A Commentary of the Book of 1 Corinthians
By Dr. Barry L. Jenkins
Text Used: Legacy Standard Bible
Bible Study 1 Corinthians 14: 1-40
Text:
Prophecy and Tongues
14 Pursue love, yet earnestly desire spiritual gifts, but especially that you may prophesy. 2 For one who speaks in a tongue does not speak to men but to God, for no one [a]understands, but [b]in his spirit he speaks mysteries. 3 But one who prophesies speaks to men for edification and exhortation and encouragement. 4 One who speaks in a tongue edifies himself; but one who prophesies edifies the church. 5 But I wish that you all spoke in tongues, but even more that you would prophesy. And greater is one who prophesies than one who speaks in tongues, unless he [c]translates, so that the church may receive edification.
6 But now, brothers, if I come to you speaking in tongues, what will I profit you unless I speak to you either by way of revelation or of knowledge or of prophecy or of teaching? 7 Yet even lifeless things, either flute or harp, in producing a sound, if they do not produce a distinction in the tones, how will it be known what is played on the flute or on the harp? 8 For if the trumpet produces an indistinct sound, who will prepare himself for battle? 9 So also you, unless you utter by the tongue a word that is clear, how will it be known what is spoken? For you will be speaking into the air. 10 There are, perhaps, a great many kinds of sounds in the world, and none is without meaning. 11 If then I do not know the meaning of the sound, I will be to the one who speaks a [d]barbarian, and the one who speaks will be a [e]barbarian [f]to me. 12 So also you, since you are zealous for [g]spiritual gifts, seek to abound for the edification of the church.
13 Therefore let one who speaks in a tongue pray that he may [h]translate. 14 For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 15 What is the outcome then? I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also. 16 Otherwise if you bless [i]in the spirit only, how will the one who fills the place of the [j]uninformed say the “Amen” at your giving of thanks, since he does not know what you are saying? 17 For you are giving thanks well enough, but the other person is not edified. 18 I thank God that I speak in tongues more than you all; 19 however, in the church I desire to speak five words with my mind so that I may instruct others also, rather than ten thousand words in a tongue.
20 Brothers, do not be children in your thinking; rather in evil be infants, but in your thinking be mature. 21 In the Law it is written, “By men of strange tongues and by the lips of strangers I will speak to this people, and even so they will not listen to Me,” says the [k]Lord. 22 So then tongues are for a sign, not to those who believe but to unbelievers; but prophecy is for a sign not to unbelievers but to those who believe. 23 Therefore if the whole church assembles together and all speak in tongues, and [l]uninformed men or unbelievers enter, will they not say that you are out of your mind? 24 But if all prophesy, and an unbeliever or an [m]uninformed man enters, he is convicted by all, he is called to account by all; 25 the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that surely God is among you.
Orderly Worship
26 What is the outcome then, brothers? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has a [n]translation. Let all things be done for edification. 27 If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must [o]translate; 28 but if there is no [p]translator, he must keep silent in the church, and let him speak to himself and to God. 29 And let two or three prophets speak, and let the others pass judgment. 30 But if a revelation is made to another who is seated, the first one must keep silent. 31 For you can all prophesy one by one, so that all may learn and all may be exhorted. 32 And the spirits of prophets are subject to prophets; 33 for God is not a God of confusion but of [q]peace, as in all the churches of the saints.
34 The women are to keep silent in the churches, for they are not permitted to speak, but are to subject themselves, just as the Law also says. 35 But if they desire to learn anything, let them ask their own husbands at home, for it is disgraceful for a woman to speak in church. 36 [r]Was it from you that the word of God first went forth? Or has it arrived to you only?
37 If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment. 38 But if anyone remains ignorant about this, he [s]is ignored by God.
39 Therefore, my brothers, earnestly desire to prophesy, and do not forbid to speak in tongues. 40 But all things must be done properly and in an orderly manner.
Verse by verse commentary:
Verse 1: “Pursue love, yet earnestly desire spiritual gifts, but especially that you may prophesy.”
With the proper framework of love established, Paul now encourages the Corinthians to appreciate the spiritual gifts. However, because the Corinthians have overemphasized the gift of tongues, the focus of chapter 14 is on understandable gifts. This primarily includes prophecy, but also the interpretation of tongues.
Verse 2: “For one who speaks in a tongue does not speak to men but to God, for no one understands, but in his spirit he speaks mysteries.”
The meaning of "tongue" in this context is debated. Some scholars argue that it refers to a type of ecstatic speech used for intimate prayer (see Rom. 8:26), suggesting it differs from the gift of speaking in foreign languages mentioned in Acts 2:4–11 (though some believe Pentecost was a miracle of hearing). This interpretation arises because the description of "tongue" here seems inconsistent with the account in Acts. However, counter-arguments support the idea that Paul is still referring to human languages:
The word translated as "tongue" is the standard Greek term for "language."
Verses 10, 11, and 21 support the concept of human languages being discussed.
Paul's use of "mysteries" simply denotes a previously undisclosed divine truth, not the English concept of "mysterious."
The phrase "in his spirit" is contrasted with speaking "with his mind" (as described in verses 13–15). This distinction is made because, in this spiritual utterance, the speaker himself does not comprehend the words being spoken.
Verse 3: “But one who prophesies speaks to men for edification and exhortation and encouragement.”
In stark contrast to the chaos of spurious tongues was the spiritual endowment of authentic prophecy, which involves the proclamation of truth. This gift resulted in edification through truth, encouragement toward obedience, and solace during adversity—the very outcomes God desired for His congregation. Spiritual gifts are invariably intended for the advantage of others, never for personal gain.
Verse 4: “One who speaks in a tongue edifies himself; but one who prophesies edifies the church.”
Individuals speaking in an uninterpreted language apparently received encouragement and solace, notwithstanding their lack of comprehension of the message.
Verse 5: “But I wish that you all spoke in tongues, but even more that you would prophesy. And greater is one who prophesies than one who speaks in tongues, unless he translates, so that the church may receive edification.”
Paul did not oppose the practice of speaking in tongues, provided it was done decently and in order. Nevertheless, "greater is one who prophesies than one who speaks in tongues." This is because those who prophesy contribute more effectively to the common good, as their message is understandable and therefore edifies the church. If those speaking in tongues are accompanied by someone possessing the gift of interpretation, their speech is equally as beneficial as prophecy, as it can then be comprehended.
Verse 6: “But now, brothers, if I come to you speaking in tongues, what will I profit you unless I speak to you either by way of revelation or of knowledge or of prophecy or of teaching?”
Paul's rhetorical question, "If I don’t make any sense when I come to talk to you, what is the use of my coming?” encapsulates a core theme of communication within the church: intelligibility is paramount for edification. This sentiment, drawn from his discussion in 1 Corinthians 14 regarding spiritual gifts—particularly tongues and prophecy—highlights the practical purpose of all spiritual manifestations. Paul is arguing that an ability, no matter how miraculous, is utterly worthless to the community if its meaning cannot be grasped by the hearers. If he were to arrive speaking in an unknown language without an interpreter, his message would be nothing more than noise—a beautiful, perhaps supernatural, noise, but noise nonetheless.
Verse 7: “Yet even lifeless things, either flute or harp, in producing a sound, if they do not produce a distinction in the tones, how will it be known what is played on the flute or on the harp?”
Just as with musical instruments, which must be played with intelligent purpose to convey meaning, this verse and the one following it demonstrate the principle outlined in verse 6. Otherwise, listeners will understand nothing.
Verse 8: “For if the trumpet produces an indistinct sound, who will prepare himself for battle?”
The use of the trumpet in ancient times was multifaceted and highly practical, serving as a critical communication device. Its primary and most dramatic function was to alert the troops for battle. The piercing, distinct sound of the trumpet could cut through the noise and chaos of a military encampment, instantly signaling to soldiers scattered across a wide area that it was time to prepare for combat, to assemble, or to execute a specific maneuver. This clear, non-verbal signal was essential for coordinating large numbers of men in an age before radio communication. Different calls—or "blasts"—could communicate different commands, such as an advance, a retreat, a flank movement, or a general assembly, making the trumpet an indispensable tool for military leadership and tactical execution.
Verse 9: “So also you, unless you utter by the tongue a word that is clear, how will it be known what is spoken? For you will be speaking into the air.”
To speak words devoid of meaning to one's audience is to render them unaware of the discourse; it is speaking into the air, i.e. meaningless.
Verse 10: “There are, perhaps, a great many kinds of sounds in the world, and none is without meaning.”
Every language on Earth, in its various forms, carries meaning. This principle applies to the distinct languages used by different nations. Each of these languages has a proper significance, utilizing terms, symbols, or characters that consistently convey, or are designed to convey, a message.
Verse 11: “If then I do not know the meaning of the sound, I will be to the one who speaks a barbarian, and the one who speaks will be a barbarian to me.”
A "barbarian" is simply a foreigner. When speakers and hearers are "barbarians" to each other, they communicate only in sounds without meaning, effectively making them foreigners in conversation.
Verse 12: “So also you, since you are zealous for spiritual gifts, seek to abound for the edification of the church.”
If one addresses the congregation in an unintelligible language, how can this contribute to the spiritual growth of the assembly? That is the essential question. Does it edify the church? Does it build up the believers?
Verse 13: “Therefore let one who speaks in a tongue pray that he may translate.”
Paul acknowledges the gift of tongues but advises the Corinthians to exercise it in a manner that benefits the entire congregation, specifically through interpretation of the unknown language.
Verse 14: “For if I pray in a tongue, my spirit prays, but my mind is unfruitful.”
Whatever spiritual benefit he may receive from the experience, his comprehension is not enhanced. In the subsequent verse, Paul underscores his preference for both advantages.
Verse 15: “What is the outcome then? I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also.”
The text indicates that the apostle does not forbid inspired prayer or singing, that is, when individuals possess a divine inspiration or spiritual gift for this purpose. However, he insists that these acts of worship must be performed clearly enough for others to understand and participate. The core principle is that public worship should always be understandable to the congregation.
Verse 16: “Otherwise if you bless in the spirit only, how will the one who fills the place of the uninformed say the “Amen” at your giving of thanks, since he does not know what you are saying?”
For the members of the congregation to participate in public worship, they must be able to concur with the message conveyed by the hymns and the prayers. The practice of expressing assent with an audible "Amen" ("So it is!") cannot be observed if the content of the speech is incomprehensible.
Verse 17: “For you are giving thanks well enough, but the other person is not edified.”
If public worship is conducted in an unknown language, its entire purpose is defeated. Though the speaker may pray and give thanks effectively, it is inappropriate for that time and place because others cannot be spiritually helped or instructed by what they do not comprehend.
Verse 18: “ I thank God that I speak in tongues more than you all;”
Paul clarified that his critique was not intended to condemn the legitimate gift of tongues (plural) or to suggest he was jealous of a gift he lacked, contrary to what some might have believed. He then shifted from discussing hypothetical, counterfeit tongue-speaking to his own experience. He stated that he had personally used the authentic gift of tongues more often than all the Corinthians combined, indicating his deep familiarity with its proper use, even though the New Testament provides no record of a specific instance where he exercised this gift. Furthermore, Paul never documents a specific instance of any Christian using the gift in his own writings.
Verse 19: “however, in the church I desire to speak five words with my mind so that I may instruct others also, rather than ten thousand words in a tongue.”
The central principle articulated here is that instructing others is paramount, which necessitates clarity and comprehension.
Verse 20: “Brothers, do not be children in your thinking; rather in evil be infants, but in your thinking be mature.”
Paul criticized the Corinthian believers for being childish in their understanding of spiritual matters, specifically the proper use of the gift of tongues, urging them to "be mature in your thinking." Because this conspicuous gift appealed to worldly desires, they lacked the necessary mature comprehension. Therefore, Paul instructed them to prioritize the gift's true purpose over emotion, personal experience, fleshly desires, and pride.
Verse 21: “ In the Law it is written, “By men of strange tongues and by the lips of strangers I will speak to this people, and even so they will not listen to Me,” says the Lord.”
Drawing upon a freely rendered quotation from Isaiah 28:11–12, Paul asserts that, centuries prior, the Lord had prophesied His intention to utilize individuals speaking foreign languages, or unknown tongues, as a demonstrable sign to unbelieving Israel, who "will not hear Me." These "other tongues" are understood as the spiritual gift of languages, conferred exclusively as an indicator to unbelieving Israel. This sign possessed a threefold significance: cursing, blessing, and authority. To underscore the aspect of cursing, Paul cited Isaiah's admonitory words concerning the judgment upon Judah to be enacted by Assyria. The prevailing leadership dismissed the prophet's words as overly simplistic and consequently rejected his message. The prophet declared that a time was approaching when they would hear Assyrian, a language incomprehensible to them, symbolizing impending judgment. Jeremiah similarly warned of the Babylonians who would subsequently arrive and devastate Judah. When the apostles manifested the ability to speak in various foreign languages at Pentecost (Acts 2:3–12), the Jewish populace should have recognized that the forewarned judgment—historically realized first by the Assyrians and later through the Babylonian captivity—was imminent due to their rejection of Christ. This included the impending destruction of Jerusalem in A.D. 70, mirroring the catastrophe of 586 B.C. under Babylonian dominance.
Verse 22: “ So then tongues are for a sign, not to those who believe but to unbelievers; but prophecy is for a sign not to unbelievers but to those who believe.”
He further explains explicitly that all tongues are intended for the sake of unbelievers. Stated differently, that spiritual gift serves no function within the church when all individuals present are already believers. Furthermore, once the sign fulfilled its purpose of pronouncing judgment or a curse upon Israel, and that judgment occurred, the purpose ceased along with the sign gift. The inherent benefit of that sign was that God would establish a new nation composed of both Jews and Gentiles to be His people, thereby inciting jealousy and eventual repentance in Israel. Consequently, the sign was reiterated when Gentiles were incorporated into the church. The sign also conferred authority upon those who proclaimed both the judgment and the subsequent blessing. Conversely, the gift of prophesying exclusively benefits believers, who are equipped, by virtue of their new spiritual nature and the indwelling Holy Spirit, to comprehend spiritual truth.
Verse 23: “Therefore if the whole church assembles together and all speak in tongues, and uninformed men or unbelievers enter, will they not say that you are out of your mind?”
As Paul explains in greater detail later, even for unbelievers, and even when the gift of tongues was exercised in its proper historical context, when it was dominant and uncontrolled within the church, utter disorder resulted, and the gospel was consequently discredited and disgraced. The phrase “out of your mind” signified a state of uncontrolled frenzy. When the genuine gift was employed in Acts 2, there was no irrationality, and every person comprehended the message in his or her own language. Conversely, in Corinth, a state of charismatic disarray prevailed as done in many charismatic churches today.
Verse 24: “But if all prophesy, and an unbeliever or an uninformed man enters, he is convicted by all, he is called to account by all;”
Publicly proclaiming the Word of God by all believers, though not simultaneously, would have a profoundly powerful effect. If the current chaos of the Corinthians were replaced by unified preaching, it would powerfully honor the gospel, leading to the conversion of unbelievers and their worship of God.
Verse 25: “ the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that surely God is among you.”
Consequently, when an individual proclaims the Word of God and an unbeliever is present, that person will experience conviction and conversion.
Verse 26: “What is the outcome then, brothers? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has a translation. Let all things be done for edification.”
It appears that disorder and a lack of structure were pervasive within that assembly. It is noteworthy that no elders or pastors are mentioned, and the prophets were seemingly not exercising control. Every individual was participating with whatever expression they desired, whenever they desired. A "psalm" referred to a passage from the Old Testament Psalms. "Teaching" likely signified a doctrinal message or a topic of local interest to the assembly. By "revelation," it is understood to mean a message from God, which could be either spurious or genuine. "Tongue" would have been a message in an unknown language (not unintelligible utterances), which would necessitate a "translation," or interpretation of the tongues. "Edification" was the objective and Paul's method for bringing an end to the confusion.
Verse 27: “ If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must translate;”
This verse and the following one set forth the regulations for the exercise of this gift: 1) a maximum of two or three individuals per service; 2) speaking must occur in sequence, one at a time; and 3) the presence of an interpreter is mandatory.
Verse 28: “but if there is no translator, he must keep silent in the church, and let him speak to himself and to God.”
Should an interpreter be absent, or if two or three individuals have already spoken, the person intending to speak in a tongue must remain silent. That individual may withdraw and speak privately to themselves.
Verse 29: “And let two or three prophets speak, and let the others pass judgment.”
The absence of references to prophets in Paul's pastoral epistles (1 and 2 Timothy, and Titus) strongly suggests that this office had already ceased before the conclusion of the apostolic age. Nevertheless, at the time Paul authored his correspondence to the Corinthians, prophets were clearly essential to the operations of that congregation. In this context, he instituted four regulations concerning their pronouncements: (1) a maximum of two or three individuals were authorized to speak; (2) the remaining prophets were mandated to assess the substance of the message.
Verse 30: “But if a revelation is made to another who is seated, the first one must keep silent.”
The last two regulations: 3) if while one was speaking, God gave a revelation, the speaker was to defer to the one hearing from God and wait; and 4) each prophet was to speak in turn. Paul was establishing rules for keeping order in the services.
Verse 31: “For you can all prophesy one by one, so that all may learn and all may be exhorted.”
Everyone may contribute to the discussion of God's Word, with each individual prophesying in turn.
Verse 32: “And the spirits of prophets are subject to prophets;”
The spiritual gifts granted to believers do not override their capacity for reason and sound judgment in their use. Unlike the violent and ungovernable nature of diabolical possessions seen in heathen priests, which incited them to act irrationally, divine inspirations are sober, calm, and allow for orderly conduct.
Verse 33: “for God is not a God of confusion but of peace, as in all the churches of the saints.”
The church service, as per 1 Corinthians 14, must be orderly and focused on edification. All spiritual gifts, like prophecy and tongues, must build up the believers, not cause confusion. Prophecy is prioritized over tongues unless an interpreter is present, as it provides an understandable message. To maintain peace and learning, gatherings should limit the use of tongues or prophecy (two or at most three) and require they occur sequentially with all tongues interpreted. Prophets control their own spirits, ensuring no disruptive speaking. The principle is that "God is not a God of confusion but of peace." Worship must reflect this order, allowing both believers and unbelievers to clearly hear the Gospel and worship without chaos. The service's structure must promote spiritual growth, understanding, and reverence.
Verse 34: “The women are to keep silent in the churches, for they are not permitted to speak, but are to subject themselves, just as the Law also says.”
The passage in question, along with the subsequent verse, has sparked considerable debate among Christians, largely due to the uncertainty surrounding the specific problem Paul intended to correct. Considering other New Testament passages, it is clear that Paul is not imposing an absolute prohibition on women speaking in all church contexts. It is possible Paul was addressing a specific issue in Corinth, such as women causing disruption during the worship service. My personal view is that Paul was dealing with a local Corinthian issue, not establishing a universal ban. However, the separate question of whether a woman can serve as a pastor has been addressed elsewhere, and the answer to that remains a firm "NO!"
Verse 35: “But if they desire to learn anything, let them ask their own husbands at home, for it is disgraceful for a woman to speak in church.”
A man's duty is to maintain his superiority by being able to instruct his wife, just as it is her duty to learn in subjection. If a woman is to ask her husband at home, then he has the concern and duty to at least strive to be able to answer her inquiries. Similarly, if it is a shame for her to speak in the church when she should be silent, it is a shame for him to be silent when he ought to speak, and to be unable to provide an answer when she questions him at home.
Verse 36: “Was it from you that the word of God first went forth? Or has it arrived to you only?”
These sarcastic questions indicate that Paul is not providing general instructions for worship. Rather, he is addressing significant issues stemming from the Corinthians' prideful arrogance.
Verse 37: “If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment.”
The Apostle's teaching serves as the test for the readers: if they do not recognize his message as the will of Christ, it proves they do not possess the Spirit of Christ. The Spirit of Christ is consistent; if He speaks through Paul and through them, the message must be identical. Therefore, any "revelations" they claim to have that contradict Paul’s message cannot be from the same Spirit.
Verse 38: “ But if anyone remains ignorant about this, he is ignored by God.”
The current verse may serve as a caution that those who exhibit stubbornness will face disciplinary action, either from Paul or the church; however, the wording indicates that they will be subject to direct divine judgment.
Verse 39: “Therefore, my brothers, earnestly desire to prophesy, and do not forbid to speak in tongues.”
The legitimate use of tongues, though restricted in purpose and duration, was not to be prohibited while still active within the early church. However, prophecy was considered the most desirable gift for exercise, due to its capacity to edify, exhort, and comfort through the truth.
Verse 40: “But all things must be done properly and in an orderly manner.”
He instructs them to ensure that all proceedings are conducted with propriety and orderliness, thereby mandating the avoidance of anything overtly improper or chaotic.
