I Corinthians 14: 21-40, Speaking in Tongues

Paul continues his discussion of the phenomenon of "speaking in tongues".

1 Corinthians 14: 21-25, Sensitive to visitors and inquirers 
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. Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers.

So if the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind? But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all, and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, "God is really among you!"

The church is to be sensitive to visitors and "inquirers", described here as "someone who does not understand." In this setting "tongues" are chaotic and strange; in contrast, a prophetic voice should be convincing.  So Paul discourages "tongues" and instead suggests "prophesying."

Whether dealing with strange things like "tongues" or other strange aspects of church culture (of which there are many!), we have clear advice here that churches should be sensitive to the visitor and the seeker.

The quote from "the Law" in verse 21 is from Isaiah 28:11-12.

1 Corinthians 14: 26-33a, How to make "tongues" part of church order
What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.

If anyone speaks in a tongue, two--or at the most three--should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God.

Two or three prophets should speak, and the others should weigh carefully what is said. And if a revelation comes to someone who is sitting down, the first speaker should stop. For you can all prophesy in turn so that everyone may be instructed and encouraged.

The spirits of prophets are subject to the control of prophets. For God is not a God of disorder but of peace.

The emphasis is on church order, on actions that lead to strengthening the church.

1 Corinthians 13: 33b-35, Greeting
As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says.  If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.

Here we have a very controversial statement -- "women are to remain silent..."!  Most interpretations of this passage assume that Paul is giving instructions to churches in that time and culture, within conflicts over Jewish customs and Gentile practices.  In other passages (such as I Corinthians 11:5) Paul mentions women speaking and praying out loud in churches and in a number of places (Romans 16) Paul speaks of women in leadership.  Some specific chaotic practice is being confronted here. (Even those who insist on the strongest form of complementarianism do not attempt to enforce this passage!)

1 Corinthians 13: 36-40, Do not be arrogant and overconfident

Did the word of God originate with you? Or are you the only people it has reached? If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord's command.  If he ignores this, he himself will be ignored.

Therefore, my brothers, be eager to prophesy, and do not forbid speaking in tongues. But everything should be done in a fitting and orderly way.

Paul insists on his own prophetic voice, and argues for order over chaos within the Corinthian church.

I Corinthians 14: 1-20, More on Spiritual Gifts

After introducing "the most excellent way", that of acting with love in all things, Paul returns to questions raised about spiritual gifts.

1 Corinthians 14: 1-4, Prophecy versus tongues
Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy. For anyone who speaks in a tongue does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit. 

But everyone who prophesies speaks to men for their strengthening, encouragement and comfort. He who speaks in a tongue edifies himself, but he who prophesies edifies the church.

The NIV footnotes stress that everywhere the Greek word is translated "tongues" here, it could also be translated "languages."  

"Prophecy edifies" is a theme here; speaking out in a prophetic voice about the direction of the church is (should be) a constructive process.  Paul emphasizes "edification" throughout this chapter.

1 Corinthians 14: 5-12, Tongues should be helpful
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.

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 instruction? 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? Again, if the trumpet does not sound a clear call, who will get ready for battle?

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.

Undoubtedly there are all sorts of languages in the world, 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. 

So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church.

The Spiritual gifts are to build up the church.  If someone babbles away in an untranslatable language, what good is that?  Much better is to have a clear and helpful message for the church.

1 Corinthians 14: 13-17, Seek edification
For this reason anyone who speaks in a tongue should pray that he may interpret what he says. For if I pray in a tongue, my spirit prays, but my mind is unfruitful.

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.

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? You may be giving thanks well enough, but the other man is not edified.

This is an interesting passage, implying that good use of "tongues" should involve some type of "interpretation" or explanation?

1 Corinthians 14: 18-20, Instruction and maturity
I thank God that I speak in tongues more than all of you. But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.

Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be adults.

"Be adults!" scolds Paul, almost in a fit of exasperation.

More on tongues in the second half of this chapter, tomorrow....

I Corinthians 13, The Most Excellent Gift

Paul's concern about divisions in the church, along with his response to a question on spiritual gifts, converges into a brief description of a "more excellent way" mentioned at the end of chapter 12.

Here, in the climax of his letter, is the most excellent way to live in the guidance of the Spirit of God. As we read this, note the rise in Paul's voice, the passion he expresses for this one characteristic, love, genuine compassionate concern for others.

1 Corinthians 13: 1-3, Love wins
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. 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. If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing.

(The NIV footnotes stress that everywhere the word "tongues" is given in translation, it could also be translated "languages.")  The languages of men would presumably be the thousands of various languages in use across the globe; the languages of angels is presumably something different altogether!  But none of  these touch the actions of love.

1 Corinthians 13: 4-7, The actions of love
Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.

Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.

In verse 5, the phrase is "not easily angered."  It does not say, "Love does not get angry."  There are times (rarer than we might admit) when true love reveals anger.

1 Corinthians 13: 8-13, Love is eternal, transcending time
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.  For we know in part and we prophesy in part,  but when perfection comes, the imperfect disappears.

When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me.

 Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.

And now these three remain: faith, hope and love. But the greatest of these is love.

Love is transcendent.  It outlasts prophecies, languages, knowledge.  In that sense, it is a true eternal characteristic of God. If we are tempted into divisive bickering, like the Corinthians, we are to recognize that high above that path is the path of Love and we should seek that path, not the low, bickering path the Corinthians had chosen.

Following this high point, Paul will return to the controversial questions posed on the gift of "tongues".

I Corinthians 12, On Spiritual Gifts -- Unity!

Paul answers questions posed by the church in Corinth regarding spiritual gifts. Throughout his response, Paul continues to hammer away on the importance of unity within the community of believers.

I Corinthians 12: 1-6, One Spirit, one God

Now about spiritual gifts, brothers, I do not want you to be ignorant. You know that when you were pagans, somehow or other you were influenced and led astray to mute idols. Therefore I tell you that no one who is speaking by the Spirit of God says, "Jesus be cursed," and no one can say, "Jesus is Lord," except by the Holy Spirit.

There are different kinds of gifts, but the same Spirit. There are different kinds of service, but the same Lord. There are different kinds of working, but the same God works all of them in all men.

The Holy Spirit has an agenda, that of promoting Jesus. This agenda provides a rough guide to deciding whether some statements come from the work of the Spirit or not.

I Corinthians 12: 7-11, The common work of the Spirit
Now to each one the manifestation of the Spirit is given for the common good.

To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit, to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues. 

All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.

Paul lists a number of miraculous works of the spirit, along with some less dramatic ones (like faith), all part of a common work.

In verse 10, and throughout this passage, the word translated "tongues"  in the NIV could also simply be translated "languages."  (NIV footnotes.)

I Corinthians 12: 12-18, The body metaphor
The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ. For we were all baptized by one Spirit into one body--whether Jews or Greeks, slave or free--and we were all given the one Spirit to drink.

 Now the body is not made up of one part but of many. If the foot should say, "Because I am not a hand, I do not belong to the body," it would not for that reason cease to be part of the body. And if the ear should say, "Because I am not an eye, I do not belong to the body," it would not for that reason cease to be part of the body. If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be?

But in fact God has arranged the parts in the body, every one of them, just as he wanted them to be.

Paul uses a simple metaphor to make it clear that one cannot separate out the various activities of the Spirit of God.

I Corinthians 12: 19-27, It is ludicrous to separate parts of the body!
If they were all one part, where would the body be? As it is, there are many parts, but one body. The eye cannot say to the hand, "I don't need you!" And the head cannot say to the feet, "I don't need you!" On the contrary, those parts of the body that seem to be weaker are indispensable, and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, while our presentable parts need no special treatment. 

But God has combined the members of the body and has given greater honor to the parts that lacked it, so that there should be no division in the body, but that its parts should have equal concern for each other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. 

Now you are the body of Christ, and each one of you is a part of it.

As we all know, if a hand hurts or part of our back aches, we are in pain.  It is insufficient to say, "Well, the part that hurts is not that important."  Pain is pain!  With this metaphor Paul emphasizes a need for unity, for a holistic view to the growth of the church.

I Corinthians 12: 28-31a, The various offices
And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all have gifts of healing? Do all speak in tongues? Do all interpret?

But eagerly desire the greater gifts. 

The study of spiritual gifts leads to a brief description of various church offices and ministries, with a priority on the missional aspect of the church.

I Corinthians 12: 31b, There is something even better
And now I will show you the most excellent way.

Paul's concern about divisions in the Corinthian church and his description of the agenda of the Holy Spirit leads to the climax of the letter, in the next chapter.  In that chapter he will describe "the most excellent way."

I Corinthians 11, Hijab, Unity and Communion

In this chapter, Paul digresses briefly to discuss a topic of that day, "head coverings".  (Think Islamic hijab) and then returns to his emphasis on unity, describing the importance of the communal celebration of the Passover supper, as modified by Jesus.

I Corinthians 11:1, Christ, the Example
Follow my example, as I follow the example of Christ.

This verse might be part of chapter 10, where Paul says, "even as I try to please everybody in every way" (i.e. "Be all things to all people,")

I Corinthians 11:2-10, On head coverings and male/female roles
I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you. Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. Every man who prays or prophesies with his head covered dishonors his head. And every woman who prays or prophesies with her head uncovered dishonors her head--it is just as though her head were shaved.

If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head. A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. For man did not come from woman, but woman from man; neither was man created for woman, but woman for man. For this reason, and because of the angels, the woman ought to have a sign of authority on her head.

From NIV footnotes, "teachings" in verse 2 could also mean "traditions".

This is a controversial passage as it seems to support clearly defined gender roles, although the Church has historically deviated quite a bit from them (few Christian churches see women in head coverings) and Paul certainly had women engage in his ministry in leadership type of roles (see the last chapter of Romans, for example.)

There are two ways to approach this passage and the verses that follow.  One can argue that these are Scriptural principles and universal.  (The language in the above verses tends to support that.) Or one can argue that this passage is cultural, aimed specifically at the questions posed by the Corinthian church for living in community in Corinth.  (Some of the specific details, ignored elsewhere in scripture and later ignored by the church, tend to support that argument)

I Corinthians 11:11-16, More on hair and head coverings

In the Lord, however, woman is not independent of man, nor is man independent of woman. For as woman came from man, so also man is born of woman. But everything comes from God.

Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, but that if a woman has long hair, it is her glory? For long hair is given to her as a covering.

If anyone wants to be contentious about this, we have no other practice--nor do the churches of God.

Those who argue for a first-century, cultural interpretation of these instructions have markers here in this passage, as Paul begins with an "equality" argument for those "in the Lord" and then rather a rather snippy statement (in my opinion) about what "seems natural" and then ends with a comment, "well, we have no other practice [at this time?]."

I Corinthians 11:17-19, Divisions and church unity
In the following directives I have no praise for you, for your meetings do more harm than good. In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. No doubt there have to be differences among you to show which of you have God's approval.

Regarding verse 18 and divisions within the church -- you should see it today, Paul!

 I Corinthians 11:20-22, Unity at the Lord's table
When you come together, it is not the Lord's Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. Don't you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I praise you for this? Certainly not!

As in chapter 10, the Lord's Supper is used as a unifying event.  It is not a time for gluttony or drunkenness.  Paul chastises the church for eating and drinking too much at what is supposed to be a serious (but joyous) celebration.

I Corinthians 11:23-26, How communion supper should be served
For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, "This is my body, which is for you; do this in remembrance of me."

In the same way, after supper he took the cup, saying, "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes.

Paul is describing the last supper of Jesus, in the upper room, before his arrest.  The supper has two components, a loaf of bread symbolizing Jesus's body and a glass of wine, symbolizing his blood. Both are intended to be regularly celebrated, as a way of remembering the death (and resurrection) of Jesus.

I Corinthians 11:27-30, Examine yourselves as you eat and drink in community

Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. That is why many among you are weak and sick, and a number of you have fallen asleep.

Let's examine (or "judge") ourselves, before the Lord does.  Treat the Lord's Supper (Communion, Mass) as a serious celebration.

I Corinthians 11:31-34, Judge yourself 
But if we judged ourselves, we would not come under judgment. When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.

So then, my brothers, when you come together to eat, wait for each other. If anyone is hungry, he should eat at home, so that when you meet together it may not result in judgment. And when I come I will give further directions.

In the next chapter, Paul turns to a question about spiritual gifts.

I Corinthians 10, A Call to a Higher Life

Paul has been defending his ministry to the Corinthians.  He follows that theme in this chapter, calling them to live a life worthy of the Savior (and of Old Testament history.)

1 Corinthians 10:1-6, Jewish forefathers scattered in desert
For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud and that they all passed through the sea. They were all baptized into Moses in the cloud and in the sea. They all ate the same spiritual food and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ.

Nevertheless, God was not pleased with most of them; their bodies were scattered over the desert. Now these things occurred as examples to keep us from setting our hearts on evil things as they did.

There is a sincerity and urgency in following God.  Those early Isrealites, followers of Moses, were called to a higher standard and (see Exodus 32) most failed the test. Don't be like them!, says Paul, to the believers in Corinth (many of whom were not Jews.)

1 Corinthians 10: 7-11, More examples from the Torah
Do not be idolaters, as some of them were; as it is written: "The people sat down to eat and drink and got up to indulge in pagan revelry." 

We should not commit sexual immorality, as some of them did--and in one day twenty-three thousand of them died. We should not test the Lord, as some of them did--and were killed by snakes. And do not grumble, as some of them did--and were killed by the destroying angel.

These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come.

Paul argues, if we have Christ in us, shouldn't we be much better than those early Israelites?

The quote in verse 7 is from Exodus 32:6.

1 Corinthians 10: 12-14, If you struggle, take confidence in God's plan for you
So, if you think you are standing firm, be careful that you don't fall!

No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.

Therefore, my dear friends, flee from idolatry.

Verse 13 has been a standard memory verse for many -- when struggling with temptation or addiction, trust that there is a path out.  (It may require the aid of friends and other Christians, however!)

1 Corinthians 10: 15-17, We are all joined in Christ
I speak to sensible people; judge for yourselves what I say.

Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf.

One bread, one cup, one church, united through the common Messiah (Christ.)

1 Corinthians 10: 18-22, Offer yourself to the Lord

Consider the people of Israel: Do not those who eat the sacrifices participate in the altar?

Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything? No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord's table and the table of demons.

Are we trying to arouse the Lord's jealousy? Are we stronger than he?

The "Lord's table", presumably the common Communion meal, is an important community-builder here.

1 Corinthians 10: 23-24, Use your freedom for good
"Everything is permissible"--but not everything is beneficial. "Everything is permissible"--but not everything is constructive.

Nobody should seek his own good, but the good of others.

Paul's theme in this passage: Recognize your freedom, but use it for good!

1 Corinthians 10: 25-31, All for the glory of God
Eat anything sold in the meat market without raising questions of conscience, for, "The earth is the Lord's, and everything in it."

If some unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of conscience. But if anyone says to you, "This has been offered in sacrifice," then do not eat it, both for the sake of the man who told you and for conscience' sake -- the other man's conscience, I mean, not yours. For why should my freedom be judged by another's conscience? If I take part in the meal with thankfulness, why am I denounced because of something I thank God for?

So whether you eat or drink or whatever you do, do it all for the glory of God.

The quote in verse 26 is from  Psalm 24:1.

The principle is clear, "We are free to eat what we wish," but "Be caring about those around you," instead of being arrogant.

1 Corinthians 10: 32-33, Be sensitive to the good of the many
Do not cause anyone to stumble, whether Jews, Greeks or the church of God--even as I try to please everybody in every way. For I am not seeking my own good but the good of many, so that they may be saved.

Seek the "good of many".

In the next chapter, Paul digresses briefly to discuss a topic of that day, "head coverings" (think Islamic hijab) and then returns to his emphasis on unity, describing the importance of the communal celebration of the Passover supper, as modified by Jesus.

Disputing baptism

In the opening chapter of Paul's first letter to the church in Corinth, we see a dispute in the Corinthian church about baptism.  Although the details of the dispute have changed, disputing baptism continues to be a Christian "hobby" even today. This is regretful.

The dispute in Corinth was over which leaders to follow and this was marked by one's choice of baptism.  One person says, "I was baptized by Apollos" and another says, "I was baptized by Peter!" Paul confronts this by emphasizing that each of these individuals, including himself, are working together, ministering in various ways.  One apostle "plants the seeds", another "waters the crops". How then can any one individual claim full responsibility for the bountiful crops?

In recent centuries the dispute has not been over WHO did the baptism, but HOW it was done.  The dispute has been over the mode of baptism.  I was a member of one church where one MUST be baptized, by immersion, as a believing adult. If one had been baptized as a child (as I was) then one MUST be rebaptized.

I was also a member of another church where baptism of infants was the norm and the baptism was "sprinkling", that is, placing water on the infant's forehead. Adult believers who had been baptized as children could make a commit of renewal in a certain manner, but one was NEVER baptized a second time.

In the first church (a Baptist church), the pastor told a Sunday School class, "I have never met a sincere Bible scholar who believes in infant baptism."  A year later I (while on a sabbatical visit) I was in another church (a Presbyterian church) in which the pastor said essentially the exact opposite, "Serious students of the Bible recognize that baptism is a sign of the covenant, like Jewish circumcision, and has always been practiced with infants."

What would happen if we put those two pastors in the same room together and locked the door? Would it lead to some type of reconciliation? A friend, upon hearing this tale, said wisely, "Those statements say more about the social circles of the two pastors than it does about theology."

Although the dispute has changed, the application of I Corinthians is straightforward.  Paul is almost dismissive of baptism.  Yes, it is important, but he is happy that he did not baptize anyone!  Then he pauses and says, "Well, except for Crispus and Gaius. Oh, wait, also the family of Stephanos.  Hmm, after that, I don't recall if I baptized others."  He downplays the rite, as it has become divisive.  He certainly does not bother to give any instructions on how baptism should be done!

We should follow Paul's example.  Baptism is an important public statement of membership in the Kingdom of God.  Practice it in that manner.  Let us be welcoming of all others who attest to this membership, regardless of the form of that initiation ceremony!

Wikipedia, of course, has a good article on baptism.  If you read that, note the discussion on the mode of baptism in the early centuries of the young church.

The letter to the church in Corinth does describe the mode of another "sacrament", that of communion. (See I Corinthians 11: 23-26.)  This too we need to practice regularly and in common with other Christians.

We will return to our study of I Corinthians tomorrow.