Lessons #487 and 488
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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 message of 1 Corinthians 14:6-12 that we have been considering is this: Speaking in tongues is only beneficial if it is intelligible. So far, we have considered three of the four arguments Apostle Paul made in support of his point regarding the necessity for intelligibility of speaking in tongues in local church worship. The first is that speaking in tongues is useful if its content is informative. The second is that sound producing instruments are useful if they give distinctive notes and clear sounds. The third is that speaking in tongues is beneficial if it involves intelligible message. So, we proceed to consider the fourth.
The fourth argument of Apostle Paul in support of the necessity for intelligibility of speaking in tongues is that unknown language creates problems among people. This fourth argument is developed in verses 10 and 11 that involve acknowledgement of something that is true about language and the specific problem that is caused by an unknown language to the person who does not know a given language.
The acknowledgment of the apostle is the existence of many languages in the world. It is this that is given in the first sentence of 1 Corinthians 14:10 Undoubtedly there are all sorts of languages in the world.
The word “undoubtedly” is the way the translators of the NIV rendered a Greek idiom that some of our English versions such as the CEV and the TEV did not even translate. That aside, the Greek idiom or phrase consists of two words. The first word is a Greek particle (ei) that is used in different ways in the Greek. For example, the Greek particle is used as a marker of condition that exists in fact or hypothetical so that it is translated “if.” On the one hand, if a writer presents an action associated with a verb as real, although the writer may or may not believe the action to be real, there is the implication there is no doubt or uncertainty about what is stated when our Greek particle is used. Thus, in some context the meaning “if” may be understood to mean “since”, especially if the action has already taken place as in the statement of the brothers of the Lord Jesus to Him about public display of Himself based on His miracles as we read in John 7:4:
No one who wants to become a public figure acts in secret. Since you are doing these things, show yourself to the world.”
The clause Since you are doing these things is literally If you are doing these thing. On the other hand, if a writer presents the action associated with a verb as possible, the implication is that the thing in question is possible but uncertain, though assumed probable. Thus, it is used to state the possibility of suffering of Christians, recognizing that not everyone may suffer in a given time as we read in 1 Peter 3:14:
But even if you should suffer for what is right, you are blessed. “Do not fear what they fear; do not be frightened.”
It is in the alternative usage of something possible but uncertain that the word is used in our passage. The implication is that in our passage of 1 Corinthians 14:10, according to the standard Greek English Lexicon (BDAG), it is used to tone down an assertion which may be too bold. The second word is a Greek verb (tygchanō) that may mean “to experience some happening” hence, means “to attain/obtain, experience, to happen” as the word is used by Apostle Paul to describe the elect that has not been saved but to whom he wanted to get the gospel so they can be saved, so he was willing to endure suffering as we read in 2 Timothy 2:10:
Therefore I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory.
In our passage of 1 Corinthians 14:10, the word is used with the Greek particle we said means “if” to form an idiomatic formula that in our verse that may be translated in different ways. The phrase could be translated “if it so happens” or “if it should turn out that way” or “it may be” as reflected in our English versions. However, the Greek idiom is taken simply to mean “perhaps, probably” as reflected in many of our English versions. The implication is that the apostle was being cautious in what he stated in the verse we are considering that he was sure is true.
The thing the apostle states probably exists is given in the sentence of 1 Corinthians 14:10 there are all sorts of languages in the world. The word “all” is translated from a Greek word (tosoutos) that may pertain to an indefinite high number of entities or events with the meaning “so many” as the word is used in the question of the disciples regarding feeding a high number of people that had gathered to hear Jesus preach as we read in John 6:9:
“Here is a boy with five small barley loaves and two small fish, but how far will they go among so many?”
The word may pertain to high degree of quantity hence means “so much, so great” as it is used in Apostle Paul’s question to the Galatians who were moving away from the doctrine of justification by faith as we read in Galatians 3:4:
Have you suffered so much for nothing—if it really was for nothing?
The word may pertain to a correlative degree and so means “so much, as much” as the human author of Hebrews used the word to describe the superior nature of Jesus Christ to angels as stated in Hebrews 1:4:
So he became as much superior to the angels as the name he has inherited is superior to theirs.
In our passage of 1 Corinthians 14:10, the word is used in a sense that pertains to an indefinite high number of events with the meaning “so many.”
The word “sort” in the sentence there are all sorts of languages in the world is translated from a Greek word (genos) that may mean “nation, people” as the word is used by Apostle Paul in reference to Israel as he identified himself as a Hebrew as we read in Philippians 3:5:
circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee;
The word may mean “offspring” as it is used by Apostle Paul to quote what Athenian poets said as recorded in Acts 17:28:
‘For in him we live and move and have our being.’ As some of your own poets have said, ‘We are his offspring.’
The word may mean “family” as the word is used in Stephen’s sermon to describe Joseph’s family that joined him in Egypt as stated in Acts 7:13:
On their second visit, Joseph told his brothers who he was, and Pharaoh learned about Joseph’s family.
The word may mean “kind” as it is used to describe a class of demons that can only be expelled by prayer as we read in Mark 9:29:
He replied, “This kind can come out only by prayer.”
In our passage of 1 Corinthians 14:10, it means “kind,” that is, “a category of things distinguished by some common characteristic or quality.” Thus, the sentence there are all sorts of languages in the world may be translated the sentence there are so many kinds of languages in the world.
The thing that is distinguished by some common characteristics is “language” in the sentence of 1 Corinthians 14:10 there are all sorts of languages in the world or there are so many kinds of languages in the world. The word “language” 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 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 “word” as it is used to refer to what prophets of old uttered as Luke used it to report what Apostle Paul said when he preached his sermon in Pisidian Antioch as we may gather from Acts 13:27:
The people of Jerusalem and their rulers did not recognize Jesus, yet in condemning him they fulfilled the words of the prophets that are read every Sabbath.
In our passage of 1 Corinthians 14:10, it has the sense of “language.” By the way, most commentators take the position that the apostle used our Greek word instead of the Greek word (glōssa) that he used severally in this chapter that may mean “tongues” or “foreign” language” to avoid any confusion with the gift of speaking in tongues. Some avoid this problem by taking the meaning of “sound” instead of “language” for the Greek word we have considered as it is used in the Authorized Version and the NRSV.
Anyway, the language the apostle referenced is that of people on this planet as in the sentence of 1 Corinthians 14:10 there are all sorts of languages in the world or there are so many kinds of languages in the world. The word “world” is translated from a Greek word (kosmos) that may mean “earth, world” in contrast to heaven as the Lord Jesus used the word to describe His mission in John 18:37:
“You are a king, then!” said Pilate. Jesus answered, “You are right in saying I am a king. In fact, for this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me.”
The word may refer to the system of practices and standards associated with secular society (that is, without reference to any demands or requirements of God) hence means “world system, world’s standards, world.” It is in this sense that Apostle Paul used it in Galatians 6:14:
May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
It is this sense of a world characterized by sin and practices contrary to God’s word that the apostle used our Greek word translated “world” in Ephesians 2:2:
in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient.
The Greek word translated “world” may mean “the universe,” that is, creation in its totality as in Philippians 2:15:
so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe
The word may mean “the world “as the habitation of humanity, as in 1 Timothy 6:7:
For we brought nothing into the world, and we can take nothing out of it.
The Greek word translated “world” may mean “totality, sum total” as that is the sense of the word in James 3:6:
The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell.
The phrase a world of evil may be translated the sum total of iniquity. The word may mean that which serves to beautify through decoration, hence means “adornment, adorning” as it is used in the instruction given to believing ladies regarding proper beautification in 1 Peter 3:3:
Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes.
The word may mean “the world” as a reference to humanity in general as in 1 John 4:14:
And we have seen and testify that the Father has sent his Son to be the Savior of the world.
Jesus Christ came to save humanity not the planet earth so that the word “world” in this passage refers to “humanity.” In our passage of 1 Corinthians 14:10, the word has the sense of “planet earth as the place humans and animals reside.”
In any case, when the apostle wrote in 1 Corinthian 14:10 Undoubtedly there are all sorts of languages in the world (i.e. planet earth) he was being modest in his assertion. Something that some modern scholars or believers who make certain statements should emulate. You often hear some preachers say something like “God no longer does so and so.” The implication being that they have absolute knowledge so that they know what takes place everywhere on this planet. Since no one knows everything that takes place on this planet, it is not wise to make a blanket statement about what God does or does not do in the world today unless the Scripture asserts clearly whatever a person asserts. Anyway, we indicated that the apostle was being modest in his assertion because he knew his Scripture. He knew that originally all humans spoke one language as we read in Genesis 11:1:
Now the whole world had one language and a common speech.
He also knew that God actually brought about several languages at the time of the incident of the Tower of Babel as we read in Genesis 11:8–9:
8 So the LORD scattered them from there over all the earth, and they stopped building the city. 9 That is why it was called Babel—because there the LORD confused the language of the whole world. From there the LORD scattered them over the face of the whole earth.
Hence, the apostle knew that there are many languages in the world since the incident of Babel. However, he moderated his declaration to admit that although he wrote under the Holy Spirit, he was still a human being with limited knowledge.
The point of the apostle in asserting the existence of many languages is probably that each language has a unique sound that only those who speak a particular language understand. To make this point the apostle wrote the last clause of 1 Corinthians 14:10 yet none of them is without meaning.
The expression “without meaning” is translated from a Greek word (aphōnos) that may mean “silent, mute” in the sense of not making any sounds with the vocal cords as the word is used in the OT Scripture that the Ethiopian eunuch was reading when Philip, the evangelist, joined him as recorded in Acts 8:32:
The eunuch was reading this passage of Scripture: “He was led like a sheep to the slaughter, and as a lamb before the shearer is silent, so he did not open his mouth.
The word may mean “incapable of human speech” as it is used by Apostle Peter in referencing the donkey that spoke to Balaam as we read in 2 Peter 2:16:
But he was rebuked for his wrongdoing by a donkey—a beast without speech—who spoke with a man’s voice and restrained the prophet’s madness.
In our passage of 1 Corinthians 14:10, it has the sense of incapable of conveying meaning as a given language is expected, so means “without conveying meaning.”
The last clause of 1 Corinthians 14:10 yet none of them is without meaning as we have stated, is the apostle’s way of conveying that every language has sounds that those with the language understand. To the outsiders, the sound does not make sense but that does not mean that the sound given out in a specific language has no meaning. Thus, the apostle is in effect saying that there is no doubt that a person who speaks in tongues utters something that others do not understand but that does not mean it has no meaning. However, if “tongue” is not in the language of the listener then it makes no sense to the hearer. This point leads to his major point of the fourth argument in support of the necessity for intelligibility of speaking in tongues which is that unknown language creates problem among people.
The main point of the apostle is that once a person does not understand another person’s language that creates a problem between them in that they could not communicate with each other and that may cause some kind of estrangement between the individuals involved. Of course, the apostle sets the condition that would lead to the estrangement of some kind with a conditional clause of 1 Corinthians 14:11 If then I do not grasp the meaning of what someone is saying.
The word “then” is a word that is not always clear what is meant since the English word may mean “next” or “at that time” or “therefore.” That notwithstanding, the Greek word (oun) translated “then” in our verse has the sense of “therefore” in that the apostle used it to state the result of the fact that every language has meaning. The point being that if the apostle does not understand that language, he must be a foreigner to the person as he states later. Anyhow, the conditional clause the apostle stated in verse 11 is If then I do not grasp the meaning of what someone is saying.
The word “if” is translated from a different Greek word than used in verse 10 although it was not explicitly translated. The word “if” in our verse is translated from a Greek word (ean) that may be used as a maker of condition of a reduced likelihood of occurrence of an activity referenced with the meaning “if.” It can also mean “when” as a marker of point of time which is somewhat conditional and simultaneous with another point of time. In our passage, it is used to introduce a condition that must occur or be met for the rest of what the apostle states to occur.
The word “grasp” of the NIV in the sentence If then I do not grasp the meaning of what someone is saying is translated from a Greek word (oida) with a range of meanings, but we will briefly consider those that are possible candidates in our context. The word may mean to grasp the meaning of something or to comprehend, that is, “to understand, recognize, come to know, experience” as it is used to report what Jesus’ disciples said in John 16:18:
They kept asking, “What does he mean by ‘a little while’? We don’t understand what he is saying.”
The sentence We don’t understand what he is saying is literally we don’t know what he is saying. The Greek word may mean “to remember, recollect” as Apostle Paul used it to state of him not recollecting baptizing anyone else in Corinth than those he mentioned in the context as we read in 1 Corinthians 1:16:
(Yes, I also baptized the household of Stephanas; beyond that, I don’t remember if I baptized anyone else.)
The Greek word may mean “to know” in the sense of having information about someone or something as Apostle Paul used the word to indicate that the Galatians, prior to their salvation, did not know the supreme God in Galatians 4:8:
Formerly, when you did not know God, you were slaves to those who by nature are not gods.
In our passage of 1 Corinthians 14:11, the word means “to know” in the sense of “discerning something.” You see, if a person speaks in a language, you do not understand, you will hear sound coming out of the person’s mouth, but you are unable to discern what is said. This is different from “grasping” something that has the sense of comprehending fully. You simply do not know what a person is saying because you could not discern or make sense of what the sounds are.
The thing a person could not discern is given in 1 Corinthians 14:11 the meaning of what someone is saying. The word “meaning” is translated from a Greek word (dynamis) from which our English word “dynamite” is derived; it basically means “power.” The word may refer to special enablement or strength that the Lord Jesus promised the disciples would receive to help them be His witnesses as we read in Acts 1:8:
But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”
The word can refer to the power that works wonders as the power associated with Jesus Christ during His earthly ministry on earth, as the Apostle Peter stated in Acts 10:38:
how God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him.
Power may be understood in a general way of the potential for functioning in some way. It is in this way that the word is used to describe the gospel message in Romans 1:16:
I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile.
When the Greek word is used in the plural, the word predominantly means “miracles” as that done by God through Apostle Paul as stated in Acts 19:11:
God did extraordinary miracles through Paul,
In our passage of 1 Corinthians 14:11, our word has the sense of “meaning.”
The word “meaning” is associated with what the NIV refers to as of what someone is saying in the sentence the meaning of what someone is saying. There is no word “what” or “saying” in the Greek text since literally the Greek reads the meaning of the language. This is because in the Greek we have the same Greek word (phōnē) used in verse 10 that although may mean “sound” or “voice” but in verses 10 and 11 has the sense of “language.” It is interesting the apostle used a Greek word that may also mean “sound” or “voice” instead of any other Greek word that could mean “language.” For example, the apostle had already used a Greek word (glōssa) that means “tongue as body part” or “a known language” but he did not use it here or another Greek word (dialektos) that means “language of a nation or a region” used in Acts 2:8:
Then how is it that each of us hears them in his own native language?
Furthermore, a person could speak the same language but may not be understood by another because of what we call accent as that is the sense implied in the question of the Lord Jesus to the Jews as recorded in John 8:43:
Why is my language not clear to you? Because you are unable to hear what I say.
The word “language” here is translated from a Greek word (lalia) that means “accent, the way one speaks.” That speaking the same language does not necessarily mean having the same accent is demonstrated in the OT Scripture where a certain Hebrew word was used to determine if someone was from the tribe of Ephraim as we read in Judges 12:5–6:
5 The Gileadites captured the fords of the Jordan leading to Ephraim, and whenever a survivor of Ephraim said, “Let me cross over,” the men of Gilead asked him, “Are you an Ephraimite?” If he replied, “No,” 6 they said, “All right, say ‘Shibboleth.’” If he said, “Sibboleth,” because he could not pronounce the word correctly, they seized him and killed him at the fords of the Jordan. Forty-two thousand Ephraimites were killed at that time.
This aside, the fact the apostle used a Greek word that could mean “voice” or “sound” implies that he was much more focused on the fact that a person makes a sound as the person speaks but the listener could not discern what the sound means.
In any case, the impact of not making sense of the sound that comes out of a person’s mouth that communicates to another person creates the problem of strangeness between the two persons involved. This problem of strangeness leads to the designation of the relationship between the speaker and the hearer as “foreign.” It is this this concept that is given in the last sentence of 1 Corinthians 14:11 I am a foreigner to the speaker, and he is a foreigner to me. The word “foreigner” is translated from a Greek word (barbaros) that may pertain to one who does not speak Greek language or participate in Greek culture so means “non-Greek” as Apostle Paul used it to describe those he was obligated to preach the gospel in Romans 1:14:
I am obligated both to Greeks and non-Greeks, both to the wise and the foolish.
In our passage of 1 Corinthians 14:11, it has the sense of “foreigner-speaking,” that is, using a language that an outsider does not understand or finds unintelligible. If two people could not understand each other because of the language barrier it can create some problems, one of which is resentment of one by the other. That aside, the concern of the apostle is to show the effect of not understanding one another in support of his argument regarding the necessity of intelligibility of tongues. If during worship service, believers do not know what is said by the person speaking in tongues then it creates some kind of hostility between them, something that is not admirable in a congregation of believers. Anyhow, the fourth argument of Apostle Paul in support of the necessity for intelligibility of speaking in tongues is that unknown language creates problems among people.
The apostle having presented the four arguments in support of the necessity for intelligibility of speaking in tongues makes an emphatic conclusion that involves a command of what the Corinthians and so the church of Christ should be more concerned when they think of spiritual gifts. We say this because the apostle began 1 Corinthians 14:12 with the same sentence he used to begin verse 9, that is, So it is with you that literally reads So you also. Let me repeat what we said in verse 9. The word “so” is translated from a Greek word (houtōs) that is used primarily in two ways in the Greek. It could refer to that which follows in a discourse material and so may be translated “in this way” or “as follows.” Another usage is to refer to what precedes, in which case, it may mean “in this way, in this manner, so, thus.” It is in the second usage of referring to what precedes that the apostle used the word in our passage so that it may be translated “so” or “thus,” that is, “in the way indicated.” What preceded is the fourth argument, that is, that unknown language creates problems among people. This being the case, we can deduce that what the apostle wrote in verse 12 is an emphatic result of the arguments he presented since verse 6 in support of the necessity for intelligibility of speaking in tongues although probably with a focus on the fourth.
The apostle did not immediately issue the command that results from his arguments, but he first recognized what is true of the Corinthians in that they were zealous or enthusiastic about spiritual gifts. This recognition is given in the next sentence of 1 Corinthians 14:12 Since you are eager to have spiritual gifts. Literally, the Greek reads since you are zealous persons of spirits.
The word “eager” of the NIV is translated from a Greek word (zēlōtēs) that may mean an ultranationalist hence “a patriot, zealot”, as it is used as a cognomen of one of the twelve disciples of Jesus Christ called Simon the Patriot or Zealot to distinguish him from Simon Peter in Acts 1:13:
When they arrived, they went upstairs to the room where they were staying. Those present were Peter, John, James and Andrew; Philip and Thomas, Bartholomew and Matthew; James son of Alphaeus and Simon the Zealot, and Judas son of James.
The word may also mean one who is earnestly committed to a cause and so means “enthusiast, adherent, loyalist” as Apostle Paul used it to describe himself prior to his salvation in his defense before the Jews in Jerusalem about his faith in Jesus Christ and the gospel he preached, as stated in Acts 22:3:
“I am a Jew, born in Tarsus of Cilicia, but brought up in this city. Under Gamaliel I was thoroughly trained in the law of our fathers and was just as zealous for God as any of you are today.
The phrase of the NIV as zealous for God could, according to the standard Greek English lexicon of BDAG, may be translated one who is loyal to God. In our passage of 1 Corinthians 14:12, it means “an enthusiast,” that is, one who is earnestly or fervently committed to a cause. Hence, the apostle recognized the enthusiasm of the Corinthians regarding spiritual gifts although many of them were more focused on the spiritual gift of speaking in tongues.
Zeal or enthusiasm in spiritual matters if not properly directed by knowledge can be dangerous. It is this fact that is implied in the statement recorded in Proverbs 19:2:
It is not good to have zeal without knowledge, nor to be hasty and miss the way.
Consequently, the apostle, having recognized the zeal or enthusiasm of the Corinthians regarding spiritual gifts, issued a command that should enable them to properly channel their zeal or enthusiasm for spiritual gifts. But before we get to the command, let me comment that the literal Greek phrase of spirits is subject to at least two interpretations. It could mean “the spiritual gifts or manifestations of the Holy Spirit” or “spirits.” The context favors the interpretation of “spiritual gifts” as reflected in many of our English versions. That aside, the command of the apostle is given in the last expression of 1 Corinthians 14:12 try to excel in gifts that build up the church or more literally seek that you may excel for the upbuilding of the church.
The word “try” of the NIV is translated from a Greek verb (zēteō) that may mean “to seek, look for” in order to find. It may mean “to strive for, aim (at), try to obtain, desire, wish (for).” The word may mean “to request, demand, ask for” as it is used by Apostle Paul to justify his threat of punishing the offenders in Corinth during his visit to them, as recorded in 2 Corinthians 13:3:
since you are demanding proof that Christ is speaking through me. He is not weak in dealing with you, but is powerful among you.
The word may mean “to devote serious effort to realize one’s desire or objective,” hence means “to strive for, try to obtain, aim” as the word is used in describing Timothy’s devotion to the affairs of the Philippians unlike many others as we read in Philippians 2:21:
For everyone looks out for his own interests, not those of Jesus Christ.
In our passage of 1 Corinthians 14:12, it is used with the meaning “to seek” in the sense of “to try seriously to reach something one desires.” The apostle used a present tense in the Greek to issue the command regarding what is expected of the Corinthians and so all believers. The present tense the apostle used here has the implication that the Corinthians should repeatedly seek what is stated. There is a sense that they are to form the habit of doing what is commanded in the expression of 1 Corinthians 14:12 try to excel in gifts that build up the church or literally seek that you may excel for the upbuilding of the church.
The word “excel” in the NIV is translated from a Greek word (perisseuō) that when used of things may mean to be present in abundance and so may mean “to overflow” as in the prayer of Apostle Paul for believers’ love to be demonstrated in such abundance to one another that it can be said to be overflowing, as in 1 Thessalonians 3:12:
May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you.
When used of persons, the word may mean “to abound, to have an abundance” as in the statement of Apostle Paul concerning God making His grace available in abundance to the Corinthians to enable them to be generous and to be involved in good work, as we read in 2 Corinthians 9:8:
And God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work.
The word may mean “to excel” as in the commendation and encouragement to the Corinthians by Apostle Paul to be outstanding in generosity, as stated in 2 Corinthians 8:7:
But just as you excel in everything—in faith, in speech, in knowledge, in complete earnestness and in your love for us—see that you also excel in this grace of giving.
In our passage of 1 Corinthians 14:12, the word has the sense of excelling in something. Thus, the command of the apostle to the Corinthians and so to the church is for the purpose of excelling or pursuing the spiritual gifts described in the clause that build up the church.
The expression “build up” is translated from a Greek noun (oikodomē) that has two categories of meanings. A first category of meaning refers to the process of building and so means “building, construction.” The literal meaning of a building process is not found in the NT, but it is used in that way in the Septuagint in Ezekiel 17:17:
Pharaoh with his mighty army and great horde will be of no help to him in war, when ramps are built and siege works erected to destroy many lives.
The verbal phrase and siege works erected to destroy many lives of the NIV is more literally and the building of siege works to destroy many lives, indicating the process of building siege works. However, we find the figurative meaning of building process used in the NT with such meanings as “edifying, edification, building up.” So, we find Apostle Paul use this word in the spiritual sense of edification in 2 Corinthians 12:19:
Have you been thinking all along that we have been defending ourselves to you? We have been speaking in the sight of God as those in Christ; and everything we do, dear friends, is for your strengthening.
The phrase for your strengthening of the NIV may be alternatively rendered for your edification or for your upbuilding. The apostle also used the Greek word in the figurative sense of building up the Corinthians spiritually in 2 Corinthians 13:10:
This is why I write these things when I am absent, that when I come I may not have to be harsh in my use of authority—the authority the Lord gave me for building you up, not for tearing you down.
A second category of meaning of the Greek word in question refers to the result of construction process and so means “building, edifice.” The literal meaning of building as a result of construction is used in disciple’s description to the Lord Jesus of the greatness of the Temple in Jerusalem, as reported in Mark 13:1:
As he was leaving the temple, one of his disciples said to him, “Look, Teacher! What massive stones! What magnificent buildings!”
The meaning of “building” is used figuratively by Apostle Paul to describe the church in Corinth and so every local church in 1 Corinthians 3:9:
For we are God’s fellow workers; you are God’s field, God’s building.
The meaning “building” figuratively refers to spiritual or resurrection body as the apostle used it to convey that our present body will be replaced with a more permanent body in eternal state as we read in 2 Corinthians 5:1:
Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands.
It is in this second category of meaning, although in a figurative sense, that the Greek word is used in our passage of 1 Corinthians 14:12 and so the word has the sense of “building up,” that is, “the act of bringing something closer to fullness or completion.” This being the case, the command is for the Corinthians and so the church of Christ to be zealous or enthusiastic concerning the spiritual gifts that enable growing up of the church which by implication means for believers to grow spiritually towards maturity.
It is true that the apostle when he issued the command try to excel in gifts that build up the church did not go on to elaborate it but that was not necessary because he had already indicated that the gift of prophecy is more beneficial to the church than the gift of speaking in tongues for which there is no interpretation of what is said. Because the gift of prophecy is concerned with communication of revelation of truth, we can, in application, state that the command is for believers to be zealous about communication gift that is intended to cause the spiritual growth of the believers in a local church. This means that we should put premium today on the gift of teaching the word of God. We should be enthusiastic about such gift since that helps to mature believers as implied in what the apostle stated regarding communication gifts in Ephesians 4:11–13:
11 It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 12 to prepare God’s people for works of service, so that the body of Christ may be built up 13 until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.
Anyway, let me end by reminding you of the message of this section of 1 Corinthians 14:6-12 that we have considered which is: Speaking in tongues is only beneficial if it is intelligible.
01/20//23