1 Corinthians 14:3

1Co 14:3. Οἰκοδομὴν, edification) Two principal species are added to this genus; παράκλησις, exhortation, takes away sluggishness; παραμυθία, consolation takes away sadness.

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

1Co_14:3

But he that prophesieth speaketh unto men (to) edification, and exhortation, and comfort.

The prophet spoke in the native language of his hearers; the speaker with tongues in a foreign language. This made the difference between the cases. The one was understood and the other was not. The prophet spoke with a view to edification. This is a general term including the sense of the two following. He edified the church either by exhortation or comfort; either by arousing believers to do or suffer, or by pouring into their hearts the consolsations of the Spirit.

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

Which may further men in the study of godliness.

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

But--on the other hand.

edification--of which the two principal species given are "exhortation" to remove sluggishness, "comfort" or consolation to remove sadness [BENGEL]. Omit "to."

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 3. But he that prophesieth] The person who has the gift of teaching is much more useful to the Church than he is who has only the gift of tongues, because he speaks to the profit of men: viz. to their edification, by the Scriptures he expounds; to their exhortation, by what he teaches; and to their comfort, by his revelation.-Whitby. I must here refer to my sermon on this text, intitled, "The Christian Prophet and his Work," in which I have endeavoured to consider the whole of this subject at large.

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

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.

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.

(3) Edification, and exhortation, and comfort.—They communed with God by the speaking with tongues; they communed with the brethren by prophecy—building up, stirring up, cheering up, as each required.

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

But he that prophesieth,.... Preaches, prays, or sings, in a language understood by the common people:

speaketh unto men to edification; to the building of them up in Christ, and on their most holy faith, so that they grow up as an holy temple to the Lord: and exhortation; to the more vigorous exercise of grace, and the more cheerful and fervent discharge of duty:

and comfort; of distressed minds, either through the temptations of Satan, or divine desertions, or inward corruptions, or outward afflictions; for all which ends and purposes the Scriptures are written, and gifts are bestowed on men to explain them; and which ends are answered when God gives a blessing to the word; but can never be expected, if delivered in a language not understood. This bears hard upon the Papists performing any part of divine worship in a language unintelligible to the common people.

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

3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.

Ver. 3. To edification, to exhortation] These three ends every preacher ought to propound to himself: 1. Edification in knowledge and holiness. 2. Exhortation, that is, reprehension and admonition. 3. Consolation, lest that which is lame be turned out of the way, Heb 12:13.

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 he that prophesieth - See the note at 1Co 14:1. He that speaks under the influence of inspiration in the common language of his hearers. This seems to be the difference between those who spoke in foreign languages and those who prophesied. Both were under the influence of the Holy Spirit; both might speak the same truths; both might occupy an equally important and necessary place in the church; but the language of the one was intelligible to the church, the other not; the one was designed to edify the church, the other to address those who spoke foreign tongues, or to give demonstration, by the power of speaking foreign languages, that the religion was from God.

Speaketh unto men - So as to be understood by those who were present.

To edification - See the note at 1Co 10:8, note at 1Co 10:23. Speaks so as to enlighten and strengthen the church.

And exhortation - See the note at Rom 12:8. He applies and enforces the practical duties of religion, and urges motives for a holy life.

And comfort - Encouragement. That is, he presents the promises and the “hopes” of the gospel; the various considerations adapted to administer comfort in the time of trial. The other might do this, but it would be in a foreign language, and would be useless to the church.

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

Speaketh unto men; that is, to the understanding of men, and for the good and profit of men.

To edification; for their increase in knowledge and all habits of grace.

And exhortation; to quicken them in the exercise and practice of such duties as God hath, in his word, required of, them.

And comfort; and for the relief of them under their burdens, to support and uphold their troubled or wounded spirits. These expressions make it probable, that the apostle, by prophecy in this text, understands ministerial preaching; which more properly tends to edification, exhortation, and comfort, than the foretelling of things to come.

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

3. Prophesieth—As the Spirit selects for its instruments the persons most qualified by nature for its special work, so the individual naturally susceptible to presentiment would be gifted with the prophetic charism.

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

To edification, and exhortation, and comfort. The "to" should be omitted. His words build up the Christian soul, by rousing its efforts and consoling its sorrows. The "Son of prophecy" (Barnabas) is, as Stanley points out, also "a Son of consolation". (Act_4:36) "Support" (paraklesis) involves "comfort," i.e. strength and calm.

HOMILIES BY J.R. THOMSON Ver. 3.

The purposes of prophesying.

There was a marked difference of judgment between St. Paul and his Corinthian converts with regard to the relative value of speaking with tongues and of prophesying. The Corinthians were disposed to set too high a value upon the more brilliant and startling girt; its novelty and singularity seem to have so impressed them with admiration that, in comparison with it, gifts which appealed to sober reason sank into insignificance. Paul, however, who himself spake with tongues, maintains the superiority of the rational and moral endowment over that which surprised the sense and dazzled the imagination. He does this most successfully by exhibiting in this verse the purposes of prophesying.

I EDIFICATION. A prophet is one who speaks from God and for God, to his fellow men. The prophets of the old covenant came before their fellow countrymen with messages which they prefaced by the declaration, "Thus saith the Lord." In the new dispensation, there seems to have been at first an order of prophets, but in addition to these there were many who upon occasion uttered forth the mind of God. Now, since human nature is dependent upon truth, upon spiritual motive, upon personal influence, for the realization of the designs of the Creator, it is dear that a true prophet is one who apprehends those designs, and seeks their accomplishment by means ordered by Divine wisdom. Character and moral life require building up, i.e. upon a divinely laid foundation, by the use of divinely provided material, so that the edifice may assume form, proportions, beauty, in consonance with the idea of the great Architect. Hence the importance given in the New Testament to that element in prophecy denominated edification. No individual can become full grown, no society can be at once progressive and secure, where this department of ministry is lacking.

II EXHORTATION. It must never be forgotten that the communication of knowledge is not the whole of ministry; that religion is not altogether a matter of the intellect; that human life is not simply one long lesson. Man is so framed that he is bound to action, and that he needs inducements, directions, encouragement, with a view to such action as shall be acceptable to his Maker and Saviour. Especially do the young, and converts whose principles are not fully formed, whose habits are not yet established, need frequent admonition. St. Paul reminds us that this also is part of the prophetic office and ministry.

III CONSOLATION. If the necessity of exhortation follows upon the characteristics of human nature, the necessity of consolation arises from the circumstances of human life. Stronger than human philosophy, and tenderer, the consolations of Christian prophecy are able to bind up all wounds, and to cheer all sad and downcast hearts. T. HOMILIES BY R. TUCK Ver. 3.

Christian prophesying.

In our day a "prophet" is one who predicts future events, but in the older times the word included much more than that. Old Testament prophets were religious teachers who revealed the will of God, and expounded the Word of God. Moses was a prophet, but his chief work was religious teaching. John the Baptist was a prophet, but he appeared as a preacher of repentance and of righteousness. New Testament prophets were the teachers or preachers of the Word men to whom God had given special insight into his Divine truth, and a happy faculty of imparting that truth to others. The verse now before us describes the proper results that are to be reached by the prophecy, or ministry, of the Word. The gift of prophesying, or preaching, is the most useful and most practical of all the gifts. Other gifts direct attention to the man who possesses them; this gift makes a man a blessing to others, for he may speak to "edification, and exhortation, and comfort.

I THE PROPER SPHERE OF THE CHRISTIAN PROPHET. Theoretically our pastors are separated unto the ministry of the Word; practically the office is very sadly confused, and our pastors are brought into the most hindering and injurious contact with common worldly things and inferior Church duties. The Pauline idea is, that God has bestowed a variety of gifts upon his Church, and the true conception of his Church is only realized when each man uses faithfully his own gift without interfering with the gifts of others. The work of the Christian pastor is precisely this by teaching and preaching to cultivate the spiritual life of believers.They should nourish so high and so vigorous a life and activity in the members of the Church as that each one might become, in his place, a light of God, a power for God; each one, in his own way, a holy force bringing in other souls to Christ. It does not matter what other work a pastor may do well, whether it be visiting or governing or writing, he is not faithful to his call and to his office unless by preaching he can speak to men "unto edification, and exhortation, and comfort." It would be a time of holiest revival for the Church of Christ, if her ministers might say, "For all other forms of work, look you out men from amongst you, full of the Holy Ghost and of faith, but we will give ourselves to the Word of the Lord and to prayer." If ministers could be more truly separated to their own proper work, they would bring, out of the deserts of holy stillness and quiet, the most heart stirring views of truth and the noblest spiritual influences. Moses came forth in power from the lonely wilderness. Elijah burst out as a sudden flash of Divine fire from the privacies and hidings of the desert. Our Lord himself had a scene of lonely stillness and struggle on the threshold of his ministry, and his story tells of nights on the desolate mountain brow, or in the shady garden outside the city. The Christian prophet can only come forth aright into his sphere, if he dwells in the "secret place of the Most High, and abides under the shadow of the Almighty.

II THE PROPER INFLUENCE OF THE CHRISTIAN PROPHET WITHIN HIS SPHERE. His sphere is the Church. He is to be a spiritual power upon its members. That is work enough for any man. To do it aright he must know all the forms and influences of human sorrow; he must understand, and find the antidote for, all the subtleties, devices, and diseases of temptation and of evil; he must win the power to sympathize in every joy that gladdens, and in every sorrow that clouds, the Christian heart. He must be able keenly, critically, to estimate the spirit of the age, "the signs of the times," the tone of social, moral, and religions life, so as to judge aright of the atmosphere in which Christian life has to be lived. He must have a wide acquaintance with the history of Christian thought, and with the books exerting present influence upon the Christian mind. He must be deeply read in the mystery and meaning of God"s great Book, so that, "like a scribe instructed to the kingdom, he may bring forth out of his treasury things new and old." Surely all this is a full life-work for any man. Observe the specific terms by which St. Paul describes the Christian prophet"s influence.

1. Edification a term bearing immediate relation to Christian growth. There is to be growth, under pastoral influence, in knowledge, in character,

2. in the great grace of self denial, in control over the bad passions and inclinations of a corrupt nature, and growth in practical devotedness to all works of charity. Upbuilding on all these sides must be continued, if the plan of the Divine Architect is to be seen gaining completion in the temple of our life.

3. Exhortation a term bearing relation to Christian dangers, failings, and temptations. Warnings, revelations of the evils of sin, searching pictures of the common experience of frail men, calls to neglected duties these are "exhortations," and a faithful ministry must deal largely with them. It must reach the worldly minded, the almost drunken, the man whose hands are stained with dishonest or ungenerous deeds, the injurer of the widow and the fatherless, the selfish, the proud, the unforgiving. He must "warn all the wicked from the error of their way.

4. Comfort a term bearing relation to Christian sorrows. The pastor"s words are to be holy words of quiet, tender memories of past goodnesses, gentle whispers of the stability of the God of Abraham and Isaac and Jacob, which may lift suffering souls up to their rest in the bosom of the heavenly Father, and lull the tired heart into a sweet sleep upon the "everlasting arms." What would Christian life be without its comfortings? It is no little thing that our pastors can bring balm for wounded hearts; leaves for the healing of bruised hearts; whispers of the eternal love for doubting hearts; and upliftings for downcast, tear-filled eyes, so that they may see the great High Priest "touched with the feeling of our infirmities," and "tempted even as we are. 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.

3. “He that prophesieth speaketh to men edification, exhortation and comfort.” Never forget this broad and comprehensive inspired definition of prophesying; you see it simply means talking for Jesus, whether to one or a thousand, telling them the way of salvation as revealed in the Bible, exhorting them to flee the wrath to come and make sure of Heaven, and comforting the brokenhearted with God’s precious and infallible promises.

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

But he that prophesieth speaketh unto men edification, and exhortation, and consolation .

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.

3. He that prophesieth. To prophesy means more than to foretell. It is to declare the will of God under a divine impulse. When Peter spoke on Pentecost, he did the work of a New Testament prophet. In this formative period of the church, before the New Testament was written, it was needful that there be these inspired guides in the churches. Unto men edification. Instruction, and strengthening.

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.

3. οἰκοδομήν. See note on 1Co 8:1.

παραμυθίαν. There is little distinction between this word and παράκλησις save that the former has more of the idea of comfort, the latter of encouragement. The one gives the idea of a friend beside us speaking soothing words, the other of a comrade cheering us on. Cf. Plat. Phaed. 70 B οὐκ ὀλίγης παραμυθίας δεῖται καὶ πίστεως, where the sense is that the speaker would need much encouragement and faith, to persuade himself of the immortality of the soul. παραμυθέομαι is, however, used in the sense of console in Plato Phaed. 115 D.

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.

3.] but (on the other hand) he who prophesies, speaks to men edification (genus) and (species) exhortation and (species) consolation. See the definition of prophecy given on ch. 12:10: and Stanley’s excursus introductory to this chapter.

παραμυθία occurs Plato, Axioch. p. 365,—ἀσθενῆ τὴν ψυχήν, πάνυ ἐνδεᾶ παραμυθίας: and Ælian, V. H. xii. 1, fin., παρεμυθήσατο Ἀρταξέρξην, κ. τὸ τῆς λύπης ἰάσατο πάθος, εἴξαντος τοῦ βας. τῇ κηδεμονίᾳ, κ. τῇ παραμυθίᾳ πεισθέντος συνετῶς.

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

3. ὁ δὲ προφητεύων. ‘Whereas he who exerciseth the gift of prophesying does speak to men, what is in effect edification and exhortation and consolation.’ With λαλεῖ οἰκοδομήν comp. κρίμα ἐσθίει and τοῦτό μου ἐστὶ τὸ σῶμα (11:24, 29): in each case ‘what is in effect’ is the meaning. The metaphorical sense of οἰκοδομή, ‘building up the spiritual life,’ is peculiar to St Paul in the N.T., in Rom., 1 and 2 Cor., and Eph.: elsewhere (Mat 24:1; Mar 13:1, Mar 13:2) of actual buildings or edifices. Παράκλησις, ‘a calling near,’ is sometimes ‘supplication’ (2Co 8:4), ‘exhortation’ (Php 2:1), ‘consolation’ (2Co 1:4-7) or a combination of the last two, ‘encouragement’ (Heb 6:18, Heb 12:5). ‘Exhortation’ or ‘encouragement’ is right here. ‘Consolation’ or ‘comfort’ must be reserved for παραμυθία, which occurs nowhere else in the N.T.; in the LXX, Wisd. 19:12. But in Php 2:1 we have παραμύθιον coupled with παράκλησις, and in 1Th 2:11 we have παρακαλοῦντες καὶ παραμυθούμενοι. Prophesying was the power of seeing and making known the nature and will of God, a gift of insight into truth and of power in imparting it, and hence a capacity for building up men’s characters, quickening their wills, and encouraging their spirits. The three are co-ordinate: not build up by quickening and encouraging, nor build up and quicken in order to encourage. Compare Barnabas = ‘son of prophecy’ = υἱὸς παρακλήσεως (Act 4:36). Exhortatio tollit tarditatem, adhortatio timiditatem. See W. E. Chadwick, The Pastoral Teaching of St Paul, ch. ix.; Weinel, St Paul, 113 f.

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

To edification - exhortation - comfort [οικοδομην - παρακλησιν - παραμυθιαν] . Omit to. For edification see on build up, Act 20:32. Exhortation, so American Rev. Rev., comfort. See on Luk 6:24. Paramuqia comfort, Rev., consolation, occurs only here in the New Testament. Paramuqion, which is the same, in Phi 2:1. The two latter words are found together in Phi 2:1, and their kindred verbs in 1Th 2:11. The differences in rendering are not important. The words will bear either of the meanings in the two Revisions. If paraklhsin be rendered as Rev., comfort, paramuqia might be rendered incentive, which implies exhortation. Consolation and comfort border a little too closely on each other.

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