1 Corinthians 14:4

14:4 The primary purpose of spiritual gifts is not self-edification, but the strengthening of the entire church (see 12:7; cp. 8:1; 14:12).

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

1Co 14:4. Ἐαυτὸν, himself) understanding the meaning of what the tongue speaks.—ἐκκλησίαν, the church) the whole congregation.

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

1Co_14:4. Difference between the relations of the two in respect of the just mentioned οἰκοδομή.

ἑαυτόν] in so far, namely, as he not merely believes that he feels (Wetstein), but really does feel in himself the edifying influence of what he utters. This does not presuppose such an understanding of what he utters as could be communicated to others, but it does assume an impression on the whole of a devout and elevating, although mystical kind, experienced in his own spiri.

ἐκκλησ.] a church, without the article, an assembly.

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 14:4 . “He that speaks with a tongue edifies himself, but he that prophesies edifies a church (assembly)” not one but many persons, not himself but a whole community. The impression made on the γλωσσολαλῶν by his utterance, since it was delivered in a rapture and without clear conception (1Co 14:12 ff.), must have been vague; but it powerfully confirmed his faith, since it left an abiding sense of possession by the Spirit of God ( cf. 2Co 12:1-10 ). Our deepest feelings frequently enter the mind below the surface consciousness.

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

1Co_14:4

He that speaketh in an (unknown) tongue edifieth himself; but he that prophesieth edifieth the church.

This follows from what had been said. The speaker with tongues did not edify the church, because he was not understood; he did edify himself, because he understood himself. This verse, therefore, proves that the understanding was not in abeyance, and that the speaker was not in an ecstatic state.

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

The company.

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

edifieth himself--as he understands the meaning of what the particular "tongue" expresses; but "the church," that is, the congregation, does not.

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 4. He that speaketh in an unknown tongue] In the Hebrew for instance, the knowledge of the depth and power of which he has got by a Divine revelation, edifieth himself by that knowledge.

But he that prophesieth] Has the gift of preaching.

Edifieth the Church.] Speaketh unto men to edification, exhortation, and comfort, 1Co 14:3.

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

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

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.

(4) He that speaketh in an unknown tongue.—Better, He that speaketh in a tongue. The introduction of the word “unknown” destroys the whole force of the passage. All tongues—as distinct from languages—were unknown, i.e., unintelligible. The gift of prophecy is superior in usefulness to that of tongues, and therefore to be preferred. The use of the word “edify,” as applied to an individual solely, as distinct from the individual as a part of the whole Church, is unusual with St. Paul (see Note on 1Co_8:1), but is introduced so as to make the antithesis verbally as well as logically more striking.

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

4. He that speaketh in an unknown tongue edifieth himself] Not necessarily because he understands what he is saying, but because his spirit, stirred up by the Spirit of God, is led by the experience of the inward emotion to praise God. Estius. See 1Co_14:14.

but he that prophesieth edifieth the church] The profit of the brethren is ever St Paul’s object. Cf. 1Co_14:6; 1Co_14:12; ch. 1Co_6:12, &c. Prophecy is to be preferred to the gift of tongues because it is more directly useful. See note, ch. 1Co_12:28.

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.

He that speaketh its an unknown tongue,.... Be it the Hebrew language, or any other; some copies, and the Ethiopic version, read, "with tongues":

edifieth himself; his heart may be warmed, his affections raised, his devotion kept up, and he be in a very spiritual and comfortable frame, knowing and understanding what he himself says:

but he that prophesieth, edifieth the church: which is the great end of the Gospel ministry, which is for the edifying the body of the church: wherefore that which tends to the edification of more, even the whole church, must be preferable to that, which at most can only edify one, and that the speaker himself.

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

4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.

Ver. 4. Edifieth the Church] Therefore prophecy is the more worthy, because profitable. Prodesse melius quam praeesse.

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.

Edifieth himself - That is, the truths which are communicated to him by the Spirit, and which he utters in an unknown language, may be valuable, and may be the means of strengthening his faith, and building him up in the hopes of the gospel, but they can he of no use to others. His own holy affections might be excited by the truths which he would deliver, and the consciousness of possessing miraculous powers might excite his gratitude. And yet, as Doddridge has well remarked, there might be danger that a man might be injured by this gift when exercised in this ostentatious manner.

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

He that speaketh in an unknown tongue edifieth himself; knowledge or understanding of the things that any man speaketh, is necessary to the improvement of them, by their being a means to promote faith and love; for how shall what men say in the least promote, either my faith in God or Christ, or my love to him, if I understand not what they say?

How shall they believe in him of whom they have not heard? Rom 10:14. So that, though he that speaketh in an unknown tongue may (if he understand what he says) have his own heart affected with what he saith, yet it is not possible he should affect another.

But he that prophesieth edifieth the church; but he that preacheth in an intelligible language and style to all that hear him, he doth what in him lieth to edify all those that hear him.

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

4. Edifieth himself—The very inspiration elevates and delights his spirit, while his own utterance of divine mysteries reacts upon and edifieth himself. Though he keep silence, (1Co_14:28,) he goes not unblest.

Edifieth the Church—By clear and instructive thought, and, perhaps, supernatural prediction.

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

Edifieth himself. When the "tongue" was genuine, and under due control (ver. 32); when it avoided the physical and orgiastic manifestations by which a sort of spiritual possession was indicated in the ancient oracular shrines; when the self consciousness was not wholly obliterated, a sense of ennobling conviction would be produced by this spiritual outpouring. Those who have experienced the emotion describe this very result. They felt enlarged and elevated their whole being was for a time expanded by this emotion. The Church. Primarily the body of assembled Christians which he is addressing, and through them the Church of God in general.

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

Edifieth himself - Only, on the most favourable supposition. The church - The whole congregation.

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

Observe here, 1. Another argument used by the apostle to prove the gift of prophesying, that is, of interpreting the holy scripture, to be far more excellent than the gift of tongues, separated from the gift of interpretation: he that speaketh in an unknown tongue edifies none but himself, because none but himself understands it; but he that teacheth, instructeth, and exhorteth others, edifieth the church, or the whole assembly that he spake in.

Observe, 2. The apostle wishes they all had the gift of tongues, because they were so very covetous and desirous of them: though alas! rather for their own ostentation than the church’s edification: yet he rather desires, with Moses, that all the Lord’s people were prophets; that is, directed and assisted by the Spirit of God, to deliver plainly and persuasively the will of God to men; for he is the greatest in the church who is most edifying; and he that prophesieth, edifieth more than he that speaketh all languages uninterpreted.

Observe, 3. He amplifies this by instancing in his own person: If I come to you speaking with tongues; as if he had said, I wonder whether what you so admire in others would please you in me! suppose that I, whom God has eminently endowed with the gift of tongues, should come and speak to you in the Arabian language, what good would it do you? What would you be the wiser or better for me, should I make known to you some revelation which I immediately received from God, or open to you some truth which you knew not before, or urge you to some needful duty, or doctrinally expound to you the matters of faith and obedience recorded in the gospel, if either myself or some interpreter did not make what I say intelligible to you, what will it profit you?

To deliver the mind and will of God plainly and persuasively to the church’s benefit and edification, is much more acceptable to God, profitable to man, and comfortable to ourselves, than to speak with the tongues of men and angels, in language not understood, or not heard.

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

He that speaketh in a tongue edifieth himself; but he that prophesieth edifieth the church . [The apostle here lays the groundwork of his argument. Prophecy is superior to the gift of exercising his spiritual gift ( Rev_1:10 ), might indeed speak the divine truths or mysteries of God; but, speaking them in a foreign language, he would be understood only by God and himself, and so would only edify, etc., himself. On the other hand, the prophet, declaring the same or kindred mysteries in the vernacular, would be understood by all present, and thus he would transform the mysteries into revelations, which would benefit the church, either edifying it, so as to enlighten its ignorance; or rousing its latent energies, so as to dispel its sluggishness; or comforting it, so as to remove its sorrows. In short, tongues might excite wonder ( Act_2:12 ), but preaching brought forth fruit ( Act_2:36-42 ) and the Corinthian church had need to be more fruitful, since it was not eminent for its holiness or its works. Paul does not mean to say that no man living could understand the tongues, or that they were mere jargon. He means that no man present in the usual Corinthian assemblies understood them. Had speaking with tongues been mere hysterical "orgiastic" jargon, it certainly would not have bodied forth the mysteries of God, nor would it have edified the one speaking, nor could it have been interpreted by him or by others as Paul directs. Those who belittle the gift by construing it as a mere jargon approach dangerously near making Paul (and themselves likewise) criticize the Holy Spirit for giving such a senseless, abnormal gift. But those who read Paul correctly find that he is only censuring the abuse of the gift and not the nature of it. It was useful to the church while engaged in missionary work in foreign fields. But it became a source of vanity and vainglorious display when used by a church sitting idly at home. To the missionary it was a splendid addition to the gift of prophecy; but to the Corinthian preachers exhorting in their home church, it was a sad subtraction from that gift. The fruits of the Spirit in the Christian life are far enough from being "orgiastic"-- Gal_5:22 ]

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.

4. He that speaketh in a tongue edifieth himself. His speech in the unknown tongue tends to strengthen him, though not instructing others. He is made to feel that he is moved by God, and so is filled with awe.

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.

4. ἑαυτὸν οἰκοδομεῖ. Not necessarily because he understands what he is saying, but because his spirit, stirred up by the Spirit of God, is led by the experience of the inward emotion to praise God. Estius. See 1Co 14:14.

ὁ δὲ προφητεύων. The profit of the brethren is ever St Paul’s object. Cf. 1Co 14:6; 1Co 14:12; ch. 1Co 6:12, &c. Prophecy is to be preferred to the gift of tongues because it is more directly useful. See note, ch. 1Co 12:28.

ἐκκλησίαν. The article is omitted here, just as we say ‘in Parliament,’ ‘at meeting,’ ‘in synod,’ and the like. These, however, are more parallel to ἐκκλησία with a preposition (see 1Co 14:19; 1Co 14:35). Our expression ‘dissolve Parliament,’ however, is an instance in point.

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.

4.] ἑαυτ. οἰκ. does not necessarily involve his understanding what he speaks: the exercise of the gift in accordance with the prompting of the Spirit may be regarded as an οἰκοδομή: the intensity of the feeling of prayer or praise in which he utters the words is edifying to him, though the words themselves are unintelligible. This view is necessary on account of what is said in ver. 5, that if he can interpret, he can edify not only himself but the church.

ἐκκλησίαν] [i.e. the assembled Christians: see note on ch. 11:18] not, as Meyer, a congregation, but = τὴν ἐκκλησίαν: the art. being often omitted when a noun in government has an emphatic place before the verb: accordingly in ver. 5, it is ἡ ἐκκλ. which is edified.

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

4. ὁ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ. By communing with God in supernatural language the man who spoke in a Tongue built up himself. But, as Chrysostom says, What a difference between one person and the Church! Although there is no τήν before ἐκκλησίαν, ‘the Church’ is nearer the meaning than ‘a Church’ or ‘a congregation’; yet either of the latter is admissible. See Alford and Ellicott, ad loc. But there is no sarcasm; se ipsum aedificat, ut ipse quidem putat; sibi placet. Revera autem neminem aedificat.

In both v. 2 and v. 4, D E with Arm. and other authorities have γλώσσαις for γλώσσῃ. Some (A E K L) insert τῷ before Θεῷ in v. 2, but here none insert τήν before ἐκκλησίαν.

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

Vv. 4. “He that speaketh in a tongue edifieth himself; but he that prophesieth, edifieth the Church.”

From his intimate communion with God, the glossolalete derives a blessing which, even though it is not transformed into precise notions by the exercise of the understanding, makes itself felt as a power in the depths of his soul; but the Church has received nothing of the kind, for it has understood nothing of the inward dialogue kept up with God. Prophecy, on the contrary, is like a torrent of living water which overspreads and quickens the whole Church. Hence the conclusion drawn, 1Co 14:5.

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.