Prophecy and Tongues

The following is the work of Stanley Horton from his book "1 & 2 Corinthians" published by Logion Press Commentary. 

As Victory Chapel experiences the move of the Holy Spirit and continues to grow in the "Body Ministry" I will post some teachings that help us understand how the Spirit moves in His Church.  This Chapter is exemplary and I highly recommend everyone read it.

On a personal note, I believe that Tongues and Interpretation is meant for the unbeliever.  If God wants to talk to His people He will just say it.  We know His voice and discern the Spirit as the "prophet" speaks.  If we are filled with the Spirit then we are able to prophecy as the Spirit gives utterance.  Why would He have to speak in an unknown tongue and then interpret when He can simply speak in a language we all understand. 

1 Corinthians 14:4 (KJV) ⁴  He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.

1 Corinthians 14:22 (KJV) ²²  Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.

Perhaps the way we practice tongues and interpretation developed because of an unwillingness to accept prophecy or the desire to circumvent having the "word" judged by the prophets and elders of the church.  Either way this is unhealthy.  I am a firm believer in using all of the gifts in our gatherings and that all of the body should be available to be used by the Spirit.  But each gift is designed and purposed for their use in the body.  Speaking to the Believers using Tongues and Interpretation is not necessary.  Simply allow the Holy Spirit to speak through you in English or whatever tongue is being use in the gathering.  Let no one say I would quench the Spirit or  forbid speaking in Tongues, my desire is to bring us into the love that Paul exhorts us to show in our gatherings and to use each gift properly and in order.

I pray you enjoy this lesson.

 

The Gifts Of Prophecy And Tongues 14:1-40

The whole of chapter 12 leads to the recommendation to "eagerly desire the greater gifts" (12:31). In chapter 13 these gifts are placed under the direction of a high, holy outflowing love. Now, with this love in mind, chapter 14 begins to give practical directions for the exercise, or operation, of these spiritual gifts. Again and again in this chapter we see how love is the guiding principle of these practical directions. Though chapter 12 shows that all the manifestations of the Spirit are necessary and beneficial, the Corinthian believers needed special direction and guidance concerning the operation of two: tongues and prophecy. Chapter 14 gives most of its attention to them, though many of the basic principles could be applied to other gifts as well.

1. Prophecy Edifies The Church 14:1-5

1 Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy.

Here Paul echoes 12:31 about spiritual gifts. All believers are to pursue the way of love, strive to act in love. But this does not mean we can then afford to despise or neglect spiritual gifts. Both love and the gifts are from the same Spirit. So all believers, not just apostles or leaders, must have a deep concern for the gifts (Gk., pneumatika, "spiritual things"): a zeal for them that makes us strive for them, desiring eagerly and earnestly that each member function freely in this body ministry. But it is most important to seek and strive for the gift of prophecy.

This word of instruction was apparently much needed in Corinth. Since speaking in tongues is the initial outward evidence of the baptism in the Holy Spirit, it is easy then to respond in faith to the Spirit as He gives the gift of tongues. It also becomes easy to pray in tongues. Thus, there is the pitfall that we may give so much time to tongues that we fail to be open to the other gifts the Holy Spirit has for us.

2 For anyone who speaks in a tongue does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit. 3 But everyone who prophesies speaks to men for their strengthening, encouragement and comfort. 4 He who speaks in a tongue edifies himself, but he who prophesies edifies the church. 5 I would like every one of you to speak in tongues, but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be edified.

The problem Paul needed to deal with was the overuse of tongues without interpretation. He knew that what the Spirit wants to do is use the manifestation of the gifts to build up the local assembly both spiritually and in numbers. So he contrasts uninterpreted tongues with prophecy.

When tongues are not interpreted, only God understands. In that sense, then, the tongues speaker "does not speak to men but to God." (Consequently, no one in the congregation understands what is said or learns anything from it.) Though the human spirit is responding to God's Spirit and the tongues speaker is edified, all that is said remains as "mysteries" (secret truths, truths of the gospel; cf. 2:7-10; Rom. 16:25).

On the other hand, prophecy is in the language the people understand and brings a spontaneous, Spirit-given message that strengthens them (builds them up spiritually, develops and confirms their faith), encourages them (awakening them and helping them to move forward in faithfulness and love), and comforts them (cheers, revives, and stirs hope and expectation).

Paul doesn't say that tongues are less supernatural than prophecy or inferior to prophecy. But on the principle of love, prophecy is to be preferred because it edifies the local assembly, while tongues edify only the individual. Now, it is not wrong for the individual to be edified. We all need that. Paul still wants all believers to keep on speaking in tongues (which, as has been noted, the Gk. tense indicates). However, they do not need to take up the time of the rest of the assembly while they are edifying themselves. This clearly indicates that tongues are important in our individual worship and prayer. Many charismatics today refer to tongues as a "prayer language."

As we have seen in chapter 12, the Holy Spirit's concern is to use the individual to bless and build the whole body. It is His purpose that everyone shall "in all things grow up into him who is the Head, that is, Christ. From him the whole body, joined and held together by [the spiritual activity of] every supporting ligament, grows and builds itself up in love, as each part does its work" (Eph. 4:15-16). Love will lead us therefore to strive for prophecy above other spiritual gifts because it does more to build up the assembly both spiritually and numerically. In this way the person who prophesies is "greater than the one who speaks in tongues."

However, tongues with interpretation will also edify the assembly. It is uninterpreted, tongues that do not "speak to men" (v. 2). But when interpreted, the one who speaks in tongues is doing something just as praiseworthy as the one who prophesies. This may well mean that tongues with interpretation can fulfill the same function as prophecy. At least, tongues with interpretation benefits the congregation as much as prophecy does.

2. Tongues Need Interpretation 14:6-19

6 Now, brothers, 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 flute 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.

Verse 6 gives a strong argument for the need of interpretation. If we come speaking in tongues without interpretation, we do not do any good for the local assembly. But tongues when interpreted may bring insight into spiritual truths (a "revelation"); "knowledge," including spiritual understanding; a message to strengthen, encourage, and comfort ("prophecy"); or a "word of instruction" (not in the sense of establishing new doctrine but clarifying spiritual truth and helping the hearers to apply it).

On the other hand, tongues without interpretation may be compared to a flute or a harp played without clear notes or a definite melody, and therefore no communication of anything to the listener. Similarly, a trumpet communicates no message to the army if its notes are indistinct and its call unrecognizable. How then can the assembly be satisfied with tongues that are not interpreted! The assembly and the one speaking in tongues would miss the message the Spirit wants to communicate. Just as a trumpet giving a "clear call" communicates to the soldier, so tongues when interpreted can communicate with the congregation.

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 he is a foreigner to me. 12 So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church. 13 For this reason anyone who speaks in a tongue should pray that he may interpret what he says.

As a further argument for the need for interpretation Paul points out that the Holy Spirit has many languages to draw from when He gives a person the gift of tongues, and those languages all convey meaning. But if the language is foreign to the hearer, he does not understand the meaning. Thus, a person who speaks in tongues without interpretation treats the hearer as a foreigner, and the speaker might as well be a foreigner as far as any benefit the hearer derives.

Having said this, Paul again commends the Corinthian believers for their zeal and desire for spiritual gifts. His teaching was in no sense a rebuke. They were right in responding to the Spirit. Love, however, would encourage them to accept his teaching and to direct their seeking toward those gifts which do the most to build up the assembly.

Again, the idea is not to neglect any spiritual gift, but to seek to excel, abound, and overflow for the local assembly. This is why Paul urged that the person who speaks in tongues should pray for the interpretation. This takes a step of faith and obedience. But the Lord will not disappoint the person who takes courage and responds to the Holy Spirit in this way. The Spirit wants to give the needed interpretation.

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 mind; I will sing with my spirit, but I will also sing with my mind. 16 If you are praising God with your spirit, how can one who finds himself among those who do not understand say "Amen" to your thanksgiving, since he does not know what you are saying? 17 You may be giving thanks well enough, but the other man is not edified.

Tongues need interpretation. Even when Paul prays in tongues, his spirit joining with the Holy Spirit and going out to God, his mind, or understanding, cannot enter in and remains "unfruitful," unproductive. So Paul asks himself what to do. He will continue the practice of praying with his spirit, using the supernatural, spiritual gift of speaking in tongues (cf. Jude 20). This is "a most effective way of praying and an effective means of avoiding the tendency for prayer to deteriorate into mere ritual." He will also pray with his mind and understanding, still spontaneously moved by the Spirit.

When musical instruments are playing he will break out spontaneously singing in tongues. (The Gk. word means to sing with musical accompaniment.) He will also sing with his mind, his understanding, also anointed by the Spirit.

His speaking in tongues is in this case praise, "giving thanks" (or worship). But if it is not interpreted, the one who does not understand it cannot join in, cannot put an "amen" (Heb. for "surely") to it. Saying "amen" accepts something as being true and valid. "Some observers of the Early Church in worship compared the loud chorus of 'amens' to the echo of distant thunder. The concurring 'amen' of the congregation was regarded as no less important than the prayer itself. (See Rev. 5:13-14; 22:2)."

Verse 16, in fact, can mean that the one who in public worships in tongues by himself or herself puts the rest of the assembly in the place of those who are "without understanding" (ncv): unlearned, untrained, inexperienced. This implies that worship in the local assembly should be in one accord, with everyone joining in, with everyone united in heart, mind, and soul. But this does not imply that worship in tongues even without interpretation has no value. The person who does so worships, or gives thanks, "well" (rightly, commend-ably); nevertheless, love would want others 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.

The manifestation of spiritual gifts is such a spontaneous thing that taking time for teaching sometimes seems to "quench the Spirit." It may have seemed to the Corinthian believers also that such teaching might discourage speaking in tongues and perhaps cause the gift to be suppressed. (It was actually a growing worldliness, not Biblical teaching, that caused the gift to die out over the next several centuries.)

At every point, Paul stops to make it clear that what he is teaching is not meant in any way to hinder or stop the exercise of any spiritual gift. The Holy Spirit had already given Paul this teaching, but it did not stop him from speaking in tongues. In fact, he thanks God that he spoke in tongues more than any of them (implying he spoke in tongues now more than ever before; also implying that he spoke in tongues when he was baptized in the Holy Spirit ).

However, when he was with others in the assembly he would rather speak five words that could be understood and give teaching "than ten thousand words in a tongue." He came with the heart of a shepherd, wanting to feed the flock (the Heb. word for shepherd, roʾeh, literally means "feeder"). Teaching takes divine truth from God's Word (1 Pet. 2:2) and puts it in a form which may be received and assimilated with profit and blessing. For Paul to take up all the time of the assembly with a gift which brought edification primarily to himself would hardly show a shepherd's heart, nor would it show the love that chapter 13 describes.

Paul must have exercised the gift of tongues when he was alone in his private devotions. There he could open his heart toward God and let the Spirit-given words roll out in prayer, praise, and thanksgiving. In some inner room, some secret place, he could give free course to the operation of this gift and let it bless and strengthen him. It may be that the Corinthian believers were missing a great blessing by failing to exercise the gift of tongues in their personal prayer life.

3. The Effects Of Tongues And Prophecy 14:20-25

20 Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be adults.

The Corinthians needed to accept what Paul was teaching. He knew how they loved the free expression of the Spirit. He anticipated that some would already be closing their minds to what he was writing. Some might be finding fault, becoming angry, or feeling ill will. The person who is mature is willing to give up the lesser for the greater, to turn from that which seems good in order to have something better.

Children do not develop deep-seated malice or habitual faultfinding, however. So as far as "evil," or malice, is concerned we should remain like infants. But in our thinking and understanding we need to be mature adults. It takes mature thinking to receive teaching on spiritual gifts, especially with regard to ministering them in love. But Paul expected it of the Corinthian church—and God expects it of us all.

21 In the Law it is written: “Through men of strange 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. 22 Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers.

Lest the Corinthians jump to the conclusion that there was no place for speaking in tongues in the public worship, Paul quickly draws their attention to Isaiah 28:11-12. In the context of Isaiah's prophecy, proud Israelites were saying that Isaiah was treating them like spiritual babies and they resented it. Isaiah then made it clear that because of their unbelief, the message meant for blessing would bring judgment. God would send foreign conquerors whose language they would not understand, but whose actions would make it clear that these Israelites were separated from God, cut off from His blessing and under His judgment. Paul applies this to speaking in tongues (languages) they did not understand. So speaking in tongues is necessary as a judgment sign to unbelievers, making them realize that they are separated from God and cannot understand His message.

Tongues can also be a sign to unbelievers in that it draws their attention and lets them know something supernatural is present. This was apparently the case on the Day of Pentecost when the sound of tongues brought a crowd together (Acts 2:6).

Prophecy, however, is not a sign (something obviously miraculous) to unbelievers, for it is in the language they understand, and they do not recognize it as supernatural. On the other hand, believers who are in tune with the Holy Spirit recognize the gift of prophecy as supernatural, full of the Spirit's power.

23 So if the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind? 24 But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all, 25 and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, "God is really among you!"

On the other hand, if the whole church keeps on speaking in tongues, all at the same time, the initial effect of it will pass and unbelievers or those who are not instructed in spiritual things will say all the people speaking in tongues are out of their mind. These outsiders are the important people, the people the church must reach.

This was exactly the case on the Day of Pentecost. The crowd initially was amazed because they heard the 120 speaking in languages of the countries they came from. Eventually, however, as the 120 kept speaking in tongues, the crowd said they had had too much wine, which was just another way of saying they were out of their minds (Acts 2:13). Clearly the tongues did not lead the hearers to accept Jesus as Lord and Savior. Then the 120 stopped and Peter stood up to speak.

Prophecy, in contrast to tongues, speaks to the mind and heart of those who are unbelievers or spiritually ignorant. It brings them conviction, and by it the Holy Spirit is able to do His work of convicting and convincing the world of sin, righteousness, and judgment (John 16:8). He makes sinners realize they are sinners and that sin is sin. He also calls them to account as the gift of prophecy brings a message that spotlights the secrets of their inner hearts and reveals their guilt. They see themselves in a true light and recognize that the message comes from God. This makes them fall down to worship and honor God. Instead of saying that the tongues speakers are out of their mind, these unbelievers will recognize that God is speaking. "To fall down and worship" means they are converted. This also is a sign to the believers that God is truly among them.

This too was exactly the situation on the Day of Pentecost. When Peter stood up to speak in the language they all understood, he did not give his own reasoning. The phrase in Acts 2:14 "addressed the crowd" is, literally, "spoke forth to them." Peter spoke as the Spirit gave utterance, but this time in prophecy instead of in tongues. This word spoke to their hearts (Acts 2:37,41) and brought the truth about Jesus Christ "into the very situation of the hearers." This was followed by the gift of exhortation, of Peter's warning and pleading with the people (Acts 2:40). The result was such that three thousand were saved.

The gift of prophecy will always apply the truth to the situation where the people are, where they actually live. Note, too, that Paul expects that all can speak in tongues and that all can prophesy. They all had been baptized in the Holy Spirit and He distributes the gifts as He wills. He does not limit them to people who have an office.

4. Worship In An Orderly Way 14:26-40

a) Contribution To Worship By All 14:26

26 What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.

"What then shall we say" shows that Paul expected the Corinthian believers to draw the right conclusions from the principles of love and edification of the local assembly.

The first rule for the expression of spiritual gifts is that no gift is unimportant and no gift should be set aside. People baptized in the Spirit will have the fullness of the gifts available for the health of the church. "Everyone has" means that everyone should have a part and contribute something to the building up of the whole assembly. Over too much of church history, the body of Christ has been paralyzed, with clergy dominating the laity and smothering their gifts. We are not to be like a theater audience, where one or several paid actors act on the stage while everybody else merely looks on.

"Each one takes part with his special gift." This may include a "hymn" (Gk. psalmon, a song or hymn with musical accompaniment) which might be old or new, learned or freshly given, but anointed by the Holy Spirit and made a spiritual ministry. (The Book of Psalms was the hymnbook of the Early Church and should still be a part of our worship.) Another may bring a "word of instruction," Spirit-illuminated from God's Word. Another may bring a "revelation," that is, one of the gifts of revelation such as a message of wisdom or a message of knowledge. Another may bring a tongue, another an interpretation.

While these gifts are ministered we can be sure the whole congregation should be actively listening and silently interceding in faith. The important thing is that all contribute to the variety with the purpose of strengthening the assembly (cf. 12:7, "for the common good"). "Liberty in the Spirit must be governed by responsibility to the body."

b) Directions For Tongues Speakers 14:27-28

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 God.

Paul has already made it clear that tongues need interpretation to edify and to become part of the "greater gifts" (12:31). To reemphasize this, he picks tongues out of the variety of expression mentioned in verse 25 to show that if we are to have variety there must be some limitation, and since the Corinthians were overusing tongues, he gives four rules which will bring proper limitation on their expression.

First, they should be limited to "two—or at the most three." Some interpret this to mean two or three in succession, then allowing two or three more later in the meeting. Others say it means two or three by the same person, thus allowing two or three more by the next person. But this is not in line with the purpose to allow a greater variety of spiritual gifts to be manifested. Furthermore, the word "by" (v. 27, kjv, nasb) is the Greek kata, which is used distributively, that is, two or at most three in each meeting or each time the believers gather. Again, Paul's purpose is not to quench the Spirit but to encourage believers to seek and exercise other spiritual gifts.

Second, they should speak "one at a time." Love does not allow two to speak at once, as if in competition.

Third, "someone must interpret." Opportunity should be given for interpretation after a message in tongues. Some take this to mean that one person in the assembly should do all the interpreting. But this idea does not fit well with the exhortation that follows.

Fourth, if no interpreter is present (no person who has been used in the manifestation of that gift), then no tongues should be given aloud, for to do so would not edify the assembly. The person can still express the gift in a right way, however, by quietly speaking directly to God. This will still fulfill one purpose of the gift: to edify the person speaking (14:4). The balancing exhortation should be kept in mind also: The tongues speakers should pray for the gift of interpretation (14:13).

Do these verses (22-27) rule out speaking in tongues in corporate worship? David Lim points out, on the basis of Acts 2:4; 10:44-46; and 19:6, that "Everyone worshiping in tongues at the same time cannot be denied from a biased interpretation of 1 Corinthians 14:2,22-25. Paul and Luke do not contradict each other."

c) Directions For Prophets 14:29-33

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. 33a For God is not a God of disorder but of peace.

The gift of prophecy also needs direction and instruction, though not the same kind of limitation as tongues. In verse 29 the Greek word kata is not used. The sense here seems to be that "two or three" prophets may speak in succession. Then before others prophesy, other believers in the assembly should weigh carefully, "and publicly," with deliberate consideration and evaluation, what the Spirit is saying. This would include how it lines up with the written Word of God, how it meets the need, what is God's purpose, and what the believers should do about it to build up the body.

Paul may be recognizing also that people may add to the Spirit's expression out of their own feelings (perhaps unintentionally). This seems to be what happened when those in Tyre "through the Spirit" urged Paul not to go to Jerusalem (Acts 21:4). The word "through" in the Greek means here "in consequence of," or "on account of." The same thing happened in Acts 21:11,12. Other passages indicate it was indeed God's will for Paul to go to Jerusalem (cf. Acts 9:16 and Acts 27:23,24). But the people added their own fears and feelings to what the Spirit said. Paul does not teach us to accept without question every message given in a meeting.

Then, if a person is giving a message in prophecy and another person stands, indicating he or she has been given a revelation by God, then the first person should give the second person opportunity. Thus, love will not let a person jump up and interrupt another, neither will it let any one individual monopolize the time. Rather, love will give all (not just those with a special ministry as prophets) an opportunity to exercise the gift of prophecy to bring instruction and encouragement to everyone in the assembly.

This kind of love, courtesy, and consideration is possible because "the spirits of prophets are subject to the control of prophets." The Holy Spirit manifests His gifts as our spirits respond to Him, so that the Holy Spirit ministers through our spirits (cf. vv. 14-15). But He expects us to remember that "God is not a God of disorder but of peace" (including harmony). "Peace is foundational to moving ahead in unity, to receiving the ministries of others, and to learning even through failure."

Those who exercise spiritual gifts are not hypnotized, somnambulistic. The operation of the gifts involves no loss of self-consciousness. Heathen prophets, mediums, and other demonic manifestations are very often not able to control when or what they do or say. In contrast, the Holy Spirit does not function this way. God makes us fellow workers under His direction (3:9).

This means that we can wait for an appropriate time to minister the gift the Holy Spirit is impressing upon us. We need not interrupt everything the moment we feel Him moving us. We lose nothing if we wait until the Spirit provides an opportunity to manifest the gift without causing confusion and disorder. Holding steady will, in fact, only deepen the Spirit's impression and keep the gift from being ineffective.

d) Directions For Women 14:34-35

33b As in all the congregations of the saints, 34 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.

Other types of disorder should also be avoided, such as women interrupting and asking questions in an improper manner, thus contributing to confusion. (Most women were uneducated in that day.) Such instruction could be applied to both men and women in matters that local custom considers unbecoming. Paul did expect women to pray and prophesy in public if the Spirit gave them a ministry (11:5). The Bible makes no differentiation between men and women with regard to spiritual manifestations. God used women as prophets in both Old and New Testament times (e.g. Miriam, Exod. 15:20; Deborah, Judg. 4:4; Huldah, 2 Kings 22:14; four daughters of Philip the evangelist, Acts 21:9).

On the other hand, there may have been a situation in Corinth like the one Paul describes in 2 Timothy 3:6-7, where false teachers who oppose the truth "worm their way into homes and gain control over weak-willed women, who are loaded down with sins and are swayed by all kinds of evil desires, always learning but never able to acknowledge the truth." The presence of such women in the Corinthian congregation would be reason enough to tell them to "remain silent." But this does not mean we should restrict women from genuine gifts and ministries given by the Spirit.

e) The Lord's Command 14:36-40

36 Did the word of God originate with you? Or are you the only people it has reached? 37 If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord's command. 38 If he ignores this, he himself will be ignored.

Paul now speaks to the entire assembly (Gk. monous, "only" is masculine plural). Probably because of the opposition expressed in their letter to him, he asks in irony if the Word of God originated with them or if they were the only ones "it has reached." That is, did they think they were superior to the Word of God brought them by Paul? Or did they have a right to interpret it differently from all the other assemblies, as if the others had not received the Word?

They apparently thought they were more spiritual than Paul. But if they were really prophets and spiritually gifted they would recognize that what Paul wrote to them is God's command. But if they ignore it, they "will be ignored"; implying that only the spiritually ignorant will disregard Paul's God-given, Spirit-inspired instructions.

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

Paul concludes by affectionately addressing the Corinthians as brothers (and sisters) as he reinforces the main theme of this chapter: Prophecy is the gift they should eagerly seek. But he plainly says, "Do not forbid speaking in tongues." Also he may be implying that sensitivity to the Spirit's prompting of His manifestations can be lost by a careless attitude or by forbidding one of them, such as tongues. "Fear of extremes often causes churches to shrink from a complete gift ministry.... Sometimes we judge mercilessly and legalistically those who make mistakes. Then we dampen the will of others to begin ministry in gifts." We should indeed encourage everything to be done "in a fitting and orderly way," but if we do so in an unloving way, this can also lead to a loss of the Spirit's gifts (perhaps by substituting either emotional expressions by some or form and ceremony by others).

I & II Corinthians: A Logion Press Commentary.