Down to Earth But Heavenly Minded

What does 1st Corinthians Chapter 14 mean?

Paul’s instructions to the Corinthians about spiritual gifts began in chapter 12 and concludes here. Between them, the small-but-powerful chapter 13 contains Paul’s warning that spiritual gifts are useless if not practiced with love and he included an action-packed definition of what he meant by “love.”

Paul begins this chapter with another command to “pursue love,” meaning to ardently work to develop that characteristic. By contrast, he tells the Corinthians to desire spiritual gifts, since they cannot be worked for or earned, but must be received as a gift from God’s Spirit. In particular, he tells them to want the gift of prophecy (1 Corinthians 14:1).

Paul never dismisses or discounts the gift of speaking in tongues, but his instructions seem to indicate that the gift was being misused in the Corinthian church services. From the context, we might imagine that many people were speaking in tongues at once with nobody interpreting what was said. Paul shows that the exercise of the gift of prophecy in the church is superior to the use of the gift of tongues if nobody can interpret. Apparently, tongues were being used mostly for praying aloud to God in unknown languages. Paul agrees that this may be encouraging to the one who prays, but it is useless in the church service. If nobody can understand what is being said, the church is not being built up (1 Corinthians 14:1–17).

The gift of prophecy, on the other hand, involved revelation from God to an individual for the purpose of communicating that message to the church. When that gift was exercised, everyone in the room benefited from it (1 Corinthians 14:18–19).

Beyond that, practically speaking, Paul said that it is jarring to listen to others speak in tongues without an interpreter present. It becomes mere noise. Worse, it might scare off unbelievers, driving them more deeply into unbelief. Unbelievers exposed to the gift of prophecy, on the other hand, may fall under the conviction about their sin and come to faith in Christ, recognizing God at work among the Christians (1 Corinthians 14:20–25).

Paul follows this teaching with specific commands about how the Corinthians should conduct their services. He describes it as a series of voluntary presentations, each in turn, one at a time. One might bring a hymn, another a lesson, another a revelation from God by means of the gift of prophecy. Paul says those with the gift of tongues are free to speak, as well, but only if someone with the gift of interpretation of tongues—including even the speaker—is available. In a similar way, those exercising the gift of prophecy should be followed by a discussion among those with the gift of discerning spirits to confirm or deny that the prophet’s message was from God (Acts 17:11; 1 John 4:1). Only two or three tongues-speakers or prophets should contribute each service, with the prophets yielding the floor when another received a revelation from God (1 Corinthians 14:26–33).

Finally, Paul raises the issue of women’s participation in church services. He commands that wives, specifically, remain silent and save questions about the proceedings for their husbands when they are at home. Perhaps, these restrictions have more to do with the marriage relationship than the role of women in a service; Paul earlier in the letter allowed women to offer prayers or prophecies if their heads were properly covered (1 Corinthians 11:2–16). The purpose here appears to be similar: to not give a conflicting or confusing message (1 Corinthians 14:34–35).

Paul concludes the chapter by stating again his two essential principles for worship services. Christians in a given congregation cannot claim special privileges or knowledge over other believers. All are subject to the same tests of truth and love. Everything must be done in an orderly and peaceful way, reflecting God’s orderly character. And only that which builds up the church should be included, even if some people must keep the expression of their spiritual gifts to themselves (1 Corinthians 14:36–40).

Chapter Context
1 Corinthians 14 concludes Paul’s teaching on the spiritual gifts begun in chapter 12. Between them, chapter 13 declared that Christlike love matters most of all. The gift of prophecy is better than the display of the gift of tongues in worship services unless someone with the gift of interpreting tongues is available. Even then, only those things which build up the church should be included in any service, and everything should be done in an orderly way, reflecting the character of God. The final two chapters of this letter discuss the resurrection of Christ and Paul’s concluding remarks.

Verse by Verse

Verse 1. Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy.

Paul has concluded a section on why God’s love is greater than spiritual gifts. Without love, he insisted, spiritual gifts become worthless and even destructive. Still, Paul is not dismissing the importance of spiritual gifts in the life of the church, including the gifts of tongues and prophecy.

Paul values both love and spiritual gifts, but he makes a distinction. Christians must pursue love. That is, believers must strive to make loving choices in their relationships with God and with each other. Love requires commitment, practice, and sacrifice.

On the other hand, Paul tells them to earnestly or eagerly desire spiritual gifts. He does not tell them to “pursue” the gifts because gifts are, by definition, given. Gifts are received. Paul instructs believers to want them, but he makes clear by the contrast that there is nothing we can do to get them on our own or with our effort.

Paul finishes the thought by urging them to desire, especially, the gift of prophecy. Modern Bible scholars describe this gift of prophecy in various ways. For some, it involves the God-given, Spirit-powered ability to preach an impactful message. Others understand this gift to involve suddenly receiving a revelation of information from God meant to be delivered to believers and unbelievers. The prophet, in all cases, is one who speaks on behalf of God. It may or may not include revelations of any kind about what would otherwise be unknowable about the past, present, or future.

Paul’s teaching here will show that in Corinth, at least, God’s intention was to use prophecy through a variety of individuals to reveal truth and build up the church. Some churches and movements today still recognize and practice this. Others believe the need for this kind of prophetic revelation mostly died out once the New Testament was recognized as God’s Word in its current form.

Context Summary
First Corinthians 14:1–25 describes why the gift of prophecy is superior to the gift of tongues in church services, especially when nobody with the gift of interpreting tongues is available. Prophecy benefits everyone in the room with a revelation from God. Praying in a tongue, when nobody can interpret, only benefits the one praying. In fact, displaying the gift of tongues without interpretation may do more harm than good—it generates confusion and division. In contrast, the use of prophecy provides the opportunity for unbelievers to hear from God, be convicted about sin, and come to faith in Christ and genuine worship.

Verse 2. For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit.

Paul has urged Christians in the church at Corinth to desire to be given spiritual gifts by God. Especially commended is the spiritual gift of prophecy. In this context, prophecy meant speaking on behalf of God something He revealed specifically to the person with this gift. Now Paul begins to explain why the gift of prophecy is more beneficial to the church than the spiritual gift of tongues.

The gift of tongues, as described by Paul in this chapter, involved the God-given, supernatural ability to speak in a language not known to the speaker. This could take various forms. As on the day of Pentecost, the Holy Spirit may cause those who don’t understand the speaker’s language to hear the message in their own language. Others may speak in a foreign language and either interpret what they just said in their own language or have their message interpreted in that way by someone with the spiritual gift of interpretation.

Or, as Paul describes it here, a person with the gift of tongues might pray, talking to God only for the purpose of communicating directly to God through the Holy Spirit. This person “utters mysteries,” meaning even he likely does not know what he is saying to God.

Paul does not dismiss this gift or discourage its practice in this way, but he will show why the gift of prophecy is more helpful for the church. Later, he will also provide restrictions on how the gift of tongues should be used during worship services in the church.

Verse 3. On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation.

Paul is comparing the relative values of the gifts of prophecy and of speaking in tongues. It may be that an excessive emphasis on tongues—and those with that gift—had created either division or an unbalance among the Christians in Corinth. Paul has urged them to desire the gift of prophecy more than the gift of tongues.

Now he reveals that the gift of prophecy serves a specific purpose in the life of the church. God means for this gift to be used to build others up: to encourage and comfort them. In other words, God would reveal some special truth, idea, or knowledge to a believer with this gift. That person was meant to speak this revelation to others in order to bring healing and encouragement. From this, we see that “prophetic” gifts were not always intended to reveal otherwise unknowable information from God.

Paul writes something similar about the public speaking gifts in Ephesians 4:11–12: “And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ.”

Verse 4. The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church.

Paul is showing how the spiritual gift of prophecy is better for the church than the spiritual gift of speaking in tongues or diverse languages. He has previously described the experience of speaking in tongues as speaking to God and not to other people. Perhaps this was the most common form of speaking in tongues, praying to and praising God in a language unknown to the speaker.

Paul now writes that speaking in tongues cannot build up the church as a whole. He says nobody knows what this person is saying. In the context of this passage, Paul seem to refer to how speaking in tongues was practiced in Corinth, rather than how it was meant to be done. It’s likely the practice of speaking in tongues without an interpreter, and in a disorderly way, had become common in Corinth. Paul does not condemn the use of tongues for private prayer. In fact, Paul says that doing so would build up the one who prays by helping them see that God’s Spirit was alive and active in this way. It would be encouraging, but only to that specific person.

Someone using the gift of prophecy before the church, however, builds up the entire church because everyone can understand those words.

Verse 5. Now I want you all to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up.

Scripture describes how the gift of prophecy is more helpful to the church than the gift of tongues. Paul has written that the one who prays in an unknown language to God, by the power of the Holy Spirit, is “built up.” Likely, this deepened the faith of those who were given this gift.

The problem was that, when exercised at gatherings of the church, speaking in languages unknown to others did not build others up—they could not understand what was being said. Paul does not discourage any of the Christians in Corinth from praying in tongues to the Lord if given that gift. In fact, Paul’s desire is that everyone would have this gift. He describes it as an enormously positive thing for those individuals.

For the church, however, when gathered together, the gift of prophecy was even more desirable. It allowed the gifted one to serve everybody in the room, not just God and himself.

Paul has previous written that all the gifts are needed by the church, the body of Christ. Now, he says that the one who prophesies is greater than the person who speaks in an unknown language in prayer. The only exception would be if someone with the gift of interpretation were present and able to interpret what the tongues-speaker was saying for the benefit of all.

In ranking prophecy over uninterpreted tongues, Paul is revealing again the purpose of the spiritual gifts: building up the church.

Verse 6. Now, brothers, if I come to you speaking in tongues, how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching?

Paul continues to make the case to the Corinthians that the spiritual gift of prophecy is greater than the gift of tongues, especially when used in church gatherings. Now he begins to refer to his own work with them as an example.

Paul founded the church in Corinth. If he had first arrived among them only in a language neither he nor they understood, how would that have helped anyone? If he had not spoken to them using the gift of apostleship to reveal the gospel—or the gift of the “word of knowledge” (1 Corinthians 12:8) or the gift of prophecy or the gift of teaching—would they have received any benefit at all? This seems to follow the common interpretation that Paul’s comments here are about how the Corinthians were misunderstanding the gift of tongues, and applying them in the wrong way.

The point here is to remind believers from Corinth of the great benefit they received from trusting in Christ. That benefit came because of what Paul taught them, through the prophetic gifts given to Paul. If Paul had merely spoken in tongues, they would likely have ignored or mocked him, as he will show in the following verses.

If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played?

Verse 7. If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played?

Apparently, speaking in tongues without anyone to interpret had become a normal part of the worship services in Corinth. Paul is showing why, in this case, the use of the gift of prophecy is far better than the display of the gift of tongues.

Paul does not dismiss those given this gift as fakes. He has acknowledged that this gift from God can bring genuine benefit to the spiritual life of the speaker, even when no interpretation of what he or she is saying is available. The problem is with using the gift in church without interpretation. In that case, Paul insists, the gift does not benefit anyone else.

Perhaps those speaking in tongues imagined their display of God’s power as beautiful on its own, as a musical performance might be. Paul counters that idea with the illustration in this verse. If nobody can understand what is being spoken, then to hear tongues spoken is like listening to music played without a melody. Just hearing flutes and harps produce random sounds in random order, not guided by any human mind, isn’t pleasant to listen to. It is simply noise.

Verse 8. And if the bugle gives an indistinct sound, who will get ready for battle?

Paul is showing why it is not helpful for people to display the gift of tongues during the church service if nobody can interpret what is being said. He has compared it to flutes and harps, “lifeless instruments,” producing a series of random notes in random order. That is not music; it is noise, and it is unhelpful to those who hear it.

Now he ups the stakes. Then, as now, bugles were used in military settings to signal the troops to take designated actions. Different melodies represented different orders. Most importantly, one specific melody blasted on the bugle was used to call the army to go to battle.

If the bugle just blurts out an indistinct sound, notes in no sensible order, how will the soldiers know what to do? Bugle noise would lead only to confusion, not action. Paul will show in the following verse how this parallels what happens when tongues are spoken in church settings with no interpretation.

Verse 9. So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be speaking into the air.

In the previous two verses, Paul has compared speaking in tongues without an interpreter to musical instruments that produce sounds or notes in no sensible order: with no melody. They create noise but no music. They are not guided by or received by a human mind in any meaningful way.

Now he drives home the point to those speaking in tongues in the Corinthian worship services without any interpretation. If your speech can not be understood by anyone present, nobody will know what is said. You will only be “speaking into the air,” meaning launching sounds that nobody will receive, making the whole exercise meaningless.

Again, Paul is not dismissing tongues as fakery and performance. He himself spoke in tongues at times. He reinforced the idea in this letter, especially, that speaking in diverse languages by the gift of the Holy Spirit was a positive experience, at least for the speaker. He wrote that he wished all the Corinthian Christians would receive this gift (1 Corinthians 14:5).

What he is condemning is the use of the gift in a church or public setting without interpretation by the speaker or someone else.

Verse 10. There are doubtless many different languages in the world, and none is without meaning,

This passage continues to show how using the gift of tongues in a church service without interpretation is not helpful. Paul will soon forbid the practice.

He begins a thought here that concludes in the following verses. He acknowledges that there are many different languages in the world. As of this writing, the number of worldwide living languages today is estimated at somewhere around 7,000. Each of those languages is meaningful to the people who can understand them. Paul’s point in the following verse will be that none of those languages are meaningful to those who do not understand them.

His larger point, of course, is that hearing someone speak in a foreign tongue, even when the speaker acts by the power of the Holy Spirit, is not a helpful experience on its own. Speaking in tongues, like any other spiritual gift, should not be practiced in an unhelpful or unbiblical way.

Verse 11. but if I do not know the meaning of the language, I will be a foreigner to the speaker and the speaker a foreigner to me.

The previous verse indicated that the world is full of languages, and each language is meaningful to those who understand it. Now Paul completes the thought: None of those languages is meaningful to those who do not understand them.

The result of hearing others speaking in a language we do not know is that we become like foreigners in their presence. If they don’t know our language, the experience is mutual. People who cannot be understood by each other obviously cannot communicate with each other. Anyone who has ever spent time in a country or culture where they could not understand the language of the locals will agree that this is true. The experience is isolating.

This is exactly the opposite of the experience believers should have when they come together for church or worship services. Christians are brothers and sisters. God intends for us to be unified, not separated by speaking unknown languages to each other without interpretation.

Verse 12. So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church.

This passage makes the point that the spiritual gift of speaking in tongues is not helpful in church services or in public unless someone is present to interpret what is being said. This would require, in most cases, that either the speaker or someone else have the God-given, Spirit-empowered gift of interpretation of tongues.

Paul is not discouraging the Corinthians from wanting to experience and display spiritual gifts, however. He states that he knows they are eager for this, and he encouraged them to desire spiritual gifts in the first verse of this chapter. Instead, he is encouraging them to desire gifts that will meaningfully help them to build up the church. He wants them to want to build up the church—by building up each other—with the same eagerness that they desire “manifestations of the Spirit.”

The word manifestation refers to obvious evidence that an idea or thing is really happening. Sickness manifests itself in undeniable symptoms. Abstract theories are proved true by the manifestation of concrete evidence. The Holy Spirit is proved genuine by the manifestation of His undeniable power through spiritual gifts given to Christians.

Paul writes that the Corinthians should want to see that in themselves and in each other. They should work to use those gifts, though, for the purpose of building each other up.

Verse 13. Therefore, one who speaks in a tongue should pray that he may interpret.

Paul has shown the Christians in Corinth why their application of the spiritual gift of speaking in tongues during the church service is unwise. In short, it’s not helpful when nobody understands the words being spoken. He adds in the following verses that the exception to this rule is if the speaker or someone else can interpret what is being said.

For that reason, Paul tells those with the spiritual gift of speaking in tongues to pray for the additional gift of the interpretation of tongues (1 Corinthians 12:10). This gift would allow a believer to supernaturally understand what was being said in an unknown language and to translate that into the language of those present so they could understand, as well.

Once again, Paul makes clear that spiritual gifts cannot be acquired through hard work or training or by doing good works. Spiritual gifts must be given by God through the Holy Spirit. Christians are powerless to receive them otherwise. That’s why Paul tells gifted tongues-speakers to pray for this specific gift of interpretation.

Verse 14. For if I pray in a tongue, my spirit prays but my mind is unfruitful.

Not every believer was given the spiritual gift of being able to speak in unknown languages in Paul’s day. Paul wrote that he wished all those in Corinth had this gift (1 Corinthians 14:5), but clearly that wasn’t the case.

The Corinthian church seemed widely impressed with this gift. Paul has not discounted speaking in tongues, but he has corrected them about the practice of exercising the gift publicly, in the church service, if no interpretation was available.

In fact, Paul has written in the previous verse that those with the gift of tongues should ask God to give them the gift of interpretation of tongues, as well. This would allow their gift to be used in the church service to benefit everyone. It would also allow their own personal experience of praying to God in an unknown language by the power of the Holy Spirit to be more meaningful for them.

He writes in this verse that if he prays in a tongue, a language he does not know, his own personal spirit prays, but his mind does nothing. It is “unfruitful” because the one praying does not know what he is saying. Paul does not reject this as a meaningless experience, only a less ideal one. It should not take place in the church service, since nobody who hears the prayer will be able to engage with what is being prayed on either a mental or spiritual level.

Verse 15. What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also.

Those with the spiritual gift of tongues should not exercise that gift in the church service without someone available to interpret (1 Corinthians 14:6–14). If nobody knows what is being said, nobody will benefit from hearing the speaker. That’s why those with the ability to speak in tongues should ask God to give them the gift of interpretation, as well. Otherwise, they will be limited to using their gift of tongues only in prayer to God, who will understand what they are saying even if they do not.

Paul is not saying that praying to God in such a way is worthless, only that it doesn’t involve the mind. That person’s personal spirit alone is involved in speaking with God.

In Romans 8:26–27, Paul pictures prayer as communication between the spirit of a person and God, by way of God’s Holy Spirit. In that passage, he shows that words are not always necessary. Here, though, he clearly expresses that being mentally engaged in prayer is better. This requires a person to understand what he or she is saying. Otherwise, the mind will not be involved.

Paul declares that he will not pray without the use of his mind. He will pray to God with both his own spirit and his mind. Singing praise songs is another kind of prayer. They are directed to God. Paul declares that he will sing praise to God with both spirit and mind, as well.

In order to accomplish this, Paul will only pray and sing with words he understands. If in a church service, he will only pray in tongues if he—or someone else—is able to interpret what is being said. Otherwise, the mind will be left out of the process.

Verse 16. Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying?

Prayer is, by definition, spiritual communication. It takes place between a believer’s spirit and God by way of God’s Holy Spirit. Paul has shown in the previous verses that prayer should also involve the mind. In other words, prayer is best when the person praying knows what he or she is saying to God.

That’s why Paul has urged those who have the gift of tongues to ask God to give them the gift of interpretation, as well. Then, when they pray to God in an unknown language, they will know what they are saying. Otherwise, prayer is limited to a merely spiritual experience for that person.

If that prayer is being spoken in an unknown tongue in a worship service, without an interpreter present, it is even worse for those who are listening. For them, the person’s prayer is neither spiritual—since they are not the one praying—or intellectual—since they don’t know what is being said. It becomes meaningless.

This is why Paul writes here that nobody who hears the prayer of thanksgiving of someone speaking in tongues, without interpretation, can say “Amen.” The word amen is a term of agreement and endorsement. Those who don’t understand the words cannot be encouraged by the expression of thanks, and they cannot amplify it by agreeing. It becomes meaningless for them.

The word “outsider” in this verse most likely refers to everyone listening who does not understand what it being said in the unknown language.

Verse 17. For you may be giving thanks well enough, but the other person is not being built up.

Verse 12 indicated that the Christians in Corinth should be striving at building up the church by building up each other. That’s the reason spiritual gifts are given by God. That’s what those gifts are intended to be used for. If spiritual gifts don’t help with that purpose, they should not be displayed in the church.

That’s why Paul is restricting the exercise of the gift of speaking in unknown languages during church services if no interpretation is available. Some of the Corinthians may have objected that they were using the gift to pray to God, and He understood them. Paul’s response is that praying to God without knowing what is being said makes the experience only a spiritual one and not mentally engaging. For those who listen to unintelligible words, it is neither spiritual nor intellectual. It is meaningless.

In the previous verse, he wrote that those who hear a prayer of thanksgiving to God without knowing what is being said cannot respond by saying “Amen.” Apparently, this was a common response in the church to prayers of blessing or giving thanks to God. Saying “Amen” was a way of expressing agreement with the one who was praying. This practice continues in many churches today.

Paul writes now that the problem is not with the prayer itself. The speaker may have given thanks “well enough,” but they have not contributed to the mission of the church: They have not built anyone up.

Setting the discussion of spiritual gifts aside, Paul’s teaching here shows that one purpose of public prayer in church is to build up those who hear, as well as communicating to God personally.

Verse 18. I thank God that I speak in tongues more than all of you.

It seems one of the problems in the Corinthian church was that those with the legitimate gift of speaking in diverse languages were exercising that gift in the church services with no interpretation. Paul has made the case that this does not help the church. He will shortly forbid the practice.

Paul wants his readers to understand that he is not addressing this issue because he objects to the gift of speaking in tongues. He, too, has received that gift from the Holy Spirit, and he exercises it regularly. In fact, he writes in this verse that he speaks in tongues more than all of them.

Paul doesn’t take credit for the gift or his ability to exercise it frequently. He is not boasting to earn their approval. He thanks God for the gift. Paul understands this supernatural ability is not the result of his own obedience or worthiness. That’s the point he has been making since chapter 12.

His larger point in saying this is to add impact to what he writes in the following verse.

Verse 19. Nevertheless, in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue.

Paul has thanked God, in the previous verse, that he speaks in tongues more than anyone in Corinth. Since he spent so much time with them when founding the church there, they may know this fact well. Paul’s restriction on the exercise of the gift of speaking in foreign languages in church without an interpreter is not from jealousy. He, too, has the gift and uses it.

The difference between Paul and the Christians in Corinth is in how and when he exercises the gift of speaking in tongues. He has shown in this chapter that all spiritual gifts are given for building up the church, by Christians building up one another. Speaking in tongues when nobody else knows what is being said does not help with that.

To show how seriously he means this, Paul now adds that he would rather speak five words formed in his mind to teach others in a church service than to use 10,000 words in a language neither he nor anyone else could understand. Those five words, understood by all, serve the purpose of the church, while 10,000 words without meaning serve no purpose, at all.

Verse 20. Brothers, do not be children in your thinking. Be infants in evil, but in your thinking be mature.

Paul begins now to wrap up his teaching on why the gift of prophecy is better than the gift of tongues. He tells the Christians in Corinth not to be immature in their thinking. This echoes what he wrote about them being infants in Christ in 1 Corinthians 3:1. He seems to be describing their fascination with the display of tongues as immature. Instead, they should be hungry for the meaning and “meat” that comes with hearing God’s Word.

It’s not that he wants believers to become hardened and cynical. Paul wants the Corinthians to keep their innocence, especially with regard to evil ideas and practices. He insists they can maintain that innocence while also learning to think and act with maturity.

Paul may have been echoing Jesus’ instructions to His followers in Matthew 10:16, “I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves.”

Verse 21. In the Law it is written, “By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.”

As he so often does in his letters, Paul now quotes from one of the Old Testament prophets to make a connection between present circumstances and how God acted in the past. This time, he paraphrases Isaiah 28:11–12. In that passage, Israel had rejected God’s clear and simple message to them in their own language. Soon He would speak to them through the Assyrians, people with “strange lips” and “foreign tongues.” In other words, His messages to them would become less clear as a result of His judgment for their sin.

Paul connected this to what was happening in Corinth. He is helping the Corinthians see that the clear teaching that comes from the practice of the gift of prophecy is better than the lack of meaning that results when the gift of tongues is used without an interpreter. Listeners may be impressed (or not) by a display of foreign languages, but they will not respond to the direction of the Lord because they will not be able to understand it.

Verse 22. Thus tongues are a sign not for believers but for unbelievers, while prophecy is a sign not for unbelievers but for believers.

Paul is summing up his case for why the use of the gift of prophecy in the meetings of the church is better than the use of the gift of tongues. He lays out a seemingly straightforward principle: Tongues are a sign for unbelievers. Prophecy is a sign for believers.

Unfortunately, the explanation of this principle is not easily followed. In the following verses, Paul will show how the misuse of the gift of tongues may, in fact, drive unbelievers away from the church. In contrast, the proper use of the gift of prophecy may bring them to faith in Christ.

It’s possible that Paul is connecting this statement to the previous verse, in which he quotes from Isaiah 28. In that passage, unbelieving Israelites were to be driven more deeply into unbelief by hearing God’s message in foreign tongues. Those alien languages would ensure that they did not, in fact, hear what God would say to them. In that sense, the use of uninterpreted tongues in the Corinthian church may also be the “sign” that drives an unbeliever further from faith in Christ.

The use of the gift of prophecy, though, may be a “sign” to the believers in Corinth as they see unbelievers respond to it with repentance and newfound faith.

For unbelievers, then, the gift of tongues is a negative sign. For believers, prophecy is a positive sign. For all, the use of the gift of prophecy to communicate the clear message of the Lord is far superior than the display of the gift of tongues when no one is available to interpret.

Verse 23. If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds?

In the previous verse, Paul declared that tongues are a sign for unbelievers. He seems to have meant this as a negative sign: a display of God’s supernatural power that would drive unbelievers deeper into their unbelief. He now describes what that might look like.

Imagine, Paul writes, a church service where believers are gathered and everyone is speaking in tongues with no interpretation of what is being said. Now imagine, Paul continues, that outsiders or unbelievers were to come into the service at that very moment. What would they think is going on? Wouldn’t they think everyone in the room, all Christians, had lost their minds? They certainly wouldn’t be able to gain meaning from the words being spoken.

Paul’s example stresses how seriously he took the impression Christians make on unbelievers. That reputation is especially important when it comes to practicing the worship of Christ. Someone with no knowledge of Christianity who witnessed a scene of mass tongue-speaking would easily conclude the group was possessed or hallucinating. Perhaps they would even associate Christianity with the worship of idols, which in ancient Greek culture often involved shrieking and yelling out frenzied gibberish.

It’s important to notice that Paul is not questioning the validity of the gift in this verse. He is not denying that, even in this scenario, the Corinthians would be exercising a legitimate gift from God by the supernatural power of the Holy Spirit. What he is saying is that the display of that power, when used inappropriately, can do more harm than good, especially for unbelievers. This follows in perfect harmony with his explanation in chapter 13, that spiritual gifts must be applied correctly to be of any real use.

In the following verse, he compares the result when the gift of prophecy is being displayed, instead.

Verse 24. But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all,

In the previous verse, Paul imagined an unbeliever entering into a Christian church service in which everyone is speaking in tongues, with nobody to interpret what is being said. The inevitable conclusion of these unbelievers would be that Christians were out of their minds, a group of crazy people. Even if those Christians were speaking words given by God in a real language, the lack of an interpreter would ensure that nobody would perceive any truth.

Now Paul contrasts that with a slightly different scenario: an unbeliever arriving as everyone is exercising the gift of prophecy. This gift was thought to be the Holy Spirit-empowered ability to clearly declare God’s specially revealed truth for the benefit of others.

The result in this scenario would be exactly the opposite of an unbeliever witnessing an uncontrolled use of the tongues gift. Those hearing God’s Word as legitimately delivered to them through the gift of prophecy would experience conviction. They would be able to understand and process what they heard. They could become aware of and burdened by their own guilt for their sinfulness. They would be forced to be accountable for their sin and for their response to God’s offer of grace through faith in Christ.

It’s important to understand that not everyone in the church at Corinth had the gift of tongues or the gift of prophecy. Paul has written that they should desire that some have the gift of prophecy (1 Corinthians 14:1), and he has even said he wishes all of them had the gift of tongues (1 Corinthians 14:5). Only a portion of them had either gift, however.

Paul’s point is that if everyone could prophesy, it would be far better for unbelievers than if everyone could speak in tongues.

Verse 25. the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you.

How would an unbelieving outsider respond if he or she came into a Christian worship service? What would his impression of Christians be? What would she think of our God? What would they feel about their own responsibility to God?

Paul has described a worship service in which everyone has and is displaying the gift of tongues, the supernatural ability to speak in unknown languages. The result, in that case, would be a conclusion on the part of the unbeliever that the Christians were out of their minds. Since they cannot understand any of the words, they would receive no message from God and no incentive to learn more about Him. The problem would not be one of conviction, or spirituality—it would simply be that the message is entirely gibberish.

Next, Paul pictured a roomful of Christians displaying the gift of prophecy: supernaturally declaring God’s messages to those assembled. He insists the result may be very different. Prophecy would involve intelligible words and statements the hearers can all understand. The unbeliever is much more likely to feel convicted about his sins and realize that he is accountable for them.

Now Paul adds that the secrets of this unbeliever’s heart would be disclosed. It is unclear if this phrase describes an inner conviction about personal sin, with those secrets being revealed to the unbeliever himself. Or, perhaps, those exercising the gift of prophecy in Paul’s day would speak, by God’s power, about the unbeliever’s sins out loud for all to hear. If so, the unbeliever may experience shame, but also amazement that God knows his heart and deepest sins.

In either case, the result is repentance and worship. Paul describes the unbeliever as falling on his face in the position of the worship of a deity. He worships the one true God along with all the Christians in the room. He declares openly his belief that God is present with them. In short, he comes to faith in Christ through witnessing the display of the gift of prophecy, a far better result than seeing all the believers speaking in tongues with nobody to interpret what is said.

Verse 26. What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up.

Paul has taken care to show why the gift of tongues should not be displayed unless exercised alongside the gift of interpretation. He has demonstrated why the gift of prophecy is so much more valuable in church gatherings than uninterpreted tongues. He has also shown that love is far superior to any of the gifts that may be used within the church.

Now Paul comes to some bottom-line instructions for how and when to use spiritual gifts at gatherings of the church. He describes a service very differently from the way most modern churches hold Christian services. This speaks to the wide freedom believers have in how we arrange worship meetings. Instead of those in charge presenting content to the congregation, Paul’s picture of a service in Corinth resembles an open microphone format, as members of the community present one item after another.

From the context, it seems the Corinthians may have been practicing something similar but far less orderly. Perhaps many people were speaking in tongues or exercising other spiritual gifts at the same time. Paul will insist on two things in every service: orderliness—specifically in the form of taking defined turns—and that everything be done for the purpose of building up the others present.

He lists things that each person may contribute, and does not insist every person must contribute. These include a hymn, perhaps from the Psalms, a lesson, most likely from one with the gift of teaching, a revelation, perhaps by someone with the gift of prophecy, speaking in a tongue, followed by someone exercising the spiritual gift of interpreting tongues by describing what was just said in the language of those present.

Paul further narrows what is allowed in a service in the following verses.

Context Summary
First Corinthians 14:26–40 includes specific instructions to the Corinthians on an orderly worship service. These meetings should reflect the character of God. Everyone should have an opportunity to bring a hymn, a lesson, a prophetic revelation from God, and even to speak in a tongue if someone is able to interpret. Each must happen one at a time, in turn, and only two or three tongues-speakers or prophets should contribute during a single service. Wives must remain silent and be in submission to their husbands. Only that which builds up the church should be included.

Verse 27. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret.

Paul is delivering instructions to the church in Corinth for how they should conduct their church services. He has described something like an open-microphone format, in which believers take orderly turns. In this way, those who wish to do so may present a song, a lesson, a revelation, or some speaking in tongues with a follow-up interpretation.

His bottom-line rule in all cases is that whatever is presented must build up those who are present.

Now he further limits what is allowed. Only two or three people should be allowed to speak in a tongue, and only one at a time. In each case, they should be followed by someone with the spiritual gift of interpretation explaining what was said in clear language for all to hear. Paul will add, in the following verse, that nobody should speak in tongues during the service if nobody present is able to interpret. This restriction follows directly from his prior teaching that uninterpreted tongues are not edifying (1 Corinthians 14:13–19).

Verse 28. But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God.

In this chapter, Paul has been insistent with the Christians in Corinth. He is explaining the relative value of the gift of tongues when compared with the gift of prophecy, for instance. He has warned against attempting to use spiritual gifts without love or the intention to build up others in the church. From that context, it appears that the Corinthian church was suffering from a disorderly and unhelpful application of tongues. This might have come to dominate the services of the Corinthian church, perhaps with many people speaking at once and nobody interpreting what was being said.

Paul has not condemned the use of tongues, in general. He has expressed his desire that all the Corinthians would receive the gift (1 Corinthians 14:5). He has not denied that those who practice it, even in a disorderly way, are truly doing so under the power of the Holy Spirit.

Instead, Paul is instructing them on how to use the gift in a church service, as well as how not to use it. He has written that two or three people may speak in a tongue, or unknown language, during a service. They must take turns, however, and they must be followed by someone with the spiritual gift of interpretation of tongues to described what has been said.

Now he adds that if nobody is available to interpret what the tongues-speaker said, then those with that gift must keep it to themselves. Paul forbids them to exercise the gift in the service. Instead, they should use the gift only to speak to themselves—in silence or apart from the service—and to speak to God.

As Paul wrote in verse 4, someone with the gift of tongues may use it to build up himself, but without an interpreter it will not build up the church. If the expression of any gift does not build up others, Paul rejects it as an option for the worship service.

From this command, Paul is clear that those who exercise spiritual gifts can and must remain in full control of themselves. The gift of tongues is not irresistible, and the speaker does not give up personal control while exercising the gift. In fact, the presence of the Holy Spirit in a believer’s life brings more self-control (Galatians 5:22–23). The idea that Christians can, or should, become frenzied through the influence of the Spirit is unbiblical.

Verse 29. Let two or three prophets speak, and let the others weigh what is said.

After explaining how inappropriate use of spiritual gifts is harmful, Paul is setting down ground rules. These are guidelines for how church services are to be conducted in Corinth. The church was clearly full of believers with a variety of spiritual gifts. Apparently, those with speaking gifts, such as tongues and prophecy, were not exercising those gifts in an orderly way. Paul has limited the number of people speaking in tongues during a service to two or three, in turn, and only if someone can interpret what has been said.

Now he turns to those with the gift of prophecy. This gift involved receiving a revelation from God of some kind to deliver in clear language to those gathered. Many churches and teachers believe the gifts of tongues and prophecy are far less common in modern times than they were in the early church, especially since the New Testament was published in its current form. Others are convinced these gifts are still distributed by the Holy Spirit to a significant number of believers.

In either case, Paul also restricts the number of prophets speaking during a service to two or three. Since they claim to represent revelation from God, Paul also instructs “others” to weigh what they have said. This likely involves an analysis of the revelation to determine if it is truly from God (Acts 17:11; 1 John 4:1). Perhaps the “others” Paul has in mind are those with the spiritual gift of discerning whether a “spirit” is from God or another source (1 Corinthians 12:10).

John warned believers in the early church that many false prophets were in the world and that they must “test the spirits” before believing what any self-proclaimed prophet said (1 John 4:1–3).

Verse 30. If a revelation is made to another sitting there, let the first be silent.

Paul is providing direction to the Corinthians about how to conduct their worship services. He has insisted on two things: The services must be orderly, and only those things which build up others should be included.

A third principle is one of self-control over spiritual gifts. Of all of those with the gift of speaking in tongues, only two or three should do so, and only one at a time, and only if someone with the spiritual gift of interpretation is able to explain what has been said. Otherwise, those with the gift of tongues must remain silent.

Only two or three of those with the gift of prophecy should speak, as well, also in turn. In addition, some in the group should examine that their revelations are truly from God and not from another “spirit” (1 John 4:1). This may have required those with the gift of discerning between spirits (1 Corinthians 12:10) to exercise their gift. It could also involve use of God’s written word (Acts 17:11) to ensure that these are legitimate statements.

Now Paul adds that the prophet who is speaking should stop and sit down if another person receives a revelation from God while the first person is talking. Again, Paul shows that spiritual gifts do not overcome those who receive them. These gifts of the Holy Spirit always remain under the full, conscious control of those who use them to serve others in the church.

Verse 31. For you can all prophesy one by one, so that all may learn and all be encouraged,

Paul is providing rules for how the gatherings of the church in Corinth should be conducted. Now he applies both of his main principles to those who would exercise the gift of prophecy in the church setting. This gift involved explaining a revelation given to the prophet by God, and a careful assessment of that revelation by those who hear (1 Corinthians 14:29; 1 John 4:1; Acts 17:11).

First, Paul has said that only three people at the most should express this gift in the service, yielding their time if someone else receives a revelation while they are speaking. Now he emphasizes that only one prophet should speak at a time, one by one, so that all may learn and be encouraged.

The reason for being orderly in this way is for the gift of prophecy to accomplish its purpose of building up the others in the church. If two or more people are speaking at once, nobody is really heard and no one in the church learns anything. This follows Scripture’s earlier indication that chaos and gibberish are not God’s intent (1 Corinthians 14:23–25).

Verse 32. and the spirits of prophets are subject to prophets.

Perhaps some in Corinth misunderstood how spiritual gifts like speaking in tongues or prophecy worked. They may have thought that those with these gifts were taken over by the Holy Spirit and lost control of themselves, speaking in an unknown language in a frenzy or speaking a revelation from God in a kind of trance. Some of the idol worship in Greek cities like Corinth involved similar behavior: worshippers seemingly becoming possessed by the gods they served, ranting and moving in a frenzy.

Paul has made it clear that this is not how spiritual gifts work in the Christian church. He has instructed those who speak in tongues not to do so if they are not chosen to contribute to the service, or if nobody is available to interpret what they say. He has commanded those with the gift of prophecy to stop talking if someone else receives a revelation from God.

Now Paul puts it in plain language: The “spirits of prophets are subject to prophets.” By this he means that the Holy Spirit does not “take over” a person’s spirit to the point where that person loses restraint. The opposite is true—one of the nine characteristics of the fruit of the Holy Spirit listed by Paul in Galatians 5:22–23 is self-control. Anyone legitimately expressing a spiritual gift can always decide when and how to start or stop expressing that gift.

Verse 33. For God is not a God of confusion but of peace. As in all the churches of the saints,

This verse appears to wrap up Paul’s thought about how the gifts of tongues and prophecy should be expressed in church services. Then, he will begin an entirely new thought about the role of women in those services.

First, Paul refers to his statement that the spirit of a prophet is subject to that person. This means a person is in full control of when he starts and stops expressing a spiritual gift. God’s Holy Spirit does not take a person over in the sense that they lose control of themselves and awareness of their surroundings.

This reality is true because of God’s character. God is not a God of confusion. It contradicts His nature to suggest His Holy Spirit takes a congregation over such that all were forced to speak at the same time, as listeners sit without any idea of what is being said. Design, intent, and orderliness are aspects of God’s character. These are reflected in how He operates in the world and among His people. It should be reflected even in our church services.

Paul describes this character trait of orderliness as peace, meaning that God values peace and acts in ways that contribute to peace instead of chaos.

Paul introduces his next topic with the phrase, “as in all the churches of the saints.” It should be noted that verse numbers were added later; Paul did not create them. Perhaps early translators understood this phrase to refer to the previous one. Modern translators understand it to introduce Paul’s teaching on the role of women in the Corinthian church. Strictly speaking, either has merit, since the foundational concepts presented here apply to all believers.

Verse 34. the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says.

The role of women in church is among the more divisive issues faced by modern believers. This and the following verse play a large part in that conversation, along with 1 Timothy 2:11–15.

Paul’s thought begins in the previous verse, where he states flatly that this is the practice of all churches of the saints. In other words, he is insisting to the Corinthians that what he is about to instruct them is not a unique teaching; it is the way of all Christian churches. That would deflect claims that this is some special criticism of the people of Corinth, or that it only applies to their specific situation.

As stated, the instruction is that women should remain silent in churches. In fact, they are not permitted to speak, but must be in submission—in context, meaning to their specific husbands—as was true for those living under the Law, as well.

This raises many questions and misunderstandings. It’s important to remember Paul’s teaching earlier in this letter (1 Corinthians 11:2–16) that women could pray or prophecy during worship services as long as their heads were properly covered. Taken without care, this verse reads like a contradiction to that passage.

Scholars suggest three possible explanations. Some believe these verses were inserted later by someone other than Paul, but they appear in even the earliest known manuscripts. Others suggest that Paul is quoting someone else in these two verses in order to refute their statements with his words in verse 36. That doesn’t seem to fit, however, with the pattern of the rest of the letter.

Most scholars understand these instructions to be given to wives, specifically, and not to all women. This is based on the word usages and the reference to husbands in the following verse. Taken in this way, many believe the command to “remain silent” to refer to general conversation among the congregation, perhaps while evaluating a prophecy together, as opposed to the prayer or prophesying allowed by Paul in chapter 11.

Verse 35. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church.

Paul is describing ground rules for orderly worship services, including the use of speaking in tongues and prophecy. In the previous verse and this one, he also places restrictions on participation in the service by women. Earlier, Paul has indicated approval of women praying or prophesying in a service (1 Corinthians 11:2–16). His reference to being silent, then, has to apply to some particular context.

At least to some modern scholars, this implies these two verses are directed toward wives and not women in general. These wives are instructed to remain silent, not speaking, in submission to their own husbands. Now Paul adds that if they have questions about what is being taught, they should ask their husbands in the privacy of their own homes. Paul adds that it is shameful for a woman to speak in church.

Despite modern offense, scholars reject the suggestions these verses were added by someone other than Paul. Also unlikely is that Paul quotes someone in Corinth so they can be refuted. Looking to the prior comments about head covering, in chapter 11, this seems to be more about how a marriage relationship is expressed in public, than about women’s roles in the church, per se.

For one thing, Paul clearly allowed for women to participate in services by prayer or prophesying as long as their heads were properly covered (1 Corinthians 11:2–16). For another, the early Christian church countered prevailing Greek and Roman culture, by welcoming women to personal faith in Christ. Radically, Christian women were called to participation in the community with or without their husbands. This seems to have caused backlash against Christianity, as well as causing some women to abuse their freedom in Christ by openly disrespecting their husbands.

Perhaps, then, Paul is commanding wives to be clear about their submission to their husbands, rather than speaking openly in the general conversation of the church service. Doing so may have brought shame on their husbands for an apparent lack of knowledge on his part or lack or authority in his home.

In any case, Paul’s commands in these verses are generally not practiced closely in most modern churches, even very conservative ones. The general sense of a woman publicly speaking, even in church, has a cultural meaning very different from that of the era when these words were written. Few believers interpret these words as a blanket prohibition on any speech by a married woman in church.

Verse 36. Or was it from you that the word of God came? Or are you the only ones it has reached?

After a thorough discussion of some of the issues surrounding the way the Corinthian church was conducting worship services, Paul has laid down some rules. He introduced the previous two verses with the phrase, “as in all the churches of the saints.” Now he returns to that idea with two pointedly sarcastic questions.

Paul asks if the word of God came from the church in Corinth or if the gospel has reached only them. Of course, neither is the case. Paul wants them to see that their church is part of the larger movement of the Christian “churches of the saints” around the world. People in other churches have developed practices for the proper use of gifts, for instance, and the Corinthians should be willing to adjust their own practices to fit into what is appropriate and pleasing to God, as well.

Many modern churches are independent from any group or denomination, but no church made up of genuine believers in Jesus stands alone or above other Bible believing Christian churches. All are accountable to God and, to an extent, accountable to other local churches around the world attended by brothers and sisters in Christ.

Verse 37. If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord.

Paul is coming to the end of his teaching about spiritual gifts and changes that need to happen with the worship services of the Corinthian church. He expects some who read or hear his letter to disagree with his instructions. He reminds those listening that he is writing on behalf of the Lord. His instructions to them amount to commands from God.

How can Paul assert such a thing? He began this letter with these words, “Paul, called by the will of God to be an apostle of Christ Jesus” (1 Corinthians 1:1). Paul’s role as an apostle meant that he was sent by Christ to represent Christ’s message to the world. This includes Christ’s commands about how to—and how not to—conduct church services.

Paul states that anyone in the church at Corinth who thinks of himself as a prophet or even just a spiritual person in Christ should understand and agree with this. That would be true on at least two levels. For one thing, all the beliefs about Christ held by the Corinthians have been given to them by Paul or other teachers who agree with Paul. To disagree with the idea that Paul’s teaching is from God now would lead to disregarding everything else he has taught them. In another sense, those in the church who receive revelation from God or who are spiritual people (1 Corinthians 2:14), should sense from God, from God’s Spirit, that what Paul is telling them is right and true.

Verse 38. If anyone does not recognize this, he is not recognized.

The Corinthians have been given a set of very specific instructions about what should and should not happen in worship services. Paul insists they should receive his teaching about these things as commands from the Lord. As an apostle of Jesus, Paul officially represented Christ’s words and will to other believers. Paul wrote in the previous verse that any spiritual people—those “in the Spirit”—and anyone with the gift of prophecy should acknowledge this to be true (1 Corinthians 2:14).

Now he adds that any among them who do not recognize these commands as coming from Christ will also not be recognized. The implication is that those who oppose Paul in these areas, those who disregard his teaching, will themselves be disregarded or ignored by God. In other words, those who reject the clear teaching of God about these things risk being revealed as not belonging to God. This is not an accusation Paul makes lightly (Galatians 1:8–9), or without cause.

Those who believe God and are known by Him will receive His instructions, including those delivered by Paul, and will act on them.

Verse 39. So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues.

In wrapping up this section, Paul returns to where he began his teaching about the use of spiritual gifts in the church service. In verse 1, he encouraged the Christians in Corinth to earnestly desire the gift of prophecy and now he does so again.

This gift, given by the Holy Spirit to believers, involved proclaiming revelation from God to others for the purpose of building them up. Before the Scriptures were available, this was one method by which God communicated truth to His people. Some churches believe that God continues to regularly communicate in this way. Other churches believe this gift is not normally distributed by God, mostly replaced by the gift of teaching Scripture.

Paul has emphasized in this section that the gift of prophecy is more beneficial for the church than the gift of speaking in unknown languages. Still, he expressed his desire that all the Christians in Corinth would be able to speak in tongues (1 Corinthians 14:5). Now he makes clear once more that he is not forbidding anyone from exercising this gift, in general, aside from the restrictions he gave them for the use of the gift in church services (1 Corinthians 14:26–28).

He repeats the main principle behind his instructions for church services in the following verse.

Verse 40. But all things should be done decently and in order.

This returns to where Paul started this section: the exercise of two specific spiritual gifts in the worship services of the church in Corinth. He has written positively of both these gifts, prophecy and speaking in tongues. Modern churches are divided on the extent to which these gifts are still given and/or should be practiced.

Paul has encouraged the Corinthians to desire the gift of prophecy and not to forbid, in general, the use of tongues. This includes the restrictions he gave for their use in church services. Now, though, he repeats the core principles that should guide them in the use of any gifts. This should be a key priority in the structure of any church service: “all things should be done decently and in order.”

As revealed in this passage, the issue at hand isn’t just about keeping things neat and tidy. Nor is it about being rigid or woodenly traditional. Paul has insisted that it has to do with reflecting God’s own character. Our God is not a God of confusion, Paul has written (1 Corinthians 14:33). Because of this, the gifts given by Him should not be exercised in ways that are chaotic. Services conducted for the purpose of worshiping Him should also be orderly.

Beyond this, many believers choose to pursue order over chaos in every area of life in order to reflect God’s character.

End of Chapter 14.

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