1 Corinzi 14:1 Commento

In this chapter the apostle directs them about the use of their spiritual gifts, preferring those that are best and fitted to do the greatest good. I. He begins with advising them of all spiritual gifts to prefer prophesying, and shows that this is much better than speaking with tongues (Co1 14:1-5). II. He goes on to show them how unprofitable the speaking of foreign languages is, and useless to the church; it is like piping in one tone, like sounding a trumpet without any certain note, like talking gibberish; whereas gifts should be used for the good of the church (Co1 14:6-14). III. He advises that worship should be celebrated so that the most ignorant might understand, and join in prayer and praise, and presses the advice by his own example (Co1 14:15-20). IV. He informs them that tongues were a sign for unbelievers rather than those that believe; and represents the advantage of prophecy above speaking with tongues, from the different suggestions they would give to the mind of an unbeliever coming into their assemblies (Co1 14:21-25). V. He blames them for the disorder and confusion they had brought into the assembly, by their vanity and ostentation of their gifts; and directs them in using the gifts both of tongues and prophecy (Co1 14:26-33). VI. He forbids women speaking in the church; and closes this subject by requiring them to perform every thing in the public worship with order and decency (Co1 14:34 to the end).

The apostle, in the foregoing chapter, had himself preferred, and advised the Corinthians to prefer, Christian charity to all spiritual gifts. Here he teaches them, among spiritual gifts, which they should prefer, and by what rules they should make comparison. He begins the chapter, I. With an exhortation to charity (Co1 14:1): Follow after charity, pursue it. The original, diōkete, when spoken of a thing, signifies a singular concern to obtain it; and is commonly taken in a good and laudable sense. It is an exhortation to obtain charity, to get this excellent disposition of mind upon any terms, whatever pains or prayers it may cost: as if he had said, "In whatever you fail, see you do not miss of this; the principal of all graces is worth your getting at any rate." II. He directs them which spiritual gift to prefer, from a principle of charity: "Desire spiritual gifts, but rather that you may prophesy, or chiefly that you may prophesy." While they were in close pursuit of charity, and made this Christian disposition their chief scope, they might be zealous of spiritual gifts, be ambitious of them in some measure, but especially of prophesying, that is, of interpreting scripture. This preference would most plainly discover that they were indeed upon such pursuit, that they had a due value for Christian charity, and were intent upon it. Note, Gifts are fit objects of our desire and pursuit, in subordination to grace and charity. That should be sought first and with the greatest earnestness which is most worth. III. He assigns the reasons of this preference. And it is remarkable here that he only compares prophesying with speaking with tongues. It seems, this was the gift on which the Corinthians principally valued themselves. This was more ostentatious than the plain interpretation of scripture, more fit to gratify pride, but less fit to pursue the purposes of Christian charity; it would not equally edify nor do good to the souls of men. For, 1. He that spoke with tongues must wholly speak between God and himself; for, whatever mysteries might be communicated in his language, none of his own countrymen could understand them, because they did not understand the language, Co1 14:2. Note, What cannot be understood can never edify. No advantage can be reaped from the most excellent discourses, if delivered in unintelligible language, such as the audience can neither speak nor understand: but he that prophesies speaks to the advantage of his hearers; they may profit by his gift. Interpretation of scripture will be for their edification; they may be exhorted and comforted by it, Co1 14:3. And indeed these two must go together. Duty is the proper way to comfort; and those that would be comforted must bear being exhorted. 2. He that speaks with tongues may edify himself, Co1 14:4. He may understand and be affected with what he speaks; and so every minister should; and he that is most edified himself is in the disposition and fitness to do good to others by what he speaks; but he that speaks with tongues, or language unknown, can only edify himself; others can reap no benefit from his speech. Whereas the end of speaking in the church is to edify the church (Co1 14:4), to which prophesying, or interpreting scripture by inspiration or otherwise, is immediately adapted. Note, That is the best and most eligible gift which best answers the purposes of charity and does most good; not that which can edify ourselves only, but that which will edify the church. Such is prophesying, or preaching, and interpreting scripture, compared with speaking in an unknown tongue. 3. Indeed, no gift is to be despised, but the best gifts are to be preferred. I could wish, says the apostle, that you all spoke with tongues, but rather that you prophesied, Co1 14:5. Every gift of God is a favour from God, and may be improved for his glory, and as such is to be valued and thankfully received; but then those are to be most valued that are most useful. Greater is he that prophesieth than he that speaketh with tongues, unless he interpret, that the church may receive edifying, Co1 14:5. Benevolence makes a man truly great. It is more blessed to give than to receive. And it is true magnanimity to study and seek to be useful to others, rather than to raise their admiration and draw their esteem. Such a man has a large soul, copious and diffused in proportion to his benevolence and bent of mind for public good. Greater is he who interprets scripture to edify the church than he who speaks tongues to recommend himself. And what other end he who spoke with tongues could have, unless he interpreted what he spoke, is not easy to say, Note, That makes most for the honour of a minister which is most for the church's edification, not that which shows his gifts to most advantage. He acts in a narrow sphere, while he aims at himself; but his spirit and character increase in proportion to his usefulness, I mean his own intention and endeavours to be useful.

INTRODUCTION TO 1 CORINTHIANS 14 In this chapter the apostle discourses concerning the use of spiritual gifts, and prefers prophesying, or preaching, to every other gift; and directs to the order and manner of using it, and also points at the persons who should exercise it; and whereas there was much confusion and disorder in this church, in the management of the affairs of it, the chapter is concluded with a general exhortation to do everything in a decent and orderly manner. The apostle begins with an exhortation to follow after charity, which he had commended in the preceding chapter, and had preferred to gifts, and yet he would not have gifts slighted, but represents them as desirable; particularly prophesying or preaching, which he prefers above all, Co1 14:1 and especially above the gift of tongues, and for which he gives his reasons; he that speaks with tongues, speaks to God and not to men; at least not to their understanding, though he may by his gift deliver the most excellent truths, Co1 14:2 whereas he that preaches speaks to men, to their edification, exhortation, and comfort, Co1 14:3 the one edifies himself, and the other the church, Co1 14:4 wherefore since he had a sincere affection for this church, though he could wish they all had the gift of speaking with tongues, yet he rather desired they might have the gift of preaching, because that was most for edification, Co1 14:5 and exemplifies this in himself, that should he come to them speaking with divers tongues, this would be of no use to them, unless he came revealing, making known, and preaching the doctrines of the Gospel to them, Co1 14:6 and illustrates this by a simile taken from musical instruments, in which unless there is a distinction of sounds, the music will not be understood, and there can be nothing grateful and pleasant: and such is speaking with divers tongues, without an interpretation, Co1 14:7 and particularly by a simile taken from the trumpet, as used in war; which if it gives a sound that is unknown, it will be no direction to prepare for the battle, Co1 14:8 which similes are accommodated to the case in hand; showing that words easy to be understood by the hearer should be made use of by the speaker, or speaking is in vain, Co1 14:9 each word in every language indeed has its signification, some idea or another annexed to it; but if this is not understood by the hearer as well as the speaker, they become barbarians to one another, Co1 14:10 wherefore such as were eagerly desirous of spiritual gifts, should covet those that were most for edification; and if speaking with tongues were what they were most set upon, they should pray for the gift of interpretation also, Co1 14:12 because, for instance, if prayer is made in an unknown tongue, the extraordinary gift indeed may be exercised, but not to the understanding, and so not to the profit of others, Co1 14:14 hence the apostle determines for himself, that though he should make use of his spiritual gifts, both in praying and singing, it should be in such a manner as to be understood by others, as well as himself, Co1 14:15 and it was right for everyone to do so likewise, otherwise persons not knowing what is prayed for, or thanks given for, would be so far from being able to join in the exercise, that they could not so much as say Amen at the conclusion of it, Co1 14:16 and though thanks might be returned for a mercy received in ever so agreeable a manner, yet it could be no ways edifying to a man that did not understand the language in which it was expressed, Co1 14:17 not that the apostle said all this, because he had not such a gift himself, for he had it to a greater degree than any in this church had arrived to, Co1 14:18 yet after all it was more eligible to him to speak live words in a public manner, so as to be understood, than ten thousand in a language the people were ignorant of, Co1 14:19 wherefore he exhorts the Corinthians not to act the childish part, to covet speaking with tongues, but rather the more manly one, to prophesy, or preach, to the understanding of others, Co1 14:20 moreover, the apostle deters them from seeking to speak with divers tongues, by citing a passage out of Isa 28:11 by which it appears, that speaking with divers tongues and strange languages was sometimes threatened as a punishment, and not given as a blessing, Co1 14:21 besides, speaking with tongues was a sign of unbelief, and used for the conviction of unbelievers; whereas prophesying, or preaching, was a sign of faith, and was for the profit of believers, and therefore the most desirable, Co1 14:22 to which he adds another reason, dissuading from the use of speaking with divers tongues in public, where they are not understood, taken from the opinion that ignorant and unbelieving persons coming into their assemblies would entertain of them, as though they were madmen, Co1 14:23 whereas should they preach in a language understood, on the contrary it might be of use for the conviction of such persons, who having the secrets of their hearts laid open to them, will fall down and worship God, whose word they hear; and when they depart, report that the divine presence is with such a people, Co1 14:24 hence the apostle proceeds to direct to the proper and orderly manner of using gifts; that whereas there were different ones among them, one had one gift, and another had another, they might all be used, provided they were used in such a manner as to tend to edification, Co1 14:26 so for instance, if speaking in an unknown tongue was used, it should be only by two or three at most, one after another; and there should be an interpreter to make known the meaning of what was said to the people, Co1 14:27 but if there were none that had the gift of interpreting, then it was most advisable for the speaker to be silent in public, and only in private speak to God and himself, Co1 14:28 and then as for those that had the gift of prophesying, or preaching, these should exercise their gift two or three at a time, one after another, and the rest should sit and judge what they delivered, whether agreeable to the word of God or not, Co1 14:29 and should anything be more clearly revealed to one that sat and heard, the speaker should be silent, and give way to him, that he might have the opportunity of declaring it to the edification of the church, Co1 14:30 for all that had the gift of preaching might use it one after another, by turns, for general instruction and comfort, Co1 14:31 seeing spiritual gifts are subject to and at the dispose of those that are possessed of them: or the doctrines preached by the one are subject to the examination and judgment of the other, Co1 14:32 for God, the donor of all gifts, is the author of order and peace, and not of confusion in all the churches, Co1 14:33 and whereas the apostle had suggested, that all might prophecy, or preach, that is, that had gifts qualifying for it, he would be understood only of men, and not women, who were not permitted to speak in the church in a way of preaching; no, not even to ask questions there about what they heard, but if they wanted to be informed of any thing they did not rightly understand, they were to ask their husbands at home; this the apostle argues, partly from the law, which commands them to be in obedience to men, and partly from the indecency of such a practice, Co1 14:34 and seeing as it should seem such a practice did obtain in the church at Corinth, the apostle warmly reproves them for it, it being what was not to be observed in other churches, by intimating to them, that the Gospel neither came out from them, nor did it come to them only, Co1 14:36 and whoever had a gift of preaching, or a spiritual understanding of things, must allow, that what the apostle said were not the commandments of men, but of God, Co1 14:37 but as for ignorant persons, who were affectedly and wilfully such, they must so remain, there was no help for it, Co1 14:38 upon which the apostle repeats his exhortation he set out with, to desire in the first place the gift of prophesying, or preaching, though he would not have speaking with tongues forbidden, provided the above rules were attended to, Co1 14:39 and concludes with a general exhortation to do all the above things, and everything relating to the doctrine and discipline of the church, in a becoming and orderly manner, Co1 14:40.

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.

If now so great is the virtue of love, with good reason doth he add and say, "Follow after love." For there is surely need of "following," and a kind of vehement running after her: in such sort doth she fly from us, and so many are the things which trip us up in that direction. Wherefore we have ever need of great earnestness in order to overtake her. And to point out this, Paul said not, "follow love," but, "pursue" her; stirring us up, and inflaming us to lay hold on her.

Thus, inasmuch as he had with exactness rehearsed unto them all the excellence of love, he exhorts them in what follows, with alacrity to lay hold of it. Wherefore also he said, "Follow after:" for he that is in chase beholds that only which is chased, and towards that he strains himself, and leaves not off until he lay hold of it. He that is in chase, when by himself he cannot, by those that are before him he doth overtake the fugitive, beseeching those who are near with much eagerness to seize and keep it so seized for him until he shall come up. This then let us also do. When of ourselves we do not reach unto love, let us bid them that are near her to hold her, till we come up with her, and when we have apprehended, no more let her go, that she may not again escape us. For continually she springs away from us, because we use her not as we ought, but prefer all things unto her. Therefore we ought to make every effort, so as perfectly to retain her. For if this be done, we require not henceforth much labor, nay rather scarce any; but taking our ease, and keeping holidays, we shall march on in the narrow path of virtue. Wherefore he saith, "Follow after her." Then that they might not suppose that for no other end he brought in the discourse of charity, except that he might extinguish the gifts, he subjoins as follows: "Yet desire earnestly spiritual gifts; but rather that ye may prophesy."

Paul says that prophecy is the highest gift after love because it is to the benefit and advantage of the church, since by it everybody learns the principles of God’s law.

Having shown that love is a great gift, he next encourages the pursuit of it. He did not say: seek love, but "pursue love," demanding intense effort. For it flees from us, and one must run far to overtake it.

Lest they think that he exalted love with the aim of disparaging the gifts, he adds: "desire spiritual gifts," that is, the charisms, but especially prophecy. He said this against the fact that the Corinthians were puffed up by the gift of tongues.

Having stated that charity excels the other gifts, the Apostle then compares the other gifts to each other, showing the excellence of prophecy over the gift of tongues. In regard to this he does two things: first, he shows that prophecy excels the gift of tongues; secondly, how the gifts of tongues and prophecy should be used (v. 26). In regard to the first he does two things: first, he shows that the gift of prophecy is more excellent than the gift of tongues with reasons taken on the part of unbelievers; secondly, on the part of believers (v. 20). The first part is divided into two: first, he shows that the gift of prophecy is more excellent than the gift of tongues as to their use in exhortations or sermons; secondly, as to the use of tongues in praying. For the use of the tongue is ordained to these two (v. 13). In regard to the first he does two things: first, he mentions one thing by which he connects the preceding to the following; and this is what he says: It has been stated that charity excels all the gifts; if, therefore, that is so, make love your aim, for it is a sweet and healthful bond of minds: "Above all, hold unfailing your love for one another" (1 Pt 4:8); "Above all these things put on love which is the bond of perfection." (Col 3:4). Secondly, he adds that through which he connects himself with what follows. And this is what he says: earnestly desire the spiritual gifts. As if to say: Although charity is greater than all gifts, nevertheless the others are not to be despised. But earnestly desire, i.e., fervently love the spiritual gifts of the Holy Spirit: "Now who is there to harm you, if you are zealous for what is right"? (1 Pt 3:13). Although earnestly desire is sometimes taken for fervent love and sometimes for envy, it is not equivocation; indeed, one proceeds from the other. For to be zealous and to be earnestly desirous designate a fervent love for something. It happens, however, that the thing loved is loved so fervently by someone that he does not permit a sharer, but wants it alone and by himself. And this is zeal which, according to some, is intense love not allowing a participation in the one loved. Yet this occurs not in spiritual things, which can be shared most perfectly by others, but only in those which cannot be shared by many. Hence in charity there is not this sort of zeal which does not allow a participation in the one loved, but only in bodily things, in which it comes about that if anyone else has that for which I am zealous, I am sad; and from this arises earnest desire, which is envy. Just as if I love dignity or riches, I grieve if someone else has them; hence I envy him. And so it is clear that from zeal arises envy. Therefore, when it is said: earnestly desire the spiritual gifts, it is not understood of envy, because spiritual things can be possessed by many; but he says: desire to induce them to love God fervently. And because among spiritual things there is a gradation, for prophecy exceeds the gift of tongues, he says: especially that you may prophecy. As if to say: Among spiritual gifts be more zealous for the gift of prophecy: "Do not quench the Spirit; do not despise prophesying" (1 Th 5:19). To explain the entire chapter three things must be mentioned beforehand, namely, what is prophecy; in how many ways is prophecy mentioned in Scripture, and what it is to speak in tongues. In regard to the first it should be noted that prophecy is said to be "seeing from afar," and according to some it is named after speaking afar, but it is better to say that it is from pharos, which is to see. Hence in 1 Sam (9:9): "He who is now called a prophet was formerly called a seer." Hence the sight of things far off, whether they be future contingents or beyond human reason, is called prophecy. Prophecy, therefore, is the sight or manifestation of future contingents or of things transcending human understanding. For such a sight four things are required. For since our knowledge is through bodily things and phantasms received from sensible things, it is first required that in the imagination be formed the bodily likeness of things which are shown, as Denis says that it is impossible otherwise for the divine ray to shine in us, unless surrounded by the variety of sacred veils. The second thing required is an intellectual light enlightening the intellect for knowing things shown beyond our natural knowledge. For unless an intellectual light be present for understanding the sensible likenesses formed in the imagination, the one to whom these likenesses are shown in not called a prophet but a dreamer. Thus, Pharaoh, who, although he saw ears of corn and cattle, which indicated future events, did not understand what he saw, is not called a prophet, but rather Joseph, who interpreted it. The same is true of Nebuchadnezzar, who saw a statue but did not understand it; hence, neither is he a prophet, but Daniel. For this reason it says in Dan (10:1): "Understanding is needed in a vision." The third thing required is the courage to announce the things revealed. For God reveals in order that it be announced to others: "Behold, I have put my words in your mouth" (Jer 1:9). The fourth thing is the working of miracles, which lend certitude to the prophecy. For unless they did things which exceed the works of nature, they would not be believed in matters that transcend natural knowledge. Therefore, according to these modes of prophecy some are called prophets in various ways. For sometimes one is called a prophet, because he possesses all four, namely, that he sees imaginary visions, and has an understanding of them and he boldly announces to others and he works miracles. Concerning such a one it says in Num. (12:6): "If there is a prophet among you, I, the Lord, will appear to him in a dream, or will speak to him by means of a dream." But sometimes one who has solely imaginary visions is called a prophet, but in an improper sense and very remotely so. Again, one is called a prophet, if he has the intellectual light to explain even imaginary visions made to himself or someone else, or for explaining the sayings of the prophets or the Scriptures of the apostles. In this way a prophet is anyone who discerns the writings of the Doctors, because they have been interpreted in the same spirit as they were edited; and so Solomon and David can be called prophets, inasmuch as they had the intellectual light to understand clearly and subtly. For the vision of David was intellectual only. Someone is even called a prophet merely because he announces the statements of prophets or explains them or sings in the church. This is the way Saul was counted among the prophets, i.e., among those singing the words of the prophets. (1 Sam 19:24). Someone is also called a prophet from working miracles, as it says in Sir (48:14) that "the dead body of Elijah prophesied, i.e., worked a miracle." Therefore, what the Apostle says through this chapter of the prophets must be understood in the second mode, namely, that one is said to prophesy who through a divine intellectual light explains visions made to him and others. According to this, what is said here about prophets will be plain.

We should earnestly desire spiritual gifts; but prophesying is to be preferred, because it is superior to the gift of tongues, Co1 14:1, Co1 14:2. Prophesying defined, Co1 14:3. How to regulate this supernatural gift of tongues, in teaching for the edification of the Church, Co1 14:4-13. In praying and giving thanks, Co1 14:14-17. Those who speak with tongues should interpret that others may be edified, Co1 14:18-22 What benefit may accrue from this in the public assemblies, Co1 14:23-28. How the prophets or teachers should act in the Church, Co1 14:29-33. Women should keep silence in the church, Co1 14:34, Co1 14:35. All should be humble, and every thing should be done in love, Co1 14:36-40.

Follow after charity - Most earnestly labor to be put in possession of that love which beareth, believeth, hopeth, and endureth all things. It may be difficult to acquire, and difficult to retain this blessed state, but it is essential to your present peace and eternal happiness. This clause belongs to the preceding chapter. Desire spiritual gifts - Ye are very intent on getting those splendid gifts which may add to your worldly consequence, and please your carnal minds - but labor rather to get the gifts of God's Spirit, by which ye may grow in grace, and be useful to others - and particularly desire that ye may prophesy - that ye may be able to teach and instruct others in the things of their salvation.

SUPERIORITY OF PROPHECY OVER TONGUES. (1Co. 14:1-25) Follow after charity--as your first and chief aim, seeing that it is "the greatest" (Co1 13:13). and desire--Translate, "Yet (as a secondary aim) desire zealously (see on Co1 12:31) spiritual gifts." but rather--"but chiefly that ye may prophesy" (speak and exhort under inspiration) (Pro 29:18; Act 13:1; Th1 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" (Co1 14:2, &c.) [BENGEL].