The apostle Paul encourages the Corinthian brethren to open their eyes to the damage they were causing within the local church. Some brethren were placing greater emphasis on the gift of speaking in tongues, and many were elevating the tongue speaker above others.
The very gifts that they used to divide themselves over would one day cease to exist, 1 Corinthians 13:8-12. The Corinthians needed to re-examine their spiritual priorities.
Now was the time to recalibrate their direction and service to the Lord. Paul instructs the Corinthians to do all things through love, which in turn will bring about the greatest effects of the gifts they possess.
1 Corinthians 13 exposed a flaw in the Corinthians who exercised their Holy Spirit-given gifts without love, ‘care and concern for others’. Those who used their gifts for reasons other than to profit all were doing so without God’s seal of approval, 1 Corinthians 12:7.
Secondly, they needed to understand that gifts would cease to exist when the completed revelation of God was made known. This being the case, they were to conduct themselves presently in a spirit of love toward others. Gifts would one day end, yet love abides eternally, 1 Corinthians 13:8 / 1 Corinthians 13:13.
Paul now admonishes the Corinthian brethren to pursue love, 1 Corinthians 14:1; however, this pursuit is not to be to the exclusion of gifts. Consider the Bible in Basic English’s wording of 1 Corinthians 14:1, ‘Go after love; still desiring to have the things which the Spirit gives, but most of all that you may have the prophet’s power.’
While love is the ‘greatest’ due to its eternal nature, Paul nonetheless continues to encourage the Corinthians to pursue gifts due to the fact that revelation had not yet been finished or completed. Gifts served their purpose as stated in 1 Corinthians 13.
Though Paul commands that the Corinthians ‘desire earnestly spiritual gifts,’ 1 Corinthians 14:1, we understand that this is not a command for New Testament Christians today due to the completion of divine revelation. The Corinthians lived in the ‘now’, and we live in the ‘then’, days of perfect or completed revelation, 1 Corinthians 13:12.
Paul introduces the superiority of prophecy by saying that they should desire ‘prophecy,’ 1 Corinthians 14:1. The word ‘prophecy’ is defined as ‘the gift of interpreting the will of the gods, and in the New Testament, the gift of expounding scripture, of speaking and preaching’. The apostle Peter defines prophecy as men being miraculously ‘moved’ by God to speak divine revelation, 2 Peter 1:19-21.
1 Corinthians 14:2 gives the reason for such a desire. Again, the word ‘tongue’, in Greek, is ‘glossa’ and is defined as ‘a tongue, language’. One who had the gift of speaking another language that others did not understand without an interpreter was communing only with God, 1 Corinthians 14:2.
To speak in tongues with no interpreter would be to lack love and display a spirit of selfishness, arrogance, and desire to be seen by men as great, glory of men.
It comes to be somewhat fascinating to note that apparently, these Corinthians were able to perform these Holy Spirit-given gifts even when done with a wrong attitude. The gift, in other words, did not depend upon their faith.
Many today claim that if you cannot speak in tongues or perform miracles, then your faith must be little; however, we see here that these brethren performed gifts in ways that God did not approve of. Apparently, once one had the gift, they were at liberty to use the gift as they judged fit. Many Corinthians’ judgment of their gifts was wrong.
Paul says, ‘they utter mysteries by the Spirit,’ 1 Corinthians 14:2. As one is guided by the Holy Spirit to perform the gift of tongues, 1 Corinthians 12:11, he speaks ‘mysteries.’ To speak of a ‘mystery’, in Greek, it’s the word ‘musterion’, and it is a mystery or secret doctrine, a divine secret, something above human intelligence.
The doctrines taught by the unknown tongue were without benefit to the hearer, and thereby was a message of mystery or divine secret. God never intended for some to have truth and others not to have it, as though there were ‘divine secrets’ that only some could have. The Gospel is indeed for all, as the hymn says.
Note the word ‘but’, 1 Corinthians 14:3, places prophecy in contrast to speaking in tongues that no one understands. Paul had said that the Corinthians ought to ‘desire earnestly the greater gifts,’ 1 Corinthians 12:31.
The desired greater gift is now revealed to be that of prophecy. Paul now explains why prophecy is a greater gift than speaking in tongues. Those who prophecy do three things that benefit or profit all, 1 Corinthians 12:7.
1. Those who prophecy speak ‘strength’ unto men, 1 Corinthians 14:3.
The Greek word for strengthening is ‘oikodome’, and it means a building or structure. When a man or woman prophesied, they promoted spiritual growth and advancement of others, an act of love.
2. The prophet brought ‘encouragement’ to his hearers, 1 Corinthians 14:3.
The Greek word for encouraging is ‘paraklesis’, which is defined as a calling to one’s aid, summons, and encouragement. Consider the use of ‘paraklesis’ in Romans 15:4 / 2 Corinthians 7:4 / 2 Thessalonians 2:16 etc.
Interestingly, the apostle John used the Greek word ‘parakletos’, being transliterated ‘Advocate’, to describe the merciful work of Jesus in the forgiveness of our sins, 1 John 2:1.
When a prophet spoke divine revelation, these words helped, aided, encouraged, and instructed people. Again, such an act is a display of love because it illustrates care and concern for people’s spiritual well-being.
3.The prophet’s words were ‘comfort,’ 1 Corinthians 14:3.
The Greek word for comfort is ‘paramuthia’, which means any address, whether made for the purpose of persuading, or of arousing and stimulating, or calming and consoling, comfort, 1 Corinthians 14:3. Comfort is a word that soothes a heavy burden or pain.
Prophecy did this for people, and thereby it was an act of love. The content of all Gospel preaching today must be done so that brethren are strengthened, encouraged, and comforted.
Paul is building a case for the superiority of prophecy. Prophecy provides strength, encouragement, and comfort, not only to the individual performing it but to the church, 1 Corinthians 14:4.
The Corinthians were to learn that gifts were designed for the profit of all in the church, 1 Corinthians 12:7. Those with gifts were to promote unity and personal growth for the whole body.
When they came to this understanding, then they would understand why the gift of prophecy was superior to the tongue speaker who had no interpreter. While the appearance of speaking in tongues must have been impressive, it actually served little to no purpose as far as the entire body was concerned.
1 Corinthians 14:5 indicates the overall interest of the Corinthians in speaking in tongues. Paul’s statement helps us understand that the gift of speaking tongues was not to be dismissed; however, it needed to be placed in a proper perspective within the minds of the Corinthian Christians.
Prophecy is a greater gift because the church, as a whole, is edified, whereas a tongue without an interpreter benefits no one except one who understands the language being spoken, 1 Corinthians 14:5 / 1 Corinthians 12:31 / 1 Corinthians 14:1. The objective of tongues was twofold.
1. It would no doubt create a sense of awe when the one who heard a man speak in a language he had no former training in.
2. The people who actually spoke the language of the miraculous tongue would be benefited, edified, exhorted, and consoled, yet no one else.
The tongues without interpreters benefited only those who understood the language spoken. When tongue-speaking occurred with interpretation, it was on par with prophecy. A parallel today would be like a man standing before an English-speaking congregation and teaching a class using French.
While it may sound neat to hear another language, the English-speaking brethren would not be edified, exhorted, and consoled. What purpose then would the French-speaking brother serve?
‘Profit’ to the entire body of Christ continues to be the overall objective of gifts, 1 Corinthians 12:7. Note that the profit one receives from gifts is understanding of spiritual matters brought about by tongues, knowledge, prophecy, and teaching, all of which equal ‘revelation,’ 1 Corinthians 14:6.
Gifts as a whole are directly associated with revelation. This is important to understand because Paul said that these gifts would one day in the future be done away with, 1 Corinthians 13:8-12.
Complete revelation is now revealed, and thereby there is no need for spiritual gifts such as prophecy, speaking in tongues, performing various miracles and so forth. Those today who claim to have the power of the Holy Spirit to do these miraculous gifts are lying.
Paul reasons with the Corinthians, if the apostle Paul came and spoke to you Corinthians in a language that no one understood and no interpreter was present, where would be the edification, exhortation and consolation? 1 Corinthians 14:6.
Furthermore, where would be the authentication of the deity of God and His word if no one understands what you are saying? No ‘profit’ occurs unless that which is spoken is understandable! This illustrates a fact that the word of God is designed to be understood.
1 Corinthians 14:7-8 appears to be a commentary on 1 Corinthians 13:1. Without a ‘distinction in the sounds’, the instrument will only give off incomprehensible sounds. The ear of an army is trained to react to a certain blast of the trumpet; however, if the trumpet sounds in unfamiliar tunes, ‘Who shall prepare himself for war?’
Constable, in his commentary, says the following.
‘If the bugler blows a confused tune, the army will not know whether to attack or retreat. The harp and the flute, as well as the bugle, were commonplace in the Greco-Roman world.’
Coffman, in his commentary, says the following.
‘If such an illustration as this has any meaning, it has to be that uninterpreted tongues are as noisy, disagreeable, useless, cacophonous and worthless as a kitten on the keys of a piano. Paul, of course, made the comparison with instruments known in his day.’
Like an unfamiliar sound of an instrument, the tongue speaker who speaks an unfamiliar language. No one will understand, and no one can possibly respond. Such efforts are likened to throwing words into the air and letting them drift away, 1 Corinthians 14:9. No one can grasp these words, and thereby they benefit no one.
The word ‘languages’ 1 Corinthians 14:10, or ‘voices’, KJV, in Greek is the word ‘phone’, and it means a sound, tone, properly the sound of the voice, mostly of men, a kind of language, dialect.
The word dialect and the articulate sounds of the voice fit well here. Throughout the world, there are various dialects of a language that benefit those who comprehend and speak that language.
Each language is significant in its respective society. If, however, one comes from another part of the world speaking a different dialect than I am familiar with, it shall profit me nothing.
The person would sound like a ‘foreigner’ to me and me to him, 1 Corinthians 14:11. The KJV uses the word ‘barbarian’, in Greek, it’s the word ‘barbaros’, and is defined as not Greek, foreign, originally all that were not Greeks, especially the Medes and Persians, so the Hebrews called the rest of mankind Gentiles.
Again, if I attempt to preach the Gospel in English to a French-only speaking man, he will gain absolutely no insight or understanding of the word of God through my English.
The issues are becoming more and more clear. The Corinthians were clearly ‘eager for spiritual gifts,’ 1 Corinthians 14:12. Paul was not trying to kill this eagerness but rather redirect the Corinthians’ objective with gifts. The problem existed in their approach and use of the gifts.
Paul states clearly the objective of these gifts by saying, ‘excel in those that build up the church,’ 1 Corinthians 14:12. Again, this is a reiteration of the 1 Corinthians 12:7 statement.
Here, we find love being the motivating factor for all. A love for man’s souls is to be our motivation to preach and teach. The one with the gift of tongues should stop and ask themselves, ‘Am I performing these tongues to spiritually edify others or to look great in the eyes of men?’
Apparently, the tongue speaker could not always interpret what he was saying and depended upon another to do that work, 1 Corinthians 14:13 / 1 Corinthians 12:10.
Prayer was to be conducted by the tongue speaker so that he may be able to interpret for the sake of edification of others. It is inferred that the prayer of a tongue speaker is not understood by the tongue speaker himself and no one else in such a case, 1 Corinthians 14:15.
In such a case, the tongue speaker is praying with his ‘spirit’, purpose dictated by an understanding of truth, 1 Corinthians 14:14 / 1 Corinthians 5:4 / 1 Corinthians 6:17 / 1 John 4:1 / 1 John 4:5. The inverse of this would be that ‘if I pray in a tongue with understanding, my spirit prays and my understanding is fruitful.’
One’s purpose or character, that is, one’s spirit, is not directly related to one’s understanding of truth. This verse simply proves that one may go through the motions of religious activities without understanding what he is doing, and Paul calls the activity ‘unfruitful,’ 1 Corinthians 14:14.
No matter how sincere the person praying with no understanding is, his efforts remain unfruitful. Likewise, no matter how sincere the false teacher is, if his doctrine is erroneous, he remains unfruitful.
Paul asks, ‘What shall I do? 1 Corinthians 14:15. In Greek, that is ‘ti oun estin’, and he tells them rather than praying only in spirit, he should ‘pray with the spirit and with the understanding.’
This verse explains a fact, and that is my understanding of truth should be in line with my purpose and character. Understanding and purpose are thereby connected now by the one who walks in truth and is motivated by love.
Lipscomb, in his commentary, says the following concerning 1 Corinthians 14:15.
‘Neither the KJV nor the English Revised Version (1885) is correct here. The thought evidently is, ‘I will sing as the Spirit directs or inspires, and I will sing in a language that those who hear can understand.’ The following verse shows clearly that Paul’s meaning is: ‘I will pray and sing by the inspiration of the Spirit, and in a language that they will understand to their profit.’
Singing is used here as well, 1 Corinthians 14:15. Singing is to be done ‘with the spirit’ as well as ‘with understanding.’ What purpose would singing serve if I have no idea as to the meaning of my songs of praise to God?
Note that this singing took place ‘in the church’, 1 Corinthians 14:19 / 1 Corinthians 14:23 / 1 Corinthians 14:26. Singing took place when the saints assembled themselves together, i.e., on Sunday.
Not only will this foreign tongue not benefit self, but anyone else hearing the praying who is ‘unlearned’ in the tongue will not benefit. To say ‘amen’, ‘amen’ is to say, verily, of a truth, so be it, certainty, 1 Corinthians 14:16.
Coffman, in his commentary, says the following.
‘It was customary from the earliest times for Christians to say Amen to the public prayers and thanksgivings of the church.’
How can the one who does not understand the language, that is, the ‘unlearned’, say the words are ‘so be it,’ ‘of a truth’ or have ‘certainty’ of the truth thereof? 1 Corinthians 14:16. Again, where is the edification? 1 Corinthians 14:17.
Constable, in his commentary, says the following.
‘Whenever we lead in public prayer, we should do it so the other people praying can join us and affirm our words, 1 Chronicles 16:36 / Nehemiah 5:13 / Nehemiah 8:6 / Psalms 106:48. It is clear in 1 Corinthians 14:16 that Paul was speaking about a public worship situation. Giving thanks in public worship is important even if no one else joins in, but it is even more important that other believers can join in.’
Once again, this indicates a truth regarding our prayers: they should be spoken and understood in truth. We do not just utter words of no meaning or confusion, and if it were so, how could anyone say ‘amen’? Our worship of God and our preaching must be done so that all may understand and be edified, exhorted, and consoled.
Paul spoke with tongues, too. However, when ‘in the church’, a phrase that indicates the whole of the brethren assembled, 1 Corinthians 14:19-19 / 1 Corinthians 14:23, Paul desired to speak words of understanding for the purpose of instructing others.
Notice in these past few verses, Paul speaks of events occurring, ‘in the church.’ There was praying, singing, and preaching taking place ‘in the church.’ The thrust of our worship services to the Lord revolves around spiritual growth and understanding.
Here is the real issue of gifts, strengthening, encouraging and comfort, 1 Corinthians 14:3, could not occur unless the instructions were given in an understandable language.
Here we see a part of the work of the church revealed. We assemble to worship God and to learn, i.e., strengthen, encourage, and comfort one another. Truth can be understood alike; elsewhere would be the instruction?
The context of Paul’s address to the brethren here is that Christians are commanded to ‘not be children in mind,’ 1 Corinthians 14:20. The word ‘child’ in Greek is ‘paidion’, and it means a little or young child.
To be a ‘child in mind’ is to ‘think like a child,’ 1 Corinthians 13:11. Solomon said, ‘Foolishness is bound in the heart of a child, but the rod of correction shall drive it far from him,’ Proverbs 22:15,
Paul was ready to drive this foolishness from the Corinthian brethren with a rod, 1 Corinthians 4:21. The rod would be the word of God used in a way that would either drive the foolishness out of the Corinthian brethren or drive the foolish away.
The obvious allusion is to the Corinthians’ desire to speak in tongues for selfish benefits is to be ‘childlike in mind.’ If a man spoke a tongue with no interpreter for the sake of being viewed as holier than others, he was indeed being ‘a child in mind.’ When grown adults exercise the mind of a child, it is identified as ‘evil.’
The word ‘evil’ in Greek is the word ‘kakia’, and it means badness in quality, moral badness, wickedness, vice. The Corinthians’ childlike behaviour with the gift of tongues placed them in a classification known as defective, ill repute and vice, an ill character or heart, corrupt habits.
The evil of the Corinthians was in the fact that some performed their gifts for show rather than to instruct other Christians. They had a heart problem. The Corinthians’ lack of understanding, regarding the purpose of spiritual gifts, led them to have a character of ‘evil.’
Likewise, man’s lack of understanding today leads to many character flaws. If character flaws exist, it is certainly due to spiritual immaturity. With this verse, then, we see that one who would say that ‘one who continues to teach false doctrine cannot be labelled a ‘false teacher’, 2 Peter 2:1, unless he has a character flaw,’ has really got his facts backwards.
One who continues to preach false doctrines, though the truth has been revealed to him, has exposed his heart to all who know him. He has rejected truth and displayed the ‘mind of a child’ which is clearly identified in adults as ‘evil.’
It was not the character flaw that revealed the Corinthians’ hearts of evil; it was their practices! Likewise, it is not the character of one that reveals his false doctrine; it is his doctrine! When one teaches false doctrine, this exposes his true character. The one who would protect such a one is just as guilty as the false teacher, 2 John 9-11.
Though the Corinthian brethren had been Christians now for five years, they had not grown spiritually, 1 Corinthians 3:1-3. Paul admonishes them to obtain, by study and meditation, a mind that is mature.
1 Corinthians 14:21, Paul quotes from Isaiah 28:11, indicating that the writings of the Major Prophets were termed ‘law,’ Luke 16:16. Clearly, the ‘law’ is the entire Old Testament, Luke 16:16 / John 10:34 / John 15:25 / Romans 3:19-20.
The prophet Isaiah had pronounced the end from the beginning regarding the coming of the Assyrians in Isaiah 28, and therefore proved that the word was from God, Isaiah 46:9-11. When these signs, such as tongues, were performed, the one witnessing them would have faith produced, Mark 16:20.
When other signs, such as prophecy, were performed, it was not the unbelieving that benefited, but the believing Christians, 1 Corinthians 14:22. Christians who heard words of prophecy were strengthened, encouraged and comforted, 1 Corinthians 14:3.
Paul examines a worship service, i.e., ‘the whole church be assembled together,’ 1 Corinthians 14:23. During these worship services, men would proclaim the word of God through tongue speaking or prophecy. The inference of this verse is that the tongue speaker has no interpreter.
An unbelieving visitor who comes to the assembly not knowing the language will get absolutely nothing out of the study. It would be like inviting an English-only speaking man to a French-speaking congregation. What will he get out of it? Will he be persuaded to be converted? 1 Corinthians 14:12-25. Here is a picture of the ‘whole church being assembled’, the local church and brethren are speaking in a tongue that no one understands.
1. There is no strengthening, encouraging or comforting occurring.
2. Paul said that both the unlearned, one who has no former training in the language and the ‘unbelieving’, one who is not a Christian, will consider the assembly to be filled with madmen, 1 Corinthians 14:23.
Please note that when the ‘whole church was assembled together’, there were ‘unbelieving’, non-Christian people, who were permitted and encouraged to be there too. Christians today ought to invite the unbelieving to our assembly so that they may learn the Gospel.
The word ‘convicted’ 1 Corinthians 14:24, in Greek, is the word ‘elegcho’, and it means to be convicted, shamed. The very words of truth spoken in a clear understanding manner will convict, or judge, the sinner and expose ‘the secrets of his heart’, 1 Corinthians 14:25.
Those secret, sinful practices will be exposed as sinful, and he will do one of two things. Such a one will either ‘fall down on his face’ in shame and repentance or continue in sin, 1 Corinthians 14:25.
The point is that one who does not understand a word that is being said has no way of even choosing between right and wrong. Likewise, if God’s people cannot understand truth alike today, then where is the shaming for sinful practices? One could simply say, ‘That’s your interpretation.’
An interesting point of truth is revealed here. When one preaches the Gospel to the lost, we are to expose their sin and help them see their need for forgiveness, Acts 2:37-19.
This is what the Mosaic Law did for those Old Testament worthies who waited upon the coming of the Messiah, Galatians 3:19-29. Another interesting fact is that we ought to note that we are to be encouraged to invite the unbelievers to our assembly.
The ‘coming together’ under consideration is the ‘whole church assembly’, 1 Corinthians 14:23. 1 Corinthians 14:26 gives us a picture of the worship service in the early church.
Apparently, individual Christians delivered inspired songs to the congregation, and there was singing in general in the congregation, 1 Corinthians 14:15 / Ephesians 5:19 / Colossians 3:16.
The word ‘psalm’, in Greek, is ‘psalmos’, and it means a twitching or twanging with the fingers of a bow. Mostly of musical strings, the sound of the harp. This word is found in 1 Corinthians 14:26, in relation to the first day of the week worship service.
Interestingly, the Greek Septuagint translates the Hebrew word ‘mizmor’ to the Greek ‘psalmos’ and is the title for the Book of Psalms, meaning either ‘song’ or ‘instrumental music.’ Apparently, singing songs was a part of the first-century church’s worship.
Note that the Greek word ‘psalmos’ is a noun. A noun is a person, place, or thing. The ‘thing’ under consideration then is a song, whether that song is sung with an instrument or with the voice alone matters not, as far as the Greek word is concerned.
If the Greek word were a verb, then the action of playing an instrument or singing a song would be under consideration. Since the noun is under consideration, the subject is the song as opposed to the action of singing.
We have no inspired singers today as we have no inspired prophets today. Our instructions are to ‘sing and make melody with your hearts to the Lord’, Ephesians 5:19, and to preach from study, 2 Timothy 2:15. We are plucking the strings of our hearts as we sing.
Whatever gift was exercised, whether a psalm, a teaching, a revelation, a tongue or an interpretation of the tongue, the motivation for these gifts was that all be edified, enhanced knowledge of God through the effort, 1 Corinthians 14:26. There would be no benefit to any if no one understands what is said or sung.
The big picture here is the assembly of the saints. The assembly is where strengthening, encouraging, and comfort would occur among members of the one body, 1 Corinthians 14:3.
Secondly, the assembly would be where lost sinners could hear the power of the Gospel and be made to feel the shame of their sin and consequently be baptised for the remission of sins. Preaching today must point up sin.
Since there was a multitude of gifts that may be performed in any one assembly, Paul limits tongue speaking to two or three, ‘and that in turn,’ 1 Corinthians 14:27.
The phrase, ‘in turn’, in Greek is ‘meros’, and it means one’s turn, his turn of duty as a messenger, in turn, by turns. One by one, the two or three tongue speakers were to speak in the assembly and only if there was an interpreter present, 1 Corinthians 14:27.
If there were no interpreters, ‘the speaker should keep quiet in the church and speak to himself and to God,’ 1 Corinthians 14:28. The word ‘keep silence’, in Greek, is ‘sigato’, and it means to be silent or still, to keep silence.
Without an interpreter, the tongue speaker would only cause confusion. Since the object of the gifts is the edification of the whole assembly, 1 Corinthians 12:7 / 1 Corinthians 14:12, the tongue speaker is to remain silent in the assembly if there is no interpreter.
As the tongue speakers took turns, so the prophets were to take turns, and at most three would speak. The audience was to ‘weigh carefully’, that is ‘diakrino’ in Greek, which means to separate one from another, to settle, decide. The congregation was to listen to the teachings and test the validity of the message.
That which they used as the testing stone was the other divine revelation that had been delivered up to this point. Christians today ought to give the same test to speakers in the assembly, Acts 17:11 / 1 Corinthians 12:3 / 1 Thessalonians 5:20-21 / 1 John 3:10 / 1 John 4:1 / 1 John 4:6.
Again, a picture is given of their assembly, 1 Corinthians 14:30. The congregation sat down while the teacher stood and taught. While one prophet taught, another may receive a revelation at the same time.
Paul instructs the one speaking to give way to the prophet who has received a new revelation, 1 Corinthians 14:30. Again, each was to take their turn, rather than everyone singing, speaking in tongues, and prophesying all at the same time.
The purpose of the order was that ‘all may be instructed and encouraged,’ 1 Corinthians 14:31. The assembly was not only a praise session but a learning session, John 6:44.
A picture of the early church worship would have been a stark contrast to what we now experience. When we worship God on Sunday, there remains singing and teaching, yet the gifts are no longer a part of the worship.
1 Corinthians 14:32 is interesting; it says that the prophet was in control of the revelation that came over them. Therefore, if a man were to go out of control, not speaking in turn, all would identify him as a false teacher.
This is why Paul says, ‘God is not the author of confusion,’ 1 Corinthians 14:33. Those charismatic non-denominational churches that have men explode in uncontrolled tongues or prophecy are faking it, and 1 Corinthians 14:32-33 is the proof.
Coffman, in his commentary, says the following.
‘The spirits of the prophets are subject to the prophets means that any true prophet could control his speaking; there was not any such thing as an irresistible compulsion for any TRUE prophet to speak. Rules like these carry the strong implication that some at Corinth had claimed otherwise.’
Evidently, some of the women were speaking up in the assembly in the Corinthian churches, and this was another source of confusion. We have already noted that some women were given the gifts of prophecy, 1 Corinthians 11:5.
Their only limitations to speaking to this point have been in relation to the veils of 1 Corinthians 11:2-16. The prophetess was permitted to speak words of divine revelation apart from the ‘whole church being assembled together’, 1 Corinthians 14:23.
Here we see a picture of people singing solos, speaking tongues, prophesying, and women speaking up and preaching all at the same time. Again, this was an ultraliberal church, 1 Corinthians 11:21.
Paul admonishes the women to ‘keep silent in the churches’, 1 Corinthians 14:34, in the same context that he told the tongue speaker, 1 Corinthians 14:28, and prophet, 1 Corinthians 14:30.
Their silence was in relation to teaching out of turn for order’s sake. The women, however, had zero time for preaching, strengthening, encouraging and comforting, 1 Corinthians 14:3, the assembly of saints and thus Paul commands total silence in this area.
The word ‘silence’ in Greek is ‘sigato’, and it means to be silent or still, to keep silent, hush. The woman was therefore forbidden to address the assembly and was to remain in ‘must be in submission, as the law says,’ 1 Corinthians 14:34. The word ‘subjection’, in Greek, is ‘hupotasso’, and it means to place or arrange under, to post under, to subject, to be obedient.
The Law proves this statement, Genesis 2:18, especially Genesis 3:16, ‘he (the husband) will rule over you’. Paul makes the same argument in 1 Timothy 2:11-14. This is not a subjection of wives to husbands; this is a subjection of women to men in general when it comes to the assembly of the whole church.
McGarvey, in his commentary, says the following.
‘The gift of prophecy no longer exists; but, by the law of analogy, those women who have a marked ability, either for exhortation or instruction, are permitted to speak in the churches. The law is permanent, but the application of it may vary. If man universally gives woman permission to speak, she is free from the law in this respect.’
Note that 1 Corinthians 14:35 only addresses those women who are married; they should go home and ask their husbands if they have questions. The text doesn’t address those who are single or widowed.
Presumably, unmarried women would ask their fathers or some other man in the church after the service. The words, ‘women should ask their husbands’, have always intrigued me, not because of what Paul says but because of what some people believe they think Paul says.
If Paul is speaking about a Bible study situation, as some suggest, what happens if there’s a woman present who isn’t married? How is she supposed to learn anything if she has no husband to ask? The women commanded to refrain from asking questions were women with husbands capable of answering questions.
Notice also that Paul doesn’t say anything about whether the teacher asks a question, even in a worship situation, a woman is allowed to answer a question, or whether she has to remain silent. Is this ‘unscriptural’ too!
Some have difficulties harmonising 1 Corinthians 11 and 1 Corinthians 14. But it’s simple, really, the woman of 1 Corinthians 11 was prophesying and praying without a veil in public, not the ‘whole church assembly.’ The woman of 1 Corinthians 14 was prophesying and praying in the assembly with or without the veil, and Paul termed it unacceptable.
Again, there are some who tell us that we are in sin due to our women teaching a Bible study to children or other women. What these people fail to understand is that women who teach a Bible study of unbaptized children or other women are not addressing the assembly of the whole church.
No woman may address the whole assembly, that is, Sunday, the day we celebrate the Lord’s Supper together, without violating God’s direct command here. When the whole church, in any given location, is assembled together for worship, women are not to speak out.
The woman may not ask a question in the worship assembly, the woman may not teach a man, the woman is not to say anything other than blending her voice with the saints in song to fulfil the command of all to sing, Ephesians 5:19 / Colossians 3:16, and say the amen.
Paul has under consideration here, ‘the assembly of the whole church’ or ‘in the church.’ Under such an assembly, the woman is not to speak a word. Often the question comes up, ‘May a woman speak in a Bible study with other men present?’ Again, the issue of 1 Corinthians 14 is a whole church assembly.
On the other hand, if the whole assembly has not come together for worship, that is, to celebrate the Lord’s Supper, she may speak while taking into consideration her divinely appointed position of submission to the man, 1 Corinthians 11:2-8, and 1 Timothy 2:11-14.
The assembly of the whole church has been defined as the place of the first day of the week worship that includes the five ‘acts’ of worship. Another assembly of the whole church often takes place during the midweek, i.e., Wednesday, by custom of many churches.
However, we must keep this in its context; it’s only during our coming together for worship, that is, Sunday mornings, to celebrate the Lord’s Supper together, that a woman may not speak. A Bible study time is not such an assembly because the whole church is not assembled.
The church today divides itself into Bible classes of all ages and sometimes genders to have private studies appropriate to age and gender, so that the church is edified.
There are some who believe we are in sin for dividing the church into classes on Sunday and Wednesday. Note, however, that part of the work of the church is to edify the saints, Ephesians 4:11-16.
If the whole church comes together on the first day of the week to participate in the five acts of worship and no woman participates in a speaking role, then we have satisfied God’s will.
If the church, for the sake of edification of its members, divides into classes before the whole assembly comes together on Sunday, where is the condemnation?
There are some who claim that there is no authority for a divided class situation, and thereby any assembly of the saints would be the ‘whole assembly.’ There were times when the New Testament Christians assembled apart from the ‘whole assembly’; we call these assemblies ‘classes’ so that brethren could be edified, Acts 19:9.
It may be objected that the Acts 19:9 assembly was a ‘divided assembly’, but what really does that prove? Shall we condemn matters of expediency, practicality, and appropriateness on the basis of not finding one example, inference, or command to have a divided Bible class? If so, then it would be sinful to use a pitch pipe, songbook, trays in the Lord’s Supper, and have a church building.
Matters that are expedient are matters that lawfully aid in one accomplishing the commandment of God. The commandment of God is that the church would be edified, and the expedient is a Bible class for all ages.
There is no sin here, and actually, the Bible does not address the practical matters, such as taking a car to preach the Gospel and thereby accomplishing the great commission, Matthew 28:18-20.
The Bible says absolutely nothing about Bible classes, songbooks, pitch pipes, trays on the Lord’s Supper and so forth. The Bible simply gives the command, and we are charged with keeping the command and accomplishing it in a lawful manner.
It is unfortunate that there are overzealous brothers and sisters today who attempt to bully other churches with their personal convictions. When these Christians begin to bind where God has not bound and loose where God has not loosed, Matthew 18:18, they bring reproach to the name of God and cause some to stumble in sin, Galatians 2:3-10.
One may say that since a Bible study is not the ‘whole church being assembled,’ why can’t a woman lead the study? The answer is found in the general subjection of women to men and is therefore not authorised by God.
Though the Corinthian church had these errors happening, women addressing the assembly and prophets and tongue speakers talking at the same time, they were not to conclude that just because they did these things, they were right.
The Corinthian brethren were to conduct themselves by the authority of God, 1 Corinthians 14:36 / Colossians 3:17, and not by their own will, just as all other churches were to do. Remember that Paul said, ‘as in all the churches of the saints,’ 1 Corinthians 14:33.
These regulations that Paul placed upon the women, tongue speakers, and prophets were not Paul’s opinions, but ‘the commandment of the Lord,’ 1 Corinthians 14:37.
Those ‘ignorant’, 1 Corinthians 14:38, were those who sought spiritual gifts to be magnified by others rather than exercising the gift of the Holy Spirit in love. These brethren were ‘ignorant’, and so Paul enlightens them, 1 Corinthians 12:1.
Those who desired to remain ignorant, due to a hard-hearted disposition that enjoyed the attention tongues brought to them, rather than wanting to profit all brethren were to remain ignorant, 1 Corinthians 14:38. Such individuals will be reserved for everlasting fire, Matthew 13:10-12 / 2 Thessalonians 2:11-12.
Paul’s plea for the Corinthian brethren was that they understand the purpose of the gifts, i.e., confirmation, edification, exhortation, and consolation, that the whole body may be profited.
What we must continue to consider as we look through these three chapters, i.e., 1 Corinthians 12-14, is that the ‘whole body, that is the church’ is what is under consideration, 1 Corinthians 12:7 / 1 Corinthians 14:23.
Though Paul has placed a level of importance on prophecy over tongue speaking and regulated their uses in the assembly, he assures them that they should continue to desire these gifts, 1 Corinthians 14:39.
As the Corinthians received their gifts by the Spirit, they were admonished to be orderly with them, 1 Corinthians 14:40. Likewise, our assemblies should be orderly rather than chaotic.
Paul specifically states the objective of gifts when he said, ‘but the one who prophesies speaks to people for their strengthening, encouraging and comfort’, 1 Corinthians 14:3. Tongue speaking without interpretation could in no way achieve this function.
Paul is resolute in his writing so that the Corinthians are aware of the importance of their audience’s understanding of tongues. Those brethren who spoke in tongues for show and human exaltation were ‘children in mind’, 1 Corinthians 14:20.
Secondly, 1 Corinthians 14 gives us a picture of the church’s assemblies when the ‘whole church was assembled together’, 1 Corinthians 14:18 / 1 Corinthians 14:23 / 1 Corinthians 14:26. There was preaching, singing, and praying occurring. While the preaching, praying, and singing occurred in Corinth, there was chaos.
Tongue speakers were talking at the same time with no interpreter, prophets were speaking out of turn, inspired singers were singing, and women were addressing the assembly. It is no wonder that Paul said that if a visitor came into the assembly, they would think all were ‘mad’, 1 Corinthians 14:23.
Paul states that ‘God is not a God of confusion, but of peace’, 1 Corinthians 14:33. Again, the apostle states, ‘but let all things be done decently and in order’, 1 Corinthians 14:40.
It was not orderly for tongue speakers to speak at the same time as another tongue speaker, and neither was it orderly for one to speak without an interpreter, 1 Corinthians 14:27.
It was not orderly for the prophets to speak at the same time but in order and in turn, 1 Corinthians 14:29. Though the Corinthians chaotically practised their gifts, this did not set truth for the churches universal, 1 Corinthians 14:36.
Paul made sure his point of order was understood when he said, ‘let him take knowledge of the things which I write unto you, that they are the commandment of the Lord’, 1 Corinthians 14:37.