In this chapter Paul comes back to the topic of spiritual gifts. The entire chapter could be summarized as follows:
Against popular thinking of Corinthians, glossolalia - “glossa” - tongue, and “lalein” - speaking - is not the greatest gift (1 Cor 12:10;14:39). Paul is responding in this way:
1. “the more excellent way” 1 Cor 12:31; The Spirit gifts or functions are worthless unless received, used, and shared with all for the common good;
2. Prophets ahead of glossolalists (1 Cor 14:3–4);
3. Glossolalia speaks “to God,” but not to the human mind (1 Cor 14:15–19);
4. If there is glosolalia, there should also be interpratation, to know what it means.
So, 1 Cor 14:39, “glosolalia”? - Okay. But, let us not excel it beyond others. The bottom line of the argument is in 1 Cor 14:26.40.
14:1
Since without love all the gifts are ‘useless’, Paul states: ‘pursue or follow after love’ in order to catch it (see Job 19:22 LXX). The same phrase is used in 1 Thess 5:15 and Heb 12:14.
In 12:31, “desire eagerly” greater gifts, and here “spiritual gifts” - prophecy is singled out.
Now, we have the difference between prophecy and tongues. The purpose of prophecy is defined in 14:3: (1) edification; (2) encouragement, and (3) consolation of the Church (14:4). Secondly, a prophet speaks to the people in a language that is understood (14:19). Paul uses two of these three verbs to describe his apostolic ministry in Thessalonica (1 Thess 2:12).
On the other hand, ‘tongues’ (1) speak to God, (2) edify the one who prays, and (3) no one understands them, not even - so it seems - the one who prays in ‘tongues’ (14:14).
14:5 - the first conclusion
It seems that in Corinth the opposite was true: all wanted to speak in tongues. Greater is the one who prophecies had to be a surprise for them. The gift of tongue can only match the gift of prophecy if there is an interpreter, because then its content can be explained to the community.
14:6 - an imaginary situation
Paul comes and prays in tongues, which by the way he was good at (14:18), instead of preaching and teaching. How would the community react? The answer is in 14:9.
14:7–8
Paul compares tongues to a music ‘out of tune’ and preaching to a symphony that can be easily recognized by listeners.
He also compares ‘tongues’ to “uncertain trumpet sound’. It can be dangerous, because it does not call people for battle.
14:10–11
Every word has its meaning but if one does not know its meaning then such a word is ‘useless’. As an example: two people speaking in two different languages - if there is no interpreter between them, they cannot communicate.
14:12–13 - perfect advice
Among spiritual gifts there are those that are ‘private’ and those that are ‘for public use’ - those for public use should be desired. Applied to those who possess ‘tongues’, they should also pray for the gift of interpreting tongues.
14:15–20
Both spirit - perhaps the emotional part of human person - and mind - the cognitive part of human person - should be involved in public prayer. Paul has preference for ‘mind’, because he wants that our prayers will edify others. Paul sets himself as an example: very good at prayer in tongues - was it how he prayed alone? - in public he preferred to pray in words that other could understand and respond accordingly.
Paul ends with a criticism: Corinthians in their preference for tongues behave like immature infants - focusing on the emotional part of prayer.
14:21–22
Is 28:11–13 is a response of the prophet to those who mock him. They (religious leaders of his time) regarded his poetic prophecy as “murmur upon murmur” - monotonous nonsense (Is 28:10). But, how does this verse (Is 28:11) fits the situation in Corinth? It seems that for Paul, those who speak in tongue are like those who speak in foreign language.
Now, there seems to be at least two interpretation of the meaning of ‘speaking in tongues’:
14:22 indicates that Paul has in mind the second interpretation - in Acts 2:8, ‘speaking in different human tongues’ was a sign to all those who were at that time in Jerusalem. On the other hand, prophecy is a sign for those who already believe.
14:23–25
But, verse 14:23 would indicate the first interpretation of the meaning of gift of tongue. Now during such a unintelligible tongues-speaking two types of individuals walk in. One is a believer untaught in the matter of spiritual gifts and the other is an unbeliever. To both of them the worshippers appear to be insane.
On the other hand, in another imaginary situation a gift of prophecy is used and again those two type of people enter, such person would gain a lot (see 1 Kings 18:39; Is 45:14–15; Zach 8:23). “The secret of his heart made manifest” (see John 4:17–19).
14:26–40 - Order in Worship
Here, we have a glimpse into a liturgical worship of the first Christians. As we can see many gifts were utilized during such a worship.
14:26. The charismas mentioned here includes something not mentioned before: “having a psalm” often understood as a gift of singing of hymns to God.
This verse also contains the main rule of using spiritual gifts during liturgical celebrations: edification.
Further more there are rules for those who speak in tongues - an interpreter is necessary. If there is no interpreter, they should keep silent.
The rules for prophets are also included (14:29–31). The words of the prophets should not be taken at their face value - they should also be analyzed and interpreted. Then, there should an order among those who prophecy.
Now, 14:29 probably refers to 14:4–5 in which prophecy means preaching that builds the community up. But, there could be a case when someone got a special message from God, then he should be allowed to deliver it (see Acts 11:27–28; 21:9–11).
One more rule regarding the prophets: they should be in control of themselves. Bible contains two prophetic traditions: (1) a kind of prophetic gild (see 2 Kings 4:38) and (2) individual prophets like Moses and others (Deut 34:10). Among those, who belonged to prophetic gilds it was common to fall into a kind of prophetic frenzy (see 1 Sam 19:24; Zach 13:5–6). Such way of prophecy was associated with paganism and it is unacceptable in the Church (see 1 Kings 18:20–40 - compare the acting of the prophets of Baal - 1 Kings 18:26–28 - with that of Elijah - 1 Kings 18:31–37).
It seems (1 Cor 14:37) that in Corinth such pagan ways of prophecy found its way to the Church. Moreover, they seem to comfortable with it. In order to combat such practices, Paul brings certain arguments:
14:38 is warning against those who would not accept Paul’s teaching on this matter.
Finally, the apostle ends repeating the points he has already mentioned: (1) prophecy versus tongues. Notice that there is no opposition to the usage of ‘tongues’. Paul just wanted to avoid its abuse and exaggeration; (2) common liturgy should be in good order.
Lastly, we have 14:33b(34)–35. Some commentators claim that it cannot come from Paul, that it was later added by someone else. The passage seems to contradict 1 Cor 11:5.
Others indicates that it should be connected with 14:29. To keep the order, Paul limits the “judgement” of the prophetic message to men. If too many people would start to analyze and question the message of the prophets then the liturgical celebration would end up in chaos.
The message contains also a cultural note. (1) In ancient world men were usually more educated than women; (2) propriety indicated - particularly in Syria and Palestine - that women should not speak or engage in dispute in public. Public debate was the domain of men.