1 Corinthians 14:1–14:40

1 Corinthians 14:1-6 1. Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. 1. Sectamini caritatem: aemulamini spiritualia, magis autem ut prophetetis. 2. For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries. 2. Nam qui loquitur lingua, non hominibus loquitur sed Deo: nullus enim audit; Spiritu vero loquitur mysteria. 3. But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 3. Caeterum qui prophetat, heminibus loquitur ad aedificationem, exhortationem, et consolationem. 4. He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. 4. Qui loquitur lingua, se ipsum aedificat; at qui prophetat, Ecclesiam aedificat. 5. I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying. 5. Volo autem omnes vos loqui linguis, magis tamen ut prophetetis; maior enim qui prophetat, quam qui linguis loquitur; nisi interpretetur, ut Ecclesia aedificationem accipiat. 6. Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? 6. Nunc autem, fratres, si venero ad vos linguis loquens, quil vobis prodero, nisi vobis loquar aut per revelationem, aut per scientiam, aut per prophetiam, aut per doctrinam? As he had previously exhorted them to follow after the more excellent gifts, ( 1 Corinthians 12:31 ,) so he exhorts them now to follow after love, [806] for that was the distinguished excellence, [807] which he had promised that he would show them. They will, therefore, regulate themselves with propriety in the use of gifts, if love prevails among them. For he tacitly reproves the want of love, as appearing in this -- that they had hitherto abused their gifts, and, inferring from what goes before, that where they do not assign to love the chief place, they do not take the right road to the attainment of true excellence, he shows them how foolish their ambition is, which frustrates their hopes and desires. 1. Covet spiritual gifts. Lest the Corinthians should object that they wronged God, if they despised his gifts, the Apostle anticipates this objection by declaring, that it was not his design to draw them away even from those gifts that they had abused -- nay rather he commends the pursuit of them, and wishes them to have a place in the Church. And assuredly, as they had been conferred for the advantage of the Church, man's abuse of them ought not to give occasion for their being thrown away as useless or injurious, but in the meantime he commends prophecy above all other gifts, as it was the most useful of them all. He observes, therefore, an admirable medium, by disapproving of nothing that was useful, while at the same time he exhorts them not to prefer, by an absurd zeal, things of less consequence to what was of primary importance. Now he assigns the first place to prophecy. Covet, therefore, spiritual gifts -- that is, "Neglect no gift, for I exhort you to seek after them all, provided only prophecy holds the first place." 2. For he that speaketh in another [808] tongue, speaketh, etc. He now shows from the effect, why it was that he preferred prophecy to other gifts, and he compares it with the gift of tongues, in which it is probable the Corinthians exercised themselves the more, because it had more of show connected with it, for when persons hear a man speaking in a foreign tongue, their admiration is commonly excited. He accordingly shows, from principles already assumed, how perverse a thing this is, inasmuch as it does not at all contribute to the edifying of the Church. He says in the outset -- He that speaketh in another tongue, speaketh not unto men, but unto God: that is, according to the proverb, "He sings to himself and to the Muses." [809] In the use of the word tongue, there is not a pleonasm, [810] as in those expressions -- "She spake thus with her mouth," and "I caught the sound with these ears." The term denotes a foreign language. The reason why he does not speak to men is -- because no one heareth, that is, as an articulate voice. For all hear a sound, but they do not understand what is said. He speaketh in the Spirit -- that is, "by a spiritual gift, (for in this way I interpret it along with Chrysostom.) He speaketh mysteries and hidden things, and things, therefore, that are of no profit." Chrysostom understands mysteries here in a good sense, as meaning -- special revelations from God. I understand the term, however, in a bad sense, as meaning -- dark sayings, that are obscure and involved, as if he had said, "He speaks what no one understands." 3. He that prophesieth, speaketh unto men "Prophecy," says he, "is profitable to all, while a foreign language is a treasure hid in the earth. What great folly, then, it is to spend all one's time in what is useless, and, on the other hand, to neglect what appears to be most useful!" To speak to edification, is to speak what contains doctrine fitted to edify. For I understand this term to mean doctrine, by which we are trained to piety, to faith, to the worship and fear of God, and the duties of holiness and righteousness. As, however, we have for the most part need of goads, while others are pressed down by afflictions, or labor under weakness, he adds to doctrine, exhortation and consolation It appears from this passage, and from what goes before, that prophecy does not mean the gift of foretelling future events: but as I have said this once before, I do not repeat it. 4. He that speaketh in another tongue, edifieth himself. In place of what he had said before -- that he speaketh unto God, he now says -- he speaketh to himself But whatever is done in the Church, ought to be for the common benefit. Away, then, with that misdirected ambition, which gives occasion for the advantage of the people generally being hindered! Besides, Paul speaks by way of concession: for when ambition makes use of such empty vauntings, [811] there is inwardly no desire of doing good; but Paul does, in effect, order away from the common society of believers those men of mere show, who look only to themselves. 5. I would that ye all spake with tongues Again he declares that he does not give such a preference to prophecy, as not to leave some place for foreign tongues. This must be carefully observed. For God has conferred nothing upon his Church in vain, and languages were of some benefit. [812] Hence, although the Corinthians, by a misdirected eagerness for show, had rendered that gift partly useless and worthless, and partly even injurious, yet Paul, nevertheless, commends the use of tongues. So far is he from wishing them abolished or thrown away. At the present day, while a knowledge of languages is more than simply necessary, and while God has at this time, in his wonderful kindness, brought them forward from darkness into light, there are at present great theologians, who declaim against them with furious zeal. As it is certain, that the Holy Spirit has here honored the use of tongues with never-dying praise, we may very readily gather, what is the kind of spirit that actuates those reformers, [813] who level as many reproaches as they can against the pursuit of them. At the same time the cases are very different. For Paul takes in languages of any sort -- such as served merely for the publication of the gospel among all nations. They, on the other hand, condemn those languages, from which, as fountains, the pure truth of scripture is to be drawn. An exception is added -- that we must not be so taken up with the use of languages, as to treat with neglect prophecy, which ought to have the first place. Unless he interpret. For if interpretation is added, there will then be prophecy. You must not, however, understand Paul to give liberty here to any one to take up the time of the Church to no profit by muttering words in a foreign tongue. For how ridiculous it were, to repeat the same thing in a variety of languages without any necessity! But it often happens, that the use of a foreign tongue is seasonable. In short, let us simply have an eye to this as our end -- that edification may redound to the Church. 6. Now, brethren, if I should come. He proposes himself as an example, because in his person the case was exhibited more strikingly [814] The Corinthians experienced in themselves abundant fruit from his doctrine. He asks them, then, of what advantage it would be to them, if he were to make use of foreign languages among them. He shows them by this instance, how much better it were to apply their minds to prophesyings. Besides, it was less invidious to reprove this vice in his own person, than in that of another. He mentions, however, four different kinds of edification -- revelation, knowledge, prophesying, and doctrine As there are a variety of opinions among interpreters respecting them, let me be permitted, also, to bring forward my conjecture. As, however, it is but a conjecture, I leave my readers to judge of it. Revelation and prophesying I put in one class, and I am of opinion that the latter is the administration of the former. I am of the same opinion as to knowledge and doctrine What, therefore, any one has obtained by revelation, he dispenses by prophesying. Doctrine is the way of communicating knowledge. Thus a Prophet will be -- one who interprets and administers revelation. This is rather in favor of the definition that I have given above, than at variance with it. For we have said that prophesying does not consist of a simple and bare interpretation of Scripture, but includes also knowledge for applying it to present use -- which is obtained only by revelation, and the special inspiration of God. Footnotes: [806] "The word diokete," says Doddridge, "properly signifies -- to pursue with an eagerness like that with which hunters follow their game And it may be intended to intimate, how hard it is to obtain and preserve such a truly benevolent spirit in the main series of life; considering, on the one hand, how many provocations we are like to meet with, and on the other, the force of self-love, which will in so many instances be ready to break in upon it." -- Ed [807] "C'estoit ceste voye et vertu excellente;" -- "This was that distinguished way and excellence." [808] It is remarked by Granville Penn, that "the context shows that the Apostle means, a language foreign to that of the auditors, and, therefore, not known to them" -- as "we learn from verse 21 that we are to supply hetera -- other,' not agnostHu -- unknown.' We have," he adds, "had lamentable proof of the abuse to which the latter injudicious rendering can be perverted in the hands of ignorant or insidious enthusiasm, by assuming the term to mean, a tongue unknown to all mankind;' and from thence, by an impious inference, supernatural and divine; instead of relatively, unknown to another people.' And yet, after all, unknown' is not the Apostle's word, but only an Italic supplement suggested by the English revisers of the seventeenth century." -- Ed [809] "Comme on dit en prouerbe -- I1 presche a soy-mesme et aux murailles;" -- "As they say proverbially -- He preaches to himself and the bare walls." The proverb, "Sibi canit et Musis" -- ("He sings to himself and the Muses,") is believed to have originated in a saying of Antigenides, a celebrated musician of Thebes, who, when his scholar Ismenias sung with good taste, but not so as to gain the applause of the people, exclaimed -- "Mihi cane et Musis;" -- ("Sing to me and the Muses") -- meaning that it was enough, if he pleased good judges. -- Ed. [810] A pleonasm is a figure of speech -- involving a redundancy of expression. -- Ed. [811] "Iettent ainsi de grandes bouffees et se brauent en leur parler;" -- "Make use in this way of great puffings, and boast themselves in their talk." [812] "Les langues aidoyent lors aucunement a l'auancement des Eglises;" -- "Languages, at that time, were of some help for the advancement of the Churches." [813] "Ces gentils reformateurs;" -- "Those pretty reformers." [814] "Estoit plus propre pour leur imprimer ce qu'il dit;" -- "Was the more calculated to impress upon them what he says."

Follow {1} after charity, and desire spiritual gifts , but rather that ye may {a} prophesy. (1) He infers now of what he spoke before: therefore seeing charity is the chiefest of all, before all things set it before you as chief and principal. And so esteem those things as most excellent which profit the greater part of men (such as prophecy, that is to say, the gift of teaching and applying the doctrine: which was condemned in respect of other gifts, although it is the chiefest and most necessary for the Church) and not those who for a show seem to be marvellous, as the gifts of tongues. This was when a man was suddenly endowed with the knowledge of many tongues, which made men greatly amazed and yet of itself was not greatly of any use, unless there was an interpreter. (a) What prophecy is he shows in the third verse.

Follow after charity, and desire spiritual gifts , but rather that ye may prophesy. Follow after charity — Διωκετε , follow it hot-foot, as they say; pursue and practise it. It is more than to desire or to be zealous of a thing, as it follows in the next words, Ζηλουτε , "Be zealous of spiritual gifts." Follow charity close, as the hunter doth his prey, or as the persecutor doth the martyr, that will hide or escape if he can. Charity may be fitly compared to the precious stone Pantarb, spoken of by Philostratus; a stone of great beauty and of strange property; so bright it is and radiant, that it gives light in the darkest midnight; and that light is of that admirable virtue, that it brings together the stones that it reacheth into heaps, as if they were so many hives of bees; but nature, lest so precious a gift should be undervalued, hath not only hid this stone in the secret bowels of the earth, but hath also put into it a property of slipping out of the hands of those that hold it, Nisi provida ratione teneatur, unless they hold it fast indeed.

Follow after charity,.... The apostle having so highly commended charity, or love, in the preceding chapter, presses here to an eager pursuit after it; that is, to an exercise of it, and after those things which make for it, and will serve to maintain and increase it: and everything he has said in praise of it before serves as an argument, or reason, to follow hard after it, with an eagerness used in hunting, and with such violence as persecutors express in pursuing and laying hold on those they seek after, to which there is an allusion in the word here used: and desire spiritual gifts: for though he had given charity the preference to them, he did not mean that they should despise and neglect them, or treat them with indifference, and be unconcerned about them; but, on the other hand, that they should be very zealous for them, ambitious of them, and earnestly covet them; since being rightly used and kept in their proper place, they were greatly beneficial and profitable to the churches of Christ, and the glory of God: but rather that ye may prophesy: of all the gifts of the Spirit, the apostle prefers prophesying, and recommends this to the Corinthians, as what they should be chiefly desirous of, and more desirous of than of speaking with tongues, which many among them were so very fond of: by which he means, not so much the gift of foretelling future events, though there was such a gift bestowed on some persons in those times, and, in certain cases, was very profitable to the churches; but a gift of preaching the word, or explaining the prophecies of the Old Testament, and of praying and singing of psalms, all which, as appears from some following parts of this chapter, were included in it; and that not in an ordinary, but in an extraordinary way; a person possessed of this gift could at once, without the use of means, or help of study, preach the word, and open the more difficult parts of Scripture; he had an extraordinary gift of prayer, which he could make use of when he pleased, and at once compose and deliver out a psalm, or hymn, in the public congregation.

Prophesying, that is, explaining Scripture, is compared with speaking with tongues. This drew attention, more than the plain interpretation of Scripture; it gratified pride more, but promoted the purposes of Christian charity less; it would not equally do good to the souls of men. What cannot be understood, never can edify. No advantage can be reaped from the most excellent discourses, if delivered in language such as the hearers cannot speak or understand. Every ability or possession is valuable in proportion to its usefulness. Even fervent, spiritual affection must be governed by the exercise of the understanding, else men will disgrace the truths they profess to promote.

CHAPTER 14 1Co 14:1-25. Superiority of Prophecy over Tongues. 1. Follow after charity—as your first and chief aim, seeing that it is "the greatest" (1Co 13:13). and desire—Translate, "Yet (as a secondary aim) desire zealously (see on [2292]1Co 12:31) spiritual gifts." but rather—"but chiefly that ye may prophesy" (speak and exhort under inspiration) (Pr 29:18; Ac 13:1; 1Th 5:20), whether as to future events, that is, strict prophecy, or explaining obscure parts of Scripture, especially the prophetical Scriptures or illustrating and setting forth questions of Christian doctrine and practice. Our modern preaching is the successor of prophecy, but without the inspiration. Desire zealously this (prophecy) more than any other spiritual gift; or in preference to "tongues" (1Co 14:2, &c.) [Bengel]. 1 Corinthians 14:1-5 Prophecy, for its greater tendency to edification, is preferred before speaking with tongues. 1 Corinthians 14:6-11 Tongues not understood, like indistinct musical sounds, are of no service to the hearers. 1 Corinthians 14:12-20 All gifts should be referred to edification. 1 Corinthians 14:21 ,22 Tongues are of use for the conviction of unbelievers, 1 Corinthians 14:23-25 but in the assemblies of the church prophecy is more useful. 1 Corinthians 14:26-33 Rules for the orderly exercise of spiritual gifts in the church. 1 Corinthians 14:34-38 Women are forbidden to speak there. 1 Corinthians 14:39 ,40 An exhortation to use each gift freely, but with decency and order. Follow after charity; that love to God and your brethren, concerning which I have been speaking so much, as preferable to all common gifts, follow that with your utmost diligence, as the persecutors follow you; for it is the same word that is ordinarily used to signify the violent prosecution of persecutors, though it be applied also to things which we ought eagerly to follow, Romans 9:31 14:19 . But rather that ye may prophesy; but rather, or principally that you may be able to reveal the mind and will of God unto others. Some think, by foretelling things to come; but that is not very probable, such an ability of prophesying being given but to few under the New Testament: it is therefore more probable, that he speaketh of an ability to open the Scriptures, either by immediate revelation, (as to which they could use no means but prayer and a holy life), or by ordinary meditation, and study of the Scriptures. For though the former species of prophesying, by prediction of future things, when the truth of it was justified by such prophecies’ accomplishment, was of great use to confirm the doctrine of the gospel; yet the latter was of greater and more general use for the good of others, which makes the apostle put them upon the coveting and earnest desire of that faculty or ability, because, of all others, it made them most eminently and generally useful to others, as well those within the church, as those without; and this the apostle expoundeth himself, 1 Corinthians 14:3 .

Follow after charity - Pursue love 1 Corinthians 13:1 ; that is, earnestly desire it; strive to possess it; make it the object of your anxious and constant solicitude to obtain it, and to be influenced by it always. Cultivate it in your own hearts, as the richest and best endowment of the Holy Spirit, and endeavor to diffuse its happy influence on all around you. And desire spiritual gifts - I do not forbid you, while you make the possession of love your great object, and while you do not make the desire of spiritual gifts the occasion of envy or strife, to desire the miraculous endowments of the Spirit and to seek to excel in those endowments which he imparts; see the note at 1 Corinthians 12:31 . The main thing was to cultivate a spirit of love. Yet it was not improper also to desire to be so endowed as to promote their highest usefulness in the church. On the phrase "spiritual gifts," see the note at 1 Corinthians 12:1 . But rather that ye may prophesy - But especially, or particularly desire to be qualified for the office of prophesying. The apostle does not mean to say that prophecy is to be preferred to love or charity; but that, of the spiritual gifts which it was proper for them to desire and seek, prophecy was the most valuable. That is, they were not most earnestly and especially to desire to be able to speak foreign languages or to work miracles; but they were to desire to be qualified to speak in a manner that would be edifying to the church. They would naturally, perhaps, most highly prize the power of working miracles and of speaking foreign languages. The object of this chapter is to show them that the ability to speak in a plain, clear, instructive manner, so as to edify the church and convince sinners, was a more valuable endowment than the power of working miracles, or the power of speaking foreign languages. On the meaning of the word "prophesy," see the note at Romans 11:6 . To what is said there on the nature of this office, it seems necessary only to add an idea suggested by Prof. Robinson (Greek and English Lexicon, under the article, Προφήτης Prophētēs), that the prophets were distinguished from the teachers (διδάσκαλοι didaskaloi), "in that, while the latter spoke in a calm, connected, didactic discourse adapted to instruct and enlighten the hearers, the prophet spoke more from the impulse of sudden inspiration, from the light of a sudden revelation at the moment ( 1 Corinthians 14:30 , ἀποκάλυφθη apokalupthē), and his discourse was probably more adapted, by means of powerful exhortation, to awaken the feelings and conscience of the hearers." The idea of speaking from "revelation," he adds, seems to be fundamental to the correct idea of the nature of the prophecy here referred to. Yet the communications of the prophets were always in the vernacular tongue, and were always in intelligible language, and in this respect different from the endowments of those who spoke foreign languages. The same truth might be spoken by both; the influence of the Spirit was equally necessary in both; both were inspired; and both answered important ends in the establishment and edification of the church. The gift of tongues, however, as it was the most striking and remarkable, and probably the most rare, was most highly prized and coveted. The object of Paul here is, to show that it was really an endowment of less value, and should be less desired by Christians than the gift of prophetic instruction, or the ability to edify the church in language intelligible and understood by all, under the immediate influences of the Holy Spirit.

Superiority of the gift of prophecy to that of tongues, vv. 1-25. Special directions for the conduct of public worship, 1 Corinthians 14:26-40 . Superiority of the Gift of Prophecy to that of Tongues — 1 Corinthians 14:1-25 The superiority of the gift of prophecy to that of tongues is founded, 1. On the consideration that he who speaks with tongues speaks to God, whereas, he who prophesies, speaks to men, 1 Corinthians 14:2 , 1 Corinthians 14:3 . 2. That he who speaks with tongues edifies only himself, whereas, he who prophesies edifies the church, 1 Corinthians 14:4 , 1 Corinthians 14:5 . That this must be so, is proved, 1. By an appeal to their own judgment and experience. If Paul came to them speaking in a way which they could not understand, what good could it do them? But if, as a prophet, he brought them a revelation from God, or as a teacher, set before them a doctrine, they would be edified, 1 Corinthians 14:6 . 2. From the analogy of musical instruments. It is only when the sounds, are understood, that they produce the desired effect. If a man does not know that a given note of the trumpet is a signal for battle, he will not prepare himself for the conflict, 1 Corinthians 14:7-9 . 3. From their experience in intercourse with strangers. If a man comes to the speaking a language which I cannot understand, no matter how polished or significant that language may be, he is a barbarian to me, and I to him, 1 Corinthians 14:10 , 1 Corinthians 14:11 . In their zeal, therefore, for spiritual gifts, they should have regard to the edification of the church, 1 Corinthians 14:12 . Hence, he who had the gift of tongues should pray for the gift of interpretation; as without the latter gift, however devotional he might be, his prayers could not profit others, 1 Corinthians 14:13 , 1 Corinthians 14:14 . It was not enough that the prayers and praises should be spiritual, they must be intelligible; otherwise those who were unlearned could not join in them, 1 Corinthians 14:15-17 . For himself, the apostle says, although more richly endowed with the gift of tongues than any of his readers, he would rather speak five words so as to be understood, than ten thousand words in an unknown tongue, 1 Corinthians 14:18 , 1 Corinthians 14:19 . It was mere childishness in the Corinthians to be so delighted with a gift which they could not turn to any practical account, 1 Corinthians 14:20 . They should learn wisdom from the experience of the Hebrews. It was as a judgment that God sent among them teachers whom they could not understand. So long as they were obedient, or there was hope of bringing them to repentance, he sent them prophets speaking their own language, 1 Corinthians 14:21 , 1 Corinthians 14:22 . Their experience would not be dissimilar. If they came together, each speaking in an unknown tongue, the effect would be only evil. But if, when they assembled, all the speakers spoke so as to be understood, and under the influence of the Spirit, then men would be convinced and converted, and God glorified, 1 Corinthians 14:23-25 . In the comment on 1 Corinthians 12:10 , reasons have already been presented for adhering to the common view, that the gift of tongues, of which the apostle here speaks, was the gift miraculously conferred, of speaking in foreign languages. Every one must feel, however, the truth of the remark of Chrysostom in his commentary on this chapter: “This whole passage is very obscure; but the obscurity arises from our ignorance of the facts described, which, though familiar to those to whom the apostle wrote, have ceased to occur.” That this gift should be specially connected with prophesying, as in Acts 19:6 , “they spake with tongues and prophesied,” and elsewhere, is to be explained from the fact that all speaking under divine, supernatural influence, was included under the head of prophesying; and as all who spake with tongues “spake as the Spirit gave them utterance,” in the wide sense of the word they all prophesied. But it is not so easy to understand why this gift should have been so common, nor why it should so often attend on conversion; see Acts 10:46 ; Acts 19:6 . There are many things also in this chapter which it is not easy to understand on any theory of the nature of the gift. Under these circumstances it is necessary to hold fast what is clear, and to make the certain our guide in explaining what is obscure. It is clear, 1. That the word tongues in this connection, as already proved, means languages. 2. That the speaker with tongues was in a state of calm self-control. He could speak, or be silent, 1 Corinthians 14:28 . 3. That what he said was intelligible to himself, and could be interpreted to others. 4. That the unintelligibleness of what was said, arose not from the sounds uttered being inarticulate, but from the ignorance of the hearer. The interpretation of particular passages must, therefore, be controlled by these facts. Follow after charity, and desire spiritual (gifts), but rather that ye may prophesy. In the preceding chapters Paul had taught, 1. That all the extraordinary gifts of the Spirit were proper objects of desire. 2. That they were of different relative importance. 3. That love was of greater value than any gift. In accordance with these principles, the apostle exhorts his readers to follow after love; i.e. to press towards it, as men do towards the goal in a race, Philippians 3:12 , Philippians 3:14 . Pursue it earnestly as the greatest good. But at the same time, desire spiritual gifts. Because love is more important than miraculous gifts, it does not follow that the latter were not to be sought. The same word is used here as in 1 Corinthians 12:31 . But rather that ye may prophesy . The two gifts specially in the apostle’s mind were the gift of speaking with tongues, and that of prophecy, i.e. the gift of speaking as the organ of the Spirit in a manner adapted to instruct and edify the hearer. Of these two gifts, he says, the latter is to be preferred. The reason for this preference is given in what follows.