1 Follow after love and earnestly desire spiritual gifts, but especially that you may prophesy.
2 For he who speaks in another language speaks not to men, but to God, for no one understands, but in the Spirit he speaks mysteries.
3 But he who prophesies speaks to men for their edification, exhortation, and consolation.
4 He who speaks in another language edifies himself, but he who prophesies edifies the assembly.
5 Now I desire to have you all speak with other languages, but even more that you would prophesy. For he is greater who prophesies than he who speaks with other languages, unless he interprets, that the assembly may be built up.
6 But now, brothers, if I come to you speaking with other languages, what would I profit you unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?
7 Even lifeless things that make a sound, whether pipe or harp, if they didn’t give a distinction in the sounds, how would it be known what is piped or harped?
8 For if the trumpet gave an uncertain sound, who would prepare himself for war?
9 So also you, unless you uttered by the tongue words easy to understand, how would it be known what is spoken? For you would be speaking into the air.
10 There are, it may be, so many kinds of languages in the world, and none of them is without meaning.
11 If then I don’t know the meaning of the language, I would be to him who speaks a foreigner, and he who speaks would be a foreigner to me.
12 So also you, since you are zealous for spiritual gifts, seek that you may abound to the building up of the assembly.
13 Therefore let him who speaks in another language pray that he may interpret.
14 For if I pray in another language, my spirit prays, but my understanding is unfruitful.
15 What should I do? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, and I will sing with the understanding also.
16 Otherwise, if you bless with the spirit, how will he who fills the place of the unlearned say the “Amen” at your giving of thanks, seeing he doesn’t know what you say?
17 For you most certainly give thanks well, but the other person is not built up.
18 I thank my God, I speak with other languages more than you all.
19 However, in the assembly I would rather speak five words with my understanding, that I might instruct others also, than ten thousand words in another language.
20 Brothers, don’t be children in thoughts, yet in malice be babies, but in thoughts be mature.
21 In the law it is written, “By men of strange languages and by the lips of strangers I will speak to this people. They won’t even listen to me that way, says the Lord.”
22 Therefore other languages are for a sign, not to those who believe, but to the unbelieving; but prophesying is for a sign, not to the unbelieving, but to those who believe.
23 If therefore the whole assembly is assembled together and all speak with other languages, and unlearned or unbelieving people come in, won’t they say that you are crazy?
24 But if all prophesy, and someone unbelieving or unlearned comes in, he is reproved by all, and he is judged by all.
25 And thus the secrets of his heart are revealed. So he will fall down on his face and worship God, declaring that God is among you indeed.
26 What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, or has an interpretation. Let all things be done to build each other up.
27 If any man speaks in another language, let there be two, or at the most three, and in turn; and let one interpret.
28 But if there is no interpreter, let him keep silent in the assembly, and let him speak to himself and to God.
29 Let two or three of the prophets speak, and let the others discern.
30 But if a revelation is made to another sitting by, let the first keep silent.
31 For you all can prophesy one by one, that all may learn and all may be exhorted.
32 The spirits of the prophets are subject to the prophets,
33 for God is not a God of confusion but of peace, as in all the assemblies of the saints.
34 Let the wives be quiet in the assemblies, for it has not been permitted for them to be talking except in submission, as the law also says,
35 if they desire to learn anything. “Let them ask their own husbands at home, for it is shameful for a wife to be talking in the assembly.”
36 What!? Was it from you that the word of God went out? Or did it come to you alone?
37 If any man thinks himself to be a prophet or spiritual, let him recognize the things which I write to you, that they are the commandment of the Lord.
38 But if anyone is ignorant, let him be ignorant.
39 Therefore, brothers, desire earnestly to prophesy, and don’t forbid speaking with other languages.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 14:1–5Wherefore 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. … For continually she springs away from us, because we use her not as we ought, but prefer all things unto her. … Seest thou by what he signifies 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? … But "rather" and "greater," do not mark opposition, but superiority. So that hence also it is evident that he is not disparaging the gift, but leading them to better things, displaying both his carefulness on their behalf, and a spirit free from all envy.
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. … For continually she springs away from us, because we use her not as we ought, but prefer all things unto her. … Seest thou by what he signifies 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? … But "rather" and "greater," do not mark opposition, but superiority. So that hence also it is evident that he is not disparaging the gift, but leading them to better things, displaying both his carefulness on their behalf, and a spirit free from all envy.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 35; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 14:15–19What then may that be which is best in itself, and doth good? And how ought one to act, or what request of God? To pray, "both with the spirit," i.e., the gift, and "with the understanding." … Now by the "unlearned" he means the laymen, and signifies that he also suffers no little loss when he is unable to say the Amen. … What is that, "speak with my understanding, that I might instruct others also?" "Understanding what I say," and "words which I can both interpret to others, and speak intelligently, and teach the hearers." … For the one hath but display only; the other, great utility: this being what he everywhere seeks, I mean the common profit. … being as he was free from all vain-glory, and considering one thing only, how he might render the hearers better.
What then may that be which is best in itself, and doth good? And how ought one to act, or what request of God? To pray, "both with the spirit," i.e., the gift, and "with the understanding." … Now by the "unlearned" he means the laymen, and signifies that he also suffers no little loss when he is unable to say the Amen. … What is that, "speak with my understanding, that I might instruct others also?" "Understanding what I say," and "words which I can both interpret to others, and speak intelligently, and teach the hearers." … For the one hath but display only; the other, great utility: this being what he everywhere seeks, I mean the common profit. … being as he was free from all vain-glory, and considering one thing only, how he might render the hearers better.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 35; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 14:26–32Seest thou the foundation and the rule of Christianity? how, as it is the artificer's work to build, so it is the Christian's to profit his neighbors in all things. … For if thou comest not to edify thy brother, why dost thou come here at all? In fact, I do not make much account of the difference of the gifts. One thing concerns me, one thing is my desire, to do all things "unto edifying." Thus also he that hath the lesser gift will outrun him that hath the greater, if this be not wanting. … For that the man might not strive nor be factious, he signifies that the gift itself was under subjection. For by "spirit" here, he means its actual working. But if the spirit be subject, much more thou its possessor canst not justly be contentious.
Seest thou the foundation and the rule of Christianity? how, as it is the artificer's work to build, so it is the Christian's to profit his neighbors in all things. … For if thou comest not to edify thy brother, why dost thou come here at all? In fact, I do not make much account of the difference of the gifts. One thing concerns me, one thing is my desire, to do all things "unto edifying." Thus also he that hath the lesser gift will outrun him that hath the greater, if this be not wanting. … For that the man might not strive nor be factious, he signifies that the gift itself was under subjection. For by "spirit" here, he means its actual working. But if the spirit be subject, much more thou its possessor canst not justly be contentious.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 36; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Corinthians 14:32–33It is indeed true that God's Prophets are not disordered in mind; but this has nothing to do with this passage of Paul's writings. For it means, as I have already stated, that no one is exempted from the scrutiny of others, but that all must be listened to, with this understanding, that their doctrine is, nevertheless, to be subjected to examination. … Here we have a most valuable statement, by which we are taught, that we do not serve God unless in the event of our being lovers of peace, and eager to promote it. Whenever, therefore, there is a disposition to quarrel, there, it is certain, God does not reign.
It is indeed true that God's Prophets are not disordered in mind; but this has nothing to do with this passage of Paul's writings. For it means, as I have already stated, that no one is exempted from the scrutiny of others, but that all must be listened to, with this understanding, that their doctrine is, nevertheless, to be subjected to examination. … Here we have a most valuable statement, by which we are taught, that we do not serve God unless in the event of our being lovers of peace, and eager to promote it. Whenever, therefore, there is a disposition to quarrel, there, it is certain, God does not reign.
John Calvin, Commentaries, on 14:26–33; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Corinthians 14:40He charges them to let all things be done decently and in order (Co1 14:40), that is, that they should avoid every thing that was manifestly indecent and disorderly. … But they were to do things in order; they were to speak one after another, and not all at once; take their turns, and not interrupt one another.
He charges them to let all things be done decently and in order (Co1 14:40), that is, that they should avoid every thing that was manifestly indecent and disorderly. … But they were to do things in order; they were to speak one after another, and not all at once; take their turns, and not interrupt one another.
Matthew Henry, Commentary on the Whole Bible, on 14:36–40; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Corinthians 14:19–20With my understanding - In a rational manner; so as not only to understand myself, but to be understood by others. … In wickedness be ye infants - Have all the innocence of that tender age. But in understanding be ye grown men - Knowing religion was not designed to destroy any of our natural faculties, but to exalt and improve them, our reason in particular.
With my understanding - In a rational manner; so as not only to understand myself, but to be understood by others. … In wickedness be ye infants - Have all the innocence of that tender age. But in understanding be ye grown men - Knowing religion was not designed to destroy any of our natural faculties, but to exalt and improve them, our reason in particular.
John Wesley, Explanatory Notes upon the New Testament, on 14:19 and 14:20; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Corinthians 14:29–32judge--by their power of "discerning spirits" (Co1 12:10), whether the person prophesying was really speaking under the influence of the Spirit (compare Co1 12:3; Jo1 4:13). … And--following up the assertion in Co1 14:31, "Ye can (if ye will) prophesy one by one," that is, restrain yourselves from speaking all together; "and the spirits of the prophets," that is, their own spirits, acted on by the Holy Spirit, are not so hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they alone should be heard uttering communications from God.
judge--by their power of "discerning spirits" (Co1 12:10), whether the person prophesying was really speaking under the influence of the Spirit (compare Co1 12:3; Jo1 4:13). … And--following up the assertion in Co1 14:31, "Ye can (if ye will) prophesy one by one," that is, restrain yourselves from speaking all together; "and the spirits of the prophets," that is, their own spirits, acted on by the Holy Spirit, are not so hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they alone should be heard uttering communications from God.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 14:29 and 14:32; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
1 Corinthians 14
1 Corinthians 14:1–40, World English Bible
1 Corinthians 14 in the Bible · Told in the Story: Chapter 19, Love Never Fails
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 14:1–5Wherefore 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. … For continually she springs away from us, because we use her not as we ought, but prefer all things unto her. … Seest thou by what he signifies 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? … But "rather" and "greater," do not mark opposition, but superiority. So that hence also it is evident that he is not disparaging the gift, but leading them to better things, displaying both his carefulness on their behalf, and a spirit free from all envy.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 35; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 14:15–19What then may that be which is best in itself, and doth good? And how ought one to act, or what request of God? To pray, "both with the spirit," i.e., the gift, and "with the understanding." … Now by the "unlearned" he means the laymen, and signifies that he also suffers no little loss when he is unable to say the Amen. … What is that, "speak with my understanding, that I might instruct others also?" "Understanding what I say," and "words which I can both interpret to others, and speak intelligently, and teach the hearers." … For the one hath but display only; the other, great utility: this being what he everywhere seeks, I mean the common profit. … being as he was free from all vain-glory, and considering one thing only, how he might render the hearers better.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 35; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 14:26–32Seest thou the foundation and the rule of Christianity? how, as it is the artificer's work to build, so it is the Christian's to profit his neighbors in all things. … For if thou comest not to edify thy brother, why dost thou come here at all? In fact, I do not make much account of the difference of the gifts. One thing concerns me, one thing is my desire, to do all things "unto edifying." Thus also he that hath the lesser gift will outrun him that hath the greater, if this be not wanting. … For that the man might not strive nor be factious, he signifies that the gift itself was under subjection. For by "spirit" here, he means its actual working. But if the spirit be subject, much more thou its possessor canst not justly be contentious.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 36; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Corinthians 14:32–33It is indeed true that God's Prophets are not disordered in mind; but this has nothing to do with this passage of Paul's writings. For it means, as I have already stated, that no one is exempted from the scrutiny of others, but that all must be listened to, with this understanding, that their doctrine is, nevertheless, to be subjected to examination. … Here we have a most valuable statement, by which we are taught, that we do not serve God unless in the event of our being lovers of peace, and eager to promote it. Whenever, therefore, there is a disposition to quarrel, there, it is certain, God does not reign.
John Calvin, Commentaries, on 14:26–33; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Corinthians 14:40He charges them to let all things be done decently and in order (Co1 14:40), that is, that they should avoid every thing that was manifestly indecent and disorderly. … But they were to do things in order; they were to speak one after another, and not all at once; take their turns, and not interrupt one another.
Matthew Henry, Commentary on the Whole Bible, on 14:36–40; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Corinthians 14:19–20With my understanding - In a rational manner; so as not only to understand myself, but to be understood by others. … In wickedness be ye infants - Have all the innocence of that tender age. But in understanding be ye grown men - Knowing religion was not designed to destroy any of our natural faculties, but to exalt and improve them, our reason in particular.
John Wesley, Explanatory Notes upon the New Testament, on 14:19 and 14:20; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Corinthians 14:29–32judge--by their power of "discerning spirits" (Co1 12:10), whether the person prophesying was really speaking under the influence of the Spirit (compare Co1 12:3; Jo1 4:13). … And--following up the assertion in Co1 14:31, "Ye can (if ye will) prophesy one by one," that is, restrain yourselves from speaking all together; "and the spirits of the prophets," that is, their own spirits, acted on by the Holy Spirit, are not so hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they alone should be heard uttering communications from God.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 14:29 and 14:32; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.