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14. Gifts of Prophecy and Tongues1 Follow the way of love and eagerly desire gifts of the Spirit, especially prophecy. 2 For anyone who speaks in a tongue Or in another language; also in verses 4, 13, 14, 19, 26 and 27 does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit. 3 But the one who prophesies speaks to people for their strengthening, encouraging and comfort. 4 Anyone who speaks in a tongue edifies themselves, but the one who prophesies edifies the church. 5 I would like every one of you to speak in tongues, Or in other languages; also in verses 6, 18, 22, 23 and 39 but I would rather have you prophesy. The one who prophesies is greater than the one who speaks in tongues, Or in other languages; also in verses 6, 18, 22, 23 and 39 unless someone interprets, so that the church may be edified.6 Now, brothers and sisters, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction? 7 Even in the case of lifeless things that make sounds, such as the pipe or harp, how will anyone know what tune is being played unless there is a distinction in the notes? 8 Again, if the trumpet does not sound a clear call, who will get ready for battle? 9 So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. 10 Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning. 11 If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and the speaker is a foreigner to me. 12 So it is with you. Since you are eager for gifts of the Spirit, try to excel in those that build up the church. 13 For this reason the one who speaks in a tongue should pray that they may interpret what they say. 14 For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 15 So what shall I do? I will pray with my spirit, but I will also pray with my understanding; I will sing with my spirit, but I will also sing with my understanding. 16 Otherwise when you are praising God in the Spirit, how can someone else, who is now put in the position of an inquirer, The Greek word for inquirer is a technical term for someone not fully initiated into a religion; also in verses 23 and 24. say “Amen” to your thanksgiving, since they do not know what you are saying? 17 You are giving thanks well enough, but no one else is edified. 18 I thank God that I speak in tongues more than all of you. 19 But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue. 20 Brothers and sisters, stop thinking like children. In regard to evil be infants, but in your thinking be adults. 21 In the Law it is written:
“With other tongues
22 Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is not for unbelievers but for believers. 23 So if the whole church comes together and everyone speaks in tongues, and inquirers or unbelievers come in, will they not say that you are out of your mind? 24 But if an unbeliever or an inquirer comes in while everyone is prophesying, they are convicted of sin and are brought under judgment by all, 25 as the secrets of their hearts are laid bare. So they will fall down and worship God, exclaiming, “God is really among you!” Good Order in Worship26 What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. Everything must be done so that the church may be built up. 27 If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. 28 If there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God. 29 Two or three prophets should speak, and the others should weigh carefully what is said. 30 And if a revelation comes to someone who is sitting down, the first speaker should stop. 31 For you can all prophesy in turn so that everyone may be instructed and encouraged. 32 The spirits of prophets are subject to the control of prophets. 33 For God is not a God of disorder but of peace—as in all the congregations of the Lord’s people. 34 Women Or peace. As in all the congregations of the Lord’s people, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. 35 If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. In a few manuscripts these verses come after verse 40. 36 Or did the word of God originate with you? Or are you the only people it has reached? 37 If anyone thinks they are a prophet or otherwise gifted by the Spirit, let them acknowledge that what I am writing to you is the Lord’s command. 38 But if anyone ignores this, they will themselves be ignored. Some manuscripts But anyone who is ignorant of this will be ignorant 39 Therefore, my brothers and sisters, be eager to prophesy, and do not forbid speaking in tongues. 40 But everything should be done in a fitting and orderly way. THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
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24. But if all prophesy As he had previously showed them, how much more advantageous prophecy is to those that are of the household of faith (Galatians 6:10) than the gift of tongues, so he now shows that it would be useful also to those that are without. (1 Corinthians 5:13.) This is a most powerful consideration for showing the Corinthians their error. For what a base part it is to depreciate a gift that is most useful both within and without, and to be wholly taken up with another gift which is useless to those that are within the house; and, in addition to this, gives occasion of offense to those that are without. He sets before them this advantage of prophecy, that it summons the consciences of the wicked to the tribunal of God, and strikes them with a lively apprehension of divine judgment in such a manner, that he who before in utter regardlessness despised sound doctrine, is constrained to give glory to God. We shall find it, however, much easier to understand this passage, if we compare it with another that occurs in the Epistle to the Hebrews (Hebrews 4:12.) The Word of God is quick and powerful, and sharper than any two-edged sword; piercing to the dividing asunder of soul and spirit, and of the joints and marrow — a discerner of the thoughts of the heart. 851851 “Des pensees et intentions du coeur;” — “Of the thoughts and intents of the heart.” For in both passages, it is the same kind of efficacy of the Word of God that is spoken of: only in that other passage it is spoken of more fully and distinctly. So far as the passage before us is concerned, it is not difficult to understand now, what is meant by being convinced and judged. The consciences of men are in a torpid state, 852852 “Elles sont comme endormies et stupides;” “They are, as it were, drowsy and stupid.” and are not touched with any feeling of dissatisfaction on account of their sins, so long as they are enveloped in the darkness of ignorance. In short, unbelief is like a lethargy that takes away feeling. But the Word of God penetrates even to the farthest recesses of the mind, and by introducing, as it were, a light, dispels darkness, and drives away that deadly torpor. Thus, then, unbelievers are convinced, inasmuch as they are seriously affected and alarmed, on coming to know that they have to do with God; and, in like manner, they are judged in this respect, that whereas they were previously involved in darkness, and did not perceive their own wretchedness and baseness, they are now brought into the light of day, and are constrained to bear witness against themselves. When he says, that they are judged and convinced by all, you must understand him as meaning all that prophesy; for he had said a little before, If ye all prophesy, (1 Corinthians 14:24.) He has expressly made use of a general term, with the view of removing the dislike that they felt for prophecy. 853853 “Afin de monstrer qu’il ne se faut point lasser de la prophetic;” — “In order to show that they ought not to entertain a feeling of dislike for prophecy.” The unbeliever, I say, is convinced — not as if the Prophet pronounced a judgment upon him either silently in the mind, or openly with the mouth, but because the conscience of the hearer apprehends from the doctrine his own judgment. He is judged, inasmuch as he descends into himself, and, after thorough examination, comes to know himself, while previously he was unmindful of himself. To the same purpose, too, is that saying of Christ: The Spirit, when he is come, will convince the world of sin, and this is what he immediately adds — that the secrets of his heart are made manifest For he does not mean, in my opinion, that it becomes manifest to others what sort of person he is, but rather that his own conscience is aroused, so that he perceives his sins, which previously lay hid from his view. Here again Chrysostom asks, how it comes to pass that prophecy is so effectual for arousing unbelievers, while Paul had said a little before that it was not given to them. He answers, that it was not given to them as a useless sign, but for the purpose of instructing them. For my part, however, I think that it will be simpler, and therefore more suitable, to say that it was not given to unbelievers, who perish, whose hearts Satan has blinded, that they may not see the light which shines forth from it. It will also suit better to connect this statement with the prophecy 854854 The reader will observe that this is the prophecy to which the Apostle refers in 1 Corinthians 14:21. — Ed. of Isaiah (Isaiah 28:11,12,) because the Prophet speaks of unbelievers, among whom prophecy is of no profit or advantage. |
