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The practical application of these truths in public worship:
v. 26. How is it, then, brethren? When ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying:
v. 27. If any man speak in an unknown tongue, let it be by two or, at the most, by three, and that by course; and let one interpret.
v. 28. But if there be no interpreter, let him keep silence in the church; and let him speak to himself and to God.
v. 29. Let the prophets speak two or three, and let the other judge.
v. 30. If anything be revealed to another that sitteth by, let the first hold his peace.
v. 31. For ye may all prophesy one by one, that all may learn and all may be comforted.
v. 32. And the spirits of the prophets are subject to the prophets.
v. 33. For God is not the author of confusion, but of peace, as in all churches of the saints.
The apostle here gives instructions about the arrangements of services, in order that his purpose of edification of the congregation may best be accomplished. What was to be done in Corinth, and what, all things being equal, is to be done in all Christian congregations about the order of public worship? As matters stood in Corinth at that time, each one contributed something at their meetings, according to the special spiritual gift which was given him: One has a psalm to chant; another has a doctrine, another a revelation to communicate; another has a tongue, another an interpretation to give. So there was no lack of gifts nor of a willingness to impart the gift; rather all were anxious to speak at once, women as well as men. The gifts were there, and they were not to be despised; the Spirit rather had use for them all. But all was to be done unto edification, with a view to building up the congregation. If they would continue to conduct services without order, the end would be hopeless confusion, if not unpleasant quarrels.
The apostle, therefore, proposes the following order in their meetings: If there were such present as had the gift of tongues, two or, at the most, three should be given an opportunity to speak, and in turn, one by one, not all speaking at once, to their own confusion and that of the congregation. After that, one having that gift should interpret the messages just received. By employing only one interpreter for several discourses of tongues, time would be gained for other edifying parts of worship. But if no interpreter were present, the person that wished to speak with tongues should abstain from speaking in the assembly and rather have his discourse with God alone; in secret converse with God he could still feel the full enjoyment of being a vessel of the Holy Spirit.
Then the persons having the gift of prophecy might also speak in turn, two or three in one meeting, and the others should discern, that is, those that assisted with preaching and had judgment with reference to the matter discussed, as Luther says. In doing so, these men were exercising a gift which is also very necessary in the Church, chap. 12:10; Rom_12:7. If, in the meantime, the Holy Spirit should give a special revelation to one of the prophets or teachers and he arose from his seat in token of that fact, the speaker should yield the floor to the new man, closing his own address as quickly as possible. In this way they could all, in rotation, prophesy, bring in their word of teaching and of admonition, that all the members of the congregation might learn and all might be encouraged, urged forward on the path of Sanctification, all hearers thus receiving benefit. And lest anyone think that the insistence upon order would interfere with the Spirit's work, the apostle tells the Corinthians that the nature of prophetic inspiration did not hinder the maintenance of such order, but rather favored its promotion: The spirits of the prophets are subject to the prophets. The divine gift is not an irresponsible, erratic control, but may be exercised by the possessor's will, with discretion and brotherly love. People claiming the possession of a spirit, but not being able to control its utterances, lack the necessary mark of the Holy Spirit's indwelling. For God is not a God of disorder, but of peace. The supposition that God inspires His prophets two or three at a time, and thus creates confusion in public worship, is contrary to His nature. And lest the Corinthians think that Paul is laying upon them a burden from which he is excusing the other congregations, he adds: As it is in all the churches of the saints. In all the assemblies of the early Christians a decent order was observed, according to the same principles as here enunciated by Paul. Without such order, agreed upon or accepted by all, confusion and dissension would surely result, and this the apostle wanted to avoid by all means as contrary to the will of God.