1 Corinthians 14
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1 Corinthians 14
Prophecy and Tongues
1Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.
Jamieson-Fausset-Brown
CHAPTER 14
1Co 14:1-25. Superiority of Prophecy over Tongues.
1. Follow after charity--as your first and chief aim, seeing that it is "the greatest" (1Co 13:13).
and desire--Translate, "Yet (as a secondary aim) desire zealously (see on 1Co 12:31) spiritual gifts."
but rather--"but chiefly that ye may prophesy" (speak and exhort under inspiration) (Pr 29:18; Ac 13:1; 1Th 5:20), whether as to future events, that is, strict prophecy, or explaining obscure parts of Scripture, especially the prophetical Scriptures or illustrating and setting forth questions of Christian doctrine and practice. Our modern preaching is the successor of prophecy, but without the inspiration. Desire zealously this (prophecy) more than any other spiritual gift; or in preference to "tongues" (1Co 14:2, &c.) [Bengel].
CHAPTER 14
1Co 14:1-25. Superiority of Prophecy over Tongues.
1. Follow after charity--as your first and chief aim, seeing that it is "the greatest" (1Co 13:13).
and desire--Translate, "Yet (as a secondary aim) desire zealously (see on 1Co 12:31) spiritual gifts."
but rather--"but chiefly that ye may prophesy" (speak and exhort under inspiration) (Pr 29:18; Ac 13:1; 1Th 5:20), whether as to future events, that is, strict prophecy, or explaining obscure parts of Scripture, especially the prophetical Scriptures or illustrating and setting forth questions of Christian doctrine and practice. Our modern preaching is the successor of prophecy, but without the inspiration. Desire zealously this (prophecy) more than any other spiritual gift; or in preference to "tongues" (1Co 14:2, &c.) [Bengel].
The Pulpit Commentary
The gift of preaching superior to the gift tongues.
Follow after charity; literally, chase; pursue. The word is one of which St. Paul is fond (Rom_9:30, Rom_9:31; Rom_13:13; Rom_14:19; Php_3:12, Php_3:14; 1Ti_6:11, etc.). And desire; rather, yet be zealous for. But rather that ye may prophesy; and yet more strive after the gift of sacred preaching.
The gift of preaching superior to the gift tongues.
Follow after charity; literally, chase; pursue. The word is one of which St. Paul is fond (Rom_9:30, Rom_9:31; Rom_13:13; Rom_14:19; Php_3:12, Php_3:14; 1Ti_6:11, etc.). And desire; rather, yet be zealous for. But rather that ye may prophesy; and yet more strive after the gift of sacred preaching.
2For 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.
Jamieson-Fausset-Brown
2. speaketh ... unto God--who alone understands all languages.
no man understandeth--generally speaking; the few who have the gift of interpreting tongues are the exception.
in the spirit--as opposed to "the understanding" (1Co 14:14).
mysteries--unintelligible to the hearers, exciting their wonder, rather than instructing them. Corinth, being a mart resorted to by merchants from Asia, Africa, and Europe, would give scope amidst its mixed population for the exercise of the gift of tongues; but its legitimate use was in an audience understanding the tongue of the speaker, not, as the Corinthians abused it, in mere display.
2. speaketh ... unto God--who alone understands all languages.
no man understandeth--generally speaking; the few who have the gift of interpreting tongues are the exception.
in the spirit--as opposed to "the understanding" (1Co 14:14).
mysteries--unintelligible to the hearers, exciting their wonder, rather than instructing them. Corinth, being a mart resorted to by merchants from Asia, Africa, and Europe, would give scope amidst its mixed population for the exercise of the gift of tongues; but its legitimate use was in an audience understanding the tongue of the speaker, not, as the Corinthians abused it, in mere display.
The Pulpit Commentary
In an unknown tongue. The interpolation of the word "unknown" in our Authorized Version is quite unjustifiable, and shows the danger of giving way to the bias of mere conjectures. Probably it is this word, not found in the original, which has given rise to the perplexing, unhistoric, and unwarranted theory that "the gift of tongues" was a power of speaking in foreign languages. Speaketh not unto men. Because, as a rule, no one understands anything that he says. The word literally means "hears." It may, perhaps, imply that no special attention was given to those who gave way to these impulses of utterance. The whole of this chapter proves in a most striking way the close analogy between "the tongue" and the impassioned soliloquies of inarticulate utterance which were poured forth in tones of thrilling power among the Montanists, and in modern times among the Irvingites. In the spirit. It is uncertain whether this means "in his own spirit," or "in the Spirit of God," i.e. as a result of inspiration. Probably the former (Joh_4:24; Rom_8:13, etc.). Perhaps, however, the two imply the same thing. The spirit is the one Divine part of our human being, and when a man is a true Christian his spirit is in union with, is as it were lost in, the Spirit of God. St. Paul recognizes the true tongue—for it might be simulated by hysteria and even by mere physical imposture—as a result of inspiration, that is, of the overpowering dominance of the human spirit by a supernatural power. Nevertheless, he points out the extreme peril of yielding to or self inducing these emotions public, or in leaving them uncontrolled. Mysteries. Secrets revealed possibly to him, but unrevealed by this strange "tongue" to others.
In an unknown tongue. The interpolation of the word "unknown" in our Authorized Version is quite unjustifiable, and shows the danger of giving way to the bias of mere conjectures. Probably it is this word, not found in the original, which has given rise to the perplexing, unhistoric, and unwarranted theory that "the gift of tongues" was a power of speaking in foreign languages. Speaketh not unto men. Because, as a rule, no one understands anything that he says. The word literally means "hears." It may, perhaps, imply that no special attention was given to those who gave way to these impulses of utterance. The whole of this chapter proves in a most striking way the close analogy between "the tongue" and the impassioned soliloquies of inarticulate utterance which were poured forth in tones of thrilling power among the Montanists, and in modern times among the Irvingites. In the spirit. It is uncertain whether this means "in his own spirit," or "in the Spirit of God," i.e. as a result of inspiration. Probably the former (Joh_4:24; Rom_8:13, etc.). Perhaps, however, the two imply the same thing. The spirit is the one Divine part of our human being, and when a man is a true Christian his spirit is in union with, is as it were lost in, the Spirit of God. St. Paul recognizes the true tongue—for it might be simulated by hysteria and even by mere physical imposture—as a result of inspiration, that is, of the overpowering dominance of the human spirit by a supernatural power. Nevertheless, he points out the extreme peril of yielding to or self inducing these emotions public, or in leaving them uncontrolled. Mysteries. Secrets revealed possibly to him, but unrevealed by this strange "tongue" to others.
3But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
Jamieson-Fausset-Brown
3. But--on the other hand.
edification--of which the two principal species given are "exhortation" to remove sluggishness, "comfort" or consolation to remove sadness [Bengel]. Omit "to."
3. But--on the other hand.
edification--of which the two principal species given are "exhortation" to remove sluggishness, "comfort" or consolation to remove sadness [Bengel]. Omit "to."
The Pulpit Commentary
To edification, and exhortation, and comfort. The "to" should be omitted. His words build up the Christian soul, by rousing its efforts and consoling its sorrows. The "Son of prophecy" (Barnabas) is, as Stanley points out, also "a Son of consolation" (Act_4:36). "Support" (paraklēsis) involves "comfort," i.e. strength and calm.
To edification, and exhortation, and comfort. The "to" should be omitted. His words build up the Christian soul, by rousing its efforts and consoling its sorrows. The "Son of prophecy" (Barnabas) is, as Stanley points out, also "a Son of consolation" (Act_4:36). "Support" (paraklēsis) involves "comfort," i.e. strength and calm.
4He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.
Jamieson-Fausset-Brown
4. edifieth himself--as he understands the meaning of what the particular "tongue" expresses; but "the church," that is, the congregation, does not.
4. edifieth himself--as he understands the meaning of what the particular "tongue" expresses; but "the church," that is, the congregation, does not.
The Pulpit Commentary
Edifieth himself. When the "tongue" was genuine, and under due control (1Co_14:32); when it avoided the physical and orgiastic manifestations by which a sort of spiritual possession was indicated in the ancient oracular shrines; when the self consciousness was not wholly obliterated,—a sense of ennobling conviction would be produced by this spiritual outpouring. Those who have experienced the emotion describe this very result. They felt enlarged and elevated—their whole being was for a time expanded—by this emotion. The Church. Primarily the body of assembled Christians which he is addressing, and through them the Church of God in general.
Edifieth himself. When the "tongue" was genuine, and under due control (1Co_14:32); when it avoided the physical and orgiastic manifestations by which a sort of spiritual possession was indicated in the ancient oracular shrines; when the self consciousness was not wholly obliterated,—a sense of ennobling conviction would be produced by this spiritual outpouring. Those who have experienced the emotion describe this very result. They felt enlarged and elevated—their whole being was for a time expanded—by this emotion. The Church. Primarily the body of assembled Christians which he is addressing, and through them the Church of God in general.
5I 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.
Jamieson-Fausset-Brown
5. Translate, "Now I wish you all to speak with tongues (so far am I from thus speaking through having any objection to tongues), but rather IN ORDER THAT (as my ulterior and higher wish for you) ye should prophesy." Tongues must therefore mean languages, not ecstatic, unintelligible rhapsodie (as Neander fancied): for Paul could never "wish" for the latter in their behalf.
greater--because more useful.
except he interpret--the unknown tongue which he speaks, "that the Church may receive edifying (building up)."
5. Translate, "Now I wish you all to speak with tongues (so far am I from thus speaking through having any objection to tongues), but rather IN ORDER THAT (as my ulterior and higher wish for you) ye should prophesy." Tongues must therefore mean languages, not ecstatic, unintelligible rhapsodie (as Neander fancied): for Paul could never "wish" for the latter in their behalf.
greater--because more useful.
except he interpret--the unknown tongue which he speaks, "that the Church may receive edifying (building up)."
The Pulpit Commentary
I would that ye all spake with tongues. The language of relative disparagement which St. Paul uses throughout these chapters may lead us to regard this with surprise. Yet it is perfectly intelligible. Montanus truly said that each human spirit is like a harp, which the Holy Spirit strikes as with a plectrum, and which yields itself to the mighty hand by which the chords are swept. We have seen all along—and history has in various ages confirmed the impression, on every occasion when these phenomena have been reproduced in seasons of great spiritual revival—that the external symptoms may be imitated with most dangerous and objectionable results both to the speaker and to others. But when the expression is genuine, the fact that the tides of the Spirit can thus sweep through the narrow channels of individuality is in itself a sign that the spirit of the man is alive and not dead; and thus he is an evidence of God's power both to himself and to others. Those who have heard "the tongue" have told me that its force, melody, and penetrative quality produced an impression not to be forgotten. When we see the stuffed and stopped-up hearts and lives of thousands of frivolous and worldly money worshippers, we might well echo St. Paul's wish. Greater. Not of necessity greater absolutely or morally, but greater in the fact of his wider and deeper usefulness. Except he interpret. From this we infer that sometimes, when the passion had spent its force, the speaker in the tongue could give rational explanation of the thoughts and feelings to which he had given ecstatic utterance.
I would that ye all spake with tongues. The language of relative disparagement which St. Paul uses throughout these chapters may lead us to regard this with surprise. Yet it is perfectly intelligible. Montanus truly said that each human spirit is like a harp, which the Holy Spirit strikes as with a plectrum, and which yields itself to the mighty hand by which the chords are swept. We have seen all along—and history has in various ages confirmed the impression, on every occasion when these phenomena have been reproduced in seasons of great spiritual revival—that the external symptoms may be imitated with most dangerous and objectionable results both to the speaker and to others. But when the expression is genuine, the fact that the tides of the Spirit can thus sweep through the narrow channels of individuality is in itself a sign that the spirit of the man is alive and not dead; and thus he is an evidence of God's power both to himself and to others. Those who have heard "the tongue" have told me that its force, melody, and penetrative quality produced an impression not to be forgotten. When we see the stuffed and stopped-up hearts and lives of thousands of frivolous and worldly money worshippers, we might well echo St. Paul's wish. Greater. Not of necessity greater absolutely or morally, but greater in the fact of his wider and deeper usefulness. Except he interpret. From this we infer that sometimes, when the passion had spent its force, the speaker in the tongue could give rational explanation of the thoughts and feelings to which he had given ecstatic utterance.
6Now, 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?
Jamieson-Fausset-Brown
6. Translate, "But now"; seeing there is no edification without interpretation.
revelation ... prophesying--corresponding one to the other; "revelation" being the supernatural unveiling of divine truths to man, "prophesying" the enunciation to men of such revelations. So "knowledge" corresponds to "doctrine," which is the gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general obvious truths of salvation, brought from the common storehouse of believers.
6. Translate, "But now"; seeing there is no edification without interpretation.
revelation ... prophesying--corresponding one to the other; "revelation" being the supernatural unveiling of divine truths to man, "prophesying" the enunciation to men of such revelations. So "knowledge" corresponds to "doctrine," which is the gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general obvious truths of salvation, brought from the common storehouse of believers.
The Pulpit Commentary
Except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? My "tongue" will be useless to you unless I also speak to you of what I know by revelation, or by my thoughtful study, which may take the form of preaching or of teaching (1Co_12:28).
Except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? My "tongue" will be useless to you unless I also speak to you of what I know by revelation, or by my thoughtful study, which may take the form of preaching or of teaching (1Co_12:28).
7And 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?
Jamieson-Fausset-Brown
7. Translate, "And things without life-giving sound, whether pipe or harp, YET (notwithstanding their giving sound) if they give not a distinction in the tones (that is, notes) how?" &c.
what is piped or harped--that is, what tune is played on the pipe or harp.
7. Translate, "And things without life-giving sound, whether pipe or harp, YET (notwithstanding their giving sound) if they give not a distinction in the tones (that is, notes) how?" &c.
what is piped or harped--that is, what tune is played on the pipe or harp.
The Pulpit Commentary
Even things without life giving sound. Even musical instruments—flute or harp—dead instruments as they are, must be so played as to keep up the distinction of intervals, without which the melody is ruined and the tune is unrecognizable. Much more is this the ease with the human voice.
"How sour sweet music is,
When time is broke and no proportion kept!"
The indiscriminate use of the tongue is here compared to the dissonance of jarring and unmodulated instrumental sounds, In harmony there must be due sequence and intervals of sound.
Even things without life giving sound. Even musical instruments—flute or harp—dead instruments as they are, must be so played as to keep up the distinction of intervals, without which the melody is ruined and the tune is unrecognizable. Much more is this the ease with the human voice.
"How sour sweet music is,
When time is broke and no proportion kept!"
The indiscriminate use of the tongue is here compared to the dissonance of jarring and unmodulated instrumental sounds, In harmony there must be due sequence and intervals of sound.
8For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
Jamieson-Fausset-Brown
8. Translate, "For if also," an additional step in the argument.
uncertain sound--having no definite meaning: whereas it ought to be so marked that one succession of notes on the trumpet should summon the soldiers to attack; another, to retreat; another, to some other evolution.
8. Translate, "For if also," an additional step in the argument.
uncertain sound--having no definite meaning: whereas it ought to be so marked that one succession of notes on the trumpet should summon the soldiers to attack; another, to retreat; another, to some other evolution.
The Pulpit Commentary
If the trumpet give an uncertain sound. A spiritual exhortation should be like the "blowing of a trumpet in Zion;" but if, as in "the tongue," the trumpet only gave forth an unintelligible blare, its sounds were useless.
If the trumpet give an uncertain sound. A spiritual exhortation should be like the "blowing of a trumpet in Zion;" but if, as in "the tongue," the trumpet only gave forth an unintelligible blare, its sounds were useless.
9So 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.
Jamieson-Fausset-Brown
9. So ... ye--who have life; as opposed to "things without life" (1Co 14:7).
by the tongue--the language which ye speak in.
ye shall speak--Ye will be speaking into the air, that is, in vain (1Co 9:26).
9. So ... ye--who have life; as opposed to "things without life" (1Co 14:7).
by the tongue--the language which ye speak in.
ye shall speak--Ye will be speaking into the air, that is, in vain (1Co 9:26).
The Pulpit Commentary
Words easy to be understood; rather, distinguishable speech. Ye shall speak; rather, ye shall be (all the time) speaking. Into the air. Mere pulses of useless inarticulate breath, spoken ins Blaue hinein. Philo has the word aeromuthos one who speaks to the wind.
Words easy to be understood; rather, distinguishable speech. Ye shall speak; rather, ye shall be (all the time) speaking. Into the air. Mere pulses of useless inarticulate breath, spoken ins Blaue hinein. Philo has the word aeromuthos one who speaks to the wind.
10There are, it may be, so many kinds of voices in the world, and none of them is without signification.
Jamieson-Fausset-Brown
10. it may be--that is, perhaps, speaking by conjecture. "It may chance" (1Co 15:37).
so many--as may be enumerated by investigators of such matters. Compare "so much," used generally for a definite number left undefined (Ac 5:8; also 2Sa 12:8).
kinds of voices--kinds of articulate speech.
without signification--without articulate voice (that is, distinct meaning). None is without its own voice, or mode of speech, distinct from the rest.
10. it may be--that is, perhaps, speaking by conjecture. "It may chance" (1Co 15:37).
so many--as may be enumerated by investigators of such matters. Compare "so much," used generally for a definite number left undefined (Ac 5:8; also 2Sa 12:8).
kinds of voices--kinds of articulate speech.
without signification--without articulate voice (that is, distinct meaning). None is without its own voice, or mode of speech, distinct from the rest.
The Pulpit Commentary
It may be. A mere expression of uncertainty as to the exact number. It is one of the very few instances where even the verb which implies "chance" is recognized. The word "chance" itself (τυχὴ) does not occur in the New Testament. So many kinds of voices. This does not seem to mean "so many languages." The Jews always asserted that the languages, of the world were seventy in number. It seems to mean "classes of expressive sounds." None of them is without signification. The words rendered "without signification," literally mean dumb. The meaning must either be that "nothing—no creature—is dumb," or that "every class of sounds has its own distinct meaning."
It may be. A mere expression of uncertainty as to the exact number. It is one of the very few instances where even the verb which implies "chance" is recognized. The word "chance" itself (τυχὴ) does not occur in the New Testament. So many kinds of voices. This does not seem to mean "so many languages." The Jews always asserted that the languages, of the world were seventy in number. It seems to mean "classes of expressive sounds." None of them is without signification. The words rendered "without signification," literally mean dumb. The meaning must either be that "nothing—no creature—is dumb," or that "every class of sounds has its own distinct meaning."
11Therefore 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.
Jamieson-Fausset-Brown
11. Therefore--seeing that none is without meaning.
a barbarian--a foreigner (Ac 28:2). Not in the depreciatory sense as the term is now used, but one speaking a foreign language.
11. Therefore--seeing that none is without meaning.
a barbarian--a foreigner (Ac 28:2). Not in the depreciatory sense as the term is now used, but one speaking a foreign language.
The Pulpit Commentary
A barbarian; in other words, unintelligible, according to the definition of the word by Ovid—
"Barbarus hic ego sum, quia non intelligor ulli."
Unto me; rather, in my eyes.
A barbarian; in other words, unintelligible, according to the definition of the word by Ovid—
"Barbarus hic ego sum, quia non intelligor ulli."
Unto me; rather, in my eyes.
12Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.
Jamieson-Fausset-Brown
12. zealous--emulously desirous.
spiritual gifts--literally, "spirits"; that is, emanations from the one Spirit.
seek that ye may excel to--Translate, "Seek them, that ye may abound in them to the edifying," &c.
12. zealous--emulously desirous.
spiritual gifts--literally, "spirits"; that is, emanations from the one Spirit.
seek that ye may excel to--Translate, "Seek them, that ye may abound in them to the edifying," &c.
The Pulpit Commentary
Even so ye. A general form of conclusion from the previous remarks. Of spiritual gifts; literally, since ye are zealots of spirits. That ye may excel to the edifying of the Church; rather, seek them to the edifying of the Church, that ye may abound. The same word is used in Mat_5:20 ("exceed"); 1Co_8:8 ("are we the better").
Even so ye. A general form of conclusion from the previous remarks. Of spiritual gifts; literally, since ye are zealots of spirits. That ye may excel to the edifying of the Church; rather, seek them to the edifying of the Church, that ye may abound. The same word is used in Mat_5:20 ("exceed"); 1Co_8:8 ("are we the better").
13Wherefore let him that speaketh in an unknown tongue pray that he may interpret.
Jamieson-Fausset-Brown
13. Explain, "Let him who speaketh with a tongue [unknown] in his prayer (or, when praying) strive that he may interpret" [Alford]. This explanation of "pray" is needed by its logical connection with "prayer in an unknown tongue" (1Co 14:14). Though his words be unintelligible to his hearers, let him in them pray that he may obtain the gift of interpreting, which will make them "edifying" to "the church" (1Co 14:12).
13. Explain, "Let him who speaketh with a tongue [unknown] in his prayer (or, when praying) strive that he may interpret" [Alford]. This explanation of "pray" is needed by its logical connection with "prayer in an unknown tongue" (1Co 14:14). Though his words be unintelligible to his hearers, let him in them pray that he may obtain the gift of interpreting, which will make them "edifying" to "the church" (1Co 14:12).
The Pulpit Commentary
Pray that he may interpret; either, so pray as to be able to interpret, or, pray with the object of afterwards interpreting. The meaning, "pray to have the power of interpretation given him," seems excluded by the next verse.
Pray that he may interpret; either, so pray as to be able to interpret, or, pray with the object of afterwards interpreting. The meaning, "pray to have the power of interpretation given him," seems excluded by the next verse.
14For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
Jamieson-Fausset-Brown
14. spirit--my higher being, the passive object of the Holy Spirit's operations, and the instrument of prayer in the unknown tongue, distinguished from the "understanding," the active instrument of thought and reasoning; which in this case must be "unfruitful" in edifying others, since the vehicle of expression is unintelligible to them. On the distinction of soul or mind and spirit, see Ep 4:23; He 4:12.
14. spirit--my higher being, the passive object of the Holy Spirit's operations, and the instrument of prayer in the unknown tongue, distinguished from the "understanding," the active instrument of thought and reasoning; which in this case must be "unfruitful" in edifying others, since the vehicle of expression is unintelligible to them. On the distinction of soul or mind and spirit, see Ep 4:23; He 4:12.
The Pulpit Commentary
My understanding is unfruitful. I am only aware that I am praying. I have no definite consciousness as to what I say.
My understanding is unfruitful. I am only aware that I am praying. I have no definite consciousness as to what I say.
15What 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.
Jamieson-Fausset-Brown
15. What is it then?--What is my determination thereupon?
and--rather as Greek, "but"; I will not only pray with my spirit, which (1Co 14:14) might leave the understanding unedified, BUT with the understanding also [Alford and Ellicott].
pray with the understanding also--and, by inference, I will keep silence altogether if I cannot pray with the understanding (so as to make myself understood by others). A prescient warning, mutatis mutandis, against the Roman and Greek practice of keeping liturgies in dead languages, which long since have become unintelligible to the masses; though their forefathers spoke them at a time when those liturgies were framed for general use.
15. What is it then?--What is my determination thereupon?
and--rather as Greek, "but"; I will not only pray with my spirit, which (1Co 14:14) might leave the understanding unedified, BUT with the understanding also [Alford and Ellicott].
pray with the understanding also--and, by inference, I will keep silence altogether if I cannot pray with the understanding (so as to make myself understood by others). A prescient warning, mutatis mutandis, against the Roman and Greek practice of keeping liturgies in dead languages, which long since have become unintelligible to the masses; though their forefathers spoke them at a time when those liturgies were framed for general use.
The Pulpit Commentary
What is it then? A phrase like the Latin quorsum haec? What is the purport of my exhortations? I will sing. This shows that the glossolaly sometimes took the form of singing. With the understanding also. When we worship or sing we must indeed "worship in spirit," but also worship and "sing praises with understanding" (Psa_47:7; Joh_4:24).
What is it then? A phrase like the Latin quorsum haec? What is the purport of my exhortations? I will sing. This shows that the glossolaly sometimes took the form of singing. With the understanding also. When we worship or sing we must indeed "worship in spirit," but also worship and "sing praises with understanding" (Psa_47:7; Joh_4:24).
16Else 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?
Jamieson-Fausset-Brown
16. Else ... thou--He changes from the first person, as he had just expressed his own resolution, "I will pray with the understanding," whatever "thou" doest.
bless--the highest kind of prayer.
occupieth the room of the unlearned--one who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the position of one unlearned, or "a private person."
say Amen--Prayer is not a vicarious duty done by others for us; as in Rome's liturgies and masses. We must join with the leader of the prayers and praises of the congregation, and say aloud our responsive "Amen" in assent, as was the usage of the Jewish (De 27:15-26; Ne 8:6) and Christian primitive churches [Justin Martyr, Apology, 2. 97].
16. Else ... thou--He changes from the first person, as he had just expressed his own resolution, "I will pray with the understanding," whatever "thou" doest.
bless--the highest kind of prayer.
occupieth the room of the unlearned--one who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the position of one unlearned, or "a private person."
say Amen--Prayer is not a vicarious duty done by others for us; as in Rome's liturgies and masses. We must join with the leader of the prayers and praises of the congregation, and say aloud our responsive "Amen" in assent, as was the usage of the Jewish (De 27:15-26; Ne 8:6) and Christian primitive churches [Justin Martyr, Apology, 2. 97].
The Pulpit Commentary
That occupieth the room of the unlearned; that is, "one in the position of an ordinary worshipper, who has no spiritual gifts." An idiotēs is a private person; one who does not possess the skill or the knowledge which is immediately in question. Say Amen; rather, say the Amen. The custom of ratifying prayer and praises with the "Amen" of hearty assent and participation existed in the Jewish as well as in the Christian Church. The sound of the loud unanimous "Amen" of early Christian congregations is compared to the echo of distant thunder.
"Et resonaturum ferit aethera vocibus Amen."
Being the answer of the congregation, the "Amen" was regarded as no less important than the prayer itself.
That occupieth the room of the unlearned; that is, "one in the position of an ordinary worshipper, who has no spiritual gifts." An idiotēs is a private person; one who does not possess the skill or the knowledge which is immediately in question. Say Amen; rather, say the Amen. The custom of ratifying prayer and praises with the "Amen" of hearty assent and participation existed in the Jewish as well as in the Christian Church. The sound of the loud unanimous "Amen" of early Christian congregations is compared to the echo of distant thunder.
"Et resonaturum ferit aethera vocibus Amen."
Being the answer of the congregation, the "Amen" was regarded as no less important than the prayer itself.
17For thou verily givest thanks well, but the other is not edified.
Jamieson-Fausset-Brown
17. givest thanks--The prayers of the synagogue were called "eulogies," because to each prayer was joined a thanksgiving. Hence the prayers of the Christian Church also were called blessings and giving of thanks. This illustrates Col 4:2; 1Th 5:17, 18. So the Kaddisch and Keduscha, the synagogue formulæ of "hallowing" the divine "name" and of prayer for the "coming of God's kingdom," answer to the Church's Lord's Prayer, repeated often and made the foundation on which the other prayers are built [Tertullian, Prayer].
17. givest thanks--The prayers of the synagogue were called "eulogies," because to each prayer was joined a thanksgiving. Hence the prayers of the Christian Church also were called blessings and giving of thanks. This illustrates Col 4:2; 1Th 5:17, 18. So the Kaddisch and Keduscha, the synagogue formulæ of "hallowing" the divine "name" and of prayer for the "coming of God's kingdom," answer to the Church's Lord's Prayer, repeated often and made the foundation on which the other prayers are built [Tertullian, Prayer].
The Pulpit Commentary
Well. It is good and honourable for thee to utter the voice of Eucharist; but if this be done in the unintelligible tongue, what does the Church profit? The other. The "layman" or "ungifted person."
Well. It is good and honourable for thee to utter the voice of Eucharist; but if this be done in the unintelligible tongue, what does the Church profit? The other. The "layman" or "ungifted person."
18I thank my God, I speak with tongues more than ye all:
Jamieson-Fausset-Brown
18. tongues--The oldest manuscripts have the singular, "in a tongue [foreign]."
18. tongues--The oldest manuscripts have the singular, "in a tongue [foreign]."
The Pulpit Commentary
I speak with tongues; rather, with a tongue. More than ye all. This is exactly what we should expect of the emotional, impassioned nature of St. Paul, who was so wholly under the influence of the Spirit of God. But it is clear from all that he has been saying that, while the personal and evidential value of this gift of yielding his whole being to the spiritual impulse, which expressed and relieved itself by inarticulate utterance, was such as to make him "thank God" that he possessed it, he must either have exercised it only in private gatherings or must have always accompanied it by interpretation.
I speak with tongues; rather, with a tongue. More than ye all. This is exactly what we should expect of the emotional, impassioned nature of St. Paul, who was so wholly under the influence of the Spirit of God. But it is clear from all that he has been saying that, while the personal and evidential value of this gift of yielding his whole being to the spiritual impulse, which expressed and relieved itself by inarticulate utterance, was such as to make him "thank God" that he possessed it, he must either have exercised it only in private gatherings or must have always accompanied it by interpretation.
19Yet 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.
Jamieson-Fausset-Brown
19. I had rather--The Greek verb more literally expresses this meaning, "I WISH to speak five words with my understanding (rather) than ten thousand words in an unknown tongue"; even the two thousandth part of ten thousand. The Greek for "I would rather," would be a different verb. Paul would NOT wish at all to speak "ten thousand words in an unknown tongue."
19. I had rather--The Greek verb more literally expresses this meaning, "I WISH to speak five words with my understanding (rather) than ten thousand words in an unknown tongue"; even the two thousandth part of ten thousand. The Greek for "I would rather," would be a different verb. Paul would NOT wish at all to speak "ten thousand words in an unknown tongue."
The Pulpit Commentary
Yet in the Church. In any public assembly of Christians. Five words. No disparagement of the prominence given to glossolaly could be more emphatic. "Rather half of ten of the edifying sort than a thousand times ten of the other" (Besser). That… I might [may] teach others also. The word rendered "teach" is rather instruct, the root of our "catechize" (Luk_1:4; Rom_2:8; Gal_6:6, etc.).
Yet in the Church. In any public assembly of Christians. Five words. No disparagement of the prominence given to glossolaly could be more emphatic. "Rather half of ten of the edifying sort than a thousand times ten of the other" (Besser). That… I might [may] teach others also. The word rendered "teach" is rather instruct, the root of our "catechize" (Luk_1:4; Rom_2:8; Gal_6:6, etc.).
20Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
Jamieson-Fausset-Brown
20. Brethren--an appellation calculated to conciliate their favorable reception of his exhortation.
children in understanding--as preference of gifts abused to nonedification would make you (compare 1Co 3:1; Mt 10:16; Ro 16:19; Ep 4:14). The Greek for "understanding" expresses the will of one's spirit, Ro 8:6 (it is not found elsewhere); as the "heart" is the will of the "soul." The same Greek is used for "minded" in Ro 8:6.
men--full-grown. Be childlike, not childish.
20. Brethren--an appellation calculated to conciliate their favorable reception of his exhortation.
children in understanding--as preference of gifts abused to nonedification would make you (compare 1Co 3:1; Mt 10:16; Ro 16:19; Ep 4:14). The Greek for "understanding" expresses the will of one's spirit, Ro 8:6 (it is not found elsewhere); as the "heart" is the will of the "soul." The same Greek is used for "minded" in Ro 8:6.
men--full-grown. Be childlike, not childish.
The Pulpit Commentary
Be not children in understanding; rather, in your minds. Your tendency to overvalue glossolaly shows you to be somewhat childish. It is remarkable that this is the only verse of the New Testament in which the common Greek word "mind" (phren) occurs. Howbeit in malice be ye children; better, but in wickedness be babes. The Authorized Version misses the climax involved in the change of the word. The Christian should always be childlike (Mat_11:25; Mat_19:4), but never childish (1Co_13:11; Eph_4:14). Be men; rather, become or prove yourselves full-grown; literally, perfect.
Be not children in understanding; rather, in your minds. Your tendency to overvalue glossolaly shows you to be somewhat childish. It is remarkable that this is the only verse of the New Testament in which the common Greek word "mind" (phren) occurs. Howbeit in malice be ye children; better, but in wickedness be babes. The Authorized Version misses the climax involved in the change of the word. The Christian should always be childlike (Mat_11:25; Mat_19:4), but never childish (1Co_13:11; Eph_4:14). Be men; rather, become or prove yourselves full-grown; literally, perfect.
21In 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.
Jamieson-Fausset-Brown
21. In the law--as the whole Old Testament is called, being all of it the law of God. Compare the citation of the Psalms as the "law," Joh 10:34. Here the quotation is from Is 28:11, 12, where God virtually says of Israel, This people hear Me not, though I speak to. them in the language with which they are familiar; I will therefore speak to them in other tongues, namely, those of the foes whom I will send against them; but even then they will not hearken to Me; which Paul thus applies, Ye see that it is a penalty to be associated with men of a strange tongue, yet ye impose this on the Church [Grotius]; they who speak in foreign tongues are like "children" just "weaned from the milk" (Is 28:9), "with stammering lips" speaking unintelligibly to the hearers, appearing ridiculous (Is 28:14), or as babbling drunkards (Ac 2:13), or madmen (1Co 14:23).
21. In the law--as the whole Old Testament is called, being all of it the law of God. Compare the citation of the Psalms as the "law," Joh 10:34. Here the quotation is from Is 28:11, 12, where God virtually says of Israel, This people hear Me not, though I speak to. them in the language with which they are familiar; I will therefore speak to them in other tongues, namely, those of the foes whom I will send against them; but even then they will not hearken to Me; which Paul thus applies, Ye see that it is a penalty to be associated with men of a strange tongue, yet ye impose this on the Church [Grotius]; they who speak in foreign tongues are like "children" just "weaned from the milk" (Is 28:9), "with stammering lips" speaking unintelligibly to the hearers, appearing ridiculous (Is 28:14), or as babbling drunkards (Ac 2:13), or madmen (1Co 14:23).
The Pulpit Commentary
In the Law. The quotation is from Isa_28:11, Isa_28:12, but the term "the Law" was applied generally to the Old Testament, as in Joh_10:34; Joh_12:34; Joh_15:25; Rom_3:19). With men of other tongues, etc. The application of this Old Testament quotation furnishes one of the many singular instances of quotation which prove that the Jews often referred to the words without any direct reference to their context or original meaning. He here wishes to show that glossolaly had little or no value except as an evidence to unbelievers, and illustrates this by Isa_28:11, Isa_28:12. Now, in that passage Isaiah tells the drunken priests, who scornfully imitated his style, that, since they derided God's message so delivered to them, God would address them in a very different way by the Assyrians, whose language they did not understand; and that even to this stern lesson, taught them by people of alien tongue, they would remain deaf. In the original, therefore, there is not the least allusion to any phenomenon resembling the "gift of tongues." But the mere words of a scriptural passage always came to Jews with all the force of an argument, independently of their primary meaning; and it was enough for St. Paul's purpose that in Isaiah the allusion is to unintelligible utterance, and to the fact that the teaching which it was meant to convey would be in vain. And other lips. St. Paul does not quote the LXX. The Hebrew has "with stammerings of lips and another tongue will he speak" (comp. Deu_28:49).
In the Law. The quotation is from Isa_28:11, Isa_28:12, but the term "the Law" was applied generally to the Old Testament, as in Joh_10:34; Joh_12:34; Joh_15:25; Rom_3:19). With men of other tongues, etc. The application of this Old Testament quotation furnishes one of the many singular instances of quotation which prove that the Jews often referred to the words without any direct reference to their context or original meaning. He here wishes to show that glossolaly had little or no value except as an evidence to unbelievers, and illustrates this by Isa_28:11, Isa_28:12. Now, in that passage Isaiah tells the drunken priests, who scornfully imitated his style, that, since they derided God's message so delivered to them, God would address them in a very different way by the Assyrians, whose language they did not understand; and that even to this stern lesson, taught them by people of alien tongue, they would remain deaf. In the original, therefore, there is not the least allusion to any phenomenon resembling the "gift of tongues." But the mere words of a scriptural passage always came to Jews with all the force of an argument, independently of their primary meaning; and it was enough for St. Paul's purpose that in Isaiah the allusion is to unintelligible utterance, and to the fact that the teaching which it was meant to convey would be in vain. And other lips. St. Paul does not quote the LXX. The Hebrew has "with stammerings of lips and another tongue will he speak" (comp. Deu_28:49).
22Wherefore 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.
Jamieson-Fausset-Brown
22. Thus from Isaiah it appears, reasons Paul, that "tongues" (unknown and uninterpreted) are not a sign mainly intended for believers (though at the conversion of Cornelius and the Gentiles with him, tongues were vouchsafed to him and them to confirm their faith), but mainly to be a condemnation to those, the majority, who, like Israel in Isaiah's day, reject the sign and the accompanying message. Compare "yet ... will they not hear Me" (1Co 14:21). "Sign" is often used for a condemnatory sign (Eze 4:3, 4; Mt 12:39-42). Since they will not understand, they shall not understand.
prophesying ... not for them that believe not, but ... believe--that is, prophesying has no effect on them that are radically and obstinately like Israel (Is 28:11, 12), unbelievers, but on them that are either in receptivity or in fact believers; it makes believers of those not wilfully unbelievers (1Co 14:24, 25; Ro 10:17), and spiritually nourishes those that already believe.
22. Thus from Isaiah it appears, reasons Paul, that "tongues" (unknown and uninterpreted) are not a sign mainly intended for believers (though at the conversion of Cornelius and the Gentiles with him, tongues were vouchsafed to him and them to confirm their faith), but mainly to be a condemnation to those, the majority, who, like Israel in Isaiah's day, reject the sign and the accompanying message. Compare "yet ... will they not hear Me" (1Co 14:21). "Sign" is often used for a condemnatory sign (Eze 4:3, 4; Mt 12:39-42). Since they will not understand, they shall not understand.
prophesying ... not for them that believe not, but ... believe--that is, prophesying has no effect on them that are radically and obstinately like Israel (Is 28:11, 12), unbelievers, but on them that are either in receptivity or in fact believers; it makes believers of those not wilfully unbelievers (1Co 14:24, 25; Ro 10:17), and spiritually nourishes those that already believe.
The Pulpit Commentary
Wherefore. In accordance with this illustration. Not to them that believe. Because their belief depends on other and far deeper grounds. Serveth. This word is wrongly supplied; it should be, is for a sign. Not for them that believe not. Because there is nothing necessarily startling in preaching. It might, indeed, produce conviction in the unbelieving (1Co_14:25), but it was not a special "sign" "The unbelieving" are those who used to drop in at the Christian services out of curiosity.
Wherefore. In accordance with this illustration. Not to them that believe. Because their belief depends on other and far deeper grounds. Serveth. This word is wrongly supplied; it should be, is for a sign. Not for them that believe not. Because there is nothing necessarily startling in preaching. It might, indeed, produce conviction in the unbelieving (1Co_14:25), but it was not a special "sign" "The unbelieving" are those who used to drop in at the Christian services out of curiosity.
23If 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?
Jamieson-Fausset-Brown
23. whole ... all ... tongues--The more there are assembled, and the more that speak in unknown tongues, the more will the impression be conveyed to strangers "coming in" from curiosity ("unbelievers"), or even from a better motive ("unlearned"), that the whole body of worshippers is a mob of fanatical "madmen"; and that "the Church is like the company of builders of Babel after the confusion of tongues, or like the cause tried between two deaf men before a deaf judge, celebrated in the Greek epigram" [Grotius].
unlearned--having some degree of faith, but not gifts [Bengel].
23. whole ... all ... tongues--The more there are assembled, and the more that speak in unknown tongues, the more will the impression be conveyed to strangers "coming in" from curiosity ("unbelievers"), or even from a better motive ("unlearned"), that the whole body of worshippers is a mob of fanatical "madmen"; and that "the Church is like the company of builders of Babel after the confusion of tongues, or like the cause tried between two deaf men before a deaf judge, celebrated in the Greek epigram" [Grotius].
unlearned--having some degree of faith, but not gifts [Bengel].
The Pulpit Commentary
All speak with tongues. He does not necessarily mean that all are speaking at once; though, amid these strange scenes of self-asserting enthusiasm, even that was not wholly impossible; but he means, "if there be nothing, going on except glossolaly." Will they not say that ye are mad? This has often been the actual impression produced by these phenomena upon those who stand aloof from the spiritual influences which cause them. On the day of Pentecost the exaltation of the disciples caused mockers to charge them with drunken exhilaration (Act_2:13).
All speak with tongues. He does not necessarily mean that all are speaking at once; though, amid these strange scenes of self-asserting enthusiasm, even that was not wholly impossible; but he means, "if there be nothing, going on except glossolaly." Will they not say that ye are mad? This has often been the actual impression produced by these phenomena upon those who stand aloof from the spiritual influences which cause them. On the day of Pentecost the exaltation of the disciples caused mockers to charge them with drunken exhilaration (Act_2:13).
24But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:
Jamieson-Fausset-Brown
24. all--one by one (1Co 14:31).
prophesy--speak the truth by the Spirit intelligibly, and not in unintelligible tongues.
one--"anyone." Here singular; implying that this effect, namely, conviction by all, would be produced on anyone, who might happen to enter. In 1Co 14:23 the plural is used; "unlearned or unbelievers"; implying that however many there might be, not one would profit by the tongues; yea, their being many would confirm them in rejecting the sign, as many unbelieving men together strengthen one another in unbelief; individuals are more easily won [Bengel].
convinced--convicted in conscience; said of the "one that believeth not" (Joh 16:8, 9).
judged--His secret character is opened out. "Is searched into" [Alford]. Said of the "one unlearned" (compare 1Co 2:15).
24. all--one by one (1Co 14:31).
prophesy--speak the truth by the Spirit intelligibly, and not in unintelligible tongues.
one--"anyone." Here singular; implying that this effect, namely, conviction by all, would be produced on anyone, who might happen to enter. In 1Co 14:23 the plural is used; "unlearned or unbelievers"; implying that however many there might be, not one would profit by the tongues; yea, their being many would confirm them in rejecting the sign, as many unbelieving men together strengthen one another in unbelief; individuals are more easily won [Bengel].
convinced--convicted in conscience; said of the "one that believeth not" (Joh 16:8, 9).
judged--His secret character is opened out. "Is searched into" [Alford]. Said of the "one unlearned" (compare 1Co 2:15).
The Pulpit Commentary
All prophesy. If one after another speak the word of spiritual exhortation. He is convinced of all, he is judged of all; literally, he is being convicted by all, he is being examined by all; in other words, each address is calculated to awaken conviction in him and to search his heart. Thus the address of St. Peter pierced the consciences of his hearers, when the glossolaly even of Pentecost produced no effect beyond that of irreverent wonder (Act_2:37). It is easy to see that the style and method of worship in the assemblies of Christians at this early epoch resembled that now prevalent among Quakers. The teaching was not left to recognized pastors, but any Christian might speak who had gifts which moved him to address his brethren. The externals of worship are of no eternal signifiance, but are best left to be moulded by the requirements of time and place, with reference to the teachings of past experience. No doubt St. Paul's depreciation of glossolaly led to its rapid disappearance when it had done its work of being "a sign to unbelievers." But if ancient modes of worship were too independent of rigid conditions, modern modes are, on the other hand, too stereotyped and inelastic.
All prophesy. If one after another speak the word of spiritual exhortation. He is convinced of all, he is judged of all; literally, he is being convicted by all, he is being examined by all; in other words, each address is calculated to awaken conviction in him and to search his heart. Thus the address of St. Peter pierced the consciences of his hearers, when the glossolaly even of Pentecost produced no effect beyond that of irreverent wonder (Act_2:37). It is easy to see that the style and method of worship in the assemblies of Christians at this early epoch resembled that now prevalent among Quakers. The teaching was not left to recognized pastors, but any Christian might speak who had gifts which moved him to address his brethren. The externals of worship are of no eternal signifiance, but are best left to be moulded by the requirements of time and place, with reference to the teachings of past experience. No doubt St. Paul's depreciation of glossolaly led to its rapid disappearance when it had done its work of being "a sign to unbelievers." But if ancient modes of worship were too independent of rigid conditions, modern modes are, on the other hand, too stereotyped and inelastic.
25And 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.
Jamieson-Fausset-Brown
25. And thus--omitted in the oldest manuscripts and versions.
secrets of his heart made manifest--He sees his own inner character opened out by the sword of the Spirit (He 4:12; Jas 1:23), the word of God, in the hand of him who prophesieth. Compare the same effect produced on Nebuchadnezzar (Da 2:30 and end of Da 2:47). No argument is stronger for the truth of religion than its manifestation of men to themselves in their true character. Hence hearers even now often think the preacher must have aimed his sermon particularly at them.
and so--convicted at last, judged, and manifested to himself. Compare the effect on the woman of Samaria produced by Jesus' unfolding of her character to herself (Joh 4:19, 29).
and report--to his friends at home, as the woman of Samaria did. Rather, as the Greek is, "He will worship God, announcing," that is, openly avowing then and there, "that God is in you of a truth," and by implication that the God who is in you is of a truth the God.
1Co 14:26-40. Rules for the Exercise of Gifts in the Congregation.
25. And thus--omitted in the oldest manuscripts and versions.
secrets of his heart made manifest--He sees his own inner character opened out by the sword of the Spirit (He 4:12; Jas 1:23), the word of God, in the hand of him who prophesieth. Compare the same effect produced on Nebuchadnezzar (Da 2:30 and end of Da 2:47). No argument is stronger for the truth of religion than its manifestation of men to themselves in their true character. Hence hearers even now often think the preacher must have aimed his sermon particularly at them.
and so--convicted at last, judged, and manifested to himself. Compare the effect on the woman of Samaria produced by Jesus' unfolding of her character to herself (Joh 4:19, 29).
and report--to his friends at home, as the woman of Samaria did. Rather, as the Greek is, "He will worship God, announcing," that is, openly avowing then and there, "that God is in you of a truth," and by implication that the God who is in you is of a truth the God.
1Co 14:26-40. Rules for the Exercise of Gifts in the Congregation.
The Pulpit Commentary
The secrets of his heart. "The Word of God is quick and powerful, and sharper than any two-edged sword,.., and is a discerner of the thoughts and intents of the heart" (Heb_4:12). Falling down on his face. An Oriental. mode of showing humility and deep conviction (Isa_45:14; 1Sa_19:24). It does not furnish the shadow of an excuse for the encouragement of catalepsy by the mechanical excitement of revivalism. That God is in you of a truth. St. Paul is probably thinking both of Isa_45:14 and Zec_8:23, where similar phrases are used.
"Truth from his lips prevailed with double sway,
And fools, who came to scoff, remained to pray."
(Goldsmith.)
The secrets of his heart. "The Word of God is quick and powerful, and sharper than any two-edged sword,.., and is a discerner of the thoughts and intents of the heart" (Heb_4:12). Falling down on his face. An Oriental. mode of showing humility and deep conviction (Isa_45:14; 1Sa_19:24). It does not furnish the shadow of an excuse for the encouragement of catalepsy by the mechanical excitement of revivalism. That God is in you of a truth. St. Paul is probably thinking both of Isa_45:14 and Zec_8:23, where similar phrases are used.
"Truth from his lips prevailed with double sway,
And fools, who came to scoff, remained to pray."
(Goldsmith.)
Order in Worship
26How 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.
Jamieson-Fausset-Brown
26. How is it then?--rather, "What then is the true rule to be observed as to the use of gifts?" Compare 1Co 14:15, where the same Greek occurs.
a psalm--extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna (Lu 1:46-55, 67-79; 2:34-38).
a doctrine--to impart and set forth to the congregation.
a tongue ... a revelation--The oldest manuscripts transpose the order: "revelation ... tongue"; "interpretation" properly following "tongue" (1Co 14:13).
Let all things be done unto edifying--The general rule under which this particular case fails; an answer to the question at the beginning of this verse. Each is bound to obey the ordinances of his church not adverse to Scripture. See Article XXXIV, Church of England Prayer Book.
26. How is it then?--rather, "What then is the true rule to be observed as to the use of gifts?" Compare 1Co 14:15, where the same Greek occurs.
a psalm--extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna (Lu 1:46-55, 67-79; 2:34-38).
a doctrine--to impart and set forth to the congregation.
a tongue ... a revelation--The oldest manuscripts transpose the order: "revelation ... tongue"; "interpretation" properly following "tongue" (1Co 14:13).
Let all things be done unto edifying--The general rule under which this particular case fails; an answer to the question at the beginning of this verse. Each is bound to obey the ordinances of his church not adverse to Scripture. See Article XXXIV, Church of England Prayer Book.
The Pulpit Commentary
Rules to check disorderly self-assertion in Christian assemblies.
How is it then? The same phrase as in 1Co_14:15. Every one of you hath a psalm, etc. We see here a somewhat melancholy picture of the struggling self assertion of rival claimants to attention. A doctrine; rather, a teaching, The glossolaly had probably been promoted by Syrian enthusiasts, perhaps of the Petrine party; the egotism of oratory and itch of teaching now described (Jas_3:1) may have been developed in the Apollonian party. Unto edifying. The object is moral improvement, not idle self display, not the ostentation of individual gifts (1Co_12:7, 1Co_12:8, 1Co_12:10). To this he recurs again and again (1Co_3:9; 1Co_14:3, 1Co_14:5, 1Co_14:12; 2Co_5:1; 2Co_10:8; 2Co_11:19; 2Co_13:10; and the verb frequently). The substantive, as used by St. Paul, only occurs again in Romans (Rom_14:19; Rom_15:2), and in Ephesians (Eph_2:21, etc.).
Rules to check disorderly self-assertion in Christian assemblies.
How is it then? The same phrase as in 1Co_14:15. Every one of you hath a psalm, etc. We see here a somewhat melancholy picture of the struggling self assertion of rival claimants to attention. A doctrine; rather, a teaching, The glossolaly had probably been promoted by Syrian enthusiasts, perhaps of the Petrine party; the egotism of oratory and itch of teaching now described (Jas_3:1) may have been developed in the Apollonian party. Unto edifying. The object is moral improvement, not idle self display, not the ostentation of individual gifts (1Co_12:7, 1Co_12:8, 1Co_12:10). To this he recurs again and again (1Co_3:9; 1Co_14:3, 1Co_14:5, 1Co_14:12; 2Co_5:1; 2Co_10:8; 2Co_11:19; 2Co_13:10; and the verb frequently). The substantive, as used by St. Paul, only occurs again in Romans (Rom_14:19; Rom_15:2), and in Ephesians (Eph_2:21, etc.).
27If 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.
Jamieson-Fausset-Brown
27. let it be by two--at each time, in one assembly; not more than two or three might speak with tongues at each meeting.
by course--in turns.
let one interpret--one who has the gift of interpreting tongues; and not more than one.
27. let it be by two--at each time, in one assembly; not more than two or three might speak with tongues at each meeting.
by course--in turns.
let one interpret--one who has the gift of interpreting tongues; and not more than one.
The Pulpit Commentary
And that by course; rather, and that in turn. He does not allow more than one glossolalist to speak at a time, and not more than three at the most in any one service. This rule alone tended to extinguish the disorderly exhibition of" tongues." To control the passion which leads to it is, sooner or later, to stop the manifestation—a result which St. Paul would probably have been the last to regret, when its purpose had been accomplished.
And that by course; rather, and that in turn. He does not allow more than one glossolalist to speak at a time, and not more than three at the most in any one service. This rule alone tended to extinguish the disorderly exhibition of" tongues." To control the passion which leads to it is, sooner or later, to stop the manifestation—a result which St. Paul would probably have been the last to regret, when its purpose had been accomplished.
28But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
Jamieson-Fausset-Brown
28. let him--the speaker in unknown tongues.
speak to himself, and to God--(compare 1Co 14:2, 4)--privately and not in the hearing of others.
28. let him--the speaker in unknown tongues.
speak to himself, and to God--(compare 1Co 14:2, 4)--privately and not in the hearing of others.
The Pulpit Commentary
Let him keep silence. The "him" refers to the glossolalist, not to the interpreter. To himself. In his private devotions (as St. Paul himself seems to have done); not in the public assembly.
Let him keep silence. The "him" refers to the glossolalist, not to the interpreter. To himself. In his private devotions (as St. Paul himself seems to have done); not in the public assembly.
29Let the prophets speak two or three, and let the other judge.
Jamieson-Fausset-Brown
29. two or three--at one meeting (he does not add "at the most," as in 1Co 14:27, lest he should seem to "quench prophesyings," the most edifying of gifts), and these "one by one," in turn (1Co 14:27, "by course," and 1Co 14:31). Paul gives here similar rules to the prophets, as previously to those speaking in unknown tongues.
judge--by their power of "discerning spirits" (1Co 12:10), whether the person prophesying was really speaking under the influence of the Spirit (compare 1Co 12:3; 1Jo 4:13).
29. two or three--at one meeting (he does not add "at the most," as in 1Co 14:27, lest he should seem to "quench prophesyings," the most edifying of gifts), and these "one by one," in turn (1Co 14:27, "by course," and 1Co 14:31). Paul gives here similar rules to the prophets, as previously to those speaking in unknown tongues.
judge--by their power of "discerning spirits" (1Co 12:10), whether the person prophesying was really speaking under the influence of the Spirit (compare 1Co 12:3; 1Jo 4:13).
The Pulpit Commentary
Two or three. If more than two or three preached, the congregation would get weary. Let the other judge; rather, let the rest discriminate the value of what is said. "Prophesyings" are not to be despised, but we are only to hold fast what is good (1Th_5:20, 1Th_5:21), and we are "to try the spirits" (1Jn_4:1). St. Paul is not encouraging the Corinthians to the consoriousness of conceited and incompetent criticism, but only putting them on their guard against implicit acceptance of all they hear; which was a very necessary caution at a place where so many teachers sprang up.
Two or three. If more than two or three preached, the congregation would get weary. Let the other judge; rather, let the rest discriminate the value of what is said. "Prophesyings" are not to be despised, but we are only to hold fast what is good (1Th_5:20, 1Th_5:21), and we are "to try the spirits" (1Jn_4:1). St. Paul is not encouraging the Corinthians to the consoriousness of conceited and incompetent criticism, but only putting them on their guard against implicit acceptance of all they hear; which was a very necessary caution at a place where so many teachers sprang up.
30If any thing be revealed to another that sitteth by, let the first hold his peace.
Jamieson-Fausset-Brown
30. If any thing--Translate, "But if any thing."
another that sitteth by--a hearer.
let the first hold his peace--Let him who heretofore spoke, and who came to the assembly furnished with a previous ordinary (in those times) revelation from God (1Co 14:26), give place to him who at the assembly is moved to prophesy by a sudden revelation from the Spirit.
30. If any thing--Translate, "But if any thing."
another that sitteth by--a hearer.
let the first hold his peace--Let him who heretofore spoke, and who came to the assembly furnished with a previous ordinary (in those times) revelation from God (1Co 14:26), give place to him who at the assembly is moved to prophesy by a sudden revelation from the Spirit.
The Pulpit Commentary
Let the first hold his peace. It would be easy enough to judge whether the revelation vouchsafed to his neighbour was more pressing and important than his own address.
Let the first hold his peace. It would be easy enough to judge whether the revelation vouchsafed to his neighbour was more pressing and important than his own address.
31For ye may all prophesy one by one, that all may learn, and all may be comforted.
Jamieson-Fausset-Brown
31. For ye may--rather, "For ye can [if ye will] all prophesy one by one," giving way to one another. The "for" justifies the precept (1Co 14:30), "let the first hold his peace."
31. For ye may--rather, "For ye can [if ye will] all prophesy one by one," giving way to one another. The "for" justifies the precept (1Co 14:30), "let the first hold his peace."
The Pulpit Commentary
Ye may all prophesy; rather, ye all can; that is, "if you have the gift of prophesying." St. Paul has already implied that at every assembly there would be idiotai, unendowed worshippers, who only came to profit by the gifts of others, and that "all" are not prophets (1Co_12:29). May be comforted; rather, may be exhorted or cheered.
Ye may all prophesy; rather, ye all can; that is, "if you have the gift of prophesying." St. Paul has already implied that at every assembly there would be idiotai, unendowed worshippers, who only came to profit by the gifts of others, and that "all" are not prophets (1Co_12:29). May be comforted; rather, may be exhorted or cheered.
32And the spirits of the prophets are subject to the prophets.
Jamieson-Fausset-Brown
32. And--following up the assertion in 1Co 14:31, "Ye can (if ye will) prophesy one by one," that is, restrain yourselves from speaking all together; "and the spirits of the prophets," that is, their own spirits, acted on by the Holy Spirit, are not so hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they alone should be heard uttering communications from God.
32. And--following up the assertion in 1Co 14:31, "Ye can (if ye will) prophesy one by one," that is, restrain yourselves from speaking all together; "and the spirits of the prophets," that is, their own spirits, acted on by the Holy Spirit, are not so hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they alone should be heard uttering communications from God.
The Pulpit Commentary
And the spirits of the prophets are subject to the prophets. Into this golden aphorism St. Paul compresses the whole force of his reasoning. The articles are better omitted: "Spirits of prophets are under the control of prophets." Mantic inspirations, the violent possession which threw sibyls and priestesses into contortions—the foaming lip and streaming hair and glazed or glaring eye—have no place in the self-controlling dignity of Christian inspiration. Even Jewish prophets, in the paroxysm of emotion, might lie naked on the ground and rave (1Sa_19:24); but the genuine inspiration in Christian ages never obliterates the self consciousness or overpowers the reason; It abhors the hysteria and simulation and frenzy which have sometimes disgraced revivalism and filled lunatic asylums.
And the spirits of the prophets are subject to the prophets. Into this golden aphorism St. Paul compresses the whole force of his reasoning. The articles are better omitted: "Spirits of prophets are under the control of prophets." Mantic inspirations, the violent possession which threw sibyls and priestesses into contortions—the foaming lip and streaming hair and glazed or glaring eye—have no place in the self-controlling dignity of Christian inspiration. Even Jewish prophets, in the paroxysm of emotion, might lie naked on the ground and rave (1Sa_19:24); but the genuine inspiration in Christian ages never obliterates the self consciousness or overpowers the reason; It abhors the hysteria and simulation and frenzy which have sometimes disgraced revivalism and filled lunatic asylums.
33For God is not the author of confusion, but of peace, as in all churches of the saints.
Jamieson-Fausset-Brown
33. In all the churches of the saints God is a God of peace; let Him not among you be supposed to be a God of confusion [Alford]. Compare the same argument in 1Co 11:16. Lachmann and others put a full stop at "peace," and connect the following words thus: "As in all churches of the saints, let your women keep silence in your churches."
33. In all the churches of the saints God is a God of peace; let Him not among you be supposed to be a God of confusion [Alford]. Compare the same argument in 1Co 11:16. Lachmann and others put a full stop at "peace," and connect the following words thus: "As in all churches of the saints, let your women keep silence in your churches."
The Pulpit Commentary
Of confusion. The word is rendered "commotion" in Luk_21:9; "tumult," in 2Co_6:5 and 2Co_12:20. "Confusion" is, as St. James says (Jas_3:16), the result of envious and pushing egotism. But of peace; which cannot coexist with inflation and restlessness. As in all Churches of the saints. The clause probably belongs to this verse, not to the following. It is a reflection on the exceptional turbulence and disorder which disgraced the Corinthian Church.
1Co_14:34, 1Co_14:35
Rules about the public teaching by women.
Of confusion. The word is rendered "commotion" in Luk_21:9; "tumult," in 2Co_6:5 and 2Co_12:20. "Confusion" is, as St. James says (Jas_3:16), the result of envious and pushing egotism. But of peace; which cannot coexist with inflation and restlessness. As in all Churches of the saints. The clause probably belongs to this verse, not to the following. It is a reflection on the exceptional turbulence and disorder which disgraced the Corinthian Church.
1Co_14:34, 1Co_14:35
Rules about the public teaching by women.
Decency and Order in the Church
34Let 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.
Jamieson-Fausset-Brown
34. (1Ti 2:11, 12). For women to speak in public would be an act of independence, as if they were not subject to their husbands (compare 1Co 11:3; Ep 5:22; Tit 2:5; 1Pe 3:1). For "under obedience," translate, "in subjection" or "submission," as the Greek is translated (Ep 5:21, 22, 24).
the law--a term applied to the whole Old Testament; here, Ge 3:16.
34. (1Ti 2:11, 12). For women to speak in public would be an act of independence, as if they were not subject to their husbands (compare 1Co 11:3; Ep 5:22; Tit 2:5; 1Pe 3:1). For "under obedience," translate, "in subjection" or "submission," as the Greek is translated (Ep 5:21, 22, 24).
the law--a term applied to the whole Old Testament; here, Ge 3:16.
The Pulpit Commentary
Let your women keep silence in the Churches. St. Paul evidently meant this to be a general rule, and one which ought to be normally observed; for he repeats it in 1Ti_2:11, 1Ti_2:12. At the same time, it is fair to interpret it as a rule made with special reference to time and circumstances, and obviously admitting of exceptions in both dispensations (Jdg_4:4; 2Ki_22:14; Neh_6:14; Luk_2:36; Act_2:17; Act_21:9), as is perhaps tacitly implied in 1Co_11:5. But… to be under obedience (Eph_5:22; Col_2:18; Tit_2:5; 1Pe_3:1). Christianity emancipated women, but did not place them on an equality with men. As also saith the Law (Gen_3:16; Num_30:3-12).
Let your women keep silence in the Churches. St. Paul evidently meant this to be a general rule, and one which ought to be normally observed; for he repeats it in 1Ti_2:11, 1Ti_2:12. At the same time, it is fair to interpret it as a rule made with special reference to time and circumstances, and obviously admitting of exceptions in both dispensations (Jdg_4:4; 2Ki_22:14; Neh_6:14; Luk_2:36; Act_2:17; Act_21:9), as is perhaps tacitly implied in 1Co_11:5. But… to be under obedience (Eph_5:22; Col_2:18; Tit_2:5; 1Pe_3:1). Christianity emancipated women, but did not place them on an equality with men. As also saith the Law (Gen_3:16; Num_30:3-12).
35And 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.
Jamieson-Fausset-Brown
35. Anticipation of an objection. Women may say, "But if we do not understand something, may we not 'ask' a question publicly so as to 'learn'? Nay, replies Paul, if you want information, 'ask' not in public, but 'at home'; ask not other men, but 'your own particular (so the Greek) husbands.'"
shame--indecorous.
35. Anticipation of an objection. Women may say, "But if we do not understand something, may we not 'ask' a question publicly so as to 'learn'? Nay, replies Paul, if you want information, 'ask' not in public, but 'at home'; ask not other men, but 'your own particular (so the Greek) husbands.'"
shame--indecorous.
The Pulpit Commentary
Let them ask their husbands. Here again St. Paul is dealing with general rules.
Let them ask their husbands. Here again St. Paul is dealing with general rules.
36What? came the word of God out from you? or came it unto you only?
Jamieson-Fausset-Brown
36. What!--Greek, "Or." Are you about to obey me? Or, if you set up your judgment above that of other churches. I wish to know, do you pretend that your church is the first church FROM which the gospel word came, that you should give the law to all others? Or are you the only persons In, fro whom it has come?
36. What!--Greek, "Or." Are you about to obey me? Or, if you set up your judgment above that of other churches. I wish to know, do you pretend that your church is the first church FROM which the gospel word came, that you should give the law to all others? Or are you the only persons In, fro whom it has come?
The Pulpit Commentary
Appeal and summary.
What? An indignant exclamation. Came the word of God out from you? Are you the authors of the Christian system, that you are to lay down rules about it? No rebuke was too strong for the pretensions of these Corinthians. Or came it unto you only? Is no one to be considered but yourselves? Have you no respect for Christian custom? end that when you were by no means the first Gentile Church in Europe (1Th_1:8)?
Appeal and summary.
What? An indignant exclamation. Came the word of God out from you? Are you the authors of the Christian system, that you are to lay down rules about it? No rebuke was too strong for the pretensions of these Corinthians. Or came it unto you only? Is no one to be considered but yourselves? Have you no respect for Christian custom? end that when you were by no means the first Gentile Church in Europe (1Th_1:8)?
37If 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.
Jamieson-Fausset-Brown
37. prophet--the species.
spiritual--the genus: spiritually endowed. The followers of Apollos prided themselves as "spiritual" (1Co 3:1-3; compare Ga 6:1). Here one capable of discerning spirits is specially meant.
things that I write ... commandments of the Lord--a direct assertion of inspiration. Paul's words as an apostle are Christ's words. Paul appeals not merely to one or two, but to a body of men, for the reality of three facts about which no body of men could possibly be mistaken: (1) that his having converted them was not due to mere eloquence, but to the "demonstration of the Spirit and of power"; (2) that part of this demonstration consisted in the communication of miraculous power, which they were then exercising so generally as to require to be corrected in the irregular employment of it; (3) that among these miraculous gifts was one which enabled the "prophet" or "spiritual person" to decide whether Paul's Epistle was Scripture or not. He could not have written so, unless the facts were notoriously true: for he takes them for granted, as consciously known by the whole body of men whom he addresses [Hinds, On Inspiration].
37. prophet--the species.
spiritual--the genus: spiritually endowed. The followers of Apollos prided themselves as "spiritual" (1Co 3:1-3; compare Ga 6:1). Here one capable of discerning spirits is specially meant.
things that I write ... commandments of the Lord--a direct assertion of inspiration. Paul's words as an apostle are Christ's words. Paul appeals not merely to one or two, but to a body of men, for the reality of three facts about which no body of men could possibly be mistaken: (1) that his having converted them was not due to mere eloquence, but to the "demonstration of the Spirit and of power"; (2) that part of this demonstration consisted in the communication of miraculous power, which they were then exercising so generally as to require to be corrected in the irregular employment of it; (3) that among these miraculous gifts was one which enabled the "prophet" or "spiritual person" to decide whether Paul's Epistle was Scripture or not. He could not have written so, unless the facts were notoriously true: for he takes them for granted, as consciously known by the whole body of men whom he addresses [Hinds, On Inspiration].
The Pulpit Commentary
If any man think himself to be a prophet. Test your pretensions by the capacity to recognize that I have been speaking to you what Christ approves and requires. Or spiritual. He has already said that to most of them he could only speak as carnal (1Co_3:1).
If any man think himself to be a prophet. Test your pretensions by the capacity to recognize that I have been speaking to you what Christ approves and requires. Or spiritual. He has already said that to most of them he could only speak as carnal (1Co_3:1).
38But if any man be ignorant, let him be ignorant.
Jamieson-Fausset-Brown
38. if any man be ignorant--wilfully; not wishing to recognize these ordinances and my apostolic authority in enjoining them.
let him be ignorant--I leave him to his ignorance: it will be at his own peril; I feel it a waste of words to speak anything further to convince him. An argument likely to have weight with the Corinthians, who admired "knowledge" so much.
38. if any man be ignorant--wilfully; not wishing to recognize these ordinances and my apostolic authority in enjoining them.
let him be ignorant--I leave him to his ignorance: it will be at his own peril; I feel it a waste of words to speak anything further to convince him. An argument likely to have weight with the Corinthians, who admired "knowledge" so much.
The Pulpit Commentary
Let him be ignorant. The formula seems to fall under the idiom which refuses to say anything more about a subject ("If I perish, I perish;" "What I have written, I have written;" "He that is filthy, let him be filthy still," etc.). The readings vary considerably ("He is ignored;" "He has been ignored;" "He shall be ignored;" "Let him be ignored"). These other readings would be a statement of retribution in kind—of God "sprinkling penal blindnesses on forbidden lusts." But the reading of our translation is on the whole the best supported, and means that to invincible bigotry and ignorant obstinacy St. Paul will have no more to say (Mat_15:14; 1Ti_6:3-5).
Let him be ignorant. The formula seems to fall under the idiom which refuses to say anything more about a subject ("If I perish, I perish;" "What I have written, I have written;" "He that is filthy, let him be filthy still," etc.). The readings vary considerably ("He is ignored;" "He has been ignored;" "He shall be ignored;" "Let him be ignored"). These other readings would be a statement of retribution in kind—of God "sprinkling penal blindnesses on forbidden lusts." But the reading of our translation is on the whole the best supported, and means that to invincible bigotry and ignorant obstinacy St. Paul will have no more to say (Mat_15:14; 1Ti_6:3-5).
39Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
Jamieson-Fausset-Brown
39. covet--earnestly desire. Stronger than "forbid not"; marking how much higher he esteemed "prophecy" than "tongues."
39. covet--earnestly desire. Stronger than "forbid not"; marking how much higher he esteemed "prophecy" than "tongues."
The Pulpit Commentary
Wherefore. The final conclusion. Covet… forbid not. The power to preach is to be desired; all that can be said of glossolaly is that it is not to be absolutely forbidden so long as the conditions which St. Paul has laid down for its regulation are observed. But glossolaly is hardly possible under conditions of order, decorum, and self suppression, and we are not surprised that we hear no more of it in the Church, but only in the wild excitement of fanatical sects. The suppression, however, of the startling manifestation by no means necessarily involves any enfeeblement of the inspiring conviction from which it sprang. The brawling torrent which "foams its madness off" is lost in the calm and majestic flow of the deep river.
Wherefore. The final conclusion. Covet… forbid not. The power to preach is to be desired; all that can be said of glossolaly is that it is not to be absolutely forbidden so long as the conditions which St. Paul has laid down for its regulation are observed. But glossolaly is hardly possible under conditions of order, decorum, and self suppression, and we are not surprised that we hear no more of it in the Church, but only in the wild excitement of fanatical sects. The suppression, however, of the startling manifestation by no means necessarily involves any enfeeblement of the inspiring conviction from which it sprang. The brawling torrent which "foams its madness off" is lost in the calm and majestic flow of the deep river.
40Let all things be done decently and in order.
Jamieson-Fausset-Brown
40. Let, &c.--The oldest manuscripts read, "But let," &c. This verse is connected with 1Co 14:39, "But (while desiring prophecy, and not forbidding tongues) let all things be done decently." "Church government is the best security for Christian liberty" [J. Newton]. (Compare 1Co 14:23, 26-33).
40. Let, &c.--The oldest manuscripts read, "But let," &c. This verse is connected with 1Co 14:39, "But (while desiring prophecy, and not forbidding tongues) let all things be done decently." "Church government is the best security for Christian liberty" [J. Newton]. (Compare 1Co 14:23, 26-33).
The Pulpit Commentary
Let all things. The "but" of the original should not be omitted. It is a final caution against the abuse of the permission accorded in the last clause. Decently; that is, "with decorum." Thus Milton uses the term—
''... and held
Before his decent steps a silver wand."
In Rom_13:13 and 1Th_4:12 it is translated "honestly," i.e. honourably. In order. Time, proportion, regulation, self suppression, are as necessary in worship as in "the music of men's lives."
Let all things. The "but" of the original should not be omitted. It is a final caution against the abuse of the permission accorded in the last clause. Decently; that is, "with decorum." Thus Milton uses the term—
''... and held
Before his decent steps a silver wand."
In Rom_13:13 and 1Th_4:12 it is translated "honestly," i.e. honourably. In order. Time, proportion, regulation, self suppression, are as necessary in worship as in "the music of men's lives."
THE HOLY BIBLE
1 Corinthians
Chapter 14
Translated out of the original tongues, and with the former translations diligently compared and revised.
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