1 Corinthians 14:1–12
1 Follow the way of love and eagerly desire gifts of the Spirit, especially prophecy. 2 For anyone who speaks in a tongue does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit. 3 But the one who prophesies speaks to people for their strengthening, encouraging and comfort. 4 Anyone who speaks in a tongue edifies themselves, but the one who prophesies edifies the church. 5 I would like every one of you to speak in tongues, but I would rather have you prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be edified.
6 Now, brothers and sisters, 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 instruction? 7 Even in the case of lifeless things that make sounds, such as the pipe or harp, how will anyone know what tune is being played unless there is a distinction in the notes? 8 Again, if the trumpet does not sound a clear call, who will get ready for battle? 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. 10 Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning. 11 If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and the speaker is a foreigner to me. 12 So it is with you. Since you are eager for gifts of the Spirit, try to excel in those that build up the church.
The entire Bible passage we are considering today picks up the theme of self-sacrificing love from chapter 13 and applies it in terms of building up other believers during gatherings of the church. Further, verses 1–5 deal with the use of spiritual gifts for the service of others, and verses 6–12 declare “the profitless nature of unintelligible noises as far as a fellow Christian (‘the other’) is concerned.” Paul continually contrasts prophecy (which builds up) with tongues (which manifests as unintelligible noise).
Remember that in Week 3 we defined the grace-gift of tongues as “the specific work of the Holy Spirit in actualizing inarticulate yearnings directed toward God from the depths of the heart of the believer.” Also, we have said that tongues — often called glossolalia because that term combines the Greek words for tongue and speak — is not just one thing but a set of behaviors that bear a family resemblance.
Paul emphasizes the grace-gift of prophecy in 1 Cor. 14:1 because of its crucial role in building up or edifying the church, a fact that he plainly states in verse 4. Bear in mind that the term prophecy, as used in the New Testament, seldom means foretelling future events; verse 4 says the gift is “for [other believers’] strengthening, encouraging and comfort.”
Tongues are meant for God, not for other believers (1 Cor. 14:2), because no one except God understands them. David Garland says, “Tongues constitute communion with God, not communication with others.” As such, they are better suited to private worship than to the public meetings of the church.
Verse 5 contains unexpected issues. In the first place, NIV’s translation “I would like every one of you to speak in tongues” runs headlong into 1 Cor. 12:29–30, where Paul stresses that the Holy Spirit is the one who alone decides how the grace-gifts are distributed. Anthony Thiselton analyzes the Greek verb thel? and prefers the alternate meaning “take pleasure in.” Using this meaning he translates: “I take pleasure in all of you speaking in tongues, but I would rather that you prophesy.” Second, it is probable that the one who interprets is not “someone [else]” (NIV, NRSV, ESV, NLT) but means that the one who spoke also interprets (NET, HCSB, CEB, KJV) in accordance with 1 Cor. 14:13. The NET Bible eliminates “someone [else]” by saying, “The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened” (1 Cor. 14:5b).
Now that we have addressed some of the issues with verse 5, the really important thing is Paul’s statement that “The one who prophesies is greater than the one who speaks in tongues.” The clear reason is that prophecy edifies or builds up the church while an unintelligible utterance does not.
Starting with verse 6, Paul gives hypothetical examples showing that unintelligible sounds benefit no one. The vocabulary of benefit or usefulness is just another way of carrying on the theme of building up the church. The first example is a visit in which Paul envisions himself speaking in tongues; he concludes such a visit is without value to the hearers unless he adds communication they can understand (1 Cor. 14:6).
Paul’s second example involves the pipe or the harp. Unless these instruments are used in such a way as to produce different notes — a pattern of distinct sound frequencies — they will only make noise, not a melody (1 Cor. 14:7). This leads to the third example, a trumpet used for signaling troop actions; its sounds do not produce action if they are indistinct. Paul’s final example involves the example of a tongues-speaking Corinthian whose unintelligible words simply vanish into the air, not making any impact on the hearers (1 Cor. 14:9). This reminds us of the gladiator in 1 Cor. 9:26 who missed his blow and simply struck empty air or perhaps was shadow-boxing all along!
Could there be a hint of humor in all this? After noting that garbled speech is the stuff of comedy, Garland summarizes an ancient story: “Lucius turns into a donkey after drinking a magic potion. He tries to free himself from a band of thieves who had commandeered him by invoking the name of the emperor when Roman troops approached. He brayed ‘O’ with sonorous fluency, but he could not enunciate the word ‘Caesar.’ The resultant discordant donkey braying caused him to be flayed.” The story is still funny after two thousand years.
But one unfortunate result at Corinth of using unintelligible tongues in worship was no laughing matter. “Languages in the world” (1 Cor. 14:10) have meaning, but with tongues “no earthly lexicon could decipher their meaning.” The results is that those believers who do not understand are each made “foreigner” (1 Cor. 14:11) to the speaker. Garland explains: “Paul’s critique of tongues implies that it does more than simply create frustration; it erects barriers of alienation — the sick feeling that one does not belong. What is worse, these feelings are awakened in a place where one is supposed to feel at home: the community of believers.” The cure is expression of gifts that build up the church (1 Cor. 14:12) when believers are gathered.
Copyright © 2013 Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.
 Anthony Thiselton, The First Epistle to the Corinthians, New International Greek Testament Commentary (Grand Rapids: William. B. Eerdmans publishing Company, 2000) 1074.
 David E. Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003) 633.
 Thiselton, First Epistle to the Corinthians, 1081 and 1097. See also Mark 12:38 for a similar usage.
 Garland, 1 Corinthians, 637, citing Metamorphoses by Apuleius.
 Garland, 1 Corinthians, 636.
 Garland, 1 Corinthians, 637.