Issues Concerning Spiritual Activity (12:1-15:58)

Paul begins his explanation of how love operates in a gathering as the gifts of the Spirit are in full operation. 

The Love Example (1)

The key to all Paul is saying in this book is based on following Jesus' example and command. 

The example of giving up rights for the good and advancement of others is the primary heart of Christ. This kind of pursuit of love will produce a desire in the Corinthians to express the gifts of the Spirit in a way that is best for others, especially the gift of prophecy (1).

Tongues and Prophecy (2-5)

In the next four verses, Paul defines the difference between tongues and prophecy. Praying in tongues was defined as a prayer from man with Holy Spirit-empowering to God. No person could comprehend the sounds; it was an uttering of mysteries (2). Prophecy was different; it was a message from God to men. It possessed three qualities at least, including the ability to build up, encourage, and comfort.  

Then Paul explained why the gift of prophecy was preferred in the gathering. Praying in tongues was personal and built up the one praying; prophecy built others up. 

Paul mentions the gift of tongues which, when followed by interpretation, had building-up value. Right here, Paul begins to reveal a distinction between two different kinds of tongues: tongues used in prayer privately, and the gift of tongues spoken in the gathering, if and when it was followed by an interpretation (3-5).

Building Up (6-12)

Paul uses two examples to explain how important it is to use gifts for helping others grow. 

1. Example One:

   If he came speaking a foreign language, the Corinthians would have no use for what was being said. It would be worthless to them, for they would not have a clue as to what was being spoken. 

   To be a blessing and cause growth, Paul would need a clear revelation from Yahweh in a language everyone could understand, some helpful insight into following Jesus, a word directly from Jesus, or a teaching from Scripture (6). Obviously, a great truth in a foreign tongue was empty in the ear. 

2. Example Two:

   Musical instruments must give a clear sound so everyone can follow and sing along with the melody. The bugle needed to make a distinct sound for an army to advance or retreat. If a soldier could not make out the sound, it could be fatal (7-8). The same is true of church gatherings; what is spoken by the speaker must be understood by the audience. Anything less is just filling empty spaces with garbled noise (9).

Paul explains the importance of ministering in ways where all can understand and no one is left confused. The whole goal of the gifts is not to show off ministry but to build others up. Communication must have clear and decisive meaning if they are going to be able to build and strengthen others (10-11).

Paul encourages the Corinthians to greatly long for special gifts, not for their own amusement, but rather for the one goal of strengthening the church (12).

Making Sense of Tongues (13-25)

Next, Paul takes some time to explain the difference between the gift of tongues and praying in tongues. On the day of Pentecost (Acts 2:10), Scripture says they all spoke in tongues; no one needed to interpret because those listening understood. In the church, when someone moves in the gift of tongues, an interpreter is needed so the rest of those who cannot understand the language can understand. This is how the gift of tongues functions. Paul states that those who venture out in the gift of tongues should also pray for interpretation if those listening do not understand the tongue spoken (13).

Paul then explains the difference between praying in tongues and the gift of tongues. Praying in a tongue is not so much a known human language the mind creates when it puts syllables together. Instead, praying in tongues is speaking in syllables, not from one's mind but from their spirit. They give their syllables to the Holy Spirit, who takes these longings of the human spirit and makes them a prayer to Yahweh. 

When a person is praying in a tongue, their spirit is praying; their mind is no longer giving utterance to their syllables. The mind doesn't understand what is being said (14).

Paul then tells the Corinthians how he handled praying in tongues. He would pray in tongues with his spirit, and he would pray in Greek with his mind. Paul would do the same in worship and singing (15). One thing he didn't do was only pray and sing with his spirit and in syllables no one else could understand, when in church. Paul's goal in public communication in church was to create thanks and promote faith in the heart. There was no way his praying in tongues could have such an effect. Paul did not doubt praying in tongues to God was full of worship and thanks, but he did question if anyone who heard him pray in tongues would be strengthened (16-17).

Paul was not embarrassed; he prayed in tongues more than any of the Corinthians, but in the gathering, he would rather use the Greek language to communicate with them so he could build up their faith (18-19).

Paul voted for naiveté and innocence when it came to involvement with evil. When it came to the use and flow of the gifts of the Spirit and praying in tongues, Paul desired maturity and understanding (20).

Paul then refers to a strange prophecy from Isaiah 28:11-12. Isaiah prophesied a time when Israel would stop listening to the prophets of God. God would then need to speak judgment on Israel through foreign languages because they had shut Him off, no longer wanting to hear His prophecies. God speaking to Israel through a foreign language was proof that they were no longer believing in the prophets. Because Israel had quit listening to God through the prophets, He would let them hear foreign languages pronounce judgment through foreign nations (21).

Paul's analogy could not be clearer: the Corinthians' fetish of speaking in tongues and listening to tongues was actually a sign that they were more unbelievers than believers. Believers long to listen to and hear God's word plainly, but unbelievers do not want to listen to the prophets of God. Unbelievers don't mind the gibberish of what they can't understand in the background. What they don't want is to hear and understand God's voice. 

This was an odd way to make the point, but Paul made it all the same. Yes, Paul was accusing them of enjoying tongues so they wouldn't have to listen to Christ plainly (22).

Paul considered it madness to turn meetings into fervent expressions of tongues that no one could understand (23).

Conversely, Paul thought if prophecy or Jesus speaking to His people was the emphasis of the gatherings, the amazing would happen. 

One example Paul uses is when an unbeliever is given a prophetic word. First, they would be convicted by the word, for they would recognize Jesus knew their heart and loved them. Second, they would come under the scrutiny of those who were prophesying. The outcome would be that the prophecies would unveil the secrets of their hearts. Secrets were not their sins. Sins are no secret. What was secret within them was their potential—the great grace God had for them: God's knowing of who they were, right where they were, and then speaking directly to their heart, letting them know they still had potential. The secret was revealed through prophecy. The unbeliever was able to discover how loved they really were by God and what great blessing He had in store for them. 

The unbeliever was so overcome by Jesus' presence that they would fall to the ground and worship and admit Yahweh was present (24-25).

The Order of the Gathering (26-33) 

Paul then lays out how the ministry time should flow. Each one had something to offer. Those gifted at music would offer a hymn, those gifted at teaching would offer a lesson, those gifted at the prophetic would offer a revelation, and those gifted at speaking in a tongue would offer their tongue with interpretation (26).

Paul then laid out how tongues were to be expressed. 

There were only to be two or, at the most, three—not at once but in order and with interpretation (27). His goal was that everyone would comprehend and be blessed. If there was no interpretation of the first tongue, it was all to shut down on the spot (28). The tongue that was uninterpreted was to become a personal prayer from the Spirit, offered privately to the Father (29).

Those who were prophetic were to prophesy one by one. If someone was prophesying and noticed another had a word, he was to yield the floor. The goal was for all to learn to follow more closely to Jesus. 

The spirit of one prophet did not belong to him or her; it belonged and was subject to the other prophets. No one could just get emotional and ride over everyone else's prophecies.  

They were not to hog the floor and go on and on. They were to yield and listen to others speak. Obviously, what was happening at Corinth was that there would be a prophet who would go on and on, thinking himself to be more anointed than others. Unless he took a long breath, he could not be interrupted and would not stop to let others participate. Paul called for the prophets to prophesy one by one and yield the floor to the next prophet as soon as another was ready to speak (30-32).

Paul concluded the matter by stating that their meetings should create peace and harmony among everyone in the fellowship, and the church should not be confusing (33).

Practical Instructions for Women (34-35)

Paul deals with one last question on the subject of what should happen as a fellowship gathers. Paul states clearly that women were to keep silent in the churches; they were not permitted to speak but were to be in submission as the Law taught (34). Has Paul already forgotten that he told women, just a few chapters ago, to have their heads covered when praying in the church? In one chapter is he encouraging them to talk and lead, and in another chapter telling them they don't even qualify for the choir? Obviously, women spoke publicly all the time in the church gatherings of Paul's day.

What about the women apostles Paul mentions in Scripture, like Junia? (Romans 16:7 NASB) Paul said she was “outstanding among the apostles.” 

What about the women prophetesses Paul mentions in Scripture, like the four daughters of Philip? (Acts 21:9) 

What about the women whom Paul mentions as evangelists in Scripture, like Euodia and Syntyche? (Philippians 4:2,3) 

What about the women pastors Paul mentions in Scripture, like Phoebe, Priscilla, and the chosen lady? (Romans 16:1; 1 Corinthians 16:19; Romans 16:3-5; 2 John 1:1)  

There is ample evidence of women speaking and leading in the church.

This we know for sure—there is not some kind of unequal lady status operating in the church at Paul's encouragement. So what kind of “silent” is Paul talking about? 

To Timothy, Paul stated that women should “not teach” (1 Timothy 2:11-12). It seems to be a repeat of what he said to the Corinthians. Then again, in just a few chapters earlier, the Corinthian women are told to prophesy or pray with their heads covered. 

Paul is not stating here or in the books of Timothy that women should not talk, teach, or be involved with sharing, even leading in the gathering. There are way too many women he commends for doing just that. 

Paul is obviously addressing the disrespectful speaking to and the challenging of authority publicly. There is no doubt that Paul here is applying what he had been teaching in chapter 11: women were to be respectful of a culture built on male-dominated leadership. He is not validating how men mistreated women in that day, but neither was Paul seeking to stir up bitterness and division between the sexes. There was much liberation of women needing to yet come and Paul was seeking to navigate the Corinthian church into the great truth that there is neither male nor female in Christ (Galatians 3:28).

If the women were seeking to challenge some issue or truth being taught, they could take the matter up with their husbands at home. The spirit here is more trying to say, don't challenge the leadership of the church publicly, male or female, and especially your husbands. To challenge a husband's authority publicly was considered a disgrace (35).

Those Who Oppose (36-40)

Paul finishes his comments about how a church gathering should be conducted by challenging the Corinthians' sense of pride. If they assumed or acted as if the word of God had originated with them, they were wrong. It had not originated with them nor was it remaining with them, as the word was spreading well beyond their congregation (36).

If they claimed some special prophet status and spirituality, which trumped Paul's word to them, then they needed to wake up and realize he was speaking to them by command from Jesus Himself (37).

Further, if they would not recognize Paul's authority from God, then they would find themselves without any authority at all (38).

He then tells them all to be eager to prophesy instead of speaking in tongues. He advises them not to forbid speaking in tongues, but to follow what he had to say about it, because what he had to say about tongues and prophecy was commanded by Jesus Himself (39-40).