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Gifts of Prophecy and Tongues

Pursue love and strive for the spiritual gifts, and especially that you may prophesy. ²For those who speak in a tongue do not speak to other people but to God; for nobody understands them, since they are speaking mysteries in the Spirit. ³On the other hand, those who prophesy speak to other people for their upbuilding and encouragement and consolation. ⁴Those who speak in a tongue build up themselves, but those who prophesy build up the church. ⁵Now I would like all of you to speak in tongues, but even more to prophesy. One who prophesies is greater than one who speaks in tongues, unless someone interprets, so that the church may be built up.

⁶ Now, brothers and sisters, if I come to you speaking in tongues, how will I benefit you unless I speak to you in some revelation or knowledge or prophecy or teaching? ⁷It is the same way with lifeless instruments that produce sound, such as the flute or the harp. If they do not give distinct notes, how will anyone know what is being played? ⁸And if the bugle gives an indistinct sound, who will get ready for battle? ⁹So with yourselves; if in a tongue you utter speech that is not intelligible, how will anyone know what is being said? For you will be speaking into the air. ¹⁰There are doubtless many different kinds of sounds in the world, and nothing is without sound. ¹¹If then I do not know the meaning of a sound, I will be a foreigner to the speaker and the speaker a foreigner to me. ¹²So with yourselves; since you are eager for spiritual gifts, strive to excel in them for building up the church.

¹³ Therefore, one who speaks in a tongue should pray for the power to interpret. ¹⁴For if I pray in a tongue, my spirit prays but my mind is unproductive. ¹⁵What should I do then? I will pray with the spirit, but I will pray with the mind also; I will sing praise with the spirit, but I will sing praise with the mind also. ¹⁶Otherwise, if you say a blessing with the spirit, how can anyone in the position of an outsider say the “Amen” to your thanksgiving, since the outsider does not know what you are saying? ¹⁷For you may give thanks well enough, but the other person is not built up. ¹⁸I thank God that I speak in tongues more than all of you; ¹⁹nevertheless, in church I would rather speak five words with my mind, in order to instruct others also, than ten thousand words in a tongue.

²⁰ Brothers and sisters, do not be children in your thinking; rather, be infants in evil, but in thinking be adults. ²¹In the law it is written,

“By people of strange tongues

and by the lips of foreigners

I will speak to this people;

yet even then they will not listen to me,”

says the Lord. ²²Tongues, then, are a sign not for believers but for unbelievers, while prophecy is not for unbelievers but for believers. ²³If, 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 mind? ²⁴But if all prophesy, an unbeliever or outsider who enters is reproved by all and called to account by all. ²⁵After the secrets of the unbeliever’s heart are disclosed, that person will bow down before God and worship him, declaring, “God is really among you.”

Orderly Worship

²⁶ What should be done then, my friends? 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. ²⁷If anyone speaks in a tongue, let there be only two or at most three, and each in turn; and let one interpret. ²⁸But if there is no one to interpret, let them be silent in church and speak to themselves and to God. ²⁹Let two or three prophets speak, and let the others weigh what is said. ³⁰If a revelation is made to someone else sitting nearby, let the first person be silent. ³¹For you can all prophesy one by one, so that all may learn and all be encouraged. ³²And the spirits of prophets are subject to the prophets, ³³for God is a God not of disorder but of peace.

(As in all the churches of the saints, ³⁴women should be silent in the churches. For they are not permitted to speak, but should be subordinate, as the law also says. ³⁵If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church. ³⁶Or did the word of God originate with you? Or are you the only ones it has reached?)

³⁷ Anyone who claims to be a prophet, or to have spiritual powers, must acknowledge that what I am writing to you is a command of the Lord. ³⁸Anyone who does not recognize this is not to be recognized. ³⁹So, my friends, be eager to prophesy, and do not forbid speaking in tongues; ⁴⁰but all things should be done decently and in order.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

7. Nay even things without life. He brings forward similitudes, first from musical instruments, and then afterwards from the nature of things generally, there being no voice that has not some peculiarity, suitable for distinction. ⁸¹⁵⁸¹⁵ “C’est a dire, pour signifier quelque chose;” — “That is to say, for signifying something.” “Even things without life,” says he, “instruct us.” There are, it is true, many random sounds or crashes, without any modulation, ⁸¹⁶⁸¹⁶ “Sans mesure ou distinction;” — “Without measure or distinction.” but Paul speaks here of voices in which there is something of art, as though he had said — “A man cannot give life to a harp or flute, but he makes it give forth a sound that is regulated in such a manner, that it can be distinguished. How absurd then it is, that even men, endowed with intelligence, should utter a confused, indistinguishable sound!”

We must not, however, enter here upon any minute discussion as to musical harmonies, inasmuch as Paul has merely taken what is commonly understood; as, for example, the sound of the trumpet, ⁸¹⁷⁸¹⁷ “It is well known that trumpets were exclusively employed in almost all ancient armies, for the purpose of directing the movements of the soldiers, and of informing them what they were to do — as when to attack, advance, or retreat. This was the custom in even the most early Jewish armies, as the Law directed two silver trumpets to be made for the purpose. (Numbers 10:1, 2, 9.) Of course, a distinction of tones was necessary, to express the various intimations which were in this manner conveyed; and if the trumpeter did not give the proper intonation, the soldiers could not tell how to act, or were in danger, from misconception, of acting wrongly.” Illustrated Commentary. — Ed. of which he speaks shortly afterwards; for it is so much calculated to raise the spirits, that it rouses up — not only men, but even horses. Hence it is related in historical records, that the Lacedemonians, when joining battle, preferred the use of the flute, ⁸¹⁸⁸¹⁸ “Ils vsoyent plustost de fluste, que de trompette;” — “They used the flute, rather than the trumpet.” lest the army should, at the first charge, rush forward upon the enemy with too keen an onset. ⁸¹⁹⁸¹⁹ The use of the flute on such occasions by the Lacedemonians, is supposed by Valerius Maximus to have “been intended to raise the courage of the soldiers, that they might begin the onset with greater violence and fury;” but the reason stated by Calvin accords with the account given of it by Thucydides (with whom the rest of the ancient historians agree) — that it was designed to “render them cool and sedate — trumpets and other instruments being more proper to inspire with heat and rage;” which passions they thought were “fitted rather to beget disorder and confusion, than to produce any noble and memorable actions — valor not being the effect of a sudden and vanishing transport, but proceeding from a settled and habitual firmness and constancy of mind.” Potter’s Gr. Ant. volume 2. — Ed. In fine, we all know by experience what power music has in exciting men’s feelings, so that Plato affirms, and not without good reason, that music has very much effect in influencing, in one way or another, the manners of a state. To speak into the air is to beat the air (1 Corinthians 9:26) to no purpose. “Thy voice will not reach either God or man, but will vanish into air.”

⁸¹⁵ “C’est a dire, pour signifier quelque chose;” — “That is to say, for signifying something.”

⁸¹⁶ “Sans mesure ou distinction;” — “Without measure or distinction.”

⁸¹⁷ “It is well known that trumpets were exclusively employed in almost all ancient armies, for the purpose of directing the movements of the soldiers, and of informing them what they were to do — as when to attack, advance, or retreat. This was the custom in even the most early Jewish armies, as the Law directed two silver trumpets to be made for the purpose. (Numbers 10:1, 2, 9.) Of course, a distinction of tones was necessary, to express the various intimations which were in this manner conveyed; and if the trumpeter did not give the proper intonation, the soldiers could not tell how to act, or were in danger, from misconception, of acting wrongly.” Illustrated Commentary. — Ed.

⁸¹⁸ “Ils vsoyent plustost de fluste, que de trompette;” — “They used the flute, rather than the trumpet.”

⁸¹⁹ The use of the flute on such occasions by the Lacedemonians, is supposed by Valerius Maximus to have “been intended to raise the courage of the soldiers, that they might begin the onset with greater violence and fury;” but the reason stated by Calvin accords with the account given of it by Thucydides (with whom the rest of the ancient historians agree) — that it was designed to “render them cool and sedate — trumpets and other instruments being more proper to inspire with heat and rage;” which passions they thought were “fitted rather to beget disorder and confusion, than to produce any noble and memorable actions — valor not being the effect of a sudden and vanishing transport, but proceeding from a settled and habitual firmness and constancy of mind.” Potter’s Gr. Ant. volume 2. — Ed.