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Okay as mentioned before, chapters 12, 13, and 14 are all touching on the same subject with chapter 13 stepping in and making sure that GODLY love reigns over all of the Spiritual expressions mentioned in 12 and 14 as there is nothing accomplished or lasting without it.
At this point, since he is speaking of the spiritual gifts in the church-bride of that day, it has become important to correct things that had gone wrong with the expressions of speaking in foreign tongues that was going on there in the church.
There are a number of reasons why this could have happened in Corinth with the first being that it was a place surrounded by ocean access to the east and west and therefore the various countries that were from these vast areas.
As a result of this there was a constant influx and outflow of international visitors coming through that small strip of land where Corinth was situated – and therefore missional efforts would have been prime.
Then, as a result of this, it might be said that the gift of tongues would have been greatly valued by people in commerce – which makes us wonder if the Holy Spirit gave the gift and it remained all the time on the person and therefore available to them not only for spiritual things but temporal matters as well.
If this was the case, then the ability to speak in tongues, which we would today say that the person was simply bi or tri lingual, would have been highly respected – and therefore those who had it could have started to think that they were pretty special.
If this was the case, obvious problems would have stepped up among the believers at Corinth.
To contrast the value of tongues IN THE CHURCH – and perhaps as a means to bring the emphasis of them down to a workable level, Paul will compare that spiritual gift to the Spiritual gift of prophecy – which, as we’ve mentioned before, was often equated to the gift of speaking or teaching the things God wanted the believers to know.
And so this is the first thing to know here – that Paul makes it clear that WHEN IT COMES TO BELIEVERS, TO THE CHURCH, TO THE BODY – the spiritual gift of teaching what God wanted the people to know was of much greater value than the Speaking of tongues (which again, is the speaking of a known foreign languages unknown to the speaker). Paul will plainly tell us why the gift of prophecy or speaking/teaching the things of God was of more value that tongues in this chapter and the reason is really really simple folks:
Speaking in tongues is NOT for believers but for unbelievers, and prophetic teachings are for believers or the Church.
It’s as simple as that.
So let’s read though the chapter, learn about what Paul said about speaking in tongues in the church then as a means to get into one of the most important chapters on the end of the age and resurrection in the Apostolic Record – chapter 15.
Okay, so after describing spiritual gifts in chapter 12, and then 13 verses on the eternal value of Godly love, Paul says at chapter 14 beginning at verse 1
1st Corinthians 14.1-9
November 4th 2018
Milk
1 Follow after Godly love, and desire spiritual gifts, but rather that ye may prophesy.
2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.
3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.
5 I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.
6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
10 There are, it may be, so many kinds of voices in the world, and none of them is without signification.
11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.
12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.
13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret.
14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
15 What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.
16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
17 For thou verily givest thanks well, but the other is not edified.
18 I thank my God, I speak with tongues more than ye all:
19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.
20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?
24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:
25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
29 Let the prophets speak two or three, and let the other judge.
30 If any thing be revealed to another that sitteth by, let the first hold his peace.
31 For ye may all prophesy one by one, that all may learn, and all may be comforted.
32 And the spirits of the prophets are subject to the prophets.
33 For God is not the author of confusion, but of peace, as in all churches of the saints.
34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.
35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
36 What? came the word of God out from you? or came it unto you only?
37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
38 But if any man be ignorant, let him be ignorant.
39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
40 Let all things be done decently and in order.
Alright back to verse 1 where Paul writes
1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.
Another way to read this is from the RSV which says:
Make Godly love your aim, and earnestly desire the spiritual gifts, especially that you may prophesy.
Cultivate Godly love in your own hearts, as the richest and best endowment of the Holy Spirit, and endeavor to diffuse its happy influence on all around you – do this first and foremost and amidst all that you do.
Then Paul adds an “AND”
“And desire spiritual gifts.”
We see that Paul is saying that spiritual gifts were to be ignored IN THAT DAY AND AGE – he is saying to always pursue Godly love in all they do and have a desire to implement the spiritual gifts available.
But what is interesting is he delineates between the gifts here and tells them that one is better than another.
We also note that he did this at the end of chapter 13 when he said, “Now faith, hope and Godly love abide but the GREATEST of these is Godly love.”
He essentially is doing the same thing here but with the Spiritual gifts and as I mentioned earlier, I think he is taking control over a situation in Corinth where tongues was elevated well beyond the place it should have been.
Remember, tongues was NOT the first spiritual gift expressed at Pentecost – it was the spiritual gift of teaching – which Peter exercised and it lead to the expression of unknown tongues thereafter.
And what was present even before that?
Godly love, for others, that would lead Peter and the others to stand up in jeopardy of their own safety and after watching Jesus crucified for sharing the same message, speaking His truth in an arena or area rife with danger.
So right there in the Pentecostal event we have Godly LOVE leading to Prophecy-Teaching, leading to Tongues.
And this order is being reaffirmed here by Paul as he speaks of Godly love first, and then, after speaking of pursuing spiritual gifts NOW adds-
“Make Godly love your aim, and earnestly desire the spiritual gifts, especially that you may prophesy.”
That term especially means “over the other things.”
That is, they were not most earnestly and especially to desire to be able to speak foreign languages, or to work miracles; but they were to desire to be qualified to speak in a manner that would be edifying to the church.
Of course, the natural desire of people would be to be a miracle worker, right?
Lot’s of power and praise in the expression of that gift.
But here Paul lays out the gift to seek most – to prophesy-teach – to be able to instruct and teach others the things of God as a means to edify the church-bride.
Therefore, the object of this chapter is for Paul to show them that the ability to speak (this is the key – the speaking that was done) that it was better to do it in a plain way FOR THE SAKE OF THE CHURCH instead of in an unknown tongue.
This, Paul seems to intimate, was more valuable than any other spiritual gift.
One reason that scholars think that Paul, though the term prophesy is used here believe that Paul is primarily speaking of teacher who instruct is that teachers (disaskalos) would address the church in calm, connected, didactic discourse that all could be edified by in a decent order but that prophets of old were known to speak in more agitated and seemingly impulsive ways –
As if from the impulse of sudden inspiration and/or from the light of a sudden revelation at the moment.
The connection between teaching and prophecy is the idea that both were speaking from revelation with the communication from Prophets being more on impulse and pointed at future events and those of teachers being more interwoven with all true concepts and delivered in a more systematic manner.
Again, both a form of revelation – but both being delivered in different ways. The way most scholars believe Paul is speaking to here is the way of the teacher speaking by reasoned revelation.
And how BOTH the prophet and the teacher differ from the speaker of tongues is that the former always spake with the common vernacular and never in unknown tongues.
Based on what chapter 12 says, all of these utterances were by the same Spirit – but Paul is plainly stating that the spiritual gift of teaching by revelation was the best.
At this point Paul says:
2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.
Bottom line message here?
The ability to speak intelligibly to the edification of the church-bride was of more value than the power of speaking in an unknown language (or a foreign tongue).
The reason is? Nobody but God would, in the church bride, understand what the heck was being said!
When Paul says, “speaketh not unto men,” here he seems to mean that since the tongue was unknown to those in the church that the speaker is NOT speaking to the people there – that no one could understand him but God.
It is almost universally agreed that Paul is evidently referring to the addresses made in the church when only Christians were present and/or when only those who were present spoke the same language, and who were unacquainted with foreign tongue spoken.
In other words, Paul is saying that the ability to perform this miracle of tongue speaking would be fruitless in edifying the gathering of believers.
He is not undervaluing the power of speaking foreign languages when foreigners were present or when believers engaged with foreigners or non-believers.
But he clearly explains – or begins to explain – that when it comes to a body of believers in the church, there was little need for the exhibition of tongues.
Paul tells us why saying
“For no man understandeth him,”
Now, let me make an important point here. There are those who think that when Paul says, “an unknown tongue” he is speaking of the gibberish language and not an unknown foreign tongue. This is debated among Charismatic and non-charismatic Christians the world over.
We will not enter that debate at this point but let me put it to you this way:
Whether it is the gibberish or an unknown foreign language, the fact of the matter remains the same – Paul is saying that nobody in the church hearing it would understand.
You got that primary point?
That PAUL is the one who is saying:
“For he that speaketh in an unknown tongue (Whether gibberish or unknown foreign tongue) “speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.”
This is the primary point which I am emphasizing so as to avoid side debates – whether Paul is addressing the gibberish tongues OR an unknown foreign tongue, the POINT is
“No man understands the guy” even though Paul adds that “in the Spirit he speaketh mysteries.”
This is an important line because Paul is saying or admitting that the person doing the unintelligible speaking is doing it BY the SPIRIT!
Which makes his point even more important because EVEN IF a person IS expressing the gift of tongues by the Spirit, Paul is saying it is a wrong place/wrong time to do it!
That is radical.
Then, by way of comparison, he now adds the reason for this, saying at verse 2
3 But! . . . BUT (However) he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
I like the way this is put here for starters – “for he that prophesieth speaks to men . . .
This seems to be the difference between those who spoke in foreign languages and those who prophesied. Both were under the influence of the Holy Spirit; both might speak the same or even similar truths; both might occupy an equally important and necessary place in the church in that day and age; but the language of the one was intelligible to the church and the other was not.
Therefore, one was designed to edify the church and the other to do something else -which we will get to next week.
So, Paul lays out three distinct functions of those who spoke or taught in a clear understandable way, saying:
3 But! . . . BUT (However) he that prophesieth speaketh unto men to
Edification
exhortation, and
comfort
edification, (oi-kod-om-aye – from architecture) to build-up
exhortation (paraklesis)
to entreat, to implore, to encourage
comfort (paramoothea)
to console or comfort
This is the clear purpose of teaching and not so much the clear purpose of prophesying – which is yet another reason most scholars suggest Paul is talking about teaching.
We note that the first thing Paul mentions in terms of value to the church-bride is that these clear teachings would serve to build the church-bride.
Build in terms of numbers? I don’t think so – which is why I mentioned that the root word relates to architecture.
Instead I think that he is saying that clear teaching serves to build believers. To build them up in the faith, strengthen them through the Word, fortify their foundations of faith and prepare them to function.
It is one thing to build something, it is an all together different matter to grow something so that it will be effectual and productive. In terms of continuity of the rest of scripture I happen to think that grow is a better term here than build.
And clear teachings from the Word will do more to grow a believer than most other contributing factors.
What is the purpose of the growth? We might answer by asking what is the purpose of the growth of a plant? – say a grape plant?
It is so that the branches will produce fruit. That is the central growth of all Christian growth – so that the Christian will begin to produce fruit.
Now, can speaking in tongues contribute to the growth of listeners? Perhaps? Perhaps some. What a miracle to witness, right? So some growth would occur. But in comparison to the clear sound teachings of Godly principles, there is nothing to compare with teaching His truths by revelation.
So it is with miracles. I would go so far as to suggest that if you attended a church where actual miracles were happening on a weekly basis, that they would NOT contribute to the requisite growth God wants for His children, that this comes by sound and principled instruction on the things of God and His Kingdom.
Next Paul says that such instruction is also for exhortation – paraklaysis – for encouragement and entreating and challenging people to act.
It is one thing to learn principles that lend to personal growth but the teaching of sound principles should also move people to actually do what is taught.
We can teach about love or we can teach about it and exhort people to express and live it.
Get the one-two combo!
What action do miracles cause people to take if they themselves cannot perform them? Perhaps to believe more for having seen the miracles, but not too much else.
What actions does speaking in a foreign tongue really bring out in others who hear them spoken?
But the teaching of Godly principles ought to serve to both grow in capability and then also move a believer to actually exercising their abilities.
Get it.
It is my pet peeve to churches that feed their people shows, and great worship, and all sorts of emotionalism but FAIL to teach them sound principles – it can be the equivalent of parenting through rides at a carnival – no instruction, no promotion to discipline, no encouragement to grow, just fun, exciting emotional rides 24/7.
That would make for some pretty unfortunate children.
Whether we like it or not, the encouragement that the teaching of the Word by the Spirit provides to the hearers is an encouragement for them to love God first, others second and to pursue holiness in the Spirit.
This is not fun or desired by some, and so the lesser approaches to the faith are popularized.
Finally, Paul says that the Spiritual teachings provides to the Church-bride, comfort.
Paramoothea – comfort in the trials and failures we all experience in the flesh as followers of Christ.
The teacher seeks to help the believer grow, helps them to act in love toward holiness, but also seeks to gently comfort them in all the trials that come as we attempt to let God walk us on this walk.
At this point Paul puts kind of an unexpected exclamation point on things, saying
4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.
In other words, where speaking in an unknown tongue serves to grow the speaker, the revelator of Godly truths edifies the church, or the ecclaysea-ah – those who have been called out of the world.
Having said this, he adds at verse 5
5 I would that ye all spake with tongues, (in other words, tongues in their proper place and use are good and I hope you all exercised this spiritual gift) but rather that ye prophesied:
This is a cumbersome translation for us in this day. Perhaps a better way to understand this is:
“Now it would be great if all spoke tongues but it would be better if all edified and exorted and comforted the church-bride through prophetic teaching.”
Having said this he adds:
“for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.”
So, Paul is giving them some guidance regarding what was in all probability a bit of a problem in the church-bride there.
And he plainly says “Greater is he that prophesieth” – meaning that this gift is of more value to the body and occupies a more elevated rank in the church.
It is more purposeful and useful. Its interesting because the lesson, in part, suggests that spiritual talents are not superior to each other due to their brilliance or miraculousness, but to their usefulness and application.
The power of speaking in an unknown tongue was certainly a more striking endowment than that of plainly instructing others but the apostle tells us that the latter is the more valuable.
Then he adds a caveat of sorts, saying, “unless he interpret.”
In other words, no matter how important and valuable the truth might be which is uttered in the gathering, it would he useless unless the speaker was able to explain the message in language which could be understood – and if this was the case, then Paul doesn’t seem to have an issue with them being done.
What is interesting is that right here in this verse it appears that Paul is affirming that a person speaking in a foreign tongue could ALSO have the ability to interpret the language spoken – something we don’t frequently hear today as most of what he says in the rest of the chapter tends to allude to the idea that another had to have the spiritual gift of interpretation.
6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
So far, Paul has been talking sort of abstractly about tongues but now brings his own person into the epistle and therefore brings the whole discussion down to a workable level, saying:
That if he, Paul, was to come among them speaking in a foreign language, it could be of no use unless it were interpreted to them.
(Again) “Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
If I come speaking with tongues what value is it unless I speak (it seems also)
By revelation
By knowledge
By prophesying or by
doctrine.
In other words, tongues for tongues sake – which is how I tend to see most of the expressions of them in my life – if they do not also bring something revelatory, or a bit of knowledge, or a prophesy, or enhancing a doctrine – are the equivalent of crunching up paper before the congregation.
It has zero profitability.
He goes on and adds an illustration, appealing to musical instruments, and says (at verse 7):
7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
It is interesting because just as the singing voice is an instrument that invokes meaning and messages through the skill of those who have skill with it, musical instruments, when played by someone with skill, talents and gifts, are able to convey meaning.
Paul is admitting to this and says that even when we look to flutes or oboes or harps – unless they give a distinction – a chord, a purposeful sound, the instrument itself conveys nothing to the hearer.
Ever hear someone randomly pluck at the keys or strings or blow into the pipe of an instrument without any skill?
It’s typically just noise – unless they get lucky and strike a meaningful note.
So it is with speaking in tongues, Paul says and unless the sounds (of tongues) are given distinction, “how shall they be known?”)
The distinctions that Paul suggest should be given to tongues are one, two, three or four –
Revelation
Knowledge
Prophesying (or)
Doctrine.
No random babbling – nothing is indicated by that. He adds another example of the import of musical instruments serving a purpose, saying
8 For if the trumpet gives an uncertain sound, who shall prepare himself to the battle?
Anciently, the trumpet was used in war and spoke specific orders clearly to those engaged.
Five crisp C notes meant retreat; one long blast in A minor meant attack. Etc.
If the notes played had no meaning and could not serve to summon, or call to march, or enter or retreat from battle.
If distinction MUST be given to brass, and strings, and pipes then more than ever should clear distinction be given to the instrument of the mouth.
Paul clarifies this saying
9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
When Paul says “unless you utter by the tongue words easy to be understood,” he is talking about believers there, in the church bride, and telling them point blank:
Speak languages you all understand and can benefit by – to do otherwise is meaningless.
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