1 Corinthians 14:2 King James Version with Strong's Concordance (STRONG)

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

Cross Reference

1 Corinthians 13:2 STRONG

And G2532 though G1437 I have G2192 the gift of prophecy, G4394 and G2532 understand G1492 all G3956 mysteries, G3466 and G2532 all G3956 knowledge; G1108 and G2532 though G1437 I have G2192 all G3956 faith, G4102 so G5620 that I could remove G3179 mountains, G3735 and G1161 have G2192 not G3361 charity, G26 I am G1510 nothing. G3762

Acts 19:6 STRONG

And G2532 when Paul G3972 had laid G2007 his hands G5495 upon G2007 them, G846 the Holy G40 Ghost G4151 came G2064 on G1909 them; G846 and G5037 they spake G2980 with tongues, G1100 and G2532 prophesied. G4395

Acts 10:46 STRONG

For G1063 they heard G191 them G846 speak with G2980 tongues, G1100 and G2532 magnify G3170 God. G2316 Then G5119 answered G611 Peter, G4074

Mark 16:17 STRONG

And G1161 these G5023 signs G4592 shall follow G3877 them that believe; G4100 In G1722 my G3450 name G3686 shall they cast out G1544 devils; G1140 they shall speak G2980 with new G2537 tongues; G1100

1 Corinthians 14:9-11 STRONG

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 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 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

Revelation 10:7 STRONG

But G235 in G1722 the days G2250 of the voice G5456 of the seventh G1442 angel, G32 when G3752 he shall begin G3195 to sound, G4537 G2532 the mystery G3466 of God G2316 should be finished, G5055 as G5613 he hath declared G2097 to his G1438 servants G1401 the prophets. G4396

1 Timothy 3:16 STRONG

And G2532 without controversy G3672 great G3173 is G2076 the mystery G3466 of godliness: G2150 God G2316 was manifest G5319 in G1722 the flesh, G4561 justified G1344 in G1722 the Spirit, G4151 seen G3700 of angels, G32 preached G2784 unto G1722 the Gentiles, G1484 believed on G4100 in G1722 the world, G2889 received up G353 into G1722 glory. G1391

1 Timothy 3:9 STRONG

Holding G2192 the mystery G3466 of the faith G4102 in G1722 a pure G2513 conscience. G4893

Colossians 2:2 STRONG

That G2443 their G846 hearts G2588 might be comforted, G3870 being knit together G4822 in G1722 love, G26 and G2532 unto G1519 all G3956 riches G4149 of the full assurance G4136 of understanding, G4907 to G1519 the acknowledgement G1922 of the mystery G3466 of God, G2316 and G2532 of the Father, G3962 and G2532 of Christ; G5547

Colossians 1:26-27 STRONG

Even the mystery G3466 which G3588 hath been hid G613 from G575 ages G165 and G2532 from G575 generations, G1074 but G1161 now G3570 is made manifest G5319 to his G846 saints: G40 To whom G3739 God G2316 would G2309 make known G1107 what G5101 is the riches G4149 of the glory G1391 of this G5127 mystery G3466 among G1722 the Gentiles; G1484 which G3739 is G2076 Christ G5547 in G1722 you, G5213 the hope G1680 of glory: G1391

Ephesians 6:19 STRONG

And G2532 for G5228 me, G1700 that G2443 utterance G3056 may be given G1325 unto me, G3427 that I may open G1722 G457 my G3450 mouth G4750 boldly, G1722 G3954 to make known G1107 the mystery G3466 of the gospel, G2098

Ephesians 3:3-9 STRONG

How that G3754 by G2596 revelation G602 he made known G1107 unto me G3427 the mystery; G3466 (as G2531 I wrote afore G4270 in G1722 few words, G3641 Whereby, G4314 G3739 when ye read, G314 ye may G1410 understand G3539 my G3450 knowledge G4907 in G1722 the mystery G3466 of Christ) G5547 Which G3739 in G1722 other G2087 ages G1074 was G1107 not G3756 made known G1107 unto the sons G5207 of men, G444 as G5613 it is G601 now G3568 revealed G601 unto his G846 holy G40 apostles G652 and G2532 prophets G4396 by G1722 the Spirit; G4151 That the Gentiles G1484 should be G1511 fellowheirs, G4789 and G2532 of the same body, G4954 and G2532 partakers G4830 of his G846 promise G1860 in G1722 Christ G5547 by G1223 the gospel: G2098 Whereof G3739 I was made G1096 a minister, G1249 according G2596 to the gift G1431 of the grace G5485 of God G2316 given G1325 unto me G3427 by G2596 the effectual working G1753 of his G846 power. G1411 Unto me, G1698 who am less than the least G1647 of all G3956 saints, G40 is G1325 this G3778 grace G5485 given, G1325 that I should preach G2097 among G1722 the Gentiles G1484 the unsearchable G421 riches G4149 of Christ; G5547 And G2532 to make G5461 all G3956 men see G5461 what G5101 is the fellowship G2842 of the mystery, G3466 which G3588 from G575 the beginning of the world G165 hath been hid G613 in G1722 God, G2316 who G3588 created G2936 all things G3956 by G1223 Jesus G2424 Christ: G5547

1 Corinthians 15:51 STRONG

Behold, G2400 I shew G3004 you G5213 a mystery; G3466 We shall G2837 not G3756 all G3956 G3303 sleep, G2837 but G1161 we shall G236 all G3956 be changed, G236

1 Corinthians 14:18-23 STRONG

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

1 Corinthians 14:16 STRONG

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

1 Corinthians 2:10 STRONG

But G1161 God G2316 hath revealed G601 them unto us G2254 by G1223 his G846 Spirit: G4151 for G1063 the Spirit G4151 searcheth G2045 all things, G3956 yea, G2532 the deep things G899 of God. G2316

1 Corinthians 2:7 STRONG

But G235 we speak G2980 the wisdom G4678 of God G2316 in G1722 a mystery, G3466 even the hidden G613 wisdom, which G3739 God G2316 ordained G4309 before G4253 the world G165 unto G1519 our G2257 glory: G1391

Romans 16:25 STRONG

Now G1161 to him that is of power G1410 to stablish G4741 you G5209 according G2596 to my G3450 gospel, G2098 and G2532 the preaching G2782 of Jesus G2424 Christ, G5547 according G2596 to the revelation G602 of the mystery, G3466 which was kept secret G4601 since the world began, G5550 G166

Acts 22:9 STRONG

And G1161 they that were G5607 with G4862 me G1698 saw G2300 indeed G3303 the light, G5457 and G2532 were G1096 afraid; G1719 but G1161 they heard G191 not G3756 the voice G5456 of him that spake G2980 to me. G3427

Acts 2:4-11 STRONG

And G2532 they were G4130 all G537 filled G4130 with the Holy G40 Ghost, G4151 and G2532 began G756 to speak with G2980 other G2087 tongues, G1100 as G2531 the Spirit G4151 gave G1325 them G846 utterance. G669 And G1161 there were G2258 dwelling G2730 at G1722 Jerusalem G2419 Jews, G2453 devout G2126 men, G435 out of G575 every G3956 nation G1484 under G5259 heaven. G3772 Now G1161 when this G5026 was G1096 noised abroad, G5456 the multitude G4128 came together, G4905 and G2532 were confounded, G4797 because G3754 that every G1538 man G1520 heard G191 them G846 speak G2980 in his own G2398 language. G1258 And G1161 they were G1839 all G3956 amazed G1839 and G2532 marvelled, G2296 saying G3004 one to another, G4314 G240 Behold, G2400 are G1526 not G3756 all G3956 these G3778 which G3588 speak G2980 Galilaeans? G1057 And G2532 how G4459 hear G191 we G2249 every G1538 man in our G2257 own G2398 tongue, G1258 wherein G1722 G3739 we were born? G1080 Parthians, G3934 and G2532 Medes, G3370 and G2532 Elamites, G1639 and G2532 the dwellers G2730 in Mesopotamia, G3318 and G5037 in Judaea, G2449 and G2532 Cappadocia, G2587 in Pontus, G4195 and G2532 Asia, G773 G5037 Phrygia, G5435 and G5037 G2532 Pamphylia, G3828 in Egypt, G125 and G2532 in the parts G3313 of Libya G3033 about G2596 Cyrene, G2957 and G2532 strangers G1927 of Rome, G4514 G5037 Jews G2453 and G5037 G2532 proselytes, G4339 Cretes G2912 and G2532 Arabians, G690 we do hear G191 them G846 speak G2980 in our G2251 tongues G1100 the wonderful works G3167 of God. G2316

Mark 4:11 STRONG

And G2532 he said G3004 unto them, G846 Unto you G5213 it is given G1325 to know G1097 the mystery G3466 of the kingdom G932 of God: G2316 but G1161 unto them G1565 that are without, G1854 all these things G3956 are done G1096 in G1722 parables: G3850

Matthew 13:11 STRONG

He answered G611 and G1161 said G2036 unto them, G846 Because G3754 it is given G1325 unto you G5213 to know G1097 the mysteries G3466 of the kingdom G932 of heaven, G3772 but G1161 to them G1565 it is G1325 not G3756 given. G1325

Psalms 78:2 STRONG

I will open H6605 my mouth H6310 in a parable: H4912 I will utter H5042 dark sayings H2420 of old: H6924

Psalms 49:3-4 STRONG

My mouth H6310 shall speak H1696 of wisdom; H2454 and the meditation H1900 of my heart H3820 shall be of understanding. H8394 I will incline H5186 mine ear H241 to a parable: H4912 I will open H6605 my dark saying H2420 upon the harp. H3658

Deuteronomy 28:49 STRONG

The LORD H3068 shall bring H5375 a nation H1471 against thee from far, H7350 from the end H7097 of the earth, H776 as swift as the eagle H5404 flieth; H1675 a nation H1471 whose tongue H3956 thou shalt not understand; H8085

Genesis 42:23 STRONG

And they knew H3045 not that Joseph H3130 understood H8085 them; for he spake unto them by an interpreter. H3887

Genesis 11:7 STRONG

Go to, H3051 let us go down, H3381 and there confound H1101 their language, H8193 that H834 they may not understand H8085 one H376 another's H7453 speech. H8193

2 Kings 18:26 STRONG

Then said H559 Eliakim H471 the son H1121 of Hilkiah, H2518 and Shebna, H7644 and Joah, H3098 unto Rabshakeh, H7262 Speak, H1696 I pray thee, to thy servants H5650 in the Syrian language; H762 for we understand H8085 it: and talk H1696 not with us in the Jews' language H3066 in the ears H241 of the people H5971 that are on the wall. H2346

1 Corinthians 14:27-28 STRONG

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 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

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.