The written ministry of Paul in 1 Cor. 14 is both corrective and instructive. Disorder in relation to priesthood and the functioning of spiritual gifts had to be dealt with. In dealing with such things he lays down God's order for ministry in the assembly and how Spiritual gifts should function to the edification and building up of God's people. This pattern is wisely followed by every scriptural assembly that want to carry out the Word of God.

The book of Acts records the first things of this dispensation. Assembly meetings are mentioned for ministry at Antioch in Acts 13, for prayer at Jerusalem in Acts 12, and for breaking of bread at Troas, in Acts 20. All such meetings were open and operated according to the plan of 1 Corinthians 14. There was room for the exercise of priesthood (1 Peter 2:5) also liberty for the exercise of spiritual gifts.

The Spirit of God forms and indwells the assembly (1 Cor. 3:16) and enriches and equips it with spiritual gift (1 Cor. 12:7-11). The names of these nine gifts suggest their Divine use under the control of the Holy Spirit. The subject of 1 Cor. 14 is the operation of these gifts.

Ministry in the assembly is Godward and saintward. Words such as pray, sing, thank and bless indicate the Godward aspect of ministry. Through these four channels prayer, praise, thanksgiving and worship ascend to God. This is also the priestly aspect of ministry. The word speak, is used a number of times. This is oral ministry through the channel of Spiritual gifts, by which the assembly is edified and built up. This is the saintward aspect of ministry.

The assembly at Corinth did not pre-arrange or appoint the speakers for assembly meetings. This would have been impossible. The prophets did not have the New Testament then for ministry as the teacher has today. The Spirit of God who managed the first assemblies of God had the ability and right not only to choose the speaker but also the message, that was needful for God's people. The prophets, understanding this, waited in a dependent way upon God for guidance and help. The wise counsel of the apostle to the prophets is seen in verses 29 and 30 of this chapter. The prophets were to speak "two or three" in an orderly way and thus be saved from the existing disorder at Corinth. He also points out the possibility of one getting a message while another was speaking. This prophet was to be silent until the first one had finished, thus manifesting subjection to Divine authority and the Apostolic plan for ministry. This was Paul's solution for the problem.

The gift of prophecy was superior to the gift of tongues (verse 5). The latter was a sign to the unbelieving Jew (verses 21,22). Both were temporary and have passed away; the former with the completion of scripture. Paul did not condemn speaking in tongues but in spiritual appraisal he gave it the place of a lesser gift (verse 5). The Corinthians sought after it as the greater gift. Paul's teaching would relegate speaking in tongues to its proper place and bring into prominence the gift of prophecy which was more important because of its edifying virtues and values. The gift of prophecy was used by God in a double sense, first to impart a message to meet the present needs of His people and secondly to unfold the unknown future. Today we have the prophetic word (2 Peter 1:19) but not the prophetic gift. The full revelation of the future is contained in the Word of God.

Paul refers to the church or assembly about six times in this chapter. We gather from this that the teaching should govern the assembly when together or in session for prayer, praise, ministry or worship.

There is a difference between the tongues spoken at Corinth and those of Acts 2 at Jerusalem on the day of Pentecost. Both were miraculous. The speakers in Acts 2 did not understand their utterance, which was from the Holy Ghost (verse 4), the audience did, and this is borne out in verse 8. At Corinth an interpreter was required (verse 5). This was different from Pentecost. The speaker in the assembly at Corinth spoke a language he did not understand. The interpreter who explained the message got the interpretation from the Spirit of God. This was a Spiritual gift. Through this double medium of communication the assembly understood the message. The Apostle forbids speaking in tongues unless the speaker can interpret or there is an interpreter present. Proper understanding was essential to spiritual edification. The edification from speaking was more important than the exercise of speaking.

In grouping together all that is said about ministry by the Apostle we learn a number of important things. The purpose is the edification of God's people. The channel is through spiritual gift. The order is important, not all at one time, but in turn they were to speak, thus maintaining Godly order. The sphere is the assembly, the only place where such an order or pattern will operate.

In the exercise of priesthood, prayer and praise are referred to in verse 15. The singing, like public speaking, must be understandable. No mention is made of a musical instrument, as first assemblies did not have such. In Ephesians 5:19, Paul refers to the songs that should be sung. Praise individually or collectively should be unto the Lord (Col. 3:16; Acts 16:25). This is a very important feature of assembly worship. Religious entertainment was foreign to the early believers.

One would assume from verse 16, where the writer mentions "bless or thanks", he is referring to an exercise of priesthood at the Lord's Supper. This is very important. We would again suggest that 1 Corinthians 14 is the order or plan that should be adopted for the Breaking of Bread meeting. No where else in the New Testament have we any suggestion given as to how the meeting should be conducted. In Acts 20:7, when the disciples came together to break bread the day is given, and in 1 Cor. 11:26 the purpose, to proclaim His death till He come. Careful reading of this chapter will give proper understanding of the method adopted by the Holy Spirit of God in any meeting that is an assembly meeting. It would be wise to distinguish between an assembly meeting and a meeting arranged by the assembly which would be public and could be for gospel or ministry.

The woman's place in the assembly is important but not prominent. Where the point of public speaking is raised she must be silent (verse 34). In 1 Cor. 11:5, her double covering is referred to. Long hair is her glory. To cut this is a shame. The outer vail or hat is the sign of subjection. This must be seen and maintained in the assembly. Paul states in 1 Timothy 2:11-15, she must not usurp authority over the man but be in subjection. The covered woman in the assembly is an object lesson to angels (1 Cor. 11:10).

It has been stated already that the gifts of tongues and prophecy have become obsolete. They are no longer required, they have served their purpose, so have passed away. Now the question can be raised; Is the original pattern of operation, given by Paul to the Corinthians also obsolete? No, this is God's pattern for every local assembly, gathered by the Spirit of God, unto the name of The Lord Jesus Christ. (Matthew 18:20). The absence of certain gifts in no way affects the pattern of operation.