1 Corinthians 14:1-40 King James Version (KJV)

1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.

2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.

3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.

4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.

5 I would that ye all spake with tongues but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?

7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?

8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?

9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.

10 There are, it may be, so many kinds of voices in the world, and none of them is without signification.

11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.

12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.

13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret.

14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

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.

16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?

17 For thou verily givest thanks well, but the other is not edified.

18 I thank my God, I speak with tongues more than ye all:

19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.

20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.

21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.

22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.

23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?

24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:

25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.

28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

29 Let the prophets speak two or three, and let the other judge.

30 If any thing be revealed to another that sitteth by, let the first hold his peace.

31 For ye may all prophesy one by one, that all may learn, and all may be comforted.

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 churches of the saints.

34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience as also saith the law.

35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

36 What? came the word of God out from you? or came it unto you only?

37 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.

38 But if any man be ignorant, let him be ignorant.

39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

40 Let all things be done decently and in order.


1 Corinthians 14:1-40 King James Version with Strong's Concordance (STRONG)

1 Follow G1377 after charity, G26 and G1161 desire G2206 spiritual G4152 gifts, but G1161 rather G3123 that G2443 ye may prophesy. G4395

2 For G1063 he that speaketh G2980 in an unknown tongue G1100 speaketh G2980 not G3756 unto men, G444 but G235 unto God: G2316 for G1063 no man G3762 understandeth G191 him; howbeit G1161 in the spirit G4151 he speaketh G2980 mysteries. G3466

3 But G1161 he that prophesieth G4395 speaketh G2980 unto men G444 to edification, G3619 and G2532 exhortation, G3874 and G2532 comfort. G3889

4 He that speaketh G2980 in an unknown tongue G1100 edifieth G3618 himself; G1438 but G1161 he that prophesieth G4395 edifieth G3618 the church. G1577

5 G1161 I would G2309 that ye G5209 all G3956 spake G2980 with tongues, G1100 but G1161 rather G3123 that G2443 ye prophesied: G4395 for G1063 greater G3187 is he that prophesieth G4395 than G2228 he that speaketh G2980 with tongues, G1100 except G1622 G1508 he interpret, G1329 that G2443 the church G1577 may receive G2983 edifying. G3619

6 G1161 Now, G3570 brethren, G80 if G1437 I come G2064 unto G4314 you G5209 speaking G2980 with tongues, G1100 what G5101 shall I profit G5623 you, G5209 except G3362 I shall speak G2980 to you G5213 either G2228 by G1722 revelation, G602 or G2228 by G1722 knowledge, G1108 or G2228 by G1722 prophesying, G4394 or G2228 by G1722 doctrine? G1322

7 And even G3676 things without life G895 giving G1325 sound, G5456 whether G1535 pipe G836 or G1535 harp, G2788 except G3362 they give G1325 a distinction G1293 in the sounds, G5353 how G4459 shall it be known G1097 what is piped G832 or G2228 harped? G2789

8 For G1063 G2532 if G1437 the trumpet G4536 give G1325 an uncertain G82 sound, G5456 who G5101 shall prepare himself G3903 to G1519 the battle? G4171

9 So G3779 likewise G2532 ye, G5210 except G3362 ye utter G1325 by G1223 the tongue G1100 words G3056 easy to be understood, G2154 how G4459 shall it be known G1097 what is spoken? G2980 for G1063 ye shall G2071 speak G2980 into G1519 the air. G109

10 G1487 There are, G2076 it may be, G5177 so many G5118 kinds G1085 of voices G5456 in G1722 the world, G2889 and G2532 none of them G3762 is without signification. G880 G846

11 Therefore G3767 if G3362 I know G1492 not G3362 the meaning G1411 of the voice, G5456 I shall be G2071 unto him that speaketh G2980 a barbarian, G915 and G2532 he that speaketh G2980 shall be a barbarian G915 unto G1722 me. G1698

12 Even G2532 so G3779 ye, G5210 forasmuch as G1893 ye are G2075 zealous G2207 of spiritual G4151 gifts, seek G2212 that G2443 ye may excel G4052 to G4314 the edifying G3619 of the church. G1577

13 Wherefore G1355 let him that speaketh G2980 in an unknown tongue G1100 pray G4336 that G2443 he may interpret. G1329

14 For G1063 if G1437 I pray G4336 in an unknown tongue, G1100 my G3450 spirit G4151 prayeth, G4336 but G1161 my G3450 understanding G3563 is G2076 unfruitful. G175

15 What G5101 is it G2076 then? G3767 I will pray G4336 with the spirit, G4151 and G1161 I will pray G4336 with the understanding G3563 also: G2532 I will sing G5567 with the spirit, G4151 and G1161 I will sing G5567 with the understanding G3563 also. G2532

16 Else G1893 when G1437 thou shalt bless G2127 with the spirit, G4151 how G4459 shall he that occupieth G378 the room G5117 of the unlearned G2399 say G2046 Amen G281 at G1909 thy G4674 giving of thanks, G2169 seeing G1894 he understandeth G1492 not G3756 what G5101 thou sayest? G3004

17 For G1063 thou G4771 verily G3303 givest thanks G2168 well, G2573 but G235 the other G2087 is G3618 not G3756 edified. G3618

18 I thank G2168 my G3450 God, G2316 I speak G2980 with tongues G1100 more than G3123 ye G5216 all: G3956

19 Yet G235 in G1722 the church G1577 I had rather G2309 speak G2980 five G4002 words G3056 with G1223 my G3450 understanding, G3563 that G2443 by my voice I might teach G2727 others G243 also, G2532 than G2228 ten thousand G3463 words G3056 in G1722 an unknown tongue. G1100

20 Brethren, G80 be G1096 not G3361 children G3813 in understanding: G5424 howbeit G235 in malice G2549 be ye children, G3515 but G1161 in understanding G5424 be G1096 men. G5046

21 In G1722 the law G3551 it is written, G1125 G3754 With G1722 men of other tongues G2084 and G2532 other G1722 G2087 lips G5491 will I speak G2980 unto this G5129 people; G2992 and G2532 yet for all G3779 that will they G1522 not G3761 hear G1522 me, G3450 saith G3004 the Lord. G2962

22 Wherefore G5620 tongues G1100 are G1526 for G1519 a sign, G4592 not G3756 to them that believe, G4100 but G235 to them that believe not: G571 but G1161 prophesying G4394 serveth not G3756 for them that believe not, G571 but G235 for them which believe. G4100

23 If G1437 therefore G3767 the whole G3650 church G1577 be come together G4905 into G1909 one place, G846 and G2532 all G3956 speak G2980 with tongues, G1100 and G1161 there come in G1525 those that are unlearned, G2399 or G2228 unbelievers, G571 will they G2046 not G3756 say G2046 that G3754 ye are mad? G3105

24 But G1161 if G1437 all G3956 prophesy, G4395 and G1161 there come in G1525 one G5100 that believeth not, G571 or G2228 one unlearned, G2399 he is convinced G1651 of G5259 all, G3956 he is judged G350 of G5259 all: G3956

25 And G2532 thus G3779 are G1096 the secrets G2927 of his G846 heart G2588 made G1096 manifest; G5318 and G2532 so G3779 falling down G4098 on G1909 his face G4383 he will worship G4352 God, G2316 and report G518 that G3754 God G2316 is G2076 in G1722 you G5213 of a truth. G3689

26 How G5101 is it G2076 then, G3767 brethren? G80 when G3752 ye come together, G4905 every one G1538 of you G5216 hath G2192 a psalm, G5568 hath G2192 a doctrine, G1322 hath G2192 a tongue, G1100 hath G2192 a revelation, G602 hath G2192 an interpretation. G2058 Let G1096 all things G3956 be done G1096 unto G4314 edifying. G3619

27 If G1535 any man G5100 speak G2980 in an unknown tongue, G1100 let it be by G2596 two, G1417 or G2228 at the most G4118 by three, G5140 and G2532 that by G303 course; G3313 and G2532 let G1329 one G1520 interpret. G1329

28 But G1161 if G3362 there be G5600 no G3362 interpreter, G1328 let him keep silence G4601 in G1722 the church; G1577 and G1161 let him speak G2980 to himself, G1438 and G2532 to God. G2316

29 G1161 Let G2980 the prophets G4396 speak G2980 two G1417 or G2228 three, G5140 and G2532 let G1252 the other G243 judge. G1252

30 If G1161 G1437 any thing be revealed G601 to another G243 that sitteth by, G2521 let G4601 the first G4413 hold his peace. G4601

31 For G1063 ye may G1410 all G3956 prophesy G4395 one by one, G2596 G1520 that G2443 all G3956 may learn, G3129 and G2532 all G3956 may be comforted. G3870

32 And G2532 the spirits G4151 of the prophets G4396 are subject G5293 to the prophets. G4396

33 For G1063 God G2316 is G2076 not G3756 the author of confusion, G181 but G235 of peace, G1515 as G5613 in G1722 all G3956 churches G1577 of the saints. G40

34 Let G4601 your G5216 women G1135 keep silence G4601 in G1722 the churches: G1577 for G1063 it is G2010 not G3756 permitted G2010 unto them G846 to speak; G2980 but G235 they are commanded to be under obedience, G5293 as G2531 also G2532 saith G3004 the law. G3551

35 And G1161 if G1487 they will G2309 learn G3129 any thing, G5100 let them ask G1905 their G2398 husbands G435 at G1722 home: G3624 for G1063 it is G2076 a shame G149 for women G1135 to speak G2980 in G1722 the church. G1577

36 What? G2228 came G1831 the word G3056 of God G2316 out G1831 from G575 you? G5216 or G2228 came it G2658 unto G1519 you G5209 only? G3441

37 If any man G1536 think himself G1380 to be G1511 a prophet, G4396 or G2228 spiritual, G4152 let him acknowledge G1921 that G3754 the things G3739 that I write G1125 unto you G5213 are G1526 the commandments G1785 of the Lord. G2962

38 But G1161 if any man G1536 be ignorant, G50 let him be ignorant. G50

39 Wherefore, G5620 brethren, G80 covet G2206 to prophesy, G4395 and G2532 forbid G2967 not G3361 to speak G2980 with tongues. G1100

40 Let G1096 all things G3956 be done G1096 decently G2156 and G2532 in G2596 order. G5010


1 Corinthians 14:1-40 American Standard (ASV)

1 Follow after love; yet desire earnestly spiritual `gifts', but rather that ye may prophesy.

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.

3 But he that prophesieth speaketh unto men edification, and exhortation, and consolation.

4 He that speaketh in a tongue edifieth himself; but he that prophesieth edifieth the church.

5 Now I would have you all speak with tongues, but rather that ye should prophesy: and greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

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?

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 or harped?

8 For if the trumpet give an uncertain voice, who shall prepare himself for war?

9 So also ye, unless ye utter by the tongue speech easy to understood, how shall it be known what is spoken? for ye will be speaking into the air.

10 There are, it may be, so many kinds of voices in the world, and no `kind' is without signification.

11 If then I know not the meaning of the voice, I shall be to him that speaketh a barbarian, and he that speaketh will be a barbarian unto me.

12 So also ye, since ye are zealous of spiritual `gifts', seek that ye may abound unto the edifying of the church.

13 Wherefore let him that speaketh in a tongue pray that he may interpret.

14 For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful.

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.

16 Else 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?

17 For thou verily givest thanks well, but the other is not edified.

18 I thank God, I speak with tongues more than you all:

19 howbeit in the church I had rather speak five words with my understanding, that I might instruct others also, than ten thousand words in a tongue.

20 Brethren, be not children in mind: yet in malice be ye babes, but in mind be men.

21 In the law it is 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.

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.

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?

24 But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged by all;

25 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.

26 What is it then, brethren? When ye come together, each one hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation. Let all things be done unto edifying.

27 If any man speaketh in a tongue, `let it be' by two, or at the most three, and `that' in turn; and let one interpret:

28 but if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

29 And let the prophets speak `by' two or three, and let the others discern.

30 But if a revelation be made to another sitting by, let the first keep silence.

31 For ye all can prophesy one by one, that all may learn, and all may be exhorted;

32 and the spirits of the prophets are subject to the prophets;

33 for God is not `a God' of confusion, but of peace. As in all the churches of the saints,

34 let the 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.

35 And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church.

36 What? was it from you that the word of God went forth? or came it unto you alone?

37 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 commandment of the Lord.

38 But if any man is ignorant, let him be ignorant.

39 Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues.

40 But let all things be done decently and in order.


1 Corinthians 14:1-40 Young's Literal Translation (YLT)

1 Pursue the love, and seek earnestly the spiritual things, and rather that ye may prophecy,

2 for he who is speaking in an `unknown' tongue -- to men he doth not speak, but to God, for no one doth hearken, and in spirit he doth speak secrets;

3 and he who is prophesying to men doth speak edification, and exhortation, and comfort;

4 he who is speaking in an `unknown' tongue, himself doth edify, and he who is prophesying, an assembly doth edify;

5 and I wish you all to speak with tongues, and more that ye may prophecy, for greater is he who is prophesying than he who is speaking with tongues, except one may interpret, that the assembly may receive edification.

6 And now, brethren, if I may come unto you speaking tongues, what shall I profit you, except I shall speak to you either in revelation, or in knowledge, or in prophesying, or in teaching?

7 yet the things without life giving sound -- whether pipe or harp -- if a difference in the sounds they may not give, how shall be known that which is piped or that which is harped?

8 for if also an uncertain sound a trumpet may give, who shall prepare himself for battle?

9 so also ye, if through the tongue, speech easily understood ye may not give -- how shall that which is spoken be known? for ye shall be speaking to air.

10 There are, it may be, so many kinds of voices in the world, and none of them is unmeaning,

11 if, then, I do not know the power of the voice, I shall be to him who is speaking a foreigner, and he who is speaking, is to me a foreigner;

12 so also ye, since ye are earnestly desirous of spiritual gifts, for the building up of the assembly seek that ye may abound;

13 wherefore he who is speaking in an `unknown' tongue -- let him pray that he may interpret;

14 for if I pray in an `unknown' tongue, my spirit doth pray, and my understanding is unfruitful.

15 What then is it? I will pray with the spirit, and I will pray also with the understanding; I will sing psalms with the spirit, and I will sing psalms also with the understanding;

16 since, if thou mayest bless with the spirit, he who is filling the place of the unlearned, how shall he say the Amen at thy giving of thanks, since what thou dost say he hath not known?

17 for thou, indeed, dost give thanks well, but the other is not built up!

18 I give thanks to my God -- more than you all with tongues speaking --

19 but in an assembly I wish to speak five words through my understanding, that others also I may instruct, rather than myriads of words in an `unknown' tongue.

20 Brethren, become not children in the understanding, but in the evil be ye babes, and in the understanding become ye perfect;

21 in the law it hath been written, that, `With other tongues and with other lips I will speak to this people, and not even so will they hear Me, saith the Lord;'

22 so that the tongues are for a sign, not to the believing, but to the unbelieving; and the prophesy `is' not for the unbelieving, but for the believing,

23 If, therefore, the whole assembly may come together, to the same place, and all may speak with tongues, and there may come in unlearned or unbelievers, will they not say that ye are mad?

24 and if all may prophecy, and any one may come in, an unbeliever or unlearned, he is convicted by all, he is discerned by all,

25 and so the secrets of his heart become manifest, and so having fallen upon `his' face, he will bow before God, declaring that God really is among you.

26 What then is it, brethren? whenever ye may come together, each of you hath a psalm, hath a teaching, hath a tongue, hath a revelation, hath an interpretation? let all things be for building up;

27 if an `unknown' tongue any one do speak, by two, or at the most, by three, and in turn, and let one interpret;

28 and if there may be no interpreter, let him be silent in an assembly, and to himself let him speak, and to God.

29 And prophets -- let two or three speak, and let the others discern,

30 and if to another sitting `anything' may be revealed, let the first be silent;

31 for ye are able, one by one, all to prophesy, that all may learn, and all may be exhorted,

32 and the spiritual gift of prophets to prophets are subject,

33 for God is not `a God' of tumult, but of peace, as in all the assemblies of the saints.

34 Your women in the assemblies let them be silent, for it hath not been permitted to them to speak, but to be subject, as also the law saith;

35 and if they wish to learn anything, at home their own husbands let them question, for it is a shame to women to speak in an assembly.

36 From you did the word of God come forth? or to you alone did it come?

37 if any one doth think to be a prophet, or spiritual, let him acknowledge the things that I write to you -- that of the Lord they are commands;

38 and if any one is ignorant -- let him be ignorant;

39 so that, brethren, earnestly desire to prophesy, and to speak with tongues do not forbid;

40 let all things be done decently and in order.


1 Corinthians 14:1-40 Darby English Bible (DARBY)

1 Follow after love, and be emulous of spiritual [manifestations], but rather that ye may prophesy.

2 For he that speaks with a tongue does not speak to men but to God: for no one hears; but in spirit he speaks mysteries.

3 But he that prophesies speaks to men [in] edification, and encouragement, and consolation.

4 He that speaks with a tongue edifies himself; but he that prophesies edifies [the] assembly.

5 Now I desire that ye should all speak with tongues, but rather that ye should prophesy. But greater is he that prophesies than he that speaks with tongues, unless he interpret, that the assembly may receive edification.

6 And now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I shall speak to you either in revelation, or in knowledge, or in prophecy, or in teaching?

7 Even lifeless things giving a sound, whether pipe or harp, if they give not distinction to the sounds, how shall it be known what is piped or harped?

8 For also, if the trumpet give an uncertain sound, who shall prepare himself for war?

9 Thus also *ye* with the tongue, unless ye give a distinct speech, how shall it be known what is spoken? for ye will be speaking to the air.

10 There are, it may be, so many kinds of voices in the world, and none of undistinguishable sound.

11 If therefore I do not know the power of the sound, I shall be to him that speaks a barbarian, and he that speaks a barbarian for me.

12 Thus *ye* also, since ye are desirous of spirits, seek that ye may abound for the edification of the assembly.

13 Wherefore let him that speaks with a tongue pray that he may interpret.

14 For if I pray with a tongue, my spirit prays, but my understanding is unfruitful.

15 What is it then? I will pray with the spirit, but I will pray also with the understanding; I will sing with the spirit, but I will sing also with the understanding.

16 Since otherwise, if thou blessest with [the] spirit, how shall he who fills the place of the simple [Christian] say Amen, at thy giving of thanks, since he does not know what thou sayest?

17 For *thou* indeed givest thanks well, but the other is not edified.

18 I thank God I speak in a tongue more than all of you:

19 but in [the] assembly I desire to speak five words with my understanding, that I may instruct others also, [rather] than ten thousand words in a tongue.

20 Brethren, be not children in [your] minds, but in malice be babes; but in [your] minds be grown [men].

21 It is written in the law, By people of other tongues, and by strange lips, will I speak to this people; and neither thus will they hear me, saith the Lord.

22 So that tongues are for a sign, not to those who believe, but to unbelievers; but prophecy, not to unbelievers, but to those who believe.

23 If therefore the whole assembly come together in one place, and all speak with tongues, and simple [persons] enter in, or unbelievers, will not they say ye are mad?

24 But if all prophesy, and some unbeliever or simple [person] come in, he is convicted of all, he is judged of all;

25 the secrets of his heart are manifested; and thus, falling upon [his] face, he will do homage to God, reporting that God is indeed amongst you.

26 What is it then, brethren? whenever ye 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 to edification.

27 If any one speak with a tongue, [let it be] two, or at the most three, and separately, and let one interpret;

28 but if there be no interpreter, let him be silent in [the] assembly, and let him speak to himself and to God.

29 And let two or three prophets speak, and let the others judge.

30 But if there be a revelation to another sitting [there], let the first be silent.

31 For ye can all prophesy one by one, that all may learn and all be encouraged.

32 And spirits of prophets are subject to prophets.

33 For God is not [a God] of disorder but of peace, as in all the assemblies of the saints.

34 Let [your] women be silent in the assemblies, for it is not permitted to them to speak; but to be in subjection, as the law also says.

35 But if they wish to learn anything, let them ask their own husbands at home; for it is a shame for a woman to speak in assembly.

36 Did the word of God go out from you, or did it come to you only?

37 If any one thinks himself to be a prophet or spiritual, let him recognise the things that I write to you, that it is [the] Lord's commandment.

38 But if any be ignorant, let him be ignorant.

39 So that, brethren, desire to prophesy, and do not forbid the speaking with tongues.

40 But let all things be done comelily and with order.


1 Corinthians 14:1-40 World English Bible (WEB)

1 Follow after love, and earnestly desire spiritual gifts, but especially that you may prophesy.

2 For he who speaks in another language speaks not to men, but to God; for no one understands; but in the Spirit he speaks mysteries.

3 But he who prophesies speaks to men for their edification, exhortation, and consolation.

4 He who speaks in another language edifies himself, but he who prophesies edifies the assembly.

5 Now I desire to have you all speak with other languages, but rather that you would prophesy. For he is greater who prophesies than he who speaks with other languages, unless he interprets, that the assembly may be built up.

6 But now, brothers,{The word for "brothers" here and where context allows may also be correctly translated "brothers and sisters" or "siblings."} if I come to you speaking with other languages, what would I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?

7 Even things without life, giving a voice, whether pipe or harp, if they didn't give a distinction in the sounds, how would it be known what is piped or harped?

8 For if the trumpet gave an uncertain sound, who would prepare himself for war?

9 So also you, unless you uttered by the tongue words easy to understand, how would it be known what is spoken? For you would be speaking into the air.

10 There are, it may be, so many kinds of sounds in the world, and none of them is without meaning.

11 If then I don't know the meaning of the sound, I would be to him who speaks a foreigner, and he who speaks would be a foreigner to me.

12 So also you, since you are zealous for spiritual gifts, seek that you may abound to the building up of the assembly.

13 Therefore let him who speaks in another language pray that he may interpret.

14 For if I pray in another language, my spirit prays, but my understanding is unfruitful.

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.

16 Otherwise if you bless with the spirit, how will he who fills the place of the unlearned say the "Amen" at your giving of thanks, seeing he doesn't know what you say?

17 For you most assuredly give thanks well, but the other person is not built up.

18 I thank my God, I speak with other languages more than you all.

19 However in the assembly I would rather speak five words with my understanding, that I might instruct others also, than ten thousand words in another language.

20 Brothers, don't be children in thoughts, yet in malice be babies, but in thoughts be mature.

21 In the law it is written, "By men of strange languages and by the lips of strangers I will speak to this people. Not even thus will they hear me, says the Lord."

22 Therefore other languages are for a sign, not to those who believe, but to the unbelieving; but prophesying is for a sign, not to the unbelieving, but to those who believe.

23 If therefore the whole assembly is assembled together and all speak with other languages, and unlearned or unbelieving people come in, won't they say that you are crazy?

24 But if all prophesy, and someone unbelieving or unlearned comes in, he is reproved by all, and he is judged by all.

25 And thus the secrets of his heart are revealed. So he will fall down on his face and worship God, declaring that God is among you indeed.

26 What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, has an interpretation. Let all things be done to build each other up.

27 If any man speaks in another language, let it be two, or at the most three, and in turn; and let one interpret.

28 But if there is no interpreter, let him keep silent in the assembly, and let him speak to himself, and to God.

29 Let the prophets speak, two or three, and let the others discern.

30 But if a revelation is made to another sitting by, let the first keep silent.

31 For you all can prophesy one by one, that all may learn, and all may be exhorted.

32 The spirits of the prophets are subject to the prophets,

33 for God is not a God of confusion, but of peace. As in all the assemblies of the saints,

34 let your wives keep silent in the assemblies, for it has not been permitted for them to speak; but let them be in subjection, as the law also says.

35 If they desire to learn anything, let them ask their own husbands at home, for it is shameful for a woman to chatter in the assembly.

36 What? Was it from you that the word of God went out? Or did it come to you alone?

37 If any man thinks himself to be a prophet, or spiritual, let him recognize the things which I write to you, that they are the commandment of the Lord.

38 But if anyone is ignorant, let him be ignorant.

39 Therefore, brothers, desire earnestly to prophesy, and don't forbid speaking with other languages.

40 Let all things be done decently and in order.


1 Corinthians 14:1-40 Bible in Basic English (BBE)

1 Go after love; still desiring to have the things which the Spirit gives, but most of all that you may have the prophet's power.

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.

3 But the word of the prophet gives men knowledge and comfort and strength.

4 He who makes use of tongues may do good to himself; but he who gives the prophet's word does good to the church.

5 Now though it is my desire for you all to have the power of tongues, it would give me more pleasure to be hearing the prophet's word from you; for this is a greater thing than using tongues, if the sense is not given at the same time, for the good of the church.

6 But, now, my brothers, if I come to you using tongues, what profit will it be to you, if I do not give you a revelation, or knowledge, or the word of the prophet, or teaching?

7 Even things without life, having a voice, such as a music-pipe or other instrument, if they do not give out different sounds, who may be certain what is being played?

8 For if the war-horn gives out an uncertain note, who will get ready for the fight?

9 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.

10 There are, it may be, a number of different voices in the world, and no voice is without sense.

11 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.

12 So if you are desiring the things which the Spirit gives, let your minds be turned first to the things which are for the good of the church.

13 For this reason, let the man who has the power of using tongues make request that he may, at the same time, be able to give the sense.

14 For if I make use of tongues in my prayers, my spirit makes the prayer, but not my mind.

15 What then? let my prayer be from the spirit, and equally from the mind; let my song be from the spirit, and equally from mind.

16 For if you give a blessing with the spirit, how will the man who has no knowledge say, So be it, after your prayer, seeing that he has not taken in what you are saying?

17 For your giving of the blessing is certainly well done, but of no profit to the man without knowledge.

18 I give praise to God that I am able to make use of tongues more than you all:

19 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.

20 My brothers, do not be children in mind: in evil be as little children, but in mind be of full growth.

21 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.

22 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.

23 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?

24 But if all are teaching as prophets, and a man without faith or knowledge comes in, he is tested by all, he is judged by all;

25 The secrets of his heart are made clear; and he will go down on his face and give worship to God, saying that God is truly among you.

26 What is it then, my brothers? when you come together everyone has a holy song, or a revelation, or a tongue, or is giving the sense of it. Let everything be done for the common good.

27 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:

28 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.

29 And let the prophets give their words, but not more than two or three, and let the others be judges of what they say.

30 But if a revelation is given to another who is seated near, let the first be quiet.

31 For you may all be prophets in turn so that all may get knowledge and comfort;

32 And the spirits of the prophets are controlled by the prophets;

33 For God is not a God whose ways are without order, but a God of peace; as in all the churches of the saints.

34 Let women keep quiet in the churches: for it is not right for them to be talking; but let them be under control, as it says in the law.

35 And if they have a desire for knowledge about anything, let them put questions to their husbands privately: for talking in the church puts shame on a woman.

36 What? was it from you that the word of God went out? or did it only come in to you?

37 If any man seems to himself to be a prophet or to have the Spirit, let him take note of the things which I am writing to you, as being the word of the Lord.

38 But if any man is without knowledge, let him be so.

39 So then, my brothers, let it be your chief desire to be prophets; but let no one be stopped from using tongues.

40 Let all things be done in the right and ordered way.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on 1 Corinthians 14

Commentary on 1 Corinthians 14 Matthew Henry Commentary


Chapter 14

In this chapter the apostle directs them about the use of their spiritual gifts, preferring those that are best and fitted to do the greatest good.

  • I. He begins with advising them of all spiritual gifts to prefer prophesying, and shows that this is much better than speaking with tongues (v. 1-5).
  • II. He goes on to show them how unprofitable the speaking of foreign languages is, and useless to the church; it is like piping in one tone, like sounding a trumpet without any certain note, like talking gibberish; whereas gifts should be used for the good of the church (v. 6-14).
  • III. He advises that worship should be celebrated so that the most ignorant might understand, and join in prayer and praise, and presses the advice by his own example (v. 15-20).
  • IV. He informs them that tongues were a sign for unbelievers rather than those that believe; and represents the advantage of prophecy above speaking with tongues, from the different suggestions they would give to the mind of an unbeliever coming into their assemblies (v. 21-25).
  • V. He blames them for the disorder and confusion they had brought into the assembly, by their vanity and ostentation of their gifts; and directs them in using the gifts both of tongues and prophecy (v. 26-33).
  • VI. He forbids women speaking in the church; and closes this subject by requiring them to perform every thing in the public worship with order and decency (v. 34-40).

1Cr 14:1-5

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

  • I. With an exhortation to charity (v. 1): Follow after charity, pursue it. The original, dioµkete, when spoken of a thing, signifies a singular concern to obtain it; and is commonly taken in a good and laudable sense. It is an exhortation to obtain charity, to get this excellent disposition of mind upon any terms, whatever pains or prayers it may cost: as if he had said, "In whatever you fail, see you do not miss of this; the principal of all graces is worth your getting at any rate.'
  • II. He directs them which spiritual gift to prefer, from a principle of charity: "Desire spiritual gifts, but rather that you may prophesy, or chiefly that you may prophesy.' While they were in close pursuit of charity, and made this Christian disposition their chief scope, they might be zealous of spiritual gifts, be ambitious of them in some measure, but especially of prophesying, that is, of interpreting scripture. This preference would most plainly discover that they were indeed upon such pursuit, that they had a due value for Christian charity, and were intent upon it. Note, Gifts are fit objects of our desire and pursuit, in subordination to grace and charity. That should be sought first and with the greatest earnestness which is most worth.
  • III. He assigns the reasons of this preference. And it is remarkable here that he only compares prophesying with speaking with tongues. It seems, this was the gift on which the Corinthians principally valued themselves. This was more ostentatious than the plain interpretation of scripture, more fit to gratify pride, but less fit to pursue the purposes of Christian charity; it would not equally edify nor do good to the souls of men. For,
    • 1. He that spoke with tongues must wholly speak between God and himself; for, whatever mysteries might be communicated in his language, none of his own countrymen could understand them, because they did not understand the language, v. 2. Note, What cannot be understood can never edify. No advantage can be reaped from the most excellent discourses, if delivered in unintelligible language, such as the audience can neither speak nor understand: but he that prophesies speaks to the advantage of his hearers; they may profit by his gift. Interpretation of scripture will be for their edification; they may be exhorted and comforted by it, v. 3. And indeed these two must go together. Duty is the proper way to comfort; and those that would be comforted must bear being exhorted.
    • 2. He that speaks with tongues may edify himself, v. 4. He may understand and be affected with what he speaks; and so every minister should; and he that is most edified himself is in the disposition and fitness to do good to others by what he speaks; but he that speaks with tongues, or language unknown, can only edify himself; others can reap no benefit from his speech. Whereas the end of speaking in the church is to edify the church (v. 4), to which prophesying, or interpreting scripture by inspiration or otherwise, is immediately adapted. Note, That is the best and most eligible gift which best answers the purposes of charity and does most good; not that which can edify ourselves only, but that which will edify the church. Such is prophesying, or preaching, and interpreting scripture, compared with speaking in an unknown tongue.
    • 3. Indeed, no gift is to be despised, but the best gifts are to be preferred. I could wish, says the apostle, that you all spoke with tongues, but rather that you prophesied, v. 5. Every gift of God is a favour from God, and may be improved for his glory, and as such is to be valued and thankfully received; but then those are to be most valued that are most useful. Greater is he that prophesieth than he that speaketh with tongues, unless he interpret, that the church may receive edifying, v. 5. Benevolence makes a man truly great. It is more blessed to give than to receive. And it is true magnanimity to study and seek to be useful to others, rather than to raise their admiration and draw their esteem. Such a man has a large soul, copious and diffused in proportion to his benevolence and bent of mind for public good. Greater is he who interprets scripture to edify the church than he who speaks tongues to recommend himself. And what other end he who spoke with tongues could have, unless he interpreted what he spoke, is not easy to say, Note, That makes most for the honour of a minister which is most for the church's edification, not that which shows his gifts to most advantage. He acts in a narrow sphere, while he aims at himself; but his spirit and character increase in proportion to his usefulness, I mean his own intention and endeavours to be useful.

1Cr 14:6-14

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

  • I. He illustrates this by several allusions.
    • 1. To a pipe and a harp playing always in one tone. Of what use can this be to those who are dancing? If there be no distinction of sounds, how should they order their steps or motions? Unintelligible language is like piping or harping without distinction of sounds: it gives no more direction how a man should order his conversation than a pipe with but one stop or a harp with but one string can direct a dancer how he should order his steps, v. 7.
    • 2. To a trumpet giving an uncertain sound, adeµlon phoµneµn, a sound not manifest; either not the proper sound for the purpose, or not distinct enough to be discerned from every other sound. If, instead of sounding on onset, it sounded a retreat, or sounded one knew not what, who would prepare for the battle? To talk in an unknown language in a Christian assembly is altogether as vain and to no purpose as for a trumpet to give no certain sound in the field or day of battle. The army in one case, and the congregation in the other, must be all in suspense, and at a perfect nonplus. To speak words that have no significancy to those who hear them is to leave them ignorant of what is spoken; it is speaking to the air, v. 9. Words without a meaning can convey no notion nor instruction to the mind; and words not understood have no meaning with those who do not understand them: to talk to them in such language is to waste our breath.
    • 3. He compares the speaking in an unknown tongue to the gibberish of barbarians. There are, as he says (v. 10), many kinds of voices in the world, none of which is without its proper signification. This is true of the several languages spoken by different nations. All of them have their proper signification. Without this they would be phoµnai aphoµnoi-a voice, and no voice. For that is no language, nor can it answer the end of speaking, which has no meaning. But whatever proper signification the words of any language may have in themselves, and to those who understand them, they are perfect gibberish to men of another language, who understand them not. In this case, speaker and hearers are barbarians to each other (v. 11), they talk and hear only sounds without sense; for this is to be a barbarian. For thus says the polite Ovid, when banished into Pontus,
      • Barbarus hic ego sum, quia non intelligor ulli,
      • I am a barbarian here, none understand me.
      To speak in the church in an unknown tongue is to talk gibberish; it is to play the barbarian; it is to confound the audience, instead of instructing them; and for this reason is utterly vain and unprofitable.
  • II. Having thus established his point, in the two next verses he applies,
    • 1. By advising them to be chiefly desirous of those gifts that were most for the church's edification, v. 12. "Forasmuch as you are zealous of spiritual gifts, this way it will become commendable zeal, be zealous to edify the church, to promote Christian knowledge and practice, and covet those gifts most that will do the best service to men's souls.' This is the great rule he gives, which,
    • 2. He applies to the matter in hand, that, if they did speak a foreign language, they should beg of God the gift of interpreting it, v. 13. That these were different gifts, see ch. 12:10. Those might speak and understand a foreign language who could not readily translate it into their own: and yet was this necessary to the church's edification; for the church must understand, that it might be edified, which yet it could not do till the foreign language was translated into its own. Let him therefore pray for the gift of interpreting what he speaks in an unknown tongue; or rather covet and ask of God the gift of interpreting than of speaking in a language that needs interpretation, this being most for the church's benefit, and therefore among the gifts that excel; vide v. 12. Some understand it, "Let him pray so as to interpret what he utters in prayer in a language unintelligible without it.' The sum is that they should perform all religious exercises in their assemblies so that all might join in them and profit by them.
    • 3. He enforces this advice with a proper reason, that, if he prayed in an unknown tongue, his spirit might pray, that is, a spiritual gift might be exercised in prayer, or his own mind might be devoutly engaged, but his understanding would be unfruitful (v. 14), that is, the sense and meaning of his words would be unfruitful, he would not be understood, nor therefore would others join with him in his devotions. Note, It should be the concern of such as pray in public to pray intelligibly, not in a foreign language, nor in a language that, if it be not foreign, is above the level of his audience. Language that is most obvious and easy to be understood is the most proper for public devotion and other religious exercises.

1Cr 14:15-20

The apostle here sums up the argument hitherto, and,

  • I. Directs them how they should sing and pray in public (v. 15): What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, etc. He does not forbid their praying or singing under a divine afflatus, or when they were inspired for this purpose, or had such a spiritual gift communicated to them; but he would have them perform both so as to be understood by others, that others might join with them. Note, Public worship should be performed so as to be understood.
  • II. He enforces the argument with several reasons.
    • 1. That otherwise the unlearned could not say Amen to their prayers or thanksgivings, could not join in the worship, for they did not understand it, v. 16. He who fills up or occupies the place of the unlearned, that is, as the ancients interpret it, the body of the people, who, in most Christian assemblies, are illiterate; how should they say Amen to prayers in an unknown tongue? How should they declare their consent and concurrence? This is saying Amen, So be it. God grant the thing we have requested; or, We join in the confession that has been made of sin, and in the acknowledgment that has been made of divine mercies and favours. This is the import of saying Amen. All should say Amen inwardly; and it is not improper to testify this inward concurrence in public prayers and devotions, by an audible Amen. The ancient Christians said Amen aloud. Vide Just. Mart. apol. 2. propè fin. Now, how should the people say Amen to what they did not understand? Note, There can be no concurrence in those prayers that are not understood. The intention of public devotions is therefore entirely destroyed if they are performed in an unknown tongue. He who performs may pray well, and give thanks well, but not in that time and place, because others are not, cannot be, edified (v. 17) by what they understand not.
    • 2. He alleges his own example, to make the greater impression, concerning which observe,
      • (1.) That he did not come behind any of them in this spiritual gift: "I thank my God, I speak with tongues more than you all (v. 18); not only more than any single person among you, but more than all together.' It was not envy at their better furniture that made Paul depreciate what they so highly valued and so much vaunted of; he surpassed them all in this very gift of tongues, and did not vilify their gift because he had it not. This spirit of envy is too common in the world. But the apostle took care to guard against this misconstruction of his purpose, by letting them know there was more ground for them to envy him upon this head than for him to envy them. Note, When we beat down men's unreasonable value for themselves, or any of their possessions or attainments, we should let them see, if possible, that this does not proceed from an envious and grudging spirit. We miss our aim if they can fairly give our conduct this invidious turn. Paul could not be justly censured, nor suspected for any such principle in this whole argument. He spoke more language than they all. Yet,
      • (2.) He had rather speak five words with understanding, that is, so as to be understood, and instruct and edify others, than ten thousand words in an unknown tongue, v. 19. He was so far from valuing himself upon talking languages, or making ostentation of his talents of this kind, that he had rather speak five intelligible words, to benefit others, than make a thousand, ten thousand fine discourses, that would do no one else any good, because they did not understand them. Note, A truly Christian minister will value himself much more upon doing the least spiritual good to men's souls than upon procuring the greatest applause and commendation to himself. This is true grandeur and nobleness of spirit; it is acting up to his character; it is approving himself the servant of Christ, and not a vassal to his own pride and vanity.
    • 3. He adds a plain intimation that the fondness then discovered for this gift was but too plain an indication of the immaturity of their judgment: Brethren, be not children in understanding; in malice be you children, but in understanding be men, v. 20. Children are apt to be struck with novelty and strange appearances. They are taken with an outward show, without enquiring into the true nature and worth of things. Do not you act like them, and prefer noise and show to worth and substance; show a greater ripeness of judgment, and act a more manly part; be like children in nothing but an innocent and inoffensive disposition. A double rebuke is couched in this passage, both of their pride upon account of their gifts, and their arrogance and haughtiness towards each other, and the contests and quarrels proceeding from them. Note, Christians should be harmless and inoffensive as children, void of all guile and malice; but should have wisdom and knowledge that are ripe and mature. They should not be unskilful in the word of righteousness (Heb. 5:13), though they should be unskilful in all the arts of mischief.

1Cr 14:21-25

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

  • I. Tongues, as the Corinthians used them, were rather a token of judgment from God than mercy to any people (v. 21): In the law (that is, the Old Testament) it is written, With men of other tongues and other lips will I speak to this people; and yet for all this they will not hear me, saith the Lord, Isa. 28:11. Compare Deu. 28:46, 49. To both these passages, it is thought, the apostle refers. Both are delivered by way of threatening, and one is supposed to interpret the other. The meaning in this view is that it is an evidence that a people ar abandoned of God when he gives them up to this sort of instruction, to the discipline of those who speak in another language. And surely the apostle's discourse implies, "You should not be fond of the tokens of divine displeasure. God can have no gracious regards to those who are left merely to this sort of instruction, and taught in language which they cannot understand. They can never be benefited by such teaching as this; and, when they are left to it, it is a sad sign that God gives them over as past cure.' And should Christians covet to be in such a state, or to bring the churches into it? Yet thus did the Corinthian preachers in effect, who would always deliver their inspirations in an unknown tongue.
  • II. Tongues were rather a sign to unbelievers than to believers, v. 22. They were a spiritual gift, intended for the conviction and conversion of infidels, that they might be brought into the Christian church; but converts were to be built up in Christianity by profitable instructions in their own language. The gift of tongues was necessary to spread Christianity, and gather churches; it was proper and intended to convince unbelievers of that doctrine which Christians had already embraced; but prophesying, and interpreting scripture in their own language, were most for the edification of such as did already believe: so that speaking with tongues in Christians assemblies was altogether out of time and place; neither one nor the other was proper for it. Note, That gifts may be rightly used, it is proper to know the ends which they are intended to serve. To go about the conversion of infidels, as the apostles did, had been a vain undertaking without the gift of tongues, and the discovery of this gift; but, in an assembly of Christians already converted to the Christian faith, to make use and ostentation of this gift would be perfectly impertinent, because it would be of no advantage to the assembly; not for conviction of truth, because they had already embraced it; not for their edification, because they did not understand, and could not get benefit without understanding, what they heard.
  • III. The credit and reputation of their assemblies among unbelievers required them to prefer prophesying before speaking with tongues. For,
    • 1. If, when they were all assembled for Christian worship, their ministers, or all employed in public worship, should talk unintelligible language, and infidels should drop in, they would conclude them to be mad, to be no better than a parcel of wild fanatics. Who in their right senses could carry on religious worship in such a manner? Or what sort of religion is that which leaves out sense and understanding? Would not this make Christianity ridiculous to a heathen, to hear the ministers of it pray, or preach, or perform any other religious exercise, in a language that neither he nor the assembly understood? Note, The Christian religion is a sober and reasonable thing in itself, and should not, by the ministers of it, be made to look wild or senseless. Those disgrace their religion, and vilify their own character, who do any thing that has this aspect. But, on the other hand,
    • 2. If, instead of speaking with tongues, those who minister plainly interpret scripture, or preach, in language intelligible and proper, the great truths and rules of the gospel, a heathen or unlearned person, coming in, will probably be convinced, and become a convert to Christianity (v. 24, 25); his conscience will be touched, the secrets of his heart will be revealed to him, he will be condemned by the truth he hears, and so will be brought to confess his guilt, to pay his homage to God, and own that he is indeed among you, present in the assembly. Note, Scripture-truth, plainly and duly taught, has a marvellous aptness to awaken the conscience, and touch the heart. And is not this much more for the honour of our religion than that infidels should conclude the ministers of it a set of madmen, and their religious exercises only fits of frenzy? This last would at once cast contempt on them and their religion too. Instead of procuring applause for them, it would render them ridiculous, and involve their profession in the same censure: whereas prophesying would certainly edify the church, much better keep up their credit, and might probably convince and convert infidels who might occasionally hear them. Note, Religious exercises in Christian assemblies should be such as are fit to edify the faithful, and convince, affect, and convert unbelievers. The ministry was not instituted to make ostentation of gifts and parts, but to save souls.

1Cr 14:26-33

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

  • I. He blames them for the confusion they introduced into the assembly, by ostentation of their gifts (v. 26): When you come together every one hath a psalm, hath a doctrine, hath a tongue, etc.; that is, "You are apt to confound the several parts of worship; and, while one has a psalm to utter by inspiration, another has a doctrine, or revelation;' or else, "You are apt to be confused in the same branch of worship, many of you having psalms or doctrines to propose at the same time, without staying for one another. Is not this perfect uproar? Can this be edifying? And yet all religious exercises in public assemblies should have this view, Let all things be done to edifying.'
  • II. He corrects their faults, and lays down some regulations for their future conduct.
    • 1. As to speaking in an unknown tongue, he orders that no more than two or three should do it at one meeting, and this not altogether, but successively, one after another. And even this was not to be done unless there were some one to interpret (v. 27, 28), some other interpreter besides himself, who spoke; for to speak in an unknown tongue what he himself was afterwards to interpret could only be for ostentation. But, if another were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church edified, and the faith of the hearers confirmed at the same time. But, if there were none to interpret, he was to be silent in the church, and only exercise his gift between God and himself (v. 28), that is (as I think) in private, at home; for all who are present at public worship should join in it, and not be at their private devotions in public assemblies. Solitary devotions are out of time and place when the church has met for social worship.
    • 2. As to prophesying he orders,
      • (1.) That two or three only should speak at one meeting (v. 20), and this successively, not all at once; and that the other should examine and judge what he delivered, that is, discern and determine concerning it, whether it were of divine inspiration or not. There might be false prophets, mere pretenders to divine inspiration; and the true prophets were to judge of these, and discern and discover who was divinely inspired, and by such inspiration interpreted scripture, and taught the church, and who was not-what was of divine inspiration and what was not. This seems to be the meaning of this rule. For where a prophet was known to be such, and under the divine afflatus, he could not be judged; for this were to subject even the Holy Spirit to the judgment of men. He who was indeed inspired, and known to be so, was above all human judgment.
      • (2.) He orders that, if any assistant prophet had a revelation, while another was prophesying, the other should hold his peace, be silent (v. 30), before the inspired assistant uttered his revelation. Indeed, it is by many understood that the former speaker should immediately hold his peace. But this seems unnatural, and not so well to agree with the context. For why must one that was speaking by inspiration be immediately silent upon another man's being inspired, and suppress what was dictated to him by the same Spirit? Indeed, he who had the new revelation might claim liberty of speech in his turn, upon producing his vouchers; but why must liberty of speech be taken from him who was speaking before, and his mouth stopped, when he was delivering the dictates of the same Spirit, and could produce the same vouchers? Would the Spirit of God move one to speak, and, before he had delivered what he had to say, move another to interrupt him, and put him to silence? This seems to me an unnatural thought. Nor is it more agreeable to the context, and the reason annexed (v. 31): That all might prophesy, one by one, or one after another, which could not be where any one was interrupted and silenced before he had done prophesying; but might easily be if he who was afterwards inspired forbore to deliver his new revelation till the former prophet had finished what he had to say. And, to confirm this sense, the apostle quickly adds, The spirits of the prophets are subject to the prophets (v. 33); that is, the spiritual gifts they have leave them still possessed of their reason, and capable of using their own judgment in the exercise of them. Divine inspirations are not, like the diabolical possessions of heathen priests, violent and ungovernable, and prompting them to act as if they were beside themselves; but are sober and calm, and capable of regular conduct. The man inspired by the Spirit of God may still act the man, and observe the rules of natural order and decency in delivering his revelations. His spiritual gift is thus far subject to his pleasure, and to be managed by his discretion.
  • III. The apostle gives the reasons of these regulations. As,
    • 1. That they would be for the church's benefit, their instruction and consolation. It is that all may learn, and all may be comforted or exhorted, that the prophets were to speak in the orderly manner the apostle advises. Note, The instruction, edification, and comfort of the church, is that for which God instituted the ministry. And surely ministers should, as much as possible, fit their ministrations to these purposes.
    • 2. He tells them, God is not the God of confusion, but of peace and good order, v. 33. Therefore divine inspiration should by no means throw Christian assemblies into confusion, and break through all rules of common decency, which yet would be unavoidable if several inspired men should all at once utter what was suggested to them by the Spirit of God, and not wait to take their turns. Note, The honour of God requires that things should be managed in Christian assemblies so as not to transgress the rules of natural decency. If they are managed in a tumultuous and confused manner, what a notion must this give of the God who is worshipped, to considerate observers! Does it look as if he were the God of peace and order, and an enemy to confusion? Things should be managed so in divine worship that no unlovely nor dishonourable notion of God should be formed in the minds of observers.
    • 3. He adds that things were thus orderly managed in all the other churches: As in all the churches of the saints (v. 33); they kept to these rules in the exercise of their spiritual gifts, which was a manifest proof that the church of Corinth might observe the same regulations. And it would be perfectly scandalous for them, who exceeded most churches in spiritual gifts, to be more disorderly than any in the exercise of them. Note, Though other churches are not to be our rule, yet the regard they pay to the rules of natural decency and order should restrain us from breaking these rules. Thus far they may be proposed as examples, and it is a shame not to follow them.

1Cr 14:34-35

Here the apostle,

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

1Cr 14:36-40

In these verses the apostle closes his argument,

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