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The Use of Spiritual Gifts in Public Worship.
The gift of prophesying greater than that of tongues:
v. 1. Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.
v. 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.
v. 3. But he that prophesies speaketh unto men to edification and exhortation and comfort.
v. 4. He that speaketh in an unknown tongue edifies himself; but he that prophesies edifies the church.
v. 5. I would that ye all spake with tongues, but rather that ye prophesied; for greater is he that prophesies than he that speaketh with tongues, except he interpret, that the church may receive edifying.
v. 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?
In continuing his admonitions, Paul here refers back once more to his great psalm in praise of love: Pursue love! That should be their chief concern, for, as one commentator has it: Love is the mistress; all the spiritual gifts are servants, handmaids. While, therefore, continuing to be intently engaged in following after love, the Corinthians should diligently strive after spiritual gifts, the use of them all in the edification of the congregation being regulated by the standard set by love. And in this respect the gift of prophecy stands above the others, for its chief purpose was to teach and instruct others in the things of their salvation. This gift they should covet more than all the other gifts, also more than that of tongues, which naturally made a deep impression upon the Corinthians and was considered especially desirable.
The apostle gives the reasons for his preference: For he that speaks with a tongue, in some strange language prompted by the Spirit, especially if this be done in public worship, not to men speaks he, but to God; men have no benefit of his speaking, because they cannot understand him. They hear the sounds of his voice, but they have no conception of the meaning of his utterances, since in spirit he is speaking mysteries, the secrets of God are continuing concealed, hidden from the hearers, and probably from the speaker as well. The prophesier, on the other hand, the man that has the gift of prophecy, does speak to men; his speech, being understood by them, serves as a means of communication; he conveys ideas to them, edification and exhortation and comfort. The speech of the prophesier serves to have the Christians grow in knowledge, thus aiding the progress of the Church; it admonishes them, it stimulates them to apply themselves more earnestly to their Christian duty; it gives them spiritual strength and comfort when they are in danger of being overwhelmed by fear. That, then, is the chief purpose of public worship, that the Word of God be preached and applied, that men may understand the speaking and be edified, admonished, and comforted This purpose is not realized in the case of him that speaks with a tongue. He edifies himself at best, while he that prophesies edifies the church assembly. It was true enough that the one that spoke with tongues was confirmed in his faith, since he must have felt the power of the Spirit, that used his mouth as an instrument for His utterance. But he was the only one thus affected, whereas in the case of him that prophesied the assembled congregation received the benefit.
In making this statement, Paul does not want to be misunderstood as though he underrated the worth of the gift of tongues: Yet I would have you all speak with tongues, but rather that you might prophesy. So he makes no weak concessions to the Corinthians, he is well aware of the fact that the gift of tongues might make a deep impression upon an unbeliever coming into their meetings and pave the way for his conversion; but for actual, practical use he knows that the gift of prophecy is to be preferred. Greater, moreover, is he that prophesies than he that speaks with tongues; he occupies a position of greater usefulness and therefore also of greater dignity, unless, indeed, he that speaks with tongues has, at the same time, the gift and the ability to interpret his ecstatic utterances, so that all the people may understand him and the congregation thus receive edification.
In a question directed to them all, Paul appeals to their judgment in this matter: But now, brethren, the situation at Corinth at the present time being such, if I should come to you speaking with tongues, of what use, of what help would I be to you, if I do not speak to you in revelation, or in knowledge, or in prophesying, or in teaching? If Paul had been only a speaker of tongues, and unable to interpret the mysteries which the Holy Ghost was uttering through his mouth, his work would evidently have had no value, unless, indeed, he could make himself understood in intelligible speech, in revelation and prophecy, by teaching the great mysteries which he understood, by bringing knowledge and doctrine together. Prophecy relates to particular facts, for whose understanding further light was needed, to mysteries that could be known by revelation only; doctrine and knowledge were drawn from the creed of the Christians and were used to confirm the believers in the matter of their salvation. This appeal to the common sense of the Corinthians could not fail to convince them of the truth of Paul's argument, since they knew that he had always sought their spiritual welfare, and not his own spiritual enjoyment and edification.