Exegetical and Hermeneutical Commentary of 1 Corinthians 14:39
Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
39. Wherefore, brethren ] The Apostle, as is his wont, sums up the whole section in a few concluding words. Prophecy is a gift to be earnestly sought (see for covet, the note on ch. 1Co 12:31). Speaking with tongues is a gift not to be discouraged.
Fuente: The Cambridge Bible for Schools and Colleges
Covet to prophesy – See the note at 1Co 14:1. This is the summing up of all that he had said. It was desirable that a man should wish to be able to speak, under the teaching of the Holy Spirit, in such a manner as to edify the church.
And forbid not … – Do not suppose that the power of speaking foreign languages is useless, or is to be despised, or that it is to be prohibited. In its own place it is a valuable endowment; and on proper occasions the talent should be exercised; see in 1Co 14:22.
Fuente: Albert Barnes’ Notes on the Bible
Verse 39. Covet to prophesy] Let it be your endeavour and prayer to be able to teach the way of God to the ignorant; this is the most valuable, because the most useful gift of the Spirit.
And forbid not to speak with tongues.] Let every gift have its own place and operation; let none envy another; nor prevent him from doing that part of the work to which God, by giving the qualification, has evidently called him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle concludeth his discourse, summarily repeating all that he before had said. He had, 1Co 14:2, encouraged their desire of spiritual gifts; all along the chapter he hath been magnifying the gift of prophecy above the gift of tongues, as being of much more general use, and more for the profit of others; but he minds them here, that he did not forbid those to whom God had given the gift of tongues, to make use of it at due times, and in a due manner and order.
Fuente: English Annotations on the Holy Bible by Matthew Poole
39. covetearnestly desire.Stronger than “forbid not”; marking how much higher heesteemed “prophecy” than “tongues.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore, brethren, covet to prophesy,…. The apostle now draws to a conclusion, and reassumes the exhortation he gave in the beginning of the chapter, pressing the members of this church to desire the gift of prophecy, that being the most eligible and preferable to others, particularly to speaking with tongues, since it was the most useful and edifying, as he abundantly proves:
and forbid not to speak with tongues; such as have that gift, and are desirous of exercising it, provided they observe the rules prescribed, and have an interpreter; this he adds to promote love, and prevent dissension and discord.
Fuente: John Gill’s Exposition of the Entire Bible
1) “Wherefore, brethren, covet to prophesy(hoste adelphoi mou, zelouete to propheteuein) “So then, my brethren, be ye eager or zealous to prophecy” To prophecy, to speak forth constructively, to edify, is better than merely tongue speaking, 1Co 14:1.
2) “And forbid not to speak with tongues.” (kai to lalein me koluete glossais) “And do not forbid to speak in tongues or languages” The lesser in practical value of the two specific charismatic gifts – (tongues and prophecy) discussed as the particular theme of this chapter. Prophecy is encouraged, but tongues were permitted, recognized as helpful under restrictions of 1Co 14:13; 1Co 14:28.
Fuente: Garner-Howes Baptist Commentary
39. Wherefore, brethren This is the conclusion in connection with the principal question — that prophecy is to be preferred to other gifts, because it is the most useful gift of all, while at the same time other gifts ought not to be despised. We must observe, however, his manner of speaking. For he intimates, that prophecy is worthy of being eagerly and ardently aspired at by all. In the meantime, he exhorts them not to envy others the rarer gift, (892) which is not so much to be desired; nay more, to allow them the praise that is due to them, divesting themselves of all envy.
(892) “ Autres, qui ont le don des langues, qui est vn don plus rare;” — “Others, who have the gift of tongues, which is a rarer gift.”
Fuente: Calvin’s Complete Commentary
(39) Wherefore, brethren.The practical summing up of the whole matter. Seek earnestly to prophesy, and forbid not to speak with tongues. The phraseology intimates the relative importance of the two gifts in the estimation of the Apostle, which was inverted by those to whom he wrote at Corinth. This ought you to do, but not leave the other undone.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
39. Wherefore The net conclusion of the entire section.
Covet forbid not The settled rank of these two gifts; one to be a chief aim, the other to be regulated and allowed.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Wherefore, my brothers, desire earnestly to prophesy, and do not forbid to speak with tongues. But let all things be done decently and in order.’
So he now summarises the position to them as his ‘brothers’ in Christ. This is the fourth time he has used this word in the chapter. He is seeking to be brotherly to them so that they might recognise his good intentions. They should earnestly desire to prophesy (for the edification of the church), they should not forbid men to speak in tongues, as long as it is done in line with what God has shown him, and they should ensure that all is done ‘decently and in order’, again as God has shown him.
Note. How Should We React Today?
Convinced Pentecostalists and Charismatics will require no further assistance over these matters, and those who are confident that the gifts of the Spirit are not for today, likewise. In all cases their position seems to them secure. They know what they believe. We would, however, say a few words to those who are uncertain, and who ask, how does this apply today? What should the modern Christian do about tongues, and prophecy and so on?
The first thing, of course, must be to develop love. If we begin to live chapter 13, we can trust that chapter 14 will come spontaneously in any way that God chooses. We should neither become desperate for gifts, nor should we lag behind. What matters most is to trust Him to do in us His good pleasure.
It is clear from what we have seen that there is no suggestion in the Scriptures that tongues are a proof of any special spirituality. They are a gift given mainly for use in private and as such can be a blessing. But they are not to be over magnified, and there is certainly no case for trying to force them to come. Babbling in the flesh ‘in faith’ will not result in tongues in the Spirit. It will result in spurious nonsense.
Those to whom God gives the gift will find that it comes spontaneously. Those who would have the gift should pray to God concerning the matter and then wait on His will. Should He please to give the gift they should allow its manifestation through them, should He not then they should accept His decision by which He has shown His will, while open for anything further that He shows them. But they should remember that the greater gifts are those which benefit the whole church and pray accordingly.
With regard to prophecy only those who attend a church where there is opportunity for individual ministry will be able to manifest the gift even if it is given, but all who preach should certainly pray that the gift might be manifested in their preaching, and look to God to speak through them. Again, if we are genuine, God will bring about His will.
One thing we cannot doubt. God has given the gifts in one way or another through the centuries, even if not as some would have expected. And He still has these gifts for us today. What we must do is be open to His will and commit ourselves in faith into His hands. He does not necessarily fit into our patterns as history has shown. As we commit ourselves to Him, and trust Him to work His will within us, we may be sure that He will do so. And must be content with where He leads, and ready for what He pleases to give. But it should never become a burden to us. Then faith has failed. If we look to Him in faith we can be sure that when we are ready He will give us all we need in order to be a blessing to His people. Let that be our aim.
With regard to healings we may certainly pray for God to heal, and seek to exercise the prayer of faith, possibly even anointing the sick in Christ’s name (Jas 5:14-15). But we do well to avoid extravagant claims which are not in fact realised. Again we can know that God will do His will.
End of note.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 14:39. Wherefore, brethren, covet to prophesy, &c. “Therefore, to conclude all that I have been saying on these points, my advice to you, brethren, is, that you be earnestly desirous of obtaining and exercising the gift of prophesy, as the most excellent in itself, and most profitable to the church, of all others; (1Co 14:1-5.) and yet that ye would not utterly discountenance and prevent the exercise of the gift of tongues, which may also be of good use in its place, if it be managed according to the foregoing rules concerning it.”
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 14:39-40 . Gathering up ( , “ itaque , summa,” Bengel) the main points of the whole discussion, and that (1) of its theoretical (1Co 14:39 ), and (2) of its regulative part (1Co 14:40 ).
Paul has aptly indicated the value of the glossolalia relatively to the prophetical gift by (comp. 1Co 14:12 ; 1Co 12:31 ) and , without there being any ground, however, for inferring from this an attitude of hostility on the side of the Pauline party towards those who spoke with tongues (Baur, Rbiger, comp. at an earlier date Storr).
] in a seemly way (Rom 13:13 ; 1Th 4:12 ), denoting ecclesiastical decorum .
] in accordance with order (see Wetstein), so that it is done at the right time, and in the right measure and limits. Comp. Clem. ad Cor . I. 40, also what Josephus, Bell. Jud . ii. 8. 5, says of the Essenes: , , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
Ver. 39. Wherefore, brethren ] This he adds as a corollary, to prevent mistakes, as if that he were an enemy either to prophecy or tongues, so soberly and orderly used. Arbitror nonnullos in quibusdam locis librorum meorum, opinaturos me, sensisse quod non sensi, aut non sensisse quod sensi, saith Augustine (lib. iii. de Trin. c. 3): I foresee that some will construe many passages of my writings far otherwise than I intend them: and it happened accordingly, as Baronius testifieth. (Annul. tom. 6, A. D. 450, n. 17.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
39 .] and express the different estimations in which he held the two gifts.
Fuente: Henry Alford’s Greek Testament
1Co 14:39-40 restate the advice of 1Co 14:1 in the light of the subsequent discussion, moderating the Church’s zeal for demonstrative charisms by insisting on the seemliness and good order which had been violated by their unrestrained exercise (1Co 14:26-33 ). “And so, my brothers, covet to prophesy”: , cf. 1Co 12:31 ; replaces by the regular inf [2221] the telic of 1Co 14:1 (see note). , “and the speaking with tongues do not hinder“; this is to be allowed in the Church, but not encouraged like Prophecy, of course with the proviso that the Tongue has its interpreter (1Co 14:13 ; 1Co 14:28 ). For with impv [2222] , see 1Co 4:5 , etc. : “But let all things be carried on, etc.“: the attaches this caution specially to 1Co 14:39 ; zeal for Prophecy and permission of Glossolalia must be guarded by the observance at all points of decorum and discipline . (see parls., and note on 1Co 7:35 ), honeste (Vg [2223] ) or decenter ; North. Eng. mensefully ( cf. Eph 4:1 ; Eph 5:4 ; Eph 5:33 above) a sort of “ethical enhancement of the more mechanical ” (El [2224] ). On the latter expression, opp [2225] of , cf. 2Th 3:6 f., also 1Co 11:34 b above: the Cor [2226] would interpret it by P.’s previous instructions his , , and those given in this Ep. demands a right Christian taste and deportment , a strict Christian method and rule of procedure .
[2221] infinitive mood.
[2222] imperative mood.
[2223] Latin Vulgate Translation.
[2224] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .
[2225] opposite, opposition.
[2226] Corinth, Corinthian or Corinthians.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Co 14:39
39Therefore, my brethren, desire earnestly to prophesy, and do not forbid to speak in tongues. 40But all things must be done properly and in an orderly manner.
1Co 14:39 “desire earnestly” This is Paul’s term for strong desire (cf. 1Co 12:31; 1Co 14:1). The TEV has “set your heart on.” For Paul in this cultural setting the desire is directed toward proclaiming/sharing the gospel for the good of the believer and unbeliever. Compare this with Num 29:11.
It seems that Paul’s opening statement in 1Co 14:1 is also his concluding statement in 1Co 14:39. The Greek term ste, followed by an imperative, may be a way of introducing apostolic summaries (cf. 1Co 10:12; 1Co 11:33; 1Co 14:39; 1Co 15:58; Php 2:12; 1Th 4:18).
“do not forbid to speak in tongues” This is a needed balance to the problems at Corinth and today. We tend to overreact in our attitudes about spiritual matters. The road of truth has a ditch of error on each side (i.e., everyone speaks in tongues versus no one speaks in tongues)!
NASB”properly and in an orderly manner”
NKJV, NRSV”decently and in order”
TEV”proper and orderly way”
NJB”proper and orderly fashion”
The first term is from a combination of the adverb”good” (eu) and the noun “fashion” or “form” (cf. Rom 13:13; 1Th 4:12).
The second term means “to arrange in a proper way, to give orderliness” (cf. Col 2:5). This phrase parallels 1Co 14:33. It has to do, not with a preset order (i.e., controlling agenda), but with the purpose of the gathered worship service, which is evangelism and discipleship (cf. Mat 28:19-20).
This is Paul’s concluding statement on the subject of gathered worship, which began in chapter 11.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
covet. Same as desire, 1Co 14:1.
Fuente: Companion Bible Notes, Appendices and Graphics
39.] and express the different estimations in which he held the two gifts.
Fuente: The Greek Testament
1Co 14:39. , Therefore) the summing up.-, emulously desire) This is more than, forbid not.
Fuente: Gnomon of the New Testament
1Co 14:39
1Co 14:39
Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues.-In consideration of all the matters written, let all earnestly desire to prophesy- teach, exhort, strengthen, and comfort one another. While recognizing this as the highest and best gift, do not despise the lower and humble gifts.
Fuente: Old and New Testaments Restoration Commentary
covet: 1Co 14:1, 1Co 14:3, 1Co 14:5, 1Co 14:24, 1Co 14:25, 1Co 12:31, 1Th 5:20
Reciprocal: 1Co 12:10 – prophecy 1Co 13:8 – tongues 1Co 14:29 – the prophets
Fuente: The Treasury of Scripture Knowledge
1Co 14:39. Covet is from ZELOO, and Thayer defines it, “to desire earnestly.” Among the different spiritual gifts, that of prophesying was the one which Paul preferred because it was the more serviceable (verses 3, 19), hence he advised the brethren to desire it. At the same time he instructed them not to slight the other gifts.
Fuente: Combined Bible Commentary
1Co 14:39. Wherefore (to wind up), my brethren, desire earnestly to prophesy: If bent on the possession and exercise of spiritual gifts, let prophecy be that which ye most covet,and (at the same time) forbid not to speak with tonguesthough an inferior gift; for that would be to quench the Spirit
Fuente: A Popular Commentary on the New Testament
For a close of the whole, he exhorts them earnestly to endeavour after the gift of prophesying, and not to forbid the use of the gift of tongues, provided the forementioned rules and directions before given be observed: that so in their public assemblies all things relating to religious worship be performed with that becoming gravity and decency which may most and best conduce to the glory of God and the church’s edification.
Learn hence, 1. That the whole church in general, and every individual member of it in particular, ought to perform all the duties of God’s worship in a decent and orderly manner.
Learn, 2. That it is the duty of church governors to take care that order and decency be enjoined and observed in the church of God, to the edification of all the members of it.
Learn, 3. That they only have authority to make church orders whom the Lord has made church governors.
Learn, 4. That such orders as relate to real decency in the worship of God, made and confirmed by the governors of the church, ought to be obeyed and conformed to by the members of the church for conscience’ sake, that all things may be done decently and in order.
Fuente: Expository Notes with Practical Observations on the New Testament
1Co 14:39-40. Wherefore, brethren To conclude this long discourse, and sum up the whole in a few words; covet to prophesy To discourse about divine things in a way that will edify others; and yet forbid not Those who are willing to do it under such regulations as have now been advanced; to speak with tongues For it is a noble endowment, which I would encourage none to slight or neglect: only take care that all things In your religious assemblies; be done decently and in order Let all be conducted in a regular manner, to prevent such disturbances, disputes, and scandals for the future, as in time past have had place among you, and would proceed to greater evils if not immediately reformed. The precept given by the apostle in this verse, is sometimes applied to support the use of rites and ceremonies in the worship of God, not commanded in Scripture. But any one who considers the place which it holds in this discourse, will be sensible that it hath no relation to rites and ceremonies, but to the decent and orderly exercise of the spiritual gifts. Yet by parity of reason, it may be extended even to the rites of worship, provided they are left free to be used by every one, as he sees them expedient. Macknight.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 39, 40. Wherefore, brethren, covet to prophesy, and forbid not to speak in tongues. 40. But let all things be done decently and in order.
We have already seen again and again in this Epistle that after a searching discussion, going to the very heart of his subject, Paul likes to conclude with a brief practical direction, in which the different sides of the question are reflected; so 1Co 7:38; 1Co 11:33-34. It is the same here. The preference given to prophecy over tongues is expressed by the antithesis of the two verbs: covet and forbid not. The latter expression reminds us of the two sayings 1Th 5:19-20 : Quench not the Spirit, and: Despise not prophesyings. It appears from these two warnings that the general tendency at Thessalonica was to disdain and disparage the extraordinary manifestations of the Spirit, whereas at Corinth they were exalted, especially in the instance of tongues. The apostle takes care to guard each Church, on right or left, according to its wants.
Vv. 40. If 1Co 14:39 is the summing up of the dissertation on gifts, contained in chaps. 12-14, 1Co 14:40 is the close of the whole section which refers to questions of worship, chaps. 11-14. The word , with seemliness, refers particularly to the demeanour of women and to the celebration of the Supper; the , in order, rather alludes to the recommendations given in regard to the exercise of gifts, chap. 14.
Conclusion regarding the gift of tongues.
The detailed study of this chapter has, I think, confirmed the previous result, to which we were led, chap. 1Co 12:10, regarding the nature of glossolalia. Most certainly the tongues spoken at Corinth could not be really existing foreign tongues. The glossolalete did not evangelize, did not preach; he praised and gave thanks. To express such feelings would an existing tongue be chosen which had never been learned?
The same objection may be made to the Bleek-Heinrici explanation. What purpose would it serve to go in quest of old unused expressions, or to create extraordinary combinations of words to give utterance to the impressions of joy and adoration with which the possession of salvation filled the heart? Such a course would rather betray the labour of reflection than emotion or ecstasy. In any case, it is far from probable that there would be at Corinth many believers having at command the archaic forms of the learned tongue.
The explanation held in our day by many commentators, that the tongues consisted only of inarticulate groanings and a babbling of confused sounds, which had no meaning, is not less incompatible with our chapter. How would the apostle have attached to this gift such value as to give thanks for the rich command he had of it himself? The apostle, as chap. 14 itself shows, was too sound-minded to give himself up to a religious exercise so puerile as is thus supposed, and to allow it a regular place in Church worship. Finally, it is impossible not to connect the gift which was developed at Corinth with that which was manifested on the day of Pentecost at Jerusalem, and which is again mentioned on several subsequent occasions in the book of the Act 10:46 : They heard them speak in tongues (at the house of the Gentile Cornelius); Act 19:6 : The Holy Spirit came upon them, and they spoke in tongues and prophesied (the twelve disciples of John the Baptist instructed by Paul). The term being the same in the Acts and in our Epistle, it ought to denote a kind of language radically homogeneous. Now how is it possible to suppose that on Pentecost the speaking in tongues could have consisted of unintelligible utterances which had really no meaning? Could the multitudes have exclaimed: We hear them speak in our own tongues the wonderful works of God (Act 2:11).
I can only therefore regard the gift of tongues as the expression, in a language spontaneously created by the Holy Spirit, of the new views and of the profound and lively emotions of the human soul set free for the first time from the feeling of condemnation, and enjoying the ineffable sweetness of the relation of sonship to God. And as the influence of the Holy Spirit takes possession of the whole soul and every one of its natural powers, to make it its organ, it also took possession of the gift of speech, transfiguring it, so to speak, to give utterance to emotions which no natural tongue could express. It was, doubtless, a something intermediate between singing and speech, analogous to what we call a recitative, and the meaning of which was more or less immediately comprehensible like that of music. On Pentecost, when this language was manifested in its most distinct form, every well-disposed hearer understood it at once, in a way analogous to that which produced interpreters at Corinth, and could translate it immediately, so that he thought himself listening to his own tongue: How hear we every man in our own tongue wherein we were born? It must be borne in mind that human language is not an accidental, arbitrary creation, nor the work of the understanding only, but that it is the spontaneous product of the entire human soul. There is at the root of all existing languages, an essential, unique language; no doubt, if it existed as such, it would be composed of onomatopoeiae. This is what Plato expressed, after his own fashion, in a passage of the Cratylus, quoted by Heinrici: It is manifest that the gods at least call things truly ( ), and theirs are the natural names ( ). This necessary language of the human spirit could be drawn forth at this decisive point of history by the Divine Spirit from the depths of the soul, and made more or less imperfectly the organ of His first communications.
I have quoted various witnesses, in the two notes pp. 278, 286, as to the manifestations which signalized the first serious religious awakening that led to the founding of the Irvingite Church. It seems to me impossible to regard these phenomena as purely artificial imitations of those described by the New Testament in the first times of the Churches of Judea and Greece. At the beginning especially, these manifestations were remarkable for unaffected sincerity. Later, love of the extraordinary and desire to shine undeniably introduced an impure alloy, as was the case at Corinth itself. Such manifestations therefore give evidence of a real faculty latent in the depths of the human soul, which a profound religious awakening may call into exercise at any time under fixed conditions, and the creative action of which may yet in our day produce effects similar to those of the first days of the Church. We were not wrong, therefore, in maintaining the possibility of the reappearance of gifts during the whole course of the present economy (see on 1Co 13:8), while concluding from the apostle’s words in this same chapter that the normal progress of the Church tends rather to the diminution of such phenomena, as a transition to their complete disappearance in the perfect state.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
39. So, my brethren, be zealous to prophesy, and prohibit not to speak with tongues. Speaking with tongues was the more magnetic and demonstrative, while prophesying, i. e., speaking to the people edification, exhortation and comfort, was the gift of all others preeminent for its practical utility in the salvation of souls. Hence the burning emphasis constantly laid upon it. This wicked world despises the Bible, and devours filthy, lying novels and trashy newspapers. To them the Bible is a dry book, utterly loathsome. Hence they will never read it except for Satans criticism. Consequently Gods people must save them by His omnipotent grace, or let them sink into Hell. Our talking to them privately and publicly is Gods appointed method for their salvation.
Fuente: William Godbey’s Commentary on the New Testament
14:39 {18} Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
(18) Prophecy ought certainly to be retained and kept in congregations, and the gift of tongues is not to be forbidden, but all things must be done orderly.
Fuente: Geneva Bible Notes
"Therefore" signals a summation of the entire argument on spiritual gifts. "My brethren" sounds a loving note at the end of this very stern discussion (cf. 1Co 1:10). "Desire earnestly to prophesy" repeats the imperative with which Paul began (1Co 14:1). "Do not forbid to speak in tongues" concedes the legitimacy of their favorite gift. Paul heartily encouraged the exercise of the gift of prophecy, but he only permitted the gift of speaking in tongues with certain qualifiers.
As time passed, God no longer gave prophets revelations concerning the future. The apostle John was evidently the last person to function as a prophet in this sense (cf. Rev 22:18). They also no longer received new revelation from the Lord. We can see this passing away even during the history of the church that Luke recorded in Acts. Much of the revelation contained in the books of the New Testament was of this type. In this sense the gift of prophecy was foundational to the establishment of the church and has ceased (Eph 2:20). Nevertheless people continued to speak forth messages from the Lord, the basic meaning of the Greek word propheteuo (to prophesy). In the more general sense this gift is still with us today (cf. 1Co 14:3).
Paul said his readers were not to forbid speaking in tongues. He meant they were not to do so provided they followed the rules he had just explained for the exercise of the gift. Certainly if someone has the New Testament gift of tongues, he or she should observe these rules today as well. However, many Christians seriously doubt that anyone has this gift today. Christians involved in the charismatic movement believe the gift does exist today. Nevertheless the differences between tongues-speaking as practiced today and what took place in first-century churches has led many believers to conclude that these are very different experiences.