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a Bible passage
14. Gifts of Prophecy and Tongues
1Follow after love; yet desire earnestly spiritual gifts, but rather that ye may prophesy. 2For he that speaketh in a tongue speaketh not unto men, but unto God; for no man understandeth; but in the spirit he speaketh mysteries. 3But he that prophesieth speaketh unto men edification, and exhortation, and consolation. 4He that speaketh in a tongue edifieth himself; but he that prophesieth edifieth the church. 5Now I would have you all speak with tongues, but rather that ye should prophesy: and greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying. 6But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching? 7Even things without life, giving a voice, whether pipe or harp, if they give not a distinction in the sounds, how shall it be known what is piped or harped? 8For if the trumpet give an uncertain voice, who shall prepare himself for war? 9So also ye, unless ye utter by the tongue speech easy to understood, how shall it be known what is spoken? for ye will be speaking into the air. 10There are, it may be, so many kinds of voices in the world, and no kind is without signification. 11If then I know not the meaning of the voice, I shall be to him that speaketh a barbarian, and he that speaketh will be a barbarian unto me. 12So also ye, since ye are zealous of spiritual gifts, seek that ye may abound unto the edifying of the church. 13Wherefore let him that speaketh in a tongue pray that he may interpret. 14For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful. 15What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. 16Else if thou bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest? 17For thou verily givest thanks well, but the other is not edified. 18I thank God, I speak with tongues more than you all: 19howbeit in the church I had rather speak five words with my understanding, that I might instruct others also, than ten thousand words in a tongue. 20Brethren, be not children in mind: yet in malice be ye babes, but in mind be men. 21In the law it is written, By men of strange tongues and by the lips of strangers will I speak unto this people; and not even thus will they hear me, saith the Lord. 22Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying is for a sign, not to the unbelieving, but to them that believe. 23If therefore the whole church be assembled together and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that ye are mad? 24But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged by all; 25the secrets of his heart are made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed. 26What is it then, brethren? When ye come together, each one hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation. Let all things be done unto edifying. 27If any man speaketh in a tongue, let it be by two, or at the most three, and that in turn; and let one interpret: 28but if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. 29And let the prophets speak by two or three, and let the others discern. 30But if a revelation be made to another sitting by, let the first keep silence. 31For ye all can prophesy one by one, that all may learn, and all may be exhorted; 32and the spirits of the prophets are subject to the prophets; 33for God is not a God of confusion, but of peace. As in all the churches of the saints, 34let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law. 35And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church. 36What? was it from you that the word of God went forth? or came it unto you alone? 37If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you, that they are the commandment of the Lord. 38But if any man is ignorant, let him be ignorant. 39Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues. 40But let all things be done decently and in order.
On Spiritual Gifts. (a. d. 57.)
1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. 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. 3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. 5 I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.
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 (v. 1): Follow after charity, pursue it. The original, diokete, 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, v. 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, v. 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, v. 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 (v. 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, v. 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, v. 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.