the Week of Christ the King / Proper 29 / Ordinary 34
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1 Corinthians 12:31
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Continue to give your attention to the spiritual gifts you consider to be the greatest. But now I want to point out a way of life that is even greater.
But earnestly desire the higher gifts. And I will show you a still more excellent way.
Covet after ye best giftes. Amd yet shewe I vnto you a moare excellent waye.
But desire earnestly the best gifts. Moreover, I show a most excellent way to you.
Keep on desiringYou are desiring">[fn] the better gifts. And now I will show you the best way of all.1 Corinthians 14:1,39;">[xr]
But earnestly desire the greater gifts. And yet, I am going to show you a far better way.
But you should truly want to have the greater gifts. And now I will show you the best way of all.
But desire earnestly the greater gifts. And moreover a most excellent way I show to you.
But covet earnestly the best gifts. And yet I show to you a more excellent way.
But earnestly desire the higher gifts. And I will show you a still more excellent way.
But desire earnestly the best gifts. Moreover, I show a most excellent way to you.
And yet I shew unto you a more excellent way.
But always seek to excel in the greater gifts. And now I will point out to you a way of life which transcends all others.
But sue ye the betere goostli yiftis. And yit Y schewe to you a more exellent weye.
But desire earnestly the greater gifts. And a still more excellent way shew I unto you.
But eagerly desire the greater gifts. And now I will show you a way that is beyond comparison.
I want you to desire the best gifts. So I will show you a much better way.
But desire earnestly the greater gifts. And moreover a most excellent way show I unto you.
But let your desires be turned to the more important things given by the Spirit. And now I am pointing out to you an even better way.
Eagerly seek the better gifts. But now I will show you the best way of all.
But desire earnestly the greater gifts, and yet shew I unto you a way of more surpassing excellence.
But if you are emulous of great gifts, I will yet show you a way more admirable.
And if ye are emulous of the superior gifts, on the other hand, I show to you a better way.
But couet earnestly the best gifts: And yet shew I vnto you a more excellent way.
So you should earnestly desire the most helpful gifts. But now let me show you a way of life that is best of all.
But from your heart you should want the best gifts. Now I will show you even a better way.
But strive for the greater gifts. And I will show you a still more excellent way.
But desire you the best giftes, and I will yet shewe you a more excellent way.
But if you are searching for the greater gifts, I will show you a more excellent way.
Be envious, however, of the greater gifts; and, yet, a much more excellent way, unto you, I point out: -
But be zealous for the better gifts. And I shew unto you yet a more excellent way.
Couet after the best giftes: And yet shew I vnto you a more excellent way.
Set your hearts, then, on the more important gifts. Best of all, however, is the following way.
But desire the greater gifts. And I will show you an even better way.
But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
But strive for the greater gifts. And I will show you a still more excellent way.
But zealously strive after the better gifts. And yet I show you a way according to excellence:
and desire earnestly the better gifts; and yet a far excelling way do I shew to you:
But covet ye the best giftes. And yet shewe I you a more excellent waye.
you are contesting about the superiority of your gifts: but I point out to you a more excellent way.
But you should be eager for the greater gifts. And now I will show you a way that is beyond comparison.
31 But earnestly desire the best [fn] gifts. And yet I show you a more excellent way.
Some of you desire the abilities you think are most important, but you should be glad with what God has given you, not what you think is better.Now let me show you a way of life that tops everything else.
But earnestly desire the greater gifts. And I show you a still more excellent way.
But you earnestly desire the greater gifts. And I will yet show you a more excellent way.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
covet: 1 Corinthians 8:1, 1 Corinthians 14:1, 1 Corinthians 14:39, Matthew 5:6, Luke 10:42
show: 1 Corinthians 13:1-13, Philippians 3:8, Hebrews 11:4
Reciprocal: 2 Kings 2:9 - Elisha said 1 Corinthians 14:12 - forasmuch 1 Corinthians 16:14 - General
Gill's Notes on the Bible
But covet earnestly the best gifts,.... Which may be rendered either indicatively as an assertion, "ye do covet earnestly the best gifts": of prophesying and teaching, of doing miracles, healing diseases, speaking with, and interpreting, different tongues and languages; but I can, and do show you something that is better, and more excellent than these: or, by way of interrogation, "do ye covet earnestly the best gifts?" do you zealously affect them, fervently desire them, and emulate one another in your endeavours after them? I have something to observe to you which exceeds them all, and which you would do well to follow after, and eagerly pursue; or imperatively, as an exhortation, as it is rendered by our translators: and by the best gifts may be meant, the best of these external gifts before mentioned; and not those of the highest class, and the more extraordinary, but which are the most useful and beneficial to the church, as preaching or prophesying was: the Corinthians seemed most covetous and desirous of speaking with different tongues; but the apostle shows, in 1 Corinthians 14:1, by divers reasons, that prophesying was preferable, being more serviceable and useful to the church, and so more eligible and to be desired by them, to which he may have regard here: or else by them are meant the internal graces of the Spirit, as faith, hope, and love, which are all of them gifts of God's grace; all useful and valuable, and better than all external extraordinary gifts whatever, which a man might have, and be nothing, be lost and damned; whereas he that believes in Christ, has a good hope through grace, and love in his soul to God, Christ, and his people, though he is destitute of the other gifts, shall certainly be saved; wherefore these are the gifts which men should be solicitous for and covet after, and be greatly concerned to know that they have them, and to be content without the other:
and yet show I unto you a more excellent way: if by the best gifts are designed the above graces of the Spirit, then by "the more excellent way", Christ must be meant, the author and object of these graces; who is the way to the covenant, and to a participation of all the blessings of it, as justification, pardon, adoption, and eternal life; the way into a Gospel church, and to all the ordinances of the Gospel dispensation, as baptism, and the Lord's supper; for faith in him is the prerequisite, and proper qualification for the enjoyment of each of these: Christ is the way of salvation, and the way to the Father, and to heaven and eternal happiness; and an excellent one he is, the more, yea, the most excellent; he is the only way to each of these; he is the new and living way, a plain and pleasant one; and so a safe and secure one, in which all that walk shall certainly be saved: now this way the apostle showed, declared, pointed out in the ministry of the word; it was his chief and principal business, the sum of his doctrine, to make known Christ, and him crucified, as the way, the truth, and the life; to direct souls to him, and to show them the way of salvation by him: but if by the best gifts are meant the more useful ones of those before mentioned, as prophesying, or preaching, then the more excellent way designs grace, special and internal grace; and that either grace in general, regenerating, sanctifying grace, including all sorts of grace; which is the way of a soul's passing from the death of sin to a life of faith and holiness; and is the way to eternal glory, and which gives a meetness for it, and is inseparably connected with it. This is a more excellent way than gifts; for gifts, be they ever so great, may be lost or taken away, through disuse or misimprovement; but grace always remains, can never be lost, nor will ever be taken away, but will issue in everlasting life: men may have the greatest gifts, and yet not be saved, as Judas and others; but he that has the least degree of faith in Christ, hope in him, and love to him, shall be saved by him with an everlasting salvation: or particularly the grace of charity, or love to the saints, may be intended by the more excellent way; which is the evidence of a man's passing from death and life; the new commandment of Christ, and the fulfilling of the law; without which, a man, though he has never such great gifts, he is nothing as a Christian, nor in the business of salvation; and is the greatest of all the graces of the Spirit; and is of such a nature, that when prophecies, tongues, knowledge, and all external gifts shall fail, and even the internal graces of faith and hope shall cease, the one being changed for vision, and the other swallowed up in enjoyment, this will continue; and the rather this grace may be thought to be meant, since the apostle immediately passes to treat it in the next chapter, and prefers it to all gifts, and even graces.
Barnes' Notes on the Bible
But covet earnestly - Greek “Be zealous for” Ζηλοῦτε Zēloute. This word, however, may be either in the indicative mood (ye do covet earnestly), or in the imperative, as in our translation. Doddridge contends that it should be rendered in the indicative mood, for he says it seems to be a contradiction that after the apostle had been showing that these gifts were not at their own option, and that they ought not to emulate the gifts of another, or aspire to superiority, to undo all again, and give them such contrary advice. The same view is given by Locke, and so Macknight. The Syriac renders it, “Because you are zealous of the best gifts, I will show to you a more excellent way.” But there is no valid objection to the common translation in the imperative, and indeed the connection seems to demand it. Grotius renders it, “Pray to God that you may receive from him the best, that is, the most useful endowments.”
The sense seems to be this, “I have proved that all endowments in the church are produced by the Holy Spirit; and that he confers them as he pleases. I have been showing that no one should be proud or elated on account of extraordinary endowments; and that, on the other hand, no one should he depressed, or sad, or discontented, because he has a more humble rank. I have been endeavoring to repress and subdue the spirit of discontent, jealousy, and ambition; and to produce a willingness in all to occupy the station where God has placed you. But, I do not intend to deny that it is proper to desire the most useful endowments; that a man should wish to be brought under the influence of the Spirit, and qualified for eminent usefulness. I do not mean to say that it is wrong for a man to regard the higher gifts of the Spirit as valuable and desirable, if they may be obtained; nor that the spirit which seeks to excel in spiritual endowments and in usefulness, is improper.
Yet all cannot be apostles; all cannot be prophets. I would not have you, therefore, seek such offices, and manifest a spirit of ambition. I would seek to regulate the desire which I would not repress as improper; and in order to that, I would show you that, instead of aspiring to offices and extraordinary endowments which are beyond your grasp, there is a way, more truly valuable, that is open to you all, and where all may excel.” Paul thus endeavors to give a practicable and feasible turn to the whole subject, and further to repress the longings of ambition and the contentions of strife, by exciting emulation to obtain that which was accessible to them all, and “which, just in the proportion in which it was obtained,” would repress discontent, and strife, and ambition, and produce order, and peace, and contentedness with their endowments and their lot, the main thing which he was desirous of producing in this chapter. This, therefore, is one of the “happy turns” in which the writings of Paul abounds. He did not denounce their zeal as wicked. He did not attempt at once to repress it. He did not say that it was wrong to desire high endowments. But he showed them an endowment which was more valuable than all the others; which was accessible to all; and which, if possessed, would make them contented, and produce the harmonious operation of all the parts of the church. That endowment was love.
A more excellent way - See the next chapter. “I will show you a more excellent way of evincing your “zeal” than by aspiring to the place of apostles, prophets, or rulers, and that is by cultivating universal charity or love.”
Clarke's Notes on the Bible
Verse 1 Corinthians 12:31. But covet earnestly — To covet signifies to desire earnestly. This disposition towards heavenly things is highly laudable; towards earthly things, is deeply criminal. A man may possess the best of all these gifts, and yet be deficient in what is essentially necessary to his salvation, for he may be without that love or charity which the apostle here calls the more excellent way, and which he proceeds in the next chapter to describe.
Some think that this verse should be read affirmatively, Ye earnestly contend about the best gifts; but I show unto you a more excellent way; i.e. get your hearts filled with love to God and man-love, which is the principle of obedience, which works no ill to its neighbour, and which is the fulfilling of the law. This is a likely reading, for there were certainly more contentions in the Church of Corinth about the gifts than about the graces of the Spirit.
1. AFTER all that has been said on the different offices mentioned by the apostle in the preceding chapter, there are some of them which perhaps are not understood. I confess I scarcely know what to make of those which we translate helps and governments. Bishop Pearce, who could neither see Church government nor state government in these words, expresses himself thus: "These two words, after all that the commentators say about them, I do not understand; and in no other part of the New Testament is either of them, in any sense, mentioned as the gift of the Spirit; especially it is observable that in 1 Corinthians 12:29; 1 Corinthians 12:30, where the gifts of the Spirit are again enumerated, no notice is taken of any thing like them, while all the other several parts are exactly enumerated. Perhaps these words were put in the margin to explain δυναμεις, miracles or powers; some taking the meaning to be helps, assistances, as in 2 Corinthians 12:9; others to be κυβερνησεις, governments, as in Romans 8:38; and from being marginal explanations, they might have been at last incorporated with the text." It must, however, be acknowledged that the omission of these words is not countenanced by any MS. or version. One thing we may fully know, that there are some men who are peculiarly qualified for governing by either providence or grace; and that there are others who can neither govern nor direct, but are good helpers. These characters I have often seen in different places in the Church of God.
2. In three several places in this chapter the apostle sums up the gifts of the Spirit. Dr. Lightfoot thinks they answer to each other in the following order, which the reader will take on his authority.
Verses 1 Corinthians 12:8, 1 Corinthians 12:9, and 1 Corinthians 12:10.
Is given
The word of Wisdom;
The word of Knowledge. Ver. 9. Faith;
Gifts of Healing. Ver. 10. Working of Miracles;
Prophecy;
Discerning of Spirits;
Divers kinds of Tongues;
Interpretation of Tongues.
Verse 1 Corinthians 12:28.
God hath set some
First, APOSTLES;
Secondly, PROPHETS;
Thirdly, TEACHERS;
After that, MIRACLES;
The GIFTS of HEALINGS;
HELPS;
GOVERNMENTS;
Divers kinds of TONGUES.
Verses 1 Corinthians 12:29, and 1 Corinthians 12:30.
Are all
Apostles;
Prophets;
Teachers;
Miracles; Ver. 30. Gifts of Healing.
Speak with Tongues;
Interpret.
If the reader think that this is the best way of explaining these different gifts and offices, he will adopt it; and he will in that case consider, 1. That the word or doctrine of wisdom comes from the apostles. 2. The doctrine of knowledge, from the prophets. 3. Faith, by means of the teachers. 4. That working of miracles includes the gifts of healing. 5. That to prophecy, signifying preaching, which it frequently does, helps is a parallel. 6. That discernment of spirits is the same with governments, which Dr. Lightfoot supposes to imply a deeply comprehensive, wise, and prudent mind. 7. As to the gift of tongues, there is no variation in either of the three places.
3. It is strange that in this enumeration only three distinct officers in the Church should be mentioned; viz. apostles, prophets, and teachers. We do not know that miracles, gifts of healing, helps, governments, and diversity of tongues, were exclusive offices; for it is probable that apostles, prophets, and teachers wrought miracles occasionally, and spoke with divers tongues. However, in all this enumeration, where the apostle gives us all the officers and gifts necessary for the constitution of a Church, we find not one word of bishops, presbyters, or deacons; much less of the various officers and offices which the Christian Church at present exhibits. Perhaps the bishops are included under the apostles, the presbyters under the prophets, and the deacons under the teachers. As to the other ecclesiastical officers with which the Romish Church teems, they may seek them who are determined to find them, any where out of the New Testament.
4. Mr. Quesnel observes on these passages that there are three sorts of gifts necessary to the forming Christ's mystical body. 1. Gifts of power, for the working of miracles, in reference to the Father. 2. Gifts of labour and ministry, for the exercise of government and other offices, with respect to the SonSong of Solomon 3:0. Gifts of knowledge, for the instruction of the people, with relation to the Holy Ghost.
The FATHER is the principle and end of all created power; let us then ultimately refer all things to him.
The SON is the Institutor and Head of all the hierarchical ministries; let us depend upon him.
The HOLY GHOST is the fountain and fulness of all spiritual graces; let us desire and use them only in and by him.
There is nothing good, nothing profitable to salvation, unless it be done in the power of God communicated by Christ Jesus, and in that holiness of heart which is produced by his SPIRIT. Pastors are only the instruments of God, the depositaries of the authority of Christ, and the channels by whom the love and graces of the Spirit are conveyed. Let these act as receiving all from God by Christ, through the Holy Ghost; and let the Church receive them as the ambassadors of the Almighty.
