This chapter will enable us to conclude our studies concerning spiritual gifts.
Remember Chapter 12 showed us the variations in the gifts as well as how they were
severally bestowed. Chapter 13 furnished the motive for their exercise plus the exact
length of their duration and Chapter 14 introduces the proper value to be placed on
the different gifts then sets forth the order for their exercise that their service
might be rendered "decently" as to manner.
Paul having taught them to "desire earnestly the best gifts" (12:31) now proceeds in
verses 1-25 toward a revelation of truth which will show the gifts associated with
"prophecy" are "the best gifts" as compared with those aligned with tongues. Next,
that they were not left without an exact "order" or outline to govern and control
strictly each of the gifts (vs 26-33). Then that women are forbidden to exercise any
gift that would cause their public speaking in the assembly (vs 34-36) and finally,
the concluding exhortation.
"Follow after love." It is indeed too easy to "leave . . . . love" (Rev 2:4). Thus we
are to "Keep yourselves in . . . . love" (Jude 21).
H. Frank Fort writing on the subject "The Responsibility of the Relationship" said,
"Peter wrote 'love the brotherhood' (I Pet 2:17). This commandment is addressed to the
children of God involving 'brotherly love.' Concerning this love, John wrote,
'Beloved, let us love one another; for love is of God: and every one that loveth is
born of God, and knoweth God. He that loveth not knoweth not God, for God is love' (I
Jn 4:7-8). Faith and love originate in the heart (Rm 10:9; 10:5) but when it can be
said in truth, "the love of Christ constraineth us" (II Cor 5:14), then shall we see
"faith which worketh by love" (Gal 5:6) and thereby prove the existence of love of
God's glory and man's good. How do we know? Because it is written, "By this we know
that we love the children of God, when we love God and keep His commandments" (I Jn
5:2)."
Fort continued, "In this text, we have two objects of love. First, God, the begetter
and those whom God has begotten. 'Everyone that loveth him that begat (God) loveth him
also that is begotten of him' (I Jn 5:1). God says this is true of everyone that is
born of Him. Then why would He command, as John wrote, 'Beloved, let us love one
another' (I Jn 4:7) if they did this anyway, in the very fact that they had been born
again? The answer is simple. Every child of God has the love of God in his heart, but
how to express this love is another matter. John says, 'Beloved, if God so loved us,
we ought also to love one another' (I Jn 4:11)."
Similarly we are "created in Christ Jesus unto good works, which God hath before
ordained that we should walk in them" (Eph 2:10). Yet in Titus 3:8 the command is to
"be careful to maintain good works." We know that "faith worketh by love" (Gal 5:6).
So are we saved and curiously capacitated to love? Still we must "follow after love"
(I Cor 13:1).
"Follow after" is dioko, pursuing as one would a calling. It is used additionally of:
1) "the things which make for peace" (Rm 14:19); 2) "peace and holiness without which
none can see the Lord" (Heb 12:14); 3) "That which is good" (I Thess 5:15) which is
catalogued in both I Timothy 6:11 and II Timothy 2:22; and finally of Paul's personal
pursuit of attaining the very ultimate and pinnacle of his possibilities "in Christ"
(Phil 3:12).
"And desire spiritual gifts, but rather that ye may prophesy." "Desire" is zeloo, to
have a zeal for, to be zealous towards, whether in good or an evil sense. The former
is observed in I Corinthians 14:1 and the latter in James 4:2. The point is that since
the gifts were not matters of choice on man's part, as we observed in Chapter 12, but
gifts of grace which the Spirit divided or apportioned "to every man . . . . as he
will" (12:11), how could Paul now teach the Corinthians to "desire" or "covet" as in
12:31, particular gifts? The answer is the whole Church was to manifest zeal both as
to the exercising and in the evaluating of the importance of the exercise of
"prophecy."
In other words, whereas they had been altogether too enamored of tongues and further
when the benefits of each is compared, that is their relative contribution to the
whole body, it is at once apparent that prophesy is better. However in their
maljudgment of the relative contribution of these gifts, they had shown much more zeal
in both the exercise of tongues and also in being jealous of those to whom that
particular gift was given. Some, no doubt, even tried to experience the tongues
phenomenon. Yet how marvelous had been the state of the Church had all members
regarded prophesy so highly as to try to hang "on to every word revealed to the
prophets."
"But rather that ye may prophesy." Both were matters of miraculous gifts but their
exercise was a matter of desire. And sad to say, they who had the gift of tongues
showed more desire to use their gift, due to the personal edification they derived
therefrom, than they who could instruct the whole body by prophesying. Verses 2-3,
"For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no
man undsertandeth him: howbeit in the Spirit he speaketh mysteries. But he that
prophesieth speaketh unto men to edification, and exhortation, and comfort."
Again, we point out that "unknown" is not in the original at all. Tongues only had
value for the Church when an interpreter was present who could translate the language
spoken (14:5). Mark 16:17 says, "They shall speak with new tongues. "New" is not from
neos which means recent or new in time but rather from kainos, new as to quality, that
which is fresh as unworn. This is a good example of the tongues at Pentecost in Acts
2. The languages spoken by the apostles were fresh or unworn to them but not so to the
man who heard them "in our own tongue (dialect) wherein we were born" (Acts 2:4; 6; 8;
11). These were actual languages never mer ecstatic utterances of unintelligible
sounds.
"No man understandeth" merely shows that God knew what language groups were in
attendance at a given service and caused the speaker to use a language foreign to each
language present. Thus the gift of interpretation was always necessary if the church
was to be benefited.
"Howbeit in the Spirit he speaketh mysteries." "In the Spirit" here stands in contrast
with "the understanding" in verse 14. "Speaketh mysteries" simply involved speaking
that which had not be available to all men. It is from musterion, that which is known
to the mustes, the initiated or those who have learned the secret. God's purpose has
been seen to be to reveal to some just such mysteries. But if no one was present to
interpret, that purpose would not find fulfillment.
"He that prophesieth speaketh unto men to edification, exhortation . . . .comfort.
"Speaketh unto men" involved the addressing of His words to men. Note the results: 1)
"edification" or "building up," the same word in I Corinthians 3:9; 8:1; 10:23; and
Ephesians 4:16; 2) "exhortation" means "to encourage" --it is from paraklesis I
Timothy 4:13 and Hebrews 10:25, examples of its usage elsewhere; and 3) "comfort"
means to console as in I Thessalonians 4:18; 5:11; 14; and Acts 9:31.
Teaching the Word as revealed to prophets and apostles in our day will produce the
same results (II Pet 2:1). The idea that we should note from these verses is that we
should be zealous in helping the whole body to be edified, encouraged and consoled
rather than living our lives to the satisfying of self.
I close this lesson help by quoting from Bruce Barton. "There are two seas in
Palestine. Once contains fresh water and there are many beautiful fish in it. Slashes
of gree adorn its banks. Trees spread their branches over it and stretch out their
thirsty roots to sip of its healing waters. Along its shores the children play, as
children played nineteen centuries ago. The River Jordan sends its sparkling waters
from the hills into this Sea of Galilee and it laughs in the sunshine. Men build homes
near it, birds their nests and every kind of life is happier because it is there.
The River Jordan flows on south into another sea. Here is no splash of fish, no
fluttering leaf, no song of birds, no children's laughter. Travelers choose another
route, unless on urgent business. The air hangs heavy and neither man nor beast nor
fowl will drink.
What makes this mighty difference in these neighbor seas? Not the Riveer Jordan, for
its waters empty the same good water into both. Not the soil in which they lie, nor
the country round about. This is the difference. The Sea of Galilee receives, but does
not keep the Jordan. For every drop that flows into it, another drop flows out. The
giving and receiving go on in equal measure. The other sea hoards its income
jealously. It will not be tempted into any generous impulse. Every drop it gets, it
keeps.
The Sea of Galilee gives and lives. The other sea gives nothing and is dead, the Dead
Sea. There are two kinds of professing believers in the world, just as these two kinds
of seas in Palestine. One kind is flowing and growing, the other is stagnant. What
kind of folks are we?" JM
Remember Chapter 12 showed us the variations in the gifts as well as how they were
severally bestowed. Chapter 13 furnished the motive for their exercise plus the exact
length of their duration and Chapter 14 introduces the proper value to be placed on
the different gifts then sets forth the order for their exercise that their service
might be rendered "decently" as to manner.
Paul having taught them to "desire earnestly the best gifts" (12:31) now proceeds in
verses 1-25 toward a revelation of truth which will show the gifts associated with
"prophecy" are "the best gifts" as compared with those aligned with tongues. Next,
that they were not left without an exact "order" or outline to govern and control
strictly each of the gifts (vs 26-33). Then that women are forbidden to exercise any
gift that would cause their public speaking in the assembly (vs 34-36) and finally,
the concluding exhortation.
"Follow after love." It is indeed too easy to "leave . . . . love" (Rev 2:4). Thus we
are to "Keep yourselves in . . . . love" (Jude 21).
H. Frank Fort writing on the subject "The Responsibility of the Relationship" said,
"Peter wrote 'love the brotherhood' (I Pet 2:17). This commandment is addressed to the
children of God involving 'brotherly love.' Concerning this love, John wrote,
'Beloved, let us love one another; for love is of God: and every one that loveth is
born of God, and knoweth God. He that loveth not knoweth not God, for God is love' (I
Jn 4:7-8). Faith and love originate in the heart (Rm 10:9; 10:5) but when it can be
said in truth, "the love of Christ constraineth us" (II Cor 5:14), then shall we see
"faith which worketh by love" (Gal 5:6) and thereby prove the existence of love of
God's glory and man's good. How do we know? Because it is written, "By this we know
that we love the children of God, when we love God and keep His commandments" (I Jn
5:2)."
Fort continued, "In this text, we have two objects of love. First, God, the begetter
and those whom God has begotten. 'Everyone that loveth him that begat (God) loveth him
also that is begotten of him' (I Jn 5:1). God says this is true of everyone that is
born of Him. Then why would He command, as John wrote, 'Beloved, let us love one
another' (I Jn 4:7) if they did this anyway, in the very fact that they had been born
again? The answer is simple. Every child of God has the love of God in his heart, but
how to express this love is another matter. John says, 'Beloved, if God so loved us,
we ought also to love one another' (I Jn 4:11)."
Similarly we are "created in Christ Jesus unto good works, which God hath before
ordained that we should walk in them" (Eph 2:10). Yet in Titus 3:8 the command is to
"be careful to maintain good works." We know that "faith worketh by love" (Gal 5:6).
So are we saved and curiously capacitated to love? Still we must "follow after love"
(I Cor 13:1).
"Follow after" is dioko, pursuing as one would a calling. It is used additionally of:
1) "the things which make for peace" (Rm 14:19); 2) "peace and holiness without which
none can see the Lord" (Heb 12:14); 3) "That which is good" (I Thess 5:15) which is
catalogued in both I Timothy 6:11 and II Timothy 2:22; and finally of Paul's personal
pursuit of attaining the very ultimate and pinnacle of his possibilities "in Christ"
(Phil 3:12).
"And desire spiritual gifts, but rather that ye may prophesy." "Desire" is zeloo, to
have a zeal for, to be zealous towards, whether in good or an evil sense. The former
is observed in I Corinthians 14:1 and the latter in James 4:2. The point is that since
the gifts were not matters of choice on man's part, as we observed in Chapter 12, but
gifts of grace which the Spirit divided or apportioned "to every man . . . . as he
will" (12:11), how could Paul now teach the Corinthians to "desire" or "covet" as in
12:31, particular gifts? The answer is the whole Church was to manifest zeal both as
to the exercising and in the evaluating of the importance of the exercise of
"prophecy."
In other words, whereas they had been altogether too enamored of tongues and further
when the benefits of each is compared, that is their relative contribution to the
whole body, it is at once apparent that prophesy is better. However in their
maljudgment of the relative contribution of these gifts, they had shown much more zeal
in both the exercise of tongues and also in being jealous of those to whom that
particular gift was given. Some, no doubt, even tried to experience the tongues
phenomenon. Yet how marvelous had been the state of the Church had all members
regarded prophesy so highly as to try to hang "on to every word revealed to the
prophets."
"But rather that ye may prophesy." Both were matters of miraculous gifts but their
exercise was a matter of desire. And sad to say, they who had the gift of tongues
showed more desire to use their gift, due to the personal edification they derived
therefrom, than they who could instruct the whole body by prophesying. Verses 2-3,
"For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no
man undsertandeth him: howbeit in the Spirit he speaketh mysteries. But he that
prophesieth speaketh unto men to edification, and exhortation, and comfort."
Again, we point out that "unknown" is not in the original at all. Tongues only had
value for the Church when an interpreter was present who could translate the language
spoken (14:5). Mark 16:17 says, "They shall speak with new tongues. "New" is not from
neos which means recent or new in time but rather from kainos, new as to quality, that
which is fresh as unworn. This is a good example of the tongues at Pentecost in Acts
2. The languages spoken by the apostles were fresh or unworn to them but not so to the
man who heard them "in our own tongue (dialect) wherein we were born" (Acts 2:4; 6; 8;
11). These were actual languages never mer ecstatic utterances of unintelligible
sounds.
"No man understandeth" merely shows that God knew what language groups were in
attendance at a given service and caused the speaker to use a language foreign to each
language present. Thus the gift of interpretation was always necessary if the church
was to be benefited.
"Howbeit in the Spirit he speaketh mysteries." "In the Spirit" here stands in contrast
with "the understanding" in verse 14. "Speaketh mysteries" simply involved speaking
that which had not be available to all men. It is from musterion, that which is known
to the mustes, the initiated or those who have learned the secret. God's purpose has
been seen to be to reveal to some just such mysteries. But if no one was present to
interpret, that purpose would not find fulfillment.
"He that prophesieth speaketh unto men to edification, exhortation . . . .comfort.
"Speaketh unto men" involved the addressing of His words to men. Note the results: 1)
"edification" or "building up," the same word in I Corinthians 3:9; 8:1; 10:23; and
Ephesians 4:16; 2) "exhortation" means "to encourage" --it is from paraklesis I
Timothy 4:13 and Hebrews 10:25, examples of its usage elsewhere; and 3) "comfort"
means to console as in I Thessalonians 4:18; 5:11; 14; and Acts 9:31.
Teaching the Word as revealed to prophets and apostles in our day will produce the
same results (II Pet 2:1). The idea that we should note from these verses is that we
should be zealous in helping the whole body to be edified, encouraged and consoled
rather than living our lives to the satisfying of self.
I close this lesson help by quoting from Bruce Barton. "There are two seas in
Palestine. Once contains fresh water and there are many beautiful fish in it. Slashes
of gree adorn its banks. Trees spread their branches over it and stretch out their
thirsty roots to sip of its healing waters. Along its shores the children play, as
children played nineteen centuries ago. The River Jordan sends its sparkling waters
from the hills into this Sea of Galilee and it laughs in the sunshine. Men build homes
near it, birds their nests and every kind of life is happier because it is there.
The River Jordan flows on south into another sea. Here is no splash of fish, no
fluttering leaf, no song of birds, no children's laughter. Travelers choose another
route, unless on urgent business. The air hangs heavy and neither man nor beast nor
fowl will drink.
What makes this mighty difference in these neighbor seas? Not the Riveer Jordan, for
its waters empty the same good water into both. Not the soil in which they lie, nor
the country round about. This is the difference. The Sea of Galilee receives, but does
not keep the Jordan. For every drop that flows into it, another drop flows out. The
giving and receiving go on in equal measure. The other sea hoards its income
jealously. It will not be tempted into any generous impulse. Every drop it gets, it
keeps.
The Sea of Galilee gives and lives. The other sea gives nothing and is dead, the Dead
Sea. There are two kinds of professing believers in the world, just as these two kinds
of seas in Palestine. One kind is flowing and growing, the other is stagnant. What
kind of folks are we?" JM
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| "Comparison of the Gifts of Tongues and Prophesy (I Cor 14:1-3)" "Follow after charity, and desire spiritual gifts, but rather that ye may prophesy" (vs 1) CHAPTER 19 By John C. Morgan |