The Baptism of the Holy Spirit – Part 4 – A look at 1 Corinthians 14

One passage that is of importance in understanding the baptism of the Holy Spirit and the use of tongues is 1 Corinthians 14. I would like to devote this post to a study of this chapter and explain, at least I hope so, the difference between speaking in tongues in delivering a message to the Church which requires interpretation, and praying in tongues which does not.

Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit. On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation. The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church. Now I want you all to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up (v. 1-5).

Paul starts out first continuing from the previous chapter which emphasized love without which everything we do or say is worthless. He never gives an either or proposition for character and gifts, but instead affirms both. Pursue love and also desire the gifts. He then goes to show why prophecy is superior to tongues. Tongues are spoken to God who understands them, and edify the speaker, but not the hearers. Prophecy edifies, encourages and consoles the church. The gift of prophecy is not really involved in foretelling future events, that belongs to the Ministerial office of prophet that Christ sets in His Church. Paul never wrote that all should desire to be prophets but that all should desire to prophesy. In practice in the Pentecostal churches I have been in, prophecies are usually quoted scripture, sometimes with an application, not given with anyone in mind but addressed to the congregation in general. As such it fulfills the conditions edification, encouragement, and consolation. Often it has often spoken to me personally concerning things I was considering and had mentioned to no one. In order for a message in tongues to have a similar effect it must be interpreted.

Now, brothers, if I come to you speaking in tongues, how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching? If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played? And if the bugle gives an indistinct sound, who will get ready for battle? So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be speaking into the air. There are doubtless many different languages in the world, and none is without meaning, but if I do not know the meaning of the language, I will be a foreigner to the speaker and the speaker a foreigner to me. So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church (v. 6-13).

Paul continues to explain why interpretation is necessary, and again encourages that gifts be used to edify the Church, not show off or used in a way to the detriment thereof.

Therefore, one who speaks in a tongue should pray for the power to interpret. For if I pray in a tongue, my spirit prays but my mind is unfruitful. What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also. Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say "Amen" to your thanksgiving when he does not know what you are saying? For you may be giving thanks well enough, but the other person is not being built up. I thank God that I speak in tongues more than all of you. Nevertheless, in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue (v. 14-19).

One accusation often brought against Pentecostals is that our tongues are not Biblical because we do not pray to interpret them. Our distinction between the prayer tongue which is received initially as a evidence of the baptism of the Holy Spirit, and the gift of tongues is then held to be a fiction to justify our error. Let’s look at this section closely then shall we? We are enjoined to pray for interpretation if we speak in a tongue with the thought again of considering others as the reason. Then Paul says that he excels them all in speaking in tongues, but would rather speak in the vernacular in Church. Consider this closely:

1. The apostle Paul spoke much in tongues
2. Assuming he followed his own counsel here, he didn’t do most of that in church
3. that leads me to believe that he did it in prayer to God privately
4. Since he previously stated that the one praying in tongues edifies himself and speaks mysteries to God, is he required by this passage to interpret what he prays to God? No, because the interpretation was for the sake of the others.

This is what we refer to as our prayer language, and it doesn’t usually require interpretation. Occasionally we may pray for interpretation that we might understand what we are praying, but whatever we pray we know it is the mind of the Spirit, who can readily say that when they pray in the vernacular? There is a difference between the gift of tongues, which is like a prophecy in a foreign language and requires interpretation, and the speaking in tongues Paul was doing before God. I would also say to our critics, what is your response when you here tongues, since you require all tongues to receive interpretation? Do you pray that you might interpret? Would to God you did, more likely you would silence them, but where is that found in Scripture?

Brothers, do not be children in your thinking. Be infants in evil, but in your thinking be mature. In the Law it is written, "By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord." Thus tongues are a sign not for believers but for unbelievers, while prophecy is a sign not for unbelievers but for believers. If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds? But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all, the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you. What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. (v. 20-28).

Paul writes more concerning the rationale in preferring prophecy to tongues. In the last verse in allowing the people to speak to themselves and to God I see an allowance for softly speak prayers in vernacular and tongues while waiting on God for a word or interpretation.

Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged, and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace. As in all the churches of the saints,(v.29-33).

This passage does not limit the number of prophecies in a meeting because he specifically writes all may prophesy one by one. He is basically telling them not to cut each other off by trying to all prophesy at the same time, and reminds them that the spirits of the prophets are subject to the prophets. Meaning that it is possible to restrain and channel the unction given. Personally, I have at times felt a word quickened, but had to hold back until the service was quieter and it could be heard. Gifts must be exercised in such a way as to best edify the Church.

the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church. Or was it from you that the word of God came? Or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. If anyone does not recognize this, he is not recognized. (v. 34-38)

The context of this command to women is referring to asking questions of their husbands, and as will be remembered in eastern churches they likely sat separately which would create much confusion. It does not refer to being silent from prayer or prophecy, because Paul gives instructions concerning how women should pray and prophesy in Chapter 11:5. We also see from Acts that Philip’s daughters prophesied (Acts 21:9). I leave it to the judgment of the reader where they did this and which was more befitting of modesty to operate their gifts in the gatherings of the faithful, or in markets and byways of the world.

So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order. (v.39-40).

Again he exhorts them to desire prophecy. Cessationists violate both parts of this verse, because the both do not desire to prophesy and forbid to speak in tongues. He concludes by telling them in surmise that all things should be done decently and in order. Note there are two parts to this, all things should be DONE, these gifts should be used. How? They should be used decently and in order. May it be so. I intend to continue this series by next looking at why I believe the gifts have not ceased both doctrinally and historically.