Over the years I’ve been hearing more and more about speaking in tongues. I have been looking to see what the Bible has to say about it, and I would like to share some of what I have found. I have pasted the text of 1 Corinthians 14 below, along with some comments that I think might be helpful, but I’m by no means an expert on this. Chapters 12 and 13 could have been included as well, but I limited my comments to this chapter.
There was a real gift of “languages” that was operating, but a counterfeit, pagan gibberish had also come into the Corinthian church. It seems that for the most part, when “tongue” is in the singular, the fake pagan gibberish is being talked about, and when “tongues” appears in the plural, it was the real gift. The KJV seems to insert the word “unknown” when it’s the pagan gibberish.
The notes were for my own benefit. Hopefully it comes across making sense. For the record, I believe that tongues have ceased and that this sign gift is not for our time. I base this on 1 Cor. 13:8-10, among other things. The following chapter describes how tongues were to be regulated in the apostolic age.
1 Corinthians 14
2For one who speaks in a tongue does not speak to men but to God (Greek indicates “a god”, small g); for no one understands, but in his spirit he speaks mysteries. (See ch. 12:2-3, there was a fake/demonic version of tongues as well as the real thing. The gifts are to edify the church. God does not need us to speak to him in some unintelligible speech, and this type of “prayer” is never found in the Bible. In fact, Jesus said not to use empty repetitions.)
3But one who prophesies speaks to men for edification (that’s the purpose of the gifts, see chapter 12:7) and exhortation and consolation (edifying, exhorting, and consoling are apparently the definition of “prophesy”, and it seems that new revelation was given too).
4One who speaks in a tongue edifies himself (which is not the purpose, I believe Paul is pointing out their self-centeredness here – See Rom. 15:2-3); but one who prophesies edifies the church (edification of others is the purpose).
5Now I wish that you all spoke in tongues (even though he knows God gives the gifts as He desires, see ch. 12:11, 30), but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying.
6But now, brethren, if I come to you speaking in tongues, what will I profit you (where’s the edification?) unless I speak to you either by way of revelation or of knowledge or of prophecy or of teaching?
7Yet 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?
9So also you, unless you utter by the tongue speech that is clear, how will it be known what is spoken? For you will be speaking into the air.
10There are, perhaps, a great many kinds of languages in the world, and no kind is without meaning.
11If 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.
12So also you, since you are zealous of spiritual gifts, seek to abound for the edification of the church. (Doesn’t this rule out a “private prayer language”? That wouldn’t edify the church.)
13Therefore let one who speaks in a tongue pray that he may interpret. (It has been established that God gives the gifts to whom he wants. Therefore, I think this is sarcastic. Paul’s saying “You’re so busy trying to be super-spiritual to lift yourselves up, why don’t you pray for something that can help someone else?”)
14For if I pray in a tongue, my spirit (Greek “pneuma” could be translated “breath” or “wind”) prays, but my mind is unfruitful (which is not good).
15What is the outcome then? I will pray with the spirit (breath) AND I will pray with the mind also (I will pray with my breath AND my brain, together); I will sing with the spirit (or breath) AND I will sing with the mind also (again, breath and brain together).
16Otherwise, if you bless in the spirit only (with your breath but not your brain), 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?
17For you are giving thanks well enough, but the other person is not edified (notice again, edifying others is important).
18I thank God, I speak in tongues more than you all;
19however, 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.
20Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature.
21In the Law it is written, "By men of strange tongues and by the lips of strangers I will speak to this people, and even so they will not listen to me," says the Lord. (Quote from the OT, prophesying judgment.)
22So then tongues are for a sign (a sign points to something – maybe the coming judgment in AD 70?), not to those who believe but to unbelievers; but prophecy is for a sign (“for a sign” is not in the Greek), not to unbelievers but to those who believe. (Prophecy is for believers. It’s not a sign because it doesn’t point to anything, like tongues did. With tongues, when the signified judgment came, the sign was no longer needed. Same thing happened with the Assyrians in the OT.)
23Therefore if the whole church assembles together and all speak in tongues, and ungifted men or unbelievers enter, will they not say that you are mad?
24But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all;
25the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you.
26What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation LET ALL THINGS BE DONE FOR EDIFICATION.
27If anyone speaks in a tongue (I think the KJV is wrong to put “unknown” here), it should be by two or at the most three, and each in turn, and one must interpret;
28but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God (Greek states “THE God” here, big G). (Note in v. 27-28 that tongues are under control. No one needs to be rolling on the floor or “flipped out”. It seems to me that the modern Charismatic movement has many of the same problems that Paul was trying to fix here.)
30But if a revelation is made to another who is seated, the first one must keep silent (notice that the gift is under the person’s control).
31For you can all prophesy one by one, so that all may learn and all may be exhorted;
32and the spirits of prophets are subject to prophets (gifts are under a person’s control);
33for God is not a God of confusion but of peace. (Incidentally, it appears that the role of prophet in the revelatory sense was phased out too. They are not mentioned with elders and deacons in the Pastoral Epistles. Also, we have the completed canon of Scripture now.)
As in all the churches of the saints, 34The women are to keep silent in the churches (apparently the women were not to speak in tongues or prophesy, and perhaps they were not to address the congregation at all. Compare with v. 28); for they are not permitted to speak, but are to subject themselves, just as the Law also says.
35If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church (Women seem to play a big part in the modern Charismatic movement as well.).
36Was it from you that the word of God first went forth? Or has it come to you only? (Do you make the rules, Corinthians?)
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