Verses 4-5, "He that speaketh in an unknown tongue edifieth himself: but he that
prophesieth edifieth the church. 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."
It is significant to my mind at least, that all of the claims of modern tongues
movements to the contrary notwithstanding, the Word of God not once exhorts us to seek
this gift. When any priority of the "gifts" is listed in the Word, tongues is never
first. As a matter of fact outside the Acts and Corinthians, that gift is mentioned
only one other time in the New Testament. There can be no doubt but that it has been
eleveated completely disproportionate to its contribution, value or place of
importance in God's plan.
For example, some claim that tongues are a sign of a believer's baptism with the
Spirit. Such is but a perversion of the whole New Testament pattern. In I Corinthians
14:22, it is the conclusion of the Holy Spirit that "tongues are for a sign not to
them that believe, but to them that believe not." Of course as we have proved in
foregoing lessons, Christ, Who alone was able to "baptize with the Holy Spirit" (Acts
1:5; Mt 3:11) and Who reserved that experience of heavenly "enduement" solely for the
apostles.
Others claim tongues will be experienced by all believers when they are spiritually
right. Again, this is but a perversion of all the Spirit of Truth has revealed on the
subject. I Corinthians 12:30 affirms not "all speak with tongues."
Again we are informed the speaking in or with tongues is a mark of high spiritual
achievement or attainment but those who this should examine I Corinthians 3:1; 3 which
pictures these Corinthians who experienced the phenomenon of tongues as not spiritual
but carnal even as babes.
In verse 4, Paul states a basic principle governing all we do in the assembly. Namely,
that whosoever we do ought to be for the purpose of benefitting the whole. Paul's
admonition for the church at Philippi is fitting: "Look not every man on his own
things, but every man also on the things of others" (Phil 2:4). It is indeed a pitiful
state where "all seek their own, but not the things which are Jesus Christ's" (Phil
2:21). One will never "find his life," that is the ultimate in his life, until he is
willing to "lose his life for my sake" (Mt 10:39) and for the sake of the gospel. And
this is merely to quit living for self, within ourselves, to satisfy self and then
begin doing for Him and for others.
In verse five, the dominant principle is that tongues only had value when an
interpretation accompanied them. As was observed in I Corinthians 13:5, true love
never "seeks its own" edification, especially at the expense of others.
"I would that ye all spake with tongues" (vs 5). Paul's desire herein expressed could
not more find actual fulfillment than could his desire to be personally "accursed" for
the benefit of Israel as expressed in Romans 9:3. This latter "desire" was impossible
because of God's elective "purpose" both for Israel and for us as outlined in Romans
9:11; 11:25-26 and the former "desire" could not be realized since "the gifts and
calling of God are without repentance" (Rm 11:29); not to mention the fact that "in
the Church" all members do not and cannot have the same gift. Hence the apostle had
asked, "Do all speak with tongues?" (I Cor 12:30).
Now consider this. Would the Spirit cause a believer to covet the least gift
(tongues), when he had already inspired Paul to tell them to "covet earnestly the best
gifts?" (See I Cor 12:21; 14:1; 39). The answer is an emphatic no but do not forget
that regardless how much or how earnestly one prays or covets any gift, it is still a
gift. Therefore, it cannot be had apart from His will. What Paul does desire for this
Corinthian Church is that they all desire the "best gifts" be prominent in their
assembly and their service.
Verses 6-9, "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? 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? For if the trumpet give an uncertain sound, who shall prepare himself
to the battle? 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?"
"If I come unto you speaking . . . ." (vs. 6). Paul uses himself as an illustration of
the principle of love working to the edification of others. Every teacher, minister or
missionary should pause occasionally and examine themselves. A part of such an
examination should include motive and purpose in teaching or preaching. Why do we
teach? Paul did it to profit others. We should never teach to impress others or merely
to strike down another, etc. The question to keep in mind when facing our classes, or
a congregation is, "What shall I profit you?"
"A distinction in the sounds" (vs. 7). Every part of the church's service has, or
should have, an important place and part in such profit. Since "faith cometh by
hearing . . . . the word of God" (Rm 10:17), one can readily see why prophecy and
teaching are "better" gifts. Because the preaching or teaching of the Word builds
faith and faith enables men "to please God" (Heb 11:6). And when Paul raised the
question, "Have they not heard," relating to Israel, he hastened on to show that
"their sound went into all the earth" (Rm 10:18). And with what did the "sound" stand
related? It was "their words" that went "into the ends of the world."
"Things without life giving sound" means merely object without a psuche, or a soul
which here refers to life. Then Paul enumerates musical instruments used in the church
at Corinth, such a pipe, meaning an instrument on which to blow, from the Greek word
aulos.
Also he names the harp from the Greek word kithara, a stringed instrument. That Paul
has reference here to the use of musical instruments in the assembly is seen by his
further development of this in I Corinthians 14:15, "I will psalo (sing) with the
understanding also . . . ." (A.T. Roberson's Word Pictures points out that psallo
means "to play on strings, or to sing with instrumental accompaniment").
The same word occurs again in Ephesians 5:19, "speaking to yourselves in psalms, and
hymns, and spiritual songs." Clearly a reference to singing with accompaniment.
"Singing and making melody in your heart to the Lord." That is, striking the strings
with one's heart. Paul's admonition here is that when the musical instruments are
played in the church the assembly is not blessed or strengthened unless they can
understand the distinctions in the sounds. That is, they should be played so as to
enable men to clearly hear the melody and thus recall the words of the hymns.
"The trumpet . . . .sound . . . .the battle" (vs 8). "Uncertain" is from adelos, "that
which is lacking in clearness, hence indistinctive" (W.E. Vine). Salpigx is a military
trumpet used to signal either a charge, a retreat, an assembly, etc. See in this
connection Nehemiah 8:1-8. Note the conclusion in verse 8, "So they read in the book
in the law of God distinctly, and gave the sense, and caused them to understand the
reading." How we need a return to such a practice in our day.
Paul said to "preach the word" (II Tim 4:2-5) and then proceeded to give sound
instructions for the doing of it. He had previously taught these Corinthians by his
own example (I Cor 2:1-4).
Note how Paul said, "I came to you not with excellency of speech or of wisdom" that
is, his preachments were unclouded by "pretty speech," long words or by fleshly logic
(vs 1). Knowing also only "Jesus Christ, and him crucified" which is the simple yet
powerful gospel of Romans 1:16).
"My speech and my preaching was not with enticing (persuasive) words of man's wisdom"
(vs 4). Then may we emulate his example in our teaching and preaching while striving,
not for profundity nor scholarly eloquence but for simplicity and clarity to the
"profit of all."
"Utter by the tongue words easy to be understood" (vs 9) proves beyond any degree of
reasonable doubt that tongues involved languages and not mere jargon of sounds. The
ASV renders it, "Ye utter speech to be understood." To "utter speech" is to speak in a
language. All tongues in the Bible involved real, existing languages, though unknown
to the person speaking or to the congregation witnessing the exhibition. Hence the
necessity for supernatural gifts both as to the speaker and as to the interpreter. In
the absence of interpretation, these "uncertain," that is, not recognizable by anyone
present, "sounds," words in a foreign language, merely accomplished the following, "Ye
speak in to the air." In such an instance none were "edified" or benefitted thereby.
Yet, before we condemn such too severely, let us ask the question, how much of our
worship service glorifies god, comforts, edifies and encourages the whole body? Do you
suppose we may often merely "speak," pray, sing, give or break bread "into the air?" JM
prophesieth edifieth the church. 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."
It is significant to my mind at least, that all of the claims of modern tongues
movements to the contrary notwithstanding, the Word of God not once exhorts us to seek
this gift. When any priority of the "gifts" is listed in the Word, tongues is never
first. As a matter of fact outside the Acts and Corinthians, that gift is mentioned
only one other time in the New Testament. There can be no doubt but that it has been
eleveated completely disproportionate to its contribution, value or place of
importance in God's plan.
For example, some claim that tongues are a sign of a believer's baptism with the
Spirit. Such is but a perversion of the whole New Testament pattern. In I Corinthians
14:22, it is the conclusion of the Holy Spirit that "tongues are for a sign not to
them that believe, but to them that believe not." Of course as we have proved in
foregoing lessons, Christ, Who alone was able to "baptize with the Holy Spirit" (Acts
1:5; Mt 3:11) and Who reserved that experience of heavenly "enduement" solely for the
apostles.
Others claim tongues will be experienced by all believers when they are spiritually
right. Again, this is but a perversion of all the Spirit of Truth has revealed on the
subject. I Corinthians 12:30 affirms not "all speak with tongues."
Again we are informed the speaking in or with tongues is a mark of high spiritual
achievement or attainment but those who this should examine I Corinthians 3:1; 3 which
pictures these Corinthians who experienced the phenomenon of tongues as not spiritual
but carnal even as babes.
In verse 4, Paul states a basic principle governing all we do in the assembly. Namely,
that whosoever we do ought to be for the purpose of benefitting the whole. Paul's
admonition for the church at Philippi is fitting: "Look not every man on his own
things, but every man also on the things of others" (Phil 2:4). It is indeed a pitiful
state where "all seek their own, but not the things which are Jesus Christ's" (Phil
2:21). One will never "find his life," that is the ultimate in his life, until he is
willing to "lose his life for my sake" (Mt 10:39) and for the sake of the gospel. And
this is merely to quit living for self, within ourselves, to satisfy self and then
begin doing for Him and for others.
In verse five, the dominant principle is that tongues only had value when an
interpretation accompanied them. As was observed in I Corinthians 13:5, true love
never "seeks its own" edification, especially at the expense of others.
"I would that ye all spake with tongues" (vs 5). Paul's desire herein expressed could
not more find actual fulfillment than could his desire to be personally "accursed" for
the benefit of Israel as expressed in Romans 9:3. This latter "desire" was impossible
because of God's elective "purpose" both for Israel and for us as outlined in Romans
9:11; 11:25-26 and the former "desire" could not be realized since "the gifts and
calling of God are without repentance" (Rm 11:29); not to mention the fact that "in
the Church" all members do not and cannot have the same gift. Hence the apostle had
asked, "Do all speak with tongues?" (I Cor 12:30).
Now consider this. Would the Spirit cause a believer to covet the least gift
(tongues), when he had already inspired Paul to tell them to "covet earnestly the best
gifts?" (See I Cor 12:21; 14:1; 39). The answer is an emphatic no but do not forget
that regardless how much or how earnestly one prays or covets any gift, it is still a
gift. Therefore, it cannot be had apart from His will. What Paul does desire for this
Corinthian Church is that they all desire the "best gifts" be prominent in their
assembly and their service.
Verses 6-9, "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? 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? For if the trumpet give an uncertain sound, who shall prepare himself
to the battle? 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?"
"If I come unto you speaking . . . ." (vs. 6). Paul uses himself as an illustration of
the principle of love working to the edification of others. Every teacher, minister or
missionary should pause occasionally and examine themselves. A part of such an
examination should include motive and purpose in teaching or preaching. Why do we
teach? Paul did it to profit others. We should never teach to impress others or merely
to strike down another, etc. The question to keep in mind when facing our classes, or
a congregation is, "What shall I profit you?"
"A distinction in the sounds" (vs. 7). Every part of the church's service has, or
should have, an important place and part in such profit. Since "faith cometh by
hearing . . . . the word of God" (Rm 10:17), one can readily see why prophecy and
teaching are "better" gifts. Because the preaching or teaching of the Word builds
faith and faith enables men "to please God" (Heb 11:6). And when Paul raised the
question, "Have they not heard," relating to Israel, he hastened on to show that
"their sound went into all the earth" (Rm 10:18). And with what did the "sound" stand
related? It was "their words" that went "into the ends of the world."
"Things without life giving sound" means merely object without a psuche, or a soul
which here refers to life. Then Paul enumerates musical instruments used in the church
at Corinth, such a pipe, meaning an instrument on which to blow, from the Greek word
aulos.
Also he names the harp from the Greek word kithara, a stringed instrument. That Paul
has reference here to the use of musical instruments in the assembly is seen by his
further development of this in I Corinthians 14:15, "I will psalo (sing) with the
understanding also . . . ." (A.T. Roberson's Word Pictures points out that psallo
means "to play on strings, or to sing with instrumental accompaniment").
The same word occurs again in Ephesians 5:19, "speaking to yourselves in psalms, and
hymns, and spiritual songs." Clearly a reference to singing with accompaniment.
"Singing and making melody in your heart to the Lord." That is, striking the strings
with one's heart. Paul's admonition here is that when the musical instruments are
played in the church the assembly is not blessed or strengthened unless they can
understand the distinctions in the sounds. That is, they should be played so as to
enable men to clearly hear the melody and thus recall the words of the hymns.
"The trumpet . . . .sound . . . .the battle" (vs 8). "Uncertain" is from adelos, "that
which is lacking in clearness, hence indistinctive" (W.E. Vine). Salpigx is a military
trumpet used to signal either a charge, a retreat, an assembly, etc. See in this
connection Nehemiah 8:1-8. Note the conclusion in verse 8, "So they read in the book
in the law of God distinctly, and gave the sense, and caused them to understand the
reading." How we need a return to such a practice in our day.
Paul said to "preach the word" (II Tim 4:2-5) and then proceeded to give sound
instructions for the doing of it. He had previously taught these Corinthians by his
own example (I Cor 2:1-4).
Note how Paul said, "I came to you not with excellency of speech or of wisdom" that
is, his preachments were unclouded by "pretty speech," long words or by fleshly logic
(vs 1). Knowing also only "Jesus Christ, and him crucified" which is the simple yet
powerful gospel of Romans 1:16).
"My speech and my preaching was not with enticing (persuasive) words of man's wisdom"
(vs 4). Then may we emulate his example in our teaching and preaching while striving,
not for profundity nor scholarly eloquence but for simplicity and clarity to the
"profit of all."
"Utter by the tongue words easy to be understood" (vs 9) proves beyond any degree of
reasonable doubt that tongues involved languages and not mere jargon of sounds. The
ASV renders it, "Ye utter speech to be understood." To "utter speech" is to speak in a
language. All tongues in the Bible involved real, existing languages, though unknown
to the person speaking or to the congregation witnessing the exhibition. Hence the
necessity for supernatural gifts both as to the speaker and as to the interpreter. In
the absence of interpretation, these "uncertain," that is, not recognizable by anyone
present, "sounds," words in a foreign language, merely accomplished the following, "Ye
speak in to the air." In such an instance none were "edified" or benefitted thereby.
Yet, before we condemn such too severely, let us ask the question, how much of our
worship service glorifies god, comforts, edifies and encourages the whole body? Do you
suppose we may often merely "speak," pray, sing, give or break bread "into the air?" JM
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| "Comparison of the Gifts of Tongues and Prophesy" Part II I Cor 14:4-9 CHAPTER 20 By John C. Morgan |