Lesson: Acts 2:1-7, 12; I Corinthians 14:13-19
Golden Text: “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4).
I. INTRODUCTION. If you have studied a foreign language, you may be like me wishing that somehow the language could be poured into your brains. Unless you are extraordinarily capable, you probably had to exert much effort and spend many hours to learn another language. This was not the case with the gift of languages or “divers tongues” in the New Testament. Since “Jews require a sign” (see I Corinthians 1:22), this week’s lesson tells us how God miraculously gave people the ability to speak a language they had never learned in order to share the gospel of Jesus Christ with His chosen people Israel.
II. LANGUAGES ON THE DAY OF PENTECOST (Acts 2:1-7, 12). After His resurrection, Jesus spent forty days on earth with His disciples “speaking of the things pertaining to the kingdom of God,” before He ascended into heaven (see Acts 1:1-3, 9-10). At the time of our lesson, ten more days had passed. During that time the believers, now numbering about 120 including the apostles, spent much time in prayer and chose an apostolic successor to Judas (see Acts 1:14-26). Now once again, they were all gathered together on one accord, in one place anticipating the coming of the Holy Spirit as Christ had promised (see Acts 1:4).
A. The setting (Acts 2:1). Our first verse says “And when the day of Pentecost was fully come, they were all with one accord in one place.” The occasion God chose for the coming of the Holy Spirit was “the day of Pentecost” which was the second of Israel’s annual feasts and also called the Feast of Weeks in Old Testament times (see Deuteronomy 16:16-17). It lasted for one day. The Jews were to count seven weeks or forty-nine days inclusively from the sixteenth of Nisan (the first month in the Jewish calendar), and the next or fiftieth day (see Exodus 34:22; Leviticus 23:15-16) was the day of “Pentecost” which fell on the sixth day of the Hebrew month of Sivan (about the end of May). The word “Pentecost” means fiftieth and the feast was given this name because it occurred fifty days after Passover. This particular “Pentecost” took place ten days following Jesus’ ascension into heaven after giving His final instructions to His disciples (see Acts 1:1-9). The phrase “was fully come” means that night had passed (the feast began at evening and continued through the next day at evening) and it was approaching nine o’clock in the morning (see Acts 2:15). Remember, Jewish days began at 6:00 pm in the evening and continued until 6:00 pm the next day (see Genesis 1:5, 8, 13, 19, 23, 31). On this day, the apostles and other disciples of Christ totaling 120 persons (see Acts 1:13-15) “were all with one accord in one place.” We are not told what place this was, but since they were gathering in a house, it was probably the upper room where they had been meeting (see Acts 1:13). Note: In New Testament times, large numbers of Jews who had been dispersed over the years returned to Jerusalem for this festival. Therefore, it was an appropriate time for God to demonstrate the Spirit’s power and provide a tremendous opportunity for the spread of the gospel. God would do this through the 120 disciples gathered in that place who had been preparing themselves through prayer (see Acts 1:14-15).
B. The Holy Spirit’s coming (Acts 2:2-3).
1. (vs. 2). This verse says “And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.” All of a sudden, the Holy Spirit showed His presence among these believers. First, there was “a sound from heaven as of a rushing mighty wind.” Needless to say, this got their attention. The entire “house where they were sitting” was filled with the sound. There was probably no wind, but what these 120 believers heard sounded to them like a strong wind blowing through the house where they were assembled. In this way God demonstrated His mighty power. It was fitting that the Holy Spirit appeared this way because Jesus had earlier likened the Spirit’s activity to the movements of the wind (see John 3:8). It’s interesting that the terms “wind,” “breath” and “spirit” are all the same word in Greek, the language of the New Testament.
2. (vs. 3). The second manifestation of the Spirit is given in this verse. It says “And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.” The word “cloven” means “distributing” and has the idea of “dividing themselves.” These believers saw “tongues like as of fire.” Tongue-like forms that looked like “fire” divided or distributed themselves on each of the 120 disciples present. These “tongues” were not actually fire, but had the appearance of fire which often symbolized the Holy Spirit, and often signified God’s presence in Israel’s history. God appeared to Moses in a burning bush (see Exodus 3:2), as a fire on top of Mount Sinai (see Exodus 19:18; 24:17), and a pillar of fire guided and guarded Israel in its wilderness journeys (see Exodus 13:21). The fact that these “tongues like as of fire… sat upon each of them” indicate that all 120 disciples present were included, both men and women giving evidence that the baptism and enablement of the Holy Spirit was given to all believers equally (see Acts 1:12-14). There were no distinctions of rank, sex, age or experience.
C. The evidence of the Spirit’s endowment (Acts 2:4-6). The first two manifestations of the Holy Spirit mentioned in verses 2-3 were witnessed only by the 120 believers in the house where they were assembled. However, the third evidence of the presence of the Holy Spirit, the gift of other tongues or languages was witnessed by the crowds attending the feast as revealed in the next three verses.
1. (vs. 4). This verse says “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.” An internal change took place among the 120 believers for “they were all filled with the Holy Ghost.” In other words, they submitted to the Spirit’s influence and control. The word “filled” is used often in Scripture to denote control, captivation, or influence (see Acts 3:10; 5:17; 13:45, 52). As the Holy Spirit controlled these believers, they spoke only what the Spirit told them to say for “the Spirit gave them utterance.” The evidence or proof that these believers were Spirit-filled or controlled by the Holy Spirit was that they “began to speak with other tongues, as the Spirit gave them utterance.” The words “other tongues” mean other languages different from the ones spoken by the disciples. Since these believers were mostly if not all Galileans (see Acts 2:7), their natural tongue or language was Aramaic. But on this day they spoke other languages flawlessly. Known languages that they had never learned
2. (vs. 5). This verse continues to say “And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.” Luke, the writer of Acts interjects here that on this feast day “Jews, devout men, out of every nation under heaven” were staying in Jerusalem. The words “devout men” refers to God fearing Jews. These God fearing Jews had returned to Jerusalem to celebrate the feast of Pentecost. They came from “every nation under heaven.” This refers to the inhabited earth at that time and verses 9-11 give us an idea of the nations that were represented. Jews from the whole Greco-Roman world including parts of Asia and Africa were present since Jews had migrated or moved to all of these places over the years.
3. (vs. 6). This verse says “Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.” The word “noised” means “heard.” Therefore the phrase “Now when this was noised abroad” refers to the sound of the voices of the disciples as they began to speak in other languages. This “multitude,” meaning those Jews gathered in Jerusalem, came together to see what was happening. When they did they were “confounded.” This means that they were perplexed or bewildered. They couldn’t believe what they saw and heard because “every man heard them speak in his own language.” Regardless to whatever languages were spoken by the multitude, they heard the disciples speaking in those languages. Aramaic, Greek and Latin were languages that would have been widely understood on this occasion, but many more languages were being spoken by these 120 disciples. Again, the numerous languages spoken by the multitude that day is seen in the many regions of the world from which they came (see Acts 2:9-11).
D. Questions aroused by the witness (Acts 2:7, 12).
1. (vs. 7). Still speaking about the multitude, Luke writes in this verse “And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?” In addition to being bewildered, those in the multitude or crowd “were all amazed and marveled.” The Greek word translated “amazed” can mean “confounded” or “to be beside oneself.” In Scripture it describes confusion mixed with fear when faced with the supernatural or something unexplainable (see Mark 5:42; Acts 9:21; 10:45; 12:16). Those in the crowd began asking each other “are not all these which speak Galilaeans?” This was a rhetorical question, so they all probably knew the answer was yes. The multitude recognized that those who were speaking were Galileans.
2. (vs. 12). In verse 9-11, the many nations represented in Jerusalem celebrating Pentecost are listed. Then in this verse Luke writes “And they were all amazed, and were in doubt, saying one to another, What meaneth this?” Again as noted before, those in the crowd “were all amazed, and were in doubt.” They were still perplexed at the miracle God was working causing them to ask among themselves “What meaneth this?” or “what does all this mean?” At this point some in the crowd began to mock the speakers accusing them of being drunk. However, Peter stood to explain what was really happening: the Holy Spirit was being poured out as Joel had prophesied (see Acts 2:13-21). Then Peter, along with the other disciples began to preach the gospel of Jesus Christ and every person heard it in their own language resulting in three thousand souls being saved (see Acts 2:22-41).
III. LANGUAGES IN THE CHURCH AT CORINTH (I Corinthians 14:13-19). In chapter 12 Paul gave evidence that the Corinthians showed a lack of love when using their spiritual gifts. In chapter 13 he defines real or godly love. Note: Love is more important than all the spiritual gifts exercised in the church body. Great faith, acts of dedication or sacrifice, and miracle-working power mean very little without love. Love makes our actions and gifts useful. Although people have different gifts, love is available to everyone. Now in chapter 14 Paul shows how love works on behalf of others. The principle that we should use when using our spiritual gifts is basically this: Anyone who is eager to have, or demonstrate spiritual gifts should more than anything else, desire those gifts that edify or build up the whole church. The issue in our lesson deals with the use of tongues in the assembly of believers. The use of this gift was out of control. Therefore, Paul addressed this issue in chapter 14 from which the second part of our lesson comes. In order to get a clearer understanding of Paul’s position, let me summarize verses 1-12. The apostle begins by exhorting his readers to let love be their main goal; but they should still ask also for the special gifts, or abilities the Holy Spirit gives, and especially the gift of prophecy, which is being able to preach and teach the messages of God (see I Corinthians 14:1, 3-5). But if anyone spoke in “an unknown tongue,” that is, to speak in a language that no one understood, not even the speaker, they would be talking to God and not to others including themselves. God would be the only one able to understand what’s being said. But anyone who prophesied, which means preaching the messages of God, is helping others grow in the Lord, encouraging, and comforting them (I Corinthians 14:2, 4). So a person “speaking in tongues” “may” help himself grow spiritually, but the one who prophesies, or preaches messages from God, helps the entire church grow in holiness and happiness which is most important. Then Paul said that he wished they all had the gift of “speaking in tongues,” but even more he wished they were all able to prophesy, or preaching God’s messages, for that’s a greater and more useful power than to speak in unknown languages—unless of course, they could interpret and tell everyone afterwards what they were saying so they could get some good out of it too (see I Corinthians 14:5). As an example of this, the apostle supposed that if he came to them talking in some language they didn’t understand, how would that help them? But if he spoke plainly what God had revealed to him, and the great truths of God’s Word, that would be what they needed, and that’s what would help them grow (see I Corinthians 14:6). To illustrate further what he meant, Paul used the flute and the harp as examples of the need for speaking in an understandable language rather than in unknown languages. For no one recognizes the tune the flute is playing unless each note is played clearly (see I Corinthians 14:7). In addition, if the army bugler doesn’t play the right notes, how will the soldiers know they are being called to battle (see I Corinthians 14:8)? In the same way, if the Corinthian believers spoke to a person in some language he or she didn’t understand, how would they know what was meant? The person speaking in an unrecognizable language might as well be talking “into the air” or to an empty room (see I Corinthians 14:9). Paul then stated that there may be hundreds of different languages in the world, and they are all excellent for those who understand them, but they meant nothing to him if he couldn’t understand them (see I Corinthians 14:10). A person talking to him in an unknown language would be a stranger to him and he would be a “barbarian” or stranger to them (see I Corinthians 14:11). Paul stated that since many Corinthian believers were so anxious to have special spiritual gifts from the Holy Spirit, they should ask Him for the very best gifts, those that will be of real help to the whole church causing it to mature. Therefore the governing principle for the use of all spiritual gifts is summed up in one statement: Those who are “zealous” or eager to have spiritual gifts should especially seek those gifts that build up the whole church (see I Corinthians 14:12). Then in verse 13, Paul applied this principle to tongues, advising the tongue speaker to pray for the ability to provide interpretation. If the whole church was to be edified, they needed to be able to understand what the tongue speaker was saying. Otherwise, it would be nothing more than a personal experience and unhelpful to others. This is where the second part of our lesson begins.
A. The importance of interpretation (I Corinthians 14:13-14).
1. (vs. 13). After telling the Corinthian believers to seek only the gifts that edify or build up the church in verse 12, here Paul said “Wherefore let him that speaketh in an unknown tongue pray that he may interpret.” The word “Wherefore” connects this verse to verse 12. Paul was saying that if anyone spoke in an “unknown tongue” or language, he should also pray for the gift of interpretation so he can tell others what he had said. This way the whole church would be edified by this gift. However, if God didn’t grant the speaker the ability to interpret also, he was to remain silent and not speak at all (see I Corinthians 14:28). It’s understood that the King James Bible translators added the term “unknown” to “tongue “ to show that this was a different type of language, meaning one that was unknown to both the speaker and the listener. The translators wanted the reader to see that the gift of “other tongues” (see Acts 2:4-6; I Corinthians 12:10) given by the Holy Spirit on the Day of Pentecost was the supernatural gift of speaking a known, unlearned (meaning unknown to the speaker) language, and it was, according to Acts 2:1-11. The added word “unknown” does not necessarily mean it was ecstatic or unintelligible speech like we hear in churches today. The language was unknown to the one speaking.
2. (vs. 14). In this verse Paul continues to say “For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.” Using himself as an example, Paul said that if he prayed in an “unknown tongue, my spirit prayeth.” This means that if he prayed in a language that he didn’t even know or understood, only his spirit would be involved. The word “spirit” here is not capitalized indicating that the apostle is referring to his own spirit and not the Holy Spirit. Even though his spirit would be involved in his prayer, Paul said “my understanding is unfruitful.” In other words, praying in a language that was unknown to him would not be understood by his mind, and would be “unfruitful” or not beneficial. It may give him some sort of pleasure to be praying in an unknown tongue, but his mind or understanding wouldn’t be involved. As a result, neither he nor anyone else would be edified or benefitted. As noted in the previous verse, an interpreter would be needed in order for his mind to be edified. Paul would rather have a fruitful understanding instead of a possible fruitful experience.
B. The need for understanding (I Corinthians 14:15). Here Paul went on to say “What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.” The words “What is it then?” can be translated as “So what shall I do?” It’s a question that refers back to verse 14. What Paul is asking is, if praying in an unknown tongue is unfruitful or barren as a tree that bears no fruit, what will he do? His decision is to “pray with the spirit, and I will pray with the understanding also.” He would pray in his spirit, but with language that he understood. In addition he said “I will sing with the spirit, and I will sing with the understanding also.” He would also sing in his spirit, but with language he understood. If he understood what he was praying and singing, he would be edified. and he would also be a source of edification to others. That’s what the use of all the spiritual gifts are all about---edifying or building up others.
C. The danger of a useless exercise (I Corinthians 14:16-17).
1. (vs. 16). In this verse the apostle says “Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?” Paul is pointing out that if you are blessing or giving thanks to the Lord among those who are “unlearned” or don’t understand what you are saying, they can’t say “Amen” (which means “so be it”) and join you in the worship of the Lord in blessing and thanks. The person who doesn’t understand your language may get caught up in the excitement of the one speaking in tongues but he or she won’t be able to understand what’s being said. Have you ever heard a preacher say something that you weren’t sure was correct or not, and then commanded you to say amen? Of course, we all have, and that’s the same thing as saying amen when someone is giving thanks in tongues. You have no idea what they are saying. Thus the Lord gets no glory from your “Amen.” We would do well to always remember I Corinthians 10:31: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.”
2. (vs. 17). Paul continued to say “For thou verily givest thanks well, but the other is not edified.” In other words, the apostle is saying that the person giving thanks in tongues may be doing a good thing, but the other person is not “edified” or benefitted. While the speaker may be filled with thanks to God, those listening don’t understand and receive no spiritual edification. They are merely spectators.
D. The preference for clear communication (I Corinthians 14:18-19).
1. (vs. 18). Now Paul says in this verse “I thank my God, I speak with tongues more than ye all.” This statement indicated that Paul was not against tongues because he thanked God that he spoke more tongues or languages than any of the Corinthian believers. Of course Paul was referring to speaking in other known languages during his private worship. He wasn’t condemning the gift of tongues; he was condemning the misuse of this gift particularly as a prayer language (see vss. 14-15). Nowhere in Scripture is speaking in tongues considered to be anything other than speaking in a known language that you were not taught in order to share the gospel with those who spoke that language (see Acts 2:4-11). Paul’s primary desire was to be the most effective preacher and teacher he could be.
2. (vs. 19). The apostle continues to say here “Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.” Since Paul’s speaking in tongues was in his private worship, he said that “in the church” or in public gatherings, instead of speaking “ten thousand words in an unknown tongue” or language, he would rather speak “five words” or a few words that he understood so that others could be taught. This was Paul’s way of emphasizing the importance of edifying others. He is clearly saying that there is no benefit in a person saying something that they or others who hear them don’t understand.
IV. Conclusion. The Apostle Paul was a true champion for the advancement of the church. In this week’s lesson, he stressed the importance of using spiritual gifts to edify or build up the church even if the one who had the gift received no recognition. If the songs and prayers of the worship leaders are designed to minister only to them, it’s of little value to the congregation. What benefit is it to the church body if the pastors and teachers are more concerned about being eloquent than about being understood? Everything done in worship services must be beneficial to the worshippers and done “decently and in order” (see I Corinthians 14:40). This principle includes every aspect of worship---singing, preaching, and the exercise of spiritual gifts. Everyone who contributes to the worship service must be motivated by love or they will just be making noise (see I Corinthians 13:1-2). Our goal should be to speak useful words or participate in a way that will strengthen the faith of other believers. We must never forget that ministry is not about us, it’s all about lifting up Christ and leading the unsaved to Him.
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