However, what precisely does verse 27 mean, "If anyone speaks in a tongue, two - or at the most three - should speak, one at a time, and someone must interpret"? What is Paul explaining in this passage, and what does it tell us about the nature of God? I believe that those who would seek to find here a criticism against Pentecostal expressions have quite missed the central thesis, which is expressed in verse 26, "Let all things be done for edification". In Greek, this literally reads "All things toward being built up - panta pros oikodomen ginestho".

Let us consider some important points of I Corinthians 14.

Through love, one should eagerly desire spiritual gifts (v. 1), especially that of prophecy. This is because tongues are not intelligible to man (v. 2), but words of prophecy are easily understood by others and give strength and encouragement (v. 3). The tongues speaker edifies himself only, but a prophecy edifies the Church (v. 4). A prophecy is of more value to the Church than a message in tongues, unless it is interpreted - in which case the Church is edified too (v. 5).

A message solely in tongues to the Church has no meaning because nobody will understand it (vv. 6-12). Those who are eager for spiritual gifts should seek those that build up the Church (v. 12). Thus, the one who speaks in tongues should pray for the interpretation (v. 13), as others will not be edified (vv. 14-17). In the Church, Paul himself would rather speak five words of prophecy than 10,000 words of tongues (vv. 18-19). Paul concludes this section with some comments about tongues being a sign for unbelievers, prophecy being a sign for believers.

With this background in mind, let us consider the instructions for orderly worship.

When believers come together, there should be many spiritual gifts in operation for the edification of all (v. 26). Now, if there are messages in tongues, only three at the most should speak, and the messages should all be interpreted (v. 27). If an interpreter is not present, the tongues speaker should hold their peace (v. 28). If there are prophetical utterances, only three at the most should speak, and the congregation should judge that which is said (v. 29). If a person receives a revelation while another is speaking, the first should stop (v. 30). The prophets should prophesy in turn (v. 31) - and they are able to, because their spirit is under their self-control (v. 32). God is a God of peace, and not one of disorder (v. 33).

When the passages are considered in their full context, many things become clear.

Firstly, tongues are good (v. 17). Paul would like all to speak in tongues (v. 5). They are prayers to God (v. 2, 28). Paul himself spoke in tongues frequently (v. 18). In fact, it is wrong for any to forbid speaking in tongues (v. 39).

Secondly, the essence of what Paul is teaching is concerned with the edification of the Church, and messages that are spoken to the Church. He is not at all talking about messages in tongues that one speaks to God, whether by themselves, or in a public meeting. Indeed, if a person has a message in tongues but no interpreter is present they should still speak, but just quietly - between themselves and God (v. 28). There is no contradiction between verse 27 and the free worship practiced in many Pentecostal Churches, either - for such worship is not at all focused on messages to the Church but rather individuals gathered together in corporate worship, speaking individually to God.

Thirdly, God is a God of order. However, this does not mean that He enforces strict control over a meeting in such a way that if disorder is present it cannot be of Him. We are well aware of the problem with the Corinthian Church - yet they were Christians, and it was God’s Church. They simply needed instruction. In no way did the disorderliness suggest that the people were not Christians, and the manifestations were not of God.

Those who seek to criticise what they perceive as "disorder" would be well advised to concentrate first on the "doing of everything" (v. 40), and then sort out the "fitting and orderly way". It is easy to have order when God’s presence is not manifest. In fact, a Church that has no exercise of the spiritual gifts may well be in disobedience to Paul’s commands, "eagerly desire the greater gifts" (12:31), "do not forbid speaking in tongues" (v. 39) and the notion that such practice of the gifts must be performed for edification of the Church (v. 26).

Fourthly, Paul’s concern for the chapter is not to do with restricting the use of tongues or any other gift. He is instead giving teaching on how to best use the gifts for the edification of all, that many may benefit.

Let us close then with Paul’s final words on the subject, "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" (vv. 39-40).

davidmwilliams@oocities.com