Verse by Verse

⁷ Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played?

⁸ For if the trumpet makes an uncertain sound, who will prepare for battle?

⁹ So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will 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 significance.

¹¹ Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me.

uncertain (v.8) = indistinct, lacking in clearness

prepare for battle (v.8) — one trumpet sound called soldiers to battle, another called them to rest. If the trumpet couldn’t be understood, the soldier wouldn’t know what to do.

tongue (v.9) — here, referring to the physical tongue in comparison with instruments

into the air (v.9) — as though there were nobody to hear

it may be (v.10) — the exact number is immaterial

languages (v.10) — actual languages, known to those who speak them

foreigner (v.11) = barbarian — Used in Paul’s day of anyone who didn’t speak Greek

There are many, many languages, not one of which is unintelligible, for every language on earth is understood by those who speak it. But to a Greek, an address in a foreign language is of no value, and is not more than gibberish to him. This holds true in the Church. Unless there be an interpreter, he who speaks in an “unknown tongue does not know what he  is saying, nor do those who listen: and the voice of language is useless. — Greene, page 448.

Two points:

1. These verses make it very clear that the gift of tongues referred to existing languages. Paul comes right out and says in verses 10 and 11 that he’s talking about languages that are understood by native speakers.

2. If the Bible said nothing else about tongues except what is in these five verses, they would be enough to show that tongues, as it is practiced today, is not of the Holy Spirit. Unintelligible gibberish conveys no meaning to the hearers, is of as much value as if there were no hearers, and makes the speaker a barbarian.

1 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.

⁶ But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by revelation, by knowledge, by prophesying, or by teaching?

pursue love (v.1) — connected to 1 Corinthians 13:13

The original Greek does not say “an unknown tongue” [as the KJV does]. It says simply, “He that speaketh in a tongue.” The genuine gift of tongues was the supernatural gift of speaking in another language without its having been learned. This verse makes it clear that he who speaks in a tongue, unless the tongue is interpreted, would be speaking “not unto men, but unto God.” The same is true in verse 14 where Paul refers to praying in a tongue. He would edify himself alone unless he interpreted, in which case his interpretation would have the same value as the superior gift of prophesying. 

The gift of tongues, though a dangerous gift, was highly coveted in the Corinthian church, and the person who possessed this gift was very likely to develop a certain spiritual pride in such possession. Also, the very desire to possess the gift of tongues could produce a kind of self-hypnotism, a deliberately-induced hysteria which issued forth in a synthetic, completely false and deluded speaking with tongues. — Greene, pages 440-441

in the spirit (v.2) — as opposed to “with understanding” (v.14)

edification (v.3) = building

edifies himself (v.4) — not by increasing his understanding, unless he could also interpret, but through encouragement received from evidence of the Spirit — so, tongues was not to be done in the assembly because, if only the speaker was edified (in the sense of proving he had the Spirit), it was selfish.

I wish you all spoke with tongues (v.5) — keep in mind that this was during the transition period between law and grace when kingdom signs were still given.

Prophesy, in these verses, was a gift whereby God gave people His Word to edify others with — a gift no longer given after the canon was complete.

now (v.6) — logical, not referring to time

⁸ Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away.

⁹ For we know in part and we prophesy in part.

¹⁰ But when that which is perfect has come, then that which is in part will be done away.

¹¹ When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things.

¹² For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.

¹³ And now abide faith, hope, love, these three; but the greatest of these is love.

will fail (v.8) = reduced to inactivity

cease (v.8) = come to a complete stop

knowledge (v.8) — This knowledge which vanishes is to be distinguished from knowledge as an intelligence. This is knowledge in the sense of illumination. It is knowledge as a gift of discernment. It was the knowledge of illumination which resulted in inspiration. When the written word came into being and form, the need for this special illumination ceased. — Laurin, page 242.

And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ (Ephesians 4:11-15)

in part (2x in v.9) — stressed

that which is perfect (v.10) — the canon of Scripture — This makes sense in context because Paul is contrasting it with three ways God gave revelation before the canon was complete — prophecy, tongues, supernatural knowledge.

child (v.11) — Paul is illustrating the “in part” of verse 9.

I became (v.11) = I am become — tense indicates abiding action

put away (v.11) — same verb as “will fail” in verse 8 — reduced to inactivity

now (v.12) = up to the immediate present

in (v.12) = by means of

dimly (v.12) = in an enigma, in a riddle — Several commentaries state that the Corinthians had mirrors of polished metal which reflected an imperfect image. This is perhaps a reference to Numbers 12:8 — I speak with him face to face, even plainly, and not in dark sayings; And he sees the form of the Lord. Why then were you not afraid to speak against My servant Moses?”

“In a mirror, dimly” is obviously a metaphor for not being able to see clearly. Likewise, “face to face” is a metaphor for being able to see clearly. In other words, when only a portion of Scripture was available, we couldn’t clearly see God’s entire plan for this age. But now that we have the entire canon, we can see God’s plan as clearly as we can see each other when looking at each other face to face.

face to face (v.12) — I think this also refers to the fact that, through the Scriptures, we, as individuals, come directly to God through His Word and no longer need a prophet or speaker to act as a go-between.

know (v.12) — There is a distinction between the verbs meaning to know. The first is the simple verb ginosko, the two following are the compound verb epignosko, which here signifies to know in full. This we may express as follows: “at present I am in process of knowing in part, but then I shall fully know even as I was fully known,” i.e., by God in the past. — Vine, page 96

now (v.13) = in conclusion

faith, hope, love (v.13) — This is the next logical step in the apostle’s argument that while some things will pass away to be replaced by others, there are certain basic factors which will “abide,” or remain. These are faith, hope and love, and with the passing of the sign gifts, these three give full and sufficient evidence of normal, healthy Christianity. Let those of that day posses them and they will grow in grace, passing from infancy to maturity; from “that which is in part” to “that which is perfect [fully developed].” Let the believer today possess them in good measure and they will keep him from spiritual decline. — Stam, page 225.

⁴ Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up;

⁵ does not behave rudely, does not seek its own, is not provoked, thinks no evil;

⁶ does not rejoice in iniquity, but rejoices in the truth;

⁷ bears all things, believes all things, hopes all things, endures all things.

Love, in these verses, is contrasted with the attitude in vs. 1-3.

suffers long (v.4) — the antithesis of anger — self-restraint in the face of provocation — calm, without petulance  — a passive quality

kind (v.4) — doing good, benefiting — an active quality

envy (v.4) — wanting to deprive another of what he has and wanting the same thing for one’s self

parade (v.4) — make a show of supposed superiority

puffed up (v.4) — demonstrate pride

rudely (v.5) — bad mannered

does not seek its own (v.5) — doesn’t pursue its own interests or insist on its own rights

is not provoked (v.5) — isn’t angered — good natured (“easily” in the KJV is not in the Greek)

thinks no evil (v.5) = doesn’t take evil into account — doesn’t resent or hold grudges

does not rejoice in iniquity (v.6) — doesn’t find joy in the wrongdoing of others

bears (v.7) — supports what is placed upon it and covers what is placed under it

believes all things (v.7) — thinks the best of another, imputes good motives, even to unkindness, when there is any room for doubt

hopes (v.7) — expects the best …

endures (v.7) — even in the face of repeated disappointment.

1 Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal.

² And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing.

³ And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing.

sounding brass (v.1) — probably a gong

faith (v.2) — the gift of faith (1 Corinthians 12:9), not saving faith

mountains (v.2) — could be symbolizing obstacles and difficulties

bestow all my goods (v.3) — the gift of helps (1 Corinthians 12:28)

Voluntarily submitting to burning and the banging of gongs and cymbals may be references to pagan rituals.

to be burned (v.3) — There’s some manuscript evidence that this should read “that I may glory.”

Without love, I have nothing to offer, I gain nothing in return, and I have no value.

²⁷ Now you are the body of Christ, and members individually.

²⁸ And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues.

²⁹ Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles?

³⁰ Do all have gifts of healings? Do all speak with tongues? Do all interpret?

³¹ But earnestly desire the best gifts. And yet I show you a more excellent way.

All believers together are the one body of Christ, and each believer is individually a member of that body (v.27).

apostles (v.28) — those who had seen the Lord, especially after His resurrection, and were called by God to witness to that fact

prophets (v.28) — those who received supernatural revelation from God to give believers

teachers (v.28) — replaced prophets after Scripture was complete — received revelation from the Word

miracles (v.28) — supernatural powers

helps (v.28) — support, assistance

administrations (v.28) — steering, guiding

Verses 29 and 30 consist of rhetorical questions all of which have a negative answer.

It should be observed that the first part, at least, of the list of verse 28 is given strictly in order: “first apostles, secondarily prophets, thirdly, teachers, after that miracles, then gifts,” etc. This should be clearly borne in mind in interpreting Ephesians 4:11 as well as in determining the value of tongues in this passage, for there are also differences in the value of “the gifts of the Spirit.” Thus the apostle urges these saints to “covet earnestly the best gifts” (v.31). — Stam, page 217.

²² No, much rather, those members of the body which seem to be weaker are necessary.

²³ And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty,

²⁴ but our presentable parts have no need. But God composed the body, having given greater honor to that part which lacks it,

²⁵ that there should be no schism in the body, but that the members should have the same care for one another.

²⁶ And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it.

our presentable parts have no need (v.24) — Should be included with the thought in verse 23.

greater modesty (v.23) — referring to clothing. We clothe the less-comely parts. In the case of the church, we should clothe them with honor.

Compare verses 22 and 23 with Arthur S. Way’s translation: “Those parts of the body which we look upon as the more ignoble, these we ennoble with more beautiful clothing. Our ungraceful parts, in fact, are adorned with more special grace, whereas our graceful parts need no adorning.” — Laurin, page 220.

God (v.24) — emphasized

on member suffers (v.26) — If I burn my hand, I suffer. I don’t say, “My hand hurts, but the rest of me feels great!”

¹⁵ If the foot should say, “Because I am not a hand, I am not of the body,” is it therefore not of the body?

¹⁶ And if the ear should say, “Because I am not an eye, I am not of the body,” is it therefore not of the body?

¹⁷ If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling?

¹⁸ But now God has set the members, each one of them, in the body just as He pleased.

¹⁹ And if they were all one member, where would the body be?

²⁰ But now indeed there are many members, yet one body.

²¹ And the eye cannot say to the hand, “I have no need of you”; nor again the head to the feet, “I have no need of you.”

The point in verses 15-16 is that no member of the body should look down on his own function or covet the function of others.

Every one of them (v.18) — unity but not uniformity

Dissatisfaction with one’s place in the body is dissatisfaction with God’s plan and will (v.18).

The point in verse 21 is that there is no place for feeling superiority, only interdependence.

¹¹ But one and the same Spirit works all these things, distributing to each one individually as He wills.

¹² For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ.

¹³ For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit.

¹⁴ For in fact the body is not one member but many.

all (v.11) — stressed

Verse 6 states that the Father works in the members. Verse 11 states that the Spirit does also.

were all baptized (v.13) — at salvation

drink (v.13) — see 1 Corinthians 10:4

The Spirit is more than only the agent of our baptism into the Body of Christ; He is also the living Fountain at which we all drink and are refreshed (cf. John 4:14; 7:37-39). — Stam, page 214.

The stress in verse 13 is on “all” and “one.”

This difficult passage [v.13] evidently looked back to the definite moment of time when the Jews and Gentiles in Corinth were saved, as appears from the verb [were all baptized], which is the first aorist of the first person plural passive to indicate that there was a definite nick of time when this put the Jews and Gentiles of Corinth into the one Body. This happened evidently in the year 53 A.D., when he came to Corinth and led many Jews and Gentiles to Christ. Then the risen Lord breathed invisibly His Spirit into them and baptized, submerged, identified them forever by His Spirit into His death, burial and resurrection. This put all the believing Jews and Gentiles into His Body, which, as far as the story in Acts goes, was still hidden in the Jewish Pentecostal regime. — Bultema, page 101-102

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Being born of the Spirit gives us a new life. Being baptized by the Spirit gives us a new place. This new place is in the Body of Christ. Both the birth and the baptism are simultaneous but they are not similar. There was a time, however, when there were people who were born again of the Spirit but were not indwelt by the Spirit. 

The result of this baptism is not said here to be speaking in tongues, or ecstatic experiences. It meant a common unity. Jews were no longer Jews as such. Gentiles were no longer Gentiles as such. Slaves were no longer slaves as such. All lost their former standing in the flesh and all found a new standing in the Spirit. There were, henceforth, no castes nor classes. There was a new oneness of life and identity.

A further result of this baptism by the Spirit was not an organization but an organism. It resulted in the forming of a body — the Body of Christ. — Laurin, page 214

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To determine the ultimate purpose of this “baptism” and its consequent and recurrent “filling,” we have but to inquire as to the purpose of the coming of the Holy Spirit. It was … to exalt Jesus Christ. It was to continue Christ’s ministry both in us and through us. Our baptism into Christ’s body means the Spirit’s presence in our body. His presence there is to produce Christlikeness. It is to endow us with gifts and graces that will furnish us with both ability and character for the beautiful life. — Laurin, page 215.

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The Church, which is the body, is not the exclusive possession of any particular people. In fact, men have nothing to say about entrance into this body of believers. This is the prerogative of the Holy Spirit. Having once entered the body by birth and baptism, we function in the given sphere of our membership.’

The membership spoken of here is not creedal membership but organic membership, for “the body is not one member but many.” It is our individual relationship to collective Christianity within the organism of Christ’s body.

The membership of this mystical body of Christ is being addressed for the purpose of indicating its inter-related capacities and functions. It is asked to look at itself not as a body alone but as individual parts as well. These parts are to consider themselves in relation to every other part and are to adjust themselves in both spirit and service so that the whole body will function with precision. — Laurin, page 216.

There’s a lot of disagreement on this passage, some of which was reflected in my commentaries, but I don’t find it difficult. The Spirit gives out gifts individually, so all believers won’t have the same gifts. But we’re all supposed to work together as one body in Christ, each using our own gifts so together we accomplish the work which is God’s will for the Church.

In Christ, in this dispensation, there is not Jew or Gentile. Whether the individual believers in Corinth understood all this at the time they were saved isn’t really an issue for me. Most people who are saved today don’t understand it all right off either. Maybe Paul didn’t even understand it fully at the time when he spoke in Corinth, and that’s probably part of the reason why he’s explaining it so fully here.

⁴ There are diversities of gifts, but the same Spirit.

⁵ There are differences of ministries, but the same Lord.

⁶ And there are diversities of activities, but it is the same God who works all in all.

⁷ But the manifestation of the Spirit is given to each one for the profit of all:

⁸ for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit,

⁹ to another faith by the same Spirit, to another gifts of healings by the same Spirit,

¹⁰ to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues.

diversities (v.4) — may include the meaning of “distributions”

gifts (v.4) — charisma, gifts of grace

same (vs. 4-6) — Here we see the Trinity present in the administration of the Church. In verse four — “diversities of gifts but the same Spirit.” This is God, the Holy Spirit. In verse five — “differences of administrations but the same Lord.” This is God, the Son. In verse six — “diversities of operations but the same God.” This is God, the Father, Thus, we see many  human capabilities but one divine source.

There is also to be seen here a unity of purpose in the object for which the gifts are given as expressed in verse seven. Here were gifts for human good. Their object was the good and benefit of man. All men were intended to profit from gifts that might have been given to a few men. These gifts were never intended for the monopoly of their possessors. God gave them for the blessing of all. —Laurin, page 206.

activities (v.6) — forms of service

wisdom (v.8) — God-given ability to gauge the true nature and value of things and their relation to one another

knowledge (v.8) — God-given intelligent apprehension of facts and principles

faith (v.9) — not referring to saving faith, but faith manifested by deeds

The three different prepositions in verses 8 and 9 regarding the agency of the Spirit are to be noted: “through” represents the instrumentality, the power to accomplish; “According to,” the standard or measure of accomplishment; “in,” the element in which the accomplishment is effected. — Vine, page 87

prophecy (v.10) — telling forth God’s revelation before the full revelation of Scripture was complete

discerning of spirits (v.10) — ability to determine if another was speaking from God or not

tongues (v.10) — a sign to Jews (1 Corinthians 14:21-22; Isaiah 28:11-13)

The supernatural manifestations such as speaking with tongues and prophesyings all took place within twelve years from Pentecost, as recorded in the Acts, and on all occasions when Jews were present. See Acts 2:22-36; secondly, 8:14-17, in Samaria; Thirdly, 10:45, in the house of Cornelius, where “they of the circumcision were amazed”; fourthly and lastly, 19:2-6, at Ephesus, in the case of “certain disciples” of John the Baptist. There is no further instance of, or even reference to, this kind of demonstration after this in the Acts or anywhere in the epistles. The period was one of transition, marked by God’s testimony to Jews. — Vine, page 88

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The gift of tongues, then, was not an emotional gibberish but a genuine linguistic ability imparted to the apostles and disciples of the infant church for the purpose of presenting the gospel in languages they had never learned. — Laurin, page 211.

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 “Divers kinds of tongues” refers to the gift of speaking in other languages without having learned them. “The interpretation of tongues” was a gift of the Spirit that gave confirmation through another member that the first did indeed speak in another language. Certain it is that the gibberish often heard at modern “tongues” meetings has nothing to do with the gift of tongues (See Acts 2:4-11; 1 Corinthians 13:1).

It is debatable whether the apostle lists these gifts of the Spirit strictly in the order of their importance, yet the gift of tongues is found last and in all three lists given by Paul (1 Corinthians 12:8-11, 28 and 29-30), very possibly indicating its relative significance. Also, in his main treatment of the subject (14:1-28) he consistently compares tongues unfavorably with prophecy, and adds words of caution with respect to speaking in tongues. Again, 1 Corinthians 12-14 is the only place in all of Paul’s epistles where the gift of tongues is even mentioned, and at the same time this is the only church he labelled “carnal” and “babes,” the very church that made so much of tongues. It appears that the highest word of commendation Paul could find for speaking in tongues was his statement: “Forbid not to speak with tongues” (14:39), for tongues, rightly and scripturally used were a “gift of the spirit.” Finally, the apostle clearly states in 1 Corinthians 13:8-11 that the gift of tongues would pass away like a childhood experience. It was a temporary thing. — Stam, pages 207-208.