Earlier, Paul said that there are different “kinds of tongues” (1 Cor. 12:9). Some refer to other literal languages (e.g. Acts 2:6), while others refer to the tongues “of angels” (1 Cor. 13:1). Therefore, some are intelligible, while others are unintelligible. This form of unintelligible tongues is only mentioned in 1 Corinthians and the book of Acts, and nowhere else in the epistles or the gospels. In this chapter, we need to answer a number of questions:
What is the gift of tongues in this context?
Is this gift still operative today?
How should it be used in Christian community?
How does this situation in the Corinthian church apply to our contemporary setting?
The main thrust of Paul’s message is this: use your gifts to love others and build them up. We would suggest reading our earlier article “The Charismatic Gifts” in addition to reading through this passage, which gives a balanced and systematic approach to the charismatic gifts (e.g. tongues, prophecy, and healings).
(14:1) “Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy.”
As chapter 13 stated, love is the highest virtue. Yet Paul also encouraged spiritual gifts. It isn’t either that we love or that we use our spiritual gifts. It’s “both-and.” We should use our spiritual gifts to love others.
Even within the realm of the spiritual gifts, there is a hierarchy. Earlier he wrote, “Earnestly desire the greater gifts” (1 Cor. 12:31). Paul places prophesying above speaking in tongues (cf. 1 Cor. 12:10).
What is the gift of prophecy? Morris defines prophecy as close to preaching, but the difference to him is that the words are less prepared and “the uttering of words directly inspired by God.”[] This last statement seems to go too far. It’s enough to say that God moves people to speak prophetic words without calling it “inspired by God.” God moves us to serve, love, and speak in various ways, but surely no one would claim that this is perfectly inspired by God. For a more robust description of prophecy, see “The Charismatic Gifts.”
(14:2) “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.”
Prophecy reveals mysteries, while tongues conceal them. God primarily gave the gift of tongues so believers could connect with Him. The purpose is self-edification. Yet the other gifts are for building up others. Paul is asking, “Would you rather have a gift that edifies yourself or someone else?”
(14:3) “But one who prophesies speaks to men for edification and exhortation and consolation.”
Prophecy isn’t simply about predicting the future. In this context, it is for the building up of the church. This happens when we show how the Bible is relevant for people in our lives—much like the prophets did in the OT.
(14:4) “One who speaks in a tongue edifies himself; but one who prophesies edifies the church.”
Again, Paul is drawing the contrast between self-edification and edifying the church. We shouldn’t be looking for ways to build ourselves up.
“Edifies himself.” Later, Paul writes that a tongue-speaker should “speak to himself and to God” (v.28). One component of the gift of tongues is some sort of personal edifying prayer gift.
(14:5-6) “Now 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 interprets, so that the church may receive edifying. 6 But now, brethren, 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 clearly thinks that some gifts are better than others. His main criteria are these: Is it intelligible to others, and does it edify others? Why speak in tongues if it doesn’t build anyone up? Paul gives a few analogies to demonstrate why prophecy is better than tongues.
(14:7) “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?”
Paul compares tongues with musical instruments that don’t fit chords and musical scales. What an unpleasant experience to listen to a singer who is off key, or a guitarist whose instrument isn’t tuned properly. Even worse, imagine being a musician who only plays one note.
(14:8-9) “For if the bugle produces an indistinct sound, who will prepare himself for battle? 9 So also you, unless you utter by the tongue speech that is clear, how will it be known what is spoken? For you will be speaking into the air.”
Paul compares tongues to a bugle that doesn’t communicate when to go to battle (v.8). What’s the point of even playing it? Imagine going to a musical performance where the band doesn’t play together? Or imagine going to war, gripping your sword and shield, and the bugler makes a bunch of confusing noises. All of the soldiers would be frantically asking, “Should we charge or should we wait?” The same is true in Christian community. Imagine if everyone showed up “speaking into the air” without understanding each other.
(14:10-11) “There are, perhaps, a great many kinds of languages in the world, and no kind is without meaning. 11 If then I do not know the meaning of the language, I will be to the one who speaks a barbarian, and the one who speaks will be a barbarian to me.”
Paul compares their practices to sounding like “barbarians” to each other. If you can’t understand the “meaning” of the language, it sounds like nonsense. Because Corinth was such a thriving metropolis, they would have been “all too familiar with the alienation and frustration caused by the blend of different languages and different cultures in a major urban setting.”[]
(14:12) “So also you, since you are zealous of spiritual gifts, seek to abound for the edification of the church.”
Paul keeps hammering home the same point: build up others—not yourselves.
(14:13) “Therefore let one who speaks in a tongue pray that he may interpret.”
Tongues are useless for edification without an interpretation. Paul’s point is that the use of intelligible words is far more edifying to others.
(14:14) “For if I pray in a tongue, my spirit prays, but my mind is unfruitful.”
One of the main problems with solely speaking in tongues is that it is sub-rational. The gift of tongues might help relieve certain burdens in the heart, because the individual is praying “to God” (v.2). But it doesn’t help others.
(14:15) “What is the outcome then? I will pray with the spirit and I will pray with the mind also.”
The goal is to have both spirit and mind—not sub-rational spirituality.
“I will sing with the spirit and I will sing with the mind also”
Christian music should have good theological content—not just “feel good” appeal.
(14:16-17) “Otherwise if you bless in the spirit only, how will the one who fills the place of the ungifted 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.”
How can people agree with you giving thanks, if they can’t understand what you’re saying? Tongues need to be interpreted; otherwise, it doesn’t edify the church.
(14:18-19) “I thank God, 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.”
Paul had the gift of tongues, but would rather teach with clarity. He values five intelligible words to ten thousand unintelligible words. On a strict literal reading, Paul is saying that prophecy is 2,000 times better than tongues!
(14:20) “Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature.”
Paul keeps returning to the life of the mind and its importance in the Christian life. We’re not supposed to be intellectually naïve. Again, one of Paul’s main problems with this practice is the fact that it is sub-rational. Johnson writes, “Paul does not say that tongues speaking is infantile. The childish thinking is the failure to recognize that tongues speech in public worship without interpretation does not benefit the congregation. It is the self-centered, childish love of display and attention seeking that Paul deplores.”[]
(14:21) “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.”
Paul refers to the book of Isaiah as “the Law” (cf. Rom. 3:19). That is, he is referring to the entire OT—not just the Pentateuch. For an exposition of this passage, see “Why does Paul quote Isaiah 28:11?”
(14:22) “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.”
This could be a rhetorical question, because it has a similar construction as Galatians 4:16. Or it could mean that prophecy turns unbelievers into believers.[] For a full exposition of this passage, see “Are tongues a sign for non-Christians?” Put simply, the “sign” is a sign of judgment for unbelievers.
(14:23-25) “Therefore if the whole church assembles together and all speak in tongues, and ungifted men or unbelievers enter, will they not say that you are mad? 24 But if all prophesy, and an unbeliever or an ungifted 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 God is certainly among you.”
Our times of fellowship need to be sensitive to non-Christians. The term “convicted” (elegchō) could also be rendered “convinced” (NIV, v.24).
(14:26) “What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.”
Morris notes that Paul does not specifically mention reading Scripture in the early Christian meetings.[] However, it’s possible that this is what Paul meant by “a word of instruction” (NIV) or “teaching” (NASB). Moreover, it could be that Paul presupposed that these believers read Scripture. Indeed, Paul also omits prayer or prophecy from his list of activities, but this is also most likely because he was presupposing these activities. Paul was not writing exhaustively.
(14:27) “If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret.”
Those who speak in tongues should not go on and on. In other words, this should be short, orderly, and successive.
(14:28) “But if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God.”
Tongues should not occur unless an interpreter is present.
(14:29) “Let two or three prophets speak, and let the others pass judgment.”
We’re supposed to be able to correct one another in regards to doctrine. This is left up to the entire Christian community—not just a specific member.
(14:30-33) “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 peace, as in all the churches of the saints.”
Paul is pushing for orderly meetings. Everyone cannot speak all at once. Prophets need to keep themselves under control (v.32).
(14:34-35) “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 If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church.”
For an exposition of this passage, see “Are women supposed to keep silent?”
(14:36) “Was it from you that the word of God first went forth? Or has it come to you only?”
The Corinthians had an inflated view of their own wisdom. Paul humbles them by showing them how they fit into God’s larger word: “Did the word come from you or to you?” In other words, the Corinthians thought that their rules and order trumped God’s way.[] Paul is asking if the Corinthians “can set up your own practices and ignore the common order of all the churches?”[]
(14:37) “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.”
These believers shouldn’t place their prophets over the teaching of the apostles. The Corinthians should submit to the apostolic writings, rather than their own created rules.[] Morris writes, “He could not possibly make a higher claim (which we should not overlook for its bearing on the question of the way the New Testament writers viewed their inspiration). Not only is this the Lord’s command, but anyone who is a prophet or spiritually gifted will recognize the fact. Some of the Corinthians claimed to have spiritual discernment. Let them show it by recognizing inspiration when they saw it.”[]
(14:38) “But if anyone does not recognize this, he is not recognized.”
If they don’t recognize Paul’s wisdom, then they will not be recognized by God.
(14:39-40) “Therefore, my brethren, desire earnestly to prophesy, and do not forbid to speak in tongues. 40 But all things must be done properly and in an orderly manner.”
Read verses 1-19. What are Paul’s main reasons for why we should limit the use of speaking in tongues?
What are some principles for balancing creativity and order in a house church meeting? What would happen if we were too imbalanced in one area or another?
What signs would we see in someone who is showing up to fellowship to take, rather to give to others?
What are some practical ways to build up a time of fellowship? (This includes before a meeting, during a meeting, and after a meeting together.)
Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1985), 183.
Mark Taylor, 1 Corinthians, ed. E. Ray Clendenen, vol. 28, The New American Commentary (Nashville, TN: B&H Publishing Group, 2014), 328.
Alan F. Johnson, 1 Corinthians, vol. 7, The IVP New Testament Commentary Series (Westmont, IL: IVP Academic, 2004), 263.
Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1985), 189.
Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1985), 190.
Alan F. Johnson, 1 Corinthians, vol. 7, The IVP New Testament Commentary Series (Westmont, IL: IVP Academic, 2004), 277.
Alan F. Johnson, 1 Corinthians, vol. 7, The IVP New Testament Commentary Series (Westmont, IL: IVP Academic, 2004), 277.
Alan F. Johnson, 1 Corinthians, vol. 7, The IVP New Testament Commentary Series (Westmont, IL: IVP Academic, 2004), 278.
Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1985), 194.
James is an elder at Dwell Community Church, where he teaches classes in theology, apologetics, and weekly Bible studies.
