The Gifts of the Holy Spirit: - Vital Christianity

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4. A continuing gift—repeated (ch. 14) A temporary, initial experience—
evidently not repeated (2:1-13).
5. Gift under the control of the speaker No mention of control or need for
(14:27-28) control by speaker (2; 10; 11; 19)
6. Not all in the group spoke in tongues All in the group spoke in tongues
(12:30) (2:4; 10:44-48; 19:6) 87
Tongues is not to be used in the church unless an interpreter is present (I Cor. 14:28). In the
case where there is no interpreter the person is to speak (pray) to God. This has been referred to as
“private tongues,” “prayer language” or the “devotional use of tongues.”
The devotional use of tongues for personal edification is inferior to prophecy because it is
speaking to God only whereas prophecy is speaking to man as well as God thereby profiting the
whole body of Christ (I Cor. 14:2-4) which is the very purpose of all the gifts of the Spirit (I Cor.
12:7; I Pet. 4:10).
“Public” tongues becomes as important as prophecy (for in a real sense it becomes prophecy)
when it is accompanied by interpretation (I Cor. 14:5).
Paul wishes that all would speak in tongues, but even more so, that everyone would prophesy
(I Cor. 14:5).
Tongues should be spoken by only two or three at the most in any one service (I Cor. 14:27).
With this guideline Paul guards against the situation of allowing this gift to dominate a gathering.
The instruction for women to be “silent” in the churches is given in the context of speaking in
tongues. The issue here is to show subjection as taught by the Law (I Cor. 14:34) and that
everything would be done in an orderly way (I Cor. 14:30). Many biblical scholars believe that
because this instruction to be silent is found in the context of tongues that this implies that women
are to be “silent” when it comes to speaking in tongues in church.
Tongues was for a sign to unbelieving Jews (I Cor. 1:22; 14:21-22; Is. 28:11).
The use of the gift of tongues is not to be forbidden because of its abuse or misuse. (I Cor.
14:39). The position of the Christian and Missionary Alliance taken both in 1907 and again in 1963
seems to illustrate the biblical position: “Seek not, forbid not.” 88