As he had previously exhorted them to follow after the more excellent gifts, so he exhorts them now to follow after love, for that was the distinguished excellence, which he had promised that he would show them.

2. For he that speaketh in another tongue, speaketh, etc. He now shows from the effect, why it was that he preferred prophecy to other gifts, and he compares it with the gift of tongues, in which it is probable the Corinthians exercised themselves the more, because it had more of show connected…

3. He that prophesieth, speaketh unto men “Prophecy,” says he, “is profitable to all, while a foreign language is a treasure hid in the earth. What great folly, then, it is to spend all one’s time in what is useless, and, on the other hand, to neglect what appears to be most useful!” To speak to…

4. He that speaketh in another tongue, edifieth himself. In place of what he had said before – that he speaketh unto God, he now says – he speaketh to himself But whatever is done in the Church, ought to be for the common benefit.

5. I would that ye all spake with tongues Again he declares that he does not give such a preference to prophecy, as not to leave some place for foreign tongues. This must be carefully observed. For God has conferred nothing upon his Church in vain, and languages were of some benefit.

6. Now, brethren, if I should come. He proposes himself as an example, because in his person the case was exhibited more strikingly The Corinthians experienced in themselves abundant fruit from his doctrine.

7. Nay even things without life. He brings forward similitudes, first from musical instruments, and then afterwards from the nature of things generally, there being no voice that has not some peculiarity, suitable for distinction.

10. None of them dumb He now speaks in a more general way, for he now takes in the natural voices of animals. He uses the term dumb here, to mean confused – as opposed to an articulate voice; for the barking of dogs differs from the neighing of horses, and the roaring of lions from the braying of…

11. I shall be to him that speaketh a barbarian The tongue ought to be an index of the mind – not merely in the sense of the proverb, but in the sense that is explained by Aristotle in the commencement of his book – “On Interpretation.” How foolish then it is and preposterous in a man, to utter in…

12. Since you are in pursuit of spiritual gifts Paul concludes that the gift of tongues has not been conferred with the view of giving occasion of boasting to a few, without yielding advantage to the Church. “If spiritual gifts,” says he, “delight you, let the end be edification.

13. Wherefore let him that speaketh in another tongue This is an anticipation, by way of reply to a question which might very readily be proposed to him.

14. For if I pray in another tongue. While this example, too, serves to confirm what he has previously maintained, it forms, at the same time, in my opinion, an additional particular.

15. I will pray with the spirit Lest any one should ask, by way of objection, “Will the spirit then be useless in prayer?” he teaches, that it is lawful, indeed, to pray with the spirit, provided the mind be at the same time employed, that is, the understanding He allows, therefore, and sanctions…

Paul’s expression, however, intimates, that some one of the ministers uttered or pronounced prayers in a distinct voice, and that the whole assembly followed in their minds the words of that one person, until he had come to a close, and then they all said Amen – to intimate, that the prayer offered…

18. I thank, etc. As there are many that detract from another’s excellencies, in which they cannot themselves have distinction, Paul, that he might not seem to depreciate, through malignity or envy, the gift of tongues, anticipates that suspicion, by showing that he is, in this respect, superior to…

19. I would rather speak five words. This is spoken hyperbolically, unless you understand five words, as meaning five sentences. Now as Paul, who might otherwise have exulted loftily in his power of speaking with tongues, voluntarily abstains from it, and, without any show, aims at edification…

20. Brethren, be not children in understanding He proceeds a step farther; for he shows that the Corinthians are so infatuated, that they, of their own accord.

22. Therefore tongues are for a sign This passage may be explained in two ways, by considering the word therefore as referring merely to the preceding sentence, or as having a bearing generally on the whole of the foregoing discussion.

23. If therefore the whole Church come together As they did not see their fault, in consequence of having their minds pre-occupied with a foolish and depraved desire, he tells them that they will be exposed to the scorn of the wicked or the unlearned, if any, on coming into their assembly, should…

24. But if all prophesy As he had previously showed them, how much more advantageous prophecy is to those that are of the household of faith than the gift of tongues, so he now shows that it would be useful also to those that are without.

25. Falling down on his face, he will worship For it is only the knowledge of God that can bring down the pride of the flesh. To that, prophecy brings us. Hence, it is its proper effect and nature to bring down men from their loftiness, that they may, with prostrate homage, render worship to God.

26. What is it then? He now shows the way in which they may remedy those evils. In the first place, each gift must have its place, but in order and in measure.

27. If any one speak in another tongue He now describes the order and limits the measure. “If you have a mind to speak with other tongues, let only two speak, or, at most, not more than three, and let there be at the same time an interpreter sitting by Without an interpreter, tongues are of no…

28. Let him speak to himself and to God “Let him enjoy,” says he, “his gift in his own conscience, and let him give thanks to God.” For in this way I explain the expression to speak to himself and to God, as meaning – to recognize in his own mind with thanksgiving the favor conferred upon him, and…

29. Prophets, two or three. As to prophecy, too, he prescribes limits, because “multitude,” as they commonly say, “breeds confusion.” This is true, for we know it by every day’s experience.

30. But if anything be revealed to another. Here is another advantage – that whenever there will be occasion, the way will also be open to them. Hence they have no longer any occasion to complain, that the Spirit is bound, or that his mouth is shut.

31. You can all, one by one. In the first place, when he says all, he does not include believers universally, but only those that were endowed with this gift.

32. And the spirits of the Prophets. This, too, is one of the reasons, why it is necessary for them to take turns – because it will sometimes happen that, in the doctrine of one Prophet, the others may find something to reprove.

33. For God is not of confusion. We must understand the word Author, or some term of that kind. 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.

It appears that the Church of the Corinthians was infected with this fault too, that the talkativeness of women was allowed a place in the sacred assembly, or rather that the fullest liberty was given to it.

35. If they wish to learn any thing. That he may not seem, by this means, to shut out women from opportunities of learning, he desires them, if they are in doubt as to anything, to inquire in private, that they may not stir up any disputation in public.

But here it is asked, whether every Church, according as it has had the precedence of another in the order of time, has it also in its power to bind it to observe its institutions. For Paul seems to intimate this in what he says.

37. If any one thinks himself. Mark here the judgment, which he had previously assigned to the Prophets – that they should receive what they recognised as being from God.

38. But if any man be ignorant The old translation reads thus: He that knows not this, will be unknown; but this is a mistake. For Paul had it in view to cut off every handle from contentious persons, who make no end of disputing, and that, under the pretense of inquiring – as if the matter were…

39. Wherefore, brethren This is the conclusion in connection with the principal question – that prophecy is to be preferred to other gifts, because it is the most useful gift of all, while at the same time other gifts ought not to be despised. We must observe, however, his manner of speaking.

40. All things decently and in order Here we have a more general conclusion, which does not merely include, in short compass, the entire case, but also the different parts. Nay farther, it is a rule by which we must regulate everything, that has to do with external polity.