1 Corinthians 14:39

1Co 14:39-40. Wherefore, brethren — To conclude this long discourse, and sum up the whole in a few words; covet to prophesy — To discourse about divine things in a way that will edify others; and yet forbid not — Those who are willing to do it under such regulations as have now been advanced; to speak with tongues — For it is a noble endowment, which I would encourage none to slight or neglect: only take care that all things — In your religious assemblies; be done decently and in order — Let all be conducted in a regular manner, to prevent such disturbances, disputes, and scandals for the future, as in time past have had place among you, and would proceed to greater evils if not immediately reformed. The precept given by the apostle in this verse, “is sometimes applied to support the use of rites and ceremonies in the worship of God, not commanded in Scripture. But any one who considers the place which it holds in this discourse, will be sensible that it hath no relation to rites and ceremonies, but to the decent and orderly exercise of the spiritual gifts. Yet by parity of reason, it may be extended even to the rites of worship, provided they are left free to be used by every one, as he sees them expedient.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

14:39-40 Paul summarizes his discussion of spiritual gifts (chs 12–14).

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

1Co 14:39. Ὥστε, Therefore) the summing up.—ζηλοῦτε, emulously desire) This is more than, forbid not.

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

1Co_14:39-40. Gathering up (ὥστε, itaque, summa, Bengel) the main points of the whole discussion, and that (1) of its theoretical (1Co_14:39), and (2) of its regulative part (1Co_14:40).

Paul has aptly indicated the value of the glossolalia relatively to the prophetical gift by ζηλοῦτε (comp. 1Co_14:12; 1Co_12:31) and μὴ κωλύετε, without there being any ground, however, for inferring from this an attitude of hostility on the side of the Pauline party towards those who spoke with tongues (Baur, Räbiger, comp. at an earlier date Storr).

εὐσχημόνως] in a seemly way (Rom_13:13; 1Th_4:12), denoting ecclesiastical decorum.

κατὰ τάξιν] in accordance with order (see Wetstein), so that it is done at the right time, and in the right measure and limits. Comp. Clem. ad Cor. I. 40, also what Josephus, Bell. Jud. ii. 8. 5, says of the Essenes: οὔτε κραυγή ποτε τὸν οἶκον, οὔτε θόρυβος μολύνει, τὰς δὲ λαλίας ἐν τάξει παραχωροῦσιν ἀλλήλοις.

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 14:39-40 restate the advice of 1Co 14:1 in the light of the subsequent discussion, moderating the Church’s zeal for demonstrative charisms by insisting on the seemliness and good order which had been violated by their unrestrained exercise (1Co 14:26-33 ). “And so, my brothers, covet to prophesy”: ζηλοῦτε , cf. 1Co 12:31 ; τὸ προφητεύειν replaces by the regular inf [2221] the telic ἵνα προφητεύητε of 1Co 14:1 (see note). καὶ τὸ λαλεῖν μὴ κωλύετε γλώσσαις , “and the speaking with tongues do not hinder“; this is to be allowed in the Church, but not encouraged like Prophecy, of course with the proviso that the Tongue has its interpreter (1Co 14:13 ; 1Co 14:28 ). For ὥστε with impv [2222] , see 1Co 4:5 , etc. πάντα δὲ γινέσθω : “But let all things be carried on, etc.“: the δὲ attaches this caution specially to 1Co 14:39 ; zeal for Prophecy and permission of Glossolalia must be guarded by the observance at all points of decorum and discipline . εὐσχημόνως (see parls., and note on 1Co 7:35 ), honeste (Vg [2223] ) or decenter ; North. Eng. mensefully ( cf. Eph 4:1 ; Eph 5:4 ; Eph 5:33 above) a sort of “ethical enhancement of the more mechanical κατὰ τάξιν ” (El [2224] ). On the latter expression, opp [2225] of ἀτάκτως , cf. 2Th 3:6 f., also 1Co 11:34 b above: the Cor [2226] would interpret it by P.’s previous instructions his παραδόσεις , ἐντολαί , ὁδοὶ ἐν Χριστῷ and those given in this Ep. εὐσχημόνως demands a right Christian taste and deportment , κατὰ τάξιν a strict Christian method and rule of procedure .

[2221] infinitive mood.

[2222] imperative mood.

[2223] Latin Vulgate Translation.

[2224] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[2225] opposite, opposition.

[2226] Corinth, Corinthian or Corinthians.

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

Vv. 39, 40. “Wherefore, brethren, covet to prophesy, and forbid not to speak in tongues. 40. But let all things be done decently and in order.”

We have already seen again and again in this Epistle that after a searching discussion, going to the very heart of his subject, Paul likes to conclude with a brief practical direction, in which the different sides of the question are reflected; so 1Co 7:38; 1Co 11:33-34. It is the same here. The preference given to prophecy over tongues is expressed by the antithesis of the two verbs: covet and forbid not. The latter expression reminds us of the two sayings 1Th 5:19-20 : “Quench not the Spirit,” and: “Despise not prophesyings.” It appears from these two warnings that the general tendency at Thessalonica was to disdain and disparage the extraordinary manifestations of the Spirit, whereas at Corinth they were exalted, especially in the instance of tongues. The apostle takes care to guard each Church, on right or left, according to its wants.

Vv. 40. If 1Co 14:39 is the summing up of the dissertation on gifts, contained in chaps. 12-14, 1Co 14:40 is the close of the whole section which refers to questions of worship, chaps. 11-14. The word εὐσχημόνως, with seemliness, refers particularly to the demeanour of women and to the celebration of the Supper; the κατὰ τάξιν, in order, rather alludes to the recommendations given in regard to the exercise of gifts, chap. 14.

Conclusion regarding the gift of tongues.

The detailed study of this chapter has, I think, confirmed the previous result, to which we were led, chap. 1Co 12:10, regarding the nature of glossolalia. Most certainly the tongues spoken at Corinth could not be really existing foreign tongues. The glossolalete did not evangelize, did not preach; he praised and gave thanks. To express such feelings would an existing tongue be chosen which had never been learned?

The same objection may be made to the Bleek-Heinrici explanation. What purpose would it serve to go in quest of old unused expressions, or to create extraordinary combinations of words to give utterance to the impressions of joy and adoration with which the possession of salvation filled the heart? Such a course would rather betray the labour of reflection than emotion or ecstasy. In any case, it is far from probable that there would be at Corinth many believers having at command the archaic forms of the learned tongue.

The explanation held in our day by many commentators, that the tongues consisted only of inarticulate groanings and a babbling of confused sounds, which had no meaning, is not less incompatible with our chapter. How would the apostle have attached to this gift such value as to give thanks for the rich command he had of it himself? The apostle, as chap. 14 itself shows, was too sound-minded to give himself up to a religious exercise so puerile as is thus supposed, and to allow it a regular place in Church worship. Finally, it is impossible not to connect the gift which was developed at Corinth with that which was manifested on the day of Pentecost at Jerusalem, and which is again mentioned on several subsequent occasions in the book of the Act 10:46: “They heard them speak in tongues” (at the house of the Gentile Cornelius); Act 19:6 : “The Holy Spirit came upon them, and they spoke in tongues and prophesied” (the twelve disciples of John the Baptist instructed by Paul). The term being the same in the Acts and in our Epistle, it ought to denote a kind of language radically homogeneous. Now how is it possible to suppose that on Pentecost the speaking in tongues could have consisted of unintelligible utterances which had really no meaning? Could the multitudes have exclaimed: “We hear them speak in our own tongues the wonderful works of God” (Act 2:11).

I can only therefore regard the gift of tongues as the expression, in a language spontaneously created by the Holy Spirit, of the new views and of the profound and lively emotions of the human soul set free for the first time from the feeling of condemnation, and enjoying the ineffable sweetness of the relation of sonship to God. And as the influence of the Holy Spirit takes possession of the whole soul and every one of its natural powers, to make it its organ, it also took possession of the gift of speech, transfiguring it, so to speak, to give utterance to emotions which no natural tongue could express. It was, doubtless, a something intermediate between singing and speech, analogous to what we call a recitative, and the meaning of which was more or less immediately comprehensible like that of music. On Pentecost, when this language was manifested in its most distinct form, every well-disposed hearer understood it at once, in a way analogous to that which produced interpreters at Corinth, and could translate it immediately, so that he thought himself listening to his own tongue: “How hear we every man in our own tongue wherein we were born?” It must be borne in mind that human language is not an accidental, arbitrary creation, nor the work of the understanding only, but that it is the spontaneous product of the entire human soul. There is at the root of all existing languages, an essential, unique language; no doubt, if it existed as such, it would be composed of onomatopoeiae. This is what Plato expressed, after his own fashion, in a passage of the Cratylus, quoted by Heinrici: “It is manifest that the gods at least call things truly (πρὸς ὀρθότητα), and theirs are the natural names (φύσει ὀνόματα).” This necessary language of the human spirit could be drawn forth at this decisive point of history by the Divine Spirit from the depths of the soul, and made more or less imperfectly the organ of His first communications.

I have quoted various witnesses, in the two notes pp. 278, 286, as to the manifestations which signalized the first serious religious awakening that led to the founding of the Irvingite Church. It seems to me impossible to regard these phenomena as purely artificial imitations of those described by the New Testament in the first times of the Churches of Judea and Greece. At the beginning especially, these manifestations were remarkable for unaffected sincerity. Later, love of the extraordinary and desire to shine undeniably introduced an impure alloy, as was the case at Corinth itself. Such manifestations therefore give evidence of a real faculty latent in the depths of the human soul, which a profound religious awakening may call into exercise at any time under fixed conditions, and the creative action of which may yet in our day produce effects similar to those of the first days of the Church. We were not wrong, therefore, in maintaining the possibility of the reappearance of gifts during the whole course of the present economy (see on 1Co 13:8), while concluding from the apostle’s words in this same chapter that the normal progress of the Church tends rather to the diminution of such phenomena, as a transition to their complete disappearance in the perfect state.

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.

1Co_14:39

Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

Prophecy and the gift of tongues are the two gifts of which this chapter treats. The former is to be preferred to the latter. The one is to be coveted, i.e. earnestly desired and sought after; the exercise of the other, even in Christian assemblies, was not to be prohibited; provided, as stated above, any one be present who possessed the gift of interpretation.

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

Prophecy ought simply to be retained and kept in Congregations, the gift of tongues is not to be forbidden, but all things must be done orderly.

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

covet--earnestly desire. Stronger than "forbid not"; marking how much higher he esteemed "prophecy" than "tongues."

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 39. Covet to prophesy] Let it be your endeavour and prayer to be able to teach the way of God to the ignorant; this is the most valuable, because the most useful gift of the Spirit.

And forbid not to speak with tongues.] Let every gift have its own place and operation; let none envy another; nor prevent him from doing that part of the work to which God, by giving the qualification, has evidently called him.

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

39. Wherefore, brethren This is the conclusion in connection with the principal question — that prophecy is to be preferred to other gifts, because it is the most useful gift of all, while at the same time other gifts ought not to be despised. We must observe, however, his manner of speaking. For he intimates, that prophecy is worthy of being eagerly and ardently aspired at by all. In the meantime, he exhorts them not to envy others the rarer gift, which is not so much to be desired; nay more, to allow them the praise that is due to them, divesting themselves of all envy.

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.

(39) Wherefore, brethren.—The practical summing up of the whole matter. Seek earnestly to prophesy, and forbid not to speak with tongues. The phraseology intimates the relative importance of the two gifts in the estimation of the Apostle, which was inverted by those to whom he wrote at Corinth. This ought you to do, but not leave the other undone.

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

39. Wherefore, brethren] The Apostle, as is his wont, sums up the whole section in a few concluding words. Prophecy is a gift to be earnestly sought (see for covet, the note on ch. 1Co_12:31). Speaking with tongues is a gift not to be discouraged.

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.

39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

Ver. 39. Wherefore, brethren] This he adds as a corollary, to prevent mistakes, as if that he were an enemy either to prophecy or tongues, so soberly and orderly used. Arbitror nonnullos in quibusdam locis librorum meorum, opinaturos me, sensisse quod non sensi, aut non sensisse quod sensi, saith Augustine (lib. iii. de Trin. c. 3): I foresee that some will construe many passages of my writings far otherwise than I intend them: and it happened accordingly, as Baronius testifieth. (Annul. tom. 6, A. D. 450, n. 17.)

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.

Covet to prophesy - See the note at 1Co 14:1. This is the “summing up” of all that he had said. It was “desirable” that a man should wish to be able to speak, under the teaching of the Holy Spirit, in such a manner as to edify the church.

And forbid not ... - Do not suppose that the power of speaking foreign languages is useless, or is to be despised, or that it is to be prohibited. “In its own place” it is a valuable endowment; and on proper occasions the talent should be exercised; see in 1Co 14:22.

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

The apostle concludeth his discourse, summarily repeating all that he before had said. He had, 1Co 14:2, encouraged their desire of spiritual gifts; all along the chapter he hath been magnifying the gift of prophecy above the gift of tongues, as being of much more general use, and more for the profit of others; but he minds them here, that he did not forbid those to whom God had given the gift of tongues, to make use of it at due times, and in a due manner and order.

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

39. Wherefore—The net conclusion of the entire section.

Covet… forbid not—The settled rank of these two gifts; one to be a chief aim, the other to be regulated and allowed.

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

Wherefore. The final conclusion. Covet forbid not. The power to preach is to be desired; all that can be said of glossolaly is that it is not to be absolutely forbidden so long as the conditions which St. Paul has laid down for its regulation are observed. But glossolaly is hardly possible under conditions of order, decorum, and self suppression, and we are not surprised that we hear no more of it in the Church, but only in the wild excitement of fanatical sects. The suppression, however, of the startling manifestation by no means necessarily involves any enfeeblement of the inspiring conviction from which it sprang. The brawling torrent which "foams its madness off" is lost in the calm and majestic flow of the deep river.

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

Therefore - To sum up the whole.

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

For a close of the whole, he exhorts them earnestly to endeavour after the gift of prophesying, and not to forbid the use of the gift of tongues, provided the forementioned rules and directions before given be observed: that so in their public assemblies all things relating to religious worship be performed with that becoming gravity and decency which may most and best conduce to the glory of God and the church’s edification.

Learn hence, 1. That the whole church in general, and every individual member of it in particular, ought to perform all the duties of God’s worship in a decent and orderly manner.

Learn, 2. That it is the duty of church governors to take care that order and decency be enjoined and observed in the church of God, to the edification of all the members of it.

Learn, 3. That they only have authority to make church orders whom the Lord has made church governors.

Learn, 4. That such orders as relate to real decency in the worship of God, made and confirmed by the governors of the church, ought to be obeyed and conformed to by the members of the church for conscience’ sake, that all things may be done decently and in order.

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

39. “So, my brethren, be zealous to prophesy, and prohibit not to speak with tongues.” Speaking with tongues was the more magnetic and demonstrative, while prophesying, i. e., “speaking to the people edification, exhortation and comfort,” was the gift of all others preeminent for its practical utility in the salvation of souls. Hence the burning emphasis constantly laid upon it. This wicked world despises the Bible, and devours filthy, lying novels and trashy newspapers. To them the Bible is a dry book, utterly loathsome. Hence they will never read it except for Satan’s criticism. Consequently God’s people must save them by His omnipotent grace, or let them sink into Hell. Our talking to them privately and publicly is God’s appointed method for their salvation.

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

Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues .

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.

39. Wherefore. The apostle concludes this section of church order by again commending prophecy as the chief gift, and enjoining order in the church exercises.

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.

do not forbid anyone from speaking in tongues

Paul makes it clear that speaking in tongues at a church gathering is permissible and acceptable.

But let all things be done properly and in order

Paul is stressing that church gatherings should be held in an orderly manner. AT: "But do all things properly and in order" or "But do everything in an orderly, appropriate way"

translationWords

prophet

tongue

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

39. μου. אAB Peshito. Rec. om. with DEFG Vetus Lat. Vulg.

39. ὥστε, ἀδελφοί. The Apostle, as is his wont, sums up the whole section in a few concluding words. Prophecy is a gift to be earnestly sought (see for ζηλοῦτε the note on ch. 1Co 12:31). Speaking with tongues is a gift not to be discouraged. But the chief point is to secure edification.

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.

39.] ζηλοῦτε and μὴ κωλύετε express the different estimations in which he held the two gifts.

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

39. ὥστε, ἀδελφοί μου. As in 11:33, these words introduce an affectionate summing up after severe censure: Post multas correptiones, fratres eos appellat, ut subleventur (Atto). For ὥστε see 7:38, 10:12, 15:58. ‘So then, my brethren, continue to desire earnestly the gift of prophesying, and that of speaking with Tongues hinder ye not.’* A vast difference; the one gift to be greatly longed for, the other only not forbidden; for, as Chrys. points out, τὸ τῶν γλωσσῶν οὔτε πάντη ἄχρηστον, οὔτε σφόδρα ὠφέλιμον καθʼ ἐαυτό. See 1Th 5:19, 1Th 5:20.

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