1Cor. 13:1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
The “tongues of men and of angels” is a reference to the gift of speaking in languages that have not been learned (whether earthly or heavenly)—a supernatural work of the Holy Spirit in the life of the believer. In the previous chapter, Paul focused on the Holy Spirit’s supernatural empowerment of individual believers in areas of ministry that contribute to a healthy, vibrant, growing church that honors God through obedience and service with the intent of sharing the good news of the gospel with all peoples. As we focused on those “giftings,” it was easy to see how the privilege of being God’s chosen instrument of ministry using any of these giftings could result in a spirit of pride. This pride results when one loses sight of the fact that one is just an instrument in the hand of God, no more important than any other instrument in the hand of God. Pride is a love of self and a sense of self-importance that elevates one in relation to others in the body of Christ. This pride will eventually lead to division in the body of believers.
In this chapter Paul is going to explain that for a believer’s life to be characterized by love is far more important than any spiritual gift he/she may have been given. He starts by making a comparison of love to the gift of tongues. I think Paul started with this gift because of the importance the Corinthian church placed on this gift. Though this gift is very dramatic and impressive in operation, Paul states that it is to be compared to a loud reverberating noise or a loud piercing or small sharp sound that communicates nothing—a sound with no effective purpose or result—if practiced by someone who does not minister in love.
“charity” = agape = love, i.e. affection or benevolence….. from a root that states, “embracing especially the judgment and the deliberate assent of the will as a matter of principle, duty and propriety”
In today’s vernacular the word love has a broad spectrum of application. The Greek language has different words to express different types of love. The type of love being described in this chapter is a matter of the mind more than the emotions. That is why it is often referenced as “unconditional” love. It’s a love based on the choice of the person expressing that love to love as a matter of “principle, duty and propriety.” It’s a love that is selfless and others-centered. It Is focused on dying to self on behalf of others. It’s a choice to try to example God’s love to others.
As believers, we have been commanded by the LORD to love one another.
Mark 12:29-31 “And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.”
The wellspring of that love as expressed by the believer to others finds its roots in the love that God has for us.
1John 4:19 “We love him, because he first loved us.”
His love toward us is unconditional, and our love for each other should be unconditional. The fact that God commands us to love tells us that it is based on a decision to obey Him or not. He would not command us to do something outside our ability to obey. When Jesus reiterated this command to His disciples, He identified it as a “new commandment.”
John 13:34 “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.”
What made it new? It’s new because it is a command rooted in the life example of Jesus—“as I have loved you.” His example clearly expressed an unconditional love for each of His disciples. In fact, His love, a love of choice, led Him to lay down His life to die on the cross as the sacrifice for the sin of all mankind. If God’s love for us were dependent on our lovableness (which is how we usually make connection to loving), we would be hopelessly lost.
The stronger the bond of love in the body of believers, the more fruitful and effective will be our ministry to others. Jesus was very clear in teaching that it was our love for one another that would identify us as His disciples.
John 13:35 "By this shall all men know that ye are my disciples, if ye have love one to another.”
In reading back through this section, I just realized that Paul is presenting these truths from a personal perspective. He is not saying “if you”; he is saying “if I.” This truth is important for every believer.
1Cor. 13:2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
In this verse Paul declares “agape love” to be greater than the gift of prophecy (both foretelling and forthtelling), the gift of wisdom to understand mysteries and knowledge, and the gift of faith. These are gifts that appear in men’s eyes to be more miraculous and powerful—gifts to be greatly coveted from the human perspective. In God’s eyes, one who possesses those gifts but doesn’t have “agape love” for his brethren is nothing—no one of significance in His kingdom. This also reminds us that God doesn’t withhold gifting the believer until he/she meets certain spiritual criteria. His desire is that each one of His children serve Him with honor according to His will, and He empowers them accordingly.
This verse also hammers home the truth that God doesn’t see a person according to what that person appears to be; He sees each person as he really is in the core of his being.
1Samuel 16:7 “But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.”
1Cor. 13:3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
The thoughts in this verse get a little harder to understand. Paul states that unless we have “agape love” for one another, it matters not that we are willing to give away all we have to provide food for the poor or sacrifice our lives in service to others. That is a pretty powerful statement. It clarifies the truth that people can be involved in such actions from a motivation other than love. That is a concept totally foreign to human thinking. We figure that anyone who is willing to give of themselves so unselfishly and so completely as surely the most loving people on earth. We would consider them as those most likely to receive the greatest rewards in heaven. Not necessarily so.
I have thought about this concept over time, and the only conclusion I can make is that people can be motivated to do such things out of pride if not out of love. The desire to “be somebody” and to win the praise of men is a powerful influence in the flesh. Those who have rejected God’s authority and determined that their eternity is determined by their works find a powerful motivation for self-sacrifice. Those who have fallen for the deceit of the enemy to follow false gods are motivated for the same purpose—to earn the favor of the god they have chosen. Whatever the reason, rejection of God and His authority in your life, is pride.
Psalm 10:4 “The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.”
1John 2:15-16 “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.”
1Timothy 6:3-4 “If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; He is proud….”
1Cor. 13:4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
With this verse Paul begins an in-depth explanation of “agape love.”
Love suffers long. – According to the Greek, this is a reference to patience and not being easily provoked. Patience has not been my strongpoint; but, by the grace of God, I have grown tremendously in this area. The part of “not being easily provoked” has often been dependent upon my physical condition (tired, stressed, etc.), but there are no acceptable excuses given for such qualifiers. The key to gaining victory in this area is to keep one’s focus on the LORD in spite of the physical circumstances in which we find ourselves. When we are focused in faith on Him and His love and provision for us, we more readily show love to others through longsuffering.
Love is kind. – The Greek for kind was enlightening, “to show oneself useful, i.e., act benevolently.” Webster defines benevolence as “promoting prosperity and happiness.” This describes love as a verb of action for the good or benefit of another.
Love doesn’t envy. – This is a reference to covetousness and the wrong kind of jealousy. To covet is to want something that belongs to someone else or crave something that is forbidden. Jealousy is a reference to suspicion or distrust in the motives of another. Our culture is dominated by covetousness, suspicion and jealousy because it promotes “self” and providing for “self.”
Love vaunteth not itself. – This is a reference to boasting. Love doesn’t boast because love is more concerned with serving than with recognition for that service. Christian love is rooted in the love of God, realizing that it is only through the empowerment of the Spirit that we are able to love and serve others unconditionally. It is the work of God in and through us. We have no basis for boasting.
Love is not puffed up. – This is a reference to improper pride. “Love” that is motivated by pride is love of self—not love of others. Unconditional love for others can only find its source in God. If we are prideful in our acts of “love,” we are taking the credit for our actions. When we are serving in God’s love, we readily give Him the credit.
1Cor. 13:5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
Paul’s description of love continues.
Love doesn’t behave itself unseemly. – The Greek references behavior that is unbecoming—rude, insensitive, selfish. Again, the love of the believer for other believers is motivated by a desire to honor Christ. It is a realization that love promotes unity, and unity promotes strength and effectiveness.
Stedman: “One of the major expressions of rudeness is sarcasm.”
Love seeks not her own. – This is a reference to selfishness, which again points back to pride. Selfishness divides rather than unites. It weakens rather than strengthens. It discourages rather than encourages. It puts the focus on self rather than on the LORD and His will.
Guzik: “This is being like Jesus in a most basic way, being an others-centered person instead of a self-centered person.”
Love is not easily provoked. – This ties back to longsuffering. It’s a very important character trait for the believer to possess and ties directly in context to selfishness. One who is selfish and is determined to get his/her own way is more prone to being easily provoked to anger.
Love thinks no evil. – In looking at the Greek, I think the other translations are correct in translating this as “keeps no record of wrongs.” When one is following Christ’s command to love according to His example, you can’t separate love from forgiveness. When we forgive, we are to forget. When the LORD taught the disciples about prayer, He included an important truth—that we pray for forgiveness according as we have forgiven others.
Matthew 6:12 “And forgive us our debts [faults], as we forgive our debtors.”
Luke 11:4 “And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.”
Only a hypocrite will ask the LORD to forgive him/her when he/she is not willing to forgive someone else—especially a brother or sister in the faith.
1Cor. 13:6 Rejoiceth not in iniquity, but rejoiceth in the truth;
Love that is rooted in God’s love takes no pleasure in immorality or wrongdoing (from the Greek for iniquity). It does, however, take great pleasure in truth—morality and righteousness. This is a principle often stated in scripture.
Psalm 97:10 “Ye that love the LORD, hate evil….”
Proverbs 8:13 “The fear of the LORD is to hate evil….”
Psalm 11:7 “For the righteous LORD loveth righteousness….”
Proverbs 15:9 “The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness.”
1John 3:10 “In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God….”
I liked the translation from the CJB for the first part of this verse: “Love does not gloat over other people’s sins….”
I thought of this especially in the context of “the church.” Whenever we see a brother or sister in the faith overtaken by sin, it should always grieve us. It is a disturbing aspect of human nature to take perverse pleasure in the fall of “the mighty.” This should never be the heart of one believer toward another. Our attitude should always be, “There, but for the grace of God, go I.” We should grieve over the moral failure of anyone who publicly associates his/her name with the LORD whether or not we agree with everything they stand for. Like it or not, their fall negatively impacts the effectiveness of our declaration of the message of the gospel. This is true no matter the public status of the person, because every person has a sphere of influence that is probably much larger than most of us realize.
1Cor. 13:7 Beareth all things, believeth all things, hopeth all things, endureth all things.
In my mind all of these phrases overlap one another, but the Spirit has seen fit to have Paul signify the importance of each in our relationship to one another.
Beareth all things – The Greek for beareth states, “to roof over, i.e. (figuratively) to cover with silence (endure patiently).” This speaks to me of someone who isn’t a complainer or gossiper; someone who recognizes when a defense will only worsen matters and is content to let the LORD handle the outcome. This also speaks to me of humility and submission. I found a quote from Charles Spurgeon that paints a beautiful word picture of the truth Paul is teaching.
"I would, my brothers and sisters, that we could all imitate the pearl oyster. A hurtful particle intrudes itself into its shell, and this vexes and grieves it. It cannot eject the evil, and what does it do but cover it with a precious substance extracted out of its own life, by which it turns the intruder into a pearl. Oh, that we could do so with the provocations we receive from our fellow Christians, so that pearls of patience, gentleness, long-suffering, and forgiveness might be bred within us by that which has harmed us."
Believeth all things – This is a reference to faith that doesn’t waiver with the circumstances. It’s a faith that strengthens and encourages through the confidence it instills.
Hopeth all things – Again, the Greek was enlightening. This is a reference to “expect or confide…trust.” This speaks of confident expectations in relationship based on trust. This should be the rule and not the exception in relationships among believers.
Endureth all things – This speaks of staying the course and perseverance through trials. Love doesn’t abandon someone when the going gets tough or uncomfortable. It’s a sad thing to see people not only have to suffer through ongoing illness or other trials, but to see friends and family find excuses to distance themselves from their “loved” ones because they feel inadequate or uncomfortable is worse still. The LORD will never abandon us. If we are following His example, we will never choose to abandon one in need; we will seek to sacrificially serve.
Guzik: “We can measure our spiritual maturity by seeing how it sounds when we put our name in place of the word love. Does it sound totally ridiculous or just a ‘little’ far-fetched?”
Courson: “‘If you abide in Me,’ Jesus said, ‘you shall bring forth much fruit’ (see John 15:5). What fruit? Love. He told us we’re branches, and that He is the Vine. What do branches do? Just hand in there, close to the vine. Therefore, as I stay connected to the Vine by getting to know Him and enjoying Him, the fruit will come of its own.”
1Cor. 13:8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
Love never fails or drops away (from the Greek). This fits in with the thought that this type of love is a choice that is unconditional in nature. It loves in spite of, not because of. Agape love is a character trait that will permeate God’s Kingdom for eternity. Prophecy will become a thing of the past because truth will be universally accepted in God’s Kingdom; foretelling and inspired revelation of truth will be unnecessary. In God’s Kingdom I believe we will all speak a universal tongue or language.
Zephaniah 3:9 “For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.”
I know that in context Zephaniah is talking about the millennium; but if the LORD's purpose is to establish a pure language for His earthly kingdom during the millennium, why would that purpose be any different for His heavenly kingdom for eternity?
The next phrase is a bit harder, but in context with the following verses I think the apostle is speaking of knowledge that is necessary to understanding God’s truth. I don’t necessarily think this means that learning will cease, but that learning will immediately be accompanied by understanding and wisdom.
I believe Paul is making a contrast between love and the gifts of the Spirit. The gifts are a means by which God expresses His love for the church. They help the believer to serve as vessels of God’s love toward each other and a sinful world. These gifts will no longer be necessary in God’s eternal kingdom because it will be a kingdom permeated with love.
1Cor. 13:9 For we know in part, and we prophesy in part.
In our current body of flesh we can only know in part and prophesy in part. The part we know and prophesy is dependent upon divine revelation. Isn’t it interesting that this implies that we can love “in full” or completely. We don’t need divine revelation to love; we have the divine command. God always empowers those who choose to obey His commands.
1Cor. 13:10 But when that which is perfect is come, then that which is in part shall be done away.
I don’t see how this verse can be referencing anything other than the coming of Jesus. He is “the way, the truth and the life.” He is the Word in flesh. He is perfection embodied. When He comes, we will be resurrected to be like Him. He will come to reign for 1000 years on planet earth, a time when Satan is bound but children will still be being born with a sin nature. This again reminds us that this message is to the church, a separate body of believers unique to the time between the LORD’s resurrection and His coming to take them home to the Father as described by both John and Paul. At that time, we will be in full possession of our inheritance as joint-heirs with Christ.
John 14:1-3 “Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.”
1Corinthians 15:51-53 “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.”
1 Thessalonians 4:15–17 “For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”
1Cor. 13:11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
This is an easily understood illustration of our spiritual growth. A child has to learn to speak and is taught by using simple words to produce a basic understanding of truth. As he/she grows, the language gets more complex and understanding is broadened to embrace more difficult concepts. As one matures in language and understanding, they don’t spend much time contemplating the simple truths. They want the challenge of gaining understanding of more and more complex truths and being able to apply those truths to their lives.
1Cor. 13:12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
Spiritually speaking, we remain but children compared to what our understanding of God’s truth will be when we are with Him. Paul compares our understanding of God’s truth now to a person who is looking in a mirror that gives only a vague reflection of the image. The Greek for darkly references obscurity (unintelligibleness, uncertainty). Once we are with Christ, we won’t be wrestling with a dark image; it will be as though we are looking through transparent glass. We will then have complete access to the things of Christ—with whom we are joint-heirs. I wonder how many of us actually spend time meditating on such an amazing truth. It’s something that I have given more and more thought to as I continue my journey through the Word. There is nothing about us that is hidden from Christ now; there is nothing about Christ that will be hidden from us then. How is it that the Father can love me that much? Although I don’t begin to understand the whys behind His creation and His provision for me/us through His Son, I know that His love for me/us finds its roots in His love for His Son.
Spurgeon: “Our natural organs are fitted for our present sphere of being; and our mental faculties are, in the case of most of us, properly adapted to our moral requirements. If we knew more of our own sinfulness, we might be driven to despair; if we knew more of God's glory, we might die of terror; if we had more understanding, unless we had equivalent capacity to employ it, we might be filled with conceit and tormented with ambition. But up there we shall have our minds and our systems strengthened to receive more, without the damage that would come to us here from overleaping the boundaries of order, supremely appointed and divinely regulated.”
Guzik: “Heaven is precious to us for many reasons. We long to be with loved ones who have passed before us and whom we miss so dearly. We long to be with the great men and women of God who have passed before us in centuries past. We want to walk the streets of gold, see the pearly gates, see the angels around the throne of God worshipping Him day and night. However, none of those things, precious as they are, make heaven really “heaven.” What makes heaven really heaven is the unhindered, unrestricted, presence of our Lord, and to know just as I also am known will be the greatest experience of our eternal existence.”
1Cor. 13:13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.
Abideth is a reference to enduring, remaining, and continuing. Now, at the present time, we focus on faith, hope and love. Faith is the evidence of things not seen.
Hebrews 11:1 “Now faith is the substance of things hoped for, the evidence of things not seen.”
Hope is the confident expectation of what is to come (according to the Greek).
Lamentations 3:26 “It is good that a man should both hope and quietly wait for the salvation of the LORD.”
Hebrews 6:18-19a “That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast….”
Love we have already defined as an unconditional expression of affection and commitment. As I look at the definitions for these three, it becomes apparent why charity or love is the greatest. It is the one that will endure for eternity. Faith and hope will find fulfillment once we experience the reality of the physical presence of Christ. Love, however, will continue as part of that reality.
The Holy Spirit tells us in scripture that God is love—not faith or hope.
1John 4:8 “He that loveth not knoweth not God; for God is love.”
Love is greater because it is Who God Is. When we express love, we are giving expression to God in and through us.
1Cor. 14:1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.
After looking at the Greek, I think the CJB has the best translation: “Pursue love! However, keep on eagerly seeking the things of the Spirit; and especially seek to be able to prophesy.”
Consistent with the previous chapter, Paul continues to emphasize the importance of love characterizing our lives and to single out the gifts of tongues and prophecy. It would seem that the Corinthian church placed a far greater value on the gift of tongues than they did the gift of prophecy. They did not understand the importance of exhibiting unconditional love toward one another and evidently considered supernatural giftings of the Spirit to be more valuable. They didn’t understand that denying self and exhibiting agape love was a far greater work of the Spirit in the believer’s life. Without it, the “gifts” were of no spiritual benefit to them in light of heavenly reward.
Paul makes specific note that the gift to be most desired is that of prophesy. Obviously, all the gifts have an important function and are for the edification of the body of believers, but one who possesses the gift of prophecy is best equipped in sharing the truth of God’s word with the power and authority that can result in changed lives—the salvation of the lost and the choice to pursue love, deny self and serve others—to equip them through the teaching of the truth.
Stedman: “Love is to be the basic, biblical reason for exercising a spiritual gift. Love, as we have already seen, is the urge, the hunger to reach out for someone else's benefit. That is to be the controlling theme throughout this whole chapter in both the discussion of tongues and of prophesying. Love, edification, building up someone else, that is the issue. There is no question about it.”
Courson: “Much of what we see today in the church is a reaction against those who have misused the gifts or the manifestations of the Spirit. However, the answer to that which is being abused is not to forsake, but to properly understand.”
1Cor. 14:2 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.
This verse makes me think that the Corinthians were probably abusing the gift of tongues by “showing off” their ability in public without regard to interpretation (because Paul brings up this qualifier to its proper use in verse 5). This was benefiting no one; the message was a mystery to those that heard. The only One who can understand him is God; he is speaking to God. The gift of tongues is a supernatural working of the Holy Spirit through the believer’s spirit to glorify God.
Ray Stedman: “Tongues are never addressed to men. You will find that confirmed again in Verse 28, where the apostle, still speaking about this gift, says: ‘... if there is no one to interpret [the language], let each [each speaker] of them keep silence in church and speak to himself [that is, in his thought life; he is to keep silence, but the thoughts still continue] and to God.’ So again, tongues are addressed to God and not to men. That is very important when judging whether the gift that we hear all around today is the true, biblical gift. One of the first questions you ought to ask is, ‘Was it addressed to men?’”
Guzik: “If we misunderstand this, we misunderstand Acts 2 and think the disciples were preaching to the crowd in tongues on the day of Pentecost. Instead, they were speaking to God and the multi-national crowd overheard their praises to God. Acts 2:11 says, we hear them speaking in our own tongues the wonderful works of God. Later, Acts 10:46 describes the hearing of the gift of tongues: they heard them speak with tongues and magnify God.”
1Cor. 14:3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
On the other hand, one who is speaking through the gift of prophecy speaks directly to the spiritual benefit of his/her audience. Edification is a reference to strengthening the church by clearly presenting the truths of God’s word. It always makes the church stronger, not weaker. Exhortation is a reference to urging the church to pray and live according to God’s truth. Comfort is a reference to providing encouragement to those who are struggling with the trials of life and/or struggles with the flesh. This type of comfort imparts strength to the brother or sister who feels his/her strength depleting.
Stedman had an interesting definition of prophesying: “Prophesying, as we have already said, is basically the explaining and expounding of the mind of God. Calvin called it ‘the peculiar gift of explaining revelation.’ It is applying the world view of God to the circumstances of men, so that men begin to see what is happening in their lives in terms of what God understands them to be, as different from the illusions and fantasies and mistaken concepts of the world around them.”
1Cor. 14:4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.
This verse is a bit harder for me to understand. Unless the one speaking in tongues has the gift of interpretation, how does he edify himself? If he is abusing the gift by not operating in love, how does it even benefit him spiritually? I would assume that one who uses this gift in private as part of his/her time of fellowship with the Lord is benefiting from the supernatural energy of the Holy Spirit flowing through him and allowing him to praise God with expression far beyond our current capabilities in this body of flesh.
Paul Van Noy: “Because we are talking to God, it is a form of prayer. Prayer always works to our benefit.”
1Cor. 14:5 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.
“would” = prefer, wish, desire
Since the gifts of tongues is a means of giving God the highest praise and worship, I can understand why Paul would wish that every believer possess this gift. Even so, he is very clear that it is more important that the gift of prophecy be possessed since it is the gift that ministers directly to man. The only way the gift of tongues is beneficial to others is when interpretation is provided. Paul’s whole presentation in this letter regarding spiritual gifts is that they are more for the benefit of the church—the body of Christ—than the individual believer. He states this truth very clearly in verse 12 below.
1Corinthians 14:12 “Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.”
It is the reason that Paul gave for his desire to come and spend time with the Roman church.
Romans 1:11-12 “For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; That is, that I may be comforted together with you by the mutual faith both of you and me.”
Paul expected to strengthen the body of believers through his gifts and expected strengthening for himself through their ministry to him through their giftings.
1Cor. 14:6 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?
Simply put, Paul is saying that if he came to minister to them speaking in tongues, it would provide them with no edification whatsoever unless he also interpreted the message in language they could understand.
“revelation” – The Greek for this word references disclosure from a root that states “to take off the cover.” This is teaching God’s truth through the revelation of the Spirit so as to provide understanding in what was not previously understood. I think this refers specifically to teachings like those of Paul regarding the “mysteries” and the teachings of John in Revelation
“knowledge” – This is reference to providing a “clear perception of truth” (from Webster – the Greek references “knowing, science,” from a root that states “perceived, resolved, understand.”) This puts me in mind of ensuring that there is no misunderstanding of God’s declared truth.
“prophesying” – The Greek references “prediction” from a root that includes “inspired speaker.” This would be speaking through the supernatural inspiration of the Spirit. It is a specific message from the heart of God with specific intent for the heart(s) of the listener(s).
“doctrine” – This references instruction or teaching in general regarding the teachings of God as expressed in the scripture and taught and exampled by His Son Jesus.
These are all examples of ministry that edify the church, whether in the lives of individuals or in groups. Speaking in tongues is communication to God about God—even with interpretation (v2). As I was looking through some commentaries for help, I found some comments from Chuck Smith at www.blueletterbible.org that I want to share. He is the founding pastor of the Calvary Chapel movement and is one who embraces the operations of the gifts in the church today. He makes good sense to me.
“The interpretation, because it does bring to the people the understanding of your worship and praise to God, then does edify them. As you, by the Spirit, are declaring the glory, the power, the greatness of God, when they can understand your words of praise and adulation in glorifying God, they are edified by your praises. Now, if you have been in Pentecostal services or circles, I am sure that as you saw the particular phenomena of tongues, that as you recall those instances you see that there is an inconsistency here. For in the observation over the years of Pentecostal services where there were the public utterances in tongues, they called them messages in tongues. And the interpretation so often was after this manner. ‘My little children, hearken unto Me, for I would call unto you today to praise Me. My little children, hearken unto my voice.’ And so often the interpretation, or I would say at this point, the supposed interpretation is addressed to the people as God would be speaking to them. It would appear in the first person. ‘For I the Lord declared unto thee that today I am going to bless you,’ and all, and it comes out as a message from God to man.
I have observed this over and over and over again in Pentecostal-type services. Does that mean that the tongues are not genuine? No. It means that the interpretation wasn't genuine. What I feel oftentimes happens in these meetings where you have this kind of a happening is that you do have the gift of tongues exercised, followed by a gift of prophecy exercised, and not the interpretation of the tongues. I think that this is a common error in Pentecostal churches today, and you will find it almost universally within them. Tongues followed by prophecy, rather than by a true interpretation of what was uttered in the unknown tongue.
So tongues with interpretation is not an equivalent or equal to prophecy, or the same thing as prophecy. For prophecy is when God speaks to the church to edify, to exhort, to comfort; where tongues is addressed to God, divine mysteries, the secrets, the beauty, the glory as my spirit worships Him.”
[end quote from Smith]
1Cor. 14:7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
1Cor. 14:8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
Paul goes on to give an object lesson to illustrate the truth he is teaching. The example utilizes instruments that are lifeless, but the application is valid. Musical instruments can only communicate an intended message when playing notes that are distinct and certain; the melody played conveys the intended message. Trumpets in particular were used to summon a gathering of the people, to sound a warning, to prepare for battle, etc.
1Cor. 14:9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
This same truth applies to the gift of tongues. Unless you speak in a language understood by the people, they will not understand your message. You might as well be speaking to the air.
1Cor. 14:10 There are, it may be, so many kinds of voices in the world, and none of them is without signification.
The truth is that there are many different languages in this world. Each one of them is distinct and clear regarding the words and sounds uttered. Every person who speaks a given language can communicate his/her thoughts and ideas to others that speak that same language.
1Cor. 14:11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.
Paul’s conclusion—If I talk to someone who speaks another language in my native language, I will sound like a babbling foreigner to him, and he will sound like a babbling foreigner to me. Application—If I speak in tongues without interpretation to him, I will be just like a foreigner speaking in another language that he can’t understand.
1Cor. 14:12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.
Paul recognized that believers in the Corinthian church earnestly desired to possess spiritual gifts. However, it seems that they were more concerned with possessing the gift than in using it to the edification of the church. Because of that, he encouraged them to covet the gifts that excel in edifying the church as a whole. Although all gifts are given for the edification of the church, some are obviously more beneficial than others. Again, Paul emphasized that it is more important to benefit the whole than the individual.
I liked this quote from David Guzik: “If tongues are directed to God, how can a legitimate interpretation be edifying to others? The same way our reading of Psalms can edify. The prayer, or praise, or plea of another unto God can identify powerfully with our own heart before God, and we can agree with what another says to God.”
1Cor. 14:13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret.
1Cor. 14:14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
As has been noted all along, the Corinthians highly prized the gift of tongues, but Paul continues to hammer home the truth that it is tongues with interpretation that is the most beneficial to the church as a whole. In fact, he urges those who speak with tongues to seek the gift of interpretation. That way they are not dependent upon others for the best use of their gift. Use of tongues with interpretation edifies both the individual and the church as whole.
1Cor. 14:15 What 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.
Paul is careful never to negate the value of praying and singing in the spirit (in tongues is implies), but he is always careful to note that it is better to pray and sing with understanding. Without interpretation you can be blessed in your spirit; with interpretation you can be blessed in mind and spirit.
1Cor. 14:16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
1Cor. 14:17 For thou verily givest thanks well, but the other is not edified.
“bless” = to speak well of, i.e. (religiously) to bless (thank or invoke a benediction upon, prosper):—bless, praise.
I think the NLT expresses these thoughts well: “For if you praise God only in the spirit, how can those who don’t understand you praise God along with you? How can they join you in giving thanks when they don’t understand what you are saying? You will be giving thanks very nicely, no doubt, but it doesn’t help the other people present.”
1Cor. 14:18 I thank my God, I speak with tongues more than ye all:
1Cor. 14:19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.
Paul declares that he possesses the gift of tongues and utilizes that gift more than others. Verse 19 seems to indicate that he practiced this gift more in private than public gatherings. Why? Because he recognized the truth that using the language of the people was necessary to benefit his audience.
1Cor. 14:20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
I thought this was an interesting verse to find in the middle of this discourse. It would seem that the apostle is urging the believers not to let the use of this gift cause problems in the church. He is asking them to think like adults regarding the larger issue rather than focusing in like children on selfish interests.
The root word for malice makes reference to injurious, which I think is the intent here. Paul wants the believers to be concerned about what promotes healing and unity in the body of believers instead of focusing on issues that injure the fellowship of believers. When the body is injured, its effectiveness is hindered.
The NLT is a bit clearer: “Dear brothers and sisters, don’t be childish in your understanding of these things. Be innocent as babies when it comes to evil, but be mature and wise in understanding matters of this kind.”
1Cor. 14:21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
The “law” is usually a reference to the first five books of the bible, the books of Moses. If that is the case here, then this passage in Deuteronomy must be the reference. (I used a word search for tongue or tongues.)
Deuteronomy 28:49-51 “The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee.”
Deuteronomy 28:62 “And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the LORD thy God.”
The commentaries I checked reference this quote as coming from the prophet Isaiah in this verse; and, frankly, it is the section of scripture that first came to my mind.
Isaiah 28:11-12 “For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.”
In context in both instances, the reference is to foreign language and the application is to judgment. God is referencing the fact that if His people choose to ignore His designated messengers, then judgment becomes necessary to get their attention. This judgment always comes at the hands of foreign nations. The intention of that judgment is to get His unbelieving people to recognize that their judgment is from God and that they need to repent of their sin and turn back to Him in faith and obedience. This leads right into the next verse--”tongues are for a sign…to them that believe not.”
1Cor. 14:22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
I believe the point Paul is making in this verse is that tongues should not be an issue among believers. It can be used as a means of getting the attention of or connecting with the heart of the unbeliever. Believers do not need a miraculous proof of the message of truth. Prophecy is the gift that most edifies the church; the heart of the unbeliever is not necessarily ready to receive instruction from God’s word. The readiness of the heart to receive is a key factor in understanding the truth of God’s word as presented in prophecy.
Matthew 13:15 “For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.”
Mark 8:17 “And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?”
1Cor. 14:23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?
Paul is painting a word picture. If the church is gathered together for meeting, and its members are speaking in tongues without constraint, it will sound like a madhouse to those who come in that are unlearned or not yet saved. This would not encourage them to stick around and learn more. It would make them want to turn around and run.
1Cor. 14:24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:
1Cor. 14:25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
On the other hand, if prophecy is being given (truth is being presented) in a way that can be understood, an unbeliever or unlearned person can come in and possibly fall under conviction from the truth and respond with faith and repentance to God. When he leaves that meeting, he will be encouraged to go out and bring others in to learn the truth that he learned.
1Cor. 14:26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
Again, the focus of this section of scripture is regarding the church assembling together. It sounds like Paul is encouraging the people to come prepared to share in some way. The governing principle for participation, however, is to do so in such a way as to be edifying to the whole assembly.
1Cor. 14:27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
1Cor. 14:28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
Paul, through the inspiration of the Holy Spirit, now establishes some practical guidelines for the church to follow. No more than three people should speak in tongues during a given assembly; they should speak in turn, and they should not speak unless an interpreter is present. This indicates to me that those possessing the gift of interpretation are known by others in the body. If there is no known interpreter present, those possessing the gift of tongues are to remain silent. They may speak in their hearts to edify self or to privately commune with God.
1Cor. 14:29 Let the prophets speak two or three, and let the other judge.
Similarly, no more than three prophets should speak at a given assembly. Those listening to the prophets are to listen with discernment to the messages that are delivered. This seems to imply that a prophet’s message could be applied differently to individuals as well as corporately to the assembly. Discernment should always be used to ensure that the message is in accordance with God’s word.
Acts 17:11 “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”
Wiersbe: “Why were the messages evaluated? To determine whether the speaker had truly communicated the Word of God through the Holy Spirit. It was possible for a speaker, under the control of his own emotions, to imagine that God was speaking to him and through him. It was even possible for Satan to counterfeit a prophetic message (see 2Corinthians 11:13-14).”
2 Corinthians 11:13–14 “For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light.”
1Cor. 14:30 If any thing be revealed to another that sitteth by, let the first hold his peace.
It would seem that this verse is making reference to revelation concerning a prophetic message that is being delivered. The speaker is to yield the floor to the prophet receiving revelation concerning that message.
1Cor. 14:31 For ye may all prophesy one by one, that all may learn, and all may be comforted.
Prophecy is meant to instruct and comfort all in the assembly. For the message to be effective, however, it must be delivered in an orderly manner. In context, it would seem that “ye may all” is a reference to those with the gift of prophecy.
1Cor. 14:32 And the spirits of the prophets are subject to the prophets.
1Cor. 14:33 For God is not the author of confusion, but of peace, as in all churches of the saints.
These verses along with verse 28 declare an important truth. One who possesses a spiritual gift also possesses the ability to control the use of that gift. Scripture is full of the truth that God is a God of order, not confusion or chaos. Peace is a hallmark of the surrendered Christian life and should be evident in all assemblies of believers. It is important to remember that we are ambassadors of Christ.
2Corinthians 5:20 “Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.”
1Cor. 14:34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.
1Cor. 14:35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
These are scriptures that are greatly ignored in many churches today. I know the arguments given in defense of ignoring this truth, but I personally don’t agree with them. In context, application is to the church assembly, so I do believe that there are other areas in church ministry in which women may serve as teachers. The Greek for the word law is a reference to the books of Moses. Part of the curse on Eve was that she was to submit to her husband. When the LORD established the tabernacle, all those designated for service were men. Yes, God used women judges when willing men were lacking, much to the shame of the men of their day. He also used some as prophetesses among the people, and all the references to their ministry seemed to be primarily to individuals, not the assembly of the people or the body of believers.
Courson: “I believe that when Paul says it’s a shame for a woman to speak, it’s because her speaking is indicative of a lack of leadership by the men. It’s a sad state when, in any group, a woman is the only one who can teach because the men are all too carnal, too weak, or too unwilling. God has and will bless women for filling in, but that is not His ideal.”
Wiersbe sees it differently: “Paul had already permitted the women to pray and prophesy (11:5), so this instruction must apply to the immediate context of evaluating the prophetic messages. It would appear that the major responsibility for doctrinal purity in the early church rested on the shoulders of the men, the elders in particular.”
When God established the guidelines for church leadership through Paul, it was for godly men who were the husbands of godly women and who managed godly homes.
1Timothy 3:1-5 “This is a true saying, If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that ruleth well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?)”
1Timothy 3:8-12 “Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; Holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well.”
In no way, however, does this prohibit the ministry of women among women. Neither does it prohibit, under the authority of the husband or male in authority, a woman from providing counsel or instruction to a man outside the setting of the church congregation—a biblical example being Priscilla and Aquila’s instruction of Appolos.
Acts 18:24-26 “And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.”
The Greek for the word husband is more general in its reference, “a man (properly as an individual male):—fellow, husband, man, sir.” This clarification takes care of any questions arising regarding the single female. The reference would be to male spiritual authority as established by God. In chapter 11 we have already established that women could pray and prophesy in a public setting. It was also established that they were to do so under God’s established line of authority.
Point is made that it is natural for a woman to have questions regarding what is being taught in the church assembly, but she is to seek instruction from her God-established spiritual authority.
Again, I emphasize, the context of this instruction is regarding the joint assembly of believers in the church.
Personally, I do not think there is biblical justification for the current fad of husband and wife preaching teams and women preachers or pastors in the church—especially in light of 1Timothy 3.
Stedman provides some food for thought: “Notice he does not say it is forbidden for women to minister in the church. Nor does he say it is forbidden for women to prophesy, or to pray, or to teach. He does not apply that term to any of these things. Women are forbidden, he says, to speak — ‘the women should keep silence ... they are not permitted to speak.’ There the word is laleo, which is the most common word for simply, conversation, talking, that is all. That was the problem. We could well interpret it, even, with the English word ‘chatter.’ This is what was going on. Women were entering in and talking it over, and they got carried away and sometimes turned the meeting into a kind of an open chatterbox, especially because they were exercising a freedom they rightly possessed.”
1Cor. 14:36 What? came the word of God out from you? or came it unto you only?
It would seem that Paul is being a bit sarcastic with his questioning here. The Corinthian believers were acting as I believe many churches are acting today. They were establishing their own methods of “doing church” according to their own culture and desires without regard as to how God would have them function. The implication seems to be that there was an established form of function in other churches that were being totally disregarded by the Corinthians.
1Cor. 14:37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
1Cor. 14:38 But if any man be ignorant, let him be ignorant.
Paul seems to be declaring that any true prophet or spiritually mature person will recognize that Paul’s teaching is from the LORD. Paul declared his message to be divinely inspired and in total agreement with scripture. If they choose to ignore that truth or do not understand it as truth, they aren’t truly prophets nor are they spiritually mature. They deserve no recognition as such.
1Cor. 14:39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
1Cor. 14:40 Let all things be done decently and in order.
The conclusion of this section—earnestly desire to prophesy, but don’t prohibit speaking in tongues. Prophecy is the preferred gift, the gift that has the power to edify everyone to whom it is presented. In every way that the church functions, it is to be done decently and in order.
Courson: “The Holy Spirit is pictured as a dove for a reason….The dove is a bird of beauty, gentleness, and peace. And when the gifts and manifestations of the Spirit it represents are operating properly, the effect will likewise be beautiful, gentle, and peaceful.”