(2) For he that speaketh in an unknown tongue.--Better, For he that speaketh in a tongue. The word "unknown" is not in the original, but it has been inserted in connection with the word tongue "all through this chapter, so as to make the various passages seem to be consistent with the theory that the gift of tongues was a gift of languages. This is not the place to enter into the question of what particular external manifestation of this gift was evidenced on the Day of Pentecost. (See Acts 2:1-13.) Still, believing that the gift of tongues here spoken of is identical with the gift of tongues which was first bestowed at Pentecost, I would say that the phenomena described as occurring then must be explained by the fuller and more elaborate account of the nature of the gift which is given to us here. Against the theory that the gift was one of a capacity to speak various languages we have three considerations. (1) The word dialectos, which is repeatedly used to express languages (Acts 1:19; Acts 2:6; Acts 2:8; Acts 21:40; Acts 22:2; Acts 26:14), is never used by St. Paul or by the author of the Acts in reference to the utterances of those who possessed the gift of tongues, but the other word, glossa, which is, literally, the physical organ of speech--as if the utterances were simply sounds that proceeded from it. (2) There is no trace whatever of this knowledge of languages having been ever used for the purpose of preaching to those who spoke foreign languages. The language of the Lycaonians was evidently not understood by the Apostles when they were addressed in it (see Acts 14:11), and they did not speak in it. That the hearers at Pentecost said they heard those who were filled with the Spirit "speak in our own language" would only imply, either that the outpouring on Pentecost had for the moment a miraculous effect, which immediately ceased, or that "all the various elements of Aramaic and Hellenistic speech, latent in the usual language of the time, were quickened, under the power of this gift, into a new life, sometimes intelligible, sometimes unintelligible to those who heard it, but always expressive of the vitality and energy of the Spirit by which it was animated." (3) The description of the gift in this chapter is utterly inconsistent with it being a gift of languages. The gift was the result of a quickened spiritual power by the action of the Holy Ghost (see also Acts 2:4; Acts 10:44-46; Acts 19:6); it poured itself forth in wild, impassioned utterances, which were sometimes mistaken for delirium (1Corinthians 14:23); and these were the expressions, not of thoughts, but of feelings, unintelligible always, if uninterpreted, to the listener, and sometimes to the utterer himself.

It is to be observed that very notable spiritual phenomena, not unlike what are recorded here, accompanied many periods of great spiritual revival. The histories of the early work of Wesley and Whitfield, and of Irving--to take examples in England alone--afford some very remarkable illustrations. The general subject of the first part of this chapter (1Corinthians 14:1-25) is the Gift of Tongues, and is thus dealt with:--

I.PROPHECY IS SUPERIOR TO THE GIFT OF TONGUES (1Corinthians 14:2-11)

Because (1)Tongues are the means of communion between the individual and God, whereas prophecy is communion with other men (1Corinthians 14:2-3).

(2)Tongues do yourself good; prophecy does good to others (1Corinthians 14:4-6).

This truth is illustrated (a) by the variety of musical instruments (1Corinthians 14:7); (b) by the distinction of musical notes (1Corinthians 14:8-9); (c) by the varieties of human language (1Corinthians 14:10-11).

II.PRACTICAL APPLICATION OF THE FOREGOING (1Corinthians 14:11-19).

(1)What the aim and object of the Christians should be (1Corinthians 14:12-13).

(2)His own example (1Corinthians 14:14-19).

III.FURTHER APPEAL TO THEIR INTELLIGENCE AS TO THIS TRUTH (1Corinthians 14:21-25).

(1)The Old Testament teaches the same principle (1Corinthians 14:21-22).

(2)The gift of prophecy is a means of spreading Christianity, and the gift of tongues is not (1Corinthians 14:23-25).

In the spirit he speaketh mysteries.--The utterances come, not from his mind, but from his spirit, stirred by the Holy Spirit; and he speaks mysteries unintelligible to others.

Verse 2. - In an unknown tongue. The interpolation of the word "unknown" in our Authorized Version is quite unjustifiable, and shows the danger of giving way to the bias of mere conjectures. Probably it is this word, not found in the original, which has given rise to the perplexing, unhistoric, and unwarranted theory that "the gift of tongues" was a power of speaking in foreign languages. Speaketh not unto men. Because, as a rule, no one understands anything that he says. The word literally means "hears." It may, perhaps, imply that no special attention was given to those who gave way to these impulses of utterance. The whole of this chapter proves in a most striking way the close analogy between "the tongue" and the impassioned soliloquies of inarticulate utterance which were poured forth in tones of thrilling power among the Montanists, and in modern times among the Irvingites. In the spirit. It is uncertain whether this means "in his own spirit," or "in the Spirit of God," i.e. as a result of inspiration. Probably the former (John 4:24; Romans 8:13, etc.). Perhaps, however, the two imply the same thing. The spirit is the one Divine part of our human being, and when a man is a true Christian his spirit is in union with, is as it were lost in, the Spirit of God. St. Paul recognizes the true tongue - for it might be simulated by hysteria and even by mere physical imposture - as a result of inspiration, that is, of the overpowering dominance of the human spirit by a supernatural power. Nevertheless, he points out the extreme peril of yielding to or self inducing these emotions public, or in leaving them uncontrolled. Mysteries. Secrets revealed possibly to him, but unrevealed by this strange "tongue" to others.

14:1-5 Prophesying, that is, explaining Scripture, is compared with speaking with tongues. This drew attention, more than the plain interpretation of Scripture; it gratified pride more, but promoted the purposes of Christian charity less; it would not equally do good to the souls of men. What cannot be understood, never can edify. No advantage can be reaped from the most excellent discourses, if delivered in language such as the hearers cannot speak or understand. Every ability or possession is valuable in proportion to its usefulness. Even fervent, spiritual affection must be governed by the exercise of the understanding, else men will disgrace the truths they profess to promote.For he that speaketh in an unknown tongue,.... Or with tongues, as some copies and the Ethiopic version read: Dr. Lightfoot thinks, that the Hebrew tongue, which was become a dead language, and understood but by few, is here meant, and that not without reason; seeing the public prayers, preaching, and singing of psalms among the Jews, were in this languages (x); in imitation of whom, such ministers, who had the gift of speaking this language, read the Scriptures, preached, prayed, and sung psalms in it, which were no ways to the edification of the people, who understood it not; upon which account the apostle recommends prophesying, praying, and singing, in a language that was understood: otherwise he

speaketh not unto men; to the understanding, profit, and edification of men: but unto God: to his praise and glory, and he only knowing, who knows all languages, and every word in the tongue what is said; excepting himself, unless there should be any present capable of interpreting:

for no man understandeth him: or "heareth him": that is, hears him, so as to understand him; he may hear a sound, but he cannot tell the meaning of it, and so it is of no use and advantage to him:

howbeit in the Spirit he speaketh mysteries; though under the influence and by the extraordinary gift of the Spirit he has, and to his own Spirit and understanding, and with great affection and devotion within himself, he speaks of the deep things of God, and the mysteries of his grace, the most glorious truths of the Gospel, yet the meaning of his voice and words not being known, he is a barbarian to them that hear him; and though what he delivers are truths of the greatest importance, they are a mere jargon to others, being unintelligible.

(x) Vid. Gloss. in T. Bab. Beracot, fol. 3. 1. & in Yoma, fol. 20. 2.