Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadBob Utley You Can Understand the Bible - 1 Corinthians 14:1 - 14:5
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: 1Co_14:1-5
1Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy. 2 For one who speaks in a tongue does not speak to men but to God; for no one understands, but in his spirit he speaks mysteries. 3 But one who prophesies speaks to men for edification and exhortation and consolation. 4 One who speaks in a tongue edifies himself; but one who prophesies edifies the church. 5 Now I wish that you all spoke in tongues, but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying.
1Co_14:1 "Pursue love" This is a present active imperative (cf. Rom_14:19; 1Th_5:15; 1Ti_6:11; 2Ti_2:22). It shows the contextual link with chapter 13. Love is the characteristic of God and His people (cf. Gal_5:22; 1Jn_4:7-21). Remember, chapters 11-14 are a literary unit on problems related to gathered worship in Corinth.
NASB "desire earnestly spiritual gifts"
NKJV "desire spiritual gifts"
NRSV "strive for the spiritual gifts"
TEV "set your hearts on spiritual gifts"
NJB "be eager, too, for spiritual gifts"
This is another present active imperative from the root "to boil" (cf. 1Co_12:31). This shows the contextual link with chapter 12. In a sense chapter 13 breaks into the context. Remember that chapters 12-14 are one unified account on the appropriate use of spiritual gifts.
The term "spiritual" is the same one used in 1Co_12:1 (cf. 1Co_2:13; 1Co_2:15; 1Co_3:1; 1Co_9:11; 1Co_10:3-4; 1Co_14:37; 1Co_15:44; 1Co_15:46). It can relate to gifts, people, things, etc. Context determines connotation.
▣ "but especially that you may prophesy" The term "prophesy" is used in 1 Corinthians in a specialized sense. It does not refer to the prophetic activity of OT prophets (i.e., written Scripture), but to a clear communication of the gospel whether by public preaching or private witness. It is to be desired for all believers (cf. 1Co_14:39), but it is also a spiritual gift (cf. 1Co_12:10; 1Co_12:28-29). All believers participate at some level in all of the gifts of the Spirit, but one or another is energized and empowered by the Spirit within individual believers for special effectiveness. This diversity demands a co-operative and loving spirit between believers. We are called to unity, not uniformity, for the gospel. We are only effective corporately! We desperately need other believers. The church is a community of called, gifted, full-time ministers. We are gifted for the spread of the gospel and the health and wholeness of the church.
This gift is compared with tongues by the criteria of "does it edify the whole church?" It means in this context "proclaiming the gospel," which is then a blessing to the whole church as well as visitors. Speaking in tongues is only a blessing to the individual believer until it is interpreted for the whole church. This term is not to be understood in its OT sense of inspired revelation (see hyperlink at 1Co_12:10).
hyperlink
1Co_14:2
NASB, NKJV,
NRSV, NJB "in a tongue"
KJV"in an unknown tongue"
TEV "in strange tongues"
This is the Greek word glôssa, which was used metaphorically to refer to a particular human language or dialect. The experience of "tongues" at Pentecost obviously referred to a known human language (cf. Act_2:6-10). The miracle seems to be at the ear (i.e., "they were each one hearing them speak in his own language"). This same phenomena occurred several times in Acts for the purpose of assuring the Jewish believers that God had accepted another group of people (i.e., Samaritans, Roman military people, Gentiles).
However, 1 Corinthian "tongues" seems more in line with the ecstatic utterances of the Greek oracles, like Delphi, where a woman went into a trance and another person interpreted what she said. Corinth was a cosmopolitan city. People from all over the known world were in Corinth, yet the text assigns "interpretation of tongues" as a spiritual gift (cf. 1Co_12:10; 1Co_12:30; 1Co_14:26), not just a person who happens to speak a foreign language.
▣ "does not speak to men but to God" Corinthian tongues are a private conversation between God and a believer (cf. 1Co_14:24). Tongues are in themselves not a means of communication, but intimate fellowship with God. Only if they are interpreted do the speaker and the hearers understand.
▣ "for no one understands" Tongues at Corinth seem to be unknown, articulated sounds. At Delphi one special person (usually a woman) would utter inarticulate sounds, then another would interpret these for the ones present. This procedure seems to parallel the experience of "tongues" at Corinth. There is no "interpreter" in Acts!
1Co_14:3 "edification" This is the third test used to evaluate spiritual gifts (see contextual Insights at chapter 12, C). Do they edify, or build up, the church? This theme is repeated over and over again in this chapter, 1Co_14:3-5; 1Co_14:12; 1Co_14:17; 1Co_14:26. This is why "prophesy," understood as sharing the gospel, is to be desired more than "tongues." Prophecy proclaims the gospel to all present, while tongues only blesses the speaker unless they are interpreted. If interpreted, tongues and their interpretation serve the same purpose of proclaiming the gospel (i.e., prophesying). See hyperlink at 1Co_8:1.
▣ "and exhortation and consolation" The purpose of gospel proclamation is not for evangelism exclusively, but also for the encouragement of the church (i.e., edification, exhortation, and consolation).
1Co_14:4 "One who speaks in a tongue edifies himself" Corinthian tongues without interpretation are individual-oriented gifts.
▣ "the church" This is the term ekklesia with no article which refers to the entire body of believers. Paul's desire is that all believers, not just a select few, be blessed in gathered worship. See Special Topic at 1Co_1:2.
1Co_14:5 "I wish that you all spoke in tongues" Compare 1Co_12:30 and remember this phrase is a dependent clause on what follows. Paul is not disparaging tongues, but (1) asserting their proper relationship to other spiritual gifts and (2) setting some practical guidelines. The Corinthians were apparently seeking this gift for egotistical, personal glory and prestige.
▣ "greater is the one who prophesies" This is an evaluation based on Paul's criteria that tongues are of less value in edifying the gathered church. But remember that speaking in tongues is a valid gift of the Spirit (cf. 1Co_14:18; 1Co_14:39)!
▣ "unless he interprets" This is a third class conditional sentence, introduced by ei instead of ean. Is it possible for one person to have both the gift of tongues and interpretation? It is obvious from other texts that Christian leaders had more than one spiritual gift (cf. Act_13:1; 2Ti_1:11). However, if it were possible for the same person to speak in tongues and then interpret why would one need an interpreter? How would this combination differ from prophecy? Maybe it is possible that one believer have both gifts which are used at different times, but it is not common (cf. 1Co_14:13). More probable is that Paul is using a literary technique to underscore the need for understandable communication in gathered worship.