1 Corinthians 14: Summary and Commentary

Verse 1

14:1-25 Having emphasized the supreme importance of love (ch 13), Paul returns to the subject of spiritual gifts. Their relative value is defined by the benefit they give to others, which is characteristic of love (ch 13). In that light, Paul contrasts the over-valued gift of tongues with the more beneficial gift of prophecy.

14:1 Of all the special abilities the Spirit gives (see study note on 12:1–14:40), Paul encourages the Corinthians to seek the ability to prophesy (see 12:10) because of its greater benefit to the church.

Verse 2

14:2-4 The problem with the gift of speaking in tongues is that hearers cannot readily understand the message; the gift of prophecy, however, is immediately intelligible and beneficial as a word from God that strengthens . . . encourages . . . and comforts those who hear.

Verse 4

14:4 The primary purpose of spiritual gifts is not self-edification, but the strengthening of the entire church (see 12:7; cp. 8:1; 14:12).

Verse 7

14:7-12 A message needs to be clearly intelligible if it is to communicate effectively.

Verse 12

14:12 Special abilities from the Spirit are given to strengthen the whole church (see 12:7; 14:4; cp. Eph 4:15-16).

Verse 13

14:13 Paul does not forbid speaking in tongues (see 14:39), but the ability to interpret is crucial, especially in public worship (see 14:27-28).

Verse 14

14:14 Speaking in tongues engages the spirit of the speaker (because the Holy Spirit is speaking through the person) but not his mind (because the message is not rationally intelligible).

Verse 15

14:15-17 It is preferable both to worship in the spirit and to use words I understand in worship and ministry because public worship should always bless both God and others. Speaking in tongues without interpretation, though it gives glory to God and edification to the speaker (14:4), fails to benefit others who are present. • praise God along with you (literally say “amen” to your thanksgiving): Amen was the traditional congregational response to a prayer.

Verse 18

14:18-19 Paul affirmed the personal value of speaking in tongues, but speaking in a church meeting should help others, not only the speaker.

Verse 20

14:20 To be mature in understanding such matters, one must consider the purpose of spiritual gifts and not treat them as ends in themselves for one’s own enjoyment.

Verse 21

14:21-25 Paul used this quotation from Isa 28:11-12 to show that speaking in tongues is a sign, not for believers, but for unbelievers. However, in 1 Cor 14:23-25, Paul argues that even unbelievers are more likely to be convicted by a word of prophecy than by speaking in tongues. His point is that, in public worship, the gift of prophecy is of greater usefulness than the gift of tongues.

Verse 25

14:25 “God is truly here among you.” Paul is alluding to Isa 45:14.

Verse 26

14:26-40 Paul gives specific procedures for the use of spiritual gifts in the church and emphasizes that they are to be expressed in an orderly way. Among the early Christians, church meetings were not led by professional pastors or priests. Instead, everyone shared with the others what God had given them for strengthening the church.

14:26 will sing: Literally has a psalm, either to be sung alone or for the fellowship to sing together (cp. Eph 5:19; Col 3:16). • Everything that is done in public worship is to be for the purpose of strengthening the church (see 1 Cor 12:7; 14:4, 6, 12, 26; cp. 8:1).

Verse 27

14:27-28 For a church overly eager for the gift of tongues (see 12:10), Paul places limits on its public expression so it would be most helpful to the church: no more than two or three, . . . one at a time, and only if there is someone present who can interpret the message.

Verse 29

14:29-32 Public prophesying is to be expressed in an orderly way, sensitive to the guidance of the Spirit, so that everyone may benefit from it. The others are then to evaluate what is said to assess whether it is indeed a word from God (1 Thes 5:19-21). Those with a word of prophecy are to take turns—prophecy is a divinely given word, but it is still subject to the control of the speaker.

Verse 34

14:34-35 This aside in the discussion on using spiritual gifts reflects a perspective on women’s roles similar to that of the Pastoral Letters (see 1 Tim 2:11-15). • Paul advises women to be silent and submissive in church meetings. This instruction is to be understood in light of 1 Cor 11:5, which clearly implies that women are permitted to pray and prophesy publicly. • just as the law says: Possibly referring to Gen 3:16.

Verse 36

14:36-37 Paul expected the Corinthians to take his apostolic word seriously, as a command from the Lord himself. • What I am saying probably refers to all of his teaching, especially as it relates to spiritual gifts.

Verse 39

14:39-40 Paul summarizes his discussion of spiritual gifts (chs 12–14).

Verse 1

The apostle, in the foregoing chapter, had himself preferred, and advised the Corinthians to prefer, Christian charity to all spiritual gifts. Here he teaches them, among spiritual gifts, which they should prefer, and by what rules they should make comparison. He begins the chapter,

I. With an exhortation to charity (Co1 14:1): Follow after charity, pursue it. The original, diōkete, when spoken of a thing, signifies a singular concern to obtain it; and is commonly taken in a good and laudable sense. It is an exhortation to obtain charity, to get this excellent disposition of mind upon any terms, whatever pains or prayers it may cost: as if he had said, "In whatever you fail, see you do not miss of this; the principal of all graces is worth your getting at any rate."

II. He directs them which spiritual gift to prefer, from a principle of charity: "Desire spiritual gifts, but rather that you may prophesy, or chiefly that you may prophesy." While they were in close pursuit of charity, and made this Christian disposition their chief scope, they might be zealous of spiritual gifts, be ambitious of them in some measure, but especially of prophesying, that is, of interpreting scripture. This preference would most plainly discover that they were indeed upon such pursuit, that they had a due value for Christian charity, and were intent upon it. Note, Gifts are fit objects of our desire and pursuit, in subordination to grace and charity. That should be sought first and with the greatest earnestness which is most worth.

III. He assigns the reasons of this preference. And it is remarkable here that he only compares prophesying with speaking with tongues. It seems, this was the gift on which the Corinthians principally valued themselves. This was more ostentatious than the plain interpretation of scripture, more fit to gratify pride, but less fit to pursue the purposes of Christian charity; it would not equally edify nor do good to the souls of men. For, 1. He that spoke with tongues must wholly speak between God and himself; for, whatever mysteries might be communicated in his language, none of his own countrymen could understand them, because they did not understand the language, Co1 14:2. Note, What cannot be understood can never edify. No advantage can be reaped from the most excellent discourses, if delivered in unintelligible language, such as the audience can neither speak nor understand: but he that prophesies speaks to the advantage of his hearers; they may profit by his gift. Interpretation of scripture will be for their edification; they may be exhorted and comforted by it, Co1 14:3. And indeed these two must go together. Duty is the proper way to comfort; and those that would be comforted must bear being exhorted. 2. He that speaks with tongues may edify himself, Co1 14:4. He may understand and be affected with what he speaks; and so every minister should; and he that is most edified himself is in the disposition and fitness to do good to others by what he speaks; but he that speaks with tongues, or language unknown, can only edify himself; others can reap no benefit from his speech. Whereas the end of speaking in the church is to edify the church (Co1 14:4), to which prophesying, or interpreting scripture by inspiration or otherwise, is immediately adapted. Note, That is the best and most eligible gift which best answers the purposes of charity and does most good; not that which can edify ourselves only, but that which will edify the church. Such is prophesying, or preaching, and interpreting scripture, compared with speaking in an unknown tongue. 3. Indeed, no gift is to be despised, but the best gifts are to be preferred. I could wish, says the apostle, that you all spoke with tongues, but rather that you prophesied, Co1 14:5. Every gift of God is a favour from God, and may be improved for his glory, and as such is to be valued and thankfully received; but then those are to be most valued that are most useful. Greater is he that prophesieth than he that speaketh with tongues, unless he interpret, that the church may receive edifying, Co1 14:5. Benevolence makes a man truly great. It is more blessed to give than to receive. And it is true magnanimity to study and seek to be useful to others, rather than to raise their admiration and draw their esteem. Such a man has a large soul, copious and diffused in proportion to his benevolence and bent of mind for public good. Greater is he who interprets scripture to edify the church than he who speaks tongues to recommend himself. And what other end he who spoke with tongues could have, unless he interpreted what he spoke, is not easy to say, Note, That makes most for the honour of a minister which is most for the church's edification, not that which shows his gifts to most advantage. He acts in a narrow sphere, while he aims at himself; but his spirit and character increase in proportion to his usefulness, I mean his own intention and endeavours to be useful.

Verse 6

In this paragraph he goes on to show how vain a thing the ostentation of speaking unknown and unintelligible language must be. It was altogether unedifying and unprofitable (Co1 14:6): If I come to you speaking with tongues, what will it profit you, unless I speak to you by revelation, or by knowledge, or by prophesying, or by doctrine? It would signify nothing to utter any of these in an unknown tongue. An apostle, with all his furniture, could not edify, unless he spoke to the capacity of his hearers. New revelations, the most clear explications of old ones, the most instructive discourses in themselves, would be unprofitable in a language not understood. Nay, interpretations of scripture made in an unknown tongue would need to be interpreted over again, before they could be of any use.

I. He illustrates this by several allusions. 1. To a pipe and a harp playing always in one tone. Of what use can this be to those who are dancing? If there be no distinction of sounds, how should they order their steps or motions? Unintelligible language is like piping or harping without distinction of sounds: it gives no more direction how a man should order his conversation than a pipe with but one stop or a harp with but one string can direct a dancer how he should order his steps, Co1 14:7. 2. To a trumpet giving an uncertain sound, adēlon phōnēn, a sound not manifest; either not the proper sound for the purpose, or not distinct enough to be discerned from every other sound. If, instead of sounding on onset, it sounded a retreat, or sounded one knew not what, who would prepare for the battle? To talk in an unknown language in a Christian assembly is altogether as vain and to no purpose as for a trumpet to give no certain sound in the field or day of battle. The army in one case, and the congregation in the other, must be all in suspense, and at a perfect nonplus. To speak words that have no significancy to those who hear them is to leave them ignorant of what is spoken; it is speaking to the air, Co1 14:9. Words without a meaning can convey no notion nor instruction to the mind; and words not understood have no meaning with those who do not understand them: to talk to them in such language is to waste our breath. 3. He compares the speaking in an unknown tongue to the gibberish of barbarians. There are, as he says (Co1 14:10), many kinds of voices in the world, none of which is without its proper signification. This is true of the several languages spoken by different nations. All of them have their proper signification. Without this they would be phōnai aphōnoi - a voice, and no voice. For that is no language, nor can it answer the end of speaking, which has no meaning. But whatever proper signification the words of any language may have in themselves, and to those who understand them, they are perfect gibberish to men of another language, who understand them not. In this case, speaker and hearers are barbarians to each other (Co1 14:11), they talk and hear only sounds without sense; for this is to be a barbarian. For thus says the polite Ovid, when banished into Pontus,

Barbarus hic ego sum, quia non intelligor ulli,

I am a barbarian here, none understand me.

To speak in the church in an unknown tongue is to talk gibberish; it is to play the barbarian; it is to confound the audience, instead of instructing them; and for this reason is utterly vain and unprofitable.

II. Having thus established his point, in the two next verses he applies, 1. By advising them to be chiefly desirous of those gifts that were most for the church's edification, Co1 14:12. "Forasmuch as you are zealous of spiritual gifts, this way it will become commendable zeal, be zealous to edify the church, to promote Christian knowledge and practice, and covet those gifts most that will do the best service to men's souls." This is the great rule he gives, which, 2. He applies to the matter in hand, that, if they did speak a foreign language, they should beg of God the gift of interpreting it, Co1 14:13. That these were different gifts, see Co1 12:10. Those might speak and understand a foreign language who could not readily translate it into their own: and yet was this necessary to the church's edification; for the church must understand, that it might be edified, which yet it could not do till the foreign language was translated into its own. Let him therefore pray for the gift of interpreting what he speaks in an unknown tongue; or rather covet and ask of God the gift of interpreting than of speaking in a language that needs interpretation, this being most for the church's benefit, and therefore among the gifts that excel; vide Co1 14:12. Some understand it, "Let him pray so as to interpret what he utters in prayer in a language unintelligible without it." The sum is that they should perform all religious exercises in their assemblies so that all might join in them and profit by them. 3. He enforces this advice with a proper reason, that, if he prayed in an unknown tongue, his spirit might pray, that is, a spiritual gift might be exercised in prayer, or his own mind might be devoutly engaged, but his understanding would be unfruitful (Co1 14:14), that is, the sense and meaning of his words would be unfruitful, he would not be understood, nor therefore would others join with him in his devotions. Note, It should be the concern of such as pray in public to pray intelligibly, not in a foreign language, nor in a language that, if it be not foreign, is above the level of his audience. Language that is most obvious and easy to be understood is the most proper for public devotion and other religious exercises.

Verse 15

The apostle here sums up the argument hitherto, and,

I. Directs them how they should sing and pray in public (Co1 14:15): What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, etc. He does not forbid their praying or singing under a divine afflatus, or when they were inspired for this purpose, or had such a spiritual gift communicated to them; but he would have them perform both so as to be understood by others, that others might join with them. Note, Public worship should be performed so as to be understood.

II. He enforces the argument with several reasons.

1. That otherwise the unlearned could not say Amen to their prayers or thanksgivings, could not join in the worship, for they did not understand it, Co1 14:16. He who fills up or occupies the place of the unlearned, that is, as the ancients interpret it, the body of the people, who, in most Christian assemblies, are illiterate; how should they say Amen to prayers in an unknown tongue? How should they declare their consent and concurrence? This is saying Amen, So be it. God grant the thing we have requested; or, We join in the confession that has been made of sin, and in the acknowledgment that has been made of divine mercies and favours. This is the import of saying Amen. All should say Amen inwardly; and it is not improper to testify this inward concurrence in public prayers and devotions, by an audible Amen. The ancient Christians said Amen aloud. Vide Just. Mart. apol. 2. prop fin. Now, how should the people say Amen to what they did not understand? Note, There can be no concurrence in those prayers that are not understood. The intention of public devotions is therefore entirely destroyed if they are performed in an unknown tongue. He who performs may pray well, and give thanks well, but not in that time and place, because others are not, cannot be, edified (Co1 14:17) by what they understand not.

2. He alleges his own example, to make the greater impression, concerning which observe, (1.) That he did not come behind any of them in this spiritual gift: "I thank my God, I speak with tongues more than you all (Co1 14:18); not only more than any single person among you, but more than all together." It was not envy at their better furniture that made Paul depreciate what they so highly valued and so much vaunted of; he surpassed them all in this very gift of tongues, and did not vilify their gift because he had it not. This spirit of envy is too common in the world. But the apostle took care to guard against this misconstruction of his purpose, by letting them know there was more ground for them to envy him upon this head than for him to envy them. Note, When we beat down men's unreasonable value for themselves, or any of their possessions or attainments, we should let them see, if possible, that this does not proceed from an envious and grudging spirit. We miss our aim if they can fairly give our conduct this invidious turn. Paul could not be justly censured, nor suspected for any such principle in this whole argument. He spoke more language than they all. Yet, (2.) He had rather speak five words with understanding, that is, so as to be understood, and instruct and edify others, than ten thousand words in an unknown tongue, Co1 14:19. He was so far from valuing himself upon talking languages, or making ostentation of his talents of this kind, that he had rather speak five intelligible words, to benefit others, than make a thousand, ten thousand fine discourses, that would do no one else any good, because they did not understand them. Note, A truly Christian minister will value himself much more upon doing the least spiritual good to men's souls than upon procuring the greatest applause and commendation to himself. This is true grandeur and nobleness of spirit; it is acting up to his character; it is approving himself the servant of Christ, and not a vassal to his own pride and vanity.

3. He adds a plain intimation that the fondness then discovered for this gift was but too plain an indication of the immaturity of their judgment: Brethren, be not children in understanding; in malice be you children, but in understanding be men, Co1 14:20. Children are apt to be struck with novelty and strange appearances. They are taken with an outward show, without enquiring into the true nature and worth of things. Do not you act like them, and prefer noise and show to worth and substance; show a greater ripeness of judgment, and act a more manly part; be like children in nothing but an innocent and inoffensive disposition. A double rebuke is couched in this passage, both of their pride upon account of their gifts, and their arrogance and haughtiness towards each other, and the contests and quarrels proceeding from them. Note, Christians should be harmless and inoffensive as children, void of all guile and malice; but should have wisdom and knowledge that are ripe and mature. They should not be unskilful in the word of righteousness (Heb 5:13), though they should be unskilful in all the arts of mischief.

Verse 21

In this passage the apostle pursues the argument, and reasons from other topics; as,

I. Tongues, as the Corinthians used them, were rather a token of judgment from God than mercy to any people (Co1 14:21): In the law (that is, the Old Testament) it is written, With men of other tongues and other lips will I speak to this people; and yet for all this they will not hear me, saith the Lord, Isa 28:11. Compare Deu 28:46, Deu 28:49. To both these passages, it is thought, the apostle refers. Both are delivered by way of threatening, and one is supposed to interpret the other. The meaning in this view is that it is an evidence that a people are abandoned of God when he gives them up to this sort of instruction, to the discipline of those who speak in another language. And surely the apostle's discourse implies, "You should not be fond of the tokens of divine displeasure. God can have no gracious regards to those who are left merely to this sort of instruction, and taught in language which they cannot understand. They can never be benefited by such teaching as this; and, when they are left to it, it is a sad sign that God gives them over as past cure." And should Christians covet to be in such a state, or to bring the churches into it? Yet thus did the Corinthian preachers in effect, who would always deliver their inspirations in an unknown tongue.

II. Tongues were rather a sign to unbelievers than to believers, Co1 14:22. They were a spiritual gift, intended for the conviction and conversion of infidels, that they might be brought into the Christian church; but converts were to be built up in Christianity by profitable instructions in their own language. The gift of tongues was necessary to spread Christianity, and gather churches; it was proper and intended to convince unbelievers of that doctrine which Christians had already embraced; but prophesying, and interpreting scripture in their own language, were most for the edification of such as did already believe: so that speaking with tongues in Christians assemblies was altogether out of time and place; neither one nor the other was proper for it. Note, That gifts may be rightly used, it is proper to know the ends which they are intended to serve. To go about the conversion of infidels, as the apostles did, had been a vain undertaking without the gift of tongues, and the discovery of this gift; but, in an assembly of Christians already converted to the Christian faith, to make use and ostentation of this gift would be perfectly impertinent, because it would be of no advantage to the assembly; not for conviction of truth, because they had already embraced it; not for their edification, because they did not understand, and could not get benefit without understanding, what they heard.

III. The credit and reputation of their assemblies among unbelievers required them to prefer prophesying before speaking with tongues. For, 1. If, when they were all assembled for Christian worship, their ministers, or all employed in public worship, should talk unintelligible language, and infidels should drop in, they would conclude them to be mad, to be no better than a parcel of wild fanatics. Who in their right senses could carry on religious worship in such a manner? Or what sort of religion is that which leaves out sense and understanding? Would not this make Christianity ridiculous to a heathen, to hear the ministers of it pray, or preach, or perform any other religious exercise, in a language that neither he nor the assembly understood? Note, The Christian religion is a sober and reasonable thing in itself, and should not, by the ministers of it, be made to look wild or senseless. Those disgrace their religion, and vilify their own character, who do any thing that has this aspect. But, on the other hand, 2. If, instead of speaking with tongues, those who minister plainly interpret scripture, or preach, in language intelligible and proper, the great truths and rules of the gospel, a heathen or unlearned person, coming in, will probably be convinced, and become a convert to Christianity (Co1 14:24, Co1 14:25); his conscience will be touched, the secrets of his heart will be revealed to him, he will be condemned by the truth he hears, and so will be brought to confess his guilt, to pay his homage to God, and own that he is indeed among you, present in the assembly. Note, Scripture - truth, plainly and duly taught, has a marvellous aptness to awaken the conscience, and touch the heart. And is not this much more for the honour of our religion than that infidels should conclude the ministers of it a set of madmen, and their religious exercises only fits of frenzy? This last would at once cast contempt on them and their religion too. Instead of procuring applause for them, it would render them ridiculous, and involve their profession in the same censure: whereas prophesying would certainly edify the church, much better keep up their credit, and might probably convince and convert infidels who might occasionally hear them. Note, Religious exercises in Christian assemblies should be such as are fit to edify the faithful, and convince, affect, and convert unbelievers. The ministry was not instituted to make ostentation of gifts and parts, but to save souls.

Verse 26

In this passage the apostle reproves them for their disorder, and endeavours to correct and regulate their conduct for the future.

I. He blames them for the confusion they introduced into the assembly, by ostentation of their gifts (Co1 14:26): When you come together every one hath a psalm, hath a doctrine, hath a tongue, etc.; that is, "You are apt to confound the several parts of worship; and, while one has a psalm to utter by inspiration, another has a doctrine, or revelation;" or else, "You are apt to be confused in the same branch of worship, many of you having psalms or doctrines to propose at the same time, without staying for one another. Is not this perfect uproar? Can this be edifying? And yet all religious exercises in public assemblies should have this view, Let all things be done to edifying."

II. He corrects their faults, and lays down some regulations for their future conduct. 1. As to speaking in an unknown tongue, he orders that no more than two or three should do it at one meeting, and this not altogether, but successively, one after another. And even this was not to be done unless there were some one to interpret (Co1 14:27, Co1 14:28), some other interpreter besides himself, who spoke; for to speak in an unknown tongue what he himself was afterwards to interpret could only be for ostentation. But, if another were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church edified, and the faith of the hearers confirmed at the same time. But, if there were none to interpret, he was to be silent in the church, and only exercise his gift between God and himself (Co1 14:28), that is (as I think) in private, at home; for all who are present at public worship should join in it, and not be at their private devotions in public assemblies. Solitary devotions are out of time and place when the church has met for social worship. 2. As to prophesying he orders, (1.) That two or three only should speak at one meeting (Co1 14:20), and this successively, not all at once; and that the other should examine and judge what he delivered, that is, discern and determine concerning it, whether it were of divine inspiration or not. There might be false prophets, mere pretenders to divine inspiration; and the true prophets were to judge of these, and discern and discover who was divinely inspired, and by such inspiration interpreted scripture, and taught the church, and who was not - what was of divine inspiration and what was not. This seems to be the meaning of this rule. For where a prophet was known to be such, and under the divine afflatus, he could not be judged; for this were to subject even the Holy Spirit to the judgment of men. He who was indeed inspired, and known to be so, was above all human judgment. (2.) He orders that, if any assistant prophet had a revelation, while another was prophesying, the other should hold his peace, be silent (Co1 14:30), before the inspired assistant uttered his revelation. Indeed, it is by many understood that the former speaker should immediately hold his peace. But this seems unnatural, and not so well to agree with the context. For why must one that was speaking by inspiration be immediately silent upon another man's being inspired, and suppress what was dictated to him by the same Spirit? Indeed, he who had the new revelation might claim liberty of speech in his turn, upon producing his vouchers; but why must liberty of speech be taken from him who was speaking before, and his mouth stopped, when he was delivering the dictates of the same Spirit, and could produce the same vouchers? Would the Spirit of God move one to speak, and, before he had delivered what he had to say, move another to interrupt him, and put him to silence? This seems to me an unnatural thought. Nor is it more agreeable to the context, and the reason annexed (Co1 14:31): That all might prophesy, one by one, or one after another, which could not be where any one was interrupted and silenced before he had done prophesying; but might easily be if he who was afterwards inspired forbore to deliver his new revelation till the former prophet had finished what he had to say. And, to confirm this sense, the apostle quickly adds, The spirits of the prophets are subject to the prophets (Co1 14:33); that is, the spiritual gifts they have leave them still possessed of their reason, and capable of using their own judgment in the exercise of them. Divine inspirations are not, like the diabolical possessions of heathen priests, violent and ungovernable, and prompting them to act as if they were beside themselves; but are sober and calm, and capable of regular conduct. The man inspired by the Spirit of God may still act the man, and observe the rules of natural order and decency in delivering his revelations. His spiritual gift is thus far subject to his pleasure, and to be managed by his discretion.

III. The apostle gives the reasons of these regulations. As, 1. That they would be for the church's benefit, their instruction and consolation. It is that all may learn, and all may be comforted or exhorted, that the prophets were to speak in the orderly manner the apostle advises. Note, The instruction, edification, and comfort of the church, is that for which God instituted the ministry. And surely ministers should, as much as possible, fit their ministrations to these purposes. 2. He tells them, God is not the God of confusion, but of peace and good order, Co1 14:33. Therefore divine inspiration should by no means throw Christian assemblies into confusion, and break through all rules of common decency, which yet would be unavoidable if several inspired men should all at once utter what was suggested to them by the Spirit of God, and not wait to take their turns. Note, The honour of God requires that things should be managed in Christian assemblies so as not to transgress the rules of natural decency. If they are managed in a tumultuous and confused manner, what a notion must this give of the God who is worshipped, to considerate observers! Does it look as if he were the God of peace and order, and an enemy to confusion? Things should be managed so in divine worship that no unlovely nor dishonourable notion of God should be formed in the minds of observers. 3. He adds that things were thus orderly managed in all the other churches: As in all the churches of the saints (Co1 14:33); they kept to these rules in the exercise of their spiritual gifts, which was a manifest proof that the church of Corinth might observe the same regulations. And it would be perfectly scandalous for them, who exceeded most churches in spiritual gifts, to be more disorderly than any in the exercise of them. Note, Though other churches are not to be our rule, yet the regard they pay to the rules of natural decency and order should restrain us from breaking these rules. Thus far they may be proposed as examples, and it is a shame not to follow them.

Verse 34

Here the apostle, 1. Enjoins silence on their women in public assemblies, and to such a degree that they must not ask questions for their own information in the church, but ask their husbands at home. They are to learn in silence with all subjection; but, says the apostle, I suffer them not to teach, Ti1 2:11, Ti1 2:12. There is indeed an intimation (Co1 11:5) as if the women sometimes did pray and prophecy in their assemblies, which the apostle, in that passage, does not simply condemn, but the manner of performance, that is, praying or prophesying with the head uncovered, which, in that age and country, was throwing off the distinction of sexes, and setting themselves on a level with the men. But here he seems to forbid all public performances of theirs. They are not permitted to speak (Co1 14:34) in the church, neither in praying nor prophesying. The connection seems plainly to include the latter, in the limited sense in which it is taken in this chapter, namely, for preaching, or interpreting scripture by inspiration. And, indeed, for a woman to prophesy in this sense were to teach, which does not so well befit her state of subjection. A teacher of others has in that respect a superiority over them, which is not allowed the woman over the man, nor must she therefore be allowed to teach in a congregation: I suffer them not to teach. But praying, and uttering hymns inspired, were not teaching. And seeing there were women who had spiritual gifts of this sort in that age of the church (see Act 22:9), and might be under this impulse in the assembly, must they altogether suppress it? Or why should they have this gift, if it must never be publicly exercised? For these reasons, some think that these general prohibitions are only to be understood in common cases; but that upon extraordinary occasions, when women were under a divine afflatus, and known to be so, they might have liberty of speech. They were not ordinarily to teach, nor so much as to debate and ask questions in the church, but learn in silence there; and, if difficulties occurred, ask their own husbands at home. Note, As it is the woman's duty to learn in subjection, it is the man's duty to keep up his superiority, by being able to instruct her; if it be her duty to ask her husband at home, it is his concern and duty to endeavour at lest to be able to answer her enquiries; if it be a shame for her to speak in the church, where she should be silent, it is a shame for him to be silent when he should speak, and not be able to give an answer, when she asks him at home. 2. We have here the reason of this injunction: It is God's law and commandment that they should be under obedience (Co1 14:34); they are placed in subordination to the man, and it is a shame for them to do any thing that looks like an affectation of changing ranks, which speaking in public seemed to imply, at least in that age, and among that people, as would public teaching much more: so that the apostle concludes it was a shame for women to speak in the church, in the assembly. Shame is the mind's uneasy reflection on having done an indecent thing. And what more indecent than for a woman to quit her rank, renounce the subordination of her sex, or do what in common account had such aspect and appearance? Note, Our spirit and conduct should be suitable to our rank. The natural distinctions God has made, we should observe. Those he has placed in subjection to others should not set themselves on a level, nor affect or assume superiority. The woman was made subject to the man, and she should keep her station and be content with it. For this reason women must be silent in the churches, not set up for teachers; for this is setting up for superiority over the man.

Verse 36

In these verses the apostle closes his argument, 1. With a just rebuke of the Corinthians for their extravagant pride and self-conceit: they so managed with their spiritual gifts as no church did like them; they behaved in a manner by themselves, and would not easily endure control nor regulation. Now, says the apostle, to beat down this arrogant humour, "Came the gospel out from you? Or came it to you only? Co1 14:36. Did Christianity come our of Corinth? was its original among you? Or, if not, is it now limited and confined to you? are you the only church favoured with divine revelations, that you will depart from the decent usages of all other churches, and, to make ostentation of your spiritual gifts, bring confusion into Christian assemblies? How intolerably assuming is this behaviour! Pray bethink yourselves." When it was needful or proper the apostle could rebuke with all authority; and surely his rebukes, if ever, were proper here. Note, Those must be reproved and humbled whose spiritual pride and self-conceit throw Christian churches and assemblies into confusion, though such men will hardly bear even the rebukes of an apostle. 2. He lets them know that what he said to them was the command of God; nor durst any true prophet, any one really inspired, deny it (Co1 14:37): "If any man think himself a prophet, or spiritual, let him acknowledge, etc., nay, let him be tried by this very rule. If he will not own what I deliver on this head to be the will of Christ, he himself never had the Spirit of Christ. The Spirit of Christ can never contradict itself; if it speak in me, and in them, it must speak the same things in both. If their revelations contradict mine, they do not come from the same Spirit; either I or they must be false prophets. By this therefore you may know them. If they say that my directions in this matter are no divine commandments, you may depend upon it they are not divinely inspired. But if any continue after all, through prejudice or obstinacy, uncertain or ignorant whether they or I speak by the Spirit of God, they must be left under the power of this ignorance. If their pretences to inspiration can stand in competition with the apostolical character and powers which I have, I have lost all my authority and influence; and the persons who allow of this competition against me are out of the reach of conviction, and must be left to themselves." Note, It is just with God to leave those to the blindness of their own minds who wilfully shut out the light. Those who would be ignorant in so plain a case were justly left under the power of their mistake. 3. He sums up all in two general advices: - (1.) That though they should not despise the gift of tongues, nor altogether disuse it, under the regulations mentioned, yet they should prefer prophesying. This is indeed the scope of the whole argument. It was to be preferred to the other, because it was the more useful gift. (2.) He charges them to let all things be done decently and in order (Co1 14:40), that is, that they should avoid every thing that was manifestly indecent and disorderly. Not that they should hence take occasion to bring into the Christian church and worship any thing that a vain mind might think ornamental to it, or that would help to set it off. Such indecencies and disorders as he had remarked upon were especially to be shunned. They must do nothing that was manifestly childish (Co1 14:20), or that would give occasion to say they were mad (Co1 14:23), nor must they act so as to breed confusion, Co1 14:33. This would be utterly indecent; it would make a tumult and mob of a Christian assembly. But they were to do things in order; they were to speak one after another, and not all at once; take their turns, and not interrupt one another. To do otherwise was to destroy the end of a Christians ministry, and all assemblies for Christian worship. Note, Manifest indecencies and disorders are to be carefully kept out of all Christian churches, and every part of divine worship. They should have nothing in them that is childish, absurd, ridiculous, wild, or tumultuous; but all parts of divine worship should be carried on in a manly, grave, rational, composed, and orderly manner. God is not to be dishonoured, nor his worship disgraced, by our unbecoming and disorderly performance of it and attendance at it.

Verse 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" (Co1 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.

Verse 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."

Verse 4

edifieth himself—as he understands the meaning of what the particular "tongue" expresses; but "the church," that is, the congregation, does not.

Verse 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)."

Verse 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.

Verse 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.

Verse 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.

Verse 9

So . . . ye—who have life; as opposed to "things without life" (Co1 14:7).

by the tongue—the language which ye speak in.

ye shall speak—Ye will be speaking into the air, that is, in vain (Co1 9:26).

Verse 10

it may be—that is, perhaps, speaking by conjecture. "It may chance" (Co1 15:37).

so many—as may be enumerated by investigators of such matters. Compare "so much," used generally for a definite number left undefined (Act 5:8; also Sa2 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.

Verse 11

Therefore—seeing that none is without meaning.

a barbarian—a foreigner (Act 28:2). Not in the depreciatory sense as the term is now used, but one speaking a foreign language.

Verse 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.

Verse 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" (Co1 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" (Co1 14:12).

Verse 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.

Verse 15

What is it then?—What is my determination thereupon?

and—rather as Greek, "but"; I will not only pray with my spirit, which (Co1 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.

Verse 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 by the speaking in an unknown tongue to the position of one unlearned, 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 (Deu 27:15-26; Neh 8:6) and Christian primitive churches [JUSTIN MARTYR, Apology, 2. 97].

Verse 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; Th1 5:17-18. So the Kaddisch and Keduscha, the synagogue formulÃ&brvbr 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].

Verse 18

tongues—The oldest manuscripts have the singular, "in a tongue [foreign]."

Verse 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."

Verse 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 Co1 3:1; Mat 10:16; Rom 16:19; Eph 4:14). The Greek for "understanding" expresses the will of one's spirit, Rom 8:6 (it is not found elsewhere); as the "heart" is the will of the "soul." The same Greek is used for "minded" in Rom 8:6.

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

Verse 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 (Act 2:13), or madmen (Co1 14:23).

Verse 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" (Co1 14:21). "Sign" is often used for a condemnatory sign (Eze 4:3-4; Mat 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 (Co1 14:24-25; Rom 10:17), and spiritually nourishes those that already believe.

Verse 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].

Verse 24

all—one by one (Co1 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 Co1 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 Co1 2:15).

Verse 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; Jam 1:23), the word of God, in the hand of him who prophesieth. Compare the same effect produced on Nebuchadnezzar (Dan 2:30 and end of Dan 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, Joh 4:29).

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 by implication that the God who is in you is of a truth the God.

Verse 26

RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (Co1 14:26-40)

How is it then?—rather, "What then is the true rule to be observed as to the use of gifts?" Compare Co1 14:15, where the same Greek occurs.

a psalm—extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna (Luk 1:46-55, Luk 1:67-79; Luk 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" (Co1 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.

Verse 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.

by course—in turns.

let one interpret—one who has the gift of interpreting tongues; and not more than one.

Verse 28

let him—the speaker in unknown tongues.

speak to himself, and to God—(compare Co1 14:2, Co1 14:4) —privately and not in the hearing of others.

Verse 29

two or three—at one meeting (he does not add "at the most," as in Co1 14:27, lest he should seem to "quench prophesyings," the most edifying of gifts), and these "one by one," in turn (Co1 14:27, "by course," and Co1 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" (Co1 12:10), whether the person prophesying was really speaking under the influence of the Spirit (compare Co1 12:3; Jo1 4:13).

Verse 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 (Co1 14:26), give place to him who at the assembly is moved to prophesy by a sudden revelation from the Spirit.

Verse 31

For ye may—rather, "For ye can [if ye will] all prophesy one by one," giving way to one another. The "for" justifies the precept (Co1 14:30), "let the first hold his peace."

Verse 32

And—following up the assertion in Co1 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 by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they alone should be heard uttering communications from God.

Verse 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 Co1 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."

Verse 34

(Ti1 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 Co1 11:3; Eph 5:22; Tit 2:5; Pe1 3:1). For "under obedience," translate, "in subjection" or "submission," as the Greek is translated (Eph 5:21-22, Eph 5:24).

the law—a term applied to the whole Old Testament; here, Gen 3:16.

Verse 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.

Verse 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?

Verse 37

prophet—the species.

spiritual—the genus: spiritually endowed. The followers of Apollos prided themselves as "spiritual" (Co1 3:1-3; compare Gal 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].

Verse 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.

Verse 39

covet—earnestly desire. Stronger than "forbid not"; marking how much higher he esteemed "prophecy" than "tongues."

Verse 40

Let, &c.—The oldest manuscripts read, "But let," &c. This verse is connected with Co1 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 Co1 14:23, Co1 14:26-33).

Next: 1 Corinthians Chapter 15