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I Corinthians
Chapter 14
14:1-40
A-1
A-2
PROPHECY THE BEST GIFT.
14:1-20.
14:21-40.
14:1-20 (A-1, above).
A-1 B 14:1.
C 14:2-4.
B 14:5-.
C 14:-5-20.
Prophecy better than tongues.
Reasons and cautions.
PROPHECY BETTER THAN TONGUES.
Every gift to be desired.
But prophesy is best.
Tongues [the gift] also to be desired.
But prophesying is best.
1 Cor 14:1-5
14:1 Prophecy and Tongues
Pursue love, and desire spiritual gifts, but especially that you may prophesy. 2 For he who speaks in a
tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks
mysteries. 3 But he who prophesies speaks edification and exhortation and comfort to men. 4 He who
speaks in a tongue edifies himself, but he who prophesies edifies the church. 5 I wish you all spoke with
tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks with
tongues, unless indeed he interprets, that the church may receive edification.
NKJV
1 Cor 14:1
Follow after charity - as your chief aim, seeing it is "the greatest" (1 Cor 13:13).
And desire. Translate, 'Yet (as a secondary aim) desire zealously spiritual gifts, with prayer and in
submission to the Spirit's will' (1 Cor 12:11, 31, note); not with "envy" (the same Greek, 1 Cor 13:4) of
another's gifts. "Follow after" includes the activity of the will: 'desire zealously' implies entreaty in
prayer.
But rather - 'but chiefly that ye may prophesy' (speak under inspiration) (Prov 29:18; Acts 13:1; 1
Thess 5:20), whether as to future events - i.e., prophecy-or explaining obscure Scriptures, especially
the prophetic, or illustrating questions of Christian doctrine and practice. Modern preaching is its
successor, without the inspiration. Desire zealously this (prophecy) more than any other spiritual gift,
especially in preference to "tongues," (1 Cor 14:2, etc.)
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
Note: As I have stated there is a difference in the speaking in tongues, when one receives the baptism of
the Holy Spirit. Scripture states that this is the only way to prove that someone has received this
experience. See Joel 2:28-29; Acts 2:16-18; Acts 2:4; Mark 16:17; Acts 19:6
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The Gift of Tongues is different than the speaking in tongues when one receives the infilling of the
Spirit. Many theologians still confuse these two experiences the only reason why I know the difference
is because I do speak in tongues almost daily and I have also used the Gift of tongues. Paul the Learner
CHAPTER FOURTEEN
1 Cor 14:1
Follow after love diookete (NT: 1377) teen (NT: 3588) agapeen (NT: 26). As if a veritable chase. Paul
comes back to the idea in 1 Cor 12:31 (same use of zeeloute (NT:2206)) and proves the superiority of
prophecy to the other spiritual gifts not counting faith, hope, love of 1 Cor 13:13.
But rather that ye may prophesy Mallon (NT: 3123) de (NT: 1161) hina (NT: 2443) profeeteueete (NT:
4395). Distinct aim in view as in 1 Cor 14:5. An old verb from profeetees (NT: 4396), common in the
New Testament. Present subjunctive, "that ye may keep on prophesying."
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
YE MAY PROPHESY Profeeteueete
Proph¢¡t¢s [prophet], proph¢¡tis [prophetess], proph¢teúœ [to prophesy], proph¢teía [prophecy],
proph¢tikós [prophetic], pseudoproph¢¡t¢s [false prophet]
VI. Church Prophets.
1. The Nature of Primitive Christian Prophecy. This prophecy is the utterance of charismatic
preachers regarding the divine mysteries (1 Cor 13:2), God's saving will (Eph 3:5-6), future events
(Acts 21:10-11; Rev 22:6-7), and contemporary matters (Acts 13:1 ff.; 1 Tim 1:18). The prophets
admonish, console, encourage, and censure (cf. 1 Cor 14:3, 25).
2. Comparison with OT Prophecy. Similarities include the use of actions (Acts 21:10-11), prophetic
style (11:11), and visions at calling (cf. Rev 1:9 ff.; 10:8 ff.). A main difference is that, while there are
some outstanding prophets, all members of the community are now called to prophesy (Acts 2:4, 16 ff.;
4:31).
Like the OT prophets, NT prophets disclose hidden things (Eph 3:5) but enjoy less authority, since
they are subject to the judgment of their brethren (Matt 7:16). The divine of Revelation is closest to
an OT prophet with his authoritative and decisively significant message (1:2-3; 19:9) which determines
the destiny of those who accept or reject it (22:18-19).
3. The Most Important Charisma. Paul prefers prophecy to other gifts (1 Cor 14:1; cf. 12:28-29; Eph
4:11). The prophets Barnabas and Silas are leaders of the church (Acts 15:22, 32). The prophets also
have a special place in Rev 11:18; 16:6; 18:24; prophecy is here the revelation and testimony of Jesus
Christ.
Some prophets may be itinerants (cf. Acts 11:27-28 and 21:10), but this is not a general rule. Even
prophecy is transitory (1 Cor 13:8-9, 12). Paul does not call himself a prophet, although he speaks
prophetically (1 Cor 14:6; cf. Rom 11:25 ff.; 1 Cor 15:51 ff.; 1 Thess 4:13 ff.; Acts 20:22-23; 27:22
ff.).
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4. Ecstasy and Prophecy. The NT never refers to exclusion of the individual ego even though prophecy
has ecstatic features (cf. Acts 2:4 ff.; 10:44 ff.; Rev 1:10; 4:2). Its chief mark is proclamation of God's
word in which the speaker's personhood remains intact (1 Cor 14). It stays on the sober ground of faith
(cf. Rom 12:6). God gives and believers make responsible use of the gift.
(From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B.
Eerdmans Publishing Company. All rights reserved.)
CHAPTER FOURTEEN
5. Glossolalia and Prophecy. These two gifts of the Spirit have much in common (Acts 2:4, 17;
19:6). Yet prophecy ranks higher (1 Cor 14:1 ff.). It declares God's counsels openly (1 Cor 14:5). Both
gifts edify, but tongues edify only the speakers, prophecy the whole church (14:2-3). To those outside
speakers in tongues seem to be mad, but in prophecy spiritual experience is presented in intelligible
speech that all may understand (14:24-25).
(From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B.
Eerdmans Publishing Company. All rights reserved.)
Homily 35 - 1 Corinthians 14:1 John Chrysostom AD 400
1 Cor 14:1.
Follow after love, yet desire earnestly spiritual gifts; but rather that ye may prophesy.
Thus, inasmuch as he had with exactness rehearsed unto them all the excellence of love; he exhorts
them in what follows, with alacrity to lay hold of it. Wherefore also he said, "Follow after:" for he that
is in chase beholds that only which is chased, and towards that he strains himself, and leaves not off
until he lay hold of it.
He that is in chase, when by himself he cannot, by those that are before him he doth overtake the
fugitive, beseeching those who are near with much eagerness to seize and keep it so seized for him until
he shall come up. This then let us also do. When of ourselves we do not reach unto love, let us bid them
that are near her to hold her, till we come up with her, and when we have apprehended, no more let her
go, that she may not again escape us.
For continually she springs away from us, because we use her not as we ought, but prefer all things unto
her. Therefore we ought to make every effort, so as perfectly to retain her. For if this be done, we
require not henceforth much labor, nay rather scarce any; but taking our ease, and keeping holidays, we
shall march on in the narrow path of virtue. Wherefore he saith, "Follow after her."
Then that they might not suppose that for no other end he brought in the discourse of charity, except that
he might extinguish the gifts, he subjoins as follows;
Ver. 1. "Yet desire earnestly spiritual gifts; but rather that ye may prophesy."
Ver. 2. "For he that speaketh in a tongue, speaketh not unto men, but unto God: for no man
understandeth; but in the Spirit he speaketh mysteries."
Vet. 3. "But he that prophesieth speaketh unto men edification, and exhortation, and comfort."
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At this point he makes a comparison between the gifts, and lowers that of the tongues, showing it to be
neither altogether useless, nor very profitable by itself. For in fact they were greatly puffed up on
account of this, because the gift was considered to be a great one.
See accordingly how he both depresses and elevates it. Thus, by saying, "He that speaketh with
tongues, speaketh not unto men, but unto God, for no man understandeth," he depressed it, implying that
the profit of it was not great; but by adding, "But in the Spirit he speaketh mysteries" he again elevated
it, that it might not seem to be superfluous and useless and given in vain.
CHAPTER FOURTEEN
"But he that prophesieth speaketh unto men edification, and exhortation, and comfort."
Seest thou by what he signify the choice nature of this gift? i.e., by the common benefit? and how every
where he gives the higher honor to that which tends to the profit of the many? For do not the former
speak unto men also? tell me. But not so much "edification, and exhortation, and comfort."
So that the being powered by the Spirit is common to both, as well to him that prophesieth, as to him
that speaketh with tongues; but in this, the one (he, I mean, who prophesieth) hath the advantage in
that he is also profitable unto the hearer For they who with tongues were not understood by them that
had not the gift.
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
IN AN UNKNOWN TONGUE Gloossee
glœ¡ssa
B. the Use of glœ¡ssa in the NT.
1. "Tongue" occurs in the NT in Luke 16:24; 1:64; Mark 7:35. Sins of the tongue are given
prominence in James 3:1-12. A similar stress may be found in Job, Psalms, Jeremiah, and Sirach,
where the bent is practical but the sins are ultimately against God.
Figuratively, the tongue can also rejoice (Acts 2:26) and praise (Phil 2:11). Tongues as of fire
symbolize God's descending power at Pentecost (Acts 2:3).
2. "Language" is the meaning in Acts 2:11; "language" is also used figuratively for "nation" in Rev
5:9; 7:9; 10:11, etc.
3. Glossolalia.
(a.) Speaking in tongues (1 Cor 12-14; cf. Mark 16:17; Acts 2:4) is a gift (1 Cor 14:2). This speaking
is primarily to God (14:2, 28) in the form of prayer, praise, or thanksgiving (14:2, 14-17). Its benefit
is for the individual rather than the community (14:4 ff.). In it the noús is absorbed so that the words
are obscure (14:2, 9, 11, 15-16).
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Since the sounds are not articulated, the impression of a foreign language is left (14:7-8, 10-11), and
uncontrolled use might suggest that the community is composed of mad people (14:23, 27). Yet
tongues are a sign of God's power (14:22).
To make them useful either the speaker or someone else must interpret (14:5, 13, 27-28; 12:10, 30). If
parallels may be found in other religions, Paul discerns a difference in the religious content (1 Cor
12:2-3). He can thus accept and even claim the charisma (1 Cor 14:18, 39) but demands that it be
subject to edification, order, limitation, and testing (1 Cor 14:26 ff.). Prophecy is superior to it, and
above all the gifts is love (1 Cor 13).
(From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B.
Eerdmans Publishing Company. All rights reserved.)
CHAPTER FOURTEEN
(c). The event recorded in Acts 2 belongs to this context. Like the speaking in tongues depicted by
Paul, it is a gift of the Spirit (v. 4) which causes astonishment (v. 7) and raises the charge of
drunkenness (v. 13). But in this case the hearers detect their own languages (vv. 8, 11).
Since they are all Jews (v. 9) and an impression of confused babbling is given, it is not wholly clear
what this implies. Perhaps there is a reflection of the Jewish tradition that at Sinai the law was given to
the nations in seventy languages. In any case, the orderly proclamation of Peter quickly follows (vv. 14
ff.).
(d.) Why glœ¡ssa came to be used for this phenomenon is debatable. Speaking (only) with the physical
tongue is a most unlikely explanation in view of Paul's gén¢ glœssœ¡n in 1 Cor 12:10 and the plural in
14:5. Nor is it likely that the phrase "tongues as of fire" of Acts 2:3 underlies the usage.
The meaning "unintelligible sound" might seem to fit the case, but Paul sharply criticizes this aspect
and glœ¡ssa is for him more than an isolated oracle (1 Cor 14:2, 9, 11, 26). It seems, then, that
"language" is the basic meaning; here is a miraculous "language of the Spirit" such as is used by angels
(1 Cor 13:1) and which we, too, may use as we are seized by the Spirit and caught up to heaven (2
Cor 12:2 ff.; cf. 1 Cor 14:2, 13 ff. as well as the stress on the heavenly origin of the phenomenon in
Acts 2:2 ff.).
(From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B.
Eerdmans Publishing Company. All rights reserved.)
1 Cor 14:2
Speaketh ... unto God (Rom 8:27) - who alone understands all languages.
No man understandeth. Generally, the few who can interpret tongues are the exception.
In the spirit - as opposed to "the understanding" (1 Cor 14:14).
Mysteries - unintelligible to the hearers, exciting wonder rather than instructing. Corinth, a mart for
merchants from Asia, Africa, and Europe, would give scope for the exercise of the gift of tongues; but
its legitimate use was in an audience understanding the tongue of the speaker, not in mere display.
1 Cor 14:3
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But - on the other hand.
Edification - of which the two species given are "exhortation," to remove sluggishness; "comfort," to
remove sadness. Omit "to."
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
‘For he that speaketh in an unknown tongue speaketh not unto men, but unto God: [For one-talking totongue not to-humans is-talking but to-the God {B omit to-the}] for no man understandeth him; [Notyet-one for is-hearing] howbeit in the spirit he speaketh mysteries. [To-spirit yet he-is-taking closekeeps] But he that prophesieth speaketh unto men [The yet one-before-averring to-humans is-talking] to
edification, and exhortation, and comfort. [Home-building and beside-calling and beside-close].’ 1
Corinthians 14:2, 3 + Concordant Greek Text
CHAPTER FOURTEEN
1 Cor 14:2
For no man understandeth oudeis (NT: 3762) gar (NT: 1063) akouei (NT: 191). Literally, hears, gets
the sense, and understands. The verb akouoo (NT: 191) used either of hearing the sound only or
getting the idea (cf. Acts 9:7; 22:9).
Mysteries musteeria (NT: 3466). Unexplained mysteries (1 Cor 2:7).
1 Cor 14:3
Edification oikodomeen (NT: 3619). Building up.
Comfort parakleesin (NT: 3874). Encouragement, calling to one's side.
Consolation paramuthian (NT: 3889). An old word (from para (NT: 3844), muthos (NT: 3454),
paramutheomai (NT: 3888) 1 Thess 2:12 which see, a stimulating word), nowhere else in the New
Testament, but paramuthion (NT: 3890) in Phil 2:1 with parakleesis (NT: 3874) as here. Edification,
cheer, incentive in these words.
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
Note: I feel impressed by the Holy Spirit to set in order the ministry of the gifts to the Church. How they
are to operate and bring glory to God. I take this responsibility on not because I am more holy than
any one else but because in the forty five years that I have served the Lord and have been witnessed to
the use of these gifts and have been an Evangelist, and Pastor and Teacher in Bible Colleges, I feel
that I should do this so that future generations will have some information that would other wise be lost
as our generation dies off. Rev. Paul the Learner
You will not find this information in the Scriptures, but as the Scriptures states, ‘Let the Prophet speak
and the others Judge.’ So those who have seen these gifts in operation will judge the following:
information.
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1. Speaking in Tongues in the Spirit when worshiping God. In a church service when the church
is in a time of worship it is ok to speak in tongues for your edification as long as you do not
cause a disruption in the service.
2. Speaking in Tongues as a gift are done different because the message in tongues comes to you
during a part of the service, but there must be someone that has the gift of Interpretation so
that the whole church receives the blessing not just you. As a reference of this gift in operation,
there was a missionary from India who being from that country spoke many different
languages, while preaching in a church in Kentucky he heard someone speaking in a dialect
that what not normally spoken and it was in perfect speech. It was like Acts 2 when these from
other countries heard and understood the language that was spoken. This missionary told this
story.
3. Interpretation of tongues is used after the gift of tongues is spoken, it may be something future
or even something present and it may even be for only one person in the service. Again this is
the Lord joining in the church service and the congregation must show reverence in the
presence of God. I know because when a certain person spoke, I felt the power of God on me as
a witness of that God was speaking and not just man.
CHAPTER FOURTEEN
4. A word of Wisdom. Have you every had to face a problem that you could not see a way out?
And maybe in a dream or even in a sermon from the preacher, the answer came. Well the Bible
says ‘If any man lack wisdom let him ask from God.’ There has been many times in my life that I
have seen this take place. Let me give you one example, a good friend of mine a pastor asked me
to preach for him, he told me that he had a problem in the church but he would not tell me
what it was. So I get my sermons from God so after I preached the pastor said that I preached on
the problem and gave the answer to it. This is God in operation and it is a wonderful thing to
behold.
5. A word of Knowledge is quite a thing to see in operation. I have preached on things that I did
not even know, it just came out of my mouth as I was under the anointing of God. Also I have
seen the ministry of a man named William Brannam and it was something to see people come
to him on the stage and he told them there name and where they lived and the problem and asked
them ‘can you now believe that God has healed you.’ And as they went there way healed by
God it was a wonderful way of seeing the gift in operation.
6. A gift of faith. I know that it is given every man a measure of faith and that you can build up
your most holy faith praying in the Holy Ghost and that faith cometh by hearing and hearing by
the word of God. These Scriptures are wonderful for a person to have there faith increased and
so let God do miracles in there life. But the gift of faith is different, it operates not on the person
that you are praying for and not on your personal faith, it operates by a supernatural gift of
God. How do I know this? I was preaching in Grass Valley in California many years ago and
God stopped me and I called up two men who had to travel sixty miles one way to work each
day. I told them that an employer who they had not contacted would call them this week and
offer them a job locally and it happened. You have to be under a gift to do that, human reason
does not apply.
7. The Gifts of healing, notice Paul says Gifts not Gift. I have known preachers who had a gift of
the gifts of healing. They could pray for the deaf and God would open there ears every time
but they could not do this for someone that was blind. I know of a contractor in Redding
California that was not a preacher but I saw him minister and legs would grow out and
become normal. He did not preach on faith or try to increase the faith of anyone; God just
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used the gift of the gifts of healing. I can’t explain it accept it is from God and a wonder to
behold.
8. The working of miracles, I remember praying for a man that was nearly dead and God raising
him up and I remember praying for a small child that had sleeping sickness and the Lord did a
miracle on her and I am sure that there are many other miracles that others can testify to.
9. The ministry of prophecy is different than the interpretation of tongues, it operates without the
gift of tongues and I remember seeing it in operation in my own life. I was in a church service
and there was a preacher who stopped his sermon and said, ‘There is someone here who is a
father of souls, there are many pastors and evangelist but few father of souls and I want to pray
for him.’ At that time I was in the Air Force and very young in the Lord and the next thing that
happened was that I was standing before him for prayer. And it was not until recently that I
understood that prophecy for me.
10. Discerning of spirits is very important for a pastor to have. If someone is speaking in tongues
and disrupts the service at a very important part like reaching out for lost souls, then the
pastor has to make a quick judgment call, either to tell that person to sit down for they are out
of order or to let them continue because God wants to add something. I was preaching in a
church in Dallas Texas and someone came and set on the altar and moved back and forth and I
went down and stood before her and spoke in tongues and set her free. Paul the Learner
CHAPTER FOURTEEN
WARNING - IF YOU USE THE GIFT DO NOT ABUSE THE GIFT - FOR GOD WILL JUDGE.
1 Cor 14:4
Edifies himself - as he understands the meaning, of the particular "tongue;" but "the church," the
congregation, does not.
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
Note: The person speaking in tongues does not under stand the message only the good feeling that
they have. But I have heard of a man who spoke in perfect Spanish for three days and understood
what he said, but he could not speak in English which is his normal language when this person
received the Baptism of the Holy Spirit.
1 Cor 14:5
Translate, 'Now I wish you all TO speak with tongues (so far am I from objecting to tongues), but
rather IN ORDER THAT (as my ulterior, higher wish) ye should prophesy.' Tongues must therefore
mean languages, not ecstatic unintelligible rhapsodies (as, Neander fancied): for Paul could never 'wish'
for the latter in their behalf.
Greater - because more useful.
Except he interpret - the unknown tongue, 'that the church may receive edifying' (building up).
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
1 Cor 14:4
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The church ekkleesian (NT: 1577). No article, literally, "a church" (local use). Not hee (NT: 3588)
ekkleesia (NT: 1577).
1 Cor 14:5
Except he interpret ektos (NT: 1622) ei (NT: 1487) mee (NT: 3361) diermeeneuee (NT: 1329).
Pleonastic combination of ektos (NT: 1622) (preposition except) and ei (NT: 1487) mee (NT: 3361) (if
not, unless) as in 1 Cor 15:2; 1 Tim 5:19.
For use of ei (NT:1487) with subjunctive rather than ean (NT:1437) see Phil 3:12 (common enough in
the Koine, Robertson, Grammar, pp. 1017 f, condition of third class). On the verb see the notes at 12:30;
Luke 24:27; Acts 9:36.
Receive labee (NT: 2983). Second aorist (ingressive) active subjunctive of lambanoo (NT: 2983), may
get edification.
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
CHAPTER FOURTEEN
HE INTERPET Diermeeneuee
Herm¢neúœ [to interpret], herm¢neía [interpretation], herm¢neut¢¡s [interpreter], dierm¢neúœ [to
interpret], dierm¢neía [interpretation], dierm¢neut¢s [interpreter]
A. Linguistic Data. The basic sense is (a.) "To interpret," "expound," "explain" (e.g., Scripture), (b.)
"To indicate," "express" (e.g., thoughts), then (c.) "To translate." dierm¢neúœ occurs in senses a. and
c.
B. Material Data.
1. In the OT the view may be found that ordinary people cannot understand visions, so that Yahweh
must provide the interpretation (Gee. 40:8; Dan 2:27-28).
2. The Greeks regard interpretation as a creative gift along with perception and reason. Poets and
seers utter things that come from the gods and need expositors who can pass on the herm¢neía of
what they say.
3. Philo applies this concept to the prophets as interpreters of God, e.g., Moses. Those who expound
dreams (e.g., Joseph) have the same office. Sometimes the inspired mediator of God's truth needs an
interpreter, as in the case of Moses and Aaron. The name of God serves as God's herm¢neús and
speech (not very reliably) plays the same role for the human noús.
4. The herm¢neía of tongues which is a charisma in 1 Cor 12:10 is more likely interpretation than
translation, and the dierm¢neut¢¡s of 1 Cor 14:28 is probably an interpreter of ecstatic speech in the
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interests of edification. Concern for herm¢neía is a concern for the true and disciplined operation of
the Word and Spirit through the charism of tongues.
5. Luke 24:27 presents Jesus on the road to Emmaus as an expositor of the OT prophecies of his
passion and exaltation. The messianic understanding of the OT which is established here, and which
early Christianity develops, rests on an exposition of Scripture which is new in content, if not method, as
NT revelation gives an christological meaning to OT sayings.
[J. BEHM, II, 661-66
(From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B.
Eerdmans Publishing Company. All rights reserved.)
What then? Did they edify no man? "Yes," saith he, "themselves alone:" wherefore also he adds,
Ver. 4. "He that speaketh in tongue edifies himself."
And how, if he knows not what he saith? Why, for the present, he is speaking of them who understand
what they say;-understand it themselves, but knows not how to render it unto others.
"But he that prophesieth edifies the Church." Now as great as is the difference between a single person
and the Church, so great is the interval between these two. Seest thou his wisdom, how he doth not
thrust out the gift and make nothing of it, but signifies it to have some advantage, small though it be,
and such as to suffice the possessor only?
CHAPTER FOURTEEN
[2.] Next, lest they should suppose that in envy to them he depresses the tongues, (for the more part
had this gift,) to correct their suspicion he saith,
Ver. 5. "I would have you all speak with tongues, but rather that ye should prophesy: for greater is he
that prophesieth than he that speaketh with tongues, except he interprets, that the Church may receive
edifying."
But "rather" and "greater," do not mark opposition, but superiority. So that hence also it is evident that
he is not disparaging the gift, but leading them to better things, displaying both his carefulness on their
behalf, and a spirit free from all envy.
For neither did he say, "I would that two or three," but, "that ye all spake with tongues" and not this
only, but also, "that ye prophesied;" and this rather than that; "for greater is he that prophesieth." For
since he hath established and proved it, he next proceeds also to assert it; not however simply, but
with a qualification.
Accordingly he adds, "except he interpret;" since if he be able to do this, I mean the interpreting, "he
hath become equal unto the prophet," so he speaks, "because then there are many who reap the
advantage of it;" a thing to be especially observed, how this throughout, before all else, is his object,
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
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God’s spirit coming on Saul
‘Now the Lord had told Samuel in his ear a day before Saul came, saying,’ 1 Samuel 9:15
‘After that thou shalt come to the hill of God, where the garrison of the Philistines….thou is shalt meet a
company of prophets coming down from the high place….they shall prophesy:’ 1 Samuel 10:5
‘And the Spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned
into another man.’ 1 Samuel 10:6
14:-5-20 (C, page 1) PROPHESYING IS BEST
C
D 14:-5, 6. Interpretation needed.
E 14:7-12.
Otherwise gift of tongues is useless.
D 14:13.
Interpretation needed.
E 14:14-20. Otherwise gift of tongues is useless.
1 Cor 14:6-19
6 Tongues Must Be Interpreted
But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you
either by revelation, by knowledge, by prophesying, or by teaching? 7 Even things without life, whether
flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be
known what is piped or played? 8 For if the trumpet makes an uncertain sound, who will prepare for
battle? 9 So likewise you, unless you utter by the tongue words easy to understand, how will it be known
what is spoken? For you will be speaking into the air. 10 There are, it may be, so many kinds of
languages in the world, and none of them is without significance.
CHAPTER FOURTEEN
11 Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks,
and he who speaks will be a foreigner to me. 12 Even so you, since you are zealous for spiritual gifts, let
it be for the edification of the church that you seek to excel.
13 Therefore let him who speaks in a tongue pray that he may interpret. 14 For if I pray in a tongue, my
spirit prays, but my understanding is unfruitful. 15 What is the conclusion then? I will pray with the
spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the
understanding. 16 Otherwise, if you bless with the spirit, how will he who occupies the place of the
uninformed say "Amen" at your giving of thanks, since he does not understand what you say? 17 For
you indeed give thanks well, but the other is not edified.
18 I thank my God I speak with tongues more than you all; 19 yet in the church I would rather speak
five words with my understanding, that I may teach others also, than ten thousand words in a tongue.
NKJV
1 Cor 14:6
Translate, 'But now;' seeing there is no edification without interpretation.
Revelation ... prophesying - corresponding "revelation" being the supernatural unveiling of divine
truths; "prophesying," the open enunciation of such revelations. So "knowledge" corresponds to
"doctrine," the gift of teaching to others our knowledge. As the former pair refers to revealed
mysteries, so the latter pair to the obvious truths of salvation, brought from the common storehouse of
believers.
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1 Cor 14:7
Translate, 'Even things without life-giving sound, whether pipe or harp, if they give not distinction in
(the due interval between) the tones (notes), how,' etc. [homoos (NT: 3676)]: though lifeless, YET
they furnish an illustration: cf. Greek, Gal 3:15.]
What is piped or harped - i.e., what tune is played on the pipe or harp.
1 Cor 14:8
Translate, 'For if also:' an additional step in the argument.
Uncertain sound - without definite meaning. It ought to be so marked that one succession of notes
should summon the soldiers to attack, another to retreat, etc.
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
1 Cor 14:6
If I come ean (NT: 1437) elthoo (NT: 2064). Third class condition, supposable case (aorist subjunctive).
What shall I profit you ti (NT: 5100) humas (NT: 5209) oofeleesoo (NT: 5623). Two accusatives with
this verb (see 1 Cor 13:3).
Unless I speak ean (NT: 1437) mee (NT: 3361) laleesoo (NT: 2980). Second condition (also third class)
with the one conclusion (cf. 1 Tim 2:5).
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
CHAPTER FOURTEEN
1 Cor 14:7
Things without life apsucha (NT: 895). Without a soul a (NT: 1) the alpha privative ("not"), psuchee
(NT: 5590) or life. An old word only here in the New Testament.
Pipe aulos (NT: 836). An old word (from [aoo], [auoo], to blow), only here in the New Testament.
Harp kithara (NT: 2788). An old word. Stringed instrument as pipe, a wind instrument.
If they give not a distinction in the sounds ean (NT: 1437) diastoleen (NT: 1293) tois (NT: 3588)
fthongois (NT: 5353) mee (NT: 3361) doo (NT: 1325). Third class condition with second aorist active
subjunctive doo (NT: 1325) from didoomi (NT: 1325).
A common word in Late Greek for difference diastelloo (NT: 1291), to send apart)]. In the New
Testament only here and Rom 3:22; 10:12. Fthongos (NT: 5353) an old word (from fthengomai (NT:
5350)) for musical sounds vocal or instrumental. In the New Testament only here and Rom 10:18.
1 Cor 14:8
An uncertain voice adeelon (NT: 82) fooneen (NT: 5456). An old adjective a (NT: 1) the alpha privative
("not"), deelos (NT: 1212), manifest)]. In the New Testament only here and Luke 11:44. Military
trumpet salpigx (NT: 4536) is louder than pipe or harp.
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Shall prepare himself paraskeuasetai (NT: 3903). Direct middle future indicative of paraskeuazoo (NT:
3903), an old verb, in the New Testament only here, 2 Cor 9:2 ff; Acts 10:10. From para (NT: 3844),
skeuee (NT: 4631) (preparation).
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
Ver. 6. "But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I
speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?"
"And why speak I," saith he, "of the rest? Nay, let the person who speaketh with tongues be Paul: for
not even so will any good come to the hearers" And these things he saith to signify that he is seeking
their profit, not beating any grudge against them that have the gift; since not even in his own person
doth he shrink from pointing out its unprofitable ness.
And indeed it is his constant way to work out the disagreeable topics in his own person: as in the
beginning of the Epistle he said, "Who then is Paul? And who is Apollos? And who is Cephas?" This
same then he doth also here, saying, "Not even I shall profit you, except I speak to you either by way
of revelation, or of prophesying, or of knowledge, or of teaching."
And what he means is, "if I say not somewhat that can be made intelligible to you and that may be dear,
but merely make display of my having the gift of tongues;-tongues which ye do not understand, ye will
go away with no sort of profit. For how should you profit by a voice which ye understand not?"
Note: If you become a missionary you will need to learn the language to be of service, otherwise you
will need an interpreter and hope that the interpreter is saying what you are saying. Paul the Learner
CHAPTER FOURTEEN
[3-] Ver. 7. "Even things without life, giving a voice, whether pipe or harp, if they give not a distinction
in the sounds, how shall it be known what is piped?" "And why do I say," saith he. "That in our case
this is unprofitable and that only useful which is dear and easy to be apprehended by the hearers?
Since even in musical instruments without life one may see this: for whether it is pipe or harp, yet if it
is struck or blown confusedly and unskillfully, without proper cadence or harmony, it will captivate
none of the hearers. For even in these inarticulate sounds there is need of some distinctness.
And if thou strike not or breathe into the pipe according to art, thou hast done nothing. Now if from
things without life we require so much distinctness, and harmony, and appropriateness, and into those
inarticulate sounds we strive and contend to infuse so much meaning, much more in men endued with
life and reason, and in spiritual gifts, ought one to make significancy an object.
Ver. 8. "For if the trumpet gives an uncertain voice, who shall prepare himself for war?"
Thus from things merry ornamental he carries on his argument to those which are more necessary and
useful; and saith that not in the harp alone, but in the trumpet also one may see this effect produced. For
in that also there are certain measures; and they give out at one time a warlike note, and at another one
that is not so.
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And again sometimes it leads out to line of battle and at others recalls from it: and unless one knows
this, there is great danger. Which is just what he means, and the mischief of it what he is manifesting,
when he saith, "Who shall prepare himself for war?" So then, if it has not this quality, it is the ruin of
all. "And what is this to us," saith one? Truly it concerns you very especially; wherefore also he adds,
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
1 Cor 14:9
So likewise ye - who have life, as opposed to things without life" (1 Cor 14:7).
By the tongue - the language which ye speak in.
Ye shall speak - ye will be speaking into the air - i.e., in vain (1 Cor 9:26).
1 Cor 14:10
It may be - speaking by conjecture. 'It may chance' (1 Cor 15:37).
So many - as are enumerated by investigators. (Compare "so much," for a definite number left
undefined, Acts 5:8.)
Kinds of voices - of articulate speech: languages [foonoon (NT: 5456), distinct from gloossoon (NT:
1100), "tongue"].
Without signification. None is without its own voice or meaning distinct from the rest.
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
CHAPTER FOURTEEN
1 Cor 14:11
Therefore - seeing that none is without meaning.
A barbarian - a foreigner (Acts 28:2). Not in our deprecatory sense of the term, but one speaking a
foreign language.
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
1 Cor 14:9
Unless ye utter speech easy to be understood ean (NT: 1437) mee (NT: 3361) euseemon (NT: 2154)
logon (NT: 3056) doote (NT: 1325). Condition of third class again ean (NT: 1437) and aorist
subjunctive)]. Euseemon (NT: 2154) eu (NT: 2095), well, [seema], sign, is an old word, here only in
the New Testament, well-marked, distinct, clear. Good enunciation, a hint for speakers.
Ye will be speaking into the air esesthe (NT: 1510) eis (NT: 1519) aera (NT: 109) lalountes (NT: 2980).
Periphrastic future indicative (linear action). Compare aera (NT: 109) deroon (NT: 1194) (beating the
air) in 1 Cor 9:26. Compare our talking to the wind. This was before the days of radio.
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1 Cor 14:10
It may be ei (NT: 1487) tuchoi (NT: 5177). Condition of fourth class ei (NT: 1487) and aorist optative
of tugchanoo (NT: 5177), if it should happen. A common enough idiom. Compare tuchon (NT: 5177)
in 1 Cor 16:6.
Without signification afoonon (NT: 880). An old adjective a (NT: 1) the alpha privative ("not") and
foonee (NT: 5456). Without the faculty of speech (1 Cor 12:2; Acts 8:32; 2 Peter 2:16).
1 Cor 14:11
The meaning of the voice teen (NT: 3588) dunamin (NT: 1411) tees (NT: 3588) foonees (NT: 5456).
The power (force) of the voice.
A barbarian barbaros (NT: 915). Jargon, bar-bar. The Egyptians called all barbarous (NT: 915) who
did not speak their tongue. The Greeks followed suit for all ignorant of Greek language and culture.
They divided mankind into Hellenes and Barbarians.
Unto me en (NT: 1722) emoi (NT: 1698). In my case, almost like a dative.
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
Ver. 9. "So also ye, unless ye utter by the tongue, speech easy to be understood, ye will be speaking into
the air:" i. e., calling to nobody, speaking unto no one. Thus every where he shows its unprofitable
ness.
[4.] "But if it be unprofitable, why was it given?" saith one. So as to be useful to him that hath
received it. But if it is to be so to others also, there must be added interpretation. Now this he saith,
bringing them near to one another; that if a person himself have not the gift of interpretation, he may
take unto him another that hath it, and make his own gift useful through him.
CHAPTER FOURTEEN
Wherefore he every where. Points out its imperfection, that so he may bind them together. Any how,
he that accounts it to be sufficient for itself, doth not so much commend it as disparage it, not suffering it
to shine brightly by the interpretation. For excellent indeed and necessary is the gift, but it is so when it
hath one to explain what is spoken.
Since the finger too is a necessary thing, but when you separate it from the other members, it will not be
equally useful: and the trumpet is necessary, but when it sounds at random, it is rather an annoyance.
Yea, neither shall any art come to light, without matter subject to it; nor is matter put into shape, if no
form be assigned to it. Suppose then the voice to be as the subject-matter, but the distinctness as that
form, which not being present, there will be no use in the material.
Ver. 10. "There are, it may be, so many kinds of voices in the world, and no kind is without
signification:" i. e., so many tongues, so many voices of Scythians, Thracians, Romans, Persians,
Moors, Indians, Egyptians, innumerable other nations.
Ver. 11. "If then I know not the meaning of the voice, I shall be to him that speaketh a barbarian." "For
suppose not," saith he, "that this happens only in our case; rather in all one may see this taking place: so
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that I do not say this to disparage the voice, but to signify that to me it is useless, as long as it is not
intelligible."
Next, that he may not render the accusation unpalatable, he makes his charge alike for the two, saying,
"He shall be unto me a barbarian, and I to him." Not from the nature of the voice, but from our
ignorance. Seest thou how by little and little he draws men to that which is akin to the subject.
Which is his use to do, to fetch his examples from afar, and to end with what more properly belongs to
the matter. For having spoken of a pipe and harp, wherein is much that is inferior and unprofitable, he
comes to the trumpet, a thing more useful; next, and from that he precedes to the very voice itself.
So also before, when he was discounting to show that it was not forbidden the Apostles to receive,
beginning first with husbandmen, and shepherds, and soldiers, then he brought the discourse on to
that, which is nearer to the subject, the priests in the old covenant.
But do thou, I pray, consider, how every where he hath given diligence to free the gift from censure,
and to bring round the charge to the receivers of it. For he said not, "I shall be a barbarian," but, "unto
him that speaketh, a barbarian." And again, he did not say, "he that speaketh shall be a barbarian,"
but "he that speaketh shall be a barbarian unto me."
[5.] "What then must be done?" saith he. Why, so far from disparaging, one ought to recommend and
to teach it; as indeed he also doth. Since after he had accused and rebuked it and shown its
unprofitableness, he proceeds to counsel them; saying,
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
CHAPTER FOURTEEN
1 Cor 14:12
Zealous - emulously desirous.
Of spiritual gifts - literally, 'spirits;' i.e., emanations from the one Spirit.
Seek that ye may excel to. Translate, 'seek that ye may abound in them to them to the edifying,' etc.
Seek to have not only tongues, but also interpretation and prophecy.
1 Cor 14:13
Explain, 'Let him who speaketh with an unknown tongue (in prayer) pray with the purpose that he may
interpret.' This explanation is needed by the logical connection with "pray in an unknown tongue" (1
Cor 14:14). Though his words be unintelligible, let him in them pray for the gift of interpreting, which
will make them "edifying" to "the church" (1 Cor 14:12). It was only when they could interpret that
the, "understanding" accompanied the "tongue" (1 Cor 14:15, 19).
1 Cor 14:14
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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" [nous (NT: 3563)], the active
instrument of thought, which in this case must be "unfruitful" to 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.
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
1 Cor 14:12
Zealous of spiritual gifts zeelootai (NT: 2207) pneumatoon (NT: 4151). Zealots for spirits. So it
looked.
That ye may abound hina (NT: 2443) perisseueete (NT: 4052). Purpose clause with the object by
prolepsis stated beforehand "for the edification of the church."
1 Cor 14:13
Let him pray that he may interpret proseuchesthoo (NT: 4336) hina (NT: 2443) diermeeneuee (NT:
1329). Else he had better cease talking in a tongue.
1 Cor 14:14
But my understanding is unfruitful ho (NT: 3588) de (NT: 1161) nous (NT: 3563) mou (NT: 3450)
akarpos (NT: 175). My intellect nous (NT: 3563) gets no benefit akarpos (NT: 175), without fruit)
from rhapsodical praying that may even move my spirit pneuma (NT: 4151).
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
CHAPTER FOURTEEN
OF SPIRITUAL [GIFTS] Pneumatoon
Pneúma, pneumatikós
4. The Works of the Spirit. In Luke 12:10 the Spirit is the power of God in the inspired sayings of the
witnesses of Jesus; he is the Spirit of prophecy (cf. 4:23 ff.). In Luke healings are not associated with
the Spirit but with the name of Jesus, with faith in Jesus, with Jesus himself, with prayer, with bodily
contact with apostles, and with the power of Jesus.
The Spirit enables disciples to speak with tongues and to prophesy (Acts 2:4; Luke 1:41, 67). He
also grants discerning of the heart (Acts 13:9). Above all he gives power to preaching. Prophesying is
the work of the Spirit. The eschatological community is a community of prophets.
In Acts 5:3, 9 it is hardly likely that we have blasphemy against the Spirit. Perhaps the idea is that the
lying is to those who are full of the Spirit (cf. 13:9). A special event takes place in Acts 8:39. Along
with prophecy, the Spirit grants other gifts and is also at work in the ethical life of the community.
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If, as a Hellenist, Luke is interested in the visibility of the Spirit's work, under OT influence he stresses
the centrality of prophetic proclamation in this work.
5. The Spirit as a Feature of the Age of the Church. Luke 11:13 promises the Spirit to those who ask
(cf. Matt 7:11). The Spirit is the absolute gift. The coming of the Spirit is an eschatological event
which fulfils the promise of the Spirit to the people of the end-time (cf. Num 11:29).
All who are baptized in the spirit possess the Spirit (Acts 19:2). The Gentiles are included (15:8-9).
Endowment with the Spirit goes hand in hand with coming to faith. The outpouring of the Spirit (Acts
2:1 ff.) is a renewal of the covenant paralleling in some sense the lawgiving at Sinai.
The church age begins, bringing a new speech which all may understand. Yet the Christ event, not the
outpouring of the Spirit, is the true eschatological event at the center of time. Hence there can be new
outpourings of the Spirit when new steps are taken (cf. 8:17-18; 10:44-45).
Again, there is filling with the Spirit even before the coming of Jesus (Luke 1-2). At the same time, the
Spirit is now given to the church in totality. All God's people are prophets. The Spirit gives believers
special gifts enabling them to express their faith in an ongoing history of mission.
Luke does not specifically attribute faith, salvation, or obedience to the Spirit. Nor is prayer the Spirit's
work. These things precede endowment with the Spirit, which is more specifically an ennoblement to
discharge special tasks. By not attributing the mere existence of the community to the Spirit, Luke
reminds it of the task which is indissolubly associated with its existence
(From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B.
Eerdmans Publishing Company. All rights reserved.)
Note: The Baptism of the Holy Spirit is for you today, if you only would seek for it. Also there are gifts
of the Holy Spirit for you to operate as the Spirit wills it and great blessing awaiting you if you would
only hunger and thirst after righteousness so that God can fill you. Paul the Learner
CHAPTER FOURTEEN
Ver. 12. "So also ye, since as ye are zealous of spiritual gifts, seek that ye may abound unto the edifying
of the Church."
Seest thou his aim every where, how he looks to one thing continually and in all cases, the general
utility, the profiting the Church; laying this down as a kind of rule? And he did not say, "That ye may
obtain the gifts" but, "that ye may abound," i.e., that ye may even possess them in great plenitude.
Thus, so far am I from wishing you not to possess them that I even wish you to abound in them, only so
that ye handle them with a view to the common advantage. And how is this to be done? This he adds,
saying,
Ver. 13. "Wherefore let him that speaketh in a tongue pray that he may interpret."
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Ver. 14. "For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful."
Ver. 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, and I will sing with the understanding also."
Here he shows that it is in their power to obtain the gift. For, "let him pray," saith he, i.e., "let him
contribute his own part," since if thou ask diligently, thou writ surely receive. Ask accordingly not to
have the gift of tongue only, but also of interpretation, that thou mayest become useful unto all, and not
shut up thy gift in thyself alone.
"For if I pray in a tongue” saith he, "my spirit prayeth, but my Understanding is unfruitful." Seest
thou how by degrees bringing his argument to a point, he signifies that not to others only is such an one
useless, but also to himself; if at least "his understanding is unfruitful?"
For if a man should speak only in the Persian, or any other foreign tongue, and not understand what he
saith, and then of course to himself also will he be thenceforth a barbarian, not to another only, from not
knowing the meaning of the sound.
For there were of old many who had also a gift of prayer, together with a tongue; and they prayed, and
the tongue spake, praying either in the Persian or Latin language, but their understanding knew not what
was spoken. Wherefore also he said, "Ill pray in a tongue, my spirit prayeth," i.e., the gift which is
given me and which moves my tongue, "but my understanding is unfruitful."
What then may that be which is best in itself, and doth good? And how ought one to act, or what request
of God? To pray, "Both with the spirit," i.e., the gift, and "with the understanding." Wherefore also he
said, "I will pray with the spirit, and I will pray with the understanding also: I will sing with the
spirit, and I will sing with the understanding also."
[6.] He signifies the same thing here also, that both the tongue may speak, and the understanding may
not be ignorant of the things spoken. For except this is so, there will also be confusion.
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
CHAPTER FOURTEEN
1 Cor 14:15
What is it then? - What then is my resolve?
And - rather, 'but.' I will not only pray with my spirit, which (1 Cor 14:14) might leave the
understanding unedified, BUT with the understanding also.
Pray with the understanding also - and, by inference, I will keep silence if I cannot pray with the
understanding (so as to make myself understood by others).
1 Cor 14:16
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Else, when thou. He changes from the first person, as he had just expressed his own resolve, "I will
pray with the understanding" whatever "thou" dost.
Bless - the highest kind of prayer.
Occupies the room of the unlearned, [idiootou (NT:2399), a private person] - one who, whatever
other gifts he possess, as wanting the gift of interpretation, is reduced by the unknown tongue spoken
to the position of one unlearned.
Say Amen. We must join with the prayers and praises of the congregation, and say aloud our
responsive "Amen," as was the usage of the Jewish (Deut 27:15-26; Neh 8:6) and Christian primitive
churches (Justin Martin, 'Apol.' ii. 97).
1 Cor 14:17
Gives thanks. The synagogue prayers were called 'eulogies,' because to each was joined a
thanksgiving. Hence, Christian prayers also were called blessings and giving of thanks. This
illustrates Col 4:2; 1 Thess 5:17-18.
So the Qadiysh (OT: 6922) and Qªduwshah, 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, 'De Orations').
1 Cor 14:18
Tongues. So B. But 'Aleph (') G f g, Vulgate, have the singular, 'in a (tongue) foreign.'
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
‘I thank my God, I speak with tongues more than ye all: [I-am-thanking to-the God of-all of-you rather
to-tongue I-am-talking]. Yet in the church I had rather speak five words with my understanding, [But in
out-called I-am-willing five sayings to-the mind of-me] that by my voice I might teach others also, [totalk that and others I-should-be-instructing or myriads sayings in tongue].’ 1 Corinthians 14:18, 19 +
Concordant Greek Text
CHAPTER FOURTEEN
SECTION TWO
1 Cor 14:15
With the understanding also kai (NT: 2532) too (NT: 3588) noi (NT: 3563). Instrumental case of nous
(NT: 3563). Paul is distinctly in favor of the use of the intellect in prayer. Prayer is an intelligent
exercise of the mind.
And I will sing with the understanding also psaloo (NT: 5567) de (NT: 1161) kai (NT: 2532) too (NT:
3588) noi (NT: 3563). There was ecstatic singing like the rhapsody of some prayers without intelligent
words. But Paul prefers singing that reaches the intellect as well as stirs the emotions. Solos that
people do not understand lose more than half their value in church worship. Psalloo (NT: 5567)
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originally meant to play on strings, then to sing with an accompaniment (Eph 5:19), and here
apparently to sing without regard to an instrument.
1 Cor 14:16
Else if thou bless with the spirit epei (NT: 1893) ean (NT: 1437) eulogees (NT: 2127) en (NT: 1722)
pneumati (NT: 4151). Third class condition. He means that, if one is praying and praising God (1 Cor
10:16) in an ecstatic prayer, the one who does not understand the ecstasy will be at a loss when to say
"amen" at the close of the prayer. In the synagogues the Jews used responsive amens at the close of
prayers (Neh 5:13; 8:6; 1 Chron 16:36; Ps 106:48).
He that filleth the place of the unlearned ho (NT: 3588) anapleeroon (NT: 378) ton (NT: 3588) topon
(NT: 5117) tou (NT: 3588) idiootou (NT: 2399). Not a special part of the room, but the position of the
idiootou (NT: 2399) (from idios (NT: 2398), one's own), common from Herodotus for private person
(Acts 4:13), unskilled (2 Cor 11:6), uninitiated (unlearned) in the gift of tongues as here and 1 Cor
14:23 f.
At thy giving of thanks epi (NT: 1909) tee (NT: 3588) see (NT: 4674) eucharistia (NT: 2169). Just the
prayer, not the Eucharist or the Lord's Supper, as is plain from 1 Cor 14:17.
1 Cor 14:17
Thou (NT 4771 Su) verily (NT 3303 men) for (NT 1063 gar) well (NT 2573 kaloos) gives thanks (NT
2168 eucharisteis) but (NT 235 all) the (NT 3588 ho) other (NT 2087 heteros) not (NT 3756 ouk) is
edified (NT 3618 oikodomeitai). (Interlinear using the Greek characters Paul the Learner)
(A) ‘Su men gar kaloos eucharisteis all ho heteros ouk oikodomeitai.’ 1 Cor. 14:17 Transliterated
from the Greek into English letters. Paul the Learner
(B) ‘Thou verily for well gives thanks but the other not is edified.’ 1 Cor. 14:17 English translation.
Paul the Learner
(C) ‘He-has-perceived you indeed for ideally are-thanking but the different-one not is-being homebuilded.’ 1 Cor. 14:17 Concordant Greek Text AD 3-500
1 Cor 14:18
More than you all pantoon (NT: 3956) humoon (NT: 5216) mallon (NT: 3123). Ablative case after
mallon (NT: 3123). Astonishing claim by Paul that doubtless had a fine effect.
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
CHAPTER FOURTEEN
Ver. 16. "Else," saith he, "if thou bless with the spirit, how shall he that filleth the place of the
unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest?"
Ver. 17. "For thou verily give thanks well, but the other is not edified."
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Observe how again here he brings his stone to the plumb-line every where seeking the edification of
the Church. Now by the "unlearned" he means the laymen, and signifies that he also suffers no little
loss when he is unable to say the Amen. And what he saith is this: "if thou shalt bless in a barbarian
tongue, not knowing what thou sayest, nor able to interpret, the layman cannot respond the Amen.
For not hearing the words, 'forever and ever,' which are at the end, he doth not say the Amen." Then
again, comforting him concerning this, that he might not seem to hold the gift too cheap; the same kind
of remark as he made above, that "he speaketh mysteries," and "speaketh unto God," and "edifies
himself."
And "prayeth with the spirit," intending no little comfort from these things, this also he utters here,
saying, "for thou indeed gives thanks well," since thou speaks being moved by the Spirit: but the other
hearing nothing nor knowing what is said, stands there, receiving no great advantage by it."
[7.] Further, because he had run down the possessors of this gift, as though they had no such great
thing; that he might not seem to hold them cheap, as being himself destitute of it, see what he saith:
Ver. 18. "I thank God, am speaking with tongues more than ye all."
And this he doth also in another place intending, namely, to take away the advantages of Judaism and
to show that henceforth they are nothing, he begins by declaring that himself had been endowed with
them, yea, and that in very great excess; and then he calls them "loss," thus saying, "If any man thinketh
to have confidence in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of
Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the
Church; as touching the righteousness which is the law, found blameless." (Phil 3:4-7)
And then, having signified himself to have the advantage of all, he saith, "Howbeit what things were
gain to me, those have I counted loss for Christ." So also he doth here, saying, "I speak with tongues
more than ye all." Do not ye therefore glory as though ye only had the gift. For I also possess it, yea
more than ye.
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
1 Cor 14:19
I had rather. The Greek more literally expresses, '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 different. Paul would NOT wish at all to
speak "ten thousand words in an unknown tongue."
CHAPTER FOURTEEN
1 Cor 14:20
Brethren - an appellation to conciliate their favorable attention.
Children in understanding - as preference of gifts abused to non-edification would make you (cf. Matt
10:16; Rom 16:19; 1 Cor 3:1; Eph 4:14). The Greek [fresin (NT: 5424), not elsewhere],
"understanding," expresses the will of one's spirit: one's mindedness (Rom 8:6), as the 'heart' is the
will of the 'soul.'
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Men - full-grown. Be child-like, not childish.
1 Cor 14:21
In the Law - the whole Old Testament, all being the law of God (cf. the Psalms cited as the "Law,"
John 10:34). The Quotation is from Isa 28:11-12, where God virtually saith of Israel, 'This people hear
me not, though I speak to them in their familiar language: I will therefore speak to them in other
tongues, 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, it is a penalty to be associated with men of a strange tongue, yet ye impose this on the
Church by abusing, the tongues, instead of using them intelligibly.' They who speak in foreign tongues
speak like "children" just "weaned from the milk" (Isa 28:9), "with stammering lips," unintelligibly to
the hearers, appearing ridiculous (Isa 28:14), or as babbling drunkards (Acts 2:13) or madmen (1
Cor 14:23).
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
Note: like any gift of God, the more you use it the greater is the growth of that gift. I believe that
you should use the speaking in tongues in your prayer closet and not just at church when the people are
worshiping. You will find that you will have a better prayer experience with God and even thou you will
not know what you said, you will still receive the blessing and remember the scripture ‘Likewise the
Spirit also Helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit
itself maketh intercession for us with groanings which cannot be uttered.’ Romans 8:26 KJV
Paul the Learner
1 Cor 14:19-25
20 Tongues a Sign to Unbelievers
Brethren, do not be children in understanding; however, in malice be babes, but in understanding be
mature.
21 In the law it is written:
"With men of other tongues and other lips
I will speak to this people;
And yet, for all that, they will not hear Me,"
Says the Lord.
22 Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not
for unbelievers but for those who believe. 23 Therefore if the whole church comes together in one place
and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not
say that you are out of your mind? 24 But if all prophesy, and an unbeliever or an uninformed person
comes in, he is convinced by all, he is convicted by all. 25 And thus the secrets of his heart are revealed;
and so, falling down on his face, he will worship God and report that God is truly among you.
NKJV
CHAPTER FOURTEEN
1 Cor 14:19
Howbeit in church alla (NT: 235) en (NT: 1722) ekkleesia (NT: 1577). Private ecstasy is one thing (cf.
2 Cor 12:1-9) and we so need it in church worship.
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That I may instruct hina (NT: 2443) kateecheesoo (NT: 2727). Final clause with hina (NT: 2443). For
the rare verb kateecheoo (NT: 2727) see the notes at Luke 1:4; Acts 18:25.
1 Cor 14:20
Be not children in mind mee (NT: 3361) paidia (NT: 3813) ginesthe (NT: 1096) tais (NT: 3588) fresin
(NT: 5424). "Cease becoming children in your intellects," as some of them evidently were. Compare
Heb 5:11-14 for a like complaint of intellectual dulness for being old babies.
In malice be ye babes tee (NT: 3588) kakia (NT: 2549) neepiazete (NT: 3515).
Be men teleioi (NT: 5046) ginesthe (NT: 1096). Keep on becoming adults in your minds. A noble and
a needed command, pertinent today.
1 Cor 14:21
In the law it is written en (NT: 1722) too (NT: 3588) nomoo (NT: 3551) gegraptai (NT: 1125). Isa
28:11 f. freely quoted.
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
Isa 28:11
‘For with stammering lips and tongue another will he speak to people this he said to whom this is the
rest where with ye may cause to rest the weary and this is the refreshing yet not they would hear.’
Hebrew Interlinear
‘For with stammering lips and tongue another will he speak to people this he said to
whom this
is the rest where with ye may cause to rest the weary and this is the refreshing yet not
they would
hear.
Note: God says that with stammering lips and tongue that He would speak to us:
1. God said that it would bring rest to those that are weary.
2. God said that this would be a refreshing to us.
3. God also said that people would not hear, not because they could not hear, but as the writer of
Revelation says so often, ‘He that hath an ear, let him hear what the Spirit is saying to the
Church.
4. Will you not seek this blessing from God?
Paul the Learner
CHAPTER FOURTEEN
Ver. 19. "Howbeit in the Church I had rather speak five words with my understanding, that I might
instruct others also."
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What is that, "speak with my understanding, that I might instruct others also?" "Understanding
what I say," and "words which I can both interpret to others, and speak intelligently, and teach the
hearers. Than ten thousand words in a tongue" Wherefore? "That I may instruct others," saith he.
For the one [tongues] hath but display only; the other, great utility: this being what he everywhere
seeks, I mean the common profit. And yet the gift of tongues was strange, but that of prophecy familiar
and ancient and heretofore.
Given too many; this on the contrary then first given: howbeit it was not much cared for by him.
Wherefore neither did he employ it; not because he had it not, but because he always sought the more
profitable things: being as he was free from all vain-glory, and considering one thing only, how he
might render the hearers better.
[8.] And here is the reason of the faculty he had of looking to the expedient both to himself and to
others: viz. because he was free from vain-glory. Since he assuredly that is enslaved by it, so far from
discerning what is good to others, will not even know his own.
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
Homily 36 - 1 Corinthians 14:20 John Chrysostom AD 400
1 Cor 14:20.
Brethren, be not children in mind; howbeit in malice be ye babes, but in mind be men.
As might be expected, after his long argument and demonstration he adopts a more vehement style
and abundance of rebuke; and mentions an example suited to the subject. For children too are wont to
gape after trifles and to be fluttered, but of things very great they have not so much admiration.
Since then these also having the gift of tongues, which has the lowest of all, thought they had the
whole; therefore he saith, "Be not children," i. e., be not without understanding where ye ought to be
considerate, but there be ye childlike and simple, where unrighteousness is, where vain-glory, where
pride.
For he that is a babe in wickedness ought also to be wise. Since as wisdom with wickedness would
not be wisdom, so also simplicity with folly would not be simplicity, it being requisite both in simplicity
to avoid folly, and in wisdom wickedness. For as neither bitter nor sweet medicines in excess do good,
so neither doth simplicity by itself, nor wisdom: and this is why Christ enjoining us to mix both said,
"Be ye wise as serpents, and harmless as doves." (Matt 10:16)
But what is it to be a babe in wickedness? Not even to know what wickedness is: yea, such he willed
them to be. Wherefore also he said, "It is actually reported that there is fornication among you."(1
Cor 5:1) He said not, "is done," but is "reported:" as if he said, "Ye are not without knowledge of the
thing; ye have heard of it some time."
CHAPTER FOURTEEN
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I say, he would have them both to be men and children; the one however in wickedness, but the other
in wisdom. For so even the man may become a man, if he be also a child: but as long as he is not a child
in wickedness, neither will he be a man. For the wicked, instead of being mature, will be but a fool.
Ver. 21. "In the law it written, By men of strange tongues and by the lips of strangers will I speak unto
this people; and not even thus will they hear me, saith the Lord."
Yet surely it is no where written in the Law, but as I said before, he calls always the whole of the Old
Testament, the Law: both the prophets and the historical books And he brings forward his testimony
from Esaias the prophet, again covertly detracting from the glory of the gift, for their profit;
nevertheless, even thus he states it with praise.
For the expression, "not even thus," hath force to point out that the miracle was enough to astonish
them; and if they did not believe, the fault was theirs. And wherefore did God work it, if they were
not to believe? That He might in every case appear to do His part.
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
14:21-40
REASONS AND CAUTIONS.
F 14:21-25. Divine prediction.
G 14:26-.
Remonstrance.
H 14:-26.
Exhortation.
F 14:27-35. Apostolic direction.
G 14:35-39. Remonstrance.
H 14:40.
Exhortation.
Let, &c.
Let, &c.
14:21 the law. The Scriptures of the Old Testament are called “the law,” “the law and the Prophets,”
“the law, the Prophets, and the Psalms.” Here the law includes Isaiah, just as in John 10:34; 15:25, it
includes the Psalms. The Companion Bible
1 Cor 14:22
Thus from Isaiah it appears that "tongues" (uninterrupted) is a sign for Jewish believers (though at the
conversion of Cornelius and the Gentiles with him, tongues were vouchsafed to confirm their faith),
but mainly to condemn those who, like Israel, reject the sign and the accompanying message.
So the tongues condemned those who rejected the proffered Gospel on Pentecost (Acts 2:8, contrasted
with 1 Cor 14:13). Compare "yet ... will they not hear me" (1 Cor 14:21); even primitive signs fail to
arouse them. 'Sign' is often used for a condemnatory sign (Ezek 4:3-4; Matt 12:39-42). Since they
will not understand, they shall not understand.
Prophesying serves not for them that believe not, but ... believe. It has no effect on obstinate
unbelievers, like Israel, but on them that are either in receptivity or, in fact, believers: it makes
believers of those not willfully unbelievers (1 Cor 14:24-25; Rom 10:17), and spiritually nourishes
those that already believe.
CHAPTER FOURTEEN
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1 Cor 14:23
Whole ... all ... tongues. The more there are assembled, and that speak in unknown tongues, the more
will the impression be conveyed to strangers 'coming in' from curiosity ("unbelievers," whether
knowing a foreign tongue or not), or even from a better motive ("unlearned," ignorant of foreign
tongues), that the whole body is a mob of fanatical 'madmen,' and that 'the Church is like the company
of Babel builders after the confusion of tongues.'
Unlearned - having some faith, but not gifts.
1 Cor 14:24
All - one by one (1 Cor 14:31).
Prophesy - speak by the Spirit intelligibly; not in unintelligible tongues.
One - singular, implying that conviction by all would be produced on anyone who might happen, to
enter. In 1 Cor 14:23 the plural, "unlearned" or "unbelievers," implying that however many there be,
not one will profit by the tongues; yea, their being many would confirm them in rejecting the sign, as
many unbelievers together strengthen one another in unbelief: individuals are more easily won.
He - the "one that believeth not."
Convinced - convicted in conscience (John 16:8-9).
Judged - his secret character is "discerned," namely, the "one unlearned" (cf. 1 Cor 2:15), who,
however unskilled in other tongues, can understand the language that speaks to his heart.
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
Note: in case you that do not read the Hebrew Language, the Hebrew on page 23 is the same as the
verse above Isaiah 28:11. But is a good illustration on someone not being able to read or even speak
another language. Paul the Learner
OTHER TONGUES Heterogloossois
Heteróglœssos
(a) "Speaking another language," "of an alien tongue";
(b.) "speaking different languages." The only NT use is in 1 Cor 14:21, where Paul applies Isa
28:11-12 (originally spoken of the Assyrians) in his teaching about the use of tongues in the
community: As God will speak to Israel by the Assyrians, so he will give the sign of tongues to
unbelievers. Paul offers us here an instructive example, paralleled in the rabbis, of his use of the OT.
[J. BEHM, I, 719-27]
(From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B.
Eerdmans Publishing Company. All rights reserved.)
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CHAPTER FOURTEEN
1 Cor 14:25
And thus - omitted in 'Aleph (') A B Delta G f g, Vulgate.
Secrets of his heart made manifest. He sees his inner character opened out by the sword of the Spirit
(Heb 4:12; James 1:23) the Word of God, in the hand of him who prophesieth (cf.
"Nebuchadnezzar," Dan 2:30, 46-47). No argument is stronger for the truth than its manifestation of
men to themselves. Hence, hearers often think the preacher has aimed his sermon particularly at
them.
And so - convicted at last, as was the woman of Samaria by Jesus' unfolding of her to herself (John
4:19, 29).
And report - to friends at home, as she did. Rather, 'he will worship God, announcing' [apangelloon
(NT: 518)], openly avowing, then and there, "that God is in you (dwelling in your souls, John 14:23)
of a truth," and by implication that the God in you is of a truth the God.
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
1 Cor 14:22
For a sign eis (NT: 1519) seemeion (NT: 4592). Like the Hebrew and occasional Koine idiom also.
1 Cor 14:23
Will they not say that ye are mad? ouk (NT: 3756) erousin (NT: 2046) hoti (NT: 3754) mainesthe (NT:
3105)?)]. These unbelievers unacquainted idiootai (NT: 2399) with Christianity will say that the
Christians are raving mad (see the notes at Acts 12:15; 26:24). They will seem like a congregation of
lunatics.
1 Cor 14:24
He is reproved by all elengchetai (NT: 1651) hupo (NT: 5259) pantoon (NT: 3956). An old word for
strong proof is undergoing conviction.
Is judged anakrinetai (NT: 350). Is tested. Compare 1 Cor 2:15; 4:3 f.
1 Cor 14:25
That God is among you indeed hoti (NT: 3754) ontoos (NT: 3689) en (NT: 1722) humin (NT: 5213)
estin (NT: 2076). Recitative hoti (NT: 3754) and direct quotation from Isa 45:15 (Hebrew rather than
the Septuagint). "Really ontoos (NT: 3689) Luke 24:34) God is in you."
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
GOD Theoo
Theós
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(b.) The Rabbinic Terms for God. Later rabbinic Judaism avoids the divine name and adopts formal
substitutes. It distinguishes between the proper name (Yahweh), generic names ('¢l, ‘eló (a) h,
'Elohim), and descriptive names (the Most High, the King, etc.).
CHAPTER FOURTEEN
Since the divine name must not be taken in vain, its use is restricted to the cultus, [Y H V H] and
eventually it comes to exist only as a written symbol [Y H V H] and not a living word. The substitutes
vary according to whether the usage is religious or secular, and as these take on the full concept of
God, they in turn tend to become too holy for secular use and give way to others 'eló(a)h and 'Elohim.
Cause no initial difficulty and become taboo only in medieval times. Terms or nouns expressing
qualities and the like are freely used, and an abstract group (holiness, power, etc.) also becomes
popular.
(From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B.
Eerdmans Publishing Company. All rights reserved.)
Note: For more information on the names of God see our study on Genesis at
www.lakesideministries.com
Paul the Learner
[2.] Having shown then even from the prophecy, that the sign in question is not of great use, he adds,
Ver. 22. "Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but
prophesying is for a sign not to the unbelieving, but to them that believe."
Ver. 23. "If therefore the whole Church be assembled together, and all speak with tongues, and there
come in men unlearned or unbelieving, will they not say that ye are mad?"
Ver. 24. "But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he
is judged by all:"
Ver. 25. "And thus the secrets of his heart are made manifest; and so he will fall down on his face and
worship God, declaring that God is among you indeed."
Great in this place is the difficulty which one seems to find arising from what is said. For if tongues are
for a sign to them that believe not, how saith he, if they that believe not should see you speaking with
tongues, they will say that "ye are mad?" And if prophecy be "not for the unbelieving, but for them
that believe," how shall also the unbelievers gain thereby?
[For example a man from France comes into the church and hears a message in tongues in his
language and knowing what was said, hears another giving the proper interpretation of that
message, he will think that both parties under stand French. And is quite surprised to find out that
neither understands the French language. Paul the Learner]
"For if there come in," saith he, "when ye are prophesying, one that believeth not, he is reproved by all,
and judged."
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[For example a sinner going to church hears the preacher speaking on this person’s sin and
seemingly knowing all about him, when in fact the preacher did not even know that he was in the
service let alone his fault. Paul the Learner]
CHAPTER FOURTEEN
And not only this, but also after this another question hence springs up: since the tongue will appear on
the contrary greater than the prophecy. For if the tongues are for a sign to the unbelieving, but
prophecy to them that believe, that which draws in aliens and makes of the household, is greater than
that which regulates those of the household.
What then is the meaning of that expression? Nothing difficult nor obscure, nor contrary to what went
before, but rather very agreeable to it, if we give heed: viz., that prophecy is suitable to both, but then
tongue not so. Wherefore having said of the tongue, "it is for a sign," he adds, "not to them that believe,
but to the unbelievers," and to them "for a sign," i. e., for astonishment, not so much for instruction.
"But in the case of prophecy too," saith some one, "he did the very same thing, saying, 'but
prophesying serves not for the unbelieving, but for them which believe.' For the believer hath no
need to see a sign, but requires only teaching and catechizing. How then sayest thou," saith he," that
prophecy is of use to both, when Paul saith 'not to the unbelieving, but to them which believe?’”
If thou wilt accurately examine, thou wilt understand what is said. For he said not, "prophecy is not
useful to them unbelieving," but, "is not for a sign," as the tongue," i.e., a mere sign without profit: nor
is the tongue any way useful to believers; for its only work is to astonish and to confound; the word
"sign" bring one of those which may be taken two ways: As when he saith, "show me a sign,"(Ps
86:17) and adds, "for good:" And again, "I am become as a wonder unto many," (Ps 71:7) i. e., a
sign.
Thus also Nebuchadnezzar worshipped God, saying, "Of a truth, your God, He is the God that
revealeth secrets, seeing thou couldest reveal this secret." (Dan 2:47) Seest thou the might of
prophecy, how it changed that savage one and brought him under instruction and introduced him to
faith?
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
1 Cor 14:26-40
26 Order in Church Meetings
How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a
tongue, has a revelation, has an interpretation. Let all things be done for edification. 27 If anyone speaks
in a tongue, let there be two or at the most three, each in turn, and let one interpret. 28 But if there is no
interpreter, let him keep silent in church, and let him speak to himself and to God. 29 Let two or three
prophets speak, and let the others judge. 30 But if anything is revealed to another who sits by, let the
first keep silent. 31 For you can all prophesy one by one, that all may learn and all may be encouraged.
32 And the spirits of the prophets are subject to the prophets. 33 For God is not the author of confusion
but of peace, as in all the churches of the saints.
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34 Let your women keep silent in the churches, for they are not permitted to speak; but they are to be
submissive, as the law also says. 35 And if they want to learn something, let them ask their own
husbands at home; for it is shameful for women to speak in church.
36 Or did the word of God come originally from you? Or was it you only that it reached? 37 If anyone
thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are
the commandments of the Lord. 38 But if anyone is ignorant, let him be ignorant.
39 Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues. 40 Let all
things be done decently and in order. NKJV
CHAPTER FOURTEEN
1 Cor 14:26
How is it then? 'What then is the true rule as to the use of gifts?' Compare 1 Cor 14:15, the same Greek.
Hath - ready beforehand.
A psalm - inspired by the Spirit, as that of Mary; Zechariah, Simeon, and Anna, (Luke 1 and 2.)
A doctrine - to set forth to the congregation.
A tongue ... a revelation - answering to "prophecy." 'Aleph (') A B A Delta f g transpose the order "revelation ... tongue;" "interpretation" properly following "tongue" (1 Cor 14:13).
Let all things be done unto edifying - the general rule: an answer to the question at the beginning of
this verse. Each ought to obey the ordinances of his church, not adverse to Scripture.
1 Cor 14:27
Let it be by two - at each time: not more than two or three might speak with tongues at each meeting.
By course - in turns.
Let one interpret - who has the gift of interpreting; and not more than one.
1 Cor 14:28
Let him - the speaker in unknown tongues.
Speak to himself, and to God (cf. 1 Cor 14:2, 4) - privately, not in hearing of others.
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
Note: Example, you are in your church service and you know that Mr. Jones has the gift of
interpretation and for some reason he is not in the service and during the service you feel a message in
tongues coming on.
The Bible says ‘that the spirit of the Prophet is subject to the Prophet.’ This also is true in the gift
ministry. You can control the impulse to exercise your gift, I know because I have had to do this
myself. Paul the Learner
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1 Cor 14:26
When ye come together hotan (NT: 3752) sunercheesthe (NT: 4905). Present middle subjunctive,
repetition, whenever ye come together, in contrast with special case ean (NT: 1437) sunelthee (NT:
4905), second aorist subjunctive) in 1 Cor 14:23.
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
CHAPTER FOURTEEN
1 Cor 14:27
By two kata (NT: 2596) duo (NT: 1417). According to two, ratio.
Or at most ee (NT: 5600) to (NT: 3588) pleiston (NT: 4118). Adverbial accusative, "or at the most."
Three treis (NT: 5140). Kata (NT: 2596) to be repeated.
And that in turn kai (NT: 2532) ana (NT: 303) meros (NT: 3313). One at a time and not over three in
all.
1 Cor 14:28
But if there be no interpreter ean (NT: 1437) de (NT: 1161) mee (NT: 3361) ee (NT: 5600)
diermeeneutees (NT: 1328). Third class condition. Earliest known instance and possibly made by Paul
from verb in 1 Cor 14:27. Reappears in Byzantine grammarians.
Keep silence in church sigatoo (NT: 4601) en (NT: 1722) ekkleesia (NT: 1577). Linear action (present
active imperative). He is not even to speak in a tongue once. He can indulge his private ecstasy with
God.
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
‘But if there be no interpreter, [If-ever yet no may-be thru translator] let him keep silence in the church;
[let-him-be-hushing in out called] and let him speak to himself, and to God. [To-self yet let-him-betalking and to-The God.].’ 1 Corinthians 14:28 + Concordant Greek Text
[4.] Ver. 26. "What is it then, brethren? When ye come together, each one hath a psalm, hath a
teaching, hath a tongue, hath a revelation, and hath an interpretation. Let all things be done unto
edifying."
Seest thou the foundation and the rule of Christianity? How, as it is the artificer's work to build, so it
is the Christian's to profit his neighbors in all things.
But since he had vehemently run down the gift; lest it might seem to be superfluous, for with a view to
pull down their pride and no more, he did this:-again he reckons it with the other gifts, saying, "Hath
a psalm, hath a teaching, and hath a tongue."
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For of old they used also to make psalms by a gift and to teach by a gift. Nevertheless, "let all these
look to one thing," saith he, "the correction of their neighbor: let nothing be done at random. For if
thou comest not to edify thy brother, why dost thou come here at all?
In fact, I do not make much account of the difference of the gifts. One thing concerns me; one thing is
my desire, to do all things "unto edifying." Thus also he that hath the lesser gift will outrun him that
hath the greater, if this be not wanting. Yea, therefore are the gifts bestowed, that each might be edified;
since unless this take place, the gift will rather turn to the condemnation of the receiver.
CHAPTER FOURTEEN
For what, tell me, is the use of prophesying? What is the use of raising the dead, when there is none
who profits by it? But if this be the end of the gifts, and if it be possible to effect it in another way
without gifts, boast not thyself on the score of the signs, nor do thou bewail thyself to whom the gifts
are denied.
[5.] Ver. 27. "And if any man speaketh in a tongue, let it be by two, or at the most by three, and that in
turn; and let one interpret."
Ver. 28. "But if there be no interpreter, let him keep silence in the Church; and let him speak to
himself, and to God."
What sayest thou, tell me? Having spoken so much of tongues, that the gift is a thing unprofitable, a
thing superfluous, if it have no interpreter, dost thou command again to speak with tongues? I do not
command, saith he, neither do I forbid.
As when he saith, "If any of them that believe not bid you to a feast and ye be disposed to go," he
saith it not laying down a law for them to go, but not hindering them: so likewise here. "And let him
speak. To himself and to God." If he endures not to be silent, saith he, but is so ambitious and vainglorious, "let him speak by himself.”
And thus, by the very fact of so permitting, he greatly checked and put them to shame. Which he doth
also elsewhere, discoursing of converse with a wife and saying, "But this I say because of your
incontinency." But not so did he speak, when he was discoursing of prophecy.
How then? In a tone of command and legislation: "Let the prophets speak, two or three." And he no
where here seeks the interpreter, nor doth he stop the mouth of him that prophesies as under the former
head, saying, "If there be no interpreter, let him keep silence;" because in fact he who speaks in a
tongue is not sufficient of himself.
Wherefore if any hath both gifts, let him speak. But if he hath not, yet wish to speak, let him do so
with the interpreter's aid. For the prophet is an interpreter, but of God; whereas thou art of man.
"But if there be no interpreter, let him keep silence:" for nothing ought to be done superfluously, nothing
for ambition.
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Only "let him speak to himself and to God;" i.e., mentally, or quietly and without noise: at least, if he
will speak. For this is surely not the tone of one making a law, but it may be of one who shames them
more even by his permission; as when he saith, "but if any hunger, let him eat at home:" and seeming to
give permission, he touches them hereby the more sharply.
"For ye come not together for this purpose," saith he, "that ye may show that ye have a gift, but that
ye may edify the hearers;" which also he before said, "Let all things be done unto edifying."
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
CHAPTER FOURTEEN
1 Cor 14:29
Two or three - at one meeting (he does not add "at the most," as in 1 Cor 14:27, lest he should seem to
'quench prophesying,' the most edifying of gifts), and these "one by one," in turns (1 Cor 14:27, 31).
Paul gives similar rules to the prophets as he had to those speaking tongues.
Judge - by their power of "discerning spirits" (1 Cor 12:10), whether the person prophesying was
really under the influence of the Spirit (cf. 1 Cor 12:3; 1 John 4:1-3).
1 Cor 14:30
If any thing - Greek, 'But if anything.'
Let the first hold his peace - let him who heretofore spoke, furnished with an ordinary revelation
ready beforehand, give place to him who is moved to prophesy by a sudden revelation from the Spirit
(1 Cor 14:26; Luke 1:67-79).
1 Cor 14:31
For ye may - rather, 'For ye can (if you will) all prophesy one by one,' giving way to one another. The
"for", justifies (1 Cor 14:30), "let the first hold his peace.
That all may learn, and all may be comforted - that if one prophet do not affect the hearers, another
may: so that none may go away, unedited.
1 Cor 14:32
And - following up 1 Cor 14:31, 'ye can' (if ye will) restrain yourselves from speaking all together.
"And the spirits of the prophets" - i.e., their spirits-acted on by the Holy Spirit, are not so hurried away
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.
1 Cor 14:33
In all the churches God is a God of peace (irreconcilable with fanatical disorders); let Him not
among you seem to be a God of confusion (cf. 1 Cor 11:16). Or stop at "peace," and connect, "As in all
churches of the saints, let your women keep silence in the churches."
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(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
Note: In our next section the subject will be women keeping silence in the church. In those days the
women sit on one side of the church and the men on the other. When the women wanted to understand
what the preacher said, they would call over to their husbands for an answer. This would disrupt the
service and this is why Paul deals with this problem. Paul the Learner
1 Cor 14:29
By two or three duo (NT: 1417) ee (NT: 5600) treis (NT: 5140). No kata (NT: 2596) here as in 1 Cor
14:27. Let two or three prophets speak.
Let the others discern hoi (NT: 3588) alloi (NT: 243) diakrinetoosan (NT: 1252). Whether what is
said is really of the Spirit. Compare 1 Cor 12:10 diakriseis (NT: 1253) pneumatoon (NT: 4151).
CHAPTER FOURTEEN
1 Cor 14:30
Let the first keep silence ho (NT: 3588) prootos (NT: 4413) sigatoo (NT: 4601). To give the next one a
chance.
1 Cor 14:31
One by one kath' (NT: 2596) hena (NT: 1520). Regular idiom.
1 Cor 14:32
The spirits of the prophets are subject to the prophets pneumata (NT: 4151) profeetoon (NT: 4396)
profeetais (NT: 4396) hupotassetai (NT: 5293). A principle that some had forgotten.
1 Cor 14:33
Not of confusion ou (NT: 3756) - [katastasias]. God is not a God of disorder, but of peace. We need
this reminder today.
As in all the churches of the saints hoos (NT: 5613) en (NT: 1722) pasais (NT: 3956) tais (NT: 3588)
ekkleesiais (NT: 1577) toon (NT: 3588) hagioon (NT: 40). Orderly reverence is a mark of the
churches. This is a proper conclusion of his argument as in 1 Cor 11:16.
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
‘And the spirits of the prophets are subject to the prophets. [And spirits of-before-averers to-beforeaverers is-being-under-set].’ 1 Corinthians 14:32 + Concordant Greek Text
[6.] Ver. 29. "Let the prophets speak by two or three, and let the others discern."
No where hath he added, "at the most," as in the case of the tongues. And how is this, one saith? For
he makes out that neither is prophesy sufficient in itself, if at least he permitted the judgment to others.
Nay, surely it is quite sufficient; and this is why:
1. He did not stop the mouth of the prophet, as of the other,
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2. When there is no interpreter; nor, as in his case he said, "if there be no interpreter let him keep
silence,"
3. So also in the case of the prophet, "if there be none to discern, let him not prophesy;" but he
only secured the hearer;
4. Since for the satisfaction of the hearers he said this that no diviner might throw himself in
among them.
5. For of this also at the beginning he bade them beware, when he introduced a distinction
between divination and prophecy,
6. And now he bids them discriminate and spy out the matter,
7. So that no Satanic teacher might privily enter.
Ver. 30. "But if a revelation he made to another sitting by, let the first keep silence."
Ver. 31. "For ye all can prophesy one by one, that all may learn, and all may be comforted."
CHAPTER FOURTEEN
What may this be which is spoken? "If when thou prophesiest," Saith he, "and art speaking, the spirit
of another stir him up, be silent thenceforth." For that which he said in the case of the tongues, this also
here he requires, that it should be done "in turn," only in a diviner way here.
For he made not use of the very expression, "in turn?" but "if a revelation be made to another." Since
what need was there further, that when the second was moved to prophesy the first should speak? Ought
they then both? Nay, this was profane and would produce confusion. Ought the first? This too was
out of place. For to this end when the one was speaking, the Spirit moved the other, in order that he too
might say somewhat.
So then, comforting him that had been silenced, he saith, "For ye all can prophesy one by one, that all
may learn, and all may be comforted." Seest thou how again he states the reason wherefore he doeth
all things? For if him that speaks with tongues he altogether forbid to speak, when he hath not an
interpreter, because of the unprofitableness; reasonably also he bids restrain prophecy, if it have not
this quality, but created confusion and disturbance and unseasonable tumult.
Ver. 32. "And the spirits of the prophets are subject to the prophets."
Seest thou how he put him to shame earnestly and fearfully? For that the man might not strive nor be
factious, he signifies that the gift itself was under subjection. For by "spirit" here, he means its actual
working. But if the spirit be subject, much more thou its possessor canst not justly be contentious.
[7.] Then he signifies that this is pleasing also to God, subjoining and saying,
Ver. 33. "For God is not a God of confusion, but of peace, as [1 teach] in all the Churches of the
saints."
Seest thou by how many reasons he leads him to silence and soothes him, in the act of giving way to
the other? By one thing and that the chief, that he was not shut up by such a proceeding; "for ye all can
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prophesy," saith he, "one by one." By a second, that this seems good to the Spirit Himself; "for the
spirits of the prophets are subject to the prophets."
Besides these, that this is according to the mind of God; "for God," saith he, "is not a God of confusion,
but of peace:" and by a fourth, that in every part of the world this custom prevails, and no strange thing
is enjoined upon them. For thus, saith he, "I teach in all the Churches of the saints."
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
Note: I am not finished with this chapter, but I want to bring in a verse that is coming up.
‘If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write
unto you are the commandments of the Lord.’ 1 Corinthians 14:37 KJV
‘If any is-seeming before-averer to-be or spiritual let-him-be-on-knowing which I-am-writing to-you
that of-Master it-is direction.’ 1 Corinthians 14:37 Concordant Greek Translation.
CHAPTER FOURTEEN
1 Cor 14:34
(1 Tim 2:11-12) For women to speak in public would be an act of independence, as if they were not
subject to their husbands (cf. 1 Cor 11:3; Eph 5:22; Titus 2:5; 1 Peter 3:1). For "under obedience"
[hupotassesthoosan (NT: 5293), as A B 'Aleph (') read; or the infinitive, as Delta G f g, Vulgate],
translate 'in subjection' or 'submission,' as the Greek is translated Eph 5:21-22, 24.
The Law - the whole Old Testament here (Gen 3:16).
1 Cor 14:35
Women may say, 'But if we do not understand, 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 [tous (NT: 3588) idious (NT: 2398)] husbands.'
Shame - indecorous.
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
1 Cor 14:34
Keep silence in the churches en (NT: 1722) tais (NT: 3588) ekkleesiais (NT: 1577) sigatoosan (NT:
4601). The same verb used about the disorders caused by speakers in tongues (1 Cor 14:28) and
prophets (1 Cor 14:30). For some reason some of the women were creating disturbance in the public
worship by their dress (1 Cor 11:2-16) and now by their speech.
There is no doubt at all as to Paul's meaning here. In church the women are not allowed to speak
lalein (NT: 2980) nor even to ask questions. They are to do that at home en (NT: 1722) oikoo (NT:
3624). He calls it a shame aischron (NT: 149) as in 1 Cor 11:6 (cf. Eph 5:12; Titus 1:11).
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Certainly women are still in subjection hupotassesthoosan (NT: 5293) to their husbands (or ought to
be). But somehow modern Christians have concluded that Paul's commands on this subject, even 1
Tim 2:12, were meant for specific conditions that do not apply wholly now.
Women do most of the teaching in our Sunday schools today. It is not easy to draw the line. The
daughters of Philip were prophetesses. It seems clear that we need to be patient with each other as we
try to understand Paul's real meaning here.
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
‘Let your women keep silence in the churches: [The women in the out-calleds let-be-hushing] for it is
not permitted [a custom in that day and time] unto them to speak; [not for it-is-being permitted tothem to-be-talking] but they are commanded to be under obedience, [but let-them-be-being-under-set] as
also saith the law. [According-as and the Law {A – adds to-the men} is-saying.]. And if they will learn
anything, [If yet any to-be-learning] let them ask their husbands at home: [are-willing in home the own
men let-them-be-inquiring-of] for it is a shame for women to speak in the church. [Vile for it-is {B omits
it-is} to-woman to-be- talking in out-called].’ 1 Corinthians 14:34, 35 + Concordant Greek Text
CHAPTER FOURTEEN
LET KEEP SILENCE Sigatoosan
Sigaoo
NT: 4601 sigaoo, sigoo;
1 aorist esigeesa; perfect passive participle sesigeemenos; (sigee); from Homer down; to keep silence,
hold one's peace Luke 9:36; 18:39,
L, T, TR, WH; (Luke 20:26); Acts 12:17; 15:12 f; 1 Cor 14:28, 30, 34; passive, to be kept in silence,
be concealed, Rom 16:25.
(Synonym: see heesuchazoo.)
(From Thayer's Greek Lexicon, Electronic Database. Copyright © 2000, 2003 by Biblesoft, Inc. All
rights reserved.)
Homily 37 - 1 Corinthians 14:34 John Chrysostom AD 400 [For information on this man of God see
section Topical Studies- Foundations- Pillars of the Church-The Established Church-The Syrian
School at Antioch- John Chrysostom (c 347-407). www.lakesideministries.com ]
1 Cor 14:34.
Let your women keep silence in the churches: for it is not permitted unto them to speak; but let them be
in subjection, as also saith the law.
Having abated the disturbance both from the tongues and from the prophesying; and having made a
law to prevent confusion, that they who speak with tongues should do this in turn, and that they who
prophesy should be silent when another begins.
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He next in course proceeds to the disorder which arose from the women, cutting off their unseasonable
boldness of speech: and that very opportunely. For if to them that have the gifts it is not permitted to
speak inconsiderately, nor when they will, and this, though they be moved by the Spirit; much less to
those women who prate idly and to no purpose.
Therefore he represses their babbling with much authority, and taking the law along with him, thus he
sews up their mouths; not simply exhorting here or giving counsel, but even laying his commands on
them vehemently, by the recitation of an ancient law on that subject.
For having said, "Let your women keep silence in the churches;" and "it is not permitted unto them to
speak, but let them be in subjection;" he added, "as also saith the law." And where doth the law say
this? "Thy desire shall be to thy husband, and he shall rule over thee." (Gen 3:16)
Seest thou the wisdom of Paul, what kind of testimony he adduced, one that not only enjoins on them
silence, but silence too with fear; and with as great fear as that wherewith a maid servant ought to keep
herself quiet. Wherefore also having himself said, "it is not permitted unto them to speak," he added
not, "but to be silent," but instead of "to be silent," he set down what is more, to wit, "the being in
subjection."
CHAPTER FOURTEEN
And if this be so in respect of husbands, much more in respect of teachers, and fathers, and the
general assembly of the Church. "But if they are not even to speak," saith one, "nor ask a question, to
what end are they to be present?" That they may hear what they ought; but the points which are
questioned let them learn at home from their husbands. Wherefore also he added,
Ver. 35. "And if they would learn any thing, let them ask their own husbands at home."
Thus, "not only, as it seems, are they not allowed to speak," saith he, "at random, but not even to ask
any question in the church." Now if they ought not to ask questions, much more is their speaking at
pleasure contrary to law. And what may be the cause of his setting them under so great subjection?
Because the woman is in some sort a weaker being and easily carried away and light minded. Here
you see why he set over them their husbands as teachers, for the benefit of both. For so he both
rendered the women orderly, and the husbands he made anxious, as having to deliver to their wives
very exactly what they heard.
[Note: remember that the women were not educated, only the men and so it was the custom in the
early church to help the women understand what was said. Today the women are many times better
educated than the men and this custom doesn’t apply today, this is my personal opinion. Paul the
Learner]
Further, because they supposed this to be an ornament to them, I mean their speaking in public; again
he brings round the discourse to the opposite point, saying, "For it is shameful for a woman to speak in
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the church." That is, first he made this out from the law of God, then from common reason and our
received custom.
Even when he was discoursing with the women about long hair, he said, "Doth not even nature herself
teach you?" (c. 11:14.) And everywhere thou mayest find this to be his manner, not only from the
divine Scriptures, but also from the common custom, to put them to shame.
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
1 Cor 14:36
What! - Greek, 'Or,' Will you obey me Or, if you set up your judgment above that of other churches,
do you pretend that your church is the first FROM which the Gospel came, that you should give law to
all others? Or are you the only persons UNTO whom it has come?
1 Cor 14:37
Prophet - the species.
Spiritual - the genus: spiritually endowed. The followers of Apollos prided themselves as "spiritual" (1
Cor 3:1-3). Here one capable of discerning spirits is specially meant.
CHAPTER FOURTEEN
Things that I write ... commandments of the Lord, ('Aleph (') A B C read the singular, referring to
the last commandment alone; namely, that women should be silent in church-`that it is the
commandment of the Lord.'
The Vulgate supports the Received Text) - a direct assertion of inspiration. Paul's words 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 could be mistaken:
(1) That his influence over 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 imparting miraculous gifts which they were then
exercising so generally as to require to be corrected in the irregular employment of them;
(3) That among these was one which enabled the "prophet" or 'spiritual person,' to decide whether
Paul's letter 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').
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
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1 Cor 14:37
The commandment of the Lord Kuriou (NT: 2962) entolee)]. The prophet or the one with the gift of
tongues or the disturbing woman would be quick to resent the sharp words of Paul. He claims
inspiration for his position.
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
[2.] But besides these things, he also shames them by consideration of what all agreed on, and what
was every where prescribed; which topic also here he hath set down, saying,
Ver. 36. "What? Was it from you that the word of God went forth? Or came it unto you alone?"
Thus he brings in the other Churches also as holding this law, both abating the disturbance by
consideration of the novelty of the thing, and by the general voice making his saying acceptable.
Wherefore also elsewhere he said, "Who shall put you in remembrance of my ways which be in Christ,
even as I teach everywhere in all the Churches." (1 Cor 4:17)
And again, "God is not a God of confusion, but of peace, as in all the Churches of the saints.' (c.
14:33.) And here, "What? Was it from you that the word of God went forth? Or came it unto you
alone?" i.e., "neither first, nor alone are ye believers, but the whole world." Which also writing to
the Colossians he said, "even as it is bearing fruit and increasing in all the world," (Col 1:6) speaking
of the Gospel.
CHAPTER FOURTEEN
SECTION THREE
But he turns it also at another time to the encouragement of his hearers; as when heath that theirs were
the first fruits, and were manifest unto all. Thus, writing to the Thessalonians he said, "For from you
hath sounded forth the word of God," and, "in every place your faith to God-ward is gone forth." (1
Thess 1:8)
And again to the Romans, "Your faith is proclaimed throughout the whole world.” For both are apt to
shame and stir up, as well the being commended of others, as that they have others partakers in their
judgment. Wherefore also here he saith; "What? Was it from you that the word of God went forth?
Or came it unto you only?"
"For neither can ye say this," saith he; "we were made teachers to the rest, and it cannot be right for us
to learn of others;" nor, "the faith remained in this place only, and no precedents from other quarters
ought to be received." Seest thou by how many arguments he put them to shame? He introduced the
law, he signified the shamefulness of the thing, and he brought forward the other Churches.
[3.] Next, what is strongest of all he puts last, saying, "God ordains these things even at this time by
me."
Ver. 37. Thus: "if any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the
things which I write unto you that they are the commandments of the Lord.'
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Ver. 38. "But if any man is ignorant, let him be ignorant."
And wherefore did he add this? Intimating that he is not using violence or contention, which is a sign
of them who wish not to set up their own things, but aim at what is profitable to others. Wherefore also
in another place he saith, "But if any man seemeth to be contentious, we have no such custom." (1 Cor
11:16)
But he doth not this everywhere, but only where the offences are not very great, and then rather as
putting them to shame. Since when he discourses of other sins, he speaks not thus. But how? "Be not
deceived: neither fornicators, nor effeminate, shall inherit the kingdom of God." (1 Cor 6:9 and 1
Cor 6:10)
And again, "Behold, I Paul say unto you, that if ye receive circumcision, Christ will profit you nothing."
(Gal 5:2.) But here, since his discourse was of silence, he doth not very keenly inveigh against them, by
this very thing attracting them the more. Then, as he is ever wont to do, unto the former subject whence
he digressed to say these things, he brings back his discourse as follows:
Ver. 39. "Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues."
For this too is his wont, not only to work out what is before him, but also starting from that to set right
whatever seems to him in any way akin to it, and again to return to the former, so as not to appear to
wander from the subject. For so when he was discoursing of their concord in their banquets, he
digressed to their Communion in the Mysteries, and having thence put them to shame, he returns again
to the former, saying, "Wherefore, when ye come together to eat, wait one for another." (1 Cor 11:33)
CHAPTER FOURTEEN
And here, accordingly, having discoursed of good order in their gifts, and of its being a duty neither to
faint in the lesser, nor to be puffed up on account of the greater; then having made an excursion from
thence to the sobriety becoming women and having established it, he returns again to his subject, saying,
"Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues." Seest
thou how to the end he preserved the difference of these? And how he signifies that the one is very
necessary, the other not so? Wherefore of the one he saith, "desire earnestly," but of the other, "forbid
not."
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
1 Cor 14:38
If any man be ignorant - willfully; not wishing to recognize my apostolic authority in enjoining these
ordinances.
Let him be ignorant. I leave him to his ignorance; it will be at his own peril-an argument likely to have
weight with the Corinthians, who admired knowledge so much.
1 Cor 14:39
Covet - earnestly desire with prayer, in submission to God's will. Stronger than "forbid not." He
esteemed "prophecy" more highly than "tongues."
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1 Cor 14:40
Let ... 'Aleph (') A B Delta G f g, Vulgate, read 'But let,' etc., connected with 1 Cor 14:39, 'But (while
desiring prophecy, and not forbidding tongues) let all things be done decently,' etc. Church
government is the best security for Christian liberty (cf. 1 Cor 14:23, 26-33).
(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by
Biblesoft)
1 Cor 14:40
Decently and in order euscheemonoos (NT: 2156) kai (NT: 2532) kata (NT: 2596) taxin (NT: 5010).
That is surely a good rule for all matters of church life and worship. It applies also to the function of
women in church service.
(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)
[4.] Then, as in brief summary, setting all things right, he adds the words,
Ver. 40. "Let all things be done decently and in order."
Again giving a blow to them who chose to behave themselves unseemly without cause and to incur
the imputation of madness; and who keep not their proper rank. For nothing doth so build up as good
order, as peace, as love; even as their contraries tend to pull down. And not only in things spiritual, but
also in all others one may observe this.
(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic
database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)
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