Continuing on, with the underlying theme of exalting that which is good for the body of Christ, Paul writes, “Now, brothers and sisters, if I come to you speaking in tongues, how will I help you unless I speak to you with a revelation or with knowledge or prophecy or teaching” (14:6). Notice that Paul’s concern is not the personal, spiritual benefit to be had by speaking in tongues, but rather, helping this congregation grow in a love that will be manifested at their messianic-feast-recognizing meal table (celebration of the Lord’s Supper). Paul insists that a tongue can provide benefit for the body that is charged with living as the kingdom of heaven, but only when accompanied by interpretation. For that reason, he is more inclined to see revelation, knowledge, prophecy, and teaching as beneficial for the church, as it seeks to meet the obligation with which it is charged.
To assist in their understanding, Paul provides an analogy, writing “It is similar for lifeless things that make a sound, like a flute or harp” (14:7a). Is it possible that Paul is here indicating that any speaking in tongues that does not involve a strengthening of the church community is lifeless? Lifelessness would indicate that it is devoid of the Spirit of God. Is Paul saying that speaking in tongues, like every other gift of the Spirit, is a community-oriented gift? In this light, it becomes clear that the gifts of the Spirit that have been outlined by Paul (messages of wisdom and of knowledge, gifts of healing, performance of miracles, prophecy, discernment of spirits, tongues, interpretation of tongues), and which would still be in the minds of the hearers of the letter as this letter is being read out loud in a single sitting, are meant to be exercised in fellowship? Therefore, a gift of the Spirit, exercised in private for one’s own personal benefit, might very well be considered to be lifeless, as it is self-centered, certainly not self-sacrificial in a way that is designed to benefit the community. When we consider the words of Jesus, in which He speaks of feeding the hungry, offering cups of cold water, clothing the naked, and visiting those that are sick and in prison, the community (and therefore kingdom of God) oriented aspect of the Christian life takes center-stage.
We keep this in mind as we return to Paul’s analogy and hear “Unless they make a distinction in the notes, how can what is played on the flute or harp be understood?” (14:7b). A concern with being understood is a concern for the community. Paul continues, saying “If, for example, the trumpet makes an unclear sound, who will get ready for battle? It is the same for you. If you do not speak clearly with your tongue, how will anyone know what is being said? For you will be speaking into the air” (14:8-9), and therefore not providing a benefit to the church---merely drawing attention to oneself (and gaining honor for oneself???).
Continuing on in demonstration of his concern for something that appears to be terribly problematic within this church body, allowing us to surmise that this particular gift was being abused, with that abuse on full display at the meal table, Paul writes “There are probably many kinds of languages in the world, and none is without meaning. If then I do not know the meaning of a language, I will be a foreigner to the speaker and the speaker a foreigner to me. It is the same with you” (14:10-12a). Clearly, Paul’s emphasis still lies with the exercise of spiritual gifts for the purpose of building the community that can adequately represent the kingdom of heaven within and to the world. To that end, he adds “Since you are eager for manifestations of the Spirit, seek to abound in order to strengthen the church” (14:12b). More than anything, Paul says, the purpose of the exercise of spiritual gifts must be the strengthening of the church. Anything less than that will fall short of what God intends for His people.
Interpretation then, becomes a key component in the consideration of speaking in tongues. Interpretation not only allows for understanding of what has been said, but it also provides the opportunity for the Spirit to be at work in another person---that being the one providing the inerpretation. This is especially crucial in not allowing for divisions and hierarchies and privileged positions to be had in the church, while reminding all that the exercise of spiritual gifts are communally oriented. Just as words of prophecy, wisdom, teaching, and revelation, as well as miracles and healings, are only of benefit to the church in a relational setting as they strengthen the church, the same must be said of tongues. If there is no relational, communal aspect to tongues, then clearly, it does not serve to build up the church. “So then,” Paul writes, “one who speaks in a tongue should pray that he may interpret. If I pray in a tongue, my spirit prays, but my mind is unproductive. What should I do? I will pray with my spirit, but I will also pray with my mind. I will sing praises with my spirit, but I will also sing praises with my mind” (14:13-15).
What is the application of all of this for Paul? He writes, “Otherwise, if you are praising God with your spirit, how can someone without the gift say “Amen” to your thanksgiving, since he does not know what you are saying?” (14:16) Love, which always has the kingdom of heaven in mind, demands that the one who speaks in tongues---praying, singing, and praising with their Spirit---maintain a conscientious awareness of whether or not the exercise of their gift is going to have a direct benefit for the church, and by extension, the kingdom of heaven. Paul adds, “For you are certainly giving thanks well, but the other person is not strengthened” (14:18), and therefore, you are being selfish and not acting with a neighborly, self-sacrificial love. Paul goes on to say “I thank that God that I speak in tongues more than all of you, but in the church I want to speak five words with my mind to instruct others” (14:18-19a), thus able to benefit all and strengthen the church so that all are honored, “rather than ten thousand words in a tongue” (14:19b).
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