1 Corinthians Chapter 14
Tongues, Prophecy, and Public Worship
A. The Contrast Between Tongues and Prophecy
1. (1 Corinthians 14:1) The Guiding Principles
“Pursue love, and desire spiritual gifts, but especially that you may prophesy.”
Paul begins this chapter with a foundational command: “Pursue love.” This follows immediately after the great “love chapter” of 1 Corinthians 13, where he has established that without love, all spiritual activity and giftedness is empty and profitless. Love, as described in the previous chapter, is patient, kind, does not envy, does not parade itself, is not puffed up, and endures all things. Because love is the greatest, Paul exhorts believers not simply to admire it, but to actively chase after it as the supreme goal of Christian maturity.
Yet Paul does not dismiss spiritual gifts. He writes, “and desire spiritual gifts.” There was nothing inherently wrong with the Corinthian believers’ longing for the manifestation of the Spirit through gifts. The error arose when they elevated certain gifts, particularly tongues, above others, making the gifts themselves the central pursuit rather than love and edification. In this way, what began as a godly desire became an obsessive fixation. The Christian’s greatest aim must remain love, which governs and gives meaning to the exercise of every gift.
Paul then adds a specific emphasis: “but especially that you may prophesy.” Earlier in 1 Corinthians 12, prophecy was listed among the gifts of the Spirit alongside tongues, healing, and miracles. But in chapter 14, Paul narrows the focus to highlight prophecy and tongues in particular, because these were at the center of Corinthian misuse. Their public gatherings had become dominated by tongues, creating confusion and lacking edification. Paul redirects them to esteem prophecy, because it brings direct benefit to the gathered assembly.
The question arises: what does Paul mean by prophecy? Some interpreters who deny the continuation of miraculous gifts reduce prophecy to inspired preaching. While it is true that prophecy can involve proclamation, Paul clearly distinguishes it from ordinary preaching. He could have used the Greek term kerusso (“to preach”), but he deliberately chose propheteuo. Prophecy in the New Testament involves speaking forth a message that is revealed by God, which may include elements of prediction, revelation, exhortation, or comfort. As one scholar has observed, preaching merges the gifts of teaching and exhortation, but prophecy carries the unique features of divine revelation and, at times, prediction. Therefore, Paul’s point is not merely that preaching is preferable to tongues, but that Spirit-directed revelation for the edification of the church is to be desired above uninterpreted utterances in unknown tongues.
From the outset, Paul sets guiding principles for public worship. Love must be the supreme pursuit. Spiritual gifts are to be desired, but they must be exercised under the framework of love. And among the gifts, prophecy holds a superior place in congregational life because of its direct contribution to the building up of the body of Christ. Tongues, though legitimate, were being over-emphasized in Corinth, and prophecy, though more edifying, was being neglected. Paul begins to correct that imbalance here, preparing to contrast the two gifts in the rest of the chapter.
Tongues, Prophecy, and Public Worship
A. The Contrast Between Tongues and Prophecy
2. (1 Corinthians 14:2–3) Prophecy and Tongues Contrast in Whom They Speak To
“For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries. But he who prophesies speaks edification and exhortation and comfort to men.”
Paul here draws a critical distinction between the function of tongues and the function of prophecy in public worship. The one who speaks in tongues addresses God, not man, whereas the one who prophesies addresses man on behalf of God. This difference defines the essential purpose and direction of each gift.
The apostle states plainly, “For he who speaks in a tongue does not speak to men but to God.” Tongues, by design, are vertical in direction. They are a prayer, praise, or communication from man to God, not a message from God to man. To disregard this principle is to misinterpret the nature of tongues and to misuse the gift. Many errors in theology and practice stem from treating tongues as a human-to-human communication, when Paul is explicit that it is God-ward in orientation.
The events of Pentecost provide an illustration. In Acts 2:11, the crowd exclaimed, “we hear them speaking in our own tongues the wonderful works of God.” The disciples were not preaching to men in tongues, but glorifying God. The multi-national audience simply overheard their praise in their own languages. Similarly, in Acts 10:46, when Gentiles received the Spirit, the Jews present “heard them speak with tongues and magnify God.” In both cases, the content of tongues was directed to God, not to man.
Therefore, any interpretation of tongues must also remain God-directed. A genuine interpretation will not be an exhortation to men but a prayer or praise toward God. If an interpreted tongue takes the form of a sermon or an instruction to the church, it ceases to fit Paul’s framework. The authenticity of the gift is recognized by whether it preserves its upward direction to the Lord.
Paul continues, “for no one understands him; however, in the spirit he speaks mysteries.” The unintelligibility of tongues to human ears is not an argument against their reality or validity. Rather, it highlights their true purpose. Because tongues are directed toward God, it is irrelevant whether men understand, since God Himself understands. When interpreted, it is the interpretation—not the original tongue—that communicates to the congregation. Without interpretation, tongues remain a mystery, but still a mystery offered in the Spirit. While human observers may dismiss tongues as nonsense, Paul clarifies that it is not gibberish but Spirit-enabled utterance that transcends ordinary comprehension.
It is debated whether Paul means “in the spirit” refers to the speaker’s spirit or the Holy Spirit. Both dimensions are true: the human spirit, stirred by the Holy Spirit, offers mysteries to God. The New King James Version translates “spirit” with a lowercase “s,” suggesting the speaker’s spirit, but it is not wrong to understand the Spirit of God as the enabler of the utterance.
In sharp contrast, Paul writes, “But he who prophesies speaks edification and exhortation and comfort to men.” Prophecy is horizontal in direction—it communicates God’s message to His people. The purpose is positive and constructive. Prophecy edifies, meaning it builds up and strengthens the believer as a craftsman builds a structure. It exhorts, meaning it urges, encourages, and motivates like a coach rallying his team before the contest. And it comforts, not merely consoling, but strengthening the broken-hearted, offering courage to endure trials with hope. True prophecy does not tear down, discourage, or weaken. It builds the body of Christ in holiness, faith, and perseverance.
Thus, Paul establishes the superior public value of prophecy. Tongues are a valid and beautiful gift when exercised in their proper context, but prophecy surpasses them in corporate worship because it directly communicates God’s truth to His people. This contrast sets the stage for Paul’s continuing argument throughout the chapter that intelligibility and edification must guide the use of all gifts in the assembly.
3. (1 Corinthians 14:4–5) Prophecy and Tongues Contrast in Whom They Edify
“He who speaks in a tongue edifies himself, but he who prophesies edifies the church. I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification.”
Paul continues his comparison by moving from the direction of tongues and prophecy (whether toward God or man) to the impact of these gifts on edification. The issue is not the legitimacy of tongues, but their function and relative usefulness in public worship.
The apostle begins, “He who speaks in a tongue edifies himself.” Some interpreters wrongly take this as a rebuke, as though Paul is criticizing the Corinthians for selfishness. But the text does not support such an accusation. Paul is not condemning tongues for being self-edifying; he is simply stating the reality of the gift’s function. Since tongues are addressed to God and not men (1 Corinthians 14:2), their natural result is the spiritual strengthening of the individual speaker. This does not make the gift unspiritual or inferior in essence, but it does show that its primary purpose is personal devotion rather than corporate benefit. The individual who prays in tongues is uplifted in communion with God, but the congregation gains nothing unless interpretation is provided.
In contrast, “he who prophesies edifies the church.” Prophecy is intelligible to the gathered assembly and therefore builds up all who hear. It contributes to the spiritual growth, encouragement, and stability of the whole body. Since Paul’s concern in this chapter is chiefly with the corporate gathering, prophecy is naturally elevated above tongues in public settings because it brings direct edification to the entire church.
Paul then expresses his personal desire: “I wish you all spoke with tongues.” Far from despising the gift, Paul affirms its value. Later in this same chapter, he will testify, “I thank my God I speak with tongues more than you all” (1 Corinthians 14:18). Clearly, Paul himself valued tongues as a vital part of his spiritual life. His wish for all believers to speak in tongues flows from his awareness of its blessing in personal prayer, praise, and intercession. When in tongues, the believer transcends the limitations of human vocabulary and intellect, pouring out mysteries before God in the Spirit. Paul desired that others experience this same intimate blessing.
Yet he quickly qualifies, “but even more that you prophesied.” While Paul desired all to enjoy the personal benefit of tongues, he placed prophecy above it in public worship. The reason is obvious: “he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification.” In the gathered church, the priority must always be the edification of the whole body, not just the enrichment of the individual. This is why prophecy carries greater weight than tongues in public settings. Even tongues, when interpreted, can rise to the level of prophecy’s value because the congregation then shares in the benefit. But without interpretation, the gift of tongues remains self-directed and cannot achieve the goal of building up the assembly.
The principle Paul teaches is timeless: the corporate gathering is not the place for private displays of spiritual experience that benefit only the individual. There is a time and place for personal devotional practices, and tongues can serve that role well. But in the church, intelligibility and corporate edification must govern. Prophecy is greater in this context because it accomplishes exactly that.
4. (1 Corinthians 14:6) In Paul’s Ministry, He Spoke So All Could Profit
“But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by revelation, by knowledge, by prophesying, or by teaching?”
Paul presses the point with a practical application of his own ministry. Though he personally valued the gift of tongues—later declaring, “I thank my God I speak with tongues more than you all” (1 Corinthians 14:18)—he acknowledged that speaking in tongues before others brought them no profit. The gathered church could not be edified by speech they did not understand. Spiritual gifts were never meant for self-display but for the building up of others, so Paul deliberately chose means of communication that brought benefit to his hearers.
He then outlines four ways he might minister for the profit of others: revelation, knowledge, prophecy, and teaching. “Revelation” refers to direct unveiling from God, unique to apostolic authority. At times Paul spoke infallibly, delivering truth that bore the very authority of God’s Word. “Knowledge” may describe either his own Spirit-given insight or supernatural discernment granted by the Holy Spirit, but in either case it was conveyed in an intelligible manner so that the church could grasp and profit from it. “Prophesying” refers to Spirit-guided utterance that communicated God’s truth in a way that exhorted and encouraged. Finally, “teaching” reflects Paul’s regular practice of expounding the Scriptures, grounding believers in doctrine and practical application, as seen in passages such as Acts 15:35, Acts 18:11, and Acts 28:31.
This verse reveals Paul’s pastoral concern: his goal was never to display his spirituality but to edify the saints. Tongues might bless him privately, but revelation, knowledge, prophecy, and teaching blessed the whole assembly. The principle is timeless for ministry—communication in the church must be intelligible, Spirit-led, and focused on the good of others. The priority in public worship is never self-expression, but mutual edification and the strengthening of the body of Christ.
5. (1 Corinthians 14:7–9) Examples Demonstrating the Importance of Speaking So All Can Profit
“Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played? For if the trumpet makes an uncertain sound, who will prepare himself for battle? So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air.”
Paul employs vivid illustrations from music and military life to reinforce the necessity of intelligibility in communication. He first points to lifeless instruments like flutes or harps. These instruments, though without life, can communicate beauty and order when their sounds are distinct and deliberate. Music requires recognizable pitch, rhythm, and harmony to convey meaning. Without distinction, the result is noise rather than melody. In the same way, tongues spoken without interpretation amount to sound without sense. It may benefit the one speaking, but it leaves the congregation without understanding or edification.
He strengthens the point with the image of the trumpet. In the ancient world, the trumpet was not a concert instrument but a tool of war. Soldiers depended upon its clear tones for commands—whether to advance, retreat, or prepare for battle. If the trumpet produced uncertain or indistinct notes, chaos would result, for the army would not know how to respond. Likewise, if speech in the assembly is unintelligible, the church cannot respond with faith, obedience, or encouragement. The believer who utters words without meaning to others may enjoy personal blessing, but to the body, it is no more than sound waves dissipating into the air.
This is why Paul concludes, “So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air.” Tongues without interpretation, while spiritually genuine, provide no cognitive content to others. It is not wrong for the individual to speak privately to God in tongues, but in the church assembly such speech without meaning becomes wasted sound. It appeals perhaps to curiosity but does not produce spiritual profit.
6. (1 Corinthians 14:10–11) All Languages Can Be Understood If One Knows the Meaning
“There are, it may be, so many kinds of languages in the world, and none of them is without significance. Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me.”
Paul now broadens the discussion by referring to the reality of human language. The world is filled with countless tongues, and each one carries meaning. “None of them is without significance.” Language itself is a divine gift, flowing from God’s creation of man in His image. Just as God speaks and communicates, so man, made in His image, reflects that communicative ability. This is not a product of evolution or human invention, but of divine design.
Modern linguistics acknowledges that language cannot simply be explained by gradual human development. Languages are not mere collections of sounds arranged randomly, but entire systems of grammar, syntax, and meaning. They exist as fully functioning structures, not as piecemeal inventions. This complexity points to the Creator. Indeed, many linguists recognize that all known languages may trace back to a common root, which harmonizes with the biblical account of one original language before the confusion at Babel (Genesis 11:1–9).
Paul’s point is that while all languages are significant, they lose their power to communicate when the hearer does not understand them. When a speaker addresses someone in an unknown tongue, the two become “foreigners” to one another. There is no shared understanding, no fellowship, and no edification. In the same way, if someone speaks in tongues without interpretation, it is a real communication—but directed to God alone. The gathered church remains outside the exchange, and the purpose of corporate edification is not met.
This teaching underscores the dual truth: tongues are a genuine gift from God, understood perfectly by Him, but in the assembly, without interpretation, they fail to fulfill the purpose of mutual edification. Therefore, intelligibility must govern corporate worship. As Paul will later insist, “Let all things be done for edification” (1 Corinthians 14:26).
7. (1 Corinthians 14:12–14) Why the Nature of the Gift of Tongues Makes It Less Usable for Edifying the Whole Church
“Even so you, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel. Therefore let him who speaks in a tongue pray that he may interpret. For if I pray in a tongue, my spirit prays, but my understanding is unfruitful.”
Paul acknowledges the zeal of the Corinthians for spiritual gifts. Their enthusiasm was not the problem; rather, it was their failure to channel that zeal toward the right purpose. He directs them: “let it be for the edification of the church that you seek to excel.” Spiritual gifts are not for self-exaltation or display, but for the strengthening and building up of the body of Christ. In public gatherings, edification of others must be the goal, not personal satisfaction. Therefore, if tongues are exercised in the assembly, they must be interpreted, so that all may be blessed.
Paul provides practical instruction: “Therefore let him who speaks in a tongue pray that he may interpret.” The one who exercises the gift of tongues should seek God not only for the utterance but also for the interpretation, so that the congregation may profit. This means the tongue itself need not be spoken aloud if God instead grants the interpretation. In this way, the church can hear an intelligible prayer, praise, or petition that edifies the body. Just as the Psalms edify us when we hear David’s prayers and praises to God, so too can an interpreted tongue uplift others by expressing the deep longings of the Spirit in ways that resonate with the congregation.
Paul then explains the limitation: “For if I pray in a tongue, my spirit prays, but my understanding is unfruitful.” This reveals the essential nature of tongues: they bypass human comprehension and communicate directly with God on a spiritual level. The human mind does not process or benefit from the utterance, but the spirit of the believer communes with the Lord. This distinction explains why tongues are more suited for private devotion than for corporate worship.
The phrase “my spirit prays” underscores again that tongues are directed to God, not man. Some resist this aspect, preferring to relate to God only through reason and intellect. Scripture certainly calls us to love God “with all your mind” (Matthew 22:37), yet we also recognize the limits of our understanding. God, in His grace, has provided a means of communion that transcends intellect, allowing us to pour out our hearts in ways beyond vocabulary. Tongues are a gift for those times when language fails, when the spirit longs to pray or praise more deeply than the mind can articulate.
For those satisfied with their intellectual engagement with God, the gift of tongues may seem unnecessary. But for the believer who desires deeper communion beyond human reason, tongues become a blessing. Paul knew this blessing personally, which is why he valued the gift so highly in his private life.
Practical considerations also emerge. Speaking in tongues is not a passive experience in which the Spirit “takes over” the tongue against the will of the believer. Nor is it a forced repetition of nonsense syllables to manufacture an experience. Rather, it functions much like ordinary speech: words or sounds arise in the mind, and the believer, by faith, vocalizes them, trusting that the Spirit inspires and directs the utterance. The believer does not need to fear that they may unknowingly speak blasphemies, for Paul has already declared: “Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed” (1 Corinthians 12:3). Jesus also reassures us that God gives good gifts to His children: “For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. If a son asks for bread from any father among you, will he give him a stone? Or if he asks for a fish, will he give him a serpent instead of a fish? Or if he asks for an egg, will he offer him a scorpion? If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!” (Luke 11:10–13). God does not allow His children to receive evil when they earnestly seek Him for good.
Finally, Paul later reminds the Corinthians that “the spirits of the prophets are subject to the prophets” (1 Corinthians 14:32). The Holy Spirit does not overwhelm the believer into erratic or uncontrollable behavior. Spiritual gifts operate in harmony with self-control, which is itself a fruit of the Spirit (Galatians 5:23). Any use of tongues that becomes bizarre or disorderly is not the Spirit’s doing but human misuse. The Spirit edifies, builds up, and brings order, never confusion or chaos.
8. (1 Corinthians 14:15–19) The Result: When and When Not to Use the Gift of Tongues
“What is the conclusion then? I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the understanding. Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say ‘Amen’ at your giving of thanks, since he does not understand what you say? For you indeed give thanks well, but the other is not edified. I thank my God I speak with tongues more than you all; yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue.”
Paul summarizes his instruction with a balanced conclusion. “I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the understanding.” This shows that both spirit-led prayer in tongues and intelligible prayer in the common language have their place. Paul practiced both, but he maintained a clear distinction between his private devotion and corporate ministry. Tongues, though valuable in personal communion with God, must not dominate the public gathering. In the assembly, understanding is paramount, for without it, others cannot join in agreement or be edified.
The apostle extends this principle to worship through song: “I will sing with the spirit, and I will also sing with the understanding.” There is a place for worship expressed in tongues, even melodically, as a Spirit-given outpouring of praise. Yet such exercise must never draw attention to the individual or distract the gathered body. Worship must always be God-centered and edifying to others, not a display of personal spirituality.
Paul then points out the practical issue: “Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say ‘Amen’ at your giving of thanks, since he does not understand what you say?” In corporate worship, agreement is vital. When someone prays aloud, others affirm with “Amen,” signifying unity of heart and consent. But if the prayer is in tongues without interpretation, the congregation cannot join in, for they lack understanding. The blessing may be genuine, but the body is excluded. Even in the earliest church, the communal “Amen” was considered important, expressing unity in worship and mutual participation. Historical records even show that some early Jewish traditions exaggerated the significance of the “Amen,” promising remission of sins to those who said it fervently. While such claims go beyond Scripture, they reflect how deeply the practice of corporate agreement in prayer was valued.
Paul adds, “For you indeed give thanks well, but the other is not edified.” Once again, he affirms that tongues are directed to God—used in prayer, praise, blessing, and thanksgiving. The problem is not that tongues are illegitimate, but that in corporate worship they fail to edify others unless interpreted. The principle of edification governs all use of gifts in the assembly.
He then gives a personal testimony: “I thank my God I speak with tongues more than you all.” This powerful statement reveals that Paul was not minimizing tongues or dismissing them as irrelevant. On the contrary, he valued them highly for his own devotional life. Yet he immediately contrasts this with his approach to corporate worship: “Yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue.” The hyperbolic comparison drives home the point. Five intelligible words that instruct and build up are worth infinitely more in the congregation than ten thousand unintelligible words spoken in tongues. The measure of spiritual effectiveness in public worship is not quantity of words, but clarity, intelligibility, and edification.
Thus, Paul establishes the guiding principle for the use of tongues: they are a blessing in private devotion but must be limited in public worship unless interpreted. The believer’s priority in the assembly must always be the building up of others, not the pursuit of personal spiritual experiences.
9. (1 Corinthians 14:20–25) The Gift of Tongues and Unbelievers at Church Meetings
“Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature. In the law it is written: ‘With men of other tongues and other lips I will speak to this people; And yet, for all that, they will not hear Me,’ says the Lord. Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe. Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind? But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all. And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you.”
Paul begins with an exhortation to maturity: “Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature.” The Corinthians, by prioritizing self-serving displays of tongues over corporate edification, revealed their spiritual immaturity. Childlike faith is commendable, but childish understanding in the exercise of gifts is not. The believer is called to grow in discernment and wisdom, while retaining innocence in matters of malice and evil.
To support his point, Paul cites Isaiah 28:11–12: “With men of other tongues and other lips I will speak to this people; And yet, for all that, they will not hear Me, says the Lord.” In Isaiah’s day, Israel had rejected the clear words of the prophets in their own language. As judgment, God allowed foreign invaders—the Assyrians, speaking an unknown tongue—to dominate them. Their strange language became a sign of judgment, not blessing. Paul draws the parallel: when tongues are spoken without interpretation in the church, they likewise function as a sign of judgment rather than edification. To unbelievers, it does not testify of God’s presence in blessing, but of confusion and distance from Him.
Paul explains: “Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe.” At first glance, this seems to contradict the verses that follow. Taken literally, Paul appears to say tongues are a sign to unbelievers, while prophecy is for believers. Yet in verses 23–25, he shows that unbelievers respond negatively to tongues but may be convicted unto worship through prophecy. How can this tension be resolved?
The resolution lies in recognizing that tongues are indeed a sign to unbelievers, but not a positive one. As in Isaiah 28, they signify judgment, producing confusion rather than understanding. When unbelievers hear tongues in a church service, they conclude that Christians are out of their minds. This very response shows their hardness of heart and inability to perceive the things of the Spirit. By contrast, prophecy, though intended for the church, can also reach unbelievers by convicting them of sin, revealing the secrets of their hearts, and leading them to repentance. Thus, prophecy blesses both believers and unbelievers, while tongues—apart from interpretation—do not edify either.
Some translators, such as J. B. Phillips, have suggested that an early scribal error may have reversed Paul’s word order in verse 22. Even if this were the case, the broader point remains the same: tongues are not designed to minister to unbelievers in public worship. Instead, they can serve as a negative sign of judgment, exposing the unbeliever’s rejection of spiritual truth. Prophecy, on the other hand, communicates intelligible revelation that builds up believers and can pierce the conscience of unbelievers.
Paul then illustrates the practical difference. If the entire church speaks in tongues and an unbeliever enters, they will dismiss the assembly as madness. Confusion replaces clarity, and the unbeliever departs unedified. But if the church prophesies, the unbeliever is “convinced by all, he is convicted by all. And thus the secrets of his heart are revealed.” Through prophecy—whether by a direct Spirit-inspired utterance or a timely word embedded within teaching—the Holy Spirit exposes hidden sins, awakens the conscience, and calls the unbeliever to repentance. The result is dramatic: “falling down on his face, he will worship God and report that God is truly among you.” This is the proper fruit of intelligible, Spirit-directed ministry in the church: the building up of believers and the conversion of sinners.
1. (1 Corinthians 14:26) A General Principle to Guide Gatherings of the Church: Let All Things Be Done for Edification
“How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification.”
Paul now turns from theological explanation to practical application. He addresses how the principles he has laid out should govern the actual gatherings of the Corinthian church. “Whenever you come together” shows that Paul is still speaking about public assembly for worship and fellowship. These were not casual social gatherings, but intentional meetings for mutual encouragement, instruction, and worship in the presence of Christ.
He describes the early church gatherings: “each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation.” This portrays an interactive and participatory meeting, where believers came ready not only to receive but to contribute. A psalm might be read or sung, reminding the assembly of God’s faithfulness. A teaching might be shared, bringing instruction from Scripture. A tongue could be prayed, provided there was an interpretation so all could benefit. A revelation might come as Spirit-given insight, directed to the needs of the moment. Paul envisioned a living, dynamic gathering where the body ministered to itself in love and truth, each part supplying what God had given.
This model fits especially well with the context of small home gatherings, which were the norm for the early church. In such intimate settings, mutual sharing was natural and beneficial. Everyone had opportunity to participate, to build up one another, and to exercise gifts. In larger gatherings, however, this becomes more difficult. With thirty, sixty, or one hundred believers present, there is neither time nor order to allow every individual to publicly contribute. Moreover, the temptation for self-importance grows in larger crowds, as some may seek recognition by speaking rather than truly seeking to edify. This dynamic explains why smaller gatherings often foster deeper fellowship, greater accountability, and more direct ministry opportunities. Yet Paul does not declare one model superior to the other. Both small home meetings and larger assemblies are valuable in the life of the church, and God has used both for the growth of His people throughout history.
Still, dangers remain. In smaller groups, individuals with weak doctrine or domineering personalities can mislead others or draw attention away from Christ and His Word. As Charles Spurgeon observed, there can be meetings where “no one knew anything and we all taught each other,” highlighting the danger of subjective impressions replacing the objective truth of Scripture. Even in larger gatherings, people may slip into passivity, assuming ministry belongs only to those on the platform. Paul challenges this mindset by encouraging believers to see church not only as a place to receive but as a place to give. Ministry does not belong solely to the preacher or worship leader; it belongs to every believer, as each one seeks to edify others in love.
This brings Paul to his central principle: “Let all things be done for edification.” The purpose of gathering is not entertainment, nor personal indulgence, nor the pursuit of emotional highs. It is the strengthening of the saints for service to Christ. As Paul wrote elsewhere, the goal of church life is “for the equipping of the saints for the work of ministry, for the edifying of the body of Christ” (Ephesians 4:12). Believers are to leave the assembly better prepared to live for Christ in the world, strengthened in faith, grounded in truth, and encouraged to persevere.
The focus of edification is outward, not inward. Paul does not say, “let all things be done for my edification,” but “let all things be done for edification.” This requires a mindset of selflessness, coming to church not only to be built up but also to build up others. Spurgeon rightly warned against “spiritual self-indulgence,” where Christians view church merely as a place to be fed, rather than a place to serve. True spiritual maturity sees the gathered church as a context for mutual ministry. Believers must enter with hearts ready to encourage, to pray, to support, and to love others for the glory of Christ.
B. Applying These Principles to Public Worship
2. (1 Corinthians 14:27–28) Instructions for Speaking in Tongues Publicly
“If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret. But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God.”
Paul now applies firm boundaries to the public use of tongues in the church. He does not forbid the gift, recognizing that when interpreted, it can bless the congregation. Yet he also refuses to encourage it as the central feature of worship. The Holy Spirit is not a God of confusion but of order, and Paul establishes guidelines to protect the church from misuse of tongues while still permitting its genuine expression.
The apostle lays down three key regulations. First, “let there be two or at the most three.” This prevents tongues from dominating the meeting. If tongues are exercised, they must be limited in frequency, for the focus of the gathering is edification, not display. Second, “each in turn,” meaning there must be no simultaneous or overlapping outbursts. Confusion and disorder bring no spiritual profit. Third, “let one interpret.” Without interpretation, there is no benefit to the congregation, for tongues are addressed to God, not man. Therefore, no matter how sincere, public tongues without interpretation contradict Paul’s inspired instruction.
These rules make plain that speaking in tongues publicly without interpretation is wrong, even if done with zeal or sincerity. Paul does not question the genuineness of the gift itself, but he insists that its use must conform to the revealed will of God. To ignore these parameters is to misuse a spiritual gift, however well-intentioned. Sadly, many churches attempt to justify practices that disregard this passage. Some create an artificial distinction between “speaking in tongues” and “praying in a prayer language,” claiming Paul regulates the former but not the latter. Yet this is an unscriptural distinction and simply an excuse for disregarding God’s Word. Paul’s regulation is comprehensive: in the assembly, tongues must be orderly, limited, and always interpreted.
What then of occasions like Pentecost in Acts 2, when many appeared to speak in tongues simultaneously? In that case, the extraordinary outpouring of the Spirit produced an unrepeatable historical event. Even then, unbelievers misinterpreted what they saw, accusing the apostles of drunkenness. Paul’s concern in 1 Corinthians 14 is not to suppress genuine spiritual fervor, but to bring it under the framework of edification and order. A little excess can be lovingly corrected, but unchecked disorder breeds confusion and undermines the church’s witness. The choice is not between dead ritualism and chaotic disorder, but between Spirit-led freedom under God’s order and man-made confusion that dishonors Christ.
Paul further instructs, “But if there is no interpreter, let him keep silent in church.” This proves that tongues are under the speaker’s control. The Holy Spirit does not compel someone to interrupt a service uncontrollably. The one who possesses the gift must exercise discernment and restraint. This instruction also clarifies that Paul is speaking specifically of corporate worship, not private devotion. In private prayer, tongues may flow freely. In the congregation, they must be subject to order.
Finally, Paul directs, “let him speak to himself and to God.” Even in the assembly, the believer may pray silently in tongues, communing with the Lord without disrupting others. This reiterates the primary audience of tongues: God, not man. As Paul has consistently argued throughout the chapter, tongues are vertical in direction, an expression of prayer, praise, and thanksgiving to the Lord. They may be a sign to unbelievers (14:22), but never as communication to them. Tongues are always God-ward, and only through interpretation do they edify the gathered church.
3. (1 Corinthians 14:29–33) Prophecy Must Also Be Conducted in Order
“Let two or three prophets speak, and let the others judge. But if anything is revealed to another who sits by, let the first keep silent. For you can all prophesy one by one, that all may learn and all may be encouraged. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion but of peace, as in all the churches of the saints.”
Paul now applies to prophecy the same principles of order he has already applied to tongues. “Let two or three prophets speak” demonstrates that prophecy, though superior to tongues in terms of edification, must also be regulated. The public meeting was not to be overwhelmed by prophetic utterances, for worship and the Word remained the central focus. The gifts are meant to serve those ends, not to overshadow them. Thus, prophecy was limited in frequency, so that the assembly remained orderly and the Word of God was not eclipsed by an endless stream of personal revelations.
He adds: “and let the others judge.” Even as prophets spoke, their words were to be weighed carefully by the church, especially by its leadership. No supposed “word from the Lord” was to be accepted uncritically. This principle reflects the biblical call to discernment: “Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world” (1 John 4:1). Paul himself gave the strongest warnings in Galatians 1:8: “But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.” The church must never accept a prophecy that contradicts the written Word of God or undermines the gospel.
Prophecy, then, is judged by two standards. First, it must align with Scripture, for God does not contradict Himself. The canon of Scripture, given through apostles and prophets (Ephesians 2:20), provides the authoritative and sufficient revelation for the church. No modern prophecy carries the infallible authority of the Bible. Second, prophecy must be judged by the principle of confirmation: “By the mouth of two or three witnesses every word shall be established” (2 Corinthians 13:1). Leadership should discern whether a prophetic word truly reflects what the Spirit is saying to the church at that time. If it does not, it may be dismissed without branding the speaker a “false prophet,” unless their heart or pattern reveals deception or rebellion.
Paul then insists, “But if anything is revealed to another who sits by, let the first keep silent. For you can all prophesy one by one, that all may learn and all may be encouraged.” Prophecy was not to be chaotic or competitive. The one speaking was expected to yield if another received a revelation, so that prophecy could flow in an orderly manner, one by one. The goal was not the display of spiritual power but the edification of all present—“that all may learn and all may be encouraged.” This is the measuring rod for any use of prophecy: does it build up, teach, and encourage the people of God?
Paul clarifies the control of the gift: “And the spirits of the prophets are subject to the prophets.” Contrary to the notion that the Holy Spirit overwhelms a prophet into uncontrollable speech, the exercise of prophecy remains under the self-control of the speaker. Spiritual gifts are never ecstatic in the sense of forcing a person to act against their will. Self-control is a fruit of the Spirit (Galatians 5:23), and the Spirit of God does not mimic the possession and frenzy characteristic of demonic influence. Any practice of shouting, writhing, or disorderly behavior in the name of prophecy reflects either human emotion or resistance to the Spirit’s gentle leading—not the Spirit’s authentic work.
Paul concludes with a theological principle: “For God is not the author of confusion but of peace, as in all the churches of the saints.” Disorder, chaos, and frenzy are not marks of God’s presence. While God may work in ways that surpass human comprehension, His work does not produce confusion or anarchy. The peace of God, which brings harmony, edification, and clarity, should characterize every assembly of believers. Therefore, the Corinthian tendency toward chaotic, self-centered expressions of gifts was a distortion of true worship. A church meeting is successful not because tongues or prophecy abound, but because the people of God are built up, instructed, and encouraged in peace and order under the authority of Christ.
4. (1 Corinthians 14:34–35) Women Should Not Judge Prophecy or Disrupt Meetings
“Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.”
Paul addresses a sensitive issue in Corinth: the role of women in public worship. His words, “Let your women keep silent in the churches,” cannot be understood as an absolute prohibition on all speech, since earlier in 1 Corinthians 11:5 he acknowledged women praying and prophesying in public worship under proper authority. The context here suggests that Paul is addressing a specific problem: women participating in the judging of prophecy, or disrupting the service with chatter and questions.
Prophecy was to be weighed by the leadership of the church (14:29), and Paul restricts this responsibility to qualified male leaders. Women were not to assume this role but to submit to the judgment rendered by the church’s leadership. In addition, cultural practices likely played a role in Corinth. In many gatherings, men and women sat separately. For women unaccustomed to such settings—especially those from Gentile backgrounds—calling out questions to their husbands across the room created disruption. Paul instructs them: “If they want to learn something, let them ask their own husbands at home.” The issue is not the suppression of women’s voices altogether but the maintenance of order and the avoidance of shameful disruptions in worship.
Paul further reinforces this principle: “for it is shameful for women to speak in church.” The verb used here (laleo) refers to “talking, questioning, or chattering,” not formal teaching or prophesying. Therefore, the prohibition is not against Spirit-led prayer or prophecy under proper order but against disruptive or disorderly speech that undermines edification. The focus is once again on order, peace, and the edification of the body.
5. (1 Corinthians 14:36–38) Paul Insists on His Authority in These Matters
“Or did the word of God come originally from you? Or was it you only that it reached? If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord. But if anyone is ignorant, let him be ignorant.”
Anticipating resistance, Paul defends his authority as an apostle. “Or did the word of God come originally from you? Or was it you only that it reached?” These rhetorical questions confront the arrogance of the Corinthians, who seemed to believe they could set their own rules for worship. The Word of God had not originated with them; it had come to them through apostolic teaching. Therefore, they had no right to innovate in ways contrary to what had been delivered.
Paul continues, “If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord.” True spirituality is always marked by submission to God’s Word. A genuine prophet will not contradict apostolic instruction but will affirm it. Claims of spirituality that disregard the authority of Scripture are self-deception. Those who are truly led by the Spirit will honor the Word inspired by the Spirit.
Finally, Paul concludes, “But if anyone is ignorant, let him be ignorant.” This is not resignation but judgment. Those who will not submit to apostolic authority show themselves to be unteachable and foolish. Paul refuses to argue endlessly with the contentious; instead, he consigns them to their ignorance. The seriousness of his words lies in their inspired authority: they are “the commandments of the Lord,” not mere suggestions or opinions. To reject them is to reject the Lord Himself.
6. (1 Corinthians 14:39–40) A Fitting Summary of the Chapter
“Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues. Let all things be done decently and in order.”
Paul closes this extended treatment of tongues and prophecy with a balanced exhortation. “Therefore, brethren, desire earnestly to prophesy.” This reiterates the theme of the entire chapter: prophecy, because it edifies the whole body, is to be preferred in the public assembly. The believer’s aim in corporate worship must not be personal spiritual expression but the blessing of others. Prophecy, being intelligible, is of greater practical value than tongues in the gathered church, since it teaches, exhorts, and comforts. Thus, Paul directs the Corinthians to prize prophecy as the most useful gift for corporate edification.
Yet Paul immediately adds: “and do not forbid to speak with tongues.” Though he has carefully regulated and repeatedly warned against the misuse of tongues, he does not dismiss the gift or forbid its exercise. To do so would quench the Spirit and despise a good gift of God. Instead, Paul affirms that tongues have their rightful place, particularly in personal devotion and private prayer. In the assembly, they may also have a place if interpreted. Thus, tongues must not be despised, but neither must they be allowed to dominate or distract.
Finally, Paul establishes a timeless principle: “Let all things be done decently and in order.” God is a God of order and peace, not confusion or chaos (verse 33). When spiritual gifts are exercised without Scriptural balance, they bring discredit to the work of the Spirit and even drive some to reject the gifts altogether. Disorder and excess, whether in tongues or prophecy, obscure God’s glory and undermine the edification of the saints. As Adam Clarke observed, Satan often mingles himself with genuine works of the Spirit, stirring up folly and disorder so that the true work may be discredited.
At the same time, Paul’s call to order does not mean worship should become lifeless or joyless. The order of the Spirit is the order of life, not of death. As Charles Spurgeon observed, some Christians wrongly cultivate gloom in the name of reverence, fearful of too much joy. Yet Scripture calls for exuberant praise, heartfelt thanksgiving, and Spirit-filled joy. True worship sets the heart “ringing its bells and waving its banners,” delighting in God as Savior. Even when it is exuberant, such worship can still be orderly when governed by love and directed toward God.
Thus Paul’s final words summarize the chapter perfectly: the church is to prize prophecy, value tongues rightly, and above all, pursue order that reflects the character of God. When these principles govern public worship, the church is edified, the Spirit is honored, and God is glorified.
