Lessons #483 and 484
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+ 1. It is best to use this note after you have listened to the lessons because there are +
+ comments given in the actual delivery not in the note. +
+ 2. The Bible abbreviations are as follows: CEV =Contemporary English version, +
+ CEB = Common English Bible, ESV= English Standard Version, +
+ GW = God’s Word Translation, ISV = International Standard Version, +
+ NAB=New English Bible, NASB= New American Standard Bible, +
+ NEB= New English Bible, NET = New English Translation, +
+ NLT = New Living Translations NJB = New Jerusalem Bible, +
+ NJV = New Jewish Bible, TEV = Today’s English Version. +
+AMP = Amplified Bible, UBS = United Bible Society +
+ 3. Notes have not been edited for grammatical errors. +
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Necessity of Intelligibility of Tongues (1 Cor 14:6-12)
6 Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction? 7 Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes? 8 Again, if the trumpet does not sound a clear call, who will get ready for battle? 9 So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. 10 Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning. 11 If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me. 12 So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church.
The preceding section, that is, 1 Corinthians 14:1-5, as we expounded it, was concerned with the desirability of prophesying over speaking in tongues. The apostle conveyed to the Corinthians, and so to the universal church of Christ, that prophesying is of greater importance to the church than speaking in tongues since generally it builds up the church in contrast to the speaking in tongues that builds up the believer who exercises the gift of speaking in tongues unless the individual is able to interpret what is uttered for the benefit of others. Another general reason the apostle stated for the desirability of prophesying over speaking in tongues is that it is by God and to God. One of the points of the apostle under this second general reason is that speaking in tongues generally is unintelligible to others. It is this point that the apostle further developed in the passage before us that is concerned with the necessity of intelligibility of tongues in a local church. In other words, the apostle is concerned with the fact that if the exercise of the gift of speaking in tongues does not involve communication that people will understand, such exercise of the gift does not benefit the church. Consequently, 1 Corinthians 14:6-12 is concerned with arguments in support of intelligibility of tongues in a local church that the apostle provided in verses 6 to 11. Based on his arguments, the apostle gave a concluding instruction in verse 12. This brief summary of the section we are about to consider leads to a message we believe the Holy Spirit wants us to communicate to you. This message is: Speaking in tongues is only beneficial if it is intelligible.
It is our assertion that in our present section, the apostle developed further the point he made in the previous section regarding the unintelligibility of speaking in tongues in a local church, only that he was concerned to convey that it is important for the communication that results from speaking in tongues be intelligible to believers who have assembled to worship in a local church. The basis of this interpretation is the beginning phrase of verse 6 in the Greek. Our English versions began verse 6 in different ways. The NIV and many other English versions began the verse with the word “now,” the CEB began with the phrase “after all,” the CSB (Christian Stand Bible) began with the phrase “so now,” some English versions such as the NCV did not translated the Greek phrase but began the verse with the phrase “brothers and sisters.” However, some of the English versions that are prone to being more literal in their translation, such as the NASB, began verse 6 with the phrase “but now.” This is because the beginning Greek phrase of verse 6 consists of two Greek words. The first is a Greek adverb (nyn) that is used in two general ways. It is used as a marker of time with focus on the moment as such so means “now.” Another usage is as a marker of time with focus not so much on the present time as the situation pertaining at a given moment hence means “now, as it is.” A second is a Greek particle (de) that may be used to connect one clause to another, either to express contrast or simple continuation but in certain occurrences the marker may be left untranslated. Although it is often translated “but” in the English when there is a perceived contrast between two clauses, but it has other meanings such as “now,” “then,” “and,” “so” when it is used to link segments of a narrative. It can also be used to indicate transition to something new or to resume a discourse after an interruption. When the two Greek particles are used to form a phrase that could be translated literally “but now” the resultant Greek phrase may be translated in different ways. Examination of the Greek phrase consisting of the two Greek words that is used fifty times in the Greek NT and nine of these by Apostle Paul reveals the phrase has been translated in four different ways. It is translated “but now” in the sense of at the present in contrast to another time as the word is used to convey what Abraham said to the rich man who was being tormented in hell in the last clause of Luke 16:25:
“But Abraham replied, ‘Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony.
The Greek phrase is translated only with the word “now” to emphasize temporal aspect of the phrase as we read about what has come to the Gentiles who are now the beneficiaries of God’s mercy due to Israel’s disobedience as stated in Romans 11:30:
Just as you who were at one time disobedient to God have now received mercy as a result of their disobedience,
Another translation of the Greek phrase is “as it is” where the emphasis is on the situation in a given moment as it is used in Jesus’ statement to the Jews regarding their intention to kill Him as we read in John 8:40:
As it is, you are determined to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things.
Still another translation of the Greek phrase is “but as it is” to recognize not only a present situation but also something that is contrasting to something previously stated. It is in this way that the Greek phrase is used to describe the situation of children in a mixed marriage where they have been set apart by their exposure to the truth of God’s word by their attendance to the meeting of Christian community that would ordinarily not be available to children whose parents are both unbelievers as we read in 1 Corinthians 7:14:
For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, they are holy.
In our passage of 1 Corinthians 14:6, as we have state previously, it is translated “now” in the NIV probably to recognize that what is about to be stated is still connected to what preceded or that the apostle recognized the present situation regarding the exercise of the gift of tongues in the church in Corinth. This notwithstanding, it seems the Greek phrase should probably be translated “but as it is” to recognize not only a present situation in Corinth where individuals speak in tongues without interpretation but also to contrast between “speaking in tongues” that are unintelligible and “speaking in tongues” that are intelligible that he was about to consider.
Anyway, before the apostle began to support his point of the necessity of the intelligibility of speaking in tongues, he addressed the Corinthians with the word brothers in 1 Corinthians 14:6. The word “brothers” is translated from a Greek word (adelphos) that has several meanings in the Greek. It could mean “brother” in the sense of a male person from the same mother as the referenced person. It is in this sense that the word is used by Apostle Paul to reference James as from the same mother as Jesus in His humanity in Galatians 1:19:
I saw none of the other apostles—only James, the Lord’s brother.
The word may mean “a believer” as that is the sense of the word “brother” in 1 Corinthians 5:11:
But now I am writing you that you must not associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. With such a man do not even eat.
The clause anyone who calls himself a brother should be understood as one who claims to be a believer. Hence the word “brother” is the same as “believer.” Thus, it is not surprising that the translators of the NIV translated the Greek word as “believers” in 1 Corinthians 6:5:
I say this to shame you. Is it possible that there is nobody among you wise enough to judge a dispute between believers?
The phrase between believers is literally between his brothers. In keeping with this understanding, the word may mean “brother” in the sense of one who has the same beliefs with the one that uses the word, irrespective of gender, that is, the word refers to “a fellow believer.” It is in this sense of one who shares the same faith and so belongs to a specific Christian community, that is, a “fellow believer” that Apostle Paul used the word to describe Epaphroditus in Philippians 2:25:
But I think it is necessary to send back to you Epaphroditus, my brother, fellow worker and fellow soldier, who is also your messenger, whom you sent to take care of my needs.
It is in this sense of fellow believers, regardless of gender, that Apostle Paul used it in his final greetings to the Ephesian church in Ephesians 6:23:
Peace to the brothers, and love with faith from God the Father and the Lord Jesus Christ.
The peace the apostle wished on “the brothers” could not possibly apply to only male members of the church in Ephesus. Therefore, the word “brothers” has the sense of “brothers and sisters in Christ” here in Ephesians 6:23. It is in this same sense that the word is used in 1 Corinthians 14:6. The point is that when Apostle Paul used the word brothers in 1 Corinthians 14:6, he addressed all believers in Corinth regardless of their gender. This interpretation is reflected in the English versions such as the NET or the NRSV that translated the Greek word used with the phrase “brothers and sisters.” Thus, what the apostle states in what follow beginning in verse 6 is directed to believers in Christ regardless of their geographical location or even the time in which they live on this planet. The teaching that follows then is for the universal church of Christ on this planet. There is more, the use of the word “brothers” signaled that the apostle was about to focus on a new aspect of his concern for the exercise of the gift of speaking in tongues.
We indicated that the apostle provided arguments in support of his point regarding the necessity for intelligibility of speaking in tongues in verses 6 to 11. Precisely, there are four arguments the apostle made that also involved four rhetorical questions that we will examine at the proper time. Anyway, the apostle’s first argument is that speaking in tongues is useful if its content is informative, as he used himself to illustrate his argument. This argument begins with a conditional clause of 1 Corinthians 14:6 if I come to you and speak in tongues. The word “if” is translated from a Greek conjunction (ean) that may be used as a marker of condition of a reduced likelihood of occurrence of an activity referenced with the meaning “if.” However, the apostle used it to state something that does not have likelihood of occurring with respect to himself.
The thing the apostle indicated is unlikely to occur in the local church in Corinth is him speaking in tongues in a way that will not be beneficial to the Corinthians since apparently, he did not speak in tongues in their hearing. It is this that is introduced in the clause if I come to you and speak in tongues. Hence, that apostle assumed something that would not happen with him which is communicating to the Corinthian in a way that is unintelligible to them as implied with the phrase in tongues.
We have considered the Greek word (glōssa) that means “tongue”, but we will keep on reviewing it in this fourteenth chapter of 1 Corinthians. “Tongue” may refer literally to a body part as an organ of speech as what was loosed to enable Zechariah to speak just before the naming of his son, John the Baptist, as we read in Luke 1:64:
Immediately his mouth was opened and his tongue was loosed, and he began to speak, praising God.
Figuratively, “tongue” is used for split flames in Acts 2:3:
They saw what seemed to be tongues of fire that separated and came to rest on each of them.
The word may mean “language” unique to a people as it is used by those from other nations that were present on the Day of Pentecost to acknowledge hearing the disciples speak in their various languages the great things God has done when the outpouring of the Holy Spirit took place as we read in Acts 2:11:
(both Jews and converts to Judaism); Cretans and Arabs—we hear them declaring the wonders of God in our own tongues!”
To remove any misunderstanding of what tongues means in this passage, some of our modern English versions rendered the phrase our own tongues as our own languages as we find, for example, in the NET, among others. It is in the sense of “language” that “tongue” is used to describe different peoples of the nations that are redeemed as we read in Revelation 5:9:
And they sang a new song: “You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation.
The English versions that are prone to literal translation such as the Authorized Version (KJV) or the NASB translated the Greek word as “tongue” instead of “language” in this passage in Revelation. The Greek word may mean “ecstatic language”, that is, “an utterance outside the normal patterns of intelligible speech and therefore requiring special interpretation” as the word is used to describe those who received the Holy Spirit when Apostle Peter preached the gospel to Cornelius and those assembled in his house as we read in Acts 10:46:
For they heard them speaking in tongues and praising God. Then Peter said.
It is in the sense of “ecstatic language” the word is used to describe one of the activities of those in Ephesus that received the Holy Spirit when Apostle Paul placed his hand on them as stated in Acts 19:6:
When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied.
In our passage of 1 Corinthians 14:6, the Greek word means “language,” that is, “any language but often referring to a language one has never studied and a supernatural ability to speak in it.” Of course, it refers to strange speech of persons in religious ecstasy that must be interpreted to help others understand what is uttered. There are those who take “tongues” here as a reference a humanly language but there is no clear evidence for this interpretation. Thus, it is best to understand “tongue” here as a strange speech of a person that the individual has not learned or does not even understand. You see, even in the day of Pentecost when the disciples spoke in different languages, what they said sounded strange to fellow Jews who knew only the Aramaic that is why they charged the disciples of being drunk. If there were no people from the countries whose languages they spoke under the control of the Spirit, “tongue” would have simply been regarded as “strange speech.” The point is that it is best to regard “tongue” here as a reference to a strange speech of a person in a religious ecstasy. Anyhow, the apostle stated that it is unlikely that he would speak in a manner that is unintelligible to the Corinthians as part of his exercise of the spiritual gifts of speaking in tongues but for the purpose of his argument he assumes that such a thing is possible although he knew that would not happen or did not happen when he was with the Corinthians prior to this epistle we are studying.
The apostle having set up a situation that would not happen but that he assumes is possible for the purpose of his argument, proceed with the question of 1 Corinthians 14:6 what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction? The rhetorical question is one that demands the answer that the Corinthians would not be befitted without the things stipulated occurring.
The expression what good will I be to you is more literally what will I benefit you. This is because the expression good will I be is translated from a Greek verb (ōpheleō) that may mean “to help” as the word is used in Jesus’ denunciation of the Jewish religious leaders for mishandling of God’s word regarding honoring of one’s parents as we read in Mark 7:11:
But you say that if a man says to his father or mother: ‘Whatever help you might otherwise have received from me is Corban’ (that is, a gift devoted to God),
The expression help you is literally from me to help. The word may mean “to benefit, profit, to be of use” as the word is used in Apostle Paul’s rebuke of those in Galatia that were trying to become circumcised due to false teachers’ influence as we read in Galatians 5:2:
Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all.
The sentence Christ will be of no value to you at all is more literally Christ will profit you nothing. In our passage of 1 Corinthians 14:6, the word has the sense of “to benefit.” Hence, the apostle asks the question of how his speaking in tongues would benefit the Corinthians.
The apostle concedes that speaking in tongues will be beneficial to the Corinthians if his speaking in tongues leads to intelligent communication that he described in four different ways. The first is “revelation” as in the clause of 1 Corinthians 14:6 unless I bring you some revelation. Literally, the Greek reads unless I speak to you either in revelation. The word “revelation” is translated from a Greek word (apokalypsis) that literally means “uncovering” but this meaning does not appear in the NT; instead, the meaning is “revelation, disclosure.” The word can be used in the sense of communicating knowledge or truth that was not previously known to an individual by God through vision or any other supernatural means of communication. It is in this sense that the Apostle Paul used the word to describe the various communications he received from the Lord Jesus Christ in 2 Corinthians 12:1:
I must go on boasting. Although there is nothing to be gained, I will go on to visions and revelations from the Lord.
It is because of this special communication from God to the apostle that he went to meet with the leaders of the church in Jerusalem, as he stated in Galatians 2:2:
I went in response to a revelation and set before them the gospel that I preach among the Gentiles. But I did this privately to those who seemed to be leaders, for fear that I was running or had run my race in vain.
The Greek word is used to describe the disclosure of secrets that belong to the last days. It is in this sense that the word is used with the disclosure of God’s judgment when Christ returns as implied in Romans 2:5:
But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgment will be revealed.
The translators of the NIV and many of our English versions turned the Greek noun as a verb in their use of the word “revealed.” Actually, the clause when his righteous judgment will be revealed is more literally and of the revelation of the righteous judgment of God. Our Greek word can also be used for revelation of truth as the word is used by Simeon during the dedication ceremony of the baby Jesus in Luke 2:32:
a light for revelation to the Gentiles and for glory to your people Israel.”
In this context, it is salvation that is described by the phrase a light for revelation to the Gentiles. The phrase means that salvation is a light that reveals the true knowledge of God to Gentiles who are in spiritual darkness. In our passage of 1 Corinthians 14:6, it is used in the sense of “revelation,” that is, communication by God the Holy Spirit to a human of a previously hidden knowledge. This meaning implies that it is improper for a person to speak in tongue in a local church unless such exercise of the gift of speaking in tongues leads to disclosing truth that has not been previously known to the congregation.
The second description of intelligent communication that should result from speaking in tongues is “knowledge” as in the phrase of 1 Corinthians 14:6 or knowledge. The word “knowledge” is translated from a Greek word (gnōsis) that may mean the content of what is known, as the word is used to describe the content of the message of the gospel Apostle Paul and others proclaimed as we may gather from 2 Corinthians 2:14:
But thanks be to God, who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance of the knowledge of him.
The word may mean “knowledge” in the sense of comprehension or intellectual grasp of something as the word is used in 1 Corinthians 8:1:
Now about food sacrificed to idols: We know that we all possess knowledge. Knowledge puffs up, but love builds up.
The word may mean “understanding” as it is used by Apostle Paul to convey that he and his team functioned in such a way not to discredit the ministry of God’s word in 2 Corinthians 6:6:
in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love.
The word understanding is literally in knowledge. The word may mean “consideration” so that the adjective “considerate” is used in the NIV to translate our Greek word in describing what is required of husbands towards their wives in 1 Peter 3:7:
Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers.
The instruction in the same way be considerate as you live with your wives is more literally in the same way live with your wives according to knowledge. The NET reads, treat your wives with consideration. In our passage of 1 Corinthians 14:6, the Greek word means “knowledge,” in the sense of a special perception of information provided by God the Holy Spirit. So, unless speaking in tongues leads to special information that the church needs to function in a way that will be pleasing to the Lord then it is of no benefit. By the way, it is difficult to fully differentiate “revelation” from “knowledge” since both involve information provided by the Holy Spirit. It is probably the case that the apostle viewed both as product of the Holy Spirit where the Holy Spirit communicates to believers in a manner not specified. In effect, the information received could be taken either as revelation or knowledge depending on how the Holy Spirit provides it. Again, the apostle did not convey the manner of communication of the information that will enable us to be certain of the difference between “revelation” and “knowledge.”
The third description of intelligent communication that should result from speaking in tongues is prophecy as in the phrase of 1 Corinthians 14:6 or prophecy. The word “prophecy” is translated from a Greek word (prophēteia) that may mean “the capacity or ability to utter inspired message” or “gift of prophesying,” that is, to have the ability to declare divine will as the word is used by Apostle Paul in Romans 12:6:
We have different gifts, according to the grace given us. If a man’s gift is prophesying, let him use it in proportion to his faith.
The clause If a man’s gift is prophesying is more literally if it is prophecy. The word may mean “prophecy,” that is, an utterance inspired by God as in Apostle Paul’s description regarding Timothy in 1 Timothy 1:18:
Timothy, my son, I give you this instruction in keeping with the prophecies once made about you, so that by following them you may fight the good fight.
The word may mean “prophetic activity” as the word is used to describe an activity of the two-witness described in the eleventh chapter of Revelation, specifically in Revelation 11:6:
These men have power to shut up the sky so that it will not rain during the time they are prophesying; and they have power to turn the waters into blood and to strike the earth with every kind of plague as often as they want.
The clause during the time they are prophesying of the NIV is more literally during the days of their prophecy. In our passage of 1 Corinthians 14:6, the word is used with the sense of “a representative declaration of the mind, will, or knowledge of God concerning the past or the present or the future.” Hence, if speaking in tongues does not contain a declaration about the past or present or future then it does not benefit the church.
The fourth description of intelligent communication that should result from speaking in tongues is instruction or teaching as in the phrase of 1 Corinthians 14:6 or word of instruction. The expression “word of instruction” is translated from a Greek word (didachē) that has the basic meaning of “teaching.” However, “teaching” may refer to the content of what is taught, as the Greek noun is used in Romans 16:17:
I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them.
Teaching here refers to what one has been taught and so the content of instruction received. Teaching may refer to the activity of teaching hence means “instruction”, as the Greek noun is used to describe Timothy’s responsibility as a pastor in 2 Timothy 4:2:
Preach the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction.
In our passage of 1 Corinthians 14:6, the word is used in the sense of activity of teaching and so means “teaching, instruction.” Consequently unless, the exercising of the gift of speaking in tongues leads to instructing believers then it is not beneficial to the church.
By the way, we should recognize that the apostle did not mean that all four descriptions are to be realized at the same time for the gift of speaking in tongues to be beneficial to the church. No! Only one of the four that needs to be present as that is conveyed by the Greek particle used. The word “or” used is translated from a Greek particle (ē) that is used as a marker of alternative. The point being that when any one of the descriptions given is present as a result of speaking in tongues then the exercise of the gift of speaking in tongues becomes beneficial to the church. All the same, the apostle’s first argument in support for intelligibility of tongues is that speaking in tongues is useful if its content is informative.
The apostle’s second argument in support for intelligibility of tongues is that sound producing instruments are useful if they give distinctive notes and clear sounds. It may seem that this second argument is not related to the first argument, but it is. Therefore, the apostle began 1 Corinthians 14:7 with a Greek word translated even in the NIV. The word “even” is translated from a Greek word (homōs) that may mean “all the same, nevertheless, yet” as it is used to describe, those who despite the influence of the Pharisees, believed in Jesus Christ but were afraid to confess their faith in Him as stated in John 12:42:
Yet at the same time many even among the leaders believed in him. But because of the Pharisees they would not confess their faith for fear they would be put out of the synagogue.
The above meaning notwithstanding, it is possible that the Greek word may convey a sense of comparison so that the translators of the NIV used the meaning “just as” to translate our word in Apostle Paul’s argument that the law does not set aside promise of God to Abraham as we read in Galatians 3:15:
Brothers, let me take an example from everyday life. Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case.
Anyway, some experts suggest that the simplest meaning of the Greek word in our passage of 1 Corinthians 14:7 is “similarly” or “likewise.” Although it is possible to translate our Greek word as “yet even” on the ground that the apostle makes a comparison between something superior, speaking in tongues, and something inferior, sound producing objects, it is probably best to accept the meaning “similarly” or “likewise” as what the apostle intended. In effect, he makes a comparison to something inferior that should enable the reader to see the connection between his first argument in support for intelligibility of tongues and his second.
That the apostle makes a comparison to something inferior to speaking in tongues is conveyed in what he writes next in the NIV of 1 Corinthians 14:7 in the case of lifeless things that make sounds. Literally, the Greek reads lifeless things giving sound.
The adjective “lifeless” is translated from a Greek word (apsychos) that appears only here in the entire Greek NT; it means “inanimate, lifeless.” However, our word is used with a definite article in the Greek that is plural so that the Greek phrase is rightly translated lifeless things.
We indicated that the second argument of the apostle for intelligibility of tongues involves sound producing instruments. This is first because of the word “make” in the NIV is translated from a Greek verb (didōmi) that may mean “to give” as an expression of generosity as the word is used in Paul’s quotation of a sayings of the Lord that was not recorded in any of the gospels but probably in other sources, as we read in Acts 20:35:
In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive.’”
The word may mean “to offer” as in bribing someone as it is used to describe the expectation of Governor Felix regarding Paul’s trial as we read in Acts 24:26:
At the same time he was hoping that Paul would offer him a bribe, so he sent for him frequently and talked with him.
The word may mean “to give” in the sense of instructing someone to act in specified manner as it is used by Apostle Paul to remind the Thessalonians of the source of their instruction to them as we read in 1 Thessalonians 4:2:
For you know what instructions we gave you by the authority of the Lord Jesus.
The word may mean “to give” in the sense of offering counsel or advice as it is used in Mark 3:6:
Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus.
The verbal phrase began to plot is literally began to give counsel. The word may mean to cause something to happen especially in a physical sense hence “to produce” as it is used to describe the effect of Prophet Elijah’s prayer in Israel following the famine the Lord brought through him as we read in James 5:18:
Again he prayed, and the heavens gave rain, and the earth produced its crops.
The word may mean “to make” as in the promise of the Lord to the church in Philadelphia as to what he would do to those who claim to be Jews as we read in Revelation 3:9:
I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you.
In our passage of 1 Corinthians 14:7, the word is used in the sense of “to produce,” that is, to cause something to happen, especially a physical phenomenon. The thing that is to be produced is described with the word “sound.”
The word “sound” is translated from a Greek word (phōnē) that may mean “an auditory effect,” hence “sound, tone, noise” as the word is used to describe what those traveling with Paul to Damascus to arrest Christians heard, although they did not see anyone or make sense of what they heard as we read in Acts 9:7:
The men traveling with Saul stood there speechless; they heard the sound but did not see anyone.
The word may mean “voice” as the faculty of speech as used to describe what some of the Jews uttered regarding Apostle Paul for preaching the gospel as we read in Acts 22:22:
The crowd listened to Paul until he said this. Then they raised their voices and shouted, “Rid the earth of him! He’s not fit to live!”
The word may mean “language” as it is used in 1 Corinthians 14:10:
Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning.
In our passage of 1 Corinthians 14:7, the word means “sound,” that is, an auditory effect produced by an object.
The sound the apostle is concerned in his argument is produced by lifeless objects and so he mentioned first two musical instruments that are wind instruments and stringed instruments as we read in the phrase of 1 Corinthians 14:7 such as the flute or harp. Literally, the Greek reads whether flute or harp. This is because the apostle repeated a Greek particle (eite) that such repetition could be translated in one of two ways. The repeated Greek particle (eite…eite) could be translated “if…if” as the repeated Greek particle is used by the apostle to encourage proper application of spiritual gifts as we read in Romans 12:7:
If it is serving, let him serve; if it is teaching, let him teach.
A second translation is “whether… or” as the apostle used the repeated Greek particle to indicate that regardless of whether believers are alive or dead, they will live together with the Lord Jesus as we read in 1 Thessalonians 5:10:
He died for us so that, whether we are awake or asleep, we may live together with him.
In our passage of 1 Corinthians 14:7, the repeated Greek particle should be translated “whether…or” to convey that the apostle in his comparison of lifeless musical instruments to speaking in tongues, first mentions two musical instruments that are not in the same class of musical instruments, nonetheless are musical instruments. By the way, musical instruments are usually classified as either stringed or wind or percussion/membrane.
The first musical instrument the apostle mentioned is “flute” as in the phrase of the NIV such as the flute or literally whether flute. Flute is in the class of wind instruments that may be divided into two groups, pipes and horns, since wind instruments are played by blowing across or through a hole. Because a flute has finger holes, it is capable of producing different pitches. Flute as a musical instrument is first mentioned in the Bible in connection with Jubal, a descendant of Cain as we read in Genesis 4:21:
His brother’s name was Jubal; he was the father of all who play the harp and flute.
The flute was used in a range of ways in the OT Scripture. On the one hand, it was used for mourning as it is referenced in Job 30:31:
My harp is tuned to mourning, and my flute to the sound of wailing.
On the other hand, flute was used for celebrations in Israel as implied in the denouncing of the feasts that led to people being drunk as we read in Isaiah 5:12:
They have harps and lyres at their banquets, tambourines and flutes and wine, but they have no regard for the deeds of the LORD, no respect for the work of his hands.
Perhaps a more important use of flute was in Israel’s worship as we gather from the declaration of Prophet Isaiah regarding the pilgrims who went up to worship in Jerusalem, as we read in Isaiah 30:29:
And you will sing as on the night you celebrate a holy festival; your hearts will rejoice as when people go up with flutes to the mountain of the LORD, to the Rock of Israel.
The phrase the mountain of the LORD is a reference to the Solomon’s temple on Mount Zion in Jerusalem, where religious festivals were held by those who went up to worship Yahweh. Pagans also used flute in their worship as indicated in the time of worship of the idol Nebuchadnezzar constructed as we read in Daniel 3:7:
Therefore, as soon as they heard the sound of the horn, flute, zither, lyre, harp and all kinds of music, all the peoples, nations and men of every language fell down and worshiped the image of gold that King Nebuchadnezzar had set up.
Anyhow, flute is the first musical instrument the apostle mentions, and this brings us to the second but we are out of time so we will consider that in our next study. However, let me remind you of the message of the section we are considering which is: Speaking in tongues is only beneficial if it is intelligible.
01/06//23