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1 CORINTHIANS CHAPTER 14
PAUL ADDRESSES THE CORINTHIANS'
MISUSE OF TONGUES
(v. 1) "Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy."
The overriding principle especially with spiritual gifts is to exercise them with unselfish, self-sacrificing, Christian agape love - edifying one another in a patient, kind, self-sacrificial, unselfish manner as pointed out in the previous passage:
1) [1 Cor 13:4-8]:
(v. 4) "Love is patient, love is kind. It does not envy, it does not boast, it is not proud.
(v. 5) It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.
(v. 6) Love does not delight in evil but rejoices with the truth.
(v. 7) It always protects, always trusts, always hopes, always perseveres.
(v. 8) Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away."
So believers are to follow the way of agape, godly love as Paul just got finished explaining in the previous chapter especially in the desire and exercise of spiritual gifts - for the unselfish benefit of others, not for the benefit of oneself.
B) CHRISTIANS ARE TO EAGERLY DESIRE INDIVIDUALS WHO HAVE CERTAIN SPIRITUAL GIFTS TO BE PART OF THEIR ASSEMBLY FOR ITS EDIFICATION
"Eagerly desire spiritual gifts, especially the gift of prophecy." =
The context of this verse is the assembled congregation in Corinth (1 Cor. 11:2-14:40, esp. 14:4-5).
The verb "desire" is plural referring to the Corinthian believers as a group, i.e., a local assembly, which is to eagerly desire to have individuals who have certain spiritual gifts be part of their congregation for its edification.
Since individuals have been blessed with every spiritual blessing at the moment of faith alone in Christ alone, (Eph 1:3), then whatever spiritual gifts an individual is to receive have been received at that point. Therefore, the eager desire for spiritual gifts referred to in verse 1 of 1 Cor 14 must be for a local assembly desiring individuals with specific gifts to join the assembly.
So spiritual gifts are to be used to benefit fellow believers out of self-sacrificing Christian love and not for self-centered reasons or in an unintelligible manner.
1) [Compare 1 Peter 4:10]:
"Each one should use whatever gift he has received to serve others, faithfully administering God's grace in its various forms."
2) [Compare Eph 4:11-13]:
(v. 11) "It was He [Jesus Christ, v. 10)] Who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers,
(v. 12) to prepare God's people for works of service, so that the body of Christ may be built up
(v. 13) until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ."
3) [1 Cor 12:7]:
"Now to each one the manifestation of the Spirit is given for the common good."
C) ESPECIALLY THE GIFT OF PROPHECY IS TO BE DESIRED IN THE ASSEMBLY
"eagerly desire spiritual gifts, especially the gift of prophecy" =
Paul puts the spiritual gift of tongues that they were abusing into perspective - telling the Corinthian believers how much more valued is the gift of prophecy for the benefit of the assembly.
(v. 1) "Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy.
(v. 2) For anyone [in the Corinthian assembly] who is speaking in a tongue is not speaking to men [like he is supposed to] but [instead and wrongfully] to God. Indeed no one understands him [which should not be the case]; he utters mysteries [i.e., incomprehensible utterings] with his [human] spirit."
A) PAUL ADDRESSES THE ABUSE OF TONGUES IN THE CORINTHIAN ASSEMBLY IN LIGHT OF HIS COMMAND TO TREAT ONE ANOTHER WITH UNSELFISH, SELF-SACRIFICING CHRISTIAN LOVE
The context of this verse is the assembled congregation in Corinth (1 Cor. 11:2-14:40, esp. 14:4-5) in which utterance in a tongue was given without the benefit of interpretation (cf. vv. 13, 19).
"For (because) anyone [in the Corinthian assembly] who speaks in a tongue [like you are presently doing] is not speaking to men [like he is supposed to] but [instead and wrongfully] to God" =
"For" = because, refers back to the previous context of the overriding principle of treating one another with self-sacrifical, unselfish, Christian agape love - especially relative to the exercise of spiritual gifts.
B) TONGUES IS TO BE SPOKEN COGNITIVELY TO MEN, NOT TO GOD
(v. 2) "For anyone [in the Corinthian assembly] who is speaking in a tongue is not speaking to men [like he is supposed to] but [instead and wrongfully] to God. Indeed no one understands him [which should not be the case]; he utters mysteries [i.e., incomprehensible utterings] with his [human] spirit."
Notice that God is not supposed to be the designated audience, man is - more specifically unbelieving Jews, (vv. 21-22). God, being omniscient, does not need someone to utter something to Him that heretofore was a mystery.
1 Cor 14:22 indicates that the audience of tongues is to be unbelievers, not believers, oneself or God:
1) [1 Cor 14:22]:
"Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers."
2) [Compare 1 Pet 4:10]:
"Each one should use whatever gift he has received to serve others, faithfully administering God's grace in its various forms."
3) [Compare 1 Cor 12:7]:
"Now to each one the manifestation of the Spirit is given for the common good."
C) THE CORINTHIANS TONGUES SPEAKERS MIGHT VERY WELL HAVE BEEN SPEAKING TO A PAGAN god
"For anyone [in the Corinthian assembly] who speaks in a tongue is not speaking to men but to a god" =
Consider the Greek grammar in 1 Cor 14:2. "To God" could also be translated "to a god". The Greek has no definite article in verse 2 which accompanies the Greek word for god Theo, and such anarthrous constructions usually are translated with an indefinite article. Compare Acts 17:23 which refers to an unknown god, same construction. This is supported by the fact that the Bible records no instance of believers speaking to God in anything but normal, intelligible language. Even in Jesus' great high priestly prayer (Jn 17), in which the Son poured out His heart to the Father.
D) TONGUES IS TO BE SPOKEN SO THAT THE SPEAKER AND THE HEARERS UNDERSTAND WHAT IS BEING SAID
"Indeed no one understands him [which should not be the case]; he utters mysteries [i.e., incomprehensible utterings] with his [human] spirit" =
The context here is one of rebuke for what the Corinthian churches are permitting in their local assemblies relative to speaking in Tongues. Not only are the words spoken incomprehensibly to the speaker but they were apparently unknown to everyone in the congregation - being without interpretation - which they wrongly directed toward a god instead of toward fellow believers. This may very well have been the self-centered, ungodly pagan religious ecstatic speech common to local religions in the area from which background many of the Corinthians believers came. For it is referred to elsewhere in ancient Greek writings with the same root word, ("glOssa").
[David K. Lowery states, The Bible Knowledge Commentary, NT Edition, Walvoord & Zuck Editors, Victor Books, USA, 1988, p. 537-8]:
"One common view is to see Paul's use of the word 'tongue' (glOssa) against the background of first-century pagan religions and thus define it as ecstatic speech similar to that expressed by the sibylla, or female propheteses. The Cumaen sibyl (cf. Virgil Aeneid 6.77-102) was the most famous of the 10 female prophetesses claimed by various regions. Others see the tongues-speaking in 1 Corinthians as ecstatic speech similar to that of Pythia, the female oracle at Delhi (Plutarch Moralia 5. 409e) or similar to the maenads of Dionysus in their ecstatic frenzy (Ovid Metamorphoses 3. 534, 710-30l cf, /eyruoudes Baccgae)."
1) [Compare 1 Cor 14:13-17]:
(v. 13) "For this reason anyone who speaks in a tongue should pray that he may interpret what he says.
[Objectors contend that there is more than one type of tongues speaking here - a private prayer language and a public edification tongue. But there is no such distinction made here or anywhere else in Scripture. All tongues speaking is to be done to others so that the speaker and the hearers understand]
(v. 14) For if I pray in a tongue, my spirit prays, but my mind is unfruitful.
[The Christian's mind is not to be unfruitful like some pagan religious cults encourage, (Buddhist chants for example]
(v. 15) So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind.
(v. 16) If you are praising God with your spirit, how can one who finds himself among those who do not understand say 'Amen' to your thanksgiving, since he does not know what you are saying?
(v. 17) You may be giving thanks well enough, but the other man is not edified."
[The key for believers is to do what edifies others]
The context of chapter 14 in 1 Corinthians is one in which the author Paul is speaking specifically to the believers at Corinth relative to how they were misusing the gift of Tongues. The Corinthian tongues speakers were not communicating to men like they were supposed to be doing but speaking incomprehensible words to God. There is no edification of the body of Christ going on here! Nor does the individual himself know what he is saying! One might ask what purpose could be realized by uttering incomprehensible sounds to God? Scripture teaches that one is to understand what one is saying when praying to God, (Mt 6:7), and the Holy Spirit will intercede on behalf of the believer to perfect that prayer before the Father, (Ro 8:26).
II cont.) [1 Cor 14:1-2 cont.]:
(v. 1) "Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy.
(v. 2) For anyone [in the Corinthian assembly] who is speaking in a tongue is not speaking to men [like he is supposed to] but [instead and wrongfully] to God. Indeed no one understands him [which should not be the case]; he utters mysteries [i.e., incomprehensible utterings] with his [human] spirit.
E) THE CORINTHIAN TONGUES SPEAKERS WERE UTTERING INCOMPRENSHIBLE SOUNDS ACCORDING TO THEIR HUMAN SPIRITS - NOT ACCORDING TO THE HOLY SPIRIT
"...Indeed, no one understands him; he utters mysteries with his [human] spirit." =
The spirit to which Paul refers is not correctly translated Holy Spirit because it is in the locative case* which is a finite sphere refering to the human spirit.
*Dative of Sphere (or Place) Also called the Locative Dative - This use shows the sphere, location, or even physical place, of an item or in which an action takes place. Although it can be translated by the English prepositions in, on, at, upon, or beside, (where appropriate) this use of the dative is most clearly translated by the phrase ’in the sphere of’ or ’in the realm of’.
In the same way that a believer can improperly exercise his privilege of prayer with his human spirit but not with his mind, so one can improperly exercise the gift of tongues according to his human spirit but not in accordance with his mind or the Holy Spirit.
1) [Compare 1 Cor 14:14-16]:
(v. 14) For if I pray in a tongue [out loud to the assembly of believers], my spirit prays, but my mind is unfruitful.
[Notice that tongues is spoken or prayed out loud to an assembly - for it must always be a sign to unbelievers, (vv. 21-22), to hear]
(v. 15) So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind.
(v. 16) If you are praising God with your spirit, how can one who finds himself among those who do not understand say 'Amen' to your thanksgiving, since he does not know what you are saying?"
Consider that if this is the genuine spiritual gift of tongues from God the Holy Spirit that such a gift would come with understanding and not be something incomprehensible since its purpose was to relay a message to unbelievers so that they could understand the message and obey.
The benefit the Corinthians experienced was apparently an emotional one which convinced the individual that he was saved based on the experience of supposedly speaking in tongues.
F) PROPER PRAYER IN TONGUES AS ANY PRAYER REQUIRES THAT ONE UNDERSTAND WHAT ONE PRAYS WITH ONES MIND - THE SAME GOES FOR ALL EXPRESSIONS OF THE GIFTS OF TONGUES
An individual believer can speak or pray 'in the spirit', i.e., in his human spirit without the cooperation of the mind [understanding], but that he should not do that - and it is not of God:
1) [Compare 1 Cor 14:14-15]:
(v. 14) For if I pray in a tongue, my spirit prays, but my mind is unfruitful.
(v. 15) So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind."
The language is remarkably simple and clear. Jesus in fact warned against this:
2) [Compare Mt 6:7]:
(v. 7) "And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words.
(v. 8) Do not be like them, for your Father knows what you need before you ask Him."
Notice our Lord's condemnation of repetitious and unintelligible gibberish of pagan tongues speaking in which certain meaningless sounds were repeated over and over again.
No where in Scripture does it indicate that tongues is anything but a known intelligible human language with an intelligible message which is to provide some kind of edification to the ones speaking and hearing it and a message of warning to unbelievers of impending temporal judgment, (vv. 21-22).
3) [Compare 1 Cor 14:10-11]:
(v. 10) "Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning.
(v. 11) If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me."
III) [1 Cor 14:3-5]:
(v. 3) "But everyone who prophesies speaks to men for their strengthening, encouragement and comfort.
(v. 4) He who speaks in a tongue [this way] edifies himself, but he who prophesies edifies the church.
(v. 5) I would like every one of you to speak in tongues, but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be edified."
A) PAUL REEMPHASIZES THE SUPERIOR VALUE OF PROPHECY OVER TONGUES
Prophecy is directed to edify, strengthen, encourage and comfort the body of believers. Tongues is primarily a warning sign to unbelievers of impending temporal judgment, (vv. 21-22).
The satisfaction and edification of many of the believers experienced in their abuse of tongues could have been self-satisfaction, which came from pride induced emotion, not from spiritual edification. There was no edification for there was no interpretation and no understanding of what was said. True speaking in tongues when properly exercised did assure the person of the possession of the Holy Spirit and thereby his salvation. Even the practice of false tongues as the pagans practiced gave the speaker a false assurance of spirituality - and those in the Corinthian church who practiced this false, pagan practice rested their assurance of salvation on their tongues experience and their superior spirituality rather than on the testimony of God about His Son.
The bible teaches that assurance of one's salvation comes from knowing that one has accepted the testimony of God about His Son that one believed that eternal life was in His Son = faith alone in Christ alone forever.
[Compare 1 Jn 5:13]:
"I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life."
[Lowery, op. cit., p. 538]:
"A person with the gift of tongues (cf. 12:10) who spoke without the benefit of the gift of interpretation (cf. 12:10) could edify himself but not others in the church. The edification resulted from the fact that the user of a gift experienced the confirmation that he was the individual object of God's grace (cf. 12:18, 28) and able to offer praise to God (14:16) [verifying his salvation if the gift was genuine]. Though he himself would not comprehend the content of that praise [which violates the rules of expressing this gift, nevertheless], his feelings and emotions would be enlivened, leading to a general exhilaration and euphoria.... ...The gifts were not given for personal enrichment, however, but for the benefit of others (12:7; cf. 10:24; 1 Peter 4:10). Personal edification and exhilaration were often natural by-products of the legitimate exercise of one's gift, but they were not the main reasons for its exercise."
IX) [1 Cor 14:6-9]:
(v. 6) Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instructions?
[Notice that tongues is to provide "some revelation or knowledge or prophecy or word of instructions" to others]
(v. 7) Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes?
(v. 8) Again, if the trumpet does not sound a clear call, who will get ready for battle?
(v. 9) So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air."
A) TONGUES MUST PROVIDE REVELATION, KNOWLEDGE, PROPHECY OR WORD OF INSTRUCTION TO THE ASSEMBLY
Paul reiterates that tongues
must provide revelation, knowledge, prophecy or word of instruction to the
assembly [
on this topic]
It is of no value if there is no understandable message. Notice that if the message is unintelligible, Paul describes it as "speaking into the air", i.e., worthless. So the so called speaking mysteries to a god in verse 2 is worthless as "speaking into the air."
(v. 10) Undoubtedly there are all sorts ["gene" = kinds] of languages in the world, yet none of them is without meaning.
(v. 11) If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me."
B) TONGUES IS ALWAYS A KNOWN LANGUAGE OF THE WORLD
"Undoubtedly there are all sorts ["gene" = kinds] of languages in the world." =
Paul indicates using the word "gene" = "kind", that tongues comes in a number of kinds of languages of the world not types of tongues indicating that tongues is not supposed to be some kind of ecstatic and or unknown uttering for multiple or private uses.
1) [Compare Acts 2:4-11]:
(v. 4) "All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.
(v. 5) Now there were staying in Jerusalem God-fearing Jews from every nation under heaven.
(v. 6) When they heard this sound, a crowd came together in bewilderment, because each one heard them speaking in his own language.
(v. 7) Utterly amazed, they asked: "Are not all these men who are speaking Galileans?
(v. 8) Then how is it that each of us hears them in his own native language?
[Notice that tongues speaking here is limited to one's native born language]
(v. 9) Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia,
(v. 10) Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome
(v. 11) (both Jews and converts to Judaism); Cretans and Arabs--we hear them declaring the wonders of God in our own tongues!"
A) TONGUES MUST EDIFY OTHERS AND NEVER BE UNINTELLIGIBLE
"yet none of them is without meaning. If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me." =
Notice that Paul continues to address the misuse of the gift of tongues in the Corinthian congregation, admonishing them for speaking incomprehensively and being self-centered about who the gift is benefiting. Furthermore there is to be a content to the message which is either revelation from God, a word of knowledge/appliction, prophecy or word of instruction.
Notice that Paul is admonishing the local Corinthian congregation to abound in spiritual gifts for the purpose of edifying the church. So tongues is supposed to be comprehensible and for the edification of the church. Paul admonishes tongues users to be cognitive of what they are saying - to speak in one of the languages of the world, albeit unknown to them, to the assembly and not to utter incomprehensible things to God.
(v. 12) "So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church.
(v. 13) For this reason anyone who speaks in a tongue should pray that he [himself] may interpret what he says
(v. 14) For if I pray in a tongue, my spirit prays, but my mind is unfruitful.
A) THE TONGUES SPEAKER IS TO PRAY THAT HE INTERPRETS HIS OWN MESSAGE
The word 'unfruitful' is used here by Paul to admonish the Corinthians not to set their mind to an inactive mode but to always be in an understanding, i.e., fruitful mode, being cognizant of the content of what they were praying.
B) A SPECIAL PRAYER LANGUAGE IS NOT SCRIPTURAL AND UNNECESSARY BECAUSE THE PRAYERS OF THE SAINTS WILL BE PERFECTED BY THE HOLY SPIRIT TO THE FATHER
Some objectors to the legitimate use of tongues as a sign to unbelieving Jews of impending temporal judgment claim that they pray in a special angelic type prayer language to God in order to enhance their prayer life. But there is no need for the saint to be concerned about praying inadequately and have to use a special prayer language. God the Holy Spirit intercedes for the believers' prayers:
1) [Compare Ro 8:26-27]:
(v. 26) "In the same way, the Spirit helps us in our weakness. We don't know what we ought to pray for, but the Spirit Himself intercedes for us with groans that words cannot express.
(v. 27) And He Who searches our hearts [God the Father Who answers our prayers] knows the mind of the Spirit [Who intercedes on behalf of the saints' prayers], because the Spirit intercedes for the saints in accordance with God's will.
In other words the Holy Spirit reconstitutes the saints' prayers so that they are in accordance with God's will yet coinciding with the hearts of the saints who are praying - but not always knowing precisely what to pray when they do pray.
The language and context is about the Holy Spirit interceding for the prayers of all believers and reconstituting the prayers into the will of God to best provide for the needs of the saints.
Tongues is not in view in Ro 8:26, for not all believers spoke in tongues/prayer language so this could not be about praying in tongues in the first place as some contend. In the second place, the Holy Spirit overtaking the believer's own voice box so that unutterable groans can be non-expressed yet somehow come out as incomprehensible sounds out of the mouth of the individual would make this verse simply nonsensical, twisting the passage beyond its meaning.
God the Holy Spirit is simply hearing the prayers of the saints - which are imperfect relative to the will of God, the situation, etc. and reconstitutes them so that the situation and requests align totally to the will of God and can be answered to best suit the needs of the situation within His will.]
2) [Compare 1 Cor 13:1-3]:
(v. 1) If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal.
[This is often used to claim that Paul spoke in a special language of angels, but the subject is not what languages he spoke but the importance of Christian agape love. For the next 2 verses do not indicate that Paul fathomed all mysteries, had all knowledge, had faith that moved mountains, gave all he possessed to the poor, and burned himself to death - these are all part of a hyperbole to demonstrate the importance of agape love in the Christian life]:
(v. 2) If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing.
(v. 3) If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing."
(v. 15) "So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind.
(v. 16) If you are praising God with your spirit, how can one who finds himself among those who do not understand say 'Amen' to your thanksgiving, since he does not know what you are saying?
[And apparently neither do you is the inference, (vv. 2, 11, 14)]
(v. 17) You may be giving thanks well enough, but the other man is not edified
[And neither are you if you are not cognitive of what you are saying].
(v. 18) I thank God that I speak in tongues more than all of you.
(v. 19) But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.
(v. 20) Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be adults."
Paul specifically indicated that if one speaks mysteries, i.e., incomprehensible sounds in a tongue to a god instead of comprehensible things to man for whom the gift is intended then how can one exercise the gift of tongues properly since it is meant to be discernible to the human mind and to edify it? He reiterates this again in vv. 15-20. Furthermore, he again emphasizes the superiority of prophecy over the gift of tongues. He admonished the Corinthian congregation to grow up - a comment that further corroborates the fact that this entire passage is not an instruction of how to use tongues in various ways but in how not to use it.
A) [Compare 1 Pet 4:10]:
"Each one should use whatever gift he has received to serve others, faithfully administering God's grace in its various forms."
B) [Compare 1 Cor 10:24]:
"Nobody should seek his own good but the good of others."
C) [Compare 1 Cor 12:7]:
"Now to each one the manifestation of the Spirit is given for the common good"
D) [Compare 1 Cor 14:26c]:
"All of these must be done for the strengthening of the church"
So one cannot be properly edified or informed, which must include cognitive understanding, if the one who does the speaking does not understand himself nor the others understand who hear him.
Objectors to this teaching of Paul, force their own interpretation on the bible in order to claim that the gift of tongues has as a purpose in speaking of mysteries to God. But this would directly contradict the context of the entire section on tongues to do it in an orderly and cognitive fashion for the edification of men, (1 Pet 4:10; 1 Cor 10:24; 12:7, 14:26c). It would especially violate what Paul says in vv. 13-17 which we have already examined. The obvious interpretation which follows is therefore ignored as are vv. 13-17 by prayer language and tongues advocates alike:
(v. 21) "In the Law it is written: 'Through men of strange Tongues and through the lips of foreigners I will speak to this people, but even then they will not listen to Me,' says the Lord.
(v. 22) Therefore Tongues, then are a sign, not for believers but for unbelievers; Prophecy, however, is for believers, not for unbelievers."
A) THE NT SPIRITUAL GIFTS OF TONGUES DEFINED
1) THE PURPOSE OF THE NT SPIRITUAL GIFTS OF TONGUES
Paul defines the purpose and hence the ceasing point for this category of gifts in chapter 14:
(v. 21) "In the Law it is written:
'Through men of strange Tongues and through the lips of foreigners I will speak to this people [Israel], (Isa 28:11-12)], but even then they will not listen to Me, ' says the Lord.
(v. 22) [Paul goes on to say after quoting this passage from Isaiah 28 as he defines the purpose of Tongues]:
Therefore Tongues, [Notice: Tongues = plural, signifying the entire category of the gifts of Tongues = multiple languages] then are a sign, not for believers but for unbelievers; Prophecy, however, is for believers, not for unbelievers."
(v. 11) "Very well then, with foreign lips and strange tongues God will speak to this people [=Israel, (v. 5)]
(v. 12) to whom He said, 'This is the resting place, let the weary rest'; and, 'This is the place of repose'-- but they would not listen."
1 Cor 14:21 is a quotation of Isaiah 28:11: God's message of warning and judgment upon the Israel, hundred's of years before Paul became an Apostle. At that time God pled with the nation Israel and each time she rebelled He sent ever increasing judgment: drought, famine, pestilence and still the Israel rebelled. Finally, Isa 28:11 was God's final warning this time to the Southern Kingdom of Israel before suffering a final stage of judgment at the hand this time of the Assyrians. The message in effect was, 'You are going to hear men speaking in foreign languages at your 'doorstep' indicating severe temporal judgment at the hands of a foreign power.
As a matter of fact our Lord Himself predicted such a second downfall in Luke chapter 21:
[Lk 21:20-24]:
(v. 20) "[Jesus said] When you see Jerusalem being surrounded by armies, you will know that its desolaton is near
(v. 21) Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country not enter the city.
(v. 22) For this is the time of punishment in fulfillment of all that has been written.
(v. 23) How dreadful it will be in those days for pregnant women and nursing mothers! There will be great distress in the land and wrath against this people.
(v. 24) They will fall by the sword and will be taken as prisoners to all the nations. Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled."
When Titus sacked the city of Jerusalem and dispersed the Jews all over the world in 70 AD the purpose for the gift(s) of Tongues was thus completely fulfilled and so the gift immediately ceased in and of itself as the intransitive verb "pausontai" indicates in 1 Cor 13:8 and as history has recorded.
Notice that in the book of Acts, of the three instances of the gift of tongues being used, Jews were always present. ((Refs: Acts 2; 10, (v. 45); 19, (v. 18:28)).
ii) HISTORICAL BACKGROUND OF ISA 28:11
[G. W. Grogan states, (The Expositor's Bible Commentary, Frank E. Gaebelein, General Editor, Zondervan Publishing, Grand Rapids, Michigan, 1986, Vol 6., pp 5-6)]:
"The death of [Assyrian monarch] Tiglath-pileser in 727 B.C. raised false hopes of freedom for the little kingdoms on the Mediterranean seaboard. When Ahaz [King of Judah who aligned himself with Assyria for protection] dies about a year later... Isaiah uttered a prophecy warning Philistia of the consequences of revolt, and, by implication, counseled Judah against joining her (14:28-32). It was some time later that Hoshea withheld tribute from Shalmaneser V, who for three years besieged [the Northern Kingdom of] Samaria, which was later taken by his successor, Sargon. According to the Assyrians, over twenty-seven thousand Israelites were deported at this time, being settled in the northern parts of the Assyrian empire... For about a decade the area was fairly quiet, Sargon being occupied with wars elsewhere; but then Egypt began to encourage the Philistines and others to form a new coalition against Assyria. This coalition was crushed by Sargon in 711 in a battle on the Egyptian border. Judah under Hezekiah stayed out of this, heeding Isaiah's warning (20:1-6).
Sargon died around 705 B.C. and was replaced by Sennacherib. Immediately there was trouble in different parts of the Assyrian Empire, encouraged by the Ethiopian monarchs who were imparting new vigor to Egypt and also by Merodach-Baladan (Marduk-apal-iddina) of Babylon. This time, despite Isaiah's warnings (chs. 30-31), Hezekiah became involved and prepared Jerusalem for a siege (22:8-11). The Assyrian army invaded Judah, taking forty-six walled cities and devastating much of the countryside. It invested [surrounded for siege purposes] Jerusalem, but Isaiah encouraged Hezekiah to trust in the Lord; and the city was delivered (37:36)."
So Isaiah chapters 8-10 look forward to future Assyrian attacks (e.g., ch 36-37) and chapters 11-12 predict return from exile. Both are future at the time Isaiah writes. Likewise chapter 28 is looking forward, not backward. Israel mocks Isaiah's (God's) message in 28:10 and God mocks back in 28:11, predicting what will happen when He uses the Assyrians to judge His people. Isaiah ministered from about 740 to after 701 when Sennacherib attacked Jerusalem (and soon God destroyed his army. This was in the reign of Hezekiah.) Isaiah wrote about events before they transpired. In Isa 41:21-23,26; 42:9,23; 43:9,12;44:7f,27f; 45:3,11,13; 46:10f;48:3,5; 48:6-8,14-16 he looks back and says his predictions have now been fulfilled.
[John A. Martin states. (The Bible Knowledge Commentary, OT, Walvoord & Zuck, Editors, Victor Books, 1987, p. 1029 )]
"The message to Israel of destruction by foreign invaders was also for Judah. Though she would not be completely destroyed, because Jerusalem would not be taken, Judah would face much suffering. The people of the Southern Kingdom had much the same attitude as their Northern brothers. They too were scoffing at God's revelation through Isaiah."
Dr. Arnold Fruchtenbaum stated, (Email dated 4/27/99) http://www.ariel.org/
"The historical background of Isaiah 28 has to do with the crises of the fourteenth year of King Hezekiah. King Hezekiah allowed himself to be talked into joining an alliance with Egypt and rebel against the Assyrian Empire, to which Judah had been subjugated under King Ahaz. Isaiah warned that such a rebellion against Assyria was contrary to God's will and although Hezekiah normally listened to Isaiah, in this one case he failed to do so. Isaiah states that because of this act of disobedience, the Assyrians will invade and they will hear the Assyrian language outside their walls. When they hear the Assyrian language, it will be a sign of their unbelief.... [of Isaiah's prophecy]
No special revelation came through the Assyrian language on that occasion. The point is that when they hear the Assyrian language in the land, that will serve to them as a sign of Judah's unbelief. [and hence temporal judgment would be at hand] Had Judah obeyed Isaiah the Prophet, there would have been no Assyrian invasion, and no Assyrian tongue in the Land. But because of disobedience, there was an Assyrian invasion and the Assyrian language was heard in the Land. The existence of the Assyrian language is a sign of Judah's unbelief...."
However, Hezekiah repented of his faithlessness and Isaiah interceded on his behalf and God delivered Jerusalem from the Assyrians, (2 Kgs 19) and thus the impending judgment in this particular case was not rescinded - unlike the Northern Kingdom and the rest of Judah.
Paul then applies this text in Isa 28:11 [ref. 1 Cor 14:21-22] to the existence of the gift of tongues in the Church in order to identify its specific purpose as a sign to unbelieving Jews of potential and impending temporal judgment. His application of this OT text parallels the historical implications of that text but it is not indicated as identical in every respect. It does however have certain points of identity: the message is to unbelieveing Jews, foreign language(s) is the sign, temporal military judgment in view as a result of unbelief of some specific kind. In the case of Paul's time: had Israel believed the Messiahship of Jesus Christ and accepted Him as such, there would have been no need for a new entity to come into being, the Church, with its spiritual gifts, such as the gift of tongues. But now the existence of the Church, with its spiritual gifts of foreign tongues being expressed, is a sign of Israel's unbelief in the Messiahship of Jesus Christ.
Notice that whenever there is an historical incident reported of the gift of tongues being legitimately exercised, Jews were present. Furthermore, foreign tongues to non-Jews would not be so much of a unique sign of unbelief as it would be to dispersed Jews coming from far away lands to Palestine who then heard their second language from that far away land spoken to them in Palestine instead of the customarily expected Aramaic or Hebrew.
The warning from Isaiah to Judah came about 784 years before the Apostle's letter to the Corinthians and Paul is now using it to explain that the 1st century expression of the spiritual gifts of Tongues is in the same manner a sign of unbelief and judgment on unbelieving Jews with a similar invasion of a foreign power in view. This time the judgment is to be Israel at the hands of Rome in 70 A.D. which did come to pass, unlike the Assyrian seige of Jerusalem which was destroyed by God after Hezekiah repented and trusted in God.
So the two scenarios are not identical but the use of Paul's reference to Isa 28:11 as a prophetic one is fulfilled in the sense that the foreign tongues were a sign of Israel's unbelief and that temporal judgment of the kind portrayed in Isa 28, (military from a foreign power) was in view. The OT passage is not identical as Isaiah's Judah repented and Assyria did not complete her destructive intent and the foreign language sign departed with the destruction by God of Assyria's forces at least so far as Jerusalem was concerned, (not so for the rest of Judah or Samaria).
Paul's message to the 1st century Church indicated Israel's disbelief with the impending potential destruction forthcoming this time from Rome which was not prevented by God since Israel did not repent of her rejection of her Messiah. Note that the Church taking over as God's messenger to the world of His revelation especially the gospel cannot be viewed as temporal judgment of the kind that is portrayed in Isa 28; so one must look for fulfullment of the judgment end elsewhere. So the Church could not be a judgment on Israel but rather a replacement, even a blessing - bringing the true message of the gospel and the Messiah to all nations including and especially Israel. The judgment that seems to be in view in this case seems to be AD 70 - also a military conquest as in the days of Assyria.
iv) THE PURPOSE OF TONGUES AS A GENERAL SIGN OF UNBELIEF OF JEWS AND/OR GENTILES IS RULED OUT
Since God is sovereign and since He created the Spiritual Gifts of Tongues as a sign for something specific relative to a certain kind of unfaithfulness of Israel in accordance with Scripture with no other conditions to be met such as some kind of additional cooperation by believers not so stipulated in Scripture,
and since we do not have historical evidence for the continued expression of the NT sign Gifts of Tongues in accordance with Scripture for the centuries following the 1st century AD,
and since there had never been a lack of widespread unfaithfulness amongst Jews and/or Gentiles throughout these same centuries,
then we must conclude that the gift of tongues was not created by God as a sign of general unbelief and that they indeed have ceased.
So when they did cease is a good time to find the evidence for the precise judgment, and while it was being exercised, (A.D. 70), and it is a good time to find evidence for the precise content of unbelief, (rejection of the Messiahship of Jesus Christ).
[1 Cor 14:26c]:
"All of these must be done for the strengthening of the church [as a body is in view, not self-centeredly as an individual]."
[1 Cor 12:31]:
"But earnestly desire the greater gifts."
[Compare Eph 1:3-6]:
Note that scripture indicates that the believer receives all spiritual blessings from God even before the point of salvation which includes spiritual gifts - even before the foundation of the world:
(Eph 1:3 NASB) "Blessed be
the God and Father of our Lord Jesus Christ, who [did bless] us with
every spiritual blessing in the heavenly places in Christ,
(Eph 1:4 HCSB) for He chose us in Him, before the foundation of the world, to be holy and blameless in His sight [in love],
(Eph 1:5 NKJV) having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will,
(Eph 1:6 NASB) to the praise of the glory of His grace, [of] which He freely bestowed on us in the Beloved [One].
For in Eph 1:3 there is an aorist, nominative participle "eulogEsas" rendered "who did bless" followed by the next phrase in Eph 1:3, "[God] Who did bless us in every spiritual blessing in the heavenly places in Christ," which literally means, 'having blessed.' It points to God's having blessed all believers in a one time completed action in the past - eternity past - before the foundation of the world which includes spiritual gifts. So all saints, those who have believed in Christ Jesus including the apostle Paul are thereby blessed by God their Father with every spiritual blessing in the heavenly realms - every spiritual enrichment needed for the spiritual life in the temporal life and for all eternity with God. Since these benefits have already been bestowed on believers, they should not ask for them but rather appropriate them in their temporal lives by earnestly desiring them as it says about prophesying in 1 Cor 14:39 - those particular gifts which God has given to them. So incorporating their spiritual gifts is accomplished in their lives by continuing in the faith, evidently through a study and obedience to God's Word so that they might maximize the use of those spiritual gifts that God has given to them. This is NOT to say that you can eagerly desire to prophesy (or possess any gift) and be successful in legitimate prophesying if God has not given you that gift. For it is by God's sovereignty and His prompting of the believer to choose to eagerly desire each gift God has given him which desire evidently comes through the prompting of God albeit via the volition of the believer - his success in using that gift which is dependant upon God and the volition of the believer to desire the gift and to legitimately prophesy in accordance with a faithful following of the leading of the Holy Spirit. Otherwise the exercise of whatever gift one attempts perform will be for naught.
Continue 1 Cor 14