2 For he who makes use of tongues is not talking to men but to God; because no one has the sense of what he is saying; but in the Spirit he is talking of secret things.
And if I have a prophet's power, and have knowledge of all secret things; and if I have all faith, by which mountains may be moved from their place, but have not love, I am nothing.
And when Paul had put his hands on them, the Holy Spirit came on them; and they had the power of talking in tongues, and acting like prophets.
And these signs will be with those who have faith: in my name they will send out evil spirits; and they will make use of new languages;
So if you, in using a strange tongue, say words which have no sense, how will anyone take in what you are saying? for you will be talking to the air. There are, it may be, a number of different voices in the world, and no voice is without sense. But if the sense of the voice is not clear to me, I am like a man from a strange country to him who is talking, and he will be the same to me.
And without argument, great is the secret of religion: He who was seen in the flesh, who was given God's approval in the spirit, was seen by the angels, of whom the good news was given among the nations, in whom the world had faith, who was taken up in glory.
Keeping the secret of the faith in a heart free from sin.
The secret which has been kept from all times and generations, but has now been made clear to his saints, To whom God was pleased to give knowledge of the wealth of the glory of this secret among the Gentiles, which is Christ in you, the hope of glory:
And for me, that words may be given to me in the opening of my mouth, to make clear without fear the secret of the good news,
How by revelation the secret was made clear to me, as I said before in a short letter, By the reading of which you will be clear about my knowledge of the secret of Christ; Which in other generations was not given to the sons of men, but the revelation of it has now been made to his holy Apostles and prophets in the Spirit; Which is that the Gentiles have a part in the heritage, and in the same body, and in the same hope in Christ through the good news, Of which I was made a preacher, through that grace of God which was given to me in the measure of the working of his power. To me, who am less than the least of all the saints, was this grace given, so that I might make clear to the Gentiles the good news of the unending wealth of Christ: And make all men see what is the ordering of the secret which from the first has been kept in God who made all things;
See, I am giving you the revelation of a secret: we will not all come to the sleep of death, but we will all be changed.
I give praise to God that I am able to make use of tongues more than you all: But in the church it would be better for me to make use of five words of which the sense was clear, so that others might have profit, than ten thousand words in a strange tongue. My brothers, do not be children in mind: in evil be as little children, but in mind be of full growth. In the law it is said, By men of other tongues and by strange lips will my words come to this people; and not even so will they give ear to me, says the Lord. For this reason tongues are for a sign, not to those who have faith, but to those who have not: but the prophet's word is for those who have faith, and not for the rest who have not. If, then, the church has come together, and all are using tongues, and there come in men without knowledge or faith, will they not say that you are unbalanced?
But God has given us the revelation of these things through his Spirit, for the Spirit makes search into all things, even the deep things of God.
But we give the news of the secret wisdom of God, which he had kept in store before the world came into existence, for our glory;
And those who were with me saw the light, but the voice of him who was talking to me came not to their ears.
And they were all full of the Holy Spirit, and were talking in different languages, as the Spirit gave them power. Now there were living at Jerusalem, Jews, God-fearing men, from every nation under heaven. And when this sound came to their ears, they all came together, and were greatly surprised because every man was hearing the words of the disciples in his special language. And they were full of wonder and said, Are not all these men Galilaeans? And how is it that every one of us is hearing their words in the language which was ours from our birth? Men of Parthia, Media, and Elam, and those living in Mesopotamia, in Judaea and Cappadocia, in Pontus and Asia, In Phrygia and Pamphylia, in Egypt and the parts of Libya about Cyrene, and those who have come from Rome, Jews by birth and others who have become Jews, Men of Crete and Arabia, to all of us they are talking in our different languages, of the great works of God.
And he said to them in answer, To you is given the knowledge of the secrets of the kingdom of heaven, but to them it is not given.
Opening my mouth I will give out a story, even the dark sayings of old times;
The Lord will send a nation against you from the farthest ends of the earth, coming with the flight of an eagle; a nation whose language is strange to you;
They were not conscious that the sense of their words was clear to Joseph, for he had been talking to them through one who had knowledge of their language.
Then Eliakim, the son of Hilkiah, and Shebna and Joah said to the Rab-shakeh, Will you kindly make use of the Aramaean language in talking to your servants, for we are used to it, and do not make use of the Jews' language in the hearing of the people on the wall.
If any man makes use of a tongue, let it not be more than two, or at the most three, and in turn; and let someone give the sense: But if there is no one to give the sense, let him keep quiet in the church; and let his words be to himself and to God.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Corinthians 14
Commentary on 1 Corinthians 14 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 14
1Co 14:1-25. Superiority of Prophecy over Tongues.
1. Follow after charity—as your first and chief aim, seeing that it is "the greatest" (1Co 13:13).
and desire—Translate, "Yet (as a secondary aim) desire zealously (see on 1Co 12:31) spiritual gifts."
but rather—"but chiefly that ye may prophesy" (speak and exhort under inspiration) (Pr 29:18; Ac 13:1; 1Th 5:20), whether as to future events, that is, strict prophecy, or explaining obscure parts of Scripture, especially the prophetical Scriptures or illustrating and setting forth questions of Christian doctrine and practice. Our modern preaching is the successor of prophecy, but without the inspiration. Desire zealously this (prophecy) more than any other spiritual gift; or in preference to "tongues" (1Co 14:2, &c.) [Bengel].
2. speaketh … unto God—who alone understands all languages.
no man understandeth—generally speaking; the few who have the gift of interpreting tongues are the exception.
in the spirit—as opposed to "the understanding" (1Co 14:14).
mysteries—unintelligible to the hearers, exciting their wonder, rather than instructing them. Corinth, being a mart resorted to by merchants from Asia, Africa, and Europe, would give scope amidst its mixed population for the exercise of the gift of tongues; but its legitimate use was in an audience understanding the tongue of the speaker, not, as the Corinthians abused it, in mere display.
3. But—on the other hand.
edification—of which the two principal species given are "exhortation" to remove sluggishness, "comfort" or consolation to remove sadness [Bengel]. Omit "to."
4. edifieth himself—as he understands the meaning of what the particular "tongue" expresses; but "the church," that is, the congregation, does not.
5. Translate, "Now I wish you all to speak with tongues (so far am I from thus speaking through having any objection to tongues), but rather IN ORDER THAT (as my ulterior and higher wish for you) ye should prophesy." Tongues must therefore mean languages, not ecstatic, unintelligible rhapsodie (as Neander fancied): for Paul could never "wish" for the latter in their behalf.
greater—because more useful.
except he interpret—the unknown tongue which he speaks, "that the Church may receive edifying (building up)."
6. Translate, "But now"; seeing there is no edification without interpretation.
revelation … prophesying—corresponding one to the other; "revelation" being the supernatural unveiling of divine truths to man, "prophesying" the enunciation to men of such revelations. So "knowledge" corresponds to "doctrine," which is the gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general obvious truths of salvation, brought from the common storehouse of believers.
7. Translate, "And things without life-giving sound, whether pipe or harp, YET (notwithstanding their giving sound) if they give not a distinction in the tones (that is, notes) how?" &c.
what is piped or harped—that is, what tune is played on the pipe or harp.
8. Translate, "For if also," an additional step in the argument.
uncertain sound—having no definite meaning: whereas it ought to be so marked that one succession of notes on the trumpet should summon the soldiers to attack; another, to retreat; another, to some other evolution.
9. So … ye—who have life; as opposed to "things without life" (1Co 14:7).
by the tongue—the language which ye speak in.
ye shall speak—Ye will be speaking into the air, that is, in vain (1Co 9:26).
10. it may be—that is, perhaps, speaking by conjecture. "It may chance" (1Co 15:37).
so many—as may be enumerated by investigators of such matters. Compare "so much," used generally for a definite number left undefined (Ac 5:8; also 2Sa 12:8).
kinds of voices—kinds of articulate speech.
without signification—without articulate voice (that is, distinct meaning). None is without its own voice, or mode of speech, distinct from the rest.
11. Therefore—seeing that none is without meaning.
a barbarian—a foreigner (Ac 28:2). Not in the depreciatory sense as the term is now used, but one speaking a foreign language.
12. zealous—emulously desirous.
spiritual gifts—literally, "spirits"; that is, emanations from the one Spirit.
seek that ye may excel to—Translate, "Seek them, that ye may abound in them to the edifying," &c.
13. Explain, "Let him who speaketh with a tongue [unknown] in his prayer (or, when praying) strive that he may interpret" [Alford]. This explanation of "pray" is needed by its logical connection with "prayer in an unknown tongue" (1Co 14:14). Though his words be unintelligible to his hearers, let him in them pray that he may obtain the gift of interpreting, which will make them "edifying" to "the church" (1Co 14:12).
14. spirit—my higher being, the passive object of the Holy Spirit's operations, and the instrument of prayer in the unknown tongue, distinguished from the "understanding," the active instrument of thought and reasoning; which in this case must be "unfruitful" in edifying others, since the vehicle of expression is unintelligible to them. On the distinction of soul or mind and spirit, see Eph 4:23; Heb 4:12.
15. What is it then?—What is my determination thereupon?
and—rather as Greek, "but"; I will not only pray with my spirit, which (1Co 14:14) might leave the understanding unedified, BUT with the understanding also [Alford and Ellicott].
pray with the understanding also—and, by inference, I will keep silence altogether if I cannot pray with the understanding (so as to make myself understood by others). A prescient warning, mutatis mutandis, against the Roman and Greek practice of keeping liturgies in dead languages, which long since have become unintelligible to the masses; though their forefathers spoke them at a time when those liturgies were framed for general use.
16. Else … thou—He changes from the first person, as he had just expressed his own resolution, "I will pray with the understanding," whatever "thou" doest.
bless—the highest kind of prayer.
occupieth the room of the unlearned—one who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the position of one unlearned, or "a private person."
say Amen—Prayer is not a vicarious duty done by others for us; as in Rome's liturgies and masses. We must join with the leader of the prayers and praises of the congregation, and say aloud our responsive "Amen" in assent, as was the usage of the Jewish (De 27:15-26; Ne 8:6) and Christian primitive churches [Justin Martyr, Apology, 2. 97].
17. givest thanks—The prayers of the synagogue were called "eulogies," because to each prayer was joined a thanksgiving. Hence the prayers of the Christian Church also were called blessings and giving of thanks. This illustrates Col 4:2; 1Th 5:17, 18. So the Kaddisch and Keduscha, the synagogue formulæ of "hallowing" the divine "name" and of prayer for the "coming of God's kingdom," answer to the Church's Lord's Prayer, repeated often and made the foundation on which the other prayers are built [Tertullian, Prayer].
18. tongues—The oldest manuscripts have the singular, "in a tongue [foreign]."
19. I had rather—The Greek verb more literally expresses this meaning, "I WISH to speak five words with my understanding (rather) than ten thousand words in an unknown tongue"; even the two thousandth part of ten thousand. The Greek for "I would rather," would be a different verb. Paul would NOT wish at all to speak "ten thousand words in an unknown tongue."
20. Brethren—an appellation calculated to conciliate their favorable reception of his exhortation.
children in understanding—as preference of gifts abused to nonedification would make you (compare 1Co 3:1; Mt 10:16; Ro 16:19; Eph 4:14). The Greek for "understanding" expresses the will of one's spirit, Ro 8:6 (it is not found elsewhere); as the "heart" is the will of the "soul." The same Greek is used for "minded" in Ro 8:6.
men—full-grown. Be childlike, not childish.
21. In the law—as the whole Old Testament is called, being all of it the law of God. Compare the citation of the Psalms as the "law," Joh 10:34. Here the quotation is from Isa 28:11, 12, where God virtually says of Israel, This people hear Me not, though I speak to. them in the language with which they are familiar; I will therefore speak to them in other tongues, namely, those of the foes whom I will send against them; but even then they will not hearken to Me; which Paul thus applies, Ye see that it is a penalty to be associated with men of a strange tongue, yet ye impose this on the Church [Grotius]; they who speak in foreign tongues are like "children" just "weaned from the milk" (Isa 28:9), "with stammering lips" speaking unintelligibly to the hearers, appearing ridiculous (Isa 28:14), or as babbling drunkards (Ac 2:13), or madmen (1Co 14:23).
22. Thus from Isaiah it appears, reasons Paul, that "tongues" (unknown and uninterpreted) are not a sign mainly intended for believers (though at the conversion of Cornelius and the Gentiles with him, tongues were vouchsafed to him and them to confirm their faith), but mainly to be a condemnation to those, the majority, who, like Israel in Isaiah's day, reject the sign and the accompanying message. Compare "yet … will they not hear Me" (1Co 14:21). "Sign" is often used for a condemnatory sign (Eze 4:3, 4; Mt 12:39-42). Since they will not understand, they shall not understand.
prophesying … not for them that believe not, but … believe—that is, prophesying has no effect on them that are radically and obstinately like Israel (Isa 28:11, 12), unbelievers, but on them that are either in receptivity or in fact believers; it makes believers of those not wilfully unbelievers (1Co 14:24, 25; Ro 10:17), and spiritually nourishes those that already believe.
23. whole … all … tongues—The more there are assembled, and the more that speak in unknown tongues, the more will the impression be conveyed to strangers "coming in" from curiosity ("unbelievers"), or even from a better motive ("unlearned"), that the whole body of worshippers is a mob of fanatical "madmen"; and that "the Church is like the company of builders of Babel after the confusion of tongues, or like the cause tried between two deaf men before a deaf judge, celebrated in the Greek epigram" [Grotius].
unlearned—having some degree of faith, but not gifts [Bengel].
24. all—one by one (1Co 14:31).
prophesy—speak the truth by the Spirit intelligibly, and not in unintelligible tongues.
one—"anyone." Here singular; implying that this effect, namely, conviction by all, would be produced on anyone, who might happen to enter. In 1Co 14:23 the plural is used; "unlearned or unbelievers"; implying that however many there might be, not one would profit by the tongues; yea, their being many would confirm them in rejecting the sign, as many unbelieving men together strengthen one another in unbelief; individuals are more easily won [Bengel].
convinced—convicted in conscience; said of the "one that believeth not" (Joh 16:8, 9).
judged—His secret character is opened out. "Is searched into" [Alford]. Said of the "one unlearned" (compare 1Co 2:15).
25. And thus—omitted in the oldest manuscripts and versions.
secrets of his heart made manifest—He sees his own inner character opened out by the sword of the Spirit (Heb 4:12; Jas 1:23), the word of God, in the hand of him who prophesieth. Compare the same effect produced on Nebuchadnezzar (Da 2:30 and end of Da 2:47). No argument is stronger for the truth of religion than its manifestation of men to themselves in their true character. Hence hearers even now often think the preacher must have aimed his sermon particularly at them.
and so—convicted at last, judged, and manifested to himself. Compare the effect on the woman of Samaria produced by Jesus' unfolding of her character to herself (Joh 4:19, 29).
and report—to his friends at home, as the woman of Samaria did. Rather, as the Greek is, "He will worship God, announcing," that is, openly avowing then and there, "that God is in you of a truth," and by implication that the God who is in you is of a truth the God.
1Co 14:26-40. Rules for the Exercise of Gifts in the Congregation.
26. How is it then?—rather, "What then is the true rule to be observed as to the use of gifts?" Compare 1Co 14:15, where the same Greek occurs.
a psalm—extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna (Lu 1:46-55, 67-79; 2:34-38).
a doctrine—to impart and set forth to the congregation.
a tongue … a revelation—The oldest manuscripts transpose the order: "revelation … tongue"; "interpretation" properly following "tongue" (1Co 14:13).
Let all things be done unto edifying—The general rule under which this particular case fails; an answer to the question at the beginning of this verse. Each is bound to obey the ordinances of his church not adverse to Scripture. See Article XXXIV, Church of England Prayer Book.
27. let it be by two—at each time, in one assembly; not more than two or three might speak with tongues at each meeting.
by course—in turns.
let one interpret—one who has the gift of interpreting tongues; and not more than one.
28. let him—the speaker in unknown tongues.
speak to himself, and to God—(compare 1Co 14:2, 4)—privately and not in the hearing of others.
29. two or three—at one meeting (he does not add "at the most," as in 1Co 14:27, lest he should seem to "quench prophesyings," the most edifying of gifts), and these "one by one," in turn (1Co 14:27, "by course," and 1Co 14:31). Paul gives here similar rules to the prophets, as previously to those speaking in unknown tongues.
judge—by their power of "discerning spirits" (1Co 12:10), whether the person prophesying was really speaking under the influence of the Spirit (compare 1Co 12:3; 1Jo 4:13).
30. If any thing—Translate, "But if any thing."
another that sitteth by—a hearer.
let the first hold his peace—Let him who heretofore spoke, and who came to the assembly furnished with a previous ordinary (in those times) revelation from God (1Co 14:26), give place to him who at the assembly is moved to prophesy by a sudden revelation from the Spirit.
31. For ye may—rather, "For ye can [if ye will] all prophesy one by one," giving way to one another. The "for" justifies the precept (1Co 14:30), "let the first hold his peace."
32. And—following up the assertion in 1Co 14:31, "Ye can (if ye will) prophesy one by one," that is, restrain yourselves from speaking all together; "and the spirits of the prophets," that is, their own spirits, acted on by the Holy Spirit, are not so hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they alone should be heard uttering communications from God.
33. In all the churches of the saints God is a God of peace; let Him not among you be supposed to be a God of confusion [Alford]. Compare the same argument in 1Co 11:16. Lachmann and others put a full stop at "peace," and connect the following words thus: "As in all churches of the saints, let your women keep silence in your churches."
34. (1Ti 2:11, 12). For women to speak in public would be an act of independence, as if they were not subject to their husbands (compare 1Co 11:3; Eph 5:22; Tit 2:5; 1Pe 3:1). For "under obedience," translate, "in subjection" or "submission," as the Greek is translated (Eph 5:21, 22, 24).
the law—a term applied to the whole Old Testament; here, Ge 3:16.
35. Anticipation of an objection. Women may say, "But if we do not understand something, may we not 'ask' a question publicly so as to 'learn'? Nay, replies Paul, if you want information, 'ask' not in public, but 'at home'; ask not other men, but 'your own particular (so the Greek) husbands.'"
shame—indecorous.
36. What!—Greek, "Or." Are you about to obey me? Or, if you set up your judgment above that of other churches. I wish to know, do you pretend that your church is the first church FROM which the gospel word came, that you should give the law to all others? Or are you the only persons In, fro whom it has come?
37. prophet—the species.
spiritual—the genus: spiritually endowed. The followers of Apollos prided themselves as "spiritual" (1Co 3:1-3; compare Ga 6:1). Here one capable of discerning spirits is specially meant.
things that I write … commandments of the Lord—a direct assertion of inspiration. Paul's words as an apostle are Christ's words. Paul appeals not merely to one or two, but to a body of men, for the reality of three facts about which no body of men could possibly be mistaken: (1) that his having converted them was not due to mere eloquence, but to the "demonstration of the Spirit and of power"; (2) that part of this demonstration consisted in the communication of miraculous power, which they were then exercising so generally as to require to be corrected in the irregular employment of it; (3) that among these miraculous gifts was one which enabled the "prophet" or "spiritual person" to decide whether Paul's Epistle was Scripture or not. He could not have written so, unless the facts were notoriously true: for he takes them for granted, as consciously known by the whole body of men whom he addresses [Hinds, On Inspiration].
38. if any man be ignorant—wilfully; not wishing to recognize these ordinances and my apostolic authority in enjoining them.
let him be ignorant—I leave him to his ignorance: it will be at his own peril; I feel it a waste of words to speak anything further to convince him. An argument likely to have weight with the Corinthians, who admired "knowledge" so much.
39. covet—earnestly desire. Stronger than "forbid not"; marking how much higher he esteemed "prophecy" than "tongues."
40. Let, &c.—The oldest manuscripts read, "But let," &c. This verse is connected with 1Co 14:39, "But (while desiring prophecy, and not forbidding tongues) let all things be done decently." "Church government is the best security for Christian liberty" [J. Newton]. (Compare 1Co 14:23, 26-33).