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14. Gifts of Prophecy and Tongues

¹ Follow the way of love and eagerly desire gifts of the Spirit, especially prophecy. ² For anyone who speaks in a tongue Or in another language; also in verses 4, 13, 14, 19, 26 and 27 does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit. ³ But the one who prophesies speaks to people for their strengthening, encouraging and comfort. ⁴ Anyone who speaks in a tongue edifies themselves, but the one who prophesies edifies the church. ⁵ I would like every one of you to speak in tongues, Or in other languages; also in verses 6, 18, 22, 23 and 39 but I would rather have you prophesy. The one who prophesies is greater than the one who speaks in tongues, Or in other languages; also in verses 6, 18, 22, 23 and 39 unless someone interprets, so that the church may be edified.

⁶ Now, brothers and sisters, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction? ⁷ Even in the case of lifeless things that make sounds, such as the pipe or harp, how will anyone know what tune is being played unless there is a distinction in the notes? ⁸ Again, if the trumpet does not sound a clear call, who will get ready for battle? ⁹ So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. ¹⁰ Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning. ¹¹ If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and the speaker is a foreigner to me. ¹² So it is with you. Since you are eager for gifts of the Spirit, try to excel in those that build up the church.

¹³ For this reason the one who speaks in a tongue should pray that they may interpret what they say. ¹⁴ For if I pray in a tongue, my spirit prays, but my mind is unfruitful. ¹⁵ So what shall I do? I will pray with my spirit, but I will also pray with my understanding; I will sing with my spirit, but I will also sing with my understanding. ¹⁶ Otherwise when you are praising God in the Spirit, how can someone else, who is now put in the position of an inquirer, The Greek word for inquirer is a technical term for someone not fully initiated into a religion; also in verses 23 and 24. say “Amen” to your thanksgiving, since they do not know what you are saying? ¹⁷ You are giving thanks well enough, but no one else is edified.

¹⁸ I thank God that I speak in tongues more than all of you. ¹⁹ But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.

²⁰ Brothers and sisters, stop thinking like children. In regard to evil be infants, but in your thinking be adults. ²¹ In the Law it is written:

   “With other tongues
   and through the lips of foreigners
I will speak to this people,
   but even then they will not listen to me, says the Lord.” Isaiah 28:11,12

²² Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is not for unbelievers but for believers. ²³ So if the whole church comes together and everyone speaks in tongues, and inquirers or unbelievers come in, will they not say that you are out of your mind? ²⁴ But if an unbeliever or an inquirer comes in while everyone is prophesying, they are convicted of sin and are brought under judgment by all, ²⁵ as the secrets of their hearts are laid bare. So they will fall down and worship God, exclaiming, “God is really among you!”

Good Order in Worship

²⁶ What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. Everything must be done so that the church may be built up. ²⁷ If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. ²⁸ If there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God.

²⁹ Two or three prophets should speak, and the others should weigh carefully what is said. ³⁰ And if a revelation comes to someone who is sitting down, the first speaker should stop. ³¹ For you can all prophesy in turn so that everyone may be instructed and encouraged. ³² The spirits of prophets are subject to the control of prophets. ³³ For God is not a God of disorder but of peace—as in all the congregations of the Lord’s people.

³⁴ Women Or peace. As in all the congregations of the Lord’s people, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. ³⁵ If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. In a few manuscripts these verses come after verse 40.

³⁶ Or did the word of God originate with you? Or are you the only people it has reached? ³⁷ If anyone thinks they are a prophet or otherwise gifted by the Spirit, let them acknowledge that what I am writing to you is the Lord’s command. ³⁸ But if anyone ignores this, they will themselves be ignored. Some manuscripts But anyone who is ignorant of this will be ignorant

³⁹ Therefore, my brothers and sisters, be eager to prophesy, and do not forbid speaking in tongues. ⁴⁰ But everything should be done in a fitting and orderly way.

26. What is it then? He now shows the way in which they may remedy those evils. In the first place, each gift must have its place, but in order and in measure. Farther, the Church must not be taken up to no purpose with unprofitable exercises, but must, in whatever is done, have an eye to edification. He speaks, however, in the first place of edification in this way: “Let every one, according as he has been endowed with some particular gift, make it his aim to lay it out for the advantage of all.” For it is in this way that we must understand the word rendered every one — that no one may take it as implying universality, as though all to a man were endowed with some such gift.

27. If any one speak in another tongue He now describes the order and limits the measure. “If you have a mind to speak with other tongues, let only two speak, or, at most, not more than three, and let there be at the same time an interpreter sitting by Without an interpreter, tongues are of no advantage: let them, therefore be dispensed with.” It is to be observed, however, that he does not command, but merely permits; for the Church can, without any inconvenience, dispense with tongues, except in so far as they are helps to prophecy, as the Hebrew and Greek languages are at this day. Paul, however, makes this concession, that he may not seem to deprive the assembly of believers of any gift of the Spirit.

At the same time, it might seem as if even this were not agreeable to reason, inasmuch as he said before, (1 Corinthians 14:22,) that tongues, in so far as they are for a sign, are suited to unbelievers. I answer, that, while a miracle may be performed more particularly with a view to unbelievers, it, nevertheless, does not follow, that it may not be of some advantage to believers also. If you understand, that an unknown tongue is a sign to unbelievers in the sense that Isaiah’s words ⁸⁵⁷⁸⁵⁷ The words referred to are those which Paul had quoted above in 1 Corinthians 14:21. — Ed. bear, the method of procedure, which Paul here prescribes, is different. For he allows of other tongues in such a way that, interpretation being joined with them, nothing is left obscure. He observes, therefore, a most admirable medium in correcting the fault of the Corinthians. On the one hand, he does not at all set aside any gift of God whatever, ⁸⁵⁸⁸⁵⁸ “Tant petit soit-il;” — “Be it ever so small.” in order that all his benefits may be seen among believers. On the other hand he makes a limitation — that ambition do not usurp the place that is due to the glory of God, and that no gift of inferior importance stand in the way of those that are of chief moment; and he adds the sauce ⁸⁵⁹⁸⁵⁹ “Ascauoir l’interpretation;” — “Namely, the interpretation.” — that there be no mere ostentation, devoid of advantage.

28. Let him speak to himself and to God “Let him enjoy,” says he, “his gift in his own conscience, and let him give thanks to God.” For in this way I explain the expression to speak to himself and to God, as meaning — to recognize in his own mind with thanksgiving the favor conferred upon him, ⁸⁶⁰⁸⁶⁰ “Le benefice et don de Dieu;” — “The kindness and gift of God.” and to enjoy it as his own, when there is not an opportunity for bringing it forward in a public manner. For he draws a contrast between this secret way of speaking, and speaking publicly in the Church — which he forbids. ⁸⁶¹⁸⁶¹ “En ce cas;” — “In this case.”