Read 1 Corinthians 14:1-40.

Note: When, in verse 16, the Apostle Paul speaks of “the one who is without knowledge,” he is referring to the person who has no comprehension of what the man speaking in tongues is saying.

Introduction⤒🔗

A T.V. documentary featured several types of worship services in contemporary American churches. A Christian writer, commenting on that program, remarked,

I liked some of what I saw, but I was troubled by an emphasis on being entertained instead of being led in worship. The focus of many services was on having fun rather than on worshiping the Lord.¹

Another Christian writer makes this comment about the contemporary Christian church:

Some people think that going to a church service is not much different than going to a music concert...But] the purpose of church is not for entertainment. That’s where a lot of believers have the wrong idea. They think the people on the platform are putting on church for their sake: to excite, enthrall, and entertain them. Wrong. All wrong. The focus of the church is to be on God. We are there to worship Him.²

Still another Christian writer expresses it like this:

Worship is not meant to please me, to make me feel good, to meet my criteria, my standards, my taste. Worship is for God! I am not to be the center of worship. God is to be at the center.³

This is something the Corinthians needed to realize, and something of which we need to be reminded; namely, when we come together in Christian worship it is more important that we adhere to the will of Christ than that we satisfy ourselves. Because it is Christ’s church, we must conduct our worship in accordance with the principles He has given. Let us now consider two such principles as they are presented to us in 1 Corinthians 14.

All Things Must Be Done for Edification←⤒🔗

In verse one, the apostle exhorts the church to “follow [the way of] love” and he also instructs them to have a keen interest in (or, appreciation for) spiritual gifts, especially the gift of prophecy. The Corinthian church was placing an excessive emphasis on the fascinating gift of speaking in "tongues," and disparaging the more useful gifts, such as prophecy, (which in the early church would be a means of edification for the entire assembled body). As we consider Paul’s counsel to the Corinthians, we discover the biblical principle that applies to us as well: “Let all things be done for the edification [of the church]” (vs. 26c).

The reason the apostle urges the church to place a higher premium on the gift of prophecy in comparison to “tongues,” is due to the fact that prophecy has more value for edifying the entire congregation. The one who speaks in “tongues” does not speak to men, but to God (vs. 2); that is to say, he cannot address the entire congregation in an edifying manner because no one can understand the unknown language in which he is speaking. But the one who prophesies is able to address the assembled congregation in a meaningful and edifying way; he can speak words of exhortation, comfort, or instruction by the Holy Spirit (vs. 3).

The one who speaks in “tongues” edifies himself (vs. 4). Without the gift of interpretation, he is unable to communicate the meaning of his utterances to the church; nor was he able to understand those utterances himself, for if he had been able to, he could have communicated the message to the congregation. Nevertheless, his personal involvement in the experience of speaking in “tongues” under the inspiration of the Holy Spirit was edifying for himself. According to verse fourteen, “If I am praying in a tongue, my spirit is praying, but my mind is not being benefited.”

When the Holy Spirit caused a believer to exercise the gift of “tongues,” that person was not merely a passive instrument employed by the Holy Spirit; on the contrary, he was actively engaged in the experience of worshiping God and holding communion with God with his spirit, but not with his understanding. In verse five Paul makes it clear that he does not disparage the gift of “tongues,” but he desires the church to appreciate the greater usefulness of the gift of prophecy. The gift of prophecy edifies the entire congregation; whereas “tongues,” when exercised in the absence of the gift of interpretation, can only edify the individual, and can only edify his spirit, not his understanding.

In verse six, it is again stressed that “tongues,” in the absence of the gift of interpretation, is unprofitable to the church as a collective body gathered together in public worship. The apostle (in verses 7-11) gives a series of illustrations that demonstrate the fact that unintelligible sounds or utterances are of no benefit: musical instruments played off key and out of harmony; an indistinct call to arms; inarticulate speech; and speaking in a foreign language. The church is better served if there is “a revelation, or...a word of knowledge,” (i.e. an explanation of some portion of Scripture), a prophecy, or a teaching” (vs. 6b).

Paul recognizes that the Corinthian Christians were deeply interested in spiritual gifts; his desire is not to dampen that zeal, but to channel it into more profitable paths for the edification of the entire church (vs. 12-13). Thus, he exhorts them: “seek to excel in the gifts that will edify the church” (vs. 12b). The Corinthians should be concerned that their use of spiritual gifts be employed for the building up of the whole church, producing greater spiritual maturity in Christ and greater service to Christ.

In verses 16-17, Paul points out how the use of “tongues,” in the absence of interpretation, isolates the speaker from the rest of the body: “if you praise [God] with your spirit [by speaking in uninterpreted “tongues”], how can someone who is without knowledge say ‘Amen’ to your thanksgiving, since he does not know what you are saying? ¹⁷Your giving thanks is good, but the other man is not edified.” When, in verse 16, the Apostle Paul speaks of “someone who is without knowledge,” he is referring to the person who has no comprehension of what the man speaking in tongues is saying. We must be cautious that we do not practice what we might term “elevator Christianity:” ascending to God in a private cubical, isolated from the rest of Christ’s body.

In verses 18-19, the apostle gives his own testimony and example: “I thank God that I speak in tongues more than all of you; ¹⁹but in the church I would rather speak five words with my mind, so that I might also instruct others, than speak ten thousand words in a tongue.” Paul possesses the gift of “tongues” to a greater degree than any of the Corinthians. He informs the church of this fact so that no one can charge him with an attempt to silence the use of “tongues” out of a sense of jealousy or as one who is personally unacquainted with this particular gift of the Spirit. But when the church is assembled together for public worship, he much prefers to speak a few intelligible words of instruction rather than a multitude of unintelligible words that may be impressive to the hearers, but of no value for their edification.

Next (verses 21-22), Paul goes on to explain the significance of “tongues” and prophecy for the covenant community. Quoting from Isaiah 28:11-12, Paul indicates that “tongues” were used by the LORD as a sign of judgment against Old Testament Israel: “with foreign lips and strange tongues God will speak to this people, ¹²to whom he said, This is the resting place, let the weary rest; and, This is the place of repose; but they would not listen.” Note that the phrase, “strange tongues,” as it occurs in Isaiah 28:11, is obviously a reference to the Assyrian invaders as they spoke in their native language, one that would be unintelligible to the average Israelite.

The point the LORD is making in Isaiah 28:11-12 is that for so many years He spoke to the people of Israel by means of the prophets, (speaking a language the people understood), calling His people to covenant faithfulness, promising His blessing and warning of His judgment. But when the people persistently refused to listen to the word of the LORD spoken through His prophets, the final consequence was judgment in the form of invasion by a foreign army: an army speaking in “tongues,” (that is to say, speaking in an unintelligible foreign language). So then, within the context of the Old Testament covenant community, prophecy was the means the LORD used to hold communion with His people, speaking to them words of instruction, blessing, warning, and counsel; and “tongues” was the sign the LORD used to indicate that covenant communion had been broken and judgment had come.

What does all this mean for the New Testament covenant community, the church? We must recognize the significance and usefulness of prophecy, (i.e. the proclamation and explanation of the Word of God). It is a significant part of God’s communion with His people. Furthermore, uninterpreted “tongues” cannot be, and are not intended to be, a means of blessing to the church as it is gathered together in corporate assembly.

Verses 23-25 present yet another argument against the use of uninterpreted “tongues” in the public assembly. Not only is it the case that uninterpreted “tongues” cannot be a means of blessing and edification to the assembled church (vs. 21-22); but furthermore, the exercise of uninterpreted “tongues” can be a severe hindrance to the church’s witness and to the honor of God (vs. 23-25). Paul presents the scenario of the entire assembled church speaking in “tongues” with no one to interpret. There now enters the assembly one who is an inquirer, (probably one who is interested in the Christian faith, but has not yet come to full understanding of the faith), or an unbeliever. Upon hearing the whole congregation speaking in “tongues,” these men who enter the assembly will be unable to comprehend what is happening. Observing the scene before them, they will conclude that these Christian people are insane. Consequently, the inquirer may be tempted to abandon any further inquiry into the Christian faith, and the unbeliever may be confirmed in his unbelief, and may even blaspheme Christ based on what he has experienced among a group of people who profess to be disciples of Christ. But, Paul continues, “if everyone is prophesying, and some unbeliever or inquirer comes in, he will be convicted by all of you, he will be judged by all of you. ²⁵The secrets of his heart will be revealed; and so he will fall face down and worship God, confessing that God truly is among you” (vs. 24-25).

The Apostle Paul’s main point in this whole discussion of “tongues” and prophecy presented in verses 1-25 is summed up in verse 26b, “Let all things be done for the edification Hof the church].”

Here then is the first biblical principle that must govern our worship: All things must be done for edifying. The proclamation of the Word of God, (which was a central function of the New Testament gift of prophecy), must be pre-eminent in our public worship. Our public worship must engage the intellect as well as the emotions; indeed, the intellect must be especially addressed in public worship, as is evident from Paul’s concern that prophecy be exercised in the worship service and his admonition against the practice of uninterpreted “tongues.” Furthermore, when the church assembles together for public worship, the emphasis must be upon the collective body of Christ, rather than upon the individual Christian in isolation from the collective body of believers.

All Things Must Be Done in the Way Christ has Appointed←⤒🔗

In verses 27-40, the Apostle Paul is dealing with a series of matters that can all be grouped under the principle stated in verse forty, “let everything be done properly and in an orderly manner.”

Paul’s point is that all things pertaining to the public worship service must be done in accordance with Christ’s commandment, given through His apostles, as Paul writes in verse thirty-seven, “If anyone thinks that he is a prophet or that he is a spiritual man, let him acknowledge that what I am writing to you is the commandment of the Lord.” Paul is presenting the Lord’s instructions concerning public worship, and he expects that the church will appreciate this and comply with these instructions.

In verses 27-28, the principle of doing all things in a decent and orderly manner, (which is in accord with Christ’s commandment), is applied to the use of “tongues.” In any given worship service, the exercise of the gift of “tongues” was to be limited to no more than two or three speakers (vs. 27a), with each one speaking in succession (vs. 27b), rather than all of them speaking at the same time and thereby creating a babbling confusion. The gift of “tongues” was only to be used in the public assembly if there was also present the gift of interpretation (vs. 28a). If no one with the gift of interpretation was present, those who possessed the gift of “tongues” were to keep silent and only exercise the gift in private (vs. 28b).

In verses 29-33, the principle of doing all things decently and in an orderly manner is applied to the gift of prophecy. As with the gift of “tongues,” only two or three persons are to exercise their prophetic gift at any given public assembly of worship (vs. 29a). As one speaks, the others are to evaluate what is being said (vs. 29b); in conformity with the O.T. requirement that every testimony be established by two or three witnesses (cf. Debt. 19:15b), they would be either confirming or refuting the authenticity of the speaker’s word of prophecy.

If a revelation were suddenly given to one of the prophets sitting quietly in the assembly, the prophet presently exercising his gift must yield to the one to whom a revelation has just been given (vs. 30). Apparently, such a revelation as is described in verse thirty was an urgent communication of the Holy Spirit; whereas the normal exercise of the prophetic gift was under the control of the prophet, even though it was a divine communication of the Holy Spirit (vs. 32). Perhaps the word spoken by a prophet in the worship service was a divine communication given to the prophet earlier and in private, and now in the worship service he would share that message with the gathered congregation.

In verses 33b-38, the principle of doing all things decently and in an orderly way is applied to the role of women in the public worship service. The Apostle Paul, speaking in the name of the Lord Jesus Christ, gives the following instructions to the church: the women are to keep silent in the public worship service (vs. 34a). If any woman desires to inquire about something that has been said or that has occurred in the service, she is to ask her own husband at home (vs. 35).

The Apostle Paul informs the Corinthians that these instructions are in accordance with the woman’s subordinate role (“they should be in submission”), which is “just as the Law also says” (vs. 34b). Paul is probably referring to the entire teaching of the Old Testament, but especially Genesis 2:18, 21-23, a passage that emphasized the woman’s subordinate role in God's divinely-ordained structure of authority:

¹⁸And the LORD God said, It is not good for the man to be alone; I will make him a helper suitable for him... ²¹So the LORD God caused the man to fall into a deep sleep. While he slept, [the LORD] took one of [the man’s] ribs, and closed up the flesh [of the man’s side]. ²²Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man. ²³Then the man said, This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man. Gen. 2:18,21-23

We must also take into consideration Genesis 3:16, a passage in which the LORD addresses Eve following the fall: “To the woman he said...your desire shall be for your husband, but he shall rule over you.” The reference to the woman’s desire for the man appears to be a reference to a sinful desire to usurp the role of leadership, or headship, assigned to him by God. (Note: For a more detailed discussion of this topic the reader is referred to our study on 1 Corinthians 11:3-16.)

What exactly was the situation that the apostle is addressing? Apparently, in the worship service of the early church, the men of the congregation actively participated in the teaching ministry: asking questions, discussing the meaning of a portion of Scripture, proposing applications to everyday life, etc. The early New Testament worship service may have been modeled along the lines of the Jewish synagogue service; note Acts 13:13-15, where Paul, as a Jewish man, is invited to speak and bring teaching or exhortation to the assembled congregation in the synagogue:

From Paphos, Paul and his companions sailed to Perga in Pamphylia, where John left them to return to Jerusalem. ¹⁴From Perga they went on to Pisidian Antioch. On the Sabbath they entered the synagogue and sat down. ¹⁵After the reading from the Law and the Prophets, the synagogue rulers sent word to them, saying, Brothers, if you have a message of encouragement for the people, please speak.

In the Corinthian church the women were entering into this part of the worship service; and by so doing they were failing, or refusing, to respect the distinctive roles assigned by God to men and women respectively, the role specified by the Apostle Paul in 1 Timothy 2:11-13, “A woman should learn in quietness and full submission. ¹²I do not permit a woman to teach or to have authority over a man; she must be silent, ¹³for Adam was formed first, then Eve" Notice that Paul is appealing to the passage of Genesis 2:18-23, which describes the order in which God created the man and the woman respectively.

Again, we must be clear that the subject addressed in this passage is not a matter of equality before God, but a matter of respecting and fulfilling the distinctive roles assigned by God to the man and the woman respectively. Genesis 1:27 presents the clear teaching of Scripture on the equality of man and woman before the LORD God: “So God created man in his own image, in the image God he created him; male and female he created them.” The New Testament reinforces the teaching concerning the fundamental equality of man and woman in Christ, stressing the spiritual unity of all believers in Christ: “there is neither male nor female, for you are all one in Christ Jesus” (Gal. 3:28).

Furthermore, the instruction presented in 1 Corinthians 14:33b-38 does not forbid the woman from any form of participation in the public worship service. The apostle has previously stated that the woman is free to participate in the ministry of prophecy and public prayer, provided she does so in such a manner as to respect the subordinate role God has assigned to her: “every woman who prays or prophesies with her head uncovered dishonors her head” (1 Cor. 11:5).

Finally, note that this instruction pertains specifically to the woman’s role and conduct in the public worship service. As we learn from such passages as Acts 18:24-26, the woman is free to engage in a teaching ministry apart from the public worship service. In that passage of Acts we find that both Priscilla and Aquila took part in teaching Apollos, with Priscilla mentioned more prominently than her husband, Aquila. But notice that this instruction is done in their private home, not in the synagogue:

Meanwhile, a Jew named Apollos, a native of Alexandria, came to Ephesus. He was a learned man, with a thorough knowledge of the Scriptures. ²⁵He had been instructed in the way of the Lord, and he spoke with great fervor and taught about Jesus accurately, though he knew only the baptism of John. ²⁶He began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately. Acts 18:24-26

Anticipating protest and resistance from the Corinthian church, the apostle poses to them the following two questions (vs. 36): “Did the Word of God come forth from you?” That is to say, are you Corinthians the human instrument by which God spoke His Word, so that what you Corinthians say and do is the authoritative word and practice for the entire church of Christ? The answer to Paul’s question is obviously, “No!” His second question: “Did [the Word of God] only come to you?” Are the Corinthians the sole possessor of God’s Word, so that all the church of Christ must look to them and accept their word and practice as authoritative? Once again, the answer to Paul’s question is obviously, “No!” The point the apostle is making is that the Corinthian church, and every other Christian congregation, must regulate their faith and conduct by the Word of Christ communicated to His church through His apostles.

Once again, the apostle’s main point pertaining to all the matters discussed in verses 27-40 is stated in verse forty, “let everything be done properly and in an orderly manner.” That is to say, all things pertaining to the public worship service must be done in accordance with God’s will, in accordance with His instruction and His commandment.

Here is the second biblical principle that must govern our worship: All things must be done in the way Christ has appointed. The Word of God, as opposed to our own desires or the spirit of the age in which we live, must be our guide for matters relating to public worship as well as all of life.

Conclusion←⤒🔗

When we come together, it is more important that we adhere to the will of Christ, than that we satisfy ourselves. Because it is Christ’s church, we must conduct our worship in accordance with the principles He has given, two of which are outlined for us in 1 Corinthians 14,

• All things must be done for edifying, not for entertainment or personal satisfaction.
• All things must be done in the way Christ has appointed; our worship must be governed by the will of God as revealed in His Word, rather than by the spirit of the age in which we live.

Discussion Questions←⤒🔗

1. The Apostle Paul exhorts believers to “follow [the way of] love,” but does this mean that he disparages the use of spiritual gifts? See 1 Cor. 14:1a. How does 1 Corinthians 14:1 compare with 1 Corinthians 13:2? As Christians, are we aware that love must permeate all that we do (cf. 1 Cor. 16:14), including the way in which we use of spiritual gifts?

Follow [the way of] love, but [also] have a keen interest in spiritual [gifts], especially [the gift of] prophecy... 1 Cor. 14:1

If I have [the gift of] prophecy and understand every mystery and have all knowledge, and if I have [enough] faith to remove mountains, but if I do not have love, I am nothing. 1 Cor. 13:2

Let all that you do be done in love. 1 Cor. 16:14

2. On what two spiritual gifts does Paul focus his attention; which of the two does he value more highly, and why (cf. 1 Cor. 14:1-3)? Why might the Corinthians have placed an inordinate amount of value on tongues? In your Christian life, are you able to distinguish what is of more value from that which is of lesser value? In your evaluation, do you give higher priority to the things that are more useful for edification and spiritual growth, or to what is more exciting, unusual, or provocative? Note 1 Cor. 14:5b,

...have a keen interest in spiritual [gifts], especially [the gift of] prophecy; ²for the one who speaks in a tongue is not speaking to men but to God, for no one understands him, by the Spirit he is speaking mysteries. ³But the one who prophesies is speaking to men words that will strengthen them and encourage them and comfort them. 1 Cor. 14:1-3

Now I wish that all of you could speak in tongues; but more than that, [I wish that all of] you could prophesy. The one who prophesies is [of] greater [value] than the one who speaks in a tongue, (unless he is able to interpret), because the church may be edified.1 Cor. 14:5

3. What does Ephesians 2:20 teach us about the place of the prophets in conjunction with the apostles? If the prophets, in subservience to the apostles, performed a foundational function in the early church, is it possible for this spiritual gift to continue in the church today? What do we now have as our complete spiritual guide and word from God? See 2 Tim. 3:16-17. Who in the church today carries out a ministry similar to that of the prophets? See Eph. 4:11b-12; note 2 Tim. 2:15,

[You are] built upon the foundation of the apostles and prophets, with Christ Jesus himself being the cornerstone. Eph. 2:20

All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, ¹⁷so that the man of God may be complete, thoroughly equipped for every good work.2 Tim. 3:16-17

[Christ] is the one who gave the apostles, and the prophets, and the evangelists, and the pastors and teachers ¹²to prepare the saints for the work of ministry for the purpose of building up the body of Christ... Eph. 4:11-12

The Apostle Paul instructs the young pastor, Timothy,

Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.2 Tim. 2:15

4. What does the Apostle Paul say about the gift of tongues (cf. 1 Cor. 14:19), and what does this imply? If the whole church were speaking in tongues [γλωσσαις], what would people think? See 1 Cor. 14:23. What did the people think when, at Pentecost, the apostles were speaking in various tongues/languages [γλωσσαις]? See Acts 2:11-13. What judgment did the LORD enact against sinful mankind when they united in defiance against Him? See Gen. 11:5-7. To what did the experience at Pentecost, and the gift of tongues, testify? Note Gal. 3:26-28,

...in the church I would rather speak five words with my mind, so that I might also instruct others, than speak ten thousand words in a tongue.1 Cor. 14:19

Therefore, if the whole church is assembled together and everyone is speaking in tongues, and inquirers or unbelievers come in, will they not say that you are insane? 1 Cor. 14:23

...Cretans and Arabs--we hear them speaking in our own tongues the wonderful works of God. ¹²So they were all amazed and perplexed, saying to one another, 'Whatever could this mean?' ¹³Others mocking, said, 'They are full of new wine.' Acts 2:11-13

But the LORD came down to see the city and the tower that the men were building. ⁶And the LORD said, Behold, they are one people and they all have the same language; and this is what they begin to do. In their present condition nothing they plan to do will be impossible for them. ⁷Come, let us go down and confuse their language so that they may not understand one another. Gen. 11:5-7

You are all sons of God through faith in Christ Jesus; ²⁷for all of you that were baptized into Christ have 'clothed' yourselves with Christ. ²⁸There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. Gal. 3:26-28

Pentecost, by the preaching of the gospel going forth in the various languages of the ancient world, was a testimony to God’s desire to create a new, united humanity, composed of all those who place their faith in the Lord Jesus Christ and in Him are reconciled unto the living God.

5. What instruction does the Apostle Paul give concerning proper conduct in the early church’s worship service (cf. 1 Cor. 14:33b-35)? Does he anticipate objections to these instructions (cf. 1 Cor. 14:38)? Would the opposition arise from those who were influenced by, or had even adopted, the feminist views of a secular culture? From who did the Apostle Paul receive the instructions he gives both here and in 1 Corinthians 11:2-16 concerning the distinct roles of men and women in the church? See 1 Cor. 14:37. Is the church of the 21st century church exempt from observing the pattern concerning formal church worship set for us by the apostles of our Lord and Savior Jesus Christ?

As in all the churches of the saints, ³⁴women should keep silence in the church [assemblies], for it is not permissible for them to speak. On the contrary, they should be in submission, just as the Law also says. ³⁵If they want to inquire about something, let them ask their own husbands at home; for it is disgraceful for a woman to speak in the church.1 Cor. 14:33b-35

But if anyone disregards this, disregard that man. 1 Cor. 14:38

If anyone thinks that he is a prophet or that he is a spiritual man, let him acknowledge that what I am writing to you is the commandment of the Lord1 Cor. 14:37