This Material Has Not Been Edited For s1

THIS MATERIAL HAS NOT BEEN EDITED FOR

SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

I Corinthians

Chapter 14

14:1-40 PROPHECY THE BEST GIFT.

A-1 14:1-20. Prophecy better than tongues.

A-2 14:21-40. Reasons and cautions.

14:1-20 (A-1, above). PROPHECY BETTER THAN TONGUES.

A-1 B 14:1. Every gift to be desired.

C 14:2-4. But prophesy is best.

B 14:5-. Tongues [the gift] also to be desired.

C 14:-5-20. But prophesying is best.

1 Cor 14:1-5

14:1 Prophecy and Tongues

Pursue love, and desire spiritual gifts, but especially that you may prophesy. 2 For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries. 3 But he who prophesies speaks edification and exhortation and comfort to men. 4 He who speaks in a tongue edifies himself, but he who prophesies edifies the church. 5 I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification.

NKJV

1 Cor 14:1

Follow after charity - as your chief aim, seeing it is "the greatest" (1 Cor 13:13).

And desire. Translate, 'Yet (as a secondary aim) desire zealously spiritual gifts, with prayer and in submission to the Spirit's will' (1 Cor 12:11, 31, note); not with "envy" (the same Greek, 1 Cor 13:4) of another's gifts. "Follow after" includes the activity of the will: 'desire zealously' implies entreaty in prayer.

But rather - 'but chiefly that ye may prophesy' (speak under inspiration) (Prov 29:18; Acts 13:1; 1 Thess 5:20), whether as to future events - i.e., prophecy-or explaining obscure Scriptures, especially the prophetic, or illustrating questions of Christian doctrine and practice. Modern preaching is its successor, without the inspiration. Desire zealously this (prophecy) more than any other spiritual gift, especially in preference to "tongues," (1 Cor 14:2, etc.)

Note: As I have stated there is a difference in the speaking in tongues, when one receives the baptism of the Holy Spirit. Scripture states that this is the only way to prove that someone has received this experience. See Joel 2:28-29; Acts 2:16-18; Acts 2:4; Mark 16:17; Acts 19:6

The Gift of Tongues is different than the speaking in tongues when one receives the infilling of the Spirit. Many theologians still confuse these two experiences the only reason why I know the difference is because I do speak in tongues almost daily and I have also used the Gift of tongues. Paul the Learner

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1 Cor 14:1

Follow after love diookete (NT: 1377) teen (NT: 3588) agapeen (NT: 26). As if a veritable chase. Paul comes back to the idea in 1 Cor 12:31 (same use of zeeloute (NT:2206)) and proves the superiority of prophecy to the other spiritual gifts not counting faith, hope, love of 1 Cor 13:13.

But rather that ye may prophesy Mallon (NT: 3123) de (NT: 1161) hina (NT: 2443) profeeteueete (NT: 4395). Distinct aim in view as in 1 Cor 14:5. An old verb from profeetees (NT: 4396), common in the New Testament. Present subjunctive, "that ye may keep on prophesying."

YE MAY PROPHESY Profeeteueete

Proph¢¡t¢s [prophet], proph¢¡tis [prophetess], proph¢teúœ [to prophesy], proph¢teía [prophecy], proph¢tikós [prophetic], pseudoproph¢¡t¢s [false prophet]

VI. Church Prophets.

1. The Nature of Primitive Christian Prophecy. This prophecy is the utterance of charismatic preachers regarding the divine mysteries (1 Cor 13:2), God's saving will (Eph 3:5-6), future events (Acts 21:10-11; Rev 22:6-7), and contemporary matters (Acts 13:1 ff.; 1 Tim 1:18). The prophets admonish, console, encourage, and censure (cf. 1 Cor 14:3, 25).

2. Comparison with OT Prophecy. Similarities include the use of actions (Acts 21:10-11), prophetic style (11:11), and visions at calling (cf. Rev 1:9 ff.; 10:8 ff.). A main difference is that, while there are some outstanding prophets, all members of the community are now called to prophesy (Acts 2:4, 16 ff.; 4:31).

Like the OT prophets, NT prophets disclose hidden things (Eph 3:5) but enjoy less authority, since they are subject to the judgment of their brethren (Matt 7:16). The divine of Revelation is closest to an OT prophet with his authoritative and decisively significant message (1:2-3; 19:9) which determines the destiny of those who accept or reject it (22:18-19).

3. The Most Important Charisma. Paul prefers prophecy to other gifts (1 Cor 14:1; cf. 12:28-29; Eph 4:11). The prophets Barnabas and Silas are leaders of the church (Acts 15:22, 32). The prophets also have a special place in Rev 11:18; 16:6; 18:24; prophecy is here the revelation and testimony of Jesus Christ.

Some prophets may be itinerants (cf. Acts 11:27-28 and 21:10), but this is not a general rule. Even prophecy is transitory (1 Cor 13:8-9, 12). Paul does not call himself a prophet, although he speaks prophetically (1 Cor 14:6; cf. Rom 11:25 ff.; 1 Cor 15:51 ff.; 1 Thess 4:13 ff.; Acts 20:22-23; 27:22 ff.).

4. Ecstasy and Prophecy. The NT never refers to exclusion of the individual ego even though prophecy has ecstatic features (cf. Acts 2:4 ff.; 10:44 ff.; Rev 1:10; 4:2). Its chief mark is proclamation of God's word in which the speaker's personhood remains intact (1 Cor 14). It stays on the sober ground of faith (cf. Rom 12:6). God gives and believers make responsible use of the gift.

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5. Glossolalia and Prophecy. These two gifts of the Spirit have much in common (Acts 2:4, 17; 19:6). Yet prophecy ranks higher (1 Cor 14:1 ff.). It declares God's counsels openly (1 Cor 14:5). Both gifts edify, but tongues edify only the speakers, prophecy the whole church (14:2-3). To those outside speakers in tongues seem to be mad, but in prophecy spiritual experience is presented in intelligible speech that all may understand (14:24-25).

Homily 35 - 1 Corinthians 14:1 John Chrysostom AD 400

1 Cor 14:1.

Follow after love, yet desire earnestly spiritual gifts; but rather that ye may prophesy.

Thus, inasmuch as he had with exactness rehearsed unto them all the excellence of love; he exhorts them in what follows, with alacrity to lay hold of it. Wherefore also he said, "Follow after:" for he that is in chase beholds that only which is chased, and towards that he strains himself, and leaves not off until he lay hold of it.

He that is in chase, when by himself he cannot, by those that are before him he doth overtake the fugitive, beseeching those who are near with much eagerness to seize and keep it so seized for him until he shall come up. This then let us also do. When of ourselves we do not reach unto love, let us bid them that are near her to hold her, till we come up with her, and when we have apprehended, no more let her go, that she may not again escape us.

For continually she springs away from us, because we use her not as we ought, but prefer all things unto her. Therefore we ought to make every effort, so as perfectly to retain her. For if this be done, we require not henceforth much labor, nay rather scarce any; but taking our ease, and keeping holidays, we shall march on in the narrow path of virtue. Wherefore he saith, "Follow after her."

Then that they might not suppose that for no other end he brought in the discourse of charity, except that he might extinguish the gifts, he subjoins as follows;

Ver. 1. "Yet desire earnestly spiritual gifts; but rather that ye may prophesy."

Ver. 2. "For he that speaketh in a tongue, speaketh not unto men, but unto God: for no man understandeth; but in the Spirit he speaketh mysteries."

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

At this point he makes a comparison between the gifts, and lowers that of the tongues, showing it to be neither altogether useless, nor very profitable by itself. For in fact they were greatly puffed up on account of this, because the gift was considered to be a great one.

See accordingly how he both depresses and elevates it. Thus, by saying, "He that speaketh with tongues, speaketh not unto men, but unto God, for no man understandeth," he depressed it, implying that the profit of it was not great; but by adding, "But in the Spirit he speaketh mysteries" he again elevated it, that it might not seem to be superfluous and useless and given in vain.

CHAPTER FOURTEEN

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

Seest thou by what he signify the choice nature of this gift? i.e., by the common benefit? and how every where he gives the higher honor to that which tends to the profit of the many? For do not the former speak unto men also? tell me. But not so much "edification, and exhortation, and comfort."

So that the being powered by the Spirit is common to both, as well to him that prophesieth, as to him that speaketh with tongues; but in this, the one (he, I mean, who prophesieth) hath the advantage in that he is also profitable unto the hearer For they who with tongues were not understood by them that had not the gift.

IN AN UNKNOWN TONGUE Gloossee

glœ¡ssa

B. the Use of glœ¡ssa in the NT.

1. "Tongue" occurs in the NT in Luke 16:24; 1:64; Mark 7:35. Sins of the tongue are given prominence in James 3:1-12. A similar stress may be found in Job, Psalms, Jeremiah, and Sirach, where the bent is practical but the sins are ultimately against God.

Figuratively, the tongue can also rejoice (Acts 2:26) and praise (Phil 2:11). Tongues as of fire symbolize God's descending power at Pentecost (Acts 2:3).

2. "Language" is the meaning in Acts 2:11; "language" is also used figuratively for "nation" in Rev 5:9; 7:9; 10:11, etc.

3. Glossolalia.

(a.) Speaking in tongues (1 Cor 12-14; cf. Mark 16:17; Acts 2:4) is a gift (1 Cor 14:2). This speaking is primarily to God (14:2, 28) in the form of prayer, praise, or thanksgiving (14:2, 14-17). Its benefit is for the individual rather than the community (14:4 ff.). In it the noús is absorbed so that the words are obscure (14:2, 9, 11, 15-16).

Since the sounds are not articulated, the impression of a foreign language is left (14:7-8, 10-11), and uncontrolled use might suggest that the community is composed of mad people (14:23, 27). Yet tongues are a sign of God's power (14:22).

To make them useful either the speaker or someone else must interpret (14:5, 13, 27-28; 12:10, 30). If parallels may be found in other religions, Paul discerns a difference in the religious content (1 Cor 12:2-3). He can thus accept and even claim the charisma (1 Cor 14:18, 39) but demands that it be subject to edification, order, limitation, and testing (1 Cor 14:26 ff.). Prophecy is superior to it, and above all the gifts is love (1 Cor 13).

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(c). The event recorded in Acts 2 belongs to this context. Like the speaking in tongues depicted by Paul, it is a gift of the Spirit (v. 4) which causes astonishment (v. 7) and raises the charge of drunkenness (v. 13). But in this case the hearers detect their own languages (vv. 8, 11).

Since they are all Jews (v. 9) and an impression of confused babbling is given, it is not wholly clear what this implies. Perhaps there is a reflection of the Jewish tradition that at Sinai the law was given to the nations in seventy languages. In any case, the orderly proclamation of Peter quickly follows (vv. 14 ff.).

(d.) Why glœ¡ssa came to be used for this phenomenon is debatable. Speaking (only) with the physical tongue is a most unlikely explanation in view of Paul's gén¢ glœssœ¡n in 1 Cor 12:10 and the plural in 14:5. Nor is it likely that the phrase "tongues as of fire" of Acts 2:3 underlies the usage.

The meaning "unintelligible sound" might seem to fit the case, but Paul sharply criticizes this aspect and glœ¡ssa is for him more than an isolated oracle (1 Cor 14:2, 9, 11, 26). It seems, then, that "language" is the basic meaning; here is a miraculous "language of the Spirit" such as is used by angels (1 Cor 13:1) and which we, too, may use as we are seized by the Spirit and caught up to heaven (2 Cor 12:2 ff.; cf. 1 Cor 14:2, 13 ff. as well as the stress on the heavenly origin of the phenomenon in Acts 2:2 ff.).

1 Cor 14:2

Speaketh ... unto God (Rom 8:27) - who alone understands all languages.