:1; 13:4 – and there are other examples that
could be mentioned)
As one Charismatic man wrote in something I was reading, “There is nothing wrong with
edifying yourself.” He is correct, as far as it goes, but that is not the purpose of any
spiritual gift. While a person is functioning in their gift they may be edified, to make selfedification the focus spiritual gift of the spiritual gift is to deny what Paul says in 12:7.
The private use of “tongues” is excluded by the very definition of the purpose of spiritual
gifts.
Back to 14:4b – once again Paul brings in teaching of the Word as fulfilling the goal of
spiritual gifts: the edification of the Church.
v.5
Note the plural use of “tongues”: this is a referral back to the true spiritual gift of
languages. Paul is once again using hyperbole – no one spiritual gift belongs to
everybody, including the gift of languages. But he uses it this way probably because, like
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many Pentecostals and Charismatics today, the Corinthians felt that all the believers
should speak in their babbling ecstatic speech – so he is about to turn their own words
against them once again.
But by using the plural, he is also saying that it would be great if everyone could speak
multiple human languages, but then to use them for a purpose – to build up other
believers in the teaching of the Word of God, Bible Doctrine.
Greater is the person who speaks the Word and uses it properly to build up the church
(edify) than one who just speaks in human languages (note the plural). The language
must be understood for edification to take place – that is why Paul mentions
interpretation.
If I were to stand up and preach in English to a Spanish-only congregation, what good
would it do? If I could give the best exegetical sermon ever preached on the face of the
earth; If I could give the most excited and passionate sermon about the topic of
justification that anyone could give; and if I could preach longer on a topic and bring out
more truths that one has ever heard, what good would it do if they did not understand a
word said?
This is Paul’s point exactly: all languages in the Church must be spoken for a specific
purpose and that purpose is the edification of the Church. The message has to be
understood in the normal real human language of the listeners. No spiritual growth will
occur if the people do not understand what the speaker is saying.
That is real simple, isn’t it!
v.6
Paul says that even if he came spontaneously speaking in a human language he has
never learned (plural “tongues”), what good is it to them spiritually unless he brings to
them the Word of the Lord – Bible Truth, Bible Doctrine. If you had the wrong idea about
tongues you might be very impressed with Paul, but it would have no positive impact on
your spiritual growth. And Paul will not stand a minute for anything that does not build up
the Church!
Revelation: direct new divine revelation (Paul received this)
Knowledge: the word of knowledge or the revealed application of revelation
Prophecy: the sharing of divine revelation
Teaching: the categorical and exegetical teaching of Bible Doctrine
All four involve clear communication that can be understood – not some babbling
ecstatic speech. All four are spiritual gifts that involve communication and “tongues’ is
not listed as a communication gift!
If I could go to Mexico and speak Spanish but only used it to make do business and
make money, I would do the Church no good.
Just in the Corinthians missed his point, Paul uses two clear illustrations: that of a
musical instrument making a melody and that from the military.
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v.7
I like Paul’s way of writing. He says even lifeless things have more sense about them
than you do, Corinthians! O.K., he didn’t really says this, but he does make his point
about musical instruments. If the music played is not in a logical sequence of notes with
clear and distinct sounds, it will just be noise and not music; it will be meaningless.
v.8
The military illustration comes from the early days when the bugle or trumpet was used
to issues military commands. Before the advent of modern communication, such
instruments could be heard for long distances and could be heard above the din of
battle. Even on D-Day during WWII the commander of the fleet had a bugler issue a
bugle call to “commence firing” just for the sake of tradition – and the command was
understood and the ship’s guns opened fire.
Paul’s point is once again the same: if there is not a clear, understandable distinction of
notes, the command will not be understood – it will be a meaningless sound, a mere
noise. If the command was to be of any benefit it had to be understood clearly.
v.9
Paul delivers a knock-out blow to the ecstatic speech folks: if you do not speak in the
clear language of the listeners, a speech that is meaningful and understood, then your
speaking is meaningless, it is of no value, it is only a noise.
“For you will be speaking into the air”: if anyone still accepts that they can speak in
babbling ecstatic and they are speaking to God through this, Paul hits the truth dead
center: it is not God to whom you are speaking, you’re just making noise into the air.
There is no “prayer language” that is babbling ecstatic speech as such speech is just
blowing air and not talking to God (or anyone else for that matter!).
Christians should not speak meaningless sounds nor should they listen to them!
v.10
Another illustration, only this time from the many languages spoken around the world:
none of them, says Paul, is meaningless. Some group of human beings both speaks and
understands it. Otherwise, it is not a language. All true languages have meaning and are
understood by other human beings and they all communicate something.
The word translated “many kinds” means species, varieties, families of voices and is a
reference to specific languages – known human languages.
Zodhiates writes:
This is what Paul is saying to the Corinthians: Those who hear you know whether
you are speaking in an intelligent human language, whatever variety it belongs to
(and these are many), or whether you are producing meaningless sounds. And
he adds, “And none of them is without.” Actually in the Greek it is “and none,”
referring not to the voice (phone, 5456) but to the gene (1085) (varieties). “And
no variety is voiceless” is the literal meaning. What he is trying to prove to the
Corinthians is that their tongue-speaking is not humanly distinguishable as a
variety of languages and therefore cannot be truly interpreted.
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(Speaking in Tongues in Public Worship, p.34)
v.11
Paul comes again to help the Corinthians understand that their babbling ecstatic speech
was not a language of any kind. To a Greek, if you did not speak Greek, then you were a
“barbarian” or one who spoke in a meaningless language. “Apart from a shared
understanding of a language’s meaning, communication would be useless” (The Grace
New Testament Commentary).
In other words, it would just be noise, meaningless sounds. One has to know the
meaning of a language for there to be any communication or edification. All believers are
to communicate in meaningful language and not meaningless babbling ecstatic speech.
v.12
Paul now brings things to a conclusion in this section of his argument
Paul acknowledges that the Corinthians are very “zealous” about spiritual things. The
words translated “spiritual gifts” is really the Greek word nooma – meaning “spirits” or
“spirituals”. It actually reads, “since you are zealous of spirits” (that is, at the least,
interesting). It probably indicate they were seeking emotional, mystical, “spiritual”
experiences that they associated with being “in touch with God” as spiritual people.
But maybe he is just indicating that the Corinthians have the right motive – they want
spirituality – but the problem is they are going about it in the wrong way. They want to
exercise spiritual giftedness, but they are doing it wrong.
What should they be passionate or zealous about? Abounding in edification! In other
words, be passionate and seek after learning large amounts of Bible Doctrine and then
share that with others – edification. What is the greatest spiritual “experience” one can
have? Know enough correct Bible Doctrine to build up (edify) other believers!
Zodhiates, in the same work citied above, gives us this:
Paul cannot call the Corinthians “carnal babies” in 1 Corinthians 3:1 and then in
14:12 refer to them as “zealots” of the Holy Spirit. They were zealots of spirits or
spiritual things, deceiving themselves. They were carnal, complaining babies, but
thinking themselves to be adults praising God, and behaving like children playing
church….
No doubt you are motivated by spiritual interest, Paul advises, but recognize that
it is not the Holy Spirit, for if it were, the result of your spiritual activity would have
been the edification of the church….
If the Corinthians were guided by the Holy Spirit or spiritual gifts, the result would
have been the edification of the church, which was not the case. GTheir practices
brought division, not peace and joy and love. These were the things in nwhich
they should have sought to excel.
(pp.45-46)
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Acts 20:32 (NASB) "And now I commend you to God and to the word of His grace,
which is able to build you up and to give you the inheritance among all those who are
sanctified.
Paul is speaking to a group of Pastor-teachers. What were they to do? Build up – edify –
by the Word of God. It is only the Scriptures that edify the church and no experience or
mysticism of any kind.
“The word of His grace” is a reference to the Scriptures, the written Word.
This is biblical edification (note the words “build you up”) – the exact thing Paul is talking
about in 1 Corinthians 14. It is the written Word, learned through thinking and
understanding that this spiritual building up occurs.
The Holy Spirit takes what we have learned – our knowledge – and produces spiritual
growth in the believer. Neither the Word nor the Holy Spirit operates independent of
each other; they work together. But we have to do the work or learning Bible Doctrine.
The more we learn the more the Holy Spirit has to work with in transforming our lives.
Like a mechanic working on a vehicle – the more tools he
has to use the more likely he is to get the job done. But if
the tools are limited than a lot of work cannot be
accomplished.
The believer is to study on their own, of course, but the
Lord has placed Pastor-teachers in the church to expound
the Word and explain the great Truths beyond what the
believer can do by themselves. His job is the deep study
and exposition of Bible Doctrine so that the believer is
challenged to grow deeper in understanding even if this is
hard and difficult at times for the students!
It is the way God has organized it for the believer’s spiritual growth – Ephesians 4:1116. The more one learns the more the Spirit can accomplish in the life of the infellowship believer. “Edification” is simply a synonym for progressive sanctification.
Sanctified = “set apart.” Three phases of sanctification:
1. Positional sanctification – past sanctification: set apart with eternal life, belonging
forever to the family of God; we are considered to be “in Christ” (1 Corinthians 1:30).
2. Progressive sanctification –
present sanctification: this is where
we experience the reality of who
we are in Christ as this becomes a
living reality in our daily life (John
17:17). This is spiritual growth.
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3. Perfect sanctification (or glorification) – future sanctification: when we are with
Christ through death or rapture and no longer have a sin nature (1 John 3:2).
In the Acts passage above, we see the Word does something else for the believer: it is
able “to give you the inheritance among all those who are sanctified.” Since these are
already believers, this inheritance is that which is given to the overcomers in Revelation
2-3. The most important of these is the right to rule and reign with Christ during the
Millennial Messianic Kingdom.
Revelation 3:21 (NASB) He who overcomes, I will grant to him to sit down with Me on
My throne, as I also overcame and sat down with My Father on His throne.
To be an overcomer and to rule with Christ requires spiritual maturity. This is
accomplished by the means of the Word of God and the Spirit of God working in tandem
to make this a reality in the believer. This why edification is so critical!
Edification is the goal of all the communication spiritual gifts like pastor-teacher and
teacher (Ephesians 4:12; 2 Corinthians 12:19; Colossians 1:28).
The spiritual life is based on thinking and using Bible Doctrine – not emotional or
mystical experiences.
1 Corinthians 14:13-15
v.13: How is it possible that Paul – after going to all the trouble to point out the fallacy of
tongues – now says “Let one who speaks in a tongue” (babbling, ecstatic speech) “pray
that he may interpret”? Is Paul now approving of the practice? Is he now saying that if
there is a interpretation, that it is alright to practice this?
Not at all. First, consider the word at the first of the sentence: ‘therefore.” It is a word
indicating a conclusion to be drawn from a previous statement or statements. What has
he established so far in his argument in the first 12 verses?
The #1 thing is this: the edification (spiritual building up or strengthening) of the church is
the primary purpose of all speaking in the church and thus all that is spoken must be
understood by both the speaker and the hearers. Since this is true, the “therefore” must
be a conclusion based on this presentation: the one who is going to practice this ecstatic
speech must do something else beside “babble on.” They have to ask the Lord for an
interpretation of what they are saying.
Remember how the Corinthians were impressed with the ecstatic speech itself? But Paul
points out that it is not the speech that is important – it is communication that brings
edification that is important. Ecstatic speech cannot be understood nor can it be
interpreted.
Remember Paul has already said they are speaking out of their own mind (v.2) and they
are “speaking into the air (v.9).” What then is the simple conclusion? Is it possible to
interpret what is not a language? No. Any proper language can be interpreted (v.10) or
understood by those who speak the language.
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Paul is giving them an opportunity to discover for themselves the truth about what he
has been teaching and to discover the difference between this and the true gift of
languages. He tells them to pray – not in an unknown babbling which neither they nor
anyone else can understand for they are to pray for something specific which has to be
in an language the person praying understands: “pray that he may interpret.”
“Pray in your normal language that God will reveal to you what you just said in your
ecstatic babbling speech,” Paul states. God is not going to do that because the practice
is not legitimate.
Would it be possible for a person to babble and then say, “God said..”? Of course;
people can be deceptive, we all know this to be true. However, Paul does not doubt their
sincerity in the use of spiritual gifts (14:1) so the conclusion seems to be that Paul is
relying on their honesty in this matter. God will not give an interpretation of nonsense. So
if one cannot interpret, what will that tell you about the ecstatic speech?
Another point is this: if you’re going to pray to God in a language you understand to
make a specific request, why not just pray to God in that same language you understand
from the beginning? Why babble on? What purpose does it serve?
Furthermore, if the babbling language is supposed to be from God and now you have to
ask for an interpretation from God to understand what was said, does it not make more
sense that God would just give the revelation in a language the person understood to
begin with? Why all this round-about delivery of His Word to the people?
Remember: at this time there still was divine revelation being given as the New
Testament Scripture had not yet been completed. When God spoke directly to people it
is called “divine revelation”; the person who received this revelation was called a
“prophet.”
Neither in the Old Testament nor in the New Testament does God ever speak to anyone
in a language they could not understand – nowhere does He ever do this. Seek it out for
yourself and you will see this is true. So why would He start doing it here, in the church
at Corinth – that carnal church of spiritual babies?
The answer: He didn’t and He still doesn’t.
This also includes the idea of a special “prayer language.” We know this because of
what Paul says next.
v.14: The emphasis in the previous verse is on praying for interpretation in a language
that the speaker understands. Now Paul comes to deal with the practice of praying in
ecstatic speech that one does not understand.
The “If” is a Greek grammatical third-class condition emphasizing the hypothetical. As is
seen below Paul is saying, “let’s suppose I do this….”
Spirios Zodhiates (Speaking in Tongues and Public Worship,, 1 Corinthians 14) gives us
this understanding:
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Paul says, “Suppose I were to pray in an unknown tongue, I would not know what
I am saying.” (This presupposes that he does not have the ability to interpret
because if he did he would know for what he was praying and the ultimate
purpose of prayer would be accomplished because he asked intelligently.) “Here
I am,” he says, “praying in meaningless sounds, and as a result I do not know
what I am saying nor does anybody else. My spirit prays, but my understanding
is unfruitful.” Paul does not say he does this; he merely supposes it in order to
teach the Corinthians how misguided the practice is, even in prayer. The context
of this is still the local assembly of believers, as verse sixteen clearly indicates
(p.53).
The word “spirit” has to be understood in light of the total argument from Paul. It is the
Greek word pneúma. The word has a range of meaning which must be determined by
the context and correct doctrine. It can mean breath, breath of air, wind, thought,
attitude, the human spirit, the Holy Spirit, of God as “spirit,” and other variations of these.
The question here is this: What does Paul mean when he uses the word pneúma here?
I learned some of this from Robert Dean’s online study of 1 Corinthians.
First off, it cannot mean the Holy Spirit because he calls it “my spirit.”
Second, the human spirit – often called the “inner man” – usually includes the mind, the
thinking part of man. Since Paul is making a contrast between his “spirit” praying and
praying with his “mind” then this also is unlikely. He is probably not referring to the
immaterial part of himself that inhabits the body.
Third, since Paul has been insisting on the necessity of edification – a thinking, mind
engaging thing - verses some ecstatic “mind-in-neutral” experience in this argument, he
would not be saying now that there is some real prayer taking place from his human
spirit through the use of ecstatic babbling.
Fourth, Paul has already referred to this ecstatic speech as “speaking into the air.” When
we breath we breath out air and one of the meanings of the word pneúma is breath.
They Lord uses the mind of man to develop the man – the thinking must be engaged not
disengaged for edification to occur. Remember:
God the Holy Spirit does not operate independent of
thinking.
What is Paul then saying? He is saying I am just using my breath to make a noise if I
pray in this babbling. My breath prays – I make some noise that I think is praying to Godbut my thinking, my mentality, my mind is not engaged. I am, as he said above,
“speaking into the air” with my air!
If our mind is disengaged then there is no edification; if there is no edification there is no
spiritual growth; if there is no spiritual growth there is no transformation.
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Romans 12:2 – it is the mind filled with the knowledge of the Word that the Holy Spirit
uses to bring about transformation – and this is a command to be obeyed: “be
transformed by the means of the renewing of your mind.”
Of course one can utter such babbling “prayers” but there is a problem: the mind is
unfruitful – that is, the mind neither understands what is being spoken nor is there any
true spiritual edification for the one speaking much less the church who hears this
gibberish.
Dr. Harry Ironside, in his commentary on 1 Corinthians writes about this verse, “I may
have within me a great urge and sense of need, and I might express it in sounds, but my
understanding is not praying” (p.445).
“The word ákarpos (#175), “unfruitful,” implies that the mind (nous) may be active in
constructive planning, and this consequently leads to fruitful accomplishments on the
part of the thinker” (Zodhiates, as above, p. 54). In this case the mind is not so engaged
because there is no understanding and nothing good and spiritual is happening.
Thus the words demonstrate that the mind is to be engaged in the process and not to be
disengaged. The mind must be able to perceive and understand what is being said. God
gives us both a mind to understand, a language we could understand, and a written
Word in a clear real human language. Why then would He then speak to us in a
language we could not understand and thus by-pass the very mind and process of
language he created?
v.15: “What is the outcome then?” What is my conclusion to this practice of “praying”
with my breath in this ecstatic speech?
“I will make sense of what I am praying,” says Paul. I will engage my mind; I will not use
this babbling breath but , rather, I will use my breath while engaging my mind to
understand what I am praying. The same thing with singing and rendering praise to God
– I will speak in a language that I understand and so do the people around me.
The word “understanding” (#3563) is the Greek word nous. It speaks of active reasoning,
active thought, the process of understanding, one’s capacity to perceive something with
understanding.
Once again, Zodhiates:
The Lord gave me my mind in order to use it at all times; if I do not use it, it is
deprived of its intended function of producing distinct thoughts that will benefit
others. But speaking in an unknown tongue bypasses intelligence. Beware of any
action of the spirit {he is referring to the human spirit} that ignores the God-given
faculty of thinking (above, p.54).
v.16: a contrast to engaging the mind. The “if” is once again presenting a hypothetical:
“If you bless with your breath only by making noises.” If you hypothetically do this, Paul
then asks a question: “how will the one who fills the place of the ungifted say the "Amen"
at your giving of thanks, since he does not know what you are saying?”
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The word “bless” is eulogies (2127). It means “to speak well of” and means here to
express right and good thoughts about God, perhaps in praise or thanksgiving. The word
itself implies thought (the latter part of the word is formed from the Greek word logos
meaning “word”).
The term “ungifted” is translated “the uninformed’ in the NKJV. This gets to the meaning
more accurately. Paul is saying this: “If the one listening just hears a noise and he is
thus uninformed as to its meaning then how can he say ‘Amen’ to what you said?” How
does he even know you are speaking well of God, saying the correct things about God,
and praising him accurately?
On the meaning of “Amen”:
1 Chronicles 16:36 – the people clearly understood the message and agreed it was true
and believed it.
Nehemiah 8:6 – When Nehemiah prayed in a language they all understood they agreed
with him that what he had said was true and believed it.
Revelation 5:14 – a scene in heaven where the four living creatures (cherubim,
probably) agree with what is stated and acknowledge it is truth and they believe it.
The meaning of the word “amen” is this: “That is true and I believe it.”
So Paul’s point in v.16 is this: “How can somebody who hears you speak claim that what
you said is true and they believe it if they do not understand what you just said?” If your
speaking is just breath, speaking into the air, and the making of babbling noises he
obviously cannot not agree with what has been said. Why? Because nobody knows what
you just said!
Doesn’t that make logical sense, beloved?
Now go back and consider 1 Corinthians 12:2. It may just be possible that the demonic
world was speaking through these Corinthian believers and they were actually
blaspheming the Lord and lying about Him. But since these believers did not understand
what was being said, they simply assumed it was all good, all truthful, and all from God –
it was not.
There are tow point I want to make with this in light of the claims made by Pentecostals
and Charismatics:
1. Many will claim in their statements and writing that in order to speak in tongues
effectively one has to disengage their mind and “let the Holy Spirit take over.”
This is never a teaching of the Bible.
2. Some will claim that God answers their prayers more effectively when they pray
in “tongues” referring to a babbling noise. How does one know if God is
answering their prayers since they do not even know what they are praying for
because they do not understand what they are saying? It makes no sense.
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v.17: Paul does not doubt their good intentions – he is being a little diplomatic. But the
reality is this: edification is what it is all about and your meaningless breath babbling
does not accomplish this goal. Edification is the purpose of all spiritual gifts (1
Corinthians 12:7)
“Don’t keep doing this practice to please yourself; remember the purpose of edification,”
Paul is saying. By the way, how many times has he repeated himself in this process?
Why/ Because he wanted to make sure they did not miss the point!
When we speak in any language the other person does not understand we are not doing
him any spiritual good. Edification of others should be the goal of every believer.
v.18-19: “tongues” plural, real human languages. The Apostle Paul knew and used
many languages – real human languages. However, this was a non-issue with Paul. He
was not impressed with his ability nor did he want anyone else to be so impressed. The
ability to speak in many languages was not the issue. What was the issue? Edification
(imagine that!) of the church.
The idea of “ten thousand words” means to be speaking a countless number as ten
thousand was the highest number in the Greek language. He is simply saying that I
could just go on and on doing this but it would be meaningless – just like your babbling
speech is meaningless.
“Five words”: what a contrast for emphasis this is! Five words spoken with understanding
for myself and that others could understand and learn is better than any rattling on and
on in languages the hearer does not understand. Some of these may have been the
spiritual gift – with its limited purpose – but most are those he learned as a well educated
Jew from a wealthy leadership family.
Zodhiates:
Throughout his argument Paul is more concerned with the hearers than with the
speaker. He stresses that it is not so important what good speaking in any
language or unknown tongue will do to the speaker, but how it will affect the
hearers. Thus in verses 18 and 19 he presents a masterful parallel between his
ability to speak various languages and his selection of the language that he must
use. This language must be understood by his hearers, for though it were a
known, intelligible language, if it were unknown to his hearers he would be
unintelligent to use it. In verse 14 he declares that one who speaks in ecstatic
utterances is not using his mind, since he does not understand what he is saying.
In verses 18 and 19 he says that one does not use his mind even if he selects an
intelligible language that he himself understands but his hearers do not (above,
p.73).
v.20: Paul hammers home a point: “Grow up! Stop acting like children in this matter.
Stop being fascinated with this emotional experience.”
The word “understanding” here is not noúsi (#3563) as used above, but it is phresíni
(#5424) – a word which emphasizes the thought process. “Don’t be like children in your
thinking process,” is what Paul is saying.
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When he writes “do not be children” the original means “do not become children”; that is,
when you speak like this you are becoming like an immature child, a toddler.
For Paul, the fascination the Corinthians had with this ecstatic speech – the so-called
tongues – was a sign of their spiritual immaturity. They were thinking like little kids that
just loved to make noises over and over again but, in the process, their own selfevaluation was that they were the “super-spiritual” mature ones. But instead they were
child-like in their thinking because they had failed to advance; like a child playing “dress
up” they pretended to be one thing while in reality they were another.
If you’re not advancing spiritually then you’re going backwards. These believers had
reverted to practicing some aspects of their former pagan religious practices just under a
new guise of Christian spirituality.
“In evil be infants”: be absolutely innocent in evil. Evil (#2549) here means “an evil habit
of mind.” Evil is anything that operates independent of God and His Word. The practice
of so-called “tongues” speaking was an evil habit of mind – it was not from God - with the
result that the “mind is unfruitful” (14:14). Evil thinking is a mind that follows the Satanic
Cosmic System which is fundamentally contrary to the divine viewpoint of God. This
practice of theirs was a carry-over from paganism and thus was evil at its core.
In addition, do not forget the conflicts and other issues of sin within the Church at
Corinth. They urgently needed to grow up and “tongues” speaking was only one
manifestation of their many and various problems!
“In your thinking be mature”: “mature” is telios (#5046). It indicates goal, purpose, adult,
or full-grown. It is opposite to immature children or babyhood. Paul wants them to start
thinking like spiritually mature adults.
Zodhiates writes:
This whole matter of Christian maturity is strongly in need of emphasis in
congregations today. Babes in Christ often show a reluctance to grow up and
assume the responsibilities of grown men and women in Christ. They want to
remain fixed at the level of being spoon-fed, of acting like spoiled children if they
do not get their own way, of regarding their own desires and needs as
paramount, of thinking of themselves individually as the exclusive center of God’s
attention. And the result is the same as in Paul’s day: new Christians are upset
by their behavior and unbelievers are repelled. “Grow up,” says Paul to these
Corinthian Christians. (p.77, Speaking in Tongues and Public Worship).
Refer back to 13:11. Here is the portion of the earlier study on 13:11 from p.48:
1 Corinthians 13:11
Paul teaches more about the place of knowledge and prophecy in the Church Age by
using two illustrations. In the first, he uses his own life as the example (and really it is
the life experience of any human being).
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Robert Dean:
In this analogy the child represents the incomplete knowledge available to the
infant, precanon church. Just as a child has inadequate knowledge to live as a
mature adult, so the precanon church lacked a sufficient canon and doctrine to
lead the spiritual life of the new Church Age. An adult reaches maturity when he
is complete in the knowledge and skills necessary for life. So, too the postcanon
church has a complete canon of Scripture which is sufficient for every need,
every problem, every difficulty in life. Through learning the doctrine of the Word
under the filling of the Holy Spirit the believer is able to pursue spiritual maturity.
The temporary gifts – apostleship, prophecy, knowledge, tongues,
interpretation, miracles, healing – were necessary in the infant church to
authenticate the message of the apostles and take up the slack until the New
Testament could be completed. Once the final book of the New Testament was
finished all the doctrine necessary for the spiritual life of the Church Age
believer was available; revelatory gifts became obsolete.
Even the speaking of a child – a reference to tongues – changes with maturity.
Tongues, we have already learned, would pass before prophecy and knowledge, but
they still belong to the infancy stage of the Church Age when Israel was still in their
land before Judgment came.
A person or church group that claims they are using the spiritual gifts of prophecy and
knowledge is trying to return to the infant, precanon state of the Church. This attitude is
not legitimate and it downplays the importance of the authority of the written, objective
Word of God and emphasizes subjective experience.
In this section Paul is stating that the legitimate spiritual gift of spontaneously spoken
unlearned languages part of the infant stage of the church that will cease of its own
accord. Now, using the same language of childhood, Paul is telling them that the
babbling breath noises they are making is part of child-like immature thinking and the
people need to go on to spiritual maturity.
Here is the connection as I see it: Just as the church will grow out of its childhood stage
and reach the mature stage with the completion of the written Word, so individual
believers too need to grow out of their personal childhood stage with the Word –
“prophecy” being a reference to the reception of divine revelation and then speaking it
out to others.
Prophecy [prophet] – a recipient of direct revelation from God with a forth telling and
foretelling ministry. Prophecy was a two purpose gift: to foretell the future and to forth tell
in the present; similar to the gift of teaching, this communication gift was temporary while
the Bible was being written. A person with the gift of prophecy had a supernatural ability
to proclaim the Word of God without having the benefit of scripture or previous study. In
the broader use of the term “prophecy” it can refer to the simple proclamation of Bible
Truth, but it would not be the spiritual gift of prophecy.
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Prophecy communicates content – doctrine – that’s necessary for the believer to
advance to spiritual maturity. Spiritual growth in exchanging human viewpoint for divine
viewpoint and only Bible Doctrine can do this. Babbling cannot do this!
Prophecy stopped once the Scripture was completely revealed to the Apostles and
written (96 AD). - 1 Cor. 13:8-10; Rev. 21:18-19
Here is a chart we used in the first book of this class on spiritual gifts:
GOD
REVELATION
ILLUMINATION
INSPIRATION
The Church Age believer today needs illumination from the Word of God that is already
written down and complete. Illumination is part of the role of the indwelling Holy Spirit
in the life of the believer – He is your mentor, your teacher. Illumination is for
edification. Revelation and inspiration are longer needed since the cannon of Scripture is
completed.
Prophecy was a communication gift that was focused on edification. Now we have the
complete Bible cannon and it is this that brings people to spiritual maturity. “Revelation is
God’s act in communicating divine truth to the human mind. Inspiration is the result of
God’s act in controlling those who impart this revelation to others. As Chalmers put it,
the one is an inflowing; the other is an out-flowing” (Alva McClain, “The Inspiration of the
Bible,” booklet, p.10).
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v.21-22 – this was covered earlier in our study in this study guide beginning back on
page 38. You should review that section now. Note also the charts on pages 5 and 43.
Tongues had a specific purpose but the church at Corinth was operating outside of the
purpose God had given for the spontaneous speaking of unlearned human languages.
What they were doing needed to be stopped.
v.21: NASB - “prophecy is for a sign…”:
1 Corinthians 14:22 (NKJV) 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.
1 Corinthians 14:22 (NET1) So then, tongues are a sign not for believers but for
unbelievers. Prophecy, however, is not for unbelievers but for believers.
1 Corinthians 14:22 (WuestNT) So that the aforementioned tongues are for an
attesting miracle, not to those who believe but to unbelievers. But the impartation of
divine revelations on the part of those who receive them is not for the unbelievers but for
those who believe.
What is the difference? The words “for a sign” are not in the other translations and they
are correct. In the NASB the words were put in italics to indicate they are not in the
original but rather they are an interpretation; this is an incorrect interpretation and the
words do not belong in the text and indeed they confuse the meaning.
A sign points to something other than itself. The spiritual gift of tongues pointed to the
coming judgment on Israel for the rejection on the Messiah. It was a warning sign for
unbelieving Jews of the coming A.D. 70 judgment.
It should be noted that the fact of the speaking in these language was itself the sign –
not the content of what was being spoken. The languages may have included a
presentation of the Gospel, but it may not have.
Acts 2:11 – all that is stated is that they heard the Apostles “speaking of the mighty acts
of God.” We do not know what this included – it may or may not have included any of the
sermon information that Peter gives in the following verses. Just the hearing of the
languages miraculously spoken in the vicinity of the Temple and in Jerusalem was the
sign.
As we have seen, at every time these tongues were spoken Jews were present. For
these to be a warning sign does not require that unbelieving Jews be present because
they would hear of the event.
Prophecy is not a sign – it communicates Bible Doctrine and thus is only for believers for
their edification. Prophecy is done in the language of the hearers.
v.23 – “Therefore” – drawing a conclusion: edification is what the church should be doing
but it is not what you are doing, Paul says. What are they doing? Everybody is speaking
in this jabbering noise. The word “tongues” here refers to their babbling speech even
though throughout the rest of the chapter the plural refers to the spiritual gift of
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languages. The reason this is so is because of the plural “all” requires the plural
“tongues.” It could refer to their babbling speech without doing any violence to the text,
but it most like that Paul is referring to the true spiritual gift.
The key to this verse is the word “all.” In other words, the practice of this church seems
to have been everybody speaking this ecstatic babbling all at one time, or, at the very
least, several speaking at one time (the “if” implies a hypothetical so it may have been
either one). Do you get the scene? It was utterly chaotic and confusing. It was a time of
people being “show offs” about their supposed connection to God.
The practice of all the various people having their own private of mystical ecstatic
speech was exactly what a pagan worship service would have been like in the various
mystery religions. This self-focused practice ignored other around them – exactly what
Paul was saying not to practice. Paul is very concerned with how our worship and
speaking affects other people.
Remember the center chapter of these three, chapter 13? The entire chapter speaks of
living in and giving love. It certainly does not express love to be self-focused and
unconcerned about the effect our actions have on others.
He wants them to back up, look at, and evaluate their worship practices. He wants them
to see what he sees and he sees nothing positive – only confusion like that one would
find in a roomful of insane people who are out of touch with reality.
“you are mad”: The word mainesthe (3105) comes from the same Greek root as the
English words “mania” or “maniac.” It means a frenzy, a rage, barely articulate. In John
10:17-20 the Jews said Jesus “had a demon” and this is the same word. Both Jews and
Greek alike would often tie such behavior into the activity of demons – unless, of course,
it was you favorite god doing it!
To the outsiders, then, Paul is saying that your worship will be seen as just another
pagan type of self-centered, emotional worship thus hiding the truth of the Word of God
from unbelievers. They would see no difference. How tragic it is when the Truth of the
Word is hidden because of the practices of believers.
Biblical Christianity based on thinking, not emoting. God gave us our minds to use them
and through them to come to the correct assessment of Truth. First, to be convinced of
the offer of Eternal Life by faith alone in Christ alone; and, second, to learn Bible
Doctrine so that each person can advance in the faith and then help others to do the
same.
v.24 – Note again the “all”: if everyone in the church (not all at the same time but all
saying the same truth – prophesy), then the unlearned person (“ungifted” NASB) can
learn the Truth and be convinced of it truthfulness and believe it.
“he is convicted”: is a word (elegcho #1651) to convince or convict. The idea of
“conviction” is not some emotional response, although emotions may be involved. It is a
thinking word. In this case it means to become convinced of the truth of their sinful state
in rebellion against God and their need of eternal life. The same word is used in John
16:8-11 of the ministry of the Holy Spirit in the Church Age.
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