1 Corinthians 14

1Co 14:1-25.

SUPERIORITY OF

PROPHECY OVER

TONGUES.

1. Follow after charity--as your first and chief aim, seeing that it

is "the greatest"

(1Co 13:13).

and desire--Translate, "Yet (as a secondary aim) desire

zealously (see on

1Co 12:31)

spiritual gifts."

but rather--"but chiefly that ye may prophesy"

(speak and exhort under inspiration)

(Pr 29:18;

Ac 13:1;

1Th 5:20),

whether as to future events, that is, strict prophecy, or

explaining obscure parts of Scripture, especially the prophetical

Scriptures or illustrating and setting forth questions of Christian

doctrine and practice. Our modern preaching is the successor of

prophecy, but without the inspiration. Desire zealously this

(prophecy) more than any other spiritual gift; or in

preference to "tongues"

(1Co 14:2,

&c.) [BENGEL].

2. speaketh . . . unto God--who alone understands all languages.

no man understandeth--generally speaking; the few who have the gift

of interpreting tongues are the exception.

in the spirit--as opposed to "the understanding"

(1Co 14:14).

mysteries--unintelligible to the hearers, exciting their wonder,

rather than instructing them. Corinth, being a mart resorted to by

merchants from Asia, Africa, and Europe, would give scope amidst its

mixed population for the exercise of the gift of tongues; but its

legitimate use was in an audience understanding the tongue of the

speaker, not, as the Corinthians abused it, in mere display.

3. But--on the other hand.

edification--of which the two principal species given are "exhortation"

to remove sluggishness, "comfort" or consolation to remove

sadness [BENGEL]. Omit "to."

4. edifieth himself--as he understands the meaning of what the

particular "tongue" expresses; but "the church," that is, the

congregation, does not.

5. Translate, "Now I wish you all to speak with tongues (so far am I

from thus speaking through having any objection to tongues), but rather

IN ORDER THAT (as my ulterior and higher wish for you) ye should

prophesy." Tongues must therefore mean languages, not ecstatic,

unintelligible rhapsodie (as NEANDER fancied): for Paul could never

"wish" for the latter in their behalf.

greater--because more useful.

except he interpret--the unknown tongue which he speaks, "that the

Church may receive edifying (building up)."

6. Translate, "But now"; seeing there is no edification without

interpretation.

revelation . . . prophesying--corresponding one to the other;

"revelation" being the supernatural unveiling of divine truths to man,

"prophesying" the enunciation to men of such revelations. So "knowledge"

corresponds to "doctrine," which is the gift of teaching to others

our knowledge. As the former pair refers to specially

revealed mysteries, so the latter pair refers to the

general obvious truths of salvation, brought from the common

storehouse of believers.

7. Translate, "And things without life-giving sound, whether pipe or

harp, YET (notwithstanding their giving sound)

if they give not a

distinction in the tones (that is, notes) how?" &c.

what is piped or harped--that is, what tune is played on the pipe or

harp.

8. Translate, "For if also," an additional step in the

argument.

uncertain sound--having no definite meaning: whereas it ought to be

so marked that one succession of notes on the trumpet should summon the

soldiers to attack; another, to retreat; another, to some other

evolution.

9. So . . . ye--who have life; as opposed to "things without life"

(1Co 14:7).

ye shall speak--Ye will be speaking into the air, that is,

in vain

(1Co 9:26).

10. it may be--that is, perhaps, speaking by conjecture. "It may

chance"

(1Co 15:37).

so many--as may be enumerated by investigators of such matters. Compare

"so much," used generally for a definite number left undefined

(Ac 5:8;

also

2Sa 12:8).

kinds of voices--kinds of articulate speech.

without signification--without articulate voice (that is, distinct

meaning). None is without its own voice, or mode of speech,

distinct from the rest.

11. Therefore--seeing that none is without meaning.

a barbarian--a foreigner

(Ac 28:2).

Not in the depreciatory sense as the term is now used, but one

speaking a foreign language.

12. zealous--emulously desirous.

spiritual gifts--literally, "spirits"; that is, emanations from

the one Spirit.

seek that ye may excel to--Translate, "Seek them, that ye may

abound in them to the edifying," &c.

13. Explain, "Let him who speaketh with a tongue [unknown] in

his prayer (or, when praying) strive that he may

interpret" [ALFORD]. This explanation of "pray"

is needed by its logical connection with "prayer in an unknown tongue"

(1Co 14:14).

Though his words be unintelligible to his hearers, let him in them pray

that he may obtain the gift of interpreting, which will make them

"edifying" to "the church"

(1Co 14:12).

14. spirit--my higher being, the passive object of the Holy

Spirit's operations, and the instrument of prayer in the unknown tongue,

distinguished from the "understanding," the active instrument of

thought and reasoning; which in this case must be "unfruitful" in

edifying others, since the vehicle of expression is unintelligible to

them. On the distinction of soul or mind and spirit, see

Eph 4:23;

Heb 4:12.

15. What is it then?--What is my determination thereupon?

and--rather as Greek, "but"; I will not only pray with my spirit,

which

(1Co 14:14)

might leave the understanding unedified, BUT with

the understanding also [ALFORD and ELLICOTT].

pray with the understanding also--and, by inference, I will keep

silence altogether if I cannot pray with the understanding (so as to

make myself understood by others). A prescient warning,

mutatis mutandis, against the Roman and Greek practice of keeping

liturgies in dead languages, which long since have become unintelligible

to the masses; though their forefathers spoke them at a time when those

liturgies were framed for general use.

16. Else . . . thou--He changes from the first person, as he had

just expressed his own resolution, "I will pray with the

understanding," whatever "thou" doest.

bless--the highest kind of prayer.

occupieth the room of the unlearned--one who, whatever other gifts

he may possess, yet, as wanting the gift of interpretation, is reduced

or "a private person."

say Amen--Prayer is not a vicarious duty done by others for us;

as in Rome's liturgies and masses. We must join with the leader of

the prayers and praises of the congregation, and say aloud our

responsive "Amen" in assent, as was the usage of the Jewish

(De 27:15-26;

Ne 8:6)

and Christian primitive churches

[JUSTIN

MARTYR, Apology, 2. 97].

17. givest thanks--The prayers of the synagogue were called "eulogies,"

because to each prayer was joined a thanksgiving. Hence the prayers

of the Christian Church also were called blessings and

giving of thanks. This illustrates

Col 4:2;

1Th 5:17, 18.

So the Kaddisch and Keduscha, the synagogue formulæ

of "hallowing" the divine "name" and of prayer for the "coming of God's

kingdom," answer to the Church's Lord's Prayer, repeated often and made

the foundation on which the other prayers are built [TERTULLIAN, Prayer].

18. tongues--The oldest manuscripts have the singular, "in a tongue

[foreign]."

19. I had rather--The Greek verb more literally expresses this

meaning, "I WISH to speak five words with my understanding

(rather) than

ten thousand words in an unknown tongue"; even the two thousandth part

of ten thousand. The Greek for "I would rather," would be a

different verb. Paul would

NOT wish at all to speak "ten thousand words

in an unknown tongue."

20. Brethren--an appellation calculated to conciliate their favorable

reception of his exhortation.

children in understanding--as preference of gifts abused to

nonedification would make you (compare

1Co 3:1;

Mt 10:16;

Ro 16:19;

Eph 4:14).

The Greek for "understanding" expresses the will of one's

spirit,

Ro 8:6

(it is not found elsewhere); as the "heart" is the will of the "soul."

The same Greek is used for "minded" in

Ro 8:6.

men--full-grown. Be childlike, not childish.

21. In the law--as the whole Old Testament is called, being all of

it the law of God. Compare the citation of the Psalms as the "law,"

Joh 10:34.

Here the quotation is from

Isa 28:11, 12,

where God virtually says of Israel, This people hear Me not, though I

speak to. them in the language with which they are familiar; I will

therefore speak to them in other tongues, namely, those of the foes

whom I will send against them; but even then they will not hearken to

Me; which Paul thus applies, Ye see that it is a penalty to be

associated with men of a strange tongue, yet ye impose this on the

Church [GROTIUS]; they who speak in foreign

tongues are like "children" just "weaned from the milk"

(Isa 28:9),

"with stammering lips" speaking unintelligibly to the hearers,

appearing ridiculous

(Isa 28:14),

or as babbling drunkards

(Ac 2:13),

or madmen

(1Co 14:23).

22. Thus from Isaiah it appears, reasons Paul, that "tongues" (unknown

and uninterpreted) are not a sign mainly intended for believers

(though at the conversion of Cornelius and the Gentiles with him, tongues were

vouchsafed to him and them to confirm their faith), but mainly to be a

condemnation to those, the majority, who, like Israel in Isaiah's

day, reject the sign and the accompanying message. Compare "yet . . .

will they not hear Me"

(1Co 14:21).

"Sign" is often used for a condemnatory sign

(Eze 4:3, 4;

Mt 12:39-42).

Since they will not understand, they shall not

understand.

prophesying . . . not for them that believe not, but

. . . believe--that is, prophesying has no effect

on them that are radically and

obstinately like Israel

(Isa 28:11, 12),

unbelievers, but on them that are either in receptivity or in fact

believers; it makes believers of those not wilfully unbelievers

(1Co 14:24, 25;

Ro 10:17),

and spiritually nourishes those that already believe.

23. whole . . . all . . . tongues--The more

there are assembled, and the more that speak in unknown tongues, the

more will the impression be conveyed to strangers "coming in" from

curiosity ("unbelievers"), or even from a better motive ("unlearned"),

that the whole body of worshippers is a mob of fanatical

"madmen"; and that "the Church is like the company of builders of Babel

after the confusion of tongues, or like the cause tried between two

deaf men before a deaf judge, celebrated in the Greek epigram" [GROTIUS].

unlearned--having some degree of faith, but not gifts

[BENGEL].

24. all--one by one

(1Co 14:31).

prophesy--speak the truth by the Spirit intelligibly, and not in

unintelligible tongues.

one--"anyone." Here singular; implying that this effect,

namely, conviction by all, would be produced on anyone,

who might happen to enter. In

1Co 14:23

the plural is used; "unlearned or unbelievers"; implying that

however many there might be, not one would profit by the tongues; yea,

their being many would confirm them in rejecting the sign, as many

unbelieving men together strengthen one another in unbelief;

individuals are more easily won [BENGEL].

convinced--convicted in conscience; said of the "one that believeth

not"

(Joh 16:8, 9).

judged--His secret character is opened out. "Is searched into"

[ALFORD]. Said of the "one unlearned" (compare

1Co 2:15).

25. And thus--omitted in the oldest manuscripts and versions.

secrets of his heart made manifest--He sees his own inner character

opened out by the sword of the Spirit

(Heb 4:12;

Jas 1:23),

the word of God, in the hand of him who prophesieth. Compare the same

effect produced on Nebuchadnezzar

(Da 2:30

and end of

Da 2:47).

No argument is stronger for the truth of religion than its

manifestation of men to themselves in their true character. Hence

hearers even now often think the preacher must have aimed his sermon

particularly at them.

and so--convicted at last, judged, and manifested to himself. Compare

the effect on the woman of Samaria produced by Jesus' unfolding of her

character to herself

(Joh 4:19, 29).

and report--to his friends at home, as the woman of Samaria did.

Rather, as the Greek is, "He will worship God, announcing," that

is, openly avowing then and there, "that God is in you of a truth," and

1Co 14:26-40.

RULES FOR THE

EXERCISE OF

GIFTS IN THE

CONGREGATION.

26. How is it then?--rather, "What then is the true rule to be

observed as to the use of gifts?" Compare

1Co 14:15,

where the same Greek occurs.

a psalm--extemporary, inspired by the Spirit, as that of Mary,

Zechariah, Simeon, and Anna

(Lu 1:46-55, 67-79; 2:34-38).

a doctrine--to impart and set forth to the congregation.

a tongue . . . a revelation--The oldest manuscripts transpose the

order: "revelation . . . tongue"; "interpretation" properly following

"tongue"

(1Co 14:13).

Let all things be done unto edifying--The general rule under which

this particular case fails; an answer to the question at the beginning

of this verse. Each is bound to obey the ordinances of his church not

adverse to Scripture. See Article XXXIV,

Church of England Prayer Book.

27. let it be by two--at each time, in one assembly; not more than two

or three might speak with tongues at each meeting.

let one interpret--one who has the gift of interpreting tongues; and

not more than one.

28. let him--the speaker in unknown tongues.

speak to himself, and to God--(compare

1Co 14:2, 4)

--privately and not in the hearing of others.

29. two or three--at one meeting (he does not add "at the most," as

in

1Co 14:27,

lest he should seem to "quench prophesyings," the most edifying of

gifts), and these "one by one," in turn

(1Co 14:27,

1Co 14:31).

Paul gives here similar rules to the prophets, as previously to those

speaking in unknown tongues.

judge--by their power of "discerning spirits"

(1Co 12:10),

whether the person prophesying was really speaking under the influence

of the Spirit (compare

1Co 12:3;

1Jo 4:13).

30. If any thing--Translate, "But if any thing."

another that sitteth by--a hearer.

let the first hold his peace--Let him who heretofore spoke, and who

came to the assembly furnished with a previous ordinary (in those times)

revelation from God

(1Co 14:26),

give place to him who at the assembly is moved to prophesy by a sudden

revelation from the Spirit.

31. For ye may--rather, "For ye can

[if ye will] all prophesy one

(1Co 14:30),

"let the first hold his peace."

32. And--following up the assertion in

1Co 14:31,

"Ye can (if ye will) prophesy one by one," that is, restrain yourselves

from speaking all together; "and the spirits of the prophets," that is,

their own spirits, acted on by the Holy Spirit, are not so hurried away

if they will hear others, and not demand that they alone should be

heard uttering communications from God.

33. In all the churches of the saints God is a God of peace; let

Him not among you be supposed to be a God of confusion [ALFORD]. Compare the same argument in

1Co 11:16.

LACHMANN and others put a full stop at

"peace," and connect the following words thus: "As in all churches of

the saints, let your women keep silence in your churches."

34.

(1Ti 2:11, 12).

For women to speak in public would be an act of independence, as if

they were not subject to their husbands (compare

1Co 11:3;

Eph 5:22;

Tit 2:5;

1Pe 3:1).

For "under obedience," translate, "in subjection" or

"submission," as the Greek is translated

(Eph 5:21, 22, 24).

the law--a term applied to the whole Old Testament; here,

Ge 3:16.

35. Anticipation of an objection. Women may say, "But if we do not

understand something, may we not 'ask' a question publicly so as to

'learn'? Nay, replies Paul, if you want information, 'ask' not in

public, but 'at home'; ask not other men, but 'your own particular (so

the Greek) husbands.'"

shame--indecorous.

36. What!--Greek, "Or." Are you about to obey me? Or, if you

set up your judgment above that of other churches. I wish to know, do

you pretend that your church is the first church FROM which the gospel

word came, that you should give the law to all others? Or are you the

only persons In, fro whom it has come?

37. prophet--the species.

spiritual--the genus: spiritually endowed. The followers of

Apollos prided themselves as "spiritual"

(1Co 3:1-3;

compare

Ga 6:1).

Here one capable of discerning spirits is specially meant.

things that I write . . . commandments of the Lord--a direct assertion

of inspiration. Paul's words as an apostle are Christ's words. Paul

appeals not merely to one or two, but to a body of men, for the

reality of three facts about which no body of men could possibly be

mistaken: (1) that his having converted them was not due to mere

eloquence, but to the "demonstration of the Spirit and of power"; (2)

that part of this demonstration consisted in the communication of

miraculous power, which they were then exercising so generally as to

require to be corrected in the irregular employment of it; (3) that

among these miraculous gifts was one which enabled the "prophet" or

"spiritual person" to decide whether Paul's Epistle was Scripture or

not. He could not have written so, unless the facts were

notoriously true: for he takes them for granted, as consciously

known by the whole body of men whom he addresses

[HINDS, On Inspiration].

38. if any man be ignorant--wilfully; not wishing to recognize these

ordinances and my apostolic authority in enjoining them.

let him be ignorant--I leave him to his ignorance: it will be at his

own peril; I feel it a waste of words to speak anything further to

convince him. An argument likely to have weight with the Corinthians,

who admired "knowledge" so much.

39. covet--earnestly desire. Stronger than "forbid not"; marking how

much higher he esteemed "prophecy" than "tongues."

40. Let, &c.--The oldest manuscripts read, "But let," &c.

This verse is connected with

1Co 14:39,

"But (while desiring prophecy, and not forbidding

tongues) let all things be done decently." "Church government is

the best security for Christian liberty" [J. NEWTON]. (Compare

1Co 14:23, 26-33).