Calvin says, “In the fourteenth chapter [Paul] begins to point out more particularly in what respect the Corinthians had erred in the use of spiritual gifts; and as mere show bulked so much in their estimation, he teaches them that in all things edification alone should be looked to. For this reason he prefers prophecy to all other gifts, as being more useful, while the Corinthians set a higher value on tongues, purely from empty show. In addition to this, he lays down the right order of procedure, and at the same time reproves the fault of sounding forth in unknown tongues without any advantage, while in the meantime the doctrine and exhortations, which ought ever to hold the foremost place, were left in the background. He afterwards forbids women to teach publicly, as being a thing unseemly.” “Follow the way of love.” Let’s take a look.
Gifts of Prophecy and Tongues
1Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy. 2For anyone who speaks in a tongue[1] does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit.[2] 3But everyone who prophesies speaks to men for their strengthening, encouragement and comfort. 4He who speaks in a tongue edifies himself, but he who prophesies edifies the church. 5I would like every one of you to speak in tongues,[3] but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues,[4] unless he interprets, so that the church may be edified.
6Now, 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? 7Even 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? 8Again, if the trumpet does not sound a clear call, who will get ready for battle? 9So 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. 10Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning. 11If 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. 12So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church.
After setting forth the importance of love, Paul, despite previously rebuking their failure to make proper use of spiritual gifts, nevertheless encourages the Corinthians to seek spiritual gifts, and especially the intelligible ones that edify (v12, 19), such as prophecy and interpreting tongues (v27-28). Because the language in v2 doesn’t seem to match that in Acts 2:4-11, some suggest that Paul is not addressing actual foreign languages that certain others should understand, but rather an intimate prayer language that is meant only between God and the individual speaking. But v10-11, along with v21, might lead us to believe that tongues is meant to be understandable foreign languages and not some form of a mumbling prayer language, though it is true that the speaker may not understand what he/she is saying. When Paul says, “He utters mysteries with his spirit,” or “by the Spirit,” commentators disagree over the intended meaning. Most agree that Paul intends to say that the individual is using a spiritual gift in speaking the mysteries, but the disagreement arises in regards to the mysteries. Some (Chrysostum) suggest that he means revelations from God, which would be a good thing to utter; others (Calvin) suggest that he means mere ramblings that no one understands, such an inessential oxymoron or redundancy, which would not be a good thing. Regardless, though v5 reveals the value of tongues, Paul establishes in v3 that prophecy is a much better gift, since it serves to strengthen, encourage, and comfort those who hear.
In v4-6, we gather that tongues plus interpretation equals prophecy; or prophecy could stand alone. Paul points out that though a person who speaks in tongues is built up despite not knowing what he/she said, it is better to speak intelligibly and build up both yourself and others. This truth becomes the point of the chapter (v19). V6 mentions four necessities unto usefulness – revelation, knowledge, prophecy, word of instruction. A message must contain at least one of these necessities to be of any good. The messenger must reveal something that had been hidden, which is done by prophesying; or the messenger must relate something already known to be true, restating knowledge by word of instruction (applying doctrine).
V7-8 illustrate the point made in v6 – an orchestra must play in tune to be edifying and appreciated. In their boasting over tongues, the Corinthians were “clanging cymbals” (1 Corinthians 13:1), and they were proud of it! V9-11 make the same point; Calvin says, “Paul views it as the height of absurdity, that a man should be a barbarian [or “foreigner”] to the hearers, by chattering in an unknown tongue, and at the same time he elegantly treats with derision the foolish ambition of the Corinthians, who were eager to obtain praise and fame by this means.” The Corinthians needed to temper their desire for and use of spiritual gifts with love; they needed unity, not in unanimity or pride, but in diversity and humility, to glorify God with a beautiful harmony. There was a superabundance of spiritual gifts in their congregations, whereas we seem to experience a leanness and poverty, at least in desire to put them to work.
13For this reason anyone who speaks in a tongue should pray that he may interpret what he says. 14For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 15So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind. 16If you are praising God with your spirit, how can one who finds himself among those who do not understand[5] say "Amen" to your thanksgiving, since he does not know what you are saying? 17You may be giving thanks well enough, but the other man is not edified.
18I thank God that I speak in tongues more than all of you. 19But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.
20Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be adults. 21In the Law it is written:
"Through men of strange tongues
and through the lips of foreigners
I will speak to this people,
but even then they will not listen to me,"[6] says the Lord.
22Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers. 23So if the whole church comes together and everyone speaks in tongues, and some who do not understand[7] or some unbelievers come in, will they not say that you are out of your mind? 24But if an unbeliever or someone who does not understand[8] comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all, 25and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, "God is really among you!"
Paul, without minimizing the significance of the gift of speaking in different languages (v13) or praying in tongues (v14), encourages believers to use that gift in a way that makes it valuable for their congregation. When singing or praying aloud, it is better to edify both mind and spirit (v14-15), rather than spirit alone; it comes almost in passing that the mind is to be engaged in worship! Furthermore, it is better to edify both self and others, rather than self alone (v16). “Amen” should be able to be said by all in public worship (v16), and if tongues are uttered without interpretation (v17), then all cannot rightly give their “Amen.” Consider this truth in light of the Catholic Mass prior to 1967’s Second Vatican Council. The Mass was said in Latin, and very few if any congregants understood what was said; yet they gave their “Amens.” There is no edification in that, according to Paul.
In v18-19, Paul acknowledges his use of tongues, thanking God for the gift and his use of it. But he reminds them that, “in the church” (v19) at least, the purpose of audible oration is “to instruct others.” Again, there is question over what the gift of tongues entails – foreign languages that certain people would understand, or prayer languages that people, including the speaker, don’t find intelligible. But the Corinthians were acting like children, seeking out “the coolest fad,” so to speak, instead of the lasting and most valuable treasure. So Paul tells them, “Brothers, stop thinking like children” (v20). We ought to be mature in our thinking, but innocent as children when it comes to immorality and idolatry (Matthew 10:16).
In v20-25, we see that the Corinthians had forgotten about the witness to unbelievers. Tongues turns people off from the church, because it isn’t often understood (Acts 2:4-11). Paul quotes Isaiah 28:11-12 to show that unintelligible speech is a form of judgment; prophecy, on the other hand, is a sign that edifies both believers and unbelievers (v22). Calvin notes that v22, taken in light of the Old Testament quote preceding it, can be taken two ways. He says, “Taking it in a general way, the meaning will be ‘Tongues, in so far as they are given for a sign – that is, for a miracle – are appointed not properly for believers, but for unbelievers.’ …If it is a particular inference, the meaning will be – ‘You see, brethren, that what you so eagerly desire is not a blessing bestowed by God upon believers, but a punishment, by which he inflicts vengeance upon unbelievers.’” Preferring the latter interpretation, Calvin concludes, “What dreadful madness is this – to pursue eagerly with their whole desire, what, in the sight of God, is regarded as a curse! …They no more understand God when speaking to them, than they would some barbarian or foreigner, stammering in an unknown tongue – which is a dreadful curse. …Now, when you reject prophecy, which is placed within your reach, and prefer to stand amazed at empty sound [tongues], is not this voluntarily to incur the curse of God? …Paul’s meaning, therefore, is – that the Corinthians would be justly convicted of madness by the unbelieving and unlearned, however much they might please themselves.”
Finally, Paul reminds the Corinthians again of the value of prophecy. Calvin, tying this passage to Hebrews 4:12 (John 16:8; 2 Corinthians 4:3-4), concludes, “Unbelief is like a lethargy that takes away feeling. But the Word of God penetrates even to the farthest recesses of the mind, and by introducing, as it were, a light, dispels darkness, and drives away that deadly torpor. Thus, then, unbelievers are convinced, inasmuch as they are seriously affected and alarmed, on coming to know that they have to do with God; and, in like manner, they are judged in this respect, that whereas they were previously involved in darkness, and did not perceive their own wretchedness and baseness, they are now brought into the light of day, and are constrained to bear witness against themselves. …This is a most powerful consideration for showing the Corinthians their error. For what a base part it is to depreciate a gift that is most useful both within and without, and to be wholly taken up with another gift which is useless to those that are within the house; and, in addition to this, gives occasion of offense to those that are without. He sets before them this advantage of prophecy, that it summons the consciences of the wicked to the tribunal of God, and strikes them with a lively apprehension of divine judgment in such a manner, that he who before in utter regardlessness despised sound doctrine, is constrained to give glory to God.”
Orderly Worship
26What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church. 27If anyone speaks in a tongue, two--or at the most three--should speak, one at a time, and someone must interpret. 28If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God.
29Two or three prophets should speak, and the others should weigh carefully what is said. 30And if a revelation comes to someone who is sitting down, the first speaker should stop. 31For you can all prophesy in turn so that everyone may be instructed and encouraged. 32The spirits of prophets are subject to the control of prophets. 33For God is not a God of disorder but of peace.
As Paul previously noted, all things should be done to the glory of God, including worship. Paul says that all elements of worship are “for the strengthening of the church,” to build up one another in faith. That must be the goal; and so Paul demands order in worship, revealing in v27-28 that the true use of tongues is a controlled usage, not some spiritual trance or random mumbling. Order in worship is essential for unity, “for God is not a God of disorder but of peace” (v33)! And in this order that Paul establishes here, there is freedom for the Spirit of God to move and direct thoughts, words, and deeds “in turn, so that everyone may be instructed and encouraged” (v31).
Calvin says, “No one will ever be a good teacher, who does not show himself to be teachable, as no one will ever be found who has, in himself alone, such an overflowing in respect of perfection of doctrine, as not to derive benefit from listening to others. Let all, therefore, undertake the office of teaching on this principle, that they do not refuse or grudge, to be scholars to each other in their turn, whenever there shall be afforded to others the means of edifying the Church… [Likewise] the ministers of Christ, so far from envying, should rather rejoice with all their heart, that they are not the only persons that excel, but have fellow-partakers of the same gift [Numbers 11:24-30].” V32 seems to indicate that, among the prophets in a given congregation, none are exempt from scrutiny, and that each one’s doctrine is subject to examination (Romans 12:6).
34As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. 35If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.
36Did the word of God originate with you? Or are you the only people it has reached? 37If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord's command. 38If he ignores this, he himself will be ignored.[9] 39Therefore, my brothers, be eager to prophesy, and do not forbid speaking in tongues. 40But everything should be done in a fitting and orderly way.
Order in worship is crucial for a “congregation of the saints;” if there’s disorder, you can be sure that it is not of God – perhaps it’s not a congregation filled with saints! Paul brings in other congregations, because they presumably experienced peace in their worship; so Paul urges the Corinthians to seek out and maintain peace by following his instructions. Scholars aren’t sure what problem Paul was trying to correct with the controversial proclamations made in v34-35. It might be situational, related to tongues perhaps, or it may have just been a peculiar thing in Corinth where the women were overly talkative J, and therefore disruptive in church; but the details are hard to determine. Taken in context with 1 Corinthians 11:5 and other New Testament passages, Paul is not diminishing the value of women; he’s not a misogynist, and he’s probably not absolutely forbidding women to speak while in the church building.
Rather, and likely, he is prohibiting women from teaching the entire congregation during a worship service, which is why you find today most conservative congregations pastored exclusively by men. Preachers, elders, according to Paul, are to be men. And that’s not a popular or politically correct stance! But Paul isn’t against women’s rights or learning opportunities, or anything; he’s wants them to “grow in the grace and knowledge of our Lord Jesus Christ” (2 Peter 3:18). He just wants them to remain in submission to their husbands (v35). Women can still teach Bible studies and serve as mentors, and even deacons (gasp!), etc., but it’s not about ability so much as permission. Can they? Are they capable? Yes! May they? Are they allowed? No. Women, says Paul, are to submit to their husbands, and if they teach congregations, then they are no longer in a place of submission to their husbands, which is against the very Law of God (Ephesians 5:21-32). That’s Paul’s argument in v34.
In v36-37, Paul asks some sarcastic questions revealing that he’s not giving general instructions for worship procedure; rather, he’s addressing the Corinthian arrogance in worship and striving to humble them for their sake, and for the sake of other congregations. The word of God didn’t stem from the Corinthian church, and it’s not ending there either. The language is strong, because the problem is serious; judgment will befall those who do not accept and follow Paul’s teaching here (v38). Calvin says, “The design of the admonition is this – that they may not, without having any regard to others, please themselves in their own contrivances or customs. And this is a doctrine of general application; for no Church should be taken up with itself exclusively, to the neglect of others; but on the contrary, they ought all, in their turn, to hold out the right hand to each other, in the way of cherishing mutual fellowship, and accommodating themselves to each other, in so far as a regard to harmony requires.”
Finally, v39-40 are an apt summary of the chapter as a whole. Because of everything Paul has said in this chapter, we ought to “be eager to prophecy” without belittling other, perhaps more admirable and extraordinary spiritual gifts, such as tongues, and without envying those who possess, by the grace of God and for our mutual edification, those rarer gifts. And we ought to worship and prophesy in an orderly fashion, without confusion, each with humility toward one another and ultimate reverence for God (Philippians 2:1-3).
Footnotes
- 14:2 Or another language; also in verses 4, 13, 14, 19, 26 and 27
- 14:2 Or by the Spirit
- 14:5 Or other languages; also in verses 6, 18, 22, 23 and 39
- 14:5 Or other languages; also in verses 6, 18, 22, 23 and 39
- 14:16 Or among the inquirers
- 14:21 Isaiah 28:11,12
- 14:23 Or some inquirers
- 14:24 Or or some inquirer
- 14:38 Some manuscripts If he is ignorant of this, let him be ignorant
Bible text from Gospelcom.net. Copyright 1973, 1978, 1984 by International Bible Society.