1 Corinthians 14. Prophecy and Speaking with Tongues, their Relative Value and their Place in the Church Gathering. Paul now comes to the direct comparison between the two types of ecstatic speech on which his judgment differed from that prevalent at Corinth. Both prophecy and speaking with tongues were genuine expressions of the Spirit's inspiration; Paul himself spoke with tongues more than all (1 Corinthians 14:18), and conceded a certain place to them in the assembly (1 Corinthians 14:27; 1 Corinthians 14:39), but esteemed prophecy as one of the greater gifts to be earnestly desired. Prophecy was inspired preaching (pp. 647 f.); on speaking with tongues, see p. 648.
1 Corinthians 14:1-20. Love is to be pursued beyond all things, but spiritual gifts are to be eagerly desired, above all, prophecy. He who exercises the gift of tongues holds communion with God, and is unintelligible to his fellows, since he is speaking mysteries in the Spirit-inspired ecstasy. The prophet, on the other hand, builds up, strengthens, and consoles men. One edifies the speaker, not indeed by the communication of fresh knowledge, for normally he cannot himself understand what he says (1 Corinthians 14:13 f., 1 Corinthians 14:19) but by the experience of inspiration and the fellowship of his spirit with God (1 Corinthians 14:2; 1 Corinthians 14:28), though the understanding is dormant. The prophet edifies the church, since he speaks what all can understand. Hence, while Paul could wish that all had the gift of tongues, he would prefer that they should prophesy (Numbers 11:29); it is the greater of the two gifts, unless to that of tongues the gift of interpretation be added, so that the church may get benefit. Suppose he came to them speaking with tongues, what good would he do them unless he addressed them in intelligible language, imparting revelation, knowledge, prophesying or teaching? Even inanimate musical instruments, whether wind or stringed, must not keep on one note or no one will recognise any tune; while, if the clarion gives out an indistinct sound, none will realise that he is summoned to the battle. Similarly unless their tongues here (1 Corinthians 14:9) in the literal sense utter intelligible speech, how will what is said be known? It will be futile talking to the wind. There are so many languages in the world, and not one without significance, and those who are unacquainted with each other's language will, when they meet, be mutually unintelligible foreigners. Zealous as they are for spirits, they must let their zeal take the direction of abounding in such gifts as will benefit the church. He who has the gift of tongues should pray for that of interpretation. When he prays in a tongue his spirit prays, the understanding is barren, it can produce no fruit for others. Whether he prays or sings, understanding as well as spirit shall participate. Otherwise, when one gives thanks in the spirit, how will any non-member who is present be able to utter the Amen at the close, since he will not know whether he can endorse what has been said? True, such a thanksgiving is quite good in itself, but the other gains no profit. Paul is grateful to God that he has the gift of tongues in a fuller measure than all of them and so speaks of it with inside knowledge; yet when in church he would sooner speak five words intelligible to himself and helpful to others than ten thousand in a tongue.
1 Corinthians 14:6. It is not clear whether Paul means that the visit is unprofitable if he speaks with tongues alone and does not proceed to exercise some intelligible gift in addition, or if he fails to interpret the tongue speech, which, if interpreted, would prove to be also one of the gifts named.
1 Corinthians 14:16. Possibly the unlearned (Gr. idiô tç s) is the unbaptized. Some think a special place was reserved for the catechumens in the meeting-room. But it is questionable whether matters had reached this development. The same term is used in 1 Corinthians 14:23 f., where he is classed with the unbelieving as likely to pronounce an unfavourable judgment on tongues. RVm is hardly satisfactory, for the judgment of 1 Corinthians 14:23 is that of an outsider, hardly of a Christian; presumably all members of the Church recognised Divine inspiration behind the gifts, whether themselves gifted or not. Yet the idiô tç s is so far in sympathy that he may be expected to add Amen at the end of a Christian prayer that he understands; he is more of a neutral with some leaning to Christianity, which may be stimulated or checked by what he hears in the church; the unbeliever is definitely hostile and prejudiced. Paul singles out the former here, though the majority of the church would share his incapacity to understand, since the Christian would take it for granted that the prayer was truly inspired, because he recognised the genuineness of the phenomenon and believed it to be adequately safeguarded by the available tests (1 Corinthians 14:29; 1 Corinthians 12:10).