Albert Barnes Commentary 1 Corinthians 14

1 Corinthians CHAPTER 14

This chapter is a continuation of the subject begun in chapter 12 and pursued through chapter 13. In chapter 12, Paul had entered on the discussion of the various endowments which the Holy Spirit confers on Christians and had shown that these endowments were bestowed in a different degree on different individuals, and yet so as to promote, in the best way, the edification of the church.

It was proper, he said (1 Corinthians 12:31), to desire the more eminent of these endowments; and yet there was one gift of the Spirit of more value than all others, which might be obtained by all, and which should be an object of desire to all. That was LOVE; and to show the nature, power, and value of this, was the design of the thirteenth chapter—certainly one of the most tender and beautiful portions of the Bible. In this chapter, the subject is continued with special reference to the subject of prophecy, as being the most valuable of the miraculous endowments, or the extraordinary gifts of the Spirit.

In doing this, it was necessary to correct an erroneous estimate they had placed on the power of speaking foreign languages. They had prized this, perhaps, because it gave them importance in the eyes of unbelievers. And in proportion as they valued this, they undervalued the gift of being able to edify the church by speaking in a known and intelligible language. To correct this misapprehension, to show the relative value of these endowments, and especially to recommend the gift of "prophecy" as the more useful and desirable of the gifts of the Spirit, was the leading design of this chapter.

In doing this, Paul first directs them to seek for charity. He also recommends to them, as in 1 Corinthians 12:31, to desire spiritual endowments, and of these endowments especially to desire prophecy (1 Corinthians 14:1). He then proceeds to set forth the advantage of speaking in intelligible language, or of speaking so that the church may be edified, by the following considerations, which comprise the chapter:—

1. The advantage of being understood and of speaking for the edification of the church (1 Corinthians 14:2–5).
2. No one could be useful to the church unless he delivered that which was understood, any more than the sound of a trumpet in times of war would be useful unless it were so sounded as to be understood by the army (1 Corinthians 14:6–11).
3. It was the duty of all to seek to edify the church; and if a person could speak in an unknown tongue, it was his duty also to seek to be able to interpret what he said (1 Corinthians 14:12–15).
4. The use of tongues would produce embarrassment and confusion, since those who heard them speak would be ignorant of what was said and be unable to join in the devotions (1 Corinthians 14:16–17).
5. Though Paul himself was more signally endowed than any of them, yet he prized far more highly the power of promoting the edification of the church—though he uttered but five words, if they were understood—than all the power which he possessed of speaking foreign languages (1 Corinthians 14:18–19).
6. This sentiment illustrated from the Old Testament (1 Corinthians 14:20–21).
7. The real use of the power of speaking foreign languages was to be a sign to unbelievers—an evidence that the religion was from God—and not to be used among those who were already Christians (1 Corinthians 14:22).
8. The effect of their all speaking with tongues would be to produce confusion and disorder, and disgust among observers, and the conviction that they were deranged; but the effect of order and of speaking intelligibly would be to convince and convert them (1 Corinthians 14:23–25).
9. The apostle then gives rules regarding the proper conduct of those who were able to speak foreign languages (1 Corinthians 14:26–32).
10. The great rule was that order was to be observed and that God was the Author of peace (1 Corinthians 14:33).
11. The apostle then gives a positive direction that under no pretext are women to be allowed to speak in the church, even though they should claim to be inspired (1 Corinthians 14:34–35).
12. He then required all to submit to his authority and to admit that what he had spoken was from the Lord (1 Corinthians 14:36–37). And then,
13. Concludes with directing them to desire to prophesy, and not to forbid speaking with tongues on proper occasions, but to do all things in decency and order (1 Corinthians 14:38–40).

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 notes on 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. Regarding the phrase "spiritual gifts," see the notes on 1 Corinthians 12:1.

But rather that you 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. Regarding the meaning of the word prophesy, see the notes on Romans 12:6.

To what is said there on the nature of this office, it seems necessary only to add an idea suggested by Professor Robinson (Greek and English Lexicon, article profhthv), that the prophets were distinguished from the teachers (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, apokalufyh); 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.

For he that speaketh in an unknown tongue. This verse is designed to show that the faculty of speaking intelligibly, and to the edification of the church, is of more value than the power of speaking a foreign language. The reason is that, however valuable the endowment may be in itself, and however important the truth which he may utter, yet it is as if he spoke to God only. No one could understand him.

Speaketh not unto men. He does not speak so that people can understand him. His address is really not made to people, that is, to the church. He might have this faculty without being able to speak to the edification of the church. It is possible that the power of speaking foreign languages and of prophesying were sometimes united in the same person; but it is evident that the apostle speaks of them as different endowments, and they probably were usually found in different individuals.

But unto God. It is as if he spoke to God. No one could understand him but God. This must evidently refer to the addresses in the church, when Christians only were present, or when only those who spoke the same language and were unfamiliar with foreign tongues were present.

Paul says that there that faculty would be valueless compared with the power of speaking in a manner that should edify the church. He did not undervalue the power of speaking foreign languages when foreigners were present, or when they went to preach to foreigners (see 1 Corinthians 14:22). It was only when it was needless, when all present spoke one language, that he speaks of it as of comparatively little value.

For no man understandeth him. That is, no one in the church, since they all spoke the same language, and that language was different from what was spoken by him who was endowed with the gift of tongues. As God only could know the meaning of what he said, it would be lost on the church and would be useless.

Howbeit in the spirit. Although, by the aid of the Spirit, he should, in fact, deliver the most important and sublime truths. This would doubtless be the case: those who were thus endowed would deliver most important truths, but they would be lost on those who heard them because they could not understand them.

The phrase "in the Spirit" evidently means "by the Holy Spirit," that is, by His aid and influence. Though he should be really under the influence of the Holy Spirit, and though the important truth which he delivers should be imparted by His aid, yet all would be valueless unless it were understood by the church.

He speaketh mysteries. For the meaning of the word mystery, see the discussion on 1 Corinthians 2:7.

The word here seems to be synonymous with sublime and elevated truth—truth that was not previously known and that might be of the utmost importance.

But he that prophesieth. (1 Corinthians 14:1). He who speaks under the influence of inspiration in the common language of his hearers.

This seems to be the difference between those who spoke in foreign languages and those who prophesied. Both were under the influence of the Holy Spirit; both might speak the same truths; and both might occupy an equally important and necessary place in the church.

However, the language of the one was intelligible to the church, while the other's was not. The one was designed to edify the church; the other, to address those who spoke foreign tongues or to demonstrate, by the power of speaking foreign languages, that the religion was from God.

Speaketh unto men. So as to be understood by those who were present.

To edification.

He speaks so as to enlighten and strengthen the church.

And exhortation.

He applies and enforces the practical duties of religion, and urges motives for a holy life.

And comfort. Encouragement. That is, he presents the promises and hopes of the gospel; the various considerations adapted to administer comfort in the time of trial. The other might do this, but it would be in a foreign language, and would be useless to the church.

Edifies himself. That is, the truths which are communicated to him by the Spirit, and which he utters in an unknown language, may be valuable, and may be the means of strengthening his faith, and building him up in the hopes of the gospel, but they can be of no use to others. His own holy affections might be excited by the truths which he would deliver, and the consciousness of possessing miraculous powers might excite his gratitude. And yet, as Doddridge has well remarked, there might be danger that a man might be injured by this gift when exercised in this ostentatious manner.

The term "tongue" here signifies "language."

I would that you all spoke with tongues. It is an important endowment and, in its place, is not to be undervalued.

It may be of great service in the cause of truth. If properly regulated and not abused, I would rejoice if these extraordinary endowments were conferred on all.

I have no envy against any who possess it and no opposition to the endowment. However, I wish that it should not be overvalued, and I desire to give proper recognition to the more useful but humble gift of speaking for the edification of the church.

Greater is he that prophesies. This gift is of more value, and he who prophesies really occupies a more elevated rank in the church. He is more useful.

The idea here is that talents are not to be estimated by their brilliancy but by their usefulness. The power of speaking in an unknown tongue was certainly a more striking endowment than that of speaking simply to be useful; yet the apostle tells us that the latter is the more valuable.

So it is always. A man who is useful, however humble and unknown he may be, really occupies a more elevated and venerable rank than the man of most splendid talents and dazzling eloquence who accomplishes nothing in saving the souls of men.

Except he interpret. However important and valuable the truth might be that he uttered, it would be useless to the church unless he explains it in language they could understand.

In that case, the apostle does not deny that the power of speaking foreign languages was a higher endowment and more valuable than the gift of prophecy. That the man who spoke foreign languages had the power of interpreting is evident from this verse.

From 1 Corinthians 14:27, it appears that the office of interpreting was sometimes performed by others.

“Tongues” refers to “different languages.” For “edifying,” see 1 Corinthians 14:26.