CHAPTER 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).
by
the tongue—the language which ye speak in.
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 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 (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 formulae 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,” Jn 10:34. Here the quotation is from Is 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” (Is
28:9), “with stammering lips” speaking unintelligibly to the hearers, appearing
ridiculous (Is 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 (Ez 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 (Is 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” (Jn 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; Jam
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 (Jn 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 by
implication that the God who is in you is of a truth the God.
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.
by
course—in turns.
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, “by
course,” and 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; 1Jn 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 by one,” giving way to one another. The “for” justifies
the precept (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 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.
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).
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
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