Pursuing What Is Better—Prophecy

Paul’s explanation of prophecy takes place “in a sustained corrective discussion of an apparent unbridled use of tongues in the Corinthian church.” ^{16Fee, The First Epistle to the Corinthians, 652; Robeck, 758} In chapter 12 he argues for diversity of spiritual gifts where tongues are only one among many manifestations of the Spirit. ^{171 Cor. 12:4-11, 28-30.} This diversity of spiritual gifts reflects authentic Christological confession (1 Cor. 12:2, 3), baptism in the Holy Spirit (verse 13), ^{18The locative prepositional phrase “in the Spirit” expresses the reality in which Corinthian believers have all been immersed—the Holy Spirit. Paul has their common experience of conversion in mind, and does so in terms of its most crucial ingredient, the receiving of the Spirit. Believers (many members with diverse spiritual gifts) thus experience the very context and nature of the body—“in the Spirit.” See Fee, The First Epistle to the Corinthians, 605, 606; Kenneth E. Bailey, Paul Through Mediterranean Eyes: Cultural Studies in 1 Corinthians (Downers Grove, Ill.: IVP Academic, 2011), 325-348. No “second experience of some kind” is implied.} and the mutual dependence of believers on one another as members of the same body in Christ (verses 12-26). ^{19D. A. Carson, Showing the Spirit: A Theological Exposition of 1 Corinthians 12-14 (Grand Rapids: Baker Academic, 1987),15-50; Talbert, 103-108.}GOP 173.3

In chapter 13 Paul insists that no matter what gift one might have or how spiritual they might be, it counts for nothing unless it is manifested in love (1 Cor. 12:31-14:1a). ^{20There is the motivation of love (1 Cor. 13:1-3), the way of love (verses 4-7), the enduring reality of love (verse 8), the supremacy of love (verse 13). This superiority of love and its characterization falls into an aba’ pattern: (a) the superiority of love—verses 1-3; (b) the characterization of love—verses 4-7; (a’) the superiority of love—verses 8-13 (see Talbert, 109).} Here not only is there a comparison drawn between love and such gifts as tongues and prophecy—which are later contrasted in chapter 14—but what love is and is not seem to be cast in categories designed to combat the specific problem in the Corinthian church. ^{21Carson, 53.} GOP 173.4

Chapter 14 “builds on this broad theological framework” ^{22Fee, The First Epistle to the Corinthians, 652.} by emphasizing the intelligibility (1 Cor. 14:1-25) and order (verses 25-40) that is necessary for improving spiritual life, moral orientation, and unity within the body. The “greater gifts” he speaks of earlier (1 Cor. 12:31) ^{23There is both correspondence and a shift of emphasis between chapters 12 and 14: “earnestly desire the greater charismata” (1 Cor. 12:31) is contrasted with “desire earnestly ta pneumatika” (1 Cor. 14:1). At the end of chapter 12 Paul is speaking of the gifts themselves as gracious endowments. At the opening of chapter 14 Paul focuses on the activity of the Spirit in the community worship context. See ibid., 654, 655.} are those that edify the community. ^{24Ibid., 654. 1 Cor. 14:4, 5, 12, 17, 26; cf. 1 Cor. 12:7.}GOP 174.1

Paul chooses prophecy to represent these “greater gifts,” ^{25These edifying spiritual gifts include: prophecy, teaching, revelation, knowledge, words of wisdom, spiritual discernment, evangelism, apostolic leadership, administration, and exhortation (1 Cor. 14:6, 26; cf. 1 Cor. 12:8-10, 28, 29; Eph. 4:11; Rom. 12:6-8). Ibid.} asserting that prophecy is to be desired more than speaking in tongues. This is so because the one who prophesies edifies, exhorts, and consoles (1 Cor. 14:3). ^{26Ibid. 1 Cor. 14:3-5; cf. verses 26, 31.} The first word, “edification” (oikodomēn), controls the thought of the entire chapter, as well as provides an understanding of the inherent nature of authentic prophecy. ^{27Talbert, 110.} The chapter is bracketed by a literary inclusio —verses 1 and 39 “seek to prophesy” —within which a sharp comparison between speaking in tongues and prophecy is asserted: “Greater is the one who prophesies than the one who speaks in tongues” (verse 5). The unexpected contrast within the inclusio both defines the meaning of “greater gift” in the earlier exhortation (1 Cor. 12:31) and provides understanding precisely why prophecy is to be considered greater, i.e., it edifies. Prophecy though is not inherently greater than speaking in tongues, or any other gift for that matter, since all gifts are from the same Spirit and are for the common good (verses 7-11). ^{28Fee, The First Epistle to the Corinthians, 653.} Yet prophecy is greater than speaking in tongues ^{29A diversity of presuppositions determine the translation of the noun glōssa—generic “tongue,” “language,” or “ecstatic utterance.” The Pentecost event described in Acts 2:5-11—in which the crowds heard the 120 speaking in various foreign languages rather than their own—provides the strongest background for Paul’s discussion in 1 Corinthians 12-14. “Tongues” refers to “foreign languages,” something that would have been very evident in an international commercial community such as Corinth, where a cacophony of languages must have been spoken. The communication problems, created by this multiplicity of languages, surface in Paul’s discussion in 1 Corinthians 14 (cf. 1 Cor. 14:8-10). Paul is concerned about the foreigner, the unbeliever, and the outsider. His point is that unknown foreign languages divide people; they do not unite. Understanding (by interpretation of a foreign language where necessary) is in keeping with Paul’s overarching concern for edification. Speaking in a foreign language for the sake of speaking in a foreign language without interpretation and without regard for the life and participation of the community was an abuse and divisive. See Bailey, 392-394; Dictionary of Paul and His Letters, s.v. “Tongues.”} precisely because it is intelligible and therefore can edify. ^{30Fee, The First Epistle to the Corinthians, 659.}GOP 174.2

This broad overview suggests that prophesying may not have been a problem in Corinth. It suggests too that what Paul asserts regarding prophecy should be understood in relation to how he is using it as a corrective with respect to the abuse of the gift of tongues.GOP 174.3

Yet some would still argue that because Paul restricts the focus of discussion of spiritual gifts in general to just two—prophecy and tongues—there may have been some distortion, some dispute or uncertainty about prophecy as well. ^{31Carson, 100. Carson suggests: “It is even possible that the Corinthians lumped both gifts under the rubric of prophecy, and it is Paul who is making the distinction.” However, while Paul does largely restrict his discussion to prophecy and tongues, there are other noticeable speech-related edifying gifts in view—knowledge, teaching (1 Cor. 14:6, 26).} Some of Paul’s statements are construed to imply: (1) that there were prophecies that needed to be sifted for veracity (1 Cor. 14:29); ^{32Grudem, 54-62.} (2) that there were some prophecies that were intentionally withheld—and perhaps, in the process, neglected or lost (verse 30); ^{33Ibid., 62-66.} (3) that there were degrees of prophetic experience, scope, veracity, and authority (verses 29, 32, 36, 37, 38); (4) that some individuals prophesying might not speak with divine authority (verse 36); ^{34Ibid., 66, 67.} (5) that prophesying in Corinth, like speaking in tongues, had become disorderly (verse 31); (6) that there were shy, inexperienced, or would-be prophets in the Corinthian community (verse 37); and (7) that Corinthian prophets obviously had less authority than the apostle (verses 37, 38). ^{35Ibid., 67, 68.} We will find, however, that none of these possibilities is the case.GOP 175.1

However one relates to these possibilities of a Corinthian misuse of prophecy, Paul’s focus is clearly on a love engendered intelligible, orderly, and edifying speech—whether speaking in tongues or prophesying. Pursuing “what is better” means prioritizing prophecy over uninterpreted tongues.GOP 175.2

But why was prophecy considered the better way? Was it prophecy itself that was better? Or was it what prophecy best displayed, i.e., a spiritual gift of inspired speech that without a doubt would always edify? If the latter, prophecy in fact then would best represent the intended characteristics of every speech-related spiritual gift.GOP 175.3

Chapter 14 divides into two sections: (1) a Pauline thesis in two parts with supporting arguments (verses 1-19); and (2) two Corinthian assertions followed by their Pauline responses (verses 20-36). The chapter closes with a concluding summary (verses 37-40). There are three arguments in favor of prophecy in public worship (verses 6-12), and there are three arguments in favor of interpreted tongues in public worship (verses 13-19). ^{36Talbert, 110.} The chapter reflects Paul’s most explicit and extended treatment of prophecy. ^{37Robeck, 759.} GOP 175.4

An overview of the chapter’s bracketing inclusio and related outline facilitates understanding of the role prophecy plays in Paul’s arguments:GOP 175.5

• Seek to prophesy (verse 1, subjunctive—zēloute ... hina prophēteuēte) ■ Prophecy is superior to uninterpreted tongues (verses 2-5) ■ Uninterpreted tongues don’t edify (verses 6-19) ■ Uninterpreted tongues don’t convert unbelievers or believers (verses 20-23) ■ Prophecy will convert unbelievers and believers (verses 22, 24, 25) ■ Prophecy and tongues in worship must be orderly (verses 26-35) ■ Prophecy requires evaluation (verse 29; cf. 1 Cor. 12:10) ■ Prophecy has an objective point of reference (verses 36-38) • Seek to prophesy (verses 39, 40, infinitive—zēloute to prophēteuein)GOP 176.1