1 Corinthians 12:31

31. But covet earnestly] So Tyndale. Sue, Wiclif. Sectamini, Calvin. Perhaps, desire eagerly. Literally, be envious, or Jealous of. Aemulamini, Vulg. Cf. Act_7:9; Act_17:5, and ch. 1Co_13:4. It is translated zealously affect in Gal_4:17-18. It perhaps implies an indirect rebuke of the envy felt by many Corinthians for those who possessed the best gifts. It is as though St Paul had said, “if you are envious at all, be envious for the gifts, not of those who have received them.”

the best gifts] Some copies read the greater gifts (see note on 1Co_12:4). The best gifts were (see ch. 14.) those which were most calculated to promote the edification of the Church. But they were also precisely those (see next chapter and Gal_5:22), which so far from being peculiar to the individual, were within the reach of all Christians alike.

Ch. 1Co_12:31–Ch. 1Co_13:13. The Excellencies of Love

and yet shew I unto you a more excellent way] Literally, and furthermore I shew you an eminently excellent way, i.e. the way of love, described in the words that follow. This was the secret which could reconcile an ardent desire for the best gifts with contentment with what one had; which could harmonize the various powers of the individual members of the Church for the general good. Calvin complains, and not without cause, of the “inepta capitis sectio” here. The words at the head of this note belong to what follows, rather than to what goes before.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

12:31 Believers are to earnestly desire the most helpful gifts, those that have the greatest potential to build up the church (see 14:12), while realizing that God is the one who distributes gifts as he chooses (12:11, 18, 28). Paul encourages the Corinthians to move beyond their desire for the gift of tongues (cp. 14:1-25, 27; see 12:10) because it has the least potential, of all the gifts, to build up the church. • But now let me show you: This statement transitions to Paul’s description of love in 13:1-13. Love is a way of life that is best of all.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 12:31. Ζηλοῦτε, emulously desire) The Spirit gives as He wills, 1Co 12:11: but yet believers may freely follow out, and engage in, one thing in preference to another, ch. 1Co 14:26. God’s operations are pleasant, not compulsory.—τὰ κρείττονα, the better gifts) according as each gift is more favourable to love. Theology is comparative: ch. 1Co 14:5; 1Co 14:19.—ἔτι) [and yet, Engl. Vers.] nay even: so ἔτι τε καὶ, yea even also, Luk 14:26. I not only exhort, but also show the method, and the way or plan [the true mode of viewing the subject].—καθʼ ὑπερβολὴν) This expression attaches to the noun substantive the force of a superlative (Rom 7:13), as if he were to say, the way most way-like [viam maximè vialem].—ὁδὸν, a way) He does not add the article, keeping the Corinthians somewhat in suspense, while he explains the way: דרך, the way of love.—δείκνυμι, I show) The present. Paul is now waxing warm, and is carried on to love. When he has made this ‘showing’ of the way, he returns to the gifts, as the word emulously desire [ζηλοῦτε] repeated indicates, here and at ch. 1Co 14:1.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_12:31. It is not the wish of Paul, by what he has said from 1Co_12:4 up till now regarding the different gifts of the Spirit, to repress the eager striving after them. But the important question is as to the nature of the gifts and the manner of the striving. Hence: But be zealous after the better gifts of the Spirit,[2025] those which are more essential than others, and have a more absolute value for the highest welfare of the church (1Co_12:7). The δέ is the autem marking the transition to a new point.

Ζηλοῦτε, again, does not conflict with 1Co_12:11, because the will of the communicating Spirit is not an arbitrary one, but makes the receptive capacity and the mental tendency of the individual to be elements in its own self-determination. The zealous striving after the better gifts consists therefore negatively in this, that one makes such χαρίσματα, as are less generally necessary and have less value for the church (as e.g. the glossolalia, the reception of which was sought after by many for the sake of show), less the aim towards which he directs his will and cultivates a susceptibility; positively, again, it consists in this, that one makes those better gifts, on the other hand, the object of his ardent desire and the aim of his self-active development, in order to reach in this way the definite degree of receptivity needful to be the organ of the agency of the πνεῦμα in question, and thereby to become, by the free will of the Spirit, partaker of the better gifts.[2026] It is perfectly plain that in this ΖΗΛΟῦΝ supplicatory prayer is also included; but it is arbitrary to limit the conception to it, as does Grotius: agite cum Deo precibus, ut accipiatis (comp Heydenreich, Rückert, Hofmann). Equally arbitrary, too, is every departure from the hitherto invariable sense of ΧΆΡΙΣΜΑ; as e.g. Morus and Ewald hold faith, hope, and love to be meant; and Billroth, the fruits arising from love; Flatt, again (comp Osiander), even imports the right use of the gifts which should be striven after. Comp on the contrary, as to the difference in value of the charismata, 1Co_14:2 ff.

ΚΑῚ ἜΤΙ Κ.Τ.Λ[2030]] and furthermore, yet besides (Luk_14:26; Heb_11:36; Act_2:26; often thus in Greek authors), besides prescribing to you this ζηλοῦτε, I show you (now, from chap. 1Co_13:1 onwards) a surpassing way,[2031] an exceedingly excellent fashion, according to which this ζηλοῦν of yours must be constituted. By this he means that the striving after the better gifts must always have love as its determining and impelling principle, without which, indeed, the gifts of the Spirit generally would be worthless (1Co_13:1 ff.), and the κρείττονα unattainable. Love is thus the most excellent way, which that ζηλοῦν ought to keep. Rückert (so also Estius) finds here the meaning: I show you a far better way still, in which ye may walk, namely, the way of love, which far surpasses all possession of charismata; and so, too, in substance, Hofmann: even away beyond the goal of the better charismata I show you a way, i.e. a way which brings you still further than the ζηλοῦν τ. χαρ. τ. κρ. But Paul surely did not conceive of the striving after the better charismata as becoming unnecessary through love, but rather as necessarily to be connected with love (1Co_14:1; 1Co_14:39). Besides, he would logically have required to attach his statement not by καί, but by ἐγὼ δέ or ἀλλά; but even à priori it is improbable that he should have merely set down the weighty ζηλοῦτε δὲ τ. χαρίσμ. τ. κρείττ. in such a naked way, and should have forthwith forsaken it again with the remark that he would now give instructions away beyond the better gifts. Grotius and Billroth connect καθʼ ὑπερβ. with the verb. The former renders: by way of superfluity (so also Ewald); the latter: after a fashion which, as being the best, is certain of its success. But the meaning, by way of superfluity (ἐκ περιουσίας, ἐκ τοῦ περισσοῦ), corresponds neither to the N. T. use of the phrase (Rom_7:13; 2Co_1:8; 2Co_4:17; Gal_1:13; comp 4Ma_3:18), nor to its use elsewhere in Greek (Soph. Oed. Tyr. 1196; Polyb. iii. 92. 10, ix. 22. 8; Lucian, p. merc. cond. 13; Dem. 1411. 14). Moreover, Paul could hardly have considered the following instructions, especially in view of the circumstances of the Corinthians, as given further by way of superfluity. It militates against Billroth, again, that the apostles thought could not be to recommend the manner of his instruction regarding the way, but only the way itself, as excellent. On the other hand, to take the καθʼ ὑπερβ. ὁδόν together is grammatically correct, since it is a genuine Greek usage to attach adverbs of degree to substantives, and that generally by prefixing them. Bernhardy, p. 338; Buttmann, neut. Gr. p. 83 f. [E. T. 96]; comp on 2Co_11:23; also on 1Co_8:7; 1Co_7:35; Stallbaum, a[2034] Plat. Phoed. p. 93 B. We find this connection given in the Vulgate, by Chrysostom and Theophylact (καθʼ ὑπερβ. τουτέστιν ὑπερέχουσαν), Luther, Erasmus, Castalio, Calvin, and most interpreters. Bengel suggestively describes the superlative conception, which is attached to ὁδόν by καθʼ ὑπερβολήν, quasi dicat: viam maxime vialem.

[2025] Regarding ζηλοῦν τι, to seek eagerly to attain something, comp. Dem. 500. 2 (ἀρετήν), 504. 8 (δωρεάς), 1461. 9 (τὰ ἀγαθά); Polyb. vi. 25. 11 (τὸ βέλτιον); Wis_1:12 (θάνατον).

[2026] Theophylact aptly says (comp. Chrysostom): ἠνίξατο ἡρέμα, ὅτι αὐτοὶ εἰσι τοῦ τὰ ἐλάττονα λαβεῖν· διὰ γὰρ τοῦ εἰπεῖν· ζηλοῦτε, τὴν παρʼ ἐκείνων σπουδὴν ἀπαιτεῖ καὶ τὴν πλείω ἐπιθυμίαν περὶ τὰ πνευματικά. Καὶ οὐκ εἶπε· τὰ μείζονα, ἀλλὰ τὰ κρείττονα, τουτέστι τὰ ὠφελιμώτερα. Comp. Bengel: Spiritus dat ut vult, sed fideles tamen libere aliud prae alio possunt sequi et exercere. Deus operatur suaviter, non cogit. So also de Wette.

[2030] .τ.λ. καὶ τὰ λοιπά.

[2031] Paul has not put the article to ὁδόν, suspensos nonnihil tenens Corinthios, as Bengel says, who also observes with fine discernment upon the present δείκνυμι, jam ardet Paulus et fertur in amorem.

[2034] d refers to the note of the commentator or editor named on the particular passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 12:31 a corrects the inference which an indolent nature or weak judgment might draw from 1Co 12:29 f., supposing that God’s sovereign ordination supersedes man’s effort. Our striving has a part to play, along with God’s bestowment, in spiritual acquisitions; hence the contrastive δέ . “But (for all that) be zealous after the greater gifts.” A man must not, e.g ., be content to “speak with tongues” when he might “prophesy” (1Co 14:1 ff.), nor to work miracles when beside that he might teach in the “word of wisdom”. ζηλόω (see parls.) implies in its good sense an ardent , in its bad sense (1Co 13:4 ) an emulous pursuit. The greater ( μείζονα ) gifts are those intrinsically greater, or more beneficial (1Co 14:5 ) conditions usually coincident.

1Co 12:31 b . Καὶ ἔτι κ . τ . λ . ( cf. ἔτι τε καί , Luk 14:26 ) “And besides” adds to the exhortation just given (1Co 12:31 a ) an indication of the way to carry it out; the ζῆλος which aims at the μείζονα χαρίσματα must be that of ἀγάπη . This clause introduces and properly belongs to ch. 13. (W.H [1957] ). καθʼ ὑπερβολήν (see parls.) is superlative, not compar.; P. is not pointing out “a more excellent way” than that of seeking and using the charisms of ch. 12. (with such a meaning he should have written Ἔτι δέ : cf. Luk 24:41 , etc.), but “a super-excellent way” ( une voie souverainement excellente , Gd [1958] ) to win them ( cf. 1Co 8:1 b , 1Jn 4:7 ). Δείκνυμι is “to point out” as with the finger.

[1957] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

[1958] F. Godet’s Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

1Co 12:31 to 1Co 13:3 . § 42. THE WAY TO CHRISTIAN EMINENCE. Carefully and luminously Paul has set forth the manifoldness of the Holy Spirit’s gifts that contribute to common life of the Church. All are necessary, all honourable in their proper use; all are of God’s ordination. Some of the charisms are, however, more desirable than others. But if these “greater gifts” be sought in selfish emulation (as the ζηλοῦτε of 1Co 12:31 a , taken by itself, might suggest), their true purpose and blessing will be missed; gifts of grace ( χαρίσματα ) are not for men actuated by the ζῆλος of party spirit and ambition ( cf. 1Co 12:4 f., 1Co 3:3 ; 2Co 12:20 , Gal 5:20 ). While encouraging the Cor [1956] to seek larger spiritual powers, the Ap. must “besides point out” the “way” to this end (1Co 12:31 b ), the way to escape the perils besetting their progress (1Co 12:4 ff.) and to win the goal of the Christian life (1Co 12:8-13 ). Love is the path to power in the Church; all loveless abilities, endowments, sacrifices are, frpm the Christian point of view, simply good for nothing (1Co 12:1-3 ).

[1956] Corinth, Corinthian or Corinthians.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

31. μείζονα אABC. Rec. κρείττονα with DEFG, Vetus Lat. Vulg.

31. ζνλοῦτε δέ. But be emulous for, aemulamini, Vulg. ζηλόω (see note on ch. 1Co 3:3) signifies originally to be eager, fervent. Here it means to be (1) emulous or (2) envious. We have instances both of the good and bad sense in the N. T. For the former, see 2Co 11:2; Gal 4:18, and ch. 1Co 14:1; 1Co 14:39. For the latter, see Act 7:9; Act 17:5, and ch. 1Co 13:4. The δέ here is adversative. ‘Do not envy the gifts of which I have been speaking, but aim at things still higher.’

μείζονα. The rec. κρείττονα is clearly a gloss, which, while it explains, does nevertheless weaken the force of the Apostle’s language. His meaning is this. ‘You are altogether mistaken as to the comparative value of the gifts for which you seek. It is still the visible, the tangible, that which makes the deepest impression on the senses, that you are desiring. Seek greater things than these. And I will point out to you a way inconceivably higher.’ ‘To conclude therefore, let no man, upon a weak conceit of sobriety or ill-applied moderation, think or maintain that a man can search too far or be too well studied in the book of God’s word or the book of God’s works; divinity or philosophy; but rather let men endeavour an endless progress or proficiency in both; only let men beware that they apply both to charity and not to swelling, to use, and not to ostentation.’ Bacon’s Advancement of Learning, Book I.

1Co 12:31 to 1Co 13:13. THE EXCELLENCIES OF LOVE

καὶ ἔτι καθ’ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. And moreover I shew you a way of superlative excellence. This, St Paul would have us understand, is the best gift of all. Even faith and hope come short of it. How much more then, those inferior gifts (however useful in their way) about which Christians at Corinth were wrangling. And the search after this gift of infinitely higher value will effectually prevent all jealousies about the lesser gifts by which the natural man is inclined to set store. For καθ’ ὑπερβολήν in the sense of the superlative see Polyb. IX. 22. 8, of Hannibal, τινὲς μὲν γὰρ ὠμὸν αὐτὸν οἴονται γεγονέναι καθ’ ὑπερβολήν. Calvin complains, and not without cause, of the ‘inepta capitis sectio’ here. The words at the head of this note belong to what follows, rather than to what goes before.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

1Co_12:31

But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

All cannot have every gift, but covet earnestly the better ones. To covet (ζηλόω) is earnestly to desire, with the implication of corresponding effort to obtain. The extraordinary gifts of the Spirit were bestowed according to his own good pleasure. But so also are his saving benefits. Yet both may be, and should be sought in the use of the appointed means. The best gifts; literally, the better gifts, by which is meant, as appears from 1Co_14:5, those which were the more useful. The Corinthians had a very different standard of excellence; and coveted most the gifts which were the most attractive, although the least useful. And yet (or, moreover) I shew you an excellent way. The expression is not in itself comparative, more excellent, but simply a way according to excellence, i.e. an excellent way. Whether it is excellent compared to something else, or most excellent, depends on the context. Here no comparison is implied. The idea is not that he intends to show them a way that is better than seeking gifts, but a way par excellence to obtain those gifts. The other view is indeed adopted by Calvin and others but it supposes the preceding imperative (covet ye) to be merely concessive, and is contrary to 1Co_14:1, where the command to seek the more useful gifts is repeated. The sense is, Seek the better gifts, and moreover I show you an excellent way to do it.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He teacheth them that are ambitious and envious, a certain holy ambition and envy, to wit, if they give themselves to the best gifts, and such as are most profitable to the Church, and so if they contend to excel one another in love, which surpasseth all other gifts.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

covet earnestly--Greek, "emulously desire." Not in the spirit of discontented "coveting." The Spirit "divides to every man severally as He will" (Co1 12:1); but this does not prevent men earnestly seeking, by prayer and watchfulness, and cultivation of their faculties, the greatest gifts. BEZA explains, "Hold in the highest estimation"; which accords with the distinction in his view (Co1 14:1) between "follow after charity--zealously esteem spiritual gifts"; also with (Co1 12:11, Co1 12:18) the sovereign will with which the Spirit distributes the gifts, precluding individuals from desiring gifts not vouchsafed to them. But see on Co1 14:1.

the best gifts--Most of the oldest manuscripts read, "the greatest gifts."

and yet--Greek, "and moreover." Besides recommending your zealous desire for the greatest gifts, I am about to show you a something still more excellent (literally, "a way most way-like") to desire, "the way of love" (compare Co1 14:1). This love, or "charity," includes both "faith" and "hope" (Co1 13:7), and bears the same fruits (Co1 13:1-13) as the ordinary and permanent fruits of the Spirit (Gal 5:22-24). Thus "long-suffering," compare Co1 12:4; "faith," Co1 12:7; "joy," Co1 12:6; "meekness," Co1 12:5; "goodness," Co1 12:5; "gentleness," Co1 12:4 (the Greek is the same for "is kind"). It is the work of the Holy Spirit, and consists in love to God, on account of God's love in Christ to us, and as a consequence, love to man, especially to the brethren in Christ (Rom 5:5; Rom 15:30). This is more to be desired than gifts (Luk 10:20).

Next: 1 Corinthians Chapter 13

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 31. But covet earnestly] To covet signifies to desire earnestly. This disposition towards heavenly things is highly laudable; towards earthly things, is deeply criminal. A man may possess the best of all these gifts, and yet be deficient in what is essentially necessary to his salvation, for he may be without that love or charity which the apostle here calls the more excellent way, and which he proceeds in the next chapter to describe.

Some think that this verse should be read affirmatively, Ye earnestly contend about the best gifts; but I show unto you a more excellent way; i.e. get your hearts filled with love to God and man-love, which is the principle of obedience, which works no ill to its neighbour, and which is the fulfilling of the law. This is a likely reading, for there were certainly more contentions in the Church of Corinth about the gifts than about the graces of the Spirit.

1. AFTER all that has been said on the different offices mentioned by the apostle in the preceding chapter, there are some of them which perhaps are not understood. I confess I scarcely know what to make of those which we translate helps and governments. Bishop Pearce, who could neither see Church government nor state government in these words, expresses himself thus: "These two words, after all that the commentators say about them, I do not understand; and in no other part of the New Testament is either of them, in any sense, mentioned as the gift of the Spirit; especially it is observable that in 1Co 12:29; 1Co 12:30, where the gifts of the Spirit are again enumerated, no notice is taken of any thing like them, while all the other several parts are exactly enumerated. Perhaps these words were put in the margin to explain δυναμεις, miracles or powers; some taking the meaning to be helps, assistances, as in 2Co 12:9; others to be κυβερνησεις, governments, as in Ro 8:38; and from being marginal explanations, they might have been at last incorporated with the text." It must, however, be acknowledged that the omission of these words is not countenanced by any MS. or version. One thing we may fully know, that there are some men who are peculiarly qualified for governing by either providence or grace; and that there are others who can neither govern nor direct, but are good helpers. These characters I have often seen in different places in the Church of God.

2. In three several places in this chapter the apostle sums up the gifts of the Spirit. Dr. Lightfoot thinks they answer to each other in the following order, which the reader will take on his authority.

Verses 8, 9, and 10.

Is given

The word of Wisdom;

The word of Knowledge. Ver. 9. Faith;

Gifts of Healing. Ver. 10. Working of Miracles;

Prophecy;

Discerning of Spirits;

Divers kinds of Tongues;

Interpretation of Tongues.

Verse 28.

God hath set some

First, APOSTLES;

Secondly, PROPHETS;

Thirdly, TEACHERS;

After that, MIRACLES;

The GIFTS of HEALINGS;

HELPS;

GOVERNMENTS;

Divers kinds of TONGUES.

Verses 29, and 30.

Are all

Apostles;

Prophets;

Teachers;

Miracles; Ver. 30. Gifts of Healing.

Speak with Tongues;

Interpret.

If the reader think that this is the best way of explaining these different gifts and offices, he will adopt it; and he will in that case consider, 1. That the word or doctrine of wisdom comes from the apostles. 2. The doctrine of knowledge, from the prophets. 3. Faith, by means of the teachers. 4. That working of miracles includes the gifts of healing. 5. That to prophecy, signifying preaching, which it frequently does, helps is a parallel. 6. That discernment of spirits is the same with governments, which Dr. Lightfoot supposes to imply a deeply comprehensive, wise, and prudent mind. 7. As to the gift of tongues, there is no variation in either of the three places.

3. It is strange that in this enumeration only three distinct officers in the Church should be mentioned; viz. apostles, prophets, and teachers. We do not know that miracles, gifts of healing, helps, governments, and diversity of tongues, were exclusive offices; for it is probable that apostles, prophets, and teachers wrought miracles occasionally, and spoke with divers tongues. However, in all this enumeration, where the apostle gives us all the officers and gifts necessary for the constitution of a Church, we find not one word of bishops, presbyters, or deacons; much less of the various officers and offices which the Christian Church at present exhibits. Perhaps the bishops are included under the apostles, the presbyters under the prophets, and the deacons under the teachers. As to the other ecclesiastical officers with which the Romish Church teems, they may seek them who are determined to find them, any where out of the New Testament.

4. Mr. Quesnel observes on these passages that there are three sorts of gifts necessary to the forming Christ's mystical body. 1. Gifts of power, for the working of miracles, in reference to the Father. 2. Gifts of labour and ministry, for the exercise of government and other offices, with respect to the Son. 3. Gifts of knowledge, for the instruction of the people, with relation to the Holy Ghost.

The FATHER is the principle and end of all created power; let us then ultimately refer all things to him.

The SON is the Institutor and Head of all the hierarchical ministries; let us depend upon him.

The HOLY GHOST is the fountain and fulness of all spiritual graces; let us desire and use them only in and by him.

There is nothing good, nothing profitable to salvation, unless it be done in the power of God communicated by Christ Jesus, and in that holiness of heart which is produced by his SPIRIT. Pastors are only the instruments of God, the depositaries of the authority of Christ, and the channels by whom the love and graces of the Spirit are conveyed. Let these act as receiving all from God by Christ, through the Holy Ghost; and let the Church receive them as the ambassadors of the Almighty.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

31. Seek after the more excellent gifts. It might also be rendered — Value highly; and it would not suit in with the passage, though it makes little difference as to the meaning; for Paul exhorts the Corinthians to esteem and desire those gifts especially, which are most conducive to edification. For this fault prevailed among them — that they aimed at show, rather than usefulness. Hence prophecy was neglected, while languages sounded forth among them, with great show, indeed, but with little profit. He does not, however, address individuals, as though he wished that every one should aspire at prophecy, or the office of teacher; but simply recommends to them a desire to promote edification, that they may apply themselves the more diligently to those things that are most conducive to edification.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(31) But covet oarnestly,—Better, But earnestly seek the better gifts. All this argument is not meant to check ardour and to damp enthusiasm. The Spirit divideth to every man as He wills, but He wills to give to each the best gift that each desires and is capable of receiving. The receptivity which comes with earnest and practical desire is in the case of each individual the determining cause as to what gift the Spirit will give. The last sentence, “And yet show I unto you a more excellent way,” ought to form the opening clause of the next chapter. The “more excellent way” is not some gift to be desired to the exclusion of the other gifts, but a more excellent way of striving for those gifts. You are not to strive for any one gift because it is more highly esteemed, or because it is more apparently useful, or because it is more easily attained. That which will consecrate every struggle for attainment and every gift when attained is LOVE.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

But covet earnestly the best gifts,.... Which may be rendered either indicatively as an assertion, "ye do covet earnestly the best gifts": of prophesying and teaching, of doing miracles, healing diseases, speaking with, and interpreting, different tongues and languages; but I can, and do show you something that is better, and more excellent than these: or, by way of interrogation, "do ye covet earnestly the best gifts?" do you zealously affect them, fervently desire them, and emulate one another in your endeavours after them? I have something to observe to you which exceeds them all, and which you would do well to follow after, and eagerly pursue; or imperatively, as an exhortation, as it is rendered by our translators: and by the best gifts may be meant, the best of these external gifts before mentioned; and not those of the highest class, and the more extraordinary, but which are the most useful and beneficial to the church, as preaching or prophesying was: the Corinthians seemed most covetous and desirous of speaking with different tongues; but the apostle shows, in Co1 14:1, by divers reasons, that prophesying was preferable, being more serviceable and useful to the church, and so more eligible and to be desired by them, to which he may have regard here: or else by them are meant the internal graces of the Spirit, as faith, hope, and love, which are all of them gifts of God's grace; all useful and valuable, and better than all external extraordinary gifts whatever, which a man might have, and be nothing, be lost and damned; whereas he that believes in Christ, has a good hope through grace, and love in his soul to God, Christ, and his people, though he is destitute of the other gifts, shall certainly be saved; wherefore these are the gifts which men should be solicitous for and covet after, and be greatly concerned to know that they have them, and to be content without the other:

and yet show I unto you a more excellent way: if by the best gifts are designed the above graces of the Spirit, then by "the more excellent way", Christ must be meant, the author and object of these graces; who is the way to the covenant, and to a participation of all the blessings of it, as justification, pardon, adoption, and eternal life; the way into a Gospel church, and to all the ordinances of the Gospel dispensation, as baptism, and the Lord's supper; for faith in him is the prerequisite, and proper qualification for the enjoyment of each of these: Christ is the way of salvation, and the way to the Father, and to heaven and eternal happiness; and an excellent one he is, the more, yea, the most excellent; he is the only way to each of these; he is the new and living way, a plain and pleasant one; and so a safe and secure one, in which all that walk shall certainly be saved: now this way the apostle showed, declared, pointed out in the ministry of the word; it was his chief and principal business, the sum of his doctrine, to make known Christ, and him crucified, as the way, the truth, and the life; to direct souls to him, and to show them the way of salvation by him: but if by the best gifts are meant the more useful ones of those before mentioned, as prophesying, or preaching, then the more excellent way designs grace, special and internal grace; and that either grace in general, regenerating, sanctifying grace, including all sorts of grace; which is the way of a soul's passing from the death of sin to a life of faith and holiness; and is the way to eternal glory, and which gives a meetness for it, and is inseparably connected with it. This is a more excellent way than gifts; for gifts, be they ever so great, may be lost or taken away, through disuse or misimprovement; but grace always remains, can never be lost, nor will ever be taken away, but will issue in everlasting life: men may have the greatest gifts, and yet not be saved, as Judas and others; but he that has the least degree of faith in Christ, hope in him, and love to him, shall be saved by him with an everlasting salvation: or particularly the grace of charity, or love to the saints, may be intended by the more excellent way; which is the evidence of a man's passing from death and life; the new commandment of Christ, and the fulfilling of the law; without which, a man, though he has never such great gifts, he is nothing as a Christian, nor in the business of salvation; and is the greatest of all the graces of the Spirit; and is of such a nature, that when prophecies, tongues, knowledge, and all external gifts shall fail, and even the internal graces of faith and hope shall cease, the one being changed for vision, and the other swallowed up in enjoyment, this will continue; and the rather this grace may be thought to be meant, since the apostle immediately passes to treat it in the next chapter, and prefers it to all gifts, and even graces.

Next: 1 Corinthians Chapter 13

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

30 Have all the gifts of healing? do all speak with tongues? do all interpret?

31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

Ver. 31. Covet earnestly, &c.] Ζηλουτε, ambite. This is the best ambition. Christians should strive to excel, and be the best at what they undertake. Melancthon saith that Frederick the elector of Saxony had cropped off the tops of all virtues.

A more excellent way] What was that? Charity to God and men, 1Co 13:1. Graces are better than gifts. A shopful of barrels enrich not, unless full of commodities. Gifts as to heaven are but the lumber of a Christian; it is grace maketh him rich toward God; and is therefore chiefly to be coveted. Care also is to be taken that we get not the spiritual rickets; grow big in the head (in gifts), decay in the vitals, i.e. in grace and the exercise of it.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But covet earnestly - Greek “Be zealous for” Ζηλοῦτε Zēloute. This word, however, may be either in the indicative mood (ye do covet earnestly), or in the imperative, as in our translation. Doddridge contends that it should be rendered in the indicative mood, for he says it seems to be a contradiction that after the apostle had been showing that these gifts were not at their own option, and that they ought not to emulate the gifts of another, or aspire to superiority, to undo all again, and give them such contrary advice. The same view is given by Locke, and so Macknight. The Syriac renders it, “Because you are zealous of the best gifts, I will show to you a more excellent way.” But there is no valid objection to the common translation in the imperative, and indeed the connection seems to demand it. Grotius renders it, “Pray to God that you may receive from him the best, that is, the most useful endowments.”

The sense seems to be this, “I have proved that all endowments in the church are produced by the Holy Spirit; and that he confers them as he pleases. I have been showing that no one should be proud or elated on account of extraordinary endowments; and that, on the other hand, no one should he depressed, or sad, or discontented, because he has a more humble rank. I have been endeavoring to repress and subdue the spirit of discontent, jealousy, and ambition; and to produce a willingness in all to occupy the station where God has placed you. But, I do not intend to deny that it is proper to desire the most useful endowments; that a man should wish to be brought under the influence of the Spirit, and qualified for eminent usefulness. I do not mean to say that it is wrong for a man to regard the higher gifts of the Spirit as valuable and desirable, if they may be obtained; nor that the spirit which seeks to excel in spiritual endowments and in usefulness, is improper.

Yet all cannot be apostles; all cannot be prophets. I would not have you, therefore, seek such offices, and manifest a spirit of ambition. I would seek to regulate the desire which I would not repress as improper; and in order to that, I would show you that, instead of aspiring to offices and extraordinary endowments which are beyond your grasp, there is a way, more truly valuable, that is open to you all, and where all may excel.” Paul thus endeavors to give a practicable and feasible turn to the whole subject, and further to repress the longings of ambition and the contentions of strife, by exciting emulation to obtain that which was accessible to them all, and “which, just in the proportion in which it was obtained,” would repress discontent, and strife, and ambition, and produce order, and peace, and contentedness with their endowments and their lot, the main thing which he was desirous of producing in this chapter. This, therefore, is one of the “happy turns” in which the writings of Paul abounds. He did not denounce their zeal as wicked. He did not attempt at once to repress it. He did not say that it was wrong to desire high endowments. But he showed them an endowment which was more valuable than all the others; which was accessible to all; and which, if possessed, would make them contented, and produce the harmonious operation of all the parts of the church. That endowment was love.

A more excellent way - See the next chapter. “I will show you a more excellent way of evincing your “zeal” than by aspiring to the place of apostles, prophets, or rulers, and that is by cultivating universal charity or love.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Be zealous for the better gifts: which are to be more or less esteemed, as they are accompanied with charity, as he is going to shew in the next chapter. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

But covet earnestly the best gifts: the word may be translated indicatively: Ye do covet the best gifts; or as we translate it, imperatively: Covet ye; I would have you be covetous to excel in the best gifts, that is, those which will make you most useful and profitable to the church of God.

And yet show I unto you a more excellent way; but yet (saith he) gifts are not the best things, the habits of saving grace are much more valuable than gifts; love to God and your neighbour ought to be by you preferred before gifts. To a discourse of which the apostle thus shortly passeth.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

31. Covet—Earnestly desire and aim at.

Best gifts—Namely, not tongues, but prophecy, the word of knowledge, of wisdom, and others that profited the Church. For though they be the gift of God, they are given to those who are qualified by faith, prayer, piety, and culture.

More excellent way—Than the attainment of, or the aiming at, spiritual gifts. Said comparatively; for the main purpose of Paul’s vivid portraiture of love, in the next chapter, is to show the superiority of that one grace of love permanently in the Church, over the transient charisms which were but the temporary stagings while the structure was being built.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Covet earnestly; literally, be zealous for, strongly desire. That which we aim at we usually attain; and we should aim at that which really is, not at that which seems, the most splendid charism. And yet show I unto you a more excellent way. The "more excellent way" is the way of love, which he sets forth in the next chapter, and which lies open to all Christians without distinction. The verse means either, "And further" (besides bidding you aim at the better gifts), "I show you one supreme way of attaining them; or, "And I show you a still more eminent way." I bid you desire the best gifts, and further show you a truly royal road (viam maxime vialem), a road par excellence, which leads to their attainment. The way of love would lead to them, and it was itself the best of them. "All the way to heaven lies through heaven, and the path to heaven is heaven.

The comparison of gifts and graces.

The most important aspect of religion is the practical one. It is a power working for good upon the whole of our human natures, effecting vital changes, and moulding our conduct and conversation to the pattern of a new model; a Divine power, quickening every right and good faculty our natures may possess, and consecrating to God their exercise; a power seeking to crush and kill all wrong within us and about us, checking every form of evil influence. The great Redeemer takes possession of our natures that he may fit them to be his own abode. And no view of Christ"s work should be so precious to us as that which represents him, amid daily scenes and by daily sanctifyings, changing the desolated mansion of our nature into a palace of divinest purity and beauty, wherein the King of kings may dwell. This gracious work may be represented as the culture of the Christian graces, and our text reminds us how much more important for us are the graces of Christian character than the gifts of Christian ability. By a "gift" we understand something which enables us to do; by a "grace," something which enables us to be, A gift is something, as it were, put into our hands, that can be used by us; a grace is some change effected in our very natures, which makes us unquestionably better men and women. We observe the distinction more clearly in the similar words, "talent" and "character." Our text suggests that graces are better than gifts they are "the more excellent way;" and even gifts are worth very little save as they are united with graces. It is very remarkable that St. Paul should be the one to set graces above gifts; since in personal endowments he surpassed all the other apostles.

I WHAT HAVE GRACES AND GIFTS IN COMMON?

1. They have a common Divine origin. The apostle said of himself, inclusive of his great mental powers and cultivated capacities, and also inclusive of his beautiful moral qualities and high spiritual attainments, "By the grace of God I am what I am.

2. Graces and gifts have a common purpose to effect. Both are for the use of "edifying." That word is made from a Latin term which means "to build up," and it brings before us the Pauline figure of Christian life as a Temple in course of construction. We seem to see the gathered stones and material; we watch the toiling workmen; we discern some indications of the design of the eternal Architect; and, whether we be men of gifts or men of graces, we must not be mere lookers on; we must be adding something, either to the stability or the beauty of that uprising building. If we have gifts, we are to put them to use in kindly and wise actions, helping our brothers to carry their burdens, or teaching them how best to lay stone upon stone. If we have graces, then we are enabled to exercise a holy influence on those around us, inspiring and inspiriting their souls; throwing a Divine fragrance, like that from the flowers of paradise, over all our intercourse with others; helping our fellows to work more heartily and bear more cheerily.

3. Graces and gifts are alike in this they both can grow and both can suffer loss.

II WHAT HAVE GRACES WHICH GIFTS HAVE NOT?

1. Graces have power to come to all and enrich all. In any very large sense gifts can only come to the few. We almost feel as if we could count up the men and women who, in each department of gift, have risen high above

2. their fellows. We have a special name for such we call them "geniuses," and. we know that real genius is very scarce. But we may all have great graces; they are like the beams of God"s sweet sunlight, that fall alike on the castle that crowns the hill and on the cluster of cottages that gathers at its foot.

3. Graces are better than gifts, because they last for ever. The things which we have must one day drop out of our hands; the dead hand holds nothing. What we are in ourselves we must be for ever, we cannot cease to be when death severs the mortal from the immortal.

4. Graces are better than gifts, because they have the power of working always. Gifts are dependent on men"s wills, and those wills are so often wholly self ruled. We very seldom can get the full benefit of the gifts of the gifted. If a man be a gracious soul, he cannot help working for his fellow men and for Christ. The glory of our graces is just this they are either independent of our wills, or they are simply and gloriously triumphant over our wills. Be beautiful, be gentle, be humble, be true, be generous, in a word, be Christ like; let only your soul be filled with the graces of the Spirit, and you will become, you cannot help becoming, one of God"s most constant and most efficient workers, in nursery and kitchen, in home and friendship, in office and shop, in society and in the Church. Could we see deeply into the reality of things, we should be ready with one voice to acknowledge that goodness is the true greatness, and our supreme concern would be to become beautiful for Christ. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Ye covet earnestly the best gifts - And they are worth your pursuit, though but few of you can attain them. But there is a far more excellent gift than all these; and one which all may, yea, must attain or perish.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

more excellent

Chapter 13. continues the pneumatika begun in Chapter 12. Gifts are good, but only if ministered in love. 1Co 13:1; 1Co 13:2. Benevolence is good, but not apart from love.

1Co 13:3 Love is described.

1Co 13:4-7 Love is better than our present incomplete knowledge, 1Co 13:8-12 and greater than even faith and hope 1Co 13:13.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

He concludes the chapter with this advice, that they covet, and desire the best; that is, the most useful and excellent gifts, the most beneficial and edifying gifts, such as are most advantageous to the church; yet withal intimating to them, that though there be an excellency in gifts, yet there is a greater excellency in grace, particularly in the grace of love. Charity, or love to God and our neighbour, is more excelling than a load of gifts, though very extraordinary, though supernatural and miraculous.

Yet show I unto you a more excellent way: that is, a more excellent way of ministering to the welfare of the church, and of edifying your own souls, even by true Christian love one towards another.

Learn hence, That as the sanctifying graces of the Holy Spirit are more excellent than the miraculous and extraordinary gifts of the Spirit, so it is the Christian’s duty to be much more covetous and desirous of them; for when gifts vanish away, the habits of grace shall never fail, but abide for ever, particularly the grace of love, which shall not only accompany us to heaven, but in heaven; where, from a small and little spark, it shall be improved into a seraphic and never-failing flame.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

31. “But seek earnestly the greater gifts;” E.V., “covet earnestly the best gifts.” This has direct reference to the catalogue of spiritual gifts above mentioned designated in the Greek, the greater contrastively with the minor gifts of the Spirit which He imparts to sinners to save them. Then, after they are saved, Jesus gives the gift of the Holy Ghost Himself in sanctification. After the Holy Ghost comes into your heart to abide, He has for you the glorious group of nine special, wonderful and extraordinary gifts, your essential equipage for the Lord’s war till you finish your work and go to glory. While, as above specified, every saint true to the Holy Ghost and walking in the light will receive some one of these nine gifts in an especial, an eminent manifestation; e. g., in the case of your humble servant, the gift of tongues and interpretation and teaching predominate while writing these commentaries. While some one of these gifts will come to the front and become the great, absorbing interest and availability of your life as the days go by, it does not follow that the same gift will always predominate. I preached fifteen years before I got sanctified, and, though enjoying a collegiate education, I had no light on these spiritual gifts. Since the Lord sanctified me thirty years ago, I have enjoyed all of them, different ones predominating ever and anon. The gifts of tongues and interpretation, in my case, came slowly to the front. But it seems now that they have come to stay; of this, however, I know not. There have been moments, hours, and perhaps days, in my life when each one of these gifts stood at the front. I may, of course, recognize the gift of knowledge, i. e., insight into Divine truth, as exceedingly prominent, in the mercy of God, in my present experience. Of these things I speak with the profoundest humiliation, as I am so unworthy. To the Giver be all the glory! He has the gifts. They are His and not mine. Yet He has them for me, as He does not need them. You see clearly in the above commandment that it is not only our privilege, but our duty, to seek all of these gifts, resting assured that the Giver is always faithful. Do not forget that commandment and promise are identical in the Greek Scriptures, one and the same word standing for both. This is in harmony with correct exegesis, from the simple fact that every commandment carries with it the promise of God to give us all the help we need to obey it; while it is equally true that every promise involves the full force of God’s commandment to receive appreciatively the blessing promised. Hence the commandment in this verse, “Seek earnestly the greater gifts,” i. e., these nine gifts of the Spirit above mentioned, not only makes it the inalienable duty of every sanctified person to seek them, but it carries with it the promise of God to bestow them. Is it not the duty of the unsanctified Christian to seek these gifts of the Spirit? It is; but it is his duty first to seek sanctification, and then these gifts which are normal to the sanctified. While this is true, yet you must remember that God is sovereign. He conferred the gift of Divine healing on my dear wife for me twenty-six years ago, and eleven years before she got sanctified. He conferred the gift of prophecy on Balaam, the wicked false prophet, who died without hope, fighting against Israel in the Moabitish war. He even conferred the gift of prophecy on the donkey which Balaam rode. He also conferred it on Caiaphas, the leader of the and-holiness people in Jerusalem, who assigned the death-warrant of our Savior. While these gifts may be conferred abnormally on unsanctified Christians, and even sinners, their normal sphere is with the sanctified. Hence it is the glorious privilege and imperative duty of all sanctified people to seek these gifts. This is the secret of so much inefficiency among the sanctified; you have actually crossed the Jordan, yet you only hold the territory on which you put your foot. If you would conquer the thirty-one giant kings, and possess the land, you must do some terrible fighting. This you can not do without the panoply, which is awaiting your appropriation in the Heavenly arsenal of these nine spiritual gifts. So go in and possess them. Because you have nothing on hand today but the big cannon, shout aloud, for it is all you need till you shell the enemy out of the citadel. Tomorrow you will be shooting with a Winchester rifle, next day you will wield the New Jerusalem sword, bathing it to the hilt in the blood of the enemy; when you need a six-shooter, you will have it, and it will monopolize all your strength and time. When your Captain gives orders to charge the devil’s batteries, you will have a bayonet fixed and ready to do execution. There is perfect consistency and harmony in these Scriptures throughout, so do not get blue and say you are counted out, for certainly in every case some one of these gifts, if you are true, is coming to the front, prompt and ready for the emergency every day of your life. Do not say you cannot have but one; the presumption is, you do not need but one now. Again, it is more than likely that some especial gift may be made prominent in your Christian work for years together, and perhaps through life, but at the same time do not forget that you are commanded to seek them all. God is not mocking you; He is certain to give you just what He commands you to seek, if you seek it diligently with all your heart. “Yet I show unto you a more excellent way.” We now have a new departure in the apostle’s wonderful exegesis of the spiritual gifts. It seems that he became apprehensive of at least a probability that some, carried away in their enthusiastic appreciation of the gifts, might lose sight of the graces which infinitely transcend the gifts in importance; from the simple fact that while I save others with the gifts, I myself must be saved by grace.

(Eph 2:8.) Hence he here halts in his grand elaboration of the gifts, and parenthesizes the thirteenth chapter on the graces, in which he gives them a most transcendent and hyperbolical elucidation and commendation, intensifying their importance infinitely beyond that of the gifts. This parenthesis, in point of orthodox, experimental, vital truth, involving the wonderful problem of full salvation, and sweeping away into the illimitable realities of coming glory, has charmed the heart of God’s people amid all the march of bygone centuries. John Wesley pronounced it the best chapter in the Bible, and said he wanted all the Methodists to live and die in it. Hence Paul exceedingly pertinently denominates it “the more excellent way.”

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

But desire earnestly the greater gifts . [Though these powers were bestowed as gifts by the Spirit, yet they were not bestowed blindly. They were apt to be conferred upon those who strove to be worthy of them.] And moreover a most excellent way show I unto you . [This may mean that I show you a most excellent way to attain unto the best gifts; or, I show you a way of love to which all may attain, and which far exceeds any gift or position. This way of love will be fully described in the next chapter.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

31. Covet earnestly the best gifts. The highest spiritual gifts. I show a more excellent way. There is something still better than these which all may possess. This best of all things is shown in the next chapter.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

31.] But (he has been shewing that all gifts have their value: and that all are set in the church by God: some however are more valuable than others) do ye aim at the greater gifts (μείζ. is explained ch. 14:5). This exhortation is not inconsistent with ver. 11: but, as we look for the divine blessing on tillage and careful culture, so we may look for the aid of the Spirit on carefully cultivated powers of the understanding and speech;—and we may notice that the greater gifts, those of προφητεία and διδασκαλία, consisted in the inspired exercise of the conscious faculties, in which culture and diligence would be useful accessories. “Spiritus dat, ut vult (ver. 11): sed fideles tamen libere aliud præ alio possunt sequi et exercere, c. xiv. 26.” Bengel. Compare also xiv. 39. There is thus no need to explain away ζηλοῦτε, as Grot. (“agite cum Deo precibus ut accipiatis”) and others: or to depart from the known usage of χαρίσματα, and explain it to mean faith, hope, and love, as Morus, or the fruits of love, as Billroth.

καὶ ἔτι] And moreover: besides exhorting you to emulate the greatest gifts.

καθʼ ὑπ. ὁδ.] An eminently excellent way, viz. of emulating the greatest gifts:—so Theophyl.: καὶ μετὰ τούτων (τοῦτο γὰρ δηλοῖ τὸ καὶ ἔτι), ἐὰν ὅλως ζηλωταὶ ὑπάρχητε χαρισμάτων, δείξω ὑμῖν μίαν ὁδὸν καθʼ ὑπερβολήν, τουτέστιν, ὑπερέχουσαν, ἥτις φέρει ἐπὶ πάντα τὰ χαρίσματα· τὴν ἀγάπην δὲ λέγει.

καθʼ ὑπερβ.] must not be joined with the verb,—‘est adhuc via quam vobis diligentissime demonstro’ (Pagnini’s version, and some mentioned by Estius): see reff. and cf. ἡ μάλιστα ἀναγνώρισις, Arist. Poet. ii. 6,—μάλα στρατηγόν, Xen. Hell. vi. 2. 39,—εὖ πρᾶξις, Æsch. Agam. 262,—σφόδρα γυναικῶν, Plato, Legg. i. p. 639 c, and other examples in Bernhardy, Syntax, p. 338.

The explanation of Estius and Billroth, that the way which he is about to shew them is ‘multo excellentiorem iis donis de quibus hactenus egit’ (Est.), is clearly wrong: the opening verses of ch. 13 shewing, that he does not draw a comparison between love and gifts, but only shews that it is the only way, in which gifts can be made effectual in the highest sense. See also on ch. 14:1.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

31. ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. ‘Continue to desire earnestly (pres. imperat.) the greater gifts.’ The Corinthians coveted the greater gifts, but they had formed a wrong estimate as to which were the greater. The Hymn of Love, which follows, is to guide them to a better decision: not those which make most show, but those which do most good, are the better. As members of one and the same body they must exhibit self-sacrificing love, and they must use their gifts for the benefit of the whole body. This is the lesson of ch. 14. We cannot all of us have all the best gifts; but (δέ) by prayer and habitual preparation we can strive to obtain them: and a continual desire is in itself a preparation. Μένετε ἐπιθυμοῦντες χαρισμάτων, as Chrysostom says. For ζηλοῦτε comp. 14:1, 39; and ἐζήλωσα τὸ ἀγαθόν (Ecclus. 51:18). The verb is also used in a bad sense, ‘be moved with envy or hatred’ (13:4; Act 7:9, Act 17:5). See Hort and also Mayor on Jas 4:2. It is perhaps with a double entendre that it is used here, as an indirect rebuke to the jealousy with which some of them regarded the gifts bestowed on others. Chrysostom (Hom. 31:4) has some strong remarks on jealousy, as the chief cause of dissension, and as even more deadly in its effects than avarice. Hucusque revocavit illos a schismate ad concordiam et unionem, ut nullus glorietur de charismate superiori, nullusque doleat de inferiori. Hinc eos in charitatem innuit, astendens sine ea nihil caetera valere (Herveius). Sicut publica via excelsior est reliquis viis ac semitis, ita et charitas via est directa, per quam ad coelestem metropolim tenditur (Primasius).

καὶ ἔτι καθʼ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. There is no contrast with what precedes (‘And yet,’ AV.): on the contrary, καί means ‘And in accordance with this charge to desire what is best,’ while ἔτι belongs to what follows; ‘And a still more excellent way show I to you,’ καθʼ ὑπερβολήν being equivalent to a comparative, excellentiorem viam (Vulg.). If ἔτι be taken with καί, it means ‘moreover,’ et porro (Beza); ‘And besides, I show you a supremely excellent way.’ What is this way κατʼ ἐξοχήν? Is it the way by which the greater gifts are to be reached? Or is it the way by which something better than these gifts may be reached? The latter seems to be right. ‘Yearn for the best gifts; that is good, as far as it goes. But the gifts do not make you better Christians; and I am going to point out the way to something better, which will show you the best gifts, and how to use them.’* 14:1 confirms this view.

There is considerable evidence (D E F G K L, Vulg. Arm.) for κρείττονα or κρείσσονα, and Chrys. expressly prefers the reading; but μείζονα (א A B C, Am. Aeth., Orig.) is probably right.

In the N.T. ὑπερβολή is confined to this group of the Pauline Epp. (1 and 2 Cor. Gal. Rom.) and generally in this phrase, καθʼ ὑπερβολήν. Comp. Rom 7:13.

Klostermann adopts the reading of D*; καὶ εἴ τι καθʼ ὑπερβολήν, ὅδον ὑμῖν δείκνυμι, ‘And if (ye desire earnestly) something superlatively good, I show you a way.’ But the earliest versions confirm the other MSS. in reading ἔτι.

The Spiritual Gifts

In this chapter we have had three enumerations of these gifts (vv. 8-10, 28, 29-30); and in Romans (12:6-8) and Ephesians (4:11) we have other lists. It will be useful to compare the five statements.

1Co 12:8-10 1Co 12:12:28 1Co 12:12:29, 1Co 12:30

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The best [τα κρειττονα] . The correct reading is ta meizona the greater. So Rev.

Yet [ετι] . Some construe with more excellent, rendering yet more excellent. So Rev. Others render moreover, and give the succeeding words a superlative force : "and moreover a most excellent way," etc. See on with excellency, ch. 2 1.

Way. To attain the higher gifts. The way of love as described in ch. 13. "Love is the fairest and best in himself, and the cause of what is fairest and best in all other things" (Plato, "Symposium," 197). ===1Co13

CHAPTER XIII

"Love is our Lord - supplying kindness and banishing unkindness; giving friendship and forgiving enmity; the joy of the good, the wonder of the wise, the amazement of the gods; desired by those who have no part in him, and precious to those who have the better part in him.... In every word, work, wish, fear - pilot (kubernhthv, compare governments, 1Co 12:28), comrade, helper, savior; glory of gods and men, leader best and brightest; in whose footsteps let every man follow, sweetly singing in his honor that sweet strain with which love charms the souls of gods and men" (Plato, "Symposium," 197). "He interprets between gods and men, conveying to the gods the prayers and sacrifices of men, and to men the commands and replies of the gods : he is the mediator who spans the chasm which divides them, and in him all is bound together.... Through love all the intercourse and speech of God with man, whether awake or asleep, is carried on. The wisdom which understands this is spiritual" (Id., 202 - 3).

Trench cites the following Italian proverbs : "He who has love in his heart has spurs in his sides." " Love rules without law. "" Love rules his kingdom without a sword." " Love is the master of all arts. "See, also, Stanley's essay on" The Apostolic Doctrine of Love; " Commentary, p. 237.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 31. “But covet earnestly the best gifts, and moreover I will show you a supremely excellent way.”

Theodoret has taken the first proposition interrogatively. In that case it would contain a rebuke, either in the sense: “Are you careful to seek the most useful gifts? No, you seek the most brilliant;” or in this: “Do you seek the greatest gifts (the most brilliant)? Yes, and it is your sin.” But neither of these meanings harmonizes with the following proposition. It leads us to take the first clause as an exhortation resulting from the application, 1Co 12:27-30 : “All gifts are useful and in their place; you are right in seeking them. But (δέ) let this search be especially after those by which you can contribute most to the edificaof the whole.” The δέ is rather adversative, as de Wette thinks, and as is proved by Edwards against Meyer. Holsten rightly remarks that the adjective ought to be detached from the substantive: “Seek gifts, and the best ones.” The reading of the received text κρείττονα, better, which is that of the Greco-Lats. and Byz., seems to me preferable to the Alex. reading: μείζονα, greater. This is taken, probably, from the passages 1Co 13:13 and 1Co 14:5, which have been mistaken for parallels to this. The adjective κρείττων, strictly more powerful and so more useful, is evidently taken here in this second meaning: the gifts most capable of producing the common edification. The word μείζων would have the same meaning, but less naturally.

By these better gifts, there have been understood faith, hope, and charity (1Co 13:13), but wrongly. Never, in Paul’s language, are the gifts, which are the means of Christian activity, confounded with the virtues which are the very elements of life. The sequel will show that Paul has especially in view prophecy and teaching.

It is asked how he can stir up believers to seek gifts. Does not the very term gifts imply that they are received, not acquired by labour? Must we with Reuss see here an insoluble contradiction between the two elements of Paul’s view: Divine gift and human pursuit? But first the pursuit can take place in the way of prayer, an act which agrees easily with the notion of gift. Then the gift may exist in the believer as a germ in a natural talent which it is his mission to cultivate, but which he may also leave buried. No doubt there were among the Corinthians more prophets and teachers potentially than really. Love for the Church would have developed those gifts; but they were decaying in consequence of the false direction which the new life had taken. See this idea of ζηλοῦν, covet, taken up again in the second part of 1Co 14:1. At the moment when he was about to develop it, all at once Paul stops, seized with the need of expressing a feeling which has for a long time filled his heart in view of the spiritual state of this Church. What does he mean by speaking of a supremely excellent way, which he proceeds to describe? Is it the normal way of attaining to the possession of the most desirable gifts? The way would thus be the true mode of the ζηλοῦν. Or is it the way in a more general sense, the way of holiness and salvation, in opposition to gifts which of themselves cannot sanctify and save? Commentators are divided between the two meanings. The former seems at first better to suit the context; it is adopted by Chrysostom, Meyer, Osiander, de Wette, Edwards, and yet the latter is alone really admissible, as has been clearly seen by Tertullian, Estius, Olshausen, Rückert, Hofmann, Holsten. This appears from the relation between our verse and that by which it is resumed, 1Co 14:1. There we find clearly expressed the idea of a contrast between seeking love and coveting gifts. Consequently, in the apostle’s view, love is by no means mentioned here as a means of succeeding in the pursuit of gifts, but as a virtue to be sought first of all and for itself. Meyer and Edwards object that this meaning would have required ἀλλά, but (Meyer), or ὅμως, nevertheless (Edwards), instead of ἔτι, moreover; but wrongly. The apostle rises from the encouragement to seek gifts to another recommendation, viz. to walk (ὁδός) in charity. The καὶ ἔτι, and moreover, suits this meaning: “Seek gifts, and, moreover, I will now describe a way which is still better than the exercise of gifts, even the best, that whereby alone the possession and exercise of gifts will truly become a blessing.” I find in Holsten nearly the same thought thus expressed: “Paul shows that above all gifts and the aspiration after them, there is a higher way open to the Christian — love. The Corinthians find therein the true standard by which to appreciate the value of this aspiration and of its satisfaction.” It would be possible to connect ἔτι with καθ᾿ ὑπερβόλην; but in this way we only form a pleonasm; ἔτι is naturally joined with the verb: “And moreover I have to show you...” Comp. Act 2:26. — The form καθ᾿ ὑπερβόλην, in superabundance, excellently, is somewhat frequent in Paul’s writings: sometimes it relates to the verb (2Co 1:8; Gal 1:13); sometimes it qualifies the adjective or the substantive it accompanies; so Rom 8:13 (καθ᾿ ὑπερβ. ἁμαρτωλός), and perhaps 2Co 4:17. Here, applying it to the verb, with Grotius and Ewald, we should be brought to the meaning: “And to give superabundance of clearness or certainty, I again point out to you the true way.” But first this meaning would attach to the false explanation of the word way, which we have set aside; and in any case, the indication of the way would not be in the least superfluous, for Paul gives it a whole chapter. The idea of superabundance or excellence therefore qualifies the way itself. The supremely excellent way whereby the Christian ought to seek to attain the end of life is charity. Reuss explains: “A supreme rule which is to guide you in your judgment.” The explanation is grammatically correct; but the way designates not the rule for judging gifts, but love itself, which should guide the use of them.

The present δείκνυμι, I show, simply announces what Paul is about to do in the following passage (in reply to Edwards).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.