We need not further demonstrate that the chief and general characteristic of "kinds of tongues" was that they were unintelligible (cf. 1 Cor. xiv. 2, 6-11, 13-19). Speaking with the spirit [------] is opposed to speaking with the understanding [------] (cf. vv. 14-16, &c). They were not only unintelligible to others, but the speaker himself did not understand what he uttered: v. 14. "For if I pray with a tongue [------] my spirit [------] prayeth, but my understanding [------] is unfruitful" (cf. 15 f. 19). We have already pointed out that Paul speaks of these Charismata in general, and not as affecting the Corinthians only; and we must now add that he obviously does not even insinuate that the "kinds of tongues" possessed by that community was a spurious Charisma, or that any attempt had been made to simulate the gift; for nothing could have been more simple than for the Apostle to denounce such phenomena as false, and to distinguish the genuine from the imitated speech with tongues. The most convincing proof that his remarks refer to the genuine Charisma is that the Apostle applies to himself the very same restrictions in the use of "tongues" as he enforces upon the Corinthians {388} (vv. 18-19, 6, &c), and characterises his own gift precisely as he does theirs (vv. 6, 11, 14, 15, 19). Now what was the actual operation of this singular miraculous gift, and its utility whether as regards the community or the gifted individual? Paul restricts the speaking of "tongues" in church because, being unintelligible, it is not for edification (xiv. 2 ff. 18 f. 23, 27, 28). He himself does not make use of his gift for the assemblies of believers (vv. 6, 18). Another ground upon which he objects to the use of "kinds of tongues" in public is that all the gifted apparently speak at once (vv. 23, 27 f. 33). It will be remembered that all the Charismata and their operations are described as due to the direct agency of the Holy Spirit (xii. 4 ff.); and immediately following their enumeration, ending with "kinds of tongues" and "interpretation of tongues," the Apostle resumes: v. 11. "but all these worketh the one and the same Spirit, dividing to each severally as he wills;" and in Acts ii. 4 the brethren are represented as speaking with tongues "as the Spirit gave them utterance." Now the first thought which presents itself is: How can a gift which is due to the direct working of the Holy Spirit possibly be abused? We must remember clearly that the speech is not expressive of the understanding of the speaker. The [------] spoke under the inspiration of the supernatural Agent, what neither they nor others understood. Is it permissible to suppose that the Holy Spirit could inspire speech with tongues at an unfitting time? Can we imagine that this Spirit can actually have prompted many people to speak at one and the same time to the utter disturbance of order? Is not such a gift of tongues more like the confusion of tongues in Babel(1) {389}