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THE K I N G ’ S B U S I N E S S
two or at the most three and that by course (one at*a time). And let one interpret” (I Cor. 14?26, 2 7 ).' All the time of a meeting should not he taken up with these ecstatic rhapsodies to the exclusion of “ edification, exhortation and comfort,” and two or three people should not be allowed to express their ecstacies at once. “ And, if there be no interpreter, let him keep silence in the church, and let him speak to him self and to God” (I Cor. 14:28). If no one explain the reason for these rhapso dies, let them cease, and let those who are full of inexpressible ecstacy keep it to themselves and to. God. Let them enjoy their rhapsodies in silence or go to a private place where no one but God will hear them. These rules observed in public as sembly would effectually curb hysteri cal fanaticism. Hysteria that could give no reason for its emotions would be curbed, and fanaticism that would produce confusion by moving many to take part in the demonstration at the same time, would also be curbed. Tne Better Gift. Paul says, “ As for myself 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 under standing also. Else when thou shalt bless with the spirit (that is, with a tongue expressing emotions without thoughts) how shall he that occupdeth the room of the unlearned say Amen at thy giving of thanks, seeing he under- standeth not what thou sayest? For ihou verily gdvest thanks well, but the other is not edified. I thank my God I speak with tongues more than ye all. Yet in the church I nad rather speak five words with my understanding that I might teach others also than ten thou sands words in a tongue” (I Cor. 14: 15-19). Paul’s meaning is plain. He controls his ecstatic feelings in public and refuses to let his emotions run a- way with his mind. He does this for
the benefit of those present who occupy the position of the unlearned in rela tion to this experience, knowing noth ing of it. And though he is grateful for such rhapsodical experiences he keeps them between himself and God, not giving way to them in the assembly, where five words of instruction are worth more than ten thousand words without meaning, though they be the expressions of ecstatic joy. Then he exhorts the Corinthians not to be like children in seeking and displaying these spectacular gifts (I Cor. 14:20). For Those Who Lack Faith. 5. The experience of speaking with tongues was a sign of unbelief rather than of faith in those who had it. “Wherefore tongues are for a sign not to them that believe, but to them that believe not” (I Cor. 14:22). This can not refer to thè unbelievers who come in and listen, for the next verse says' “ If, therefore, the whole church be come together and all speak with tongues and there come in those that are unlearned or unbelievers, will they not say that, ye are mad?” Speaking God’s message or prophesying in a tongue that all can understand is for the unbelievers who come in as we see in I Cor. 12:24, 25. Expressing ecstatic rhapsodical joy by ejaculations, meaningless to them, will impress them that we are crazy and out influence over them for good is at an end. Those who beseech God for a sign that He is with them in power show by that prayer their lack of faith, and as God answered Israel’s prayer of unbelief for a king and sent His chas tisement with the answer, so He may answer the prayer for a sign and make the answer a chastisement for our un belief. The quotation of Paul from Isaiah 28:11 intimates that strange tongues may be sent in chastisement for disobedience (I Cor. 14:21). God’s Word is sufficient basis for faith. To demand more in tbe way of miraculous signs is to dishonor His Word. . Jesus
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