CHAPTER 14

As he had previously exhorted them to follow after the more excellent gifts, (1 Corinthians 12:31,) so he exhorts them now to follow after love,¹ for that was the distinguished excellence,² which he had promised that he would show them. They will, therefore, regulate themselves with propriety in the use of gifts, if love prevails among them. For he tacitly reproves the want of love, as appearing in this -- that they had hitherto abused their gifts, and, inferring from what goes before, that where they do not assign to love the chief place, they do not take the right road to the attaimnent of true excellence, he shows them how foolish their ambition is, which frustrates their hopes and desires.

1. Covet spiritual gifts. Lest the Corinthians should object that they wronged God, if they despised his gifts, the Apostle anticipates this objection by declaring, that it was not his design to draw them away even from those gifts that they had abused -- nay rather he commends the pursuit of them, and wishes them to have a place in the Church. And assuredly, as they had been conferred for the advantage of the Church, man's abuse of them ought not to give occasion for their being thrown away as useless or injurious, but in the meantime he commends prophecy above all other gifts, as it was the most useful of them all. He observes, therefore, an admirable medium, by disapproving of nothing that was useful, while at the same time he exhorts them not to prefer, by an absurd zeal, things of less consequence to what was of primary importance. Now he assigns the first place to prophecy. Covet, therefore, spiritual gifts -- that is, "Neglect no gift, for I exhort you to seek after them all, provided only prophecy holds the first place."

2. For he that speaketh in another³ tongue, speaketh, etc. He now shows from the effect, why it was that he preferred prophecy to other gifts, and he compares it with the gift of tongues, in which it is probable the Corinthians exercised themselves the more, because it had more of show connected with it, for when persons hear a man speaking in a foreign tongue, their admiration is commonly excited. He accordingly shows, from principles already assumed, how perverse a thing this is, inasmuch as it does not at all contribute to the edifying of the Church. He says in the outset -- He that speaketh in another tongue, speaketh not unto men, but unto God: that is, according to the proverb, "He sings to himself and to the Muses."⁴ In the use of the word tongue, there is not a pleonasm,⁵ as in those expressions -- "She spake thus with her mouth," and "I caught the sound with these ears." The term denotes a foreign language. The reason why he does not speak to men is -- because no one heareth, that is, as an articulate voice. For all hear a sound, but they do not understand what is said.

He speaketh in the Spirit -- that is, "by a spiritual gift, (for in this way I interpret it along with Chrysostom.) He speaketh mysteries and hidden things, and things, therefore, that are of no profit." Chrysostom understands mysteries here in a good sense, as meaning -- special revelations from God. I understand the term, however, in a bad sense, as meaning -- dark sayings, that are obscure and involved, as if he had said, "He speaks what no one understands."

3. He that prophesieth, speaketh unto men. "Prophecy," says he, "is profitable to all, while a foreign language is a treasure hid in the earth. What great folly, then, it is to spend all one's time in what is useless, and, on the other hand, to neglect what appears to be most useful!" To speak to edification, is to speak what contains doctrine fitted to edify. For I understand this term to mean doctrine, by which we are trained to piety, to faith, to the worship and fear of God, and the duties of holiness and righteousness. As, however, we have for the most part need of goads, while others are pressed down by afflictions, or labor under weakness, he adds to doctrine, exhortation and consolation. It appears from this passage, and from what goes before, that prophecy does not mean the gift of foretelling future events: but as I have said this once before, I do not repeat it.

4. He that speaketh in another tongue, edifieth himself. In place of what he had said before -- that he speaketh unto God, he now says -- he speaketh to himself. But whatever is done in the Church, ought to be for the common benefit. Away, then, with that misdirected ambition, which gives occasion for the advantage of the people generally being hindered! Besides, Paul speaks by way of concession: for when ambition makes use of such empty vauntings,⁶ there is inwardly no desire of doing good; but Paul does, in effect, order away from the common society of believers those men of mere show, who look only to themselves.

5. I would that ye all spake with tongues. Again he declares that he does not give such a preference to prophecy, as not. to leave some place for foreign tongues. This must be carefully observed. For God has conferred nothing upon his Church in vain, and languages were of some benefit.⁷ Hence, although the Corinthians, by a misdirected eagerness for show, had rendered that gift partly useless and worthless, and partly even injurious, yet Paul, nevertheless, commends the use of tongues. So far is he from wishing them abolished or thrown away. At the present day, while a knowledge of languages is more than simply necessary, and while God has at this time, in his wonderful kindness, brought them forward from darkness into light, there are at present great theologians, who declaim against them with furious zeal. As it is certain, that the Holy Spirit has here honored the use of tongues with never-dying praise, we may very readily gather, what is the kind of spirit that actuates those reformers,⁸ who level as many reproaches as they can against the pursuit of them. At the same time the cases are very different. For Paul takes in languages of any sort -- such as served merely for the publication of the gospel among all nations. They, on the other hand, condemn those languages, from which, as fountains, the pure truth of scripture is to be drawn. An exception is added -- that we must not be so taken up with the use of languages, as to treat with neglect prophecy, which ought to have the first place.

Unless he interpret. For if interpretation is added, there will then be prophecy. You must not, however, understand Paul to give liberty here to any one to take up the time of the Church to no profit by muttering words in a foreign tongue. For how ridiculous it were, to repeat the same thing in a variety of languages without any necessity! But it often happens, that the use of a foreign tongue is seasonable. In short, let us simply have an eye to this as our end -- that edification may redound to the Church.

6. Now, brethren, if I should come. He proposes himself as an example, because in his person the case was exhibited more strikingly⁹ The Corinthians experienced in themselves abundant fruit from his doctrine. He asks them, then, of what advantage it would be to them, if he were to make use of foreign languages among them. He shows them by this instance, how much better it were to apply their minds to prophesyings. Besides, it was less invidious to reprove this vice in his own person, than in that of another.

He mentions, however, four different kinds of edification -- revelation, knowledge, prophesying, and doctrine. As there are a variety of opinions among interpreters respecting them, let me be permitted, also, to bring forward my conjecture. As, however, it is but a conjecture, I leave my readers to judge of it. Revelation and prophesying I put in one class, and I am of opinion that the latter is the administration of the former. I am of the same opinion as to knowledge and doctrine. What, therefore, any one has obtained by revelation, he dispenses by prophesying. Doctrine is the way of communicating knowledge. Thus a Prophet will be -- one who interprets and administers revelation. This is rather in favor of the definition that I have given above, than at variance with it. For we have said that prophesying does not consist of a simple and bare interpretation of Scripture, but includes also knowledge for applying it to present use -- which is obtained only by revelation, and the special inspiration of God.