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Commentary on 1 Corinthians 14 verses 36–40
In these verses the apostle closes his argument, 1. With a just rebuke of the Corinthians for their extravagant pride and self-conceit: they so managed with their spiritual gifts as no church did like them; they behaved in a manner by themselves, and would not easily endure control nor regulation. Now, says the apostle, to beat down this arrogant humour, "Came the gospel out from you? Or came it to you only? Co1 14:36. Did Christianity come our of Corinth? was its original among you? Or, if not, is it now limited and confined to you? are you the only church favoured with divine revelations, that you will depart from the decent usages of all other churches, and, to make ostentation of your spiritual gifts, bring confusion into Christian assemblies? How intolerably assuming is this behaviour! Pray bethink yourselves." When it was needful or proper the apostle could rebuke with all authority; and surely his rebukes, if ever, were proper here. Note, Those must be reproved and humbled whose spiritual pride and self-conceit throw Christian churches and assemblies into confusion, though such men will hardly bear even the rebukes of an apostle. 2. He lets them know that what he said to them was the command of God; nor durst any true prophet, any one really inspired, deny it (Co1 14:37): "If any man think himself a prophet, or spiritual, let him acknowledge, etc., nay, let him be tried by this very rule. If he will not own what I deliver on this head to be the will of Christ, he himself never had the Spirit of Christ. The Spirit of Christ can never contradict itself; if it speak in me, and in them, it must speak the same things in both. If their revelations contradict mine, they do not come from the same Spirit; either I or they must be false prophets. By this therefore you may know them. If they say that my directions in this matter are no divine commandments, you may depend upon it they are not divinely inspired. But if any continue after all, through prejudice or obstinacy, uncertain or ignorant whether they or I speak by the Spirit of God, they must be left under the power of this ignorance. If their pretences to inspiration can stand in competition with the apostolical character and powers which I have, I have lost all my authority and influence; and the persons who allow of this competition against me are out of the reach of conviction, and must be left to themselves." Note, It is just with God to leave those to the blindness of their own minds who wilfully shut out the light. Those who would be ignorant in so plain a case were justly left under the power of their mistake. 3. He sums up all in two general advices: - (1.) That though they should not despise the gift of tongues, nor altogether disuse it, under the regulations mentioned, yet they should prefer prophesying. This is indeed the scope of the whole argument. It was to be preferred to the other, because it was the more useful gift. (2.) He charges them to let all things be done decently and in order (Co1 14:40), that is, that they should avoid every thing that was manifestly indecent and disorderly. Not that they should hence take occasion to bring into the Christian church and worship any thing that a vain mind might think ornamental to it, or that would help to set it off. Such indecencies and disorders as he had remarked upon were especially to be shunned. They must do nothing that was manifestly childish (Co1 14:20), or that would give occasion to say they were mad (Co1 14:23), nor must they act so as to breed confusion, Co1 14:33. This would be utterly indecent; it would make a tumult and mob of a Christian assembly. But they were to do things in order; they were to speak one after another, and not all at once; take their turns, and not interrupt one another. To do otherwise was to destroy the end of a Christians ministry, and all assemblies for Christian worship. Note, Manifest indecencies and disorders are to be carefully kept out of all Christian churches, and every part of divine worship. They should have nothing in them that is childish, absurd, ridiculous, wild, or tumultuous; but all parts of divine worship should be carried on in a manly, grave, rational, composed, and orderly manner. God is not to be dishonoured, nor his worship disgraced, by our unbecoming and disorderly performance of it and attendance at it.
In order to console them after all his rebukes, Paul calls them brothers and encourages them to have a desire to prophesy, so that by frequent discussion and exposition of the divine law they may become better equipped to be able to learn that what the false apostles were teaching was perverse.
Anyone who does not recognize that what the apostle says is from God will not be recognized on the day of judgment.
Then, as he is ever wont to do, unto the former subject whence he digressed to say these things, he brings back his discourse as follows:
"Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues."
For this too is his wont, not only to work out what is before him, but also starting from that to set right whatever seems to him in any way akin to it, and again to return to the former, so as not to appear to wander from the subject. For so when he was discoursing of their concord in their banquets, he digressed to their Communion in the Mysteries, and having thence put them to shame, he returns again to the former, saying, "Wherefore, when ye come together to eat, wait one for another." (1 Cor. 11:33)
And here, accordingly, having discoursed of good order in their gifts, and of its being a duty neither to faint in the lesser, nor to be puffed up on account of the greater; then having made an excursion from thence to the sobriety becoming women and having established it, he returns again to his subject, saying, "Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues." Seest thou how to the end he preserved the difference of these? And how he signifies that the one is very necessary, the other not so? Wherefore of the one he saith, "desire earnestly," but of the other, "forbid not."
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SUMMARY
In 1 Corinthians 14:39, the Apostle Paul delivers a crucial concluding instruction regarding the exercise of spiritual gifts within the Corinthian church, summarizing his extensive discourse on the topic by urging believers to earnestly desire the gift of prophecy while simultaneously affirming the legitimate place of speaking in tongues, thereby promoting an orderly yet Spirit-empowered assembly that prioritizes edification and clear communication.
CONTEXT
Literary Context: This verse stands as a culminating exhortation within Paul's comprehensive treatment of spiritual gifts, particularly prophecy and tongues, in 1 Corinthians 12-14. Having established the unity of the Spirit in chapter 12, exalted love as the "most excellent way" in chapter 13, Paul dedicates chapter 14 to regulating the public use of these gifts. He has consistently argued for the superiority of prophecy over uninterpreted tongues in corporate worship due to its edifying nature (e.g., 1 Corinthians 14:1-5). He has also laid down specific rules for the exercise of tongues (e.g., 1 Corinthians 14:27-28) and prophecy (e.g., 1 Corinthians 14:29-32) to ensure order and prevent confusion, explicitly stating that "God is not the author of confusion, but of peace" (1 Corinthians 14:33). Thus, verse 39 serves as a final, balanced summary, reinforcing both the priority of intelligible communication and the validity of all genuine spiritual manifestations.
Historical & Cultural Context: The Corinthian church was a vibrant but problematic community, situated in a bustling Roman port city known for its diverse religious practices, philosophical schools, and moral laxity. This environment likely contributed to the Corinthians' enthusiasm for spiritual manifestations, which sometimes led to disorder and a competitive spirit among believers. Paul's letter addresses a range of issues, including divisions, immorality, and litigation, but a significant portion is dedicated to correcting their understanding and practice of spiritual gifts. In the Greco-Roman world, ecstatic utterances were common in pagan cults (e.g., the Oracle of Delphi), and the Corinthians may have mistakenly equated these with the Spirit's work, leading to chaotic displays. Paul's instructions aim to distinguish genuine Christian spiritual expression from pagan practices and to ensure that all worship aligns with the character of God and contributes to the building up of the community. His emphasis on order and intelligibility was a direct counter to the potential for confusion and self-aggrandizement that could arise in such a context.
Key Themes: 1 Corinthians 14:39 encapsulates several overarching themes prevalent throughout 1 Corinthians. Firstly, Edification of the Church is paramount; Paul consistently prioritizes gifts that build up the entire body, as seen in his preference for prophecy over uninterpreted tongues (1 Corinthians 14:4-5). Secondly, the theme of Orderly Worship is critical, with Paul insisting that "all things be done decently and in order" (1 Corinthians 14:40). This verse reinforces the need for structure and intentionality in congregational gatherings, preventing chaos and promoting peace. Thirdly, the passage highlights the Proper Exercise of Spiritual Gifts, affirming their divine origin while correcting their misuse. Paul validates the existence of gifts like tongues but provides strict guidelines for their public expression, ensuring they serve the community rather than causing disruption. Finally, the underlying theme of Love as the Guiding Principle from chapter 13 continues to inform Paul's instructions, as the pursuit of gifts should always be motivated by a desire to serve and build up others in love.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in 1 Corinthians 14:39. The most prominent is Imperative Mood, as both "covet" and "forbid not" are direct commands, conveying Paul's authoritative instruction and the urgency of his message. This reflects the didactic and corrective nature of the entire letter. There is also a clear use of Balance or Parallelism in the structure of the verse, presenting two distinct but complementary commands: one positive ("covet to prophesy") and one negative ("forbid not to speak with tongues"). This creates a sense of equilibrium, preventing either extreme of overemphasizing or suppressing a particular gift. The verse functions as a Summary Statement or Concluding Exhortation, drawing together the main thrust of Paul's arguments from chapter 14, providing a concise distillation of his desired outcome for the Corinthian church's worship practices. The use of "Wherefore" (G5620, hṓste) acts as a Transitional Marker, signaling that this verse is a logical consequence or conclusion of the preceding discussion, emphasizing the practical application of his theological principles.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 14:39 is a cornerstone for understanding the New Testament's teaching on spiritual gifts and orderly worship. Theologically, it underscores the dual principles of divine empowerment and responsible stewardship within the church. God sovereignly bestows diverse gifts upon believers through the Holy Spirit (1 Corinthians 12:4-11), and these gifts are intended for the common good and the edification of the body of Christ (1 Corinthians 12:7). Paul's command to "covet to prophesy" highlights the supreme value of intelligible, Spirit-inspired communication that builds up, encourages, and comforts the entire congregation, aligning with the very purpose of the church as a community of faith. Simultaneously, the prohibition "forbid not to speak with tongues" affirms the validity and ongoing presence of charismatic gifts, provided they are exercised in an orderly manner and contribute to the overall spiritual health of the assembly. This verse thus champions both Spirit-filled dynamism and Spirit-led order, rejecting both dead traditionalism and chaotic enthusiasm, advocating for a worship environment where God's presence is genuinely experienced and His people are genuinely built up.
REFLECTION AND APPLICATION
1 Corinthians 14:39 offers timeless guidance for both individual believers and the corporate church. For individuals, it encourages a zealous pursuit of spiritual gifts that primarily serve to build up others. This means actively seeking to understand and communicate God's truth in ways that are clear, encouraging, and transformative for the community. It challenges us to move beyond self-focused spiritual experiences to embrace those that genuinely contribute to the spiritual growth and maturity of the body of Christ. For the church, this verse is a vital reminder to cultivate an environment that values clear, biblical teaching and Spirit-inspired communication, while also remaining open to the legitimate manifestations of all spiritual gifts. It calls for a balanced approach, avoiding both the quenching of the Spirit's work and the tolerance of disorder or confusion. The ultimate aim is that all things done in the church should be for edification, decency, and order, reflecting the very character of God. This requires discerning leadership, mature believers, and a collective commitment to love as the governing principle for all spiritual expressions.
Questions for Reflection
FAQ
Does "covet to prophesy" mean prophecy is more important than other gifts?
Answer: Paul's instruction to "covet to prophesy" (G2206, zēlóō G4395, prophēteúō) indeed indicates a priority for prophecy, particularly in the context of corporate worship. He explains in 1 Corinthians 14:3-5 that "he who prophesies speaks to men for their edification and exhortation and comfort," and "he who prophesies edifies the church." In contrast, speaking in tongues without interpretation edifies only the speaker (1 Corinthians 14:4). Therefore, prophecy is deemed more beneficial for the public assembly because it is intelligible and directly builds up the entire congregation. This does not mean other gifts are unimportant, but that their exercise in public should always aim for the same corporate edification.
What does "forbid not to speak with tongues" imply about the gift of tongues today?
Answer: The command "forbid not to speak with tongues" (G2967, kōlýō G3361, mḗ G2980, laléō G1100, glōssa) implies that the gift of tongues is a legitimate manifestation of the Holy Spirit and should not be suppressed or prohibited in the church. This instruction, however, must be understood in light of the preceding regulations Paul provides in 1 Corinthians 14. These regulations include the necessity of interpretation for public tongues (1 Corinthians 14:27-28), the limitation of speakers (two or at most three, and in turn), and the overarching principle that "all things should be done decently and in order" (1 Corinthians 14:40). Thus, while the gift itself should not be forbidden, its exercise must always conform to biblical guidelines that ensure edification and order within the church.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 14:39 finds its ultimate fulfillment in Christ, who is the Head of the Church and the ultimate Giver of all spiritual gifts. It is through His finished work on the cross and His ascension that He poured out the Holy Spirit, empowering His church with diverse gifts "for the equipping of the saints for the work of ministry, for the edifying of the body of Christ" (Ephesians 4:8-12). The earnest desire for prophecy, which is the intelligible proclamation of God's truth, points to Christ as the Word of God incarnate (John 1:1-14), the one who perfectly revealed the Father (John 14:9). All true prophecy ultimately testifies to Him (Revelation 19:10). Similarly, the validation of speaking in tongues, when exercised according to divine order, reflects the global and universal nature of Christ's redemptive work, breaking down barriers and uniting people from every "tribe and tongue and people and nation" (Revelation 5:9) under His Lordship. Christ Himself is the embodiment of both divine power and perfect order, and His desire for His church is that it would reflect His character in its worship and life, being both Spirit-filled and orderly, all for the glory of God.