Why does Paul prefer intelligible prophecy and ordered turns?

Paul urges charity and spiritual gifts, preferably prophecy. The printed note defines prophesying as declaring or expounding faith’s mysteries. A tongue speaker speaks to God, not men, for no one hears; another note clarifies heard as understood. Prophecy edifies, exhorts and comforts men, while a tongue edifies its speaker. Paul wishes all to speak tongues but prefers prophecy, unless perhaps the tongue speaker interprets for church edification. He asks what a visit speaking tongues would profit without revelation, knowledge, prophecy or doctrine.

Pipe and harp need distinct sounds; an uncertain trumpet will not prepare someone for battle. Without plain speech, words go into the air. There are many tongues, none without voice, but unknown meaning makes speaker and hearer barbarians to each other. Seek gifts for church edification; the printed spirits note identifies spiritual gifts. The tongue speaker should pray to interpret. If Paul prays in a tongue, spirit prays but understanding is unfruitful; he will pray and sing with both. The unlearned cannot say Amen to a blessing he does not understand, even though thanksgiving is well given.

The printed Amen annotation expressly distinguishes these primitive conferences sharing miraculous gifts from the church’s public liturgy, where it says strange tongues were never used. It explains the unlearned person’s inability to join and prophecy’s greater public edification, and claims Latin used in the annotator’s liturgy is perhaps the world’s best-known tongue. These are printed commentary claims, not new historical findings or Paul’s statements. Paul says he speaks with all their tongues—not more than all—and prefers five instructive words with understanding to ten thousand in a tongue.

Be children in malice but perfect in sense. The quoted law says other lips and tongues will speak but not secure hearing. Tongues are a sign to unbelievers, prophecy to believers. Paul poses two if-cases: an outsider entering when all speak tongues may call them mad; entering when all prophesy, he is convinced and judged, his heart’s secrets manifested, and he falls to adore and affirm God among them. These cases do not report an actual visitor’s conversion or guarantee a chosen preaching method’s outcome.

Gathered people have psalm, doctrine, revelation, tongue and interpretation; all should edify. Tongues should be two or at most three in turn, one interpreting; without an interpreter, silence in church and speech to oneself and God. Two or three prophets speak while others judge; if another seated person receives revelation, the first is silent. All may prophesy one by one for learning and exhortation. Prophets’ spirits are subject to prophets; God is of peace, not dissension, as Paul teaches in all the saints’ churches. This is instruction, not a completed restoration of peace.

Women are to be silent and subject as the law says, asking husbands at home to learn. Paul asks whether God’s word originated with or came only to these readers. Someone seeming prophetic or spiritual should know his writings are the Lord’s commandments; if someone knows not, he shall not be known. He concludes with zeal for prophecy, no prohibition of tongues, and decency and order in all things. No modern liturgical policy, psychological account of conscious control or narrated disciplinary enforcement is added.