Chapter 14

1 Prophecy is commended, 2, 3, 4 and preferred before speaking with tongues, 6 by a comparison drawn from musical instruments. 12 Both must be referred to edification, 22 as to their true and proper end. 26 The true use of each is taught, 27 and the abuse taxed. 34 Women are forbidden to speak in the church.

1. Follow after. Gr. dioµkoµ, “to pursue.” The Corinthians were urged to use all possible diligence to secure and develop love. Before taking up an analysis of the gift of tongues, Paul gave a final and urgent exhortation concerning the more excellent way which he had praised and described so vividly in ch. 13.

Charity. Gr. agapeµ (see on ch. 13:1).

Desire. Gr. zeµlooµ, “to be zealous for.” The word is translated “covet earnestly” in ch. 12:31 (see comment there).

May prophesy. For a description of the gift of prophecy see on ch. 12:10. In ch. 14 Paul contrasts the gift of prophecy with that of tongues, showing the former to be of greater benefit to the larger number. The Corinthians exalted the gift of tongues above that of prophecy, doubtless because of its spectacular nature. Some may have despised prophecy, as appears to have been the case in Thessalonica (1 Thess. 5:20). The Corinthians were urged to pursue love, which leads men to seek gifts that can benefit others as well as themselves. Men should not seek for the gifts in order to exalt themselves in any way, but that they might serve God better and bring more help to His church (see Acts 8:18–22; 19:13–17).

2. Unknown tongue. The word “unknown” is supplied. For a discussion of the varying views as to the nature of these tongues see Additional Note at end of chapter.

Not unto men. See Additional Note at end of chapter.

In the spirit. That is, under the influence of the Spirit, doubtless in a manner similar to that of a prophet when he is “in the Spirit” (see on Rev. 1:10).

Mysteries. For a definition of “mysteries” see on Rom. 11:25. The Spirit revealed divine truths to the one speaking in tongues. The revelation, however, benefited only the speaker. The sounds he uttered were not intelligible to those hearing him, nor, in fact, addressed to them.

3. He that prophesieth. That is, he who speaks under the influence of inspiration. The prophet spoke in a language known to those who heard him. His services brought blessing and instruction to the church, whereas he who spoke in a tongue edified only himself (v. 4).

Unto men. The prophet is one who is called by God to be the agent through whom divine mysteries are revealed to others (see Isa. 6:9; Jer. 1:5–7; Joel 1:1, 2; etc.)

Edification. Literally, “building up.” The messages of the prophets would serve to build up the experience of the Christian in progressive stages.

Exhortation. Gr. parakleµsis, “admonition,” “comfort,” “encouragement.” The related word parakleµtos is the name given to the Holy Spirit in John 14:16, 26; 15:26; 16:7. For the significance of the name see on John 14:16.

Comfort. Gr. paramuthia, in meaning almost identical with parakleµsis (exhortation).

4. An unknown tongue. Literally, “a tongue.” The word “unknown” is supplied.

Edifieth himself. The gift, therefore, performs a useful function, and has its place, but not in public assemblies unless an interpreter is present (see vs. 5, 19). It may be noted that with copies of the OT Scriptures rare, there would be more need for personal revelations of divine truth (see v. 4).

Edifieth the church. The prophet receives divine revelations, but he is merely the agent by whom these revelations are to be imparted to the church so that it may be built up.

5. All spake with tongues. Lest he be accused of unduly belittling any gift of the Spirit, Paul expressed a desire that all the believers could speak with tongues. It was an important gift, and had a prominent part to play in the work of the church. However, this gift was not to overshadow the less spectacular but more important gift of prophecy.

Greater. The gift of prophecy was greater because of its value to the church. More were benefited by it than by the gift of tongues. The gifts of the Spirit should be evaluated according to their usefulness, rather than by their spectacular nature.

Except he interpret. Apparently the one who spoke with tongues was not always able to interpret the mysteries that had been revealed to him. Paul counsels him to pray “that he may interpret” (v. 13), but warns that “if there be no interpreter” he should “keep silence in the church” (vs. 27, 28).

Edifying. See on v. 4.

Speaking with tongues. Paul asserted that he spoke with tongues more than all the Corinthians (v. 18).

Revelation. Gr. apokalupsis, “an uncovering,” “an unveiling.” As used here it refers to an activity of God in revealing to men that which cannot be discovered by the natural powers of the mind.

By knowledge. Paul is here probably referring to the gift known as “the word of knowledge” (see on ch. 28:8).

By prophesying. It is difficult to distinguish between “prophecy” and “revelation,” for the prophet speaks by revelation. Paul is probably distinguishing between fresh revelations of truth and inspired utterances adapting known truths to specific applications. Or, the former may have reference to content, and the latter to means of delivery.

Doctrine. Gr. didacheµ, “teaching.” Instruction was the work of those who were gifted as “teachers” (see ch. 12:29).

7. Pipe. Gr. aulos, in the LXX the equivalent of the Heb. chalil, for a description of which see Vol. III, pp. 38, 39. The NT aulos was probably a simple flute.

Harp. Gr. kithara, a “lute” or “zither.”

Distinction. Even lifeless instruments, if they are to speak in the language of music, thereby influencing the emotions of their hearers, must make a distinction in the sounds produced by them. They must be controlled by the accepted laws of tone and rhythm, and the intervals of scale and measure; otherwise the sounds they give out do not produce the desired effect.

8. Trumpet. For a description of ancient horns and trumpets see Vol. III, pp. 39–41. The language of the trumpet was intelligible to the army. But if the one playing thee trumpet did not give a clear call, confusion would result, and the army would be unprepared for battle.

9. Tongue. Here probably referring to the organ of speech rather than to the exercise of the gift. This verse would then be a further illustration of the point in vs. 7, 8.

Into the air. That is, producing no effect.

10. Voices. Gr. phoµnai, “tones,” “sounds,” “voices.” In the context some prefer to translate the word “languages” (see RSV). Languages are spoken with the intention of conveying some intelligible idea to the hearers. All are for utility and not for display.

11. Barbarian. A common term used to denote one who was not a Greek, one who was outside the sphere of the Greek language and culture. It is used here to denote a person who spoke a foreign tongue.

12. Spiritual gifts. Literally, “spirits.” The different manifestations of spiritual power are represented here as many spirits.

Edifying. There is nothing wrong in desiring spiritual gifts; God wills that He people should thus be blessed, but the great objective of all the outpouring of the Spirit, namely the edification of the church, must be the goal of the desire for the gifts. There should be no selfish seeking for the gifts order to exalt self and satisfy personal ambition for power above one’s fellows.

13. An unknown tongue. Literally, “a tongue.” The word “unknown” is supplied.

Interpret. See on v. 5.

14. An unknown tongue. Literally, “a tongue.”

My spirit prayeth. The gift of tongues was exercised under the influence of the Spirit. Divine mysteries were uttered “in the spirit” (cf. on v. 2). The experience was probably similar to that of a prophet “in vision” (see on Rev. 1:10).

Understanding. Gr. nous, “mind.”

Unfruitful. This has been understood in two ways: (1) The prayer is unfruitful because it is not understood by the hearers and consequently imparts no benefit. (2) The conscious mind is largely if not entirely inoperative during the exercise of the gift, as in the case of a prophet in vision.

15. What is it then? What is the correct course for me to follow? A similar form of expression is found in Rom. 3:9; 6:15.

With the spirit. That is, in an ecstatic state (see on v. 2).

The Understanding also. Or, “the mind also.” This combination would be true if the speaker in a tongue were able to interpret at the same time (see on v. 5). The interpretation would be in the language of the hearers.

16. Unlearned. Gr. idioµteµs, “one without professional knowledge,” “unskilled,” “uneducated.” In the context here it seems to refer to one who is “unlearned” as far as the gift of tongues is concerned. If one who could speak in tongues exercised that power in the church without an interpretation, then others present would be unable to take part in the worship. Thus they would be deprived of a share in the blessing of the service.

Amen. Gr. ameµn, from the Heb. Хamen, meaning, “firm,” “established” (see on Matt. 5:18). When used by the congregation at the close of an address or a prayer it expresses approval of, or agreement with, what has been (see 1 Chron. 16:36; Neh. 5:13; 8:6). It was also said by the congregation at the conclusion of a prayer to denote confidence that the prayer would be heard (see Deut. 27:15–26; Neh. 8:6). Much importance was attached to this practice; this is proved by statements of some of the rabbis, for example: “Greater is he who answers, Amen, than he who says the blessing” (Talmud Berakoth 53b, Soncino ed., p. 325). “He who responds, ‘Amen, May His great Name be blessed,’ with all his might, his decreed sentence is torn up.” “He who responds ‘Amen’ with all his might, has the gates of Paradise opened for him” (ibid. Shabbath 119b, Soncino ed., p. 589). If the word was used without due consideration, it was called an “‘orphaned’ Amen” (ibid.Berakoth 47a, Soncino ed., p. 284). The custom of responding with an “Amen” was common in the synagogue from which it was adopted by the early Christian church (see Justin Martyr First Apology 65; Tertullian De Spectaculis 25).

17. Well. Or, “rightly.” Lest it be thought that one who praises God in prayer or song through the special gift of tongues does not approach God acceptably, Paul says definitely that such worship is good and right. Although it does not edify the church, it edifies the one who thus praises (see v. 4).

18. I thank my God. God is to be recognized as the bestower of the gift of tongues. This verse shows that Paul did not belittle or despise the gift of tongues.

More than ye all. However, the Bible records no instances of the apostle’s exercise of this gift.

19. Church. Gr. ekkleµsia (see on Matt. 18:17). The reference is not to the building in which meetings of Christians are held, but to the organized body of the believers, irrespective of the place in which they might gather.

Five words. In the NT the number “five” is frequently used as a round number meaning a few. Thus there were five sparrows (Luke 12:6), five in a house (v. 52), five yoke of oxen (ch. 14:19), etc.

With my understanding. Or, “with my mind,” that is, in a manner other than in “tongues,” so as to be intelligible to others.

Teach. Gr.kateµcheoµ, “to instruct orally,” “to teach by word of mouth.” From this word comes the term “catechism,” which originally meant oral instruction such as in the tenets of faith. It is better to give a very brief exhortation in church, as indicated by “five words,” if of the edifying kind, than a lenghty oration that is not comprehended by the hearers, and thus does not serve to instruct them.

An unknown tongue. Literally, “a tongue.”

20. Brethren. A common form of address with Paul (see on ch. 1:10).

Children. The Corinthians took great pride in their wisdom (see chs. 1:20; 8:1, 2). They exulted in their intellectual attainments, but they had been behaving childishly in relation to the gifts of the Spirit. They took more interest in gifts that were of a spectacular nature, such as tongues, than in those that worked more unobtrusively, and yet more effectively for the church, such as prophecy. By their conduct they were setting aside that superior intelligence that they gloried in, and descending to the level of childhood, because they were evaluating things by outward show. There is much of a trivial nature that occupies the time and attention of Christians, to the exclusion of worth-while thinking and acting. Many things that assume much importance will be recognized as comparable to the playthings of children, when men are faced with the realities of the judgment.

Malice. Gr. kakia, “badness,” “wickedness,” “depravity,” “malignity.” With respect to this quality, little children may be regarded as being most innocent. This is the attitude that will be seen in all who are filled with the spirit of Jesus.

By ye children. Gr. neµpiazoµ, “to be babes.” This word indicates a more infantile state than paidia, the word translated “children” in the preceding clause. It suggests that truly newborn Christians will not have an experimental acquaintance with the moral corruption in the world. Probably this innocence in regard to “malice” is part of what Jesus had in mind when He stated that likeness to children is essential for all who would enter heaven (see Matt. 18:3).

Men. Gr. teleioi, “full grown,” “mature,” “of full age.” In your minds prove yourselves to be adults.

21. Law Gr. nomos, here evidently referring to the entire OT (see on John 10:34).

It is written. The citation is from Isa. 28:11, but agrees only loosely with either the Hebrew or the LXX. The original passage is a warning to Israel concerning their unbelieving and contemptuous treatment of God’s messengers. They appear to have asked in derision whether they should be treated like little children by having the “line upon line” and “precept upon precept” repeatedly dinned into their ears, as little children were taught. Through the prophet God replied that because they had despised such simple instruction, they would be instructed through the people of a different language and foreign utterance. This is a reference to the Gentile nations, particularly Assyria and Babylon, by whom the Jews were taken into captivity. In captivity the Jews would hear only a language would hear only language that to them would be unintelligible and barbarous. It appears, however, that in his use of this OT passage Paul is pointing out that as God anciently used other languages with a purpose, so now He uses the gift of tongues, to serve an important purpose in the Christian Era.

22. Wherefore. This word connects the following clause closely with the preceding observation. As God anciently used the Assyrians and Babylonians to convince the unbelieving Israelites, so now He uses the gift of tongues to convince the incredulous and the slow of faith that the gospel message bears the signet of Heaven. An example may be that of the Holy Ghost falling upon those assembled in the house of Cornelius (Acts 10:24, 44–47).

Sign. It was a sign to them that believe not. This does not mean that the moment faith is established the gift no longer performs a useful function. It ceases to be a “sign” but may continue to edify the believer (see on v. 4).

For them which believe. Prophecy edifies the church and is designed to build up the body of believers (vs. 2–4). It is a sign of the continued presence of God in the church.

23. Be come together. The case here brought to view is one that represents a perverted use of the gift of tongues. This gift was designed to be a sign to unbelievers (v. 22), but when exercised as at Corinth, with everyone speaking at the same time, the gift had the opposite effect.

Unlearned. Gr. idioµtai (see on v. 16). Here the word seems to refer to persons unacquainted with the phenomenon of the gift of tongues.

Unbelievers. They may be either Jews or heathen. The mention of unbelievers shows that non-Christians attended Christian meetings. Perhaps they came from curiosity, or a desire to know something about the Christian religion. Like the “unlearned,” they too would be unable to comprehend what was going on.

Mad. Gr. mainomai, “to rage,” “to rave.” The word occurs elsewhere in John 10:20; Acts 12:15; 26:24, 25. The confusion resulting from the situation here mentioned could not convey any idea of truth or holiness to strangers or visitors who might be present. On the contrary, it would give a wrong idea of Christianity, creating the impression that it is a religion of confusion and nonsense.

24. All prophecy. The effect of a manifestation of the gift of prophecy upon believers and ignorant persons is here contrasted with that of a confused display of tongues. The one who prophesies speaks in a language known to the congregation.

Convinced of all. Rather, “convicted of all.” The Holy Spirit convicts of sin (see on John 16:8), in this case through the messages of those prophesying.

25. Made manifest. Either by conscience being awakened and the real designs and motives of the heart being revealed by the Holy Spirit, or by secret facts concerning the strangers present in the meeting being revealed under the inspiration of the Holy Spirit. It was the revelation of the secrets of her life that brought the Samaritan woman to the conviction that Jesus was a prophet (John 4:19; cf. v. 29).

Falling down. A posture of worship common in the Orient.

Report. Gr. apaggelloµ, “to declare.” His message is the reverse of that given by the strangers who attend meetings where there is a disorderly display of tongues (v. 23). The inward conviction brought about by the powerful witness of those who have the gift of prophecy, each uttering clearly, logically, and winningly the special phase of revelation imparted to him by the Spirit, impels him to confess his faith in the power of God.

26. How is it? That is, What then is the inference to be drawn from what has been said? What then is to be done?

Every one. Paul does not mean that every individual possessed all the various gifts here listed, but that all the gifts would be in the church at the same time, distributed among the various members according to the wisdom and will of God (see ch. 12:6–11).

Hath a psalm. That is, has the ability to utter one of the sacred songs found in the book of Psalms in an unusual manner. Or, a believer may be inspired to compose a song of praise and desire to sing it in the meeting (cf. Ex. 15:20, 21; Judges 5:1; Luke 2:25–32).

Doctrine. Or, “teaching” (see on v. 6).

Revelation. This probably is a reference to that which is revealed to one who has the gift of prophecy. It is a communication from God for the benefit of the congregation.

Interpretation. See on chs. 12:10; 14:5.

Edifying. Compare vs. 3–5. See on v. 12.

27. An unknown tongue. Literally, “a tongue.”

By course. That is, in turn, not at the same time.

One interpret. See on chs. 12:10; 14:5. Possibly one person would be capable of interpreting all that was said by those speaking with tongues.

28. Keep silence. This shows that the one endowed with the gift of tongues had a measure of control over the exercise of the gift (cf. on v. 32).

To himself. Personal edification was apparently the primary purpose of the gift as manifested at Corinth (see Additional Note at end of chapter).

29. Two or three. The counsel to the prophets is similar to that given to those endowed with the gift of tongues. The object of the counsel is to avoid confusion (see v. 33).

The other. Literally, “the others.” For the identification of “the others” see below under “judge.”

Judge. Gr.diakrinoµ, “to discriminate,” “to discern.” Some believe that “other” refers to others in the church who had the gift of prophecy and likewise the gift of discernment, who were to evaluate the utterances of the prophets who spoke and to determine whether their messages were from God or were inspired by some other power (cf. 1 Thess. 5:21; 1 John 4:1). Jesus warned the church that there would be many “false prophets” that would arise and seek to deceive the believers, and the church is to be on guard against such at all times, more especially so as the end approaches (see Matt. 24:5, 11, 24; 2 Thess. 2:9–11). Others believe that Paul’s counsel is directed to the hearers, whose duty it was to make an appropriate application of the message to their individual experiences.

30. Be revealed. God is the one who gives the revelation to the one sitting by. In deference to the new revelation the speaker of the moment should bring his statement to a close. Only one prophet was to speak at a time (v. 31).

Sitteth by. This indicates that the congregation was seated. The one addressing the congregation was doubtless standing (cf. on Luke 4:16).

Hold his peace. Gr. sigaoµ, “to be silent,” “to keep silence.”

31. All prophesy. If proper order was observed in the meeting, and each in his turn addressed the church, it would be possible for all who were impelled, to give an account of the truth as it had been revealed to them.

All may be comforted. Or, “all may be exhorted.” The combined messages would provide appropriate instruction for all. One member might receive encouragement and help by listening to one particular speaker, whereas others would bring acceptable exhortation to other members of the congregation, and in this way all would be edified.

32. Subject to the prophets. Apparently there were those who claimed that they could not remain silent when under the inspiration of the Holy Spirit. This contention Paul flatly denies. True prophets had control over their own minds and could speak or remain silent at will. Inspiration does not take away individuality and free choice. The human agent expresses in his own style and thought the truths that have been revealed to him (see GC v–vii).

Confusion. God is not a being who either has in Himself or produces disorder, disunion, discord, or confusion. The true worship of God will not result in disorder of any kind. This verse presents a general, governing principle of Christianity that is derived from the nature of God. He is the God of peace, and it is not to be taught that He could be pleased by a form of worship characterized by confusion of any kind (see Rom. 15:33; 16:20; 1 Thess. 5:23; Heb. 13:20). Christianity tends to promote order (see 1 Cor. 14:40). No one who is submissive to the leading of the Holy Spirit will be disposed to engage in scenes of disorder and confusion such as that which would result from several persons speaking at the same time in tongues or in prophecy. The worshiper will be ready to express his love and gratitude to God in prayer and testimony, but he will express it with seriousness, tenderness, and a genuine respect for the maintenance of order in the house of God, and not with a desire to interrupt and disturb the dignified worship of God.

All churches. This principle of orderly procedure in the worship of God, Paul notes, prevails in all the churches, and should therefore be accepted in Corinth also. God is the author of peace in all places, and true believers in Him will seek to preserve peace in worshipping Him, by restraining any desire to exalt self by an untimely display of the endowments of the Spirit given to them.

Some editors and translators connect the phrase “as in all churches of the saints” with v. 34 (see RSV). It is impossible to decide with finality to which clause the phrase properly belongs.

34. Women keep silence. If the last phrase of v. 33 is connected with v. 34 (see on v. 33) the passage reads: “As in all the churches, let your women keep silence.” With such a division the injunction for women to keep silence is shown to be not merely a regional restriction because of some local circumstance, but a reflection of the general custom in all the churches. That the custom was general may also be inferred from 1 Tim. 2:11, 12, where, without singling out any particular church, Paul admonishes: “Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.”

Some have found difficulty in understanding this prohibition in terms, not only of our modern concepts of the place of women in the church, but also of the place and service of women in Bible history (see Judges 4:4; 2 Kings 22:14; Luke 2:36, 37; Acts 21:9). Paul himself commended the women who labored with him in the gospel (Phil. 4:3). There is no doubt that women played a definite part in the life of the church. Why, then, should they be prevented from speaking in public? The answer is found in v. 35.

Law. The Scriptures teach that, on account of her part in the fall of man, woman has been assigned by God to a position of subordination to her husband (see Gen. 3:6, 16; Eph. 5:22–24; 1 Tim. 2:11, 12; Titus 2:5; 1 Peter 3:1, 5, 6). Owing to the change in his nature by the entrance of sin into his experience, the harmonious life that man had previously known was brought to an end. No longer was it practical for husband and wife to have equal authority in the leadership of the home, and God chose to place upon man the major responsibility of making decisions and instructing his family (see PP 58, 59).

35. Ask their husbands. Such a procedure would prevent unseemly interruptions in the service of worship and avoid the confusion attendant on such interruptions.

Shame. This was true because both Greek and Jewish custom dictated that women should be kept in the background in public affairs. Violation of this custom would be looked upon as disgraceful and would bring reproach upon the church.

36. From you. The church at Corinth was not the first, but one of the last, that Paul had founded. Hence that church was not in a position to prescribe rules of conduct for other churches, or to claim the right to differ from them. It was not alone in proclaiming the gospel; therefore it must give due consideration to generally accepted principles of behavior and procedure in worship. The Corinthian church had apparently adopted unusual customs, such as that of permitting women to appear in public services unveiled (see on ch. 11:5, 16) and to speak in the church in a way unknown to other churches. They had allowed irregularity and confusion to exist in the church. But they had no right to differ from other churches in this way, nor had they any right to tell the other churches that they too should tolerate such confusion and disorder. They should have recognized their duty to conform to the practice of the general body of Christian churches.

You only. The Corinthian church was not the first to be established, neither was it the only one. Through His servants God was raising up churches in many lands. If one church had the right to originate customs and peculiar habits, others had also. If that idea were to be adopted, it would result in confusion and disorder. Therefore all the churches should adopt the same general plan for procedure in public worship, and customs that were not followed in other churches should not have been allowed at Corinth.

37. To be a prophet. All who claim to have received any of the gifts of the Spirit, but who refuse to recognize the instruction given by Paul as coming from the Lord, would thereby show that their inspiration was not from above.

Lord. Paul did not speak by his own authority or in his own name. He spoke to the Corinthians in the name of the Lord and under the inspiration of His Spirit. By accepting his counsel and obeying the instructions that came to them through him, they would show that they were willing to be led by the Lord. True faith will always demonstrate its genuineness by a careful regard for the commands of God. On the other hand, any profession of faith that disregards the divine commands, rejects the authority of the Scriptures, and pays no attention to the peace and order of the church, proves that it is not genuine.

38. Be ignorant. Gr. agnoeoµ, “not to acknowledge,” “not to recognize.” In effect, Paul is saying that if anyone should not recognize the fact that the apostle was inspired by God, and therefore did not receive his instructions as being God’s commands, he does so at his peril. Paul had given sufficient evidence of his God-given commission and did not need to say anything further in that connection. One who rejected the counsel that came through the apostle would be left to take the consequences. There was nothing more that could be done for him; he must answer to God for his rebelliousness.

Willful ignorance of the commands of God will not excuse anyone, but will result in ultimate ruin. The Holy Spirit will not continue endlessly to plead with one who stubbornly clings to his own erroneous ideas and ways of living, even after he has been shown the right way (see Gen. 6:3; Hosea 4:17). Such stubborn, willful ignorance of God’s plans for the world is to be a characteristic attitude of a certain class of persons in the last days, and will serve as a sign of the nearness of the end (see 2 Peter 3:3–5). It is dangerous to reject light from God in order to continue to gratify the desires of the natural heart, which is always at enmity against God (see Rom. 8:6–8; Gal. 5:16, 17; 1 John 2:15, 16).

Let him be ignorant. Textual evidence is divided (cf. p. 10) between this and the reading “he is not acknowledged [or “recognized”].” If the latter reading is adopted, the meaning is probably that such persons are not recognized by God. Such an experience is the opposite of that described in ch. 8:3: “If any man love God, the same is known of him.”

39. Covet. Gr. zeµlooµ. “to be zealous for.” Summing up his argument, Paul reaffirms the priority given to prophecy in v. 1, where he pointed to the gift of prophecy as the most desirable spiritual endowment Christians could seek. It is highly desirable that one be able to speak under the inspiration of the Holy Spirit in such a way that the church will be edified.

Forbid not. No obstacle is to be placed in the way of the exercise of the gift of tongues. The only thing to be guarded against is the use of the gift in public meetings when no interpreter is present (see Additional Note at end of chapter).

40. In order. Gr. kata taxin, “according to rank,” “according to arrangement.” The expression was employed as a military term denoting the regularity and order with which an army is drawn up in ranks in orderly array. Many questions might be raised about the methods and forms of worship in the churches, but good sense and due reverence for God would indicate that which is fitting in His worship, and will restrain worshipers from excesses. Everything should be done decorously, as becomes the worship of the Omnipotent Creator, and there should be no confusion, unnecessary noise, or disorder (see Hab 2:20; Ev 314, 636, 637; Ed 243; PK 48, 49; PP 303; 4T 626.

The Christian must always guard against the evil of formality in public worship. God looks not for outward show and display of talent, but for sincere, loving devotion to Him expressed in prayer and praise (see John 4:24; 9T 143). Dignity and reverence are essential, but they will be inspired by a genuine sense of the majesty and greatness of God, and not by any response to the prompting of the natural heart for self-exaltation. For the public worship of God to be truly reverent it must be conducted in such a way that all present may take an intelligent part in all that is done. Therefore any use of a language that is not understood by the worshipers is entirely out of place, unless such language is interpreted for the benefit of all.

additional note on chapter 14

Two principal views with regard to the gift of tongues as discussed in ch. 14 are held: (1) That the manifestation is to be described in terms of the phenomenon of tongues on the day of Pentecost (Acts 2); that the language spoken under the influence of the gift was a foreign language, one that could be easily understood by a foreigner of that tongue; that by speaking in a foreign tongue in the church when no one understanding the language was present the Corinthians were perverting the function of the gift; and that it was this misuse of the gift that Paul rebuked.

(2) That the manifestation was different from that on the day of Pentecost; that the language was not one spoken by men, and that thus no man could understand unless there was present an interpreter who possessed the gift of the Spirit to understand the language (1 Cor. 12:10); that its function was to confirm the faith of new converts (1 Cor. 14:22; cf. Acts 10:44–46; 11:15) and to provide personal spiritual edification (1 Cor. 14:4); that it was the exercise, in public assemblies, of this gift, designed primarily for private, personal edification, that Paul rebuked in 1 Cor. 14. Other views combine elements of these two views.

It will be helpful in a consideration of this question to enumerate the characteristics of the gift of tongues as it was manifested at Pentecost and in Corinth. For a discussion of the gift there was clearly an ability to speak in foreign languages, and the purpose of the gift was to facilitate the spread of the gospel (cf. AA 39, 40). A second function may be seen in the experience of Peter in the house of Cornelius, where the manifestation of the gift convinced Peter and the skeptical Jewish Christians who were with him that God accepted the Gentiles (see on Acts 10:46), and doubtless also convinced Cornelius and those with him that the work of Peter bore the signet of Heaven.

Concerning the gift later manifested at Corinth the following characteristics are noted: (1) The gift is inferior to prophecy (1 Cor. 14:1). (2) The speaker in tongues addresses God, not men (v. 2). (3) No man understands the speaker in tongues (v. 2). (4) The speaker is “in the spirit,” that is, in an ecstatic state (1 Cor. 14:2, 14; cf. on Rev. 1:10). (5) The speaker utters mysteries (1 Cor. 14:2; for a definition of mysteries see on Rom. 11:25). (6) The speaker edifies himself, not the church (1 Cor. 14:4). (7) Paul wishes that all had the gift (v. 5). (8) The speaker should pray that he may interpret so that the church may be edified (vs. 12, 13). (9) The understanding, or mind, is unfruitful when one prays in a “tongue,” thereby indicating that the experience is not one of the conscious mind (v. 14). (10) The gift was for a sign to them that believe not (v. 22). (11) The gift was to be used in the church only if an interpreter was present (v. 27); otherwise the speaker was to speak only to himself and to God (v. 28). (12) The Corinthians were admonished not to forbid speaking in tongues (v. 39).

This list of characteristics of the gift makes clear that the apostle is not dealing with a counterfeit gift. He has listed “tongues” among the genuine gifts of the Spirit (ch. 12:8–10), and nowhere hints that the manifestation described in ch. 14 is not of God. On the contrary, he commends it (ch. 14:5, 17), claims that he spoke with tongues more than the Corinthians (v. 18), wishes that all had the gift, and urges the believers not to forbid the exercise of the gift (v. 39). His aim throughout the discussion is to show its proper place and function and to warn against its abuse.

That the Corinthians abused the gift is evident. They spoke with tongues in the church when no interpreter was present and when no one but the speakers themselves was benefited. Several apparently spoke at the same time and while others were prophesying, teaching, etc. This resulted in general confusion (vs. 26–33, 40).

The question as to whether the tongues were in a spoken language or in a language unknown by men, or simply inarticulate sounds, has been much debated by commentators. Those who believe that the speech was in a language foreign to the speaker but understood by those familiar with the language argue by what they call the analogy of Scripture, that the gift in Corinth ought to be explained on the basis of the manifestations on Pentecost (Acts 2) and on other occasions (Acts 10:44–46; 11:15; 19:6) and that therefore the purpose was clearly to enable men to preach the gospel in tongues formerly unknown to them. Passages like 1 Cor. 14:2, which indicate that no man understands, they interpret as meaning that no one present understands, although foreigners might. They further point out that it is difficult to conceive that the Holy Spirit would manifest Himself in an unknown tongue under the circumstances of ch. 14.

Those who hold that the phenomenon consisted of unintelligible sounds not related to any human language argue that this is the most natural way to interpret the various passages concerned, and that this is the inevitable conclusion to be drawn when all of the characteristics listed are taken into consideration. They believe that Paul’s illustrations in vs. 7–10 are designed to show that the utterances were either inarticulate sounds or a language not capable of being understood by men unless they too were possessed of the Spirit and were endowed with the gift of interpretation (ch. 12:10).

Whatever view is adopted, one thing is certain, that the manifestation of the gift at Pentecost and the purposes for which it was given (Acts 2) differed in many respects from the gift as manifested in Corinth. The gift at Corinth served to edify the speaker, not others (1 Cor. 14:4). Paul did not encourage its use in public unless an interpreter was present (vs. 12, 13, 27). He did not recommend its use in the church (vs. 19, 28). The address was to God, not men (vs. 2, 28). The speaker was in a state of ecstasy with his conscious mind dormant (v. 14). These things were not true of the gift that came upon the disciples at Pentecost. The ability to speak in foreign languages was distinctly designed to edify others. It was bestowed so that the disciples could preach the gospel without the services of an interpreter. The address in a tongue was to men, not God, and the speaker was not in an ecstatic state but functioned even as one might do who had acquired facility in the language through study (see on Acts 2).

Because of certain obscurities with regard to the precise manner in which the gift of tongues was anciently manifested, Satan has found it easy to counterfeit the gift. Incoherent ejaculations were well known and widely met with in pagan worship. Also in later times, under the guise of Christianity, various manifestations of so-called tongues have from time to time appeared. However, when these manifestations are compared with the scriptural specifications of the gift of tongues they are found to be something quite at variance with the gift anciently imparted by the Spirit. These manifestations must therefore be rejected as spurious. However, the presence of the counterfeit must not lead us to think meanly of the genuine. The proper manifestation of the gift with which Paul deals in 1 Cor. 14 performed a useful function. True, it was abused, but Paul attempted to correct the abuses and to assign the operation of the gift to its proper place and function.

Ellen G. White comments

2    1T 412, 419

7     1T 231

7–12CT 243

8     CT 459; CW 170; Ev 119, 218, 397, 523, 689; FE 407, 483; 5T 719; 6T 61, 375, 431; 8T 168; 9T 29

13–19CT 244

15   Ev 127, 507, 508, 509, 510; 1T 146; 2T 582, 699; 9T 143

32, 33  AA 200

33   AA 96; TM 54; 1T 231, 653; 7T 284

40   Ev 207; EW 97; PP 376; 1T 145; 5T 274; 6T 98, 169