Now we’re ready to look at 1 Corinthians 14. The first issue we have to deal with is the insertion of “unknown” before the word “tongues” in the KJV (and unfortunately in many subsequent translations). It is in italics, indicating the word is not found in the original Greek manuscripts, but supposedly inserted because it’s implied. It is found in 1 Corinthians 14:2, 4, 13, 14, 19 and 27 only. However, for the sake of simplification and clarification, “unknown” will not be included in these verses here. As I have said before, it was probably inserted with the intention of describing tongues as a language that was unknown or never learned by the speaker. There’s really nothing wrong with that understanding, except it has been consistently misrepresented to justify and validate something quite different
Also, “tongues” will not be used, as well. It comes from the Greek word glossa, the common word for “language”. Of course, it is a clear reference to the part of the body used for speaking, the tongue; but when used metaphorically as it is here, it describes a spoken language. It is used in the first account of the spiritual gift of speaking in “other tongues” found in Acts 2:4, where men spoke in known languages not their own (the 15 different foreign languages named in verses 9-11).
It is also found in Acts 10 in the account of Peter and Cornelius’ household, and again in Acts 19 with Paul in the synagogue in Ephesus. In both cases the description is consistent and there is absolutely no reason to think that what occurred was any different than what is described in Acts 2 at Pentecost. This brings us to 1 Corinthians 12-14 and, again, there’s no reason to think that the subject of speaking in “unknown tongues” is any different than in the preceding accounts – they all describe the instance of the Holy Spirit enabling people to speak a foreign language they had never learned. So, instead of using “unknown tongue”, I will use the more accurate rendering, “foreign language” in the examination of 1 Corinthians 14 that follows.
This is verse 1, “So, follow after love, and (at the same time) earnestly covet spiritual gifts, especially the gift of prophecy.” First, “love” (“charity” in the KJV) is from agape, a word used to describe benevolent love, that is, a love that meets the need of the one loved. This is best illustrated in John 3:16, “For God so loved [egapesen] the world…” - where He gave man not what he wanted, but what he needed.
Then remember, we saw “earnestly covet” or “desire” in 12:31, translated from zeloo, from which we get the English word “zeal”, used to convey the idea of enthusiasm with the right motives. Paul is preparing to tie together what he has already said, desire the best gifts for the right reason and make sure your motivation is a love directed towards the needs of others. Then he ends the verse by adding, “especially the gift of prophecy.” He then devotes the rest of chapter 14 to an explanation of why prophecy is beneficial to the church, but speaking in foreign languages is not.
“For anyone who speaks in a foreign language does not speak to men but to God. No one can understand him, because with his spirit he is speaking mysteries.” (Verse 2) OK, now Paul is going to start telling us why prophecy is better than speaking in foreign languages. Let’s keep this in context, so we can be clear. Paul has already established in chapter 12 that spiritual gifts come only at the discretion and timing of the Holy Spirit.
And in that context he says when anyone exercises the legitimate gift of speaking in a foreign language he’s not speaking to men but to God. Now, as I’ve already stated, speaking in a foreign language has not changed from the first incident described in Acts 2 at Pentecost, through the ensuing accounts in Acts and on to 1 Corinthians. It never somehow changed from foreign languages to evolve into some sort of ecstatic, “unknown” prayer language or tongue, otherwise known to some as “speaking in tongues”.
Look at the first account in Acts 2. I’ve heard preachers say the 120 Galatians on Pentecost were given the ability to preach the gospel in all the different languages named there. But that’s not what the account says. Verse 11 says they were speaking of the “wonderful works” (from megaleios, used to describe the greatness of God’s power and glory) of God in those foreign languages. They weren’t preaching, they were praising God! So Paul is correct. The legitimate gift of speaking in foreign languages is not directed to men, but to God; it is never for the purpose of preaching the gospel to men, it is always an expression of praise and thanksgiving to God.
And we can’t move on until we look at the last part of verse 2 that says, “No one can understand him, because with his spirit he is speaking mysteries.” Some translations erroneously capitalize “spirit” to indicate the Holy Spirit. Most get it correct and take it as a man’s spirit (as Paul continues to indicate in verses 14-16). And no one can understand these “mysteries” (from musterion, indicating something that is known only by the initiated). This word does not describe a supposed prayer language that cannot be understood by either the speaker or the hearer that is energized by the Holy Spirit. It is simply describing a known foreign language that can only be understood by one who has learned that language.
So, what can we logically take from this so far? Isn’t Paul telling the Corinthians the legitimate gift of speaking foreign languages has no value in a public meeting where everyone speaks the same language, since the one exercising that gift is not speaking to men, but to God? And isn’t this Paul’s subtle way of telling them it couldn’t be something inspired by the Holy Spirit for that very reason? Let’s move on.
This is verse 3, “But the one who prophesies speaks to men for their edification, encouragement and comfort.” So, the one who is enabled by the Holy Spirit to exercise the gift of prophecy (accurately explaining the mind and purpose of God) will be understood by those present and will be helped along in their spiritual progress (edification), encouraged to stay the course (exhortation) and consoled in the midst of difficult circumstances (comfort).
Paul further reasons, “He who speaks in a foreign language edifies himself, but the one who prophesies edifies the church.” (Verse 4) There is some benefit to the one who is enabled to speak in a foreign language he has never learned and cannot understand. His spirit is praising God, he understands that in his mind and the result is he is blessed and feels refreshed. But again, this has to be kept in context: this is only true when it is the legitimate exercise of this gift and Paul has already called to question the use of this gift in a church meeting.
And since the only one blessed is the speaker, speaking in a foreign language in a church meeting is self-centered, as it ignores the needs of others and denies Paul’s appeal to “follow after love”. However, the gift of prophecy meets all the demands of true agape love as he has explained in verse 3.
Now we come to verse 5 and Paul will continue to promote the idea that prophecy is superior to speaking in foreign languages in a church meeting and adds a restriction that he had first mentioned in 12:10 – the interpretation of the foreign language. “I wish that all of you could speak in foreign languages, but I would much rather have you prophesy. He who prophesies is more beneficial than he who speaks in a foreign language, unless he interprets what he says, so the church may be edified.”
The rest of chapter 14 is devoted to the idea that the church must be edified, that prophecy is the best gift to accomplish that and when foreign languages are spoken, they must be interpreted so the listeners can benefit. And by the way, just to be clear and show the consistency of scripture and what Paul is going to say about the need for interpretation, let’s go back to that first account of speaking in foreign languages in Acts 2 at Pentecost.
In verse 11 all those foreigners heard the mighty works of God expressed in their own language. In verse 12 they were confused and didn’t know what to think. In verse 13 others made a joke of it and said the Galileans were drunk. But in verse 14 Peter got their attention and interpreted what was happening so they could understand (the manifestation of the promised Holy Spirit). Then he preached the gospel to them. And when you read what he said, consider the impetuous immaturity he had displayed throughout the Gospel accounts, it’s not difficult to see the possibility of the gift of prophecy being displayed as well.