1 Corinthians 14:39Meaning & Commentary from the Church Fathers

Further, as he always does, he returns to the former subject, which gave him occasion to speak about this, and continues: “Therefore, brethren, desire earnestly to prophesy, and do not forbid speaking with tongues” (1 Cor 14:39).

This is his customary way. He does not occupy himself with only one subject, but steps aside from it and gives instruction about whatever seems to touch it in some way.

Then he turns again to the former subject, so that he may not appear to have departed from it.

For example, when speaking about unanimity at meals, he made a digression and began to speak about communion in the mysteries. After giving instruction about them, he returned again to the former matter.

After speaking about the gifts, he inserted a word about women. Now he speaks again about the gifts, and gives the first place to the gift of prophecy, saying, “Be zealous.” To the gift of tongues he gives second place. He did not say, “permit,” but, “do not forbid.” This is how we usually speak about things that are not necessary, neither permitting nor forbidding.

Although Paul rebukes them and in many things accuses and condemns them, because they departed from his tradition, he still calls the Corinthians brothers. Isaiah likewise said to the people of the Lord, “Say to those who do not walk rightly in My ways: You are our brothers” (Isa 66:5). So that they might be comforted after the reproach, he calls them brothers and urges them to be zealous for prophecy. Through discernment and explanation they would become more enlightened in the law of God, and would be able to recognize the distortions in the preaching of the false apostles.

The Apostle again showed that one is preferable, but that the other is also needful, for this is indicated by the phrase “do not forbid.”

Note. Verse 39 is the conclusion of what was said in the first twenty-five verses. Verse 40 sums up verses 26-35. The first verses speak about the essence and meaning of the gifts of tongues and prophecy; the latter speak about their use.

The concluding inference about the gift of tongues and the gift of prophecy: “Therefore, brethren, be zealous to prophesy, and do not forbid speaking in tongues. Only let all things be done decently and in order.” Do you see, Chrysostom observes, how the Apostle preserves the distinction between these gifts to the end? Do you see how he suggests that the first is very necessary, while the latter is not so necessary? Of the first he says, “Be zealous,” and of the latter, “Do not forbid.”

Finally, striving to implant all that has been said in the minds and hearts of his readers, the Apostle reminds them that he is not speaking to them on his own authority. They submitted to the Lord voluntarily, and therefore they must voluntarily accept what is advised. Gathering all that has been said into one whole, he commands that the less useful gift not be forbidden, namely the gift of tongues. He also commands that they zealously seek the more important gift, prophecy. The chief point is that in everything there must be the order indicated by the Apostle, corresponding to the inner meaning of Christian worship.

When the Apostle began to reason about these gifts, he first proved that the gift of prophecy is better and more useful for the Church than the gift of tongues.

Now he concludes: therefore be zealous for the gift of prophecy. Yet when the gift of tongues is given to someone, do not forbid him to use it, within the limits I have set.

Then the Apostle wrote rules for how to act in the Church with these gifts. In conclusion he chiefly adds the words: only let all things be done decently and in order.

How this will be decent and orderly he has set forth in the rules already given.

Saint Chrysostom says, “The Apostle returns to the former subject, which gave him occasion to speak about this.