Charles Ellicott Commentary 1 Corinthians 14

Follow after charity.—Better, Follow after love. The preceding chapter is parenthetical, and the Apostle here returns to the subject with which he had been immediately occupied before he branched off into that great Psalm of Love. He has spoken enthusiastically in praise of the superiority of love as the greatest among graces, and of all graces as superior to all gifts; however, though we are to “do this,” we are not to leave the other undone. Spiritual gifts are to be “earnestly striven for.” As there was a priority in graces, so there is in gifts. To prophesy is the greatest gift; this is so, as we will see later, because it makes us useful to our fellow believers; therefore, it is to be striven for more than any other gift.

For he that speaketh in an unknown tongue.—Better, For he that speaketh in a tongue. The word "unknown" is not in the original, but it has been inserted in connection with the word "tongue" all through this chapter, so as to make the various passages seem to be consistent with the theory that the gift of tongues was a gift of languages.

This is not the place to enter into the question of what particular external manifestation of this gift was evidenced on the Day of Pentecost. (See Acts 2:1-13.) Still, believing that the gift of tongues here spoken of is identical with the gift of tongues which was first bestowed at Pentecost, I would say that the phenomena described as occurring then must be explained by the fuller and more elaborate account of the nature of the gift which is given to us here.

Against the theory that the gift was one of a capacity to speak various languages we have three considerations:

1. The word dialectos, which is repeatedly used to express languages (Acts 1:19; Acts 2:6; Acts 2:8; Acts 21:40; Acts 22:2; Acts 26:14), is never used by St. Paul or by the author of the Acts in reference to the utterances of those who possessed the gift of tongues, but the other word, glossa, which is, literally, the physical organ of speech—as if the utterances were simply sounds that proceeded from it.
2. There is no trace whatever of this knowledge of languages having been ever used for the purpose of preaching to those who spoke foreign languages. The language of the Lycaonians was evidently not understood by the Apostles when they were addressed in it , and they did not speak in it. That the hearers at Pentecost said they heard those who were filled with the Spirit speak in our own language would only imply, either that the outpouring on Pentecost had for the moment a miraculous effect, which immediately ceased, or that "all the various elements of Aramaic and Hellenistic speech, latent in the usual language of the time, were quickened, under the power of this gift, into a new life, sometimes intelligible, sometimes unintelligible to those who heard it, but always expressive of the vitality and energy of the Spirit by which it was animated."
3. The description of the gift in this chapter is utterly inconsistent with it being a gift of languages. The gift was the result of a quickened spiritual power by the action of the Holy Ghost (Acts 10:44–46; Acts 19:6); it poured itself forth in wild, impassioned utterances, which were sometimes mistaken for delirium (1 Corinthians 14:23); and these were the expressions, not of thoughts, but of feelings, unintelligible always, if uninterpreted, to the listener, and sometimes to the utterer himself.

It is to be observed that very notable spiritual phenomena, not unlike what are recorded here, accompanied many periods of great spiritual revival. The histories of the early work of Wesley and Whitfield, and of Irving—to take examples in England alone—afford some very remarkable illustrations.

The general subject of the first part of this chapter (1 Corinthians 14:1–25) is the Gift of Tongues, and is thus dealt with:

1. PROPHECY IS SUPERIOR TO THE GIFT OF TONGUES (1 Corinthians 14:2–11)

   Because:

   1. Tongues are the means of communion between the individual and God, whereas prophecy is communion with other men (1 Corinthians 14:2–3).
   2. Tongues do yourself good; prophecy does good to others (1 Corinthians 14:4–6).

      This truth is illustrated:

      1. By the variety of musical instruments (1 Corinthians 14:7).
      2. By the distinction of musical notes (1 Corinthians 14:8–9).
      3. By the varieties of human language (1 Corinthians 14:10–11).
2. PRACTICAL APPLICATION OF THE FOREGOING (1 Corinthians 14:11–19)
   1. What the aim and object of the Christians should be (1 Corinthians 14:12–13).
   2. His own example (1 Corinthians 14:14–19).
3. FURTHER APPEAL TO THEIR INTELLIGENCE AS TO THIS TRUTH (1 Corinthians 14:21–25)
   1. The Old Testament teaches the same principle (1 Corinthians 14:21–22).
   2. The gift of prophecy is a means of spreading Christianity, and the gift of tongues is not (1 Corinthians 14:23–25).

In the spirit he speaketh mysteries.—The utterances come, not from his mind, but from his spirit, stirred by the Holy Spirit; and he speaks mysteries unintelligible to others.

Edification, and exhortation, and comfort.—They communed with God by the speaking with tongues; they communed with the brethren by prophecy—building up, stirring up, cheering up, as each required.

He who speaks in an unknown tongue.—Better, He who speaks in a tongue. The introduction of the word “unknown” destroys the whole force of the passage. All tongues—as distinct from languages—were unknown, i.e., unintelligible. The gift of prophecy is superior in usefulness to that of tongues, and therefore to be preferred. The use of the word “edify,” as applied to an individual solely, as distinct from the individual as a part of the whole Church, is unusual with St. Paul (see Note on 1 Corinthians 8:1), but is introduced so as to make the antithesis verbally as well as logically more striking.

I would that ye all spake with tongues.—To avoid the danger of misunderstanding or misrepresentation, the Apostle emphatically asserts here that the error that he is combating is the undue exaltation of the gift of tongues to the depreciation of other gifts. The teacher of religious truth to others, who thereby builds up the whole edifice of the body of Christ, is greater than the one who is himself benefited by being possessed of profound but uncommunicable emotion.

Except he interpret.—The gift of interpreting might therefore belong to the same person who had the gift of tongues; and if he had this power of articulating for the benefit of others the emotion that he incoherently expresses in reverie, then the gift of tongues was useful to the Church at large, and so was as valuable as prophecy.