1 Corinthians 14

1 Corinthians 14:1

14:1 The connection with the previous chapter is apparent. Christians should pursue love, and this will mean that they will always be trying to serve others. They should also earnestly desire spiritual gifts for their assembly. While it is true that gifts are distributed by the Spirit as He wishes, it is also true that we can ask for gifts that will be of greatest value in the local fellowship. That is why Paul suggests that the gift of prophecy is eminently desirable. He goes on to explain why prophecy, for instance, is of greater benefit than tongues. 14:2 He who speaks in a tongue without interpretation is not speaking for the benefit of the congregation. God understands what he is saying but the people don’t because it is a foreign language to them. He might be setting forth marvelous truths, hitherto unknown, but it does no good because it is all unintelligible. 14:3 The man who prophesies, on the other hand, builds people up, encourages them, and comforts them. The reason for this is that he is speaking in the language of the people; that is what makes the difference. When Paul says that the prophet builds up, stirs up, and binds up, he is not giving a definition. He is simply saying that these results follow when the message is given in a language the people know. 14:4 Verse 4 is commonly used to justify the private use of tongues for self-edification. But the fact that the word church is found nine times in this chapter (vv. 4, 5, 12, 19, 23, 28, 33, 34, 35) offers rather convincing evidence that Paul is not dealing with a believer’s devotional life in the privacy of his room, but with the use of tongues in the local assembly. The context shows that, far from advocating the use of tongues for self-edification, the apostle is condemning any use of the gift in the church that does not result in helping others. Love thinks of others and not of self. If the gift of tongues is used in love, it will benefit others and not only oneself. He who prophesies edifies the church. He is not parading his gift for personal advantage, but speaking constructively in a language the congregation can understand. 14:5 Paul does not despise the gift of tongues; he realizes that it is a gift of the Holy Spirit. He could not and would not despise anything that comes from the Spirit. When he says I wish you all spoke with tongues, he is renouncing any selfish desire to limit the gift to himself and a favored few. His desire is similar to one expressed by Moses: O, that all the Lord’s people were prophets, and that the Lord would put His Spirit upon them (Num_11:29 b). But in saying this, Paul knew that it was not God’s will that all believers should have any one gift (see 1Co_12:29-30). He would rather that the Corinthians prophesied, because in so doing they would be building up one another, whereas when they spoke in tongues without interpretation, their listeners would not understand and therefore would not be benefited. Paul preferred edification to display. What astonishes is far less important for the spiritual mind than what edifies, as Kelly expresses it. The expression unless indeed he interprets could mean unless the one speaking in tongues interprets or unless someone interprets.14:6 Even if Paul himself came to Corinth speaking with tongues, it would not profit them unless they could understand what he said. They would have to be able to recognize what he was saying as revelation and knowledge, or prophesying and teaching. Commentators agree that revelation and knowledge have to do with inward reception, whereas prophesying and teaching have to do with the giving out of the same. Paul’s point in this verse is that in order to profit the church, a message must be understood. He goes on to prove this in the following verses. 14:7 First of all, he uses the illustration of musical instruments. Unless a flute or harp makes a distinction in the notes, no one will know what is being piped or played. The very idea of enjoyable music includes the thought of distinction in notes, a definite rhythm, and a certain amount of clarity. 14:8 The same is true of a trumpet. The call to arms must be clear and distinct, otherwise no one will prepare for battle. If the trumpeter merely stands up and blows one long blast in a monotone, no one will stir. 14:9 So it is with the human tongue. Unless the speech we utter is intelligible, no one will know what is being said. It would be as profitless as speaking into the air. (In verse 9, tongue means the organ of speech, not a foreign language.) There is a practical application in all of this, namely, that ministry or teaching should be clear and simple. If it is deep and over the heads of the people, then it will not profit them. It might result in bringing a certain measure of gratification to the speaker, but it will not help the people of God. 14:10 Paul passes to another illustration of the truth he has been setting forth. He speaks of the many different kinds of languages in the world. Here the subject is broader than human languages; it includes the communications of other creatures. Perhaps Paul is thinking of the various birdcalls and the squeals and grunts used by animals. We know, for instance, that there are certain mating, migratory, and feeding calls used by birds. Also there are certain sounds used by animals to warn of danger. Paul is simply stating here that all of these voices have a definite meaning. None of them is without significance. Each one is used to convey some definite message. 14:11 It is true also with human speech. Unless a person speaks with articulate sounds, no one can understand him. He might as well be repeating meaningless gibberish. Few experiences can be more trying than the attempt to communicate with one who does not understand your language. 14:12 In view of this, the Corinthians should mingle their zeal for spiritual gifts with the desire to edify the church. Make the edification of the church your aim in this desire to excel, Moffatt translates it. Notice that Paul never discourages them in their zeal for spiritual gifts, but seeks to guide and instruct them so that in the use of these gifts they will reach the highest goal. 14:13 If a man speaks in a tongue, he should pray that he may interpret. Or the meaning might be to pray that someone may interpret. It is possible that a man who has the gift of tongues might also have the gift of interpretation, but that would be the exception rather than the rule. The analogy of the human body suggests different functions for different members. 14:14 If a man, for instance, prays in a tongue at a meeting of the church, his spirit prays in the sense that his feelings find utterance, though not in the commonly used language. But his understanding is unfruitful in the sense that it doesn’t benefit anyone else. The congregation doesn’t know what he is saying. As we will explain in the notes on 14:19, we take the phrase my understanding to mean other people’s understanding of me.14:15 What is the conclusion then? It is simply this: Paul will not only pray with the spirit, but he will also pray in such a manner as to be understood. This is what is meant by the expression: I will also pray with the understanding.

It does not mean that he will pray with his own understanding, but rather that he will pray so as to help others to understand. Likewise he will sing with the spirit, and also sing so as to be understood. 14:16 That this is the correct meaning of the passage is made abundantly clear by verse 16. If Paul gave thanks with his own spirit, but not in such a way as to be understood by others, how could one who did not understand the language he was using say Amen at the close? He who occupies the place of the uninformed means a person who is sitting in the audience and does not know the language that is being used by the speaker. This verse incidentally authorizes the intelligent use of the Amen in public gatherings of the church. 14:17 Speaking in a foreign language, one might indeed really be giving thanks to God, but others are not edified if they do not know what is being said. 14:18 The apostle apparently had the ability to speak more foreign languages than all of them. We know that Paul had learned some languages, but here the reference is undoubtedly to his gift of tongues. 14:19 In spite of this superior language ability, Paul says that he would rather speak five words with his understanding, that is, so as to be understood, than ten thousand words in a foreign tongue. He was not at all interested in using this gift for self-display. His chief aim was to help the people of God. Therefore he determined that when he spoke he would do so in such a way that others would understand him. The expression my understanding is what is known as an objective genitive. It does not mean what I myself understand, but what others understand when I speak. Hodge demonstrates that the context here has to do, not with Paul’s own understanding of what he spoke in tongues, but of other people’s understanding him: That Paul should give thanks to God that he was more abundantly endowed with the gift of tongues, if that gift consisted in the ability to speak in languages which he himself did not understand, and the use of which, on that assumption, could according to his principle benefit neither himself nor others, is not to be believed. Equally clear is it from this verse that to speak with tongues was not to speak in a state of mental unconsciousness. The common doctrine as to the nature of the gift is the only one consistent with this passage. Paul says that although he could speak in foreign languages more than the Corinthians, he would rather speak five words with his understanding, i.e., so as to be intelligible, than ten thousand words in an unknown tongue. In the church, that is, in the assembly, that I might teach others also (kateche) to instruct orally, Gal_6:6. This shows what is meant by speaking with the understanding. It is speaking in such a way as to convey instruction. 14:20 Paul next exhorts the Corinthians against immaturity in their thinking. Children prefer amusement to usefulness, flashy things to stable ones. Paul is saying, Don’t take a childish delight in these spectacular gifts which you use for self-display. There is one sense in which you should be childlike, and that is in the matter of malice or evil. But in other matters, you should think with the maturity of men.14:21 Next the apostle quotes from Isaiah to show that tongues are a sign to unbelievers rather than to believers. God said that because the children of Israel had rejected His message and had mocked it, He would speak to them through a foreign language (Isa_28:11).

The fulfillment of this took place when the Assyrian invaders came into the land of Israel, and the Israelites heard the Assyrian language being spoken in their midst. This was a sign to them of their rejection of God’s word. 14:22 The argument here is that since God intended tongues as a sign to unbelievers, the Corinthians should not insist on using them so freely in gatherings of believers. It would be better if they prophesied, since prophesying was a sign for believers and not for unbelievers. 14:23 If the whole church comes together in one place, and all the Christians speak with tongues without interpretation, what would strangers coming in think about it all? It would not be a testimony to them; rather they would think that the saints were mental cases. There is an apparent contradiction between verse 22 and verses 23-25. In verse 22, we are told that tongues are a sign to unbelievers whereas prophecy is for believers. But in verses 23-25, Paul says that tongues used in the church might only confuse and stumble unbelievers whereas prophecy might help them. The explanation of the seeming contradiction is this: The unbelievers in verse 22 are those who have rejected the word of God and closed their hearts to the truth. Tongues are a sign of God’s judgment on them, as they were on Israel in the Isaiah passage (v. 21). The unbelievers in verses 23-25 are those who are willing to be taught. They are open to hear the word of God, as is evidenced by their presence in a Christian assembly. If they hear Christians speaking in foreign languages without interpretation, they will be hindered, not helped. 14:24 If strangers enter a meeting where the Christians are prophesying rather than speaking in tongues, the visitors hear and understand what is being said and they are convinced by all and convicted by all. What the apostle is emphasizing here is that no real conviction of sin is produced unless the listeners understand what is being said. When tongues are being used with no interpretation, then obviously visitors are not helped at all. Those who prophesy would, of course, do it in the language in current use in that area, and as a result listeners would be impressed by what they heard. 14:25 The secrets of a man’s heart are revealed by prophecy. He feels that the speaker is addressing him directly. The Spirit of God works conviction in his soul. And so, falling down on his face, he will worship God and report that God is truly among these people. And so Paul’s point in verses 22-25 is that tongues without interpretation produce no conviction among unbelievers, whereas prophecy does. 14:26 Because of the abuses that had entered the church in connection with the gift of tongues, it was necessary for the Spirit of God to set forth certain regulations to control the use of this gift. In verses 26-28, we have such controls. What happened when the early church came together? It appears from verse 26 that the meetings were very informal and free. There was liberty for the Spirit of God to use the various gifts which He had given to the church. One man, for instance, would read a psalm, and then another would set forth some teaching. Another would speak in a foreign tongue. Another would present a revelation which he had received directly from the Lord.

Another would interpret the tongue that had already been given. Paul gives tacit approval to this open meeting where there was liberty for the Spirit of God to speak through different brothers. But having stated this, he sets forth the first control in the exercise of these gifts. Everything must be done with a view to edification. Just because a thing is sensational or spectacular does not mean that it has any place in the church. In order to be acceptable, ministry must have the effect of building up the people of God.

That is what is meant by edificationspiritual growth. 14:27 The second control is that in any one meeting no more than three may speak in tongues. If anyone speaks in a tongue, let there be two or at the most three. There was to be no such thing as a meeting where a multitude of people would arise to show their proficiency in foreign languages. Next we learn that the two or three who were permitted to speak in tongues in any one meeting must do so in turn. That means that they must not speak at the same time, but one after the other. This would avoid the bedlam and disorder of several speaking at once. The fourth rule is that there must be an interpreter. Let one interpret. If a man got up to speak in a foreign language, he must first determine that there was someone present to interpret what he was about to say. 14:28 If there was no interpreter present, then he must keep silent in church. He could sit there and speak inaudibly to himself and to God in this foreign language, but he was not permitted to do so publicly. 14:29 Rules for governing the prophetic gift are set forth in verses 29-33a. First of all, two or three prophets were to speak and the others were to judge. No more than three were to take part in any one meeting, and the Christians who listened were to determine whether this was truly a divine utterance or whether the man might be a false prophet. 14:30 As we have mentioned previously, a prophet received direct communications from the Lord and revealed them to the church. But it is possible that after giving this revelation, he might go on to preach to the people. So the apostle lays down the rule that if a prophet is speaking and anything is revealed to another prophet sitting in the audience, then the first is required to stop speaking to make way for the one who has received the latest revelation. The reason, as suggested, is that the longer the first man talks, the more apt he is to speak by his own power rather than by inspiration. In continued speech there is always the danger of shifting from God’s words to one’s own words. Revelation is superior to anything else. 14:31 The prophets should be given the opportunity to speak one by one. No one prophet should take all the time. In that way, the greatest benefit would result to the churchall would be able to learn and all would be exhorted or encouraged. 14:32 A very important principle is set forth in verse 32. Reading between the lines, we suspect that the Corinthians had the false idea that the more a man was possessed by the Spirit of God, the less self-control he had. They felt that he was carried away in a state of ecstasy and they contended, according to Godet, that the more spirit, the less intelligence or self-consciousness there would be. To them, a man under the control of the Spirit was in a state of passivity, and could not control his speech, the length of time he spoke, or his actions in general. Such an idea is thoroughly refuted by the passage of Scripture before us. The spirits of the prophets are subject to the prophets.

That means that he is not carried away without his consent, or against his will. He cannot evade the instructions of this chapter on the pretense that he just couldn’t help it. He himself can determine when or how long he should speak. 14:33 For God is not the author of confusion but of peace. In other words, if a meeting is the scene of pandemonium and disorder, then you can be sure that the Spirit of God is not in control! 14:34 As is well-known, the verse divisions and even the punctuation of the NT were added centuries after the original manuscripts were written. The last clause of verse 33 makes much greater sense modifying the church practice in verse 34 than a universal truth about the omnipresent God (some Greek Testaments and English translations use this punctuation). For instance, the ASV reads: As in all the churches of the saints, let the women keep silent in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law. The instructions which Paul is giving to the Corinthian saints do not apply to them alone. These are the same instructions that have been addressed to all the churches of the saints. The uniform testimony of the NT is that while women have many valuable ministries, it is not given to them to have a public ministry to the whole church.

They are entrusted with the unspeakably important work of the home and of raising children. But they are not allowed to speak publicly in the assembly. Theirs is to be a place of submission to the man. We believe that the expression as the law also says has reference to the woman’s being submissive to the man. This is clearly taught in the law, which here probably means the Pentateuch primarily. Gen_3:16, for instance, says your desire shall be for your husband. And he shall rule over you.It is often contended that what Paul is forbidding in this verse is for the women to chatter or gossip while the service is going on. However, such an interpretation is untenable. The word here translated speak (laleo) did not mean to chatter in Koine Greek. The same word is used of God in verse 21 of this chapter, and in Heb_1:1. It means to speak authoritatively. 14:35 Indeed, women are not permitted to ask questions publicly in the church. If they want to learn something, they should ask their own husbands at home. Some women might try to evade the previous prohibition against speaking by asking questions. It is possible to teach by the simple act of questioning others. So this verse closes any such loophole or objection. If it is asked how this applies to an unmarried woman or a widow, the answer is that the Scriptures do not try to take up each individual case, but merely set forth general principles. If a woman does not have a husband, she could ask her father, her brother, or one of the elders of the church. Actually, this may be translated, Let them ask their men-folks at home. The basic rule to be remembered is that it is shameful for women to speak in church. 14:36 Apparently the Apostle Paul realized that his teaching here would cause considerable contention. How right he was! To meet any arguments, he uses irony in verse 36 by asking: Or did the word of God come originally from you? Or was it you only that it reached? In other words, if the Corinthians professed to know more about these matters than the apostle, he would ask them if they, as a church, produced the word of God, or if they were the only ones who had received it. By their attitude they seemed to set themselves up as an official authority on these matters. But the facts are that no church originated the word of God, and no church has exclusive rights to it. 14:37 In connection with all the foregoing instructions, the apostle here emphasizes that they are not his own ideas or interpretations, but that they are the commandments of the Lord, and any man who is a prophet of the Lord or who is truly spiritual will acknowledge that that is the case. This verse is a sufficient answer to those who insist that some of Paul’s teachings, especially those concerning women, reflected his own prejudices. These matters are not Paul’s private view; they are the commandments of the Lord. 14:38 Of course, some would not be willing to accept them as such, and so the apostle adds that if anyone is ignorant, let him be ignorant. If a person refuses to acknowledge the inspiration of these writings and to bow to them obediently, then there is no alternative but for him to continue in his ignorance. 14:39 To sum up the preceding instructions on the exercise of gifts, Paul now tells the brethren to desire earnestly to prophesy, but not to forbid men to speak with tongues. This verse shows the relative importance of these two giftsone they were to desire earnestly, while the other they were not to ban. Prophecy was more valuable than tongues because sinners were convicted through it and saints edified. Tongues without interpretation served no other purpose than to speak to God and to one’s self, and to display one’s own proficiency with a foreign language, a proficiency that had been given to them by God. 14:40 Paul’s final word of admonition is that all things must be done decently and in order. It is significant that this control should be placed in this chapter. Down through the years, those who have professed to have the ability to speak in tongues have not been noted for the orderliness of their meetings. Rather, many of their meetings have been scenes of uncontrolled emotion and general confusion. To summarize, then, the Apostle Paul sets forth the following controls for the use of tongues in the local church:

1. We must not forbid the use of tongues (v. 39).
2. If a man speaks in a tongue, there must be an interpreter (vv. 27c, 28).
3. Not more than three may speak in tongues in any one meeting (v. 27a).
4. They must speak one at a time (v. 27b).
5. What they say must be edifying (v. 26b).
6. The women must be silent (v. 34).
7. Everything must be done decently and in order (v. 40). These are the abiding controls which apply to the church in our day.