1 Corinthians by John Gill with Figures of Speech by E.W. Bullinger

The Greatest Gift is Love Verse 1. If I speak in the tongues of men... A figure of speech called Hyperbolic Hypothesis4 is utilized in verses 1-3, each beginning with the word “If.” The hyperbole here lies in the notion of speaking in the tongues of angels—an exaggerated concept designed to emphasize the futility of eloquence when devoid of love. In Koine (common) Greek, the term “tongue” (γλῶσσα, glōssa) commonly referred to “language.” This was not merely a figure of speech, but a standard usage at the time. The word (γλῶσσα, glōssa) represented both the physical organ and the idea of language or dialect. This dual meaning is evident in various ancient texts, including the New Testament, where (γλῶσσα, glōssa) denotes the diverse languages spoken by individuals. In the first-century context, when this epistle was written, it was customary in the Middle East and Asia Minor to use “tongue” to signify “language.” This was not limited to poetic or figurative expression but was a conventional term for languages. It encompasses the act of speaking in multiple languages, whether human or angelic, underscoring the value of communication and eloquence. However, even the ability to speak in numerous languages is rendered meaningless without love. This meaning applies universally to all individuals and all languages spoken or ever spoken by humanity. Some sources5 suggest the number of such languages to be seventy-five, yet Jewish scholars generally hold the view that the languages created during the confusion at Babel numbered seventy, as they assert6. “And Abraham, son of Terah, passed by, and saw them building the city and the tower, and he cursed them in the name of his God, as it is said, “Swallow up, O Lord, divide their language” (Psalm 55:10). But they rejected his words, like a stone cast upon the ground. Is it not a fact that every choice and good stone is only put at the corner of a building? and with reference to this, the text says, ‘The stone which the builders rejected is become the head of the corner.’” (Psalm 118:22). “Rabbi Simeon said: The Holy One, blessed be He, called to the seventy angels, who surround the throne of His glory, and He said to them: Come, let us descend and let us confuse the seventy nations and the seventy languages.” (Pirkei De Rabbi Eliezer 24:7-8) The reason why the tongues of angels are mentioned alongside the tongues of men here is worth considering. They say7 that Mordecai was skilled in all seventy languages. Mordecai, a central figure in the biblical Book of Esther, was a Jewish man living in the Persian Empire. He was Esther’s cousin and adoptive father, and Esther became the queen of Persia. According to the story, Mordecai overheard a plot to assassinate King Ahasuerus and reported it, saving the king’s life. Later, he refused to bow to Haman, the king’s advisor, prompting Haman to plot the extermination of all Jews in the empire. With Mordecai’s guidance, Esther revealed her Jewish identity to the king and convinced him to reverse Haman’s decree, saving her people. Mordecai’s bravery and wisdom are celebrated during the Jewish holiday of Purim. Bigthan and Teresh were eunuchs serving as guards at the threshold of King Ahasuerus’ palace, as recorded in the Book of Esther. Angry with the king, they plotted his assassination. However, Mordecai overheard their conspiracy, conducted in the Tarsian tongue, undstood what they were saying, (unbeknownst to them), and reported it to Queen Esther. Esther informed the king of the plot in Mordecai’s name. The matter was investigated, found to be true, and Bigthan and Teresh were executed. Similarly, the same is said8 of R. Akiba, R. Joshua, and R. Eliezer. Furthermore, it is noted9 that one qualification for members of the Sanhedrin—the great Jewish council—was the ability to understand all seventy languages so they could hear cases without relying on interpreters. It is also affirmed10 of Mithridates IV, king of Pontus and Bithynia in northern Anatolia (120–63 BC), that he ruled over twenty-five nations and could fluently speak the language of each, enabling him to converse without interpreters. Apollonius of Tyana11 (c. 3 BC–97 AD), a Greek Neopythagorean philosopher from Cappadocia, Anatolia, claimed to understand and speak the tongues of all men. The apostle here supposes such cases, whether through learning, dedication, and effort or through an extraordinary gift of the Spirit. The latter seems to be his focus. He highlights this ability because many of the Corinthians desired it. Some who lacked it felt dejected; to comfort them, the apostle emphasizes that the grace of love, which they possessed, is far superior. Others who had this gift used it for ostentation, personal gain, or division rather than to edify their brethren, revealing a lack of love. Thus, as the apostle asserts later, their gift was meaningless without love. His hypothetical examples in these verses are presented in his own person to ensure better understanding and to reduce envy and ill will among the Corinthians. He adds, and of angels, It is worth considering whether they possess tongues in a literal sense or speak any audible language with articulate sounds, given that they are immaterial and incorporeal spirit beings. While they do not have physical voices in the human sense, they possess an intellectual form of communication. Through this, they celebrate the perfections and praises of God, engage in discourse with one another, and share their thoughts (see Isaiah 6:3, Daniel 8:13). This intellectual communication is referred to by the Jewish sages12 as...