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Selected Verse: 1 Thessalonians 5:20 - Strong Concordance

Verse	Translation	Text
1Th 5:20	Strong Concordance	Despise [1848] not [3361] prophesyings [4394].
	King James	Despise not prophesyings.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
prophesyings--whether exercised in inspired teaching, or in predicting the future. "Despised" by some as beneath "tongues," which seemed most miraculous; therefore declared by Paul to be a greater gift than tongues, though the latter were more showy (Co1 14:5).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

prophesyings--whether exercised in inspired teaching, or in predicting the future. "Despised" by some as beneath "tongues," which seemed most miraculous; therefore declared by Paul to be a greater gift than tongues, though the latter were more showy (Co1 14:5).

Notes on the Bible, by Albert Barnes, [1834]
Despise not prophesyings - On the subject of prophesyings in the early Christian church, see the notes on Co1 14:1 ff1 ff. The reference here seems to be to preaching. They were not to undervalue it in comparison with other things. It is possible that in Thessalonica, as appears to have been the case subsequently in Corinth (compare Co1 14:19), there were those who regarded the power of working miracles, or of speaking in unknown tongues, as a much more eminent endowment than that of stating the truths of religion in language easily understood. It would not be unnatural that comparisons should be made between these two classes of endowments, much to the disadvantage of the latter; and hence may have arisen this solemn caution not to disregard or despise the ability to make known divine truth in intelligible language. A similar counsel may not be inapplicable to us now. The office of setting forth the truth of God is to be the permanent office in the church; that of speaking foreign languages by miraculous endowment, was to be temporary. But the office of addressing mankind on the great duties of religion, and of publishing salvation, is to be God's great ordinance for converting the world. It should not be despised, and no man commends his own wisdom who contemns it - for: (1) it is God's appointment - the means which he has designated for saving people. (2) it has too much to entitle it to respect to make it proper to despise or contemn it. There is nothing else that has so much power over mankind as the preaching of the gospel; there is no other institution of heaven or earth among people that is destined to exert so wide and permanent an influence as the Christian ministry. (3) it is an influence which is wholly good. No man is made the poorer, or the less respectable, or more miserable in life or in death, by following the counsels of a minister of Christ when he makes known the gospel. (4) he who despises it contemns that which is designed to promote his own welfare, and which is indispensable for his salvation. It remains yet to be shown that any man has promoted his own happiness, or the welfare of his family, by affecting to treat with contempt the instructions of the Christian ministry.

Notes on the Bible, by Albert Barnes, [1834]

Despise not prophesyings - On the subject of prophesyings in the early Christian church, see the notes on Co1 14:1 ff1 ff. The reference here seems to be to preaching. They were not to undervalue it in comparison with other things. It is possible that in Thessalonica, as appears to have been the case subsequently in Corinth (compare Co1 14:19), there were those who regarded the power of working miracles, or of speaking in unknown tongues, as a much more eminent endowment than that of stating the truths of religion in language easily understood. It would not be unnatural that comparisons should be made between these two classes of endowments, much to the disadvantage of the latter; and hence may have arisen this solemn caution not to disregard or despise the ability to make known divine truth in intelligible language. A similar counsel may not be inapplicable to us now. The office of setting forth the truth of God is to be the permanent office in the church; that of speaking foreign languages by miraculous endowment, was to be temporary. But the office of addressing mankind on the great duties of religion, and of publishing salvation, is to be God's great ordinance for converting the world. It should not be despised, and no man commends his own wisdom who contemns it - for:

(1) it is God's appointment - the means which he has designated for saving people.

(2) it has too much to entitle it to respect to make it proper to despise or contemn it. There is nothing else that has so much power over mankind as the preaching of the gospel; there is no other institution of heaven or earth among people that is destined to exert so wide and permanent an influence as the Christian ministry.

(3) it is an influence which is wholly good. No man is made the poorer, or the less respectable, or more miserable in life or in death, by following the counsels of a minister of Christ when he makes known the gospel.

(4) he who despises it contemns that which is designed to promote his own welfare, and which is indispensable for his salvation. It remains yet to be shown that any man has promoted his own happiness, or the welfare of his family, by affecting to treat with contempt the instructions of the Christian ministry.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Prophesyings (προφητείας) The emphasis on prophesyings corresponds with that in Co1 14:1-5, Co1 14:22 ff. Prophecy in the apostolic church was directly inspired instruction, exhortation, or warning. The prophet received the truth into his own spirit which was withdrawn from earthly things and concentrated upon the spiritual world. His higher, spiritual part (πνεῦμα), and his moral intelligence (νοῦς), and his speech (λόγος) worked in harmony. His spirit received a spiritual truth in symbol: his understanding interpreted it in its application to actual events, and his speech uttered the interpretation. He was not ecstatically rapt out of the sphere of human intelligence, although his understanding was intensified and clarified by the phenomenal action of the Spirit upon it. This double action imparted a peculiarly elevated character to his speech. The prophetic influence was thus distinguished from the mystical ecstasy, the ecstasy of Paul when rapt into the third heaven, which affected the subject alone and was incommunicable (Co2 12:1-4). The gift of tongues carried the subject out of the prophetic condition in which spirit, understanding, and speech operated in concert, and into a condition in which the understanding was overpowered by the communication to the spirit, so that the spirit could not find its natural expression in rational speech, or speech begotten of the understanding, and found supernatural expression in a tongue created by the Spirit. Paul attached great value to prophecy. He places prophets next after apostles in the list of those whom God has set in the Church (Co1 12:28). He associates apostles and prophets as the foundation of the Church (Eph 2:20). He assigns to prophecy the precedence among spiritual gifts (Co1 14:1-5), and urges his readers to desire the gift (Co1 14:1, Co1 14:39). Hence his exhortation here.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Prophesyings (προφητείας)

The emphasis on prophesyings corresponds with that in Co1 14:1-5, Co1 14:22 ff. Prophecy in the apostolic church was directly inspired instruction, exhortation, or warning. The prophet received the truth into his own spirit which was withdrawn from earthly things and concentrated upon the spiritual world. His higher, spiritual part (πνεῦμα), and his moral intelligence (νοῦς), and his speech (λόγος) worked in harmony. His spirit received a spiritual truth in symbol: his understanding interpreted it in its application to actual events, and his speech uttered the interpretation. He was not ecstatically rapt out of the sphere of human intelligence, although his understanding was intensified and clarified by the phenomenal action of the Spirit upon it. This double action imparted a peculiarly elevated character to his speech. The prophetic influence was thus distinguished from the mystical ecstasy, the ecstasy of Paul when rapt into the third heaven, which affected the subject alone and was incommunicable (Co2 12:1-4). The gift of tongues carried the subject out of the prophetic condition in which spirit, understanding, and speech operated in concert, and into a condition in which the understanding was overpowered by the communication to the spirit, so that the spirit could not find its natural expression in rational speech, or speech begotten of the understanding, and found supernatural expression in a tongue created by the Spirit. Paul attached great value to prophecy. He places prophets next after apostles in the list of those whom God has set in the Church (Co1 12:28). He associates apostles and prophets as the foundation of the Church (Eph 2:20). He assigns to prophecy the precedence among spiritual gifts (Co1 14:1-5), and urges his readers to desire the gift (Co1 14:1, Co1 14:39). Hence his exhortation here.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Despise not prophesyings - That is, preaching; for the apostle is not here speaking of extraordinary gifts. It seems, one means of grace is put for all; and whoever despises any of these, under whatever pretence, will surely (though perhaps gradually and almost insensibly) quench the Spirit.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Despise not prophesyings - Do not suppose that ye have no need of continual instruction; without it ye cannot preserve the Christian life, nor go on to perfection. God will ever send a message of salvation by each of his ministers to every faithful, attentive hearer. Do not suppose that ye are already wise enough; you are no more wise enough than you are holy enough. They who slight or neglect the means of grace, and especially the preaching of God's holy word, are generally vain, empty, self-conceited people, and exceedingly superficial both in knowledge and piety.

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⁵ [1161] I would [2309] that ye [5209] all [3956] spake [2980] with tongues [1100], but [1161] rather [3123] that [2443] ye prophesied [4395]: for [1063] greater [3187] is he that prophesieth [4395] than [2228] he that speaketh [2980] with tongues [1100], except [1622] [1508] he interpret [1329], that [2443] the church [1577] may receive [2983] edifying [3619].

¹⁹ Yet [235] in [1722] the church [1577] I had rather [2309] speak [2980] five [4002] words [3056] with [1223] my [3450] understanding [3563], that [2443] by my voice I might teach [2727] others [243] also [2532], than [2228] ten thousand [3463] words [3056] in [1722] an unknown tongue [1100].

¹ Follow [1377] after charity [26], and [1161] desire [2206] spiritual [4152] gifts, but [1161] rather [3123] that [2443] ye may prophesy [4395].

³⁹ Wherefore [5620], brethren [80], covet [2206] to prophesy [4395], and [2532] forbid [2967] not [3361] to speak [2980] with tongues [1100].

¹ Follow [1377] after charity [26], and [1161] desire [2206] spiritual [4152] gifts, but [1161] rather [3123] that [2443] ye may prophesy [4395].

¹ Follow [1377] after charity [26], and [1161] desire [2206] spiritual [4152] gifts, but [1161] rather [3123] that [2443] ye may prophesy [4395].
² For [1063] he that speaketh [2980] in an unknown tongue [1100] speaketh [2980] not [3756] unto men [444], but [235] unto God [2316]: for [1063] no man [3762] understandeth [191] him; howbeit [1161] in the spirit [4151] he speaketh [2980] mysteries [3466].
³ But [1161] he that prophesieth [4395] speaketh [2980] unto men [444] to edification [3619], and [2532] exhortation [3874], and [2532] comfort [3889].
⁴ He that speaketh [2980] in an unknown tongue [1100] edifieth [3618] himself [1438]; but [1161] he that prophesieth [4395] edifieth [3618] the church [1577].
⁵ [1161] I would [2309] that ye [5209] all [3956] spake [2980] with tongues [1100], but [1161] rather [3123] that [2443] ye prophesied [4395]: for [1063] greater [3187] is he that prophesieth [4395] than [2228] he that speaketh [2980] with tongues [1100], except [1622] [1508] he interpret [1329], that [2443] the church [1577] may receive [2983] edifying [3619].

²⁰ And are built [2026] upon [1909] the foundation [2310] of the apostles [652] and [2532] prophets [4396], Jesus [2424] Christ [5547] himself [846] being [5607] the chief corner [204] stone;

²⁸ And [2532] [3739] God [2316] hath set [5087] some [3303] in [1722] the church [1577], first [4412] apostles [652], secondarily [1208] prophets [4396], thirdly [5154] teachers [1320], after that [1899] miracles [1411], then [1534] gifts [5486] of healings [2386], helps [484], governments [2941], diversities [1085] of tongues [1100].

¹ It is [4851] not [3756] expedient [4851] for me [3427] doubtless [1211] to glory [2744]. [1063] I will come [2064] to [1519] visions [3701] and [2532] revelations [602] of the Lord [2962].
² I knew [1492] a man [444] in [1722] Christ [5547] above [4253] fourteen [1180] years [2094] ago [4253], (whether [1535] in [1722] the body [4983], I cannot [3756] tell [1492]; or whether [1535] out [1622] of the body [4983], I cannot [3756] tell [1492]: God [2316] knoweth [1492] such an one [5108] caught up [726] to [2193] the third [5154] heaven [3772].
³ And [2532] I knew [1492] such [5108] a man [444], (whether [1535] in [1722] the body [4983], or [1535] out [1622] of the body [4983], I cannot [3756] tell [1492]: God [2316] knoweth [1492]
⁴ How that [3754] he was caught up [726] into [1519] paradise [3857], and [2532] heard [191] unspeakable [731] words [4487], which [3739] it is [1832] not [3756] lawful [1832] for a man [444] to utter [2980].

²² Wherefore [5620] tongues [1100] are [1526] for [1519] a sign [4592], not [3756] to them that believe [4100], but [235] to them that believe not [571]: but [1161] prophesying [4394] serveth not [3756] for them that believe not [571], but [235] for them which believe [4100].