Exegetical and Hermeneutical Commentary of 1 Corinthians 14:26
How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
26 40. Regulations to insure decency and order
26. hath a psalm ] The Apostle here reproves another fault. Not only are the Corinthians ambitious rather of the gifts which attract attention, than of those which do good to others, but in their exercise of those gifts they are utterly neglectful of Church order Each member of the teaching body (ch. 1Co 12:29 forbids us to include the whole Church) had his own special subject to bring before the Church; some hymn of praise, unpremeditated or otherwise, some point of Christian doctrine to enforce, some hidden mystery to reveal, some utterance in a foreign tongue, or some interpretation peculiar to himself of such utterance. This he desired to deliver just when the impulse seized him to do so, and all with a view of asserting himself, rather than of promoting the common welfare. The consequence was an amount of disorder which prevented the striking picture of the true effects of Christian prophecy in the last verse from being ever realized. For the various gifts mentioned in this verse see 1Co 14:2 ; 1Co 14:6 ; 1Co 14:13, and notes. The word psalm must be understood of a song of praise addressed to God, such as the Psalms of David, though it is by no means to be confined to them. Cf. Eph 5:19.
Let all things be done unto edifying ] See ch. 1Co 6:12, 1Co 8:1, 1Co 10:23 , 1Co 12:7; 2Co 12:19; 2Co 13:10. The Apostle corrects two errors in this section; (1) the disorderly manner in which the services of the Church were carried on; (2) the practice of women speaking in the public assembly.
Fuente: The Cambridge Bible for Schools and Colleges
How is it then, brethren? – See the note at 1Co 14:15. What is the fact? What actually occurs among you? Does that state of things exist which I have described? Is there that order in your public worship which is demanded and proper? It is implied in his asking this question that there might be some things among them which were improper, and which deserved reproof.
When ye come together – For worship.
Everyone of you … – That is, all the things which are specified would be found among them. It is, evidently, not meant that all these things would be found in the same person, but would all exist at the same time; and thus confusion and disorder would be inevitable. Instead of waiting for an intimation from the presiding officer in the assembly, or speaking in succession and in order, each one probably regarded himself as under the influence of the Holy Spirit; as having an important message to communicate, or as being called on to celebrate the praises of God; and thus confusion and disorder would prevail. Many would be speaking at the same time, and a most unfavorable impression would be made on the minds of the strangers who should be present, 1Co 14:23. This implied reproof of the Corinthians is certainly a reproof of those public assemblies where many speak at the same time; or where a portion are engaged in praying, and others in exhortation. Nor can it be urged that in such cases those who engage in these exercises are under the influence of the Holy Spirit; for, however true that may be, yet it is no more true than it was in Corinth, and yet the apostle reproved the practice there. The Holy Spirit is the author of order, and not of confusion 1Co 14:33; and true religion prompts to peace and regularity, and not to discord and tumult.
Hath a psalm – Is disposed to sing; is inclined to praise; and, however irregular or improper, expresses his thanks in a public manner, see the note at 1Co 14:15.
Hath a doctrine – Has some religious truth on his mind which be deems it of special importance to inculcate, see the note at 1Co 14:6.
Hath a tongue – Has something made known to him in a foreign language, or has a power of speaking a foreign language, and exercises it, though it produces great confusion.
Hath a revelation – Some truth which has been particularly revealed to him; perhaps an explanation of some mystery (Doddridge); or a revelation ot some future event (Macknight); or a prophecy (Bloomfield); or a power of explaining some of the truths couched in the types and figures of the Old Testament. Grotius.
Hath an interpretation – An explanation of something that has been uttered by another in a foreign language; See the note at 1Co 12:10.
Let all things … – Let this be the great principle, to promote the edification of the church; See the note at 1Co 14:12. If this rule were followed, it would prevent confusion and disorder.
Fuente: Albert Barnes’ Notes on the Bible
1Co 14:26-40
How is it then, bretheren?
when ye come together, every one of you hath a psalm, a doctrine.
Christian worship
I. What it includes.
1. Singing.
2. Teaching.
3. Prayer.
II. What its objects.
1. Mutual edification.
2. Instruction.
3. Comfort.
III. What it requires.
1. Order.
2. Attention.
3. Peace.
4. Propriety.
IV. What its spirit.
1. Humility.
2. Submission to Gods Word.
3. Desire.
4. Reverence. (J. Lyth, D. D.)
Five chords to the harp
This morning, in our coming together, we have this variety of living experiences and powers. We come into the Church out of a confused world–confusions of state, of science, of society, of the man himself. It seems as if we were in an orchestra in which every instrument is out of tune and every performer maintaining his performance to be the perfection of harmony. And what a confused Church it seems! What rival theories and speculations. Every point is disputed; all preach charity, but then it should be practised by the other side; every one hath an infallible standard, but then no one will submit to it. Every one hath a psalm, doctrine, tongue, etc., but little turns out to edifying. Yet this is not the intention of the apostle in the text. First, it is a voice to life, the description of the Church of the living God, and of the varied means of grace by which the spirit grows. It is the assurance that variety is no hindrance to edification, but rather the way to it, even as the various materials of a building do not interfere with the unity of the building, but help it forward. Then, second, it is an invocation to the sanctification of speech, with which compare Exo 4:11. As speech distinguishes man from all the other inhabitants of the earth, so sacred speech especially distinguishes the Christian man from other men. Speech is the glorious endowment which constitutes the poet, the singer, the orator. Speech so Divine in its origin and use is to flow back to God; it is to be converted. The song is to be converted to the psalm. How dreadful is unconverted speech and its effects! When the physician visits the sick patient, one of the first things he asks him to do is to put out his tongue. He tests the state of the body by the tongue. And I am almost disposed to say to the professing Christian, Put out your tongue. One of the first effects of holiness in the life is the purification of speech. If a man offend not in word, the same is a perfect man. But we have in the text the constituent elements of a Divine service. Here are the five chords of a human harp, by whose charm life grows into fulness and proportion. Every one hath something; let no one be depressed on his own account, let no one be scornful on account of his neighbour.
I. Strike the first chord–Every one of you hath a psalm, the musical adoration. Every one of you hath a psalm that is the gladness of life–life realised as good, when the soul says, O come, let us sing unto the Lord, etc. Even as a bird in a dark grove is heard in its sweet strain, so let your voice rise, the swell of your praise, the sob of your confession, of your grief. Say it first for yourself, Bless the Lord, O my soul! then say it aloud to all the congregation.
II. Then strike the second chord–everyone of you hath a doctrine. As there is a psalm of life, there is a doctrine of life. Man is a being of feet as well as wings. There is the practical aspect of Christian truth. Surely every one of you knows something; you have lines, you have laws and statutes, even as the noblest musician has his notes and bars and scale of melody! And the doctrine is the guide, the law of life. What is arithmetic without numbers? What is language without letters? So religion is intangible without creed.
III. And then strike the third chord–every one of you hath a tongue, i.e., language that is especially his own. The accent is the soul. How different are real words, real prayers, and yet the accent is true. Some tongues are as if tipped with shafts of fire, and some distil as the dew. Some words swell with passion, and some flow like music. How varied are the accents of Isaiah, Jeremiah, Paul, and John!
IV. Then there is the fourth chord–every one of you hath a revelation. Every Christian has had his own satisfying vision; this is the story of his soul, as when Paul said, It pleased God to reveal His Son in me; but let us not make our revelation the absolute standard to another.
V. Then there is the fifth chord–every one of you hath an interpretation, and that is the consolation of hope; and as the revelation is to a man, so will his interpretation be; what I have seen and felt in the Bible is that which I shall draw forth from it. Every one hath his own interpretation, his own mode of reading his Bible, if he read it with his own eyes; and of what avail is it to me to read my Bible with the eyes of another man? Conclusion: And life does all this. Life is the spirit in which all is performed; no life then, no psalm, no doctrine, etc. On the other hand, a living psalm, a living doctrine, etc., that all may be done to edifying. (Paxton Hood.)
Let all things be done unto edifying.—
Edification the aim of Christian speech
When Handels oratorio of the Messiah had won the admiration of many of the great, Lord Kinnoul took occasion to pay him some compliments on the noble entertainment which he had lately given the town. My lord, said Handel, I should be sorry if I only entertained them; I wish to make them better. It is to be feared that many speechmakers at public meetings could not say as much; and yet how dare any of us waste the time of our fellow-immortals in mere amusing talk! If we have nothing to speak to edification, hew much better to hold our tongue! (C. H. Spurgeon.)
Concerning edifying
I. The edification of others is a duty to which all Christians are obliged. And this will appear–
1. From its being so much insisted on in Scripture (1Th 5:11; Rom 14:19; Rom 15:2). And what he so much recommends Paul eminently exemplifies.
2. From the relation that all Christians have to Christ as to their common Lord and Head. Whenever they pray that His kingdom may come, they hereby declare that they desire to see the enlargement of Christs kingdom. And how is this consistent with being indifferent and unconcerned about the edification of others? Building is not more properly the business and employment of the professed builder than it is that of the Christian in all things to profit and edify his neighbour.
3. From the relation men have to one another, as being jointly members of the mystical body of Christ. We are not only members of Christs body, but members also one of another. And it is the great law of the gospel that, as such, we have love one towards another. Now unless that charity can be esteemed perfect which extends to mens bodies and not to their souls, we must look on ourselves as obliged as to a very considerable branch of Christian charity to study to edify one another. And therefore Paul makes it a mark of charity that it edifieth.
II. That especial manner wherein the ministers of Christ in particular are obliged to forward this good work. The edifying the Church is the particular business for which they are set apart, and therefore every part of their conduct should have a particular tendency to this very thing.
1. In their public instructions. Instructing the ignorant is but one part of the preachers business. To remind those that are careless and to induce those who are not so ignorant as some others to consideration is as much his business as the other, and is every whit as necessary. And if men are edified either way, then is preaching a proper means of edification.
2. When they are officiating in holy things. They whose duty it is to join with us in prayer will be differently affected according as they observe the several parts of Divine service to be performed negligently and perfunctorily, or with fitting care and decency. In the latter case they who bring proper sentiments to the house of God will feel their good dispositions cherished and encouraged, and will be apt to relish devotion more, and to find greater delight and satisfaction in such religious exercises. And as for those who are thoughtless, the decent and devotional deportment of those who officiate will be a powerful, though secret, check to their want of attention and levity, and will be the most likely way to awaken them from their heedlessness and indolence.
3. In the exemplariness of their lives. Concerning Christ, Lactantius has observed that He did not only point out to us the true way, but went Himself before us in it, and this He did that no one on account of the difficulty should be afraid of venturing into the ways of virtue. It is a secret objection men are apt to make within themselves against the doctrine of the gospel that it is a rule of too great perfection to be practised, and this objection cannot be more effectually removed than when the preachers of it are themselves examples of what they teach.
III. By way of motive to this work, note the following arguments.
1. The excellence of this work. It is doing our best towards restoring man to the image of his Maker; it is putting him into a state of liberty, and delivering him from the servitude of sin, and fitting him for Gods favour and rewards. And what a great honour is it to mortal man!
2. The great charity of this work, inasmuch as it consists in converting sinners from the error of their ways, it is saving of souls from death.
3. The great necessity that we in particular of the clergy are under of having this good work very much at heart (1Co 9:16).
4. The exceeding great reward that attends it (Dan 12:3).
5. The unspeakable comfort and God-like joy which must be felt even in this life by those who have been successful. It is the only thing we know of that even in heaven itself can make new joy.
IV. The wise provision made by our Church for the edification of its members.
1. The service in the vulgar tongue is certainly much better fitted to inspire those who are present with sentiments of piety and devotion than when it is in a language which they that hear it do not understand.
2. Our liturgy is in all its parts edifying.
3. It is certainly more for edification that the business of public instruction should be in the hands of persons who by their education have been qualified for this thing, and who have been approved and sent forth by the governors of the Church, than that so important a business should be left to every ones caprice who should take it into his head that he is qualified for this office.
4. That judicious choice which our Church has made in retaining some ceremonies avid abolishing others is another thing in which our constitution is well fitted to edifying. (Dean Claggett.)
Fellowship in order to edification
This is the only meeting where this is the primary object. It is therefore important as the gauge of Church life–at once a barometer, chronometer, thermometer. How far fellowship exists and how close it is cannot be judged by audiences on the Lords day. Often the minister is the personal magnet, and the Church falls into disintegration when he is withdrawn, as a sheaf of wheat when the bond is removed. But it is never so when the prayer-meeting is central. Note the requisites of a good prayer-meeting.
I. Attendance–all with one accord in one place (Act 1:13-14). Blessed unanimity!–itself a promise and prophecy of Pentecost. To promote this the meeting should be made attractive. The place, the time, the environment ought to be all favourable-light, heat, ventilation, home comfort. A fervent meeting cannot be expected with freezing feet. The household of believers should have a home atmosphere in a home gathering.
II. Agreement (Mat 18:19-20). A divided Church never has a true prayer service. Unity reacts on the meeting, drawing together by a common motive.
II. The sense of the presence of the master (Mat 18:20; 1Co 5:4). Every attendant helps to make the atmosphere of the meeting, and hence ought to go from the closet impelled by the expectation of seeing the Lord.
IV. Spontaneity. Participation should be voluntary. Anything constrained hurts the meeting. We need the flow of a fountain, not the spurt of a force-pump. Spontaneity indexes spirituality. The measure of the presence of the Spirit is shown by voluntariness of participation. If a believer takes part against his will, constrained by courtesy to the leader, his help is of doubtful value. Selection is too apt to he guided by intellectual standards. It is not always the most intelligent that most edify.
V. Informality (Act 16:13). The prayer-meeting in primitive days was held in such places as suggested free, familiar interchange. The nearer the approach to a family gathering the better. Formality kills; all undue ceremony and dignity are hurtful.
VI. Liberty (2Co 3:17). This must be cultivated in ourselves and encouraged in others. Hypercriticism is its implacable foe. An aristocrat persistently advised me to do all the praying and talking, and keep others from taking part, except two whom he mentioned. All others grated upon his ear. Alas! how are raw recruits to be developed to veterans without practice? The ideal meeting is where every one, even women, exercise the gift of the Spirit freely as led of God (Act 1:14).
VII. Simplicity. Rhetoric is generally addressed to the audience, not God. Even of the broken prayer the Lord takes the meaning.
VIII. A spiritual, scriptural tone. If young people and new converts could be gathered weekly for training by the pastor or some competent person in knowledge of the Word and practice in public prayer, the prayer-meeting would show results. Conclusion: A few hints may be added as to the various exercises.
1. Praise. Song is very important, yet often perverted. The prayer-meeting is not a concert or a singing-school. The time is short–all exercises should be brief; the instrument should not be abused for playing symphonies and interludes. Awkwardness and delay in finding, reading, and starting the hymns are hurtful to impression.
2. Prayer must be audible, brief, direct.
3. The Word of God should be exalted always. Nothing so inspires faith, hope, and love, as the truth of God. Let the leader give at the outset one great thought from the Word, and set an example of point, pith, power, practical suggestion, and, above all, a Scriptural, spiritual frame of mind. (A. T. Pierson, D. D.)
The importance of order in the Church
I. Its foundation.
1. The essential equality of the members before God; they are brethren.
II. Its objects.
1. Edification.
2. Instruction.
3. Comfort.
III. Its means.
1. Mutual service.
2. Submission.
3. Self-control.
IV. Its motives.
1. God is the author of peace.
2. Order is a distinguishing feature of the churches of the saints. (J. Lyth, D. D.)
Disorder in the Church
I. How occasioned. By self-seeking, forwardness, etc.
II. Why condemned. Because inconsistent with–
1. Brotherhood.
2. Common edification.
III. How prevented.
1. By keeping the main object in view.
2. By doing all things unto edifying. (J. Lyth, D. D.)
The excellency and usefulness of the common prayer
Before we prove that that form in particular which our Church hath prescribed is agreeable to this apostolic rule, it is necessary to prove first that the prescribing a form in general is so; for unless the prescribing a form in general be according to this rule, no form in particular that is prescribed can possibly agree with it. If every minister of a parish should be left to his own liberty to do what he pleased in his own congregation, although some, perhaps, might be so wise and prudent as to observe this rule as well as they could, yet, considering the corruption of human nature, we have much cause to fear that others would not. And besides that the prescribing a form in general is more for our edifying than to leave every one to do what seems good in his own eyes, we have the concurrent testimony, experience, and practice of the universal Church; for we never read or heard of any Church in the world from the apostles days to ours but what took this course. Nay, to oppose a form is not only to make a mans self wiser than all Christians, but wiser than Christ Himself, for it is impossible to prescribe any form of prayer in more plain terms than He hath done it (Luk 11:2). The same may be proved also from the nature of the thing itself by such arguments which do not only demonstrate that it is so, but likewise show how it comes to be so. For, first, in order to our being edified, so as to be made better and holier whensoever we meet together upon a religious account, it is necessary that the same good and holy things be always inculcated and pressed upon us after one and the same manner, for we cannot but all find by our own experience how difficult it is to fasten anything that is truly good either upon ourselves or others, and that it is rarely, if ever, effected without frequent repetitions of it. Moreover, that which conduceth to the quickening our souls, and to the raising up of our affections in our public devotions, must needs be acknowledged to conduce much to our edification. But it is plain that as to such purposes a set form of prayer is an extraordinary help to us; for if I hear another pray, and know not beforehand what he will say, I must first listen to what he will say next, then I am to consider whether what he saith be agreeable to sound doctrine, and whether it be proper and lawful for me to join with him in the petitions he puts up to Almighty God, and if I think it is so, then I am to do it. But before I can well do that he is got to another thing, by which means it is very difficult, if not morally impossible, to join with him in everything so regularly as I ought to do. But by a set form of prayer all this trouble is prevented. I have nothing else to do while the words are sounding in mine ears but to move my heart and affections suitably to them, to raise up my desires of those good things which are prayed for, to fix my mind wholly upon God whilst I am praising of Him, and so to employ, quicken, and lift up my whole soul in performing my devotions to Him. To this may be also added that, if we hear another praying a prayer of his own private composition or voluntary effusion, our minds are wholly bound up and confined to his words and expressions, and to his requests and petitions, be they what they will, so that at the best we can but pray his player, whereas when we pray by a form prescribed by the Church we pray the prayers of the whole Church we live in, which are common to the minister and people, to ourselves, and to all the members of the same Church, which cannot surely but be more effectual for the edifying, not only of ourselves in particular, but of the Church in general, than any private prayer can be. Lastly, in order to our being edified by our public devotions, as it is necessary that we know beforehand what we are to pray for, so it is necessary that we afterwards know what we have prayed for when we have done. Now, as this is a thing of greater consequence, so a set form of prayer is a greater help to us in it than it is commonly thought to be; for if we hear another utter a prayer extempore which he never said, nor we heard, before, nor ever shall do it again, it is much if he himself can remember the tenth part of what he said, how much less can we that heard him do it? And if we cannot possibly remember what we prayed for, how is it possible for us to expect it at the hands of God or to depend upon Him for it? But now it is quite otherwise when we use a set form of prayer, for by this means, when we have prayed, we can recollect ourselves, look over our prayers again, either in a book or in our minds, where they are imprinted; we can consider distinctly what we have asked at the hands of God, and so act our faith and confidence on Him for the granting every petition we have put up unto Him, according to the promises which He hath made us to that purpose. These things being duly weighed, I shall now proceed to show that that form in particular which our Church hath appointed to be used upon such occasions is agreeable to the apostolic rule in the text. First, as to the language, you all know that the whole service is preformed in English, the vulgar and common language of the nation, which every one understands, and so may be edified by it. Ours is truly common prayer, for it is written and read in that language which is common to all the congregations in the kingdom, and to every person in each congregation. So that all the people of the land, whatsoever rank or condition they are of, may join together in the use of everything that is in it, and so be jointly edified by it. But that which is chiefly to be considered in the language of the common prayer is that it is not only common, but proper too. Though the words there used be all but common words, yet they are so used that they properly express the things that are designed by them. This, I confess, may seem to be no great matter at first sight, yet it is that without which we might be subverted by that which was intended for our edification; for impropriety of speech in matters of religion hath given occasion to all or most of the schisms, errors, and heresies that ever infested this or any other Church, as might easily be demonstrated. Hence the apostle gave Timothy a form of sound words, and charged him to hold it fast (2Ti 1:13), as knowing that except the words whereby he usually expressed Divine truths were sound and proper, it would be impossible for his notions and opinions of the things themselves to be so. And as the words in the common prayer are all as edifying as words can be, so, in the second place, is the matter expressed by those words, for there is nothing in it but what is necessary for our edification, and all things that are or can be for our edification are plainly in it. First, I say there is nothing in our liturgy but what is necessary for our edification. There are none of those vain disputations and impertinent controversies which have been raised in the Church, to its great disturbance, rather than its edification. And as there is nothing in it but what is edifying, so all things that are or can be edifying are in it, for nothing can be necessary to edify and make us perfect Christians but what is necessary either to be believed or done or else obtained by us. But there is nothing necessary to be known or believed but we are taught it; nothing necessary to be done but we are enjoined it; nothing necessary to be obtained but we pray for it in our public form of Divine service. There is no vice or lust but we desire it may be subdued under us; no grace or virtue but we pray it may be planted and grow in us. Insomuch that we do but constantly and sincerely pray over all those prayers, and steadfastly believe and trust in God for His answering of them, we cannot but be as real and true saints, as happy and blessed creatures, as it is possible for us to be in this world, Neither do we here pray for ourselves only, but, according to the apostles advice, we make supplications, prayers, intercessions, and giving of thanks for all men; yea, for our very enemies, as our Saviour hath commanded us (Mat 5:44). And what can be desired more than all this to make the matter of the common prayer edifying either to ourselves or others? I cannot pass from this head before I have observed one thing more unto you concerning the prayers in general, and that is that they are not carried on in one continued discourse, but divided into many short players or collects, such as that is which our Lord Himself composed; and that might be one reason wherefore our Church so ordered it, that so she might follow our Lords example in it, who best knew what kind of prayers were fittest for us to use. There is a kind of necessity to break off sometimes to give ourselves a breathing time, that our thoughts being loosened for a while, they may with more ease and less danger of distraction be tied up again, as it is necessary they should be all the while that we are actually praying to the Supreme Being of the world. Besides that, in order to the performing our devotions aright to the Most High God, it is necessary that our souls be possessed all along with due apprehensions of His greatness and glory. To which purpose our short prayers contribute very much, for every one of them beginning with some of the properties or perfections of God, and so suggesting to our minds right apprehensions of Him at first, it is easy to preserve them in our minds during the space of a short prayer, which in a long one would be apt to scatter and vanish away. But that which I look upon as one of the principal reasons why our public devotions are and should be divided into short collects is this: our blessed Saviour, we know, hath often told us that whatsoever we ask in His name we shall receive. And so we see it is in the common prayer, for whatsoever it is we ask of God, we presently add, through Jesus Christ our Lord, or something to that purpose. The next thing to be considered in the common prayer is the method, which is admirable, and as edifying, if possible, as the matter itself. Confession, psalms, scripture, creeds. The last thing to be considered in it is the manner of its performance, by which I mean only the several postures of the body, as standing and kneeling, which are used in it, for they also are done to edifying, While we say or sing the hymns and psalms to the praise and glory of God we stand up, not only to signify, but to excite the elevation of our minds at that time. So when we pray unto Him, we fall down as low as we can towards the earth, not daring to present our supplications to the absolute Monarch of the whole world any other way than upon our knees. First, come not to our public prayers only out of custom or for fashions sake, as the manner of some is, but out of a sincere obedience to Gods commands, and with a sure trust and confidence in His promises for His blessing upon what you do. Secondly, frequent our public prayers as often as conveniently you can. The oftener you are at them, the better you will like them and the more edified you will be by them. Thirdly, if possible, come always at the beginning of Divine service, otherwise you will certainly miss something that would have been edifying to you, and perhaps of that which at that time might have done you more good than all the rest. Fourthly, all the while that you are in Gods house carry yourselves as in His special presence and suitably to the work you are about, standing while you praise God and kneeling while you pray unto Him, as our Church hath directed you. Lastly, take special care all along to keep your minds intent upon the matter in hand. By this means you will perform reasonable service unto God, and by consequence that which will be very acceptable unto Him and as profitable and edifying to yourselves. (Bp. Beveridge.)
If any man speak in an unknown tongue, let it be by two, or at the most three, and that by course; and let one interpret.
The Christian Church in assembly
Paul considered that–
I. It might be addressed by several speakers (verses 27, 29). If this be so–
1. Should Christian teaching be regarded us a profession? It is so now. Men are brought up to it, and live by it as doctors, lawyers, etc. Surely the preaching of the gospel should no more be regarded as a profession than the talk of loving parents to their children.
2. Is the Church justified in confining its ministry to one man? In most congregations there are some who, besides the stated minister, are qualified to instruct, comfort, etc. And is it not incumbent on every Christian to preach, i.e., call sinners to repentance?
II. It might allow its godly men to speak on the inspiration of the moment (verse 30). May it not be that under every discourse some one or more should be so Divinely excited with a rush of holy thought as to crave for utterance not for his own sake, but for that of others? Why, then, should he not have the opportunity? What an interest such an event would add to a religious service!
III. It should submit the utterances of its teachers to a devout critical judgment. Let others discern (or discriminate) (R.V.). The people were not to accept as a matter of course all that was spoken; they were to act as the Bereans.
IV. It should in all its services maintain order (verses 32, 33). A true teacher, however full of inspiration, will so master his impulses as to prevent confusion. Notwithstanding all the liberty of teaching, all the enthusiam of the new life, where Christianity reigns there will be no disorder. There is order in dead mechanism, and there is ,order, too, in the roar of the ocean and in the thunderstorm. All that is Divine is under law. (D. Thomas, D. D.)
Decency and order in the Church
Reflect on–
I. What the Church is.
1. The Church of the living God (1Ti 3:15).
2. The Church of Christ (Mat 16:18).
3. The abiding place of the Holy Ghost (1Co 3:16).
4. The great instrument for the conversion of the world.
II. The importance of everything connected with it being as free from fault as possible. Impropriety in the Church–
1. Dishonours God.
2. Grieves Christ.
3. Tends to quench the Spirit.
4. Reduces it to impotence.
III. What a vast responsibility rests upon those who violate the apostolic command (verse 40). God is a God of peace, but in this way He is made to appear a God of confusion. (E. Hurndall, M. A.)
The efficient conduct of public worship
I. Hints as to this.
1. It should be intelligible to all (verse 27).
2. Those who cannot speak to edification should be silent.
3. As a rule not more than two or three should speak on one occasion, and only one at a time (verse 27).
4. The rest should listen and judge.
5. Every one should be ready to give way to another.
II. The importance of these hints.
1. That all may learn.
2. That all may be comforted (verse 31). (J. Lyth, D. D.)
For ye may all prophesy.—
In the social gatherings of Gods people
1. All may speak.
2. All learn.
3. All may find comfort. (J. Lyth, D. D.)
Any person who understands Christianity may teach it
We complain of the general Ignorance of Christians: they do not understand their own religion. Why? They do not think it a duty to understand any other parts than those which immediately concern themselves: the rest they leave to their teachers. I exhort you first to search the Scriptures on this ground: the Scriptures contain the whole of revealed religion. Our second word of advice is, read the Scriptures as they were written, for they were not written as they are now printed. The proper way of reading the Gospels is to take what all the four evangelists say on any one subject, and to put the whole together. The four evangelists stand before us exactly in the light of four witnesses in a court. Our third word of advice is, as you read, dare to think for yourselves. Read the Scriptures with a generous love of truth, and always believe yourselves as free to think and judge for yourselves as any other creatures in the world are. Who can enough deplore the misery of such Christians as choose to live and die in shackles rather than assert the liberty wherewith Christ hath made them free! Our last word of advice is, reduce as much Christianity as you know to practice. Remember the saying of Jesus Christ (Joh 7:17). For example, you know it is the duty of the Christian to pray. Exercise yourselves in prayer, then. It is the duty of a Christian parent to teach his children. Instruct your children, then: and so of the rest. As you practise religion you will make an experiment of the ease and pleasure of religious practice, and consequently you will grow more and more into a persuasion that the knowledge of God is the chief good of man. On supposition that you understand religion yourselves, we proceed to show you how to teach it to others. We suppose first the welfare of your children to lie nearest your heart. In vain you provide the comforts of life, and a settlement in the world for them without training them up in the principles of religion. It is like loading a boat with valuable commodities and sending it down a stream into the ocean without any animal except a jackdaw aboard. These principles ought to be imparted in a manner suited to their own dignity, to yours, and to that of your children. There are two general ways of teaching children the truths of religion. Some make use of catechisms, which children are made to get by heart. This is an exercise of the memory, but not of the understanding, and therefore nothing is more common than to find children, who can repeat a whole catechism, without knowing anything more than how to repeat it. The other method is by hearing them read some little histories of Scripture, and by asking them questions to set them a-thinking and judging for themselves. This is an exercise of the understanding, and when the understanding is taught its own use, it is set a-going true, and if it gets no future damage it will go true through life. A third way of teaching religion is by conference. There the doubting man may open all his suspicions, and confirmed Christians will strengthen their belief. There the fearful may learn to be valiant for the truth. There the liberal may learn to devise liberal things. There the tongue of the stammerer may learn to speak plainly. There Paul may withstand Peter to the face, because he deserves to be blamed. There the gospel may be communicated severally to them of reputation. There, in one word, ye may all prophesy one by one, that all may learn, and all may be comforted. Finally, you have all a right if you have ability and opportunity to teach publicly. The ability we mean is at an equal distance from arrogance and slavish fear: it is what the Apostle Paul calls openness, or great plainness of speech. This ability, made up of knowledge and utterance, hath a certain proportion adapted to particular places, and that, which is equal to all the purposes of instruction in a small and obscure congregation, may be very unequal to the edification of a large and better instructed assembly: but as there are various assemblies of Christians in various circumstances, the part of a discreet man is to weigh circumstances and abilities together, and so to give them all their portion of meat in due season. All methods of teaching must be enforced by example, and without example all instruction is vain, if not wicked and dangerous. Let us finish by confirming the right of such teachers as we have been describing, to exercise their abilities to the edification of the Church. I said a right. To what? To teach, not to domineer, and play the lord and master with insolence and without control. Can anything be so wretched as to engage to think always through life as our teachers think, or, if we judge otherwise, to act against our own conviction for quiet sake? We said a right. To what? To teach, not to make a to,tune. If any man considers teaching as a trade to acquire wealth he renders his virtue doubtful, and if he exercises this trade with this view in our poor churches, he does no more honour to his understanding than to his heart. I said a right. To what? To teach, and not merely to talk. To fill up an hour, to kill time, to sound much and say nothing, to use vain repetitions; how easy are these to some men! To teach is to inform and to impress. I said a right. To what? To teach, and not to tattle. Teaching the gospel gives a man no right to interfere in the secular affairs of his brethren. When we say whoever understands Christianity hath a right to teach it, we do not say he hath a right to be heard, for as one man hath a right to teach, so another hath a right to hear, or not to hear, as he thinks proper; and the first ought not to exercise his right over the last without his consent. Sum up these articles, and they amount to this: any person who understands Christianity may teach it; but his teaching gives him no right to assume the character of a ruler over the consciences or property of his brethren, no right to trifle with their precious time, to interfere in their worldly affairs, to oblige any to hear without their consent, or under any pretence whatever to introduce disorder and inequality into a family, where one is the Master, even Christ, and all the rest without excepting one, all the rest are brethren, and where the highest endowments can make them no more. (R. Robinson.)
And the spirits of the prophets are subject to the prophets.—
Self-control in Divine worship
1. Is in all ordinary cases possible.
2. Does not interfere with the operations of Gods Spirit. He is a God of order and peace.
3. Is a religious duty, for the sake of edification and for the honour of religion. (J. Lyth, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 26. How is it – every one of you hath a psalm, c.] Dr. Lightfoot understands this in the following manner: When the congregation came together, some were for spending the time in psalmody others in explaining particular doctrines; others in reading, praying, or speaking in the Hebrew tongue; others were curious to hear of farther revelations; and others wished to spend the time in the interpretation of what had already been spoken. This may be specious, but to me it is not satisfactory. It seems more likely that, when the whole Church came together, among whom there were many persons with extraordinary gifts, each of them wished to put himself forward, and occupy the time and attention of the congregation: hence confusion must necessarily take place, and perhaps not a little contention. This was contrary to that edifying which was the intention of these gifts.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By what followeth in the two next verses, one would think that some of them, in their church meetings, were so absurd, as, being endued with several gifts, they would be using them all together, one singing, another preaching, a third speaking with tongues, &c.; but this is so apparent a confusion, that one must be very uncharitable to this famous church, to presume that they should be so absurd. Others therefore rather think, that those endued with several gifts, of which he reckoneth five, (under which he comprehendeth all others), were every one contending for his course to exercise his gift; one, for spending the time in singing the psalm he had made; another, for spending the time in hearing his doctrinal discourse; a third, for the spending it in hearing him discourse in an unknown tongue; a fourth, for the spending it in hearing his revelation; a fifth, for the spending it in hearing his interpretation; or at least desiring the time might be protracted, until they had been all successively heard.
Let all things be done unto edifying: to prevent this and other disorders, the apostle giveth several rules. The first is: That all things should be so done, as might tend best to promote in men faith and holiness; that is and ought to be the main and chief end of those who any way minister in sacred things.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. How is it then?rather,”What then is the true rule to be observed as to the useof gifts?” Compare 1Co 14:15,where the same Greek occurs.
a psalmextemporary,inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna(Luk 1:46-55; Luk 1:67-79;Luk 2:34-38).
a doctrineto impartand set forth to the congregation.
a tongue . . . arevelationThe oldest manuscripts transpose the order:”revelation . . . tongue”; “interpretation”properly following “tongue” (1Co14:13).
Let all things be done untoedifyingThe general rule under which this particular casefails; an answer to the question at the beginning of this verse. Eachis bound to obey the ordinances of his church not adverse toScripture. See Article XXXIV, Church of England Prayer Book.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
How is it then, brethren?…. Or “what is it brethren?” The Arabic renders it, “what is the sense of my words?” The meaning of what he had said, the drift of his whole discourse; or rather the sense is, what is to be done in the case he was about to propose?
when ye come together; as a church into one place, to worship God;
everyone of you hath a psalm; not that everyone had this, or any other gift here mentioned, but that there were some among them that had one or other of these several gifts: some of them had a gift of composing and singing a psalm extempore; they delighted in psalmody, and were forward to promote it, and fond of spending the time wholly in it.
Hath a doctrine; others of them had a gift of deducing doctrines out of the word of God, which is profitable for that purpose, in an extraordinary manner, without study, and were capable of teaching them, and instructing men in them in a very edifying way:
hath a tongue others had the gift of speaking with divers tongues; or had knowledge and skill in the Hebrew tongue, could not only pray and sing in that language, and read the sacred text, but could deliver a sermon in it.
Hath a revelation; others had a peculiar insight into the types and figures of the Mosaic dispensation, a clear view of the prophetic writings, and a large discovery of the mysteries of the Gospel, by the Spirit, as a spirit of wisdom and revelation.
Hath an interpretation; others had a gift of interpreting languages, particularly the Hebrew language, when anything was delivered therein by another. Now the apostle answers to the question, what is to be done in such a case, where there is such a variety of gifts, and everyone is desirous of exercising his peculiar gift?
let all things be done to edifying; intimating, that each of these things might be done; every gift might be made use of: he that had a psalm might sing it; and he that had a doctrine might deliver it; he that had a tongue might speak with it; and he that had a revelation might declare it; and he that had an interpretation might make use of it; provided that care was taken that each was done in such a manner, as might be for the edifying of the church that was met together; otherwise, if it was only for ostentation sake to make a show of their gifts and talents, and to nourish their own pride and vanity, no good end would be answered; it had better be let alone: but if edification could be promoted, each gift might be employed; for which the apostle gives the following directions.
Fuente: John Gill’s Exposition of the Entire Bible
| On Spiritual Gifts. | A. D. 57. |
26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. 27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. 28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. 29 Let the prophets speak two or three, and let the other judge. 30 If any thing be revealed to another that sitteth by, let the first hold his peace. 31 For ye may all prophesy one by one, that all may learn, and all may be comforted. 32 And the spirits of the prophets are subject to the prophets. 33 For God is not the author of confusion, but of peace, as in all churches of the saints.
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, c. 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 (1Co 14:27; 1Co 14:28), 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.
Fuente: Matthew Henry’s Whole Bible Commentary
When ye come together ( ). Present middle subjunctive, repetition, whenever ye come together, in contrast with special case ( , second aorist subjunctive) in verse 23.
Fuente: Robertson’s Word Pictures in the New Testament
1) “How is it then, brethren?” (ti oun estin adelphoi?) “What therefore is it, (the manner or purpose) dear brethren?”
2) “When ye come together, every one of you,” (hotan sunerchesthe) “Whenever you all assemble, or come together, by agreement, of your own accord” (hekastos) “each of you,” or “each one of you.”
a) “Hath a psalm” (psalmon echei) “has a psalm, or a psalmoid instrument – a musical instrument,” or a charismatic gift for a psalm.
b) “Hath a doctrine” (didachen echei) “has a teaching,” or a gift of charismatic teaching, a spiritual help to teach.
c) “Hath a tongue” (glossan echei) “has a tongue or language gift” – a gift to speak in another language.
d) “Hath a revelation” (apokalupsin echei) “has an unveiling, uncovering, a disclosure from God by charismatic gift.”
e) “Hath an interpretation (ermeneian echei)
has an interpretation, a charismatic gift to interpret a message or testimony of one given in another language.
3) “Let all things be done unto edifying.” (panta pros oikodomen ginestho) “Let all things be with a view to edification” (when ye come together) – not for excitement – display, or to make a show, was Paul’s appeal to the Corinthian brethren in their worship and witnessing and teaching assembly.
Fuente: Garner-Howes Baptist Commentary
26. What is it then? He now shows the way in which they may remedy those evils. In the first place, each gift must have its place, but in order and in measure. Farther, the Church must not be taken up to no purpose with unprofitable exercises, but must, in whatever is done, have an eye to edification. He speaks, however, in the first place of edification in this way: “Let every one, according as he has been endowed with some particular gift, make it his aim to lay it out for the advantage of all.” For it is in this way that we must understand the word rendered every one — that no one may take it as implying universality, as though all to a man were endowed with some such gift.
Fuente: Calvin’s Complete Commentary
Butlers Comments
SECTION 3
Perfecting With Decorum and Decency (1Co. 14:26-40)
26 What then, brethren? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for edification. 27If any speak in a tongue, let there be only two or at most three, and each in turn; and let one interpret. 28But if there is no one to interpret, let each of them keep silence in church and speak to himself and to God. 29Let two or three prophets speak, and let the others weigh what is said. 30If a revelation is made to another sitting by, let the first be silent. 31For you can all prophesy one by one, so that all may learn and all be encouraged; 32and the spirits of prophets are subjects to prophets. 33For God is not a God of confusion but of peace.
As in all the churches of the saints, 34the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate, as even the law says. 35If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church. 36What! Did the word of God originate with you, or are you the only ones it has reached?
37 If any one thinks that he is a prophet, or spiritual, he should acknowledge that what I am writing to you is a command of the Lord. 38If any one does not recognize this, he is not recognized. 39So, my brethren, earnestly desire to prophesy, and do not forbid speaking in tongues; 40but all things should be done decently and in order.
1Co. 14:26-33 a Decorum: If the Corinthian church (or any church in any age) was to ever reach maturity, or perfection (reach the goal God had for it), it would have to bring order out of the confusion caused by the childish attitudes and practices with miraculous gifts. Paul sets forth specific rules of conduct to be followed for this problem of the Corinthian church of the first century. These are not, specifically, rules for the church today since miraculous gifts no longer exist. However, the principle teaching, that all things should be done decently and in order in the church, still applies. Therefore, there is much for us to learn from this section.
The idiomatic phrase, What then, brethren? is much like the modern phrase in English, How about it, then, folks? Paul is saying, This, then, is the way it is to be when you meet in your Christian assemblies. He recognized that there would be a multitude of people with gifts all at the same gathering. He also realized that a person with a miraculous gift could hardly be asked never to use it. After all, God would not give any gift, miraculous or non-miraculous, and forbid its use. God would certainly want it to be used. But the controlling principle for use of all gifts was, Let all things be done for edification. These are the apostolic rules:
1.
If any are to speak miraculously, in a foreign language, there must be only two, or at most three, and each in turn (Gr. kaiana meros, the word meros, means, to divide up, to allot, to distribute). One at a time!
2.
Those with the gift of tongues were permitted to speak only if they knew there was a translator (Gr. hermeneuto) present. If there was no translator present, they were to keep silent! Any so-called private exercise would be misuse.
3.
If any prophesied, only two or three were to prophesy. And, they were told, prophesying would be each in turnone at a time, (1Co. 14:30-31).
4.
Those with the gift of prophecy were to exercise their gift only when there were others present to discern (Gr. diakrinetosan, the word from which the English words, critique, criticize, critic, meaning, to judge, to discriminate, to decide). The discerners had the miraculous power to decide (not interpret) whether a prophet spoke from God or not.
5.
Evidently, no one prophet had all the truth to proclaim. One by one they were to teach at each corporate assembly of the church. And all, even those who taught, were to do some learning at one time or another (1Co. 14:31).
6.
All gifts were to be kept under these controls, for the spirits of the prophets are subject to the prophets (and so were the spirits of the language-speakers). Every apostolic command here by Paul presupposes that these gifts could be, and were to be, exercised under their control. Paul would not have insisted on the gifts being exercised by only two or three, and one at a time, had they not been controllable. No tongues-speaker, or prophet, was to jump up and begin to exercise a gift when another was doing so. No one was to claim he could not help himselfthat it was the Holy Spirit forcing him to exercise his gift. These gifts were not exercised spontaneously!
God would never produce disorder and confusion! God brings order out of chaos. God does not produce fragmentationhe creates wholeness. The Greek word akatastasia, translated, confusion, means, instability, anarchy, revolution, and from it we get the English words, catastasis, catastrophe, and catatonia.
The church today, though not possessing miraculous gifts, will do well to learn a lesson from the fundamental principle Paul teaches here. The principle is decorum, orderliness. Worship does not, in fact should not, have to be spontaneous, to be worship! Of course, worship must come from the heart. And, simply following a regimen of worship ceremonies does not insure that worship is being done. But neither does spontaneity! Paul is saying to these Corinthians (and to all Christians) that God is not pleased with any worship service that is disorderly and confusing. The worship of God must be intelligent, instructive, maturing, and orderly (according to a design, with regularity). If spontaneity must suffer, then let it suffer. This is true of youth sessions as much, or more, than adult sessions. How can Christians learn to order their lives if they are taught that the worship of God is some exercise in spontaneity, impulsiveness, and confusion?
1Co. 14:33 b 1Co. 14:40 Decency: Is it indecent for a woman to speak in church? The instruction concerning women in the public assembly, in this context, must have involved the misuse of miraculous gifts. We really do not know what the problem was, specifically, but it was probably one of the following situations:
a.
either some women had miraculous gifts and were using them publicly which, in that culture especially, was an indecent usurpation of male leadership in the public assemblies; the dignity of man and woman is preserved only if the place God has ordained for each is maintained (see our comments in 1Co. 11:1 ff.).
b.
or, some women, who did not have miraculous gifts, were prodding and agitating their husbands or others who did have gifts to use them contrary to the apostolic guidelines; this also was indecent behavior for women.
c.
or, some women who did not have miraculous gifts were insisting they were going to teach in the public assemblies without gifts.
The point is, even had there been women in the Corinthian church with miraculous gifts, they were not to exercise them in the public assemblies. This certainly is not the case with most of the so-called charismatic assemblies in modern times.
The apostle reiterates a teaching he has made in other places in the New Testament. He says, . . . women should be subordinate, as even the law says. The Greek same word hupotassesthosan (be subject, subordinate) is used in Eph. 5:21 ff. and in Col. 3:18. The woman was created by God subordinate to her husband. Male chauvinism has nothing to do with itit is divinely ordained.
Paul anticipated there would be those who would not agree with his teaching about women in the public assembly, but he reminded them that the word of God did not originate with them, nor did it come to them alone. Actually, Paul says, Did the word of God go forth from you . . . or are you the only people who have and know the word of God? The Greek word is exelthen, go forth. In other words, the word of God is not subject to the whims of the Corinthiansthe Corinthians are to be subject to the word of God.
Furthermore, Paul speaks the word of God. Any member of the Corinthian church who would disobey the apostles instructions about the use and misuse of miraculous gifts in this letter is not possessed of Gods truth, nor is he spiritually-minded. This warning is as relevant for the church today as it was for the first century church.
When all is said and done, it comes down to this: Earnestly desire to prophesy, because that is what converts and edifies. But do not forbid anyone who has the miraculous gift of speaking in a foreign language to do so for God had a purpose for the exercise of all the miraculous gifts. But let all things be done decently and in order. The word decently is a translation of the Greek word euschemonos, and means literally, well-schematized, or, with good schematics. Any worship of God that does not follow Gods schematic (plan, blueprint, order, arrangement) is not decent! The words in order are translated from the Greek words, kata taxin; the word taxin is related to the Greek word tagma, and both are used to signify to arrange something in order, especially in a military order. It would not, therefore, be altogether unscriptural to say that the worship of God in the churchs corporate assemblies, should be regimented!
We believe the apostolic doctrine concerning miraculous gifts is clearly set forth in these three chapters (I Cor. 121314). We believe all Christians, using accepted hermeneutical rules, should understand this teaching alike. But we also acknowledge that as long as some accept what they believe they have experienced in the place of understanding what Paul teaches here, there will continue to be division among Christians, just as there was nearly two thousand years ago, when Paul wrote to the brethren at Corinth.
A quotation from Seth Wilson, Dean Emeritus of Ozark Bible College, is in order here. Dean Wilson has spent nearly fifty years researching this subject and counseling individuals and congregations who are plagued by this problem.
The tongues-speaker (modern-day) who says, You cannot understand or give any true judgment about a gift from God which you have not experienced and do not believe in, is saying, in effect, that it is not subject to critical examination in the light of Scripture. An error which grows out of this is the belief that one cannot understand the Bible unless he has been baptized in the Holy Spirit. To say that only the believer in the tongues experience is qualified to comment on it begs the question, supposes that it is always from God, and puts the subjective (inward and personal feeling) above the Scripture as a source of truth. This takes the attitude that tongues speaking is something that is beyond the realm of reasonable evidence or factual investigation.
from an unpublished essay on the Holy Spirit by Seth Wilson
Fuente: College Press Bible Study Textbook Series
(26) How is it then, brethren?From a discussion as to the relative value of the gift of tongue and that of prophecy, the Apostle now turns to practical instructions as to the method of their employment in public church assemblies. He first gives directions regarding the tongues (1Co. 14:27-28), then regarding prophecy (1Co. 14:29-36), and the concluding verses of this chapter contain a summing up and brief repetition of what has been already laid down. In this verse he introduces the practical application of the truths which he has been enforcing, by the question, How is it, then?i.e., what should follow from all these arguments?and, instead of answering the question directly, he first recalls the existing state of confusion in their public assemblies, which had rendered necessary the teaching of the previous verses, and which is to be remedied by the practical instructions which now follow.
When ye come together, every one of you hath . . .Better, when ye are assembling together each one of you hath a psalm, &c. The uppermost thought in each mind as you are assembling for public worship is the individual gift which he possesses. One had the gift of pouring forth a psalm of praise; another could deliver a doctrinal discourse; another could speak to God in a tongue; another had some deep insight into the spiritual world; another could interpret the tongue. If these varied gifts were employed by each for his own gratification, or even for his own spiritual advancement, they would not be used worthy of the occasion. In public these gifts were to be exercised not by each one for himself, but for the building up of the whole Church.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
c. Rules for the most orderly and effective exercise of both tongues and prophecy, 1Co 14:26-33 .
26. Every one Rather, each one. Used not to indicate that all of them had an exercise to offer, but to signify that the gifts were distributed one to an individual, and not all to one or all to all.
Hath a psalm Some train of Christian thought expressed in rhythmical language, to be chanted or sung.
Hath a doctrine revelation See note on 1Co 14:6.
Edifying St. Paul would again test the gift or the exercise by its results does it profit, convert sinners, build up the Church?
Fuente: Whedon’s Commentary on the Old and New Testaments
Consequent Instructions For The Church Meeting (14:26-33).
‘What is it then, brothers? When you come together, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done to edifying.’
So being satisfied that he has satisfactorily dealt with that question Paul now moves on to positive instructions. He asks them to consider a typical gathering of Christians on the assumption that they are all coming inspired by the Spirit and filled with love and concern for one another. What is the situation? They will all come inspired in a different way. One will have a psalm that has been laid on his heart so that they can sing together rationally, another will have some teaching that he feels the Spirit wishes the church to know, another may have a revelation that God has given him about some matter, another has a tongue, and another its interpretation. All will have as their main aim and desire the edifying of the whole church. What a difference from if they all come in to speak in tongues, each for his own individual benefit.
Nevertheless even then they must act thoughtfully and considerately. They must exercise their gifts with a view to edifying others.
It is noteworthy that he does not mention prophecy which up to now has been prominent, and especially so in view of 1Co 14:31. This would suggest that he considers that what he has mentioned adequately covers the same ground as prophecy, possibly the psalm and/or teaching. The psalm may signify a prophetic psalm. Note how the prophecies in Luke 1, 2 read like psalms. ‘Revelation’ would appear to be an exceptional and not too common gift (see below), although it would also arise out of prophesying.
Fuente: Commentary Series on the Bible by Peter Pett
The Practice of the Gifts In 1Co 14:26-35 Paul explains how the gifts of utterance are practiced in the local church.
Illustration – Kenneth Hagin describes this passage of Scripture as a believer’s meeting, in contrast to other church meetings, such as prayer meetings, evangelistic meetings, healing meetings and teaching meetings. [168] He tells about having Sunday morning believer’s meetings while pastoring in East Texas in 1930-40. He held the believer’s meetings in the morning because the attendance was mostly believers, while the night service was evangelistic because there were many unsaved visitors in that meeting. In this Pentecostal church, he rarely preached sermon. Instead, there was a lot of time waiting on the Lord, and allowing the gifts and manifestations of the Holy Spirit to operate through the believers in the congregation. If the Holy Spirit had given someone an utterance, whether by prophecy or tongues and interpretation, it was given. If someone danced, it was to be prompted by the Holy Spirit. Someone may stand up and sing a song, or quote a verse, but all was done in an orderly manner as the Spirit led. If someone moved out of order, Hagin would simply bring that demonstration to a halt and get back in the flow of the Holy Spirit. Very often, the congregation sat in reverent awe quietly for long periods of time. Sometimes, an unbeliever would enter the service and experience the presence of God or see the demonstrations of the Spirit. These moves of the Holy Spirit brought many of the unbelievers under heavy conviction and resulted in their salvation (1Co 14:23-25).
[168] Kenneth Hagin, Plans Purposes and Pursuits (Tulsa, Oklahoma: Faith Library Publications, c1988, 1993), 42-4.
1Co 14:26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
1Co 14:26
Paul is about to give us some guidelines for an orderly way in which the gifts of utterance are to operation during a church service. He will then close this lengthy passage by charging the church to have everything done decently and in order.
1Co 14:26 “every one of you hath a psalm” – Comments – The Lord sometimes gives people a song or a short tune, or even a poem.
1Co 14:26 “hath a doctrine” – Comments – The Lord may open some one’s eyes to a scriptural truth, which they had never quite seen before. The Lord may have showed them something special in a particular verse or passage of Scripture.
1Co 14:26 “hath a tongue” – Comments – Others may have a message in tongues and someone interprets.
1Co 14:26 “hath a revelation” – Comments – The Lord is always at work in a believer’s life. When they come together, there is much to share of what the Lord has shown them. To one person, the Lord may reveal to them that He is always with them (to those who may feel alone); to another the Lord may newly enlighten them to the truths of divine healing, to others the Lord may have said something to them about their situation.
1Co 14:26 “Let all things be done unto edifying” – Comments – The idea of love is also in this passage. Love is seen in the charge to use the gifts of utterance for the benefit of others.
1Co 14:26 Comments – All of these psalms, hymns, and spiritual songs are uttered when we yield to the Spirit. It is in this manner that we are allowing “the word of Christ to dwell in us richly” (Col 3:16). Kenneth Hagin says that these supernatural utterances of the Holy Spirit that are given to you “on the spur of the moment” are done so “by the spirit of prophecy.” This is why 1Co 14:5 says that we may all prophesy. [169]
[169] Kenneth Hagin, Plans Purposes and Pursuits (Tulsa, Oklahoma: Faith Library Publications, c1988, 1993), 123.
1Co 14:5, “I would that ye all spake with tongues, but rather that ye prophesied : for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.”
Scripture References – We find a similar list of utterances in Eph 5:19 and Col 3:16.
Eph 5:19, “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;”
Col 3:16, “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.”
1Co 14:27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
1Co 14:28 1Co 14:29 1Co 14:29
1Co 12:10, “To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:”
Illustration:
1Co 14:37
Comments – The phrase “the other” is a plural noun in the Greek ( ). It says others of a like nature, i.e., the other prophets are to judge.
1Co 14:29 Comments – Just as the gift of tongues is operating in 1Co 14:27, the gift of prophecy must follow the same order in the service.
1Co 14:30 If any thing be revealed to another that sitteth by, let the first hold his peace.
1Co 14:30
1Co 14:31 For ye may all prophesy one by one, that all may learn, and all may be comforted.
1Co 14:32 1Co 14:32
1Co 14:33 For God is not the author of confusion, but of peace, as in all churches of the saints.
1Co 14:33
Lev 18:23, “Neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto: it is confusion.”
Lev 20:12, “And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them.”
1Co 14:34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.
1Co 14:34
Gen 3:16, “Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.”
Illustration – We see an illustration of a woman’s subjection to her husband under the Law in Num 30:3-12 where her vow is subject to the husband’s approval. We also see in the book of Esther a command from the Persian king for all wives to honor their husbands.
Est 1:20, “And when the king’s decree which he shall make shall be published throughout all his empire, (for it is great,) all the wives shall give to their husbands honour, both to great and small.”
1Co 14:35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
1Co 14:34-35
Women’s Role in Public Worship – In the Jewish culture women did not join the men in public worship. For example, in Herod’s Temple the women had a separate court apart from the men in which to worship and give offerings, which was called the “Court of the Women.” [170] In the Jewish synagogues, the women were made to sit apart from the men. [171] However, in Greek culture the women had greater freedom. In Corinth the women were a part of pagan temple worship in which they held leading roles along with the cultic priests. They were accustomed to giving prophetic oracles and talking in their old forms of temple worship. Within this context, Paul was now going to give women a different role in public worship within the local churches. They were to be silent and submissive unto their husbands. When considering the entire New Testament, it is important to understand that Paul is not excluding all women from operating in the gifts of the Spirit, or from being called into ministerial offices; for such disciplined women conduct themselves in an order manner in Christian service. The context of this passage in 1Co 14:34-35 was to bring some form of order to the laity in order to enjoy orderly worship and allow the Spirit of God to move among them.
[170] Josephus writes, “There was also on the other sides one southern and one northern gate, through which was a passage into the court of the women; for as to the other gates, the women were not allowed to pass through them; nor when they went through their own gate could they go beyond their own wall. This place was allotted to the women of our own country, and of other countries, provided they were of the same nation, and that equally.” ( Wars 5.5.2) See also Alfred Edersheim, The Temple: Its Ministry and Services as They were at the Time of Jesus Christ (London: The Religious Tract Society, 1908), 48-50.
[171] Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (New York: Hodder & Stoughton, n.d.), 261.
The Practice of Ancient Oracles – The classical writers reveal that the concept of sacred mysteries being utters as divine oracles was practiced in the ancient world. Regarding the use of oracles, the ancient Greeks regarded divine oracles as a form of worship until the time of the Persian war (490-479 B.C.). [172] The temple of Apollo located at Delphi was famous in the ancient world for delivering oracles to men by those in a trance, or they interpreted dreams or patterns in nature. [173] The Greek historians Herodotus (484-425 B.C.) [174] and Plutarch (A.D. 46-100) [175] mention this place of oracles in their writings. While the Romans as a nation did not regard oracles as a religious practice, this custom continued within the Empire, but not without the contempt of the Romans. [176] This practice was later outlawed under the Roman emperor Theodosius (A.D. 379-385). [177] King Saul’s visit to the witch of Endor shows its popularity among ancient eastern cultures (1Sa 28:7-25). The damsel who prophesied over Paul and Barnabas in Philippi is an example of the proliferation of divination in the New Testament times (Act 16:16-24). The Sibylline Oracles, [178] a collection of Greek oracles compiled by Jews and Christians in the early centuries before and after Christ, reflect the widespread popularity that the Sibyl prophetesses held in ancient Greek and Roman history. Regarding the concept of “mysteries” ( ) revealed through oracles, Plutarch, writing about the Pythian priestesses who prophesied at Delphi, speaks of “interpreters of the sacred mysteries.” [179] Thus, when Paul refers to the mysteries hidden from the ages being revealed to the Church (Rom 16:25, 1Co 2:7, Eph 1:9; Eph 3:3-4; Eph 3:9; Eph 6:19, Col 1:26; Col 2:2; Col 4:3, 1Ti 3:9), or when Luke, Paul, and Peter speak of the “oracles” ( ) (G3051) of God (Act 7:38, Rom 3:2, Heb 5:12, 1Pe 4:11), they are speaking in a cultural language that the Greeks and Romans understood, where pagans frequently sought oracles through divine utterance at the temples to reveal hidden mysteries for their lives.
[172] C. H. Prichard, “Oracle,” in A Dictionary of the Bible, vol. 3, ed. James Hastings (New York: Charles Scribner’s Sons, 1901), 629.
[173] R. F. Youngblood, F. F. Bruce, R. K. Harrison, and Thomas Nelson Publishers, Nelson’s New Illustrated Bible Dictionary, rev. ed. (Nashville, TN: Thomas Nelson Publishers, 1995), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), “Oracle.”
[174] Herodotus writes, “and he [Dorieus] asked the Spartans for a company of folks, whom he took away as colonists; he neither enquired of the oracle at Delphi in what land he should plant his settlement, nor did aught else that was customary” ( Histories 5.42) See Herodotus III, trans. A. D. Godley, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1938), 46-47.
[175] Plutarch tells us that the Sibylline prophetesses of Delphi used poetic verses with their prophecies, saying, “for when we drew near that part of the rock which joins to the senate-house, which by common fame was the seat of the first Sibyl that came to Delphi from Helicon, where she was bred by eh MusesSerapio made mention of certain verses of hers, wherein she had extolled herself as one that should never cease to prophesy even after her death” ( Wherefore the Pythian Priestess Now Ceases to Deliver Her Oracles in Verse 9) He later writes, “but I am constrained to claim your first promise, to tell me the reason wherefore now the Pythian prophetess no longer delivers her oracles in poetic numbers and measuresand also the temple of Tellus, to which the oracle appertained, and where the answers were delivered in verses and song.” ( Wherefore the Pythian Priestess Now Ceases to Deliver Her Oracles in Verse 17) See William W. Goodwin, Plutarch’s Essays and Miscellanies, vol. 3 (Boston: Little, Brown and Company, 1911), 77, 86-87.
[176] The Roman poet Lucan (A.D. 39-65) reflects the contempt for such oracles by the Romans when he writes, “They had now come to the Temple, the only one which among the Libyan nations the uncivilized Garamantes possess. There stands Jupiter, the foreteller of destiny, as they relate; but not either brandishing the lightnings or like to ours, but Ammon with crooked horns.” ( Pharsalia 9.593-598) See H. T. Riley, The Pharsalia of Lucan (London: Henry G. Bohn, 1853), 359.
[177] C. H. Prichard, “Oracle,” In A Dictionary of the Bible, ed. James Hastings (New York: Charles Scribner’s Sons, 1901), 629.
[178] The Sibylline Oracles, trans. H. C. O. Lanchester, in The Apocrypha and Pseudepigrapha of the Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books, vol. 2 (electronic edition), ed. R. H. Charles, in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004).
[179] Plutarch writes, “The interpreters of the sacred mysteries acted without any regard to us, who desired them to contract their relation into as few words as might be, and to pass by the most part of the inscriptions.” ( Wherefore the Pythian Priestess Now Ceases to Deliver Her Oracles in Verse 2) See William W. Goodwin, Plutarch’s Essays and Miscellanies, vol. 3 (Boston: Little, Brown and Company, 1911), 70.
Rom 16:25, “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,”
1Co 2:7, “But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:”
Eph 1:9, “Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:”
Eph 3:3-4, “How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)”
Eph 3:9, “And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:”
Eph 6:19, “And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,”
Col 1:26, “Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:”
Col 2:2, “That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;”
Col 4:3, “Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:”
1Ti 3:9, “Holding the mystery of the faith in a pure conscience.”
Act 7:38, “This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:”
Rom 3:2, “Much every way: chiefly, because that unto them were committed the oracles of God.”
Heb 5:12, “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.”
1Pe 4:11, “If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.”
The reference to pillars and foundations of the Church in 1Ti 3:15 suggests that Paul had in mind the ancient Greek and Roman temples with their practice of divination, and that he compares this pagan scene of worship to the New Testament Church and the Holy Scriptures, which serve as its pillars and foundation.
Thus, we can imagine Paul’s concern in the early Church at Corinth and other churches with the encroachment of these prophetic “priestesses” from pagan temples into the public worship of believers, attempting to deliver divine oracles. Thus, Paul makes restrictions upon the churches he established in order to prevent this encroachment and keep public worship pure and holy.
Fuente: Everett’s Study Notes on the Holy Scriptures
The practical application of these truths in public worship:
v. 26. How is it, then, brethren? When ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying:
v. 27. If any man speak in an unknown tongue, let it be by two or, at the most, by three, and that by course; and let one interpret.
v. 28. But if there be no interpreter, let him keep silence in the church; and let him speak to himself and to God.
v. 29. Let the prophets speak two or three, and let the other judge.
v. 30. If anything be revealed to another that sitteth by, let the first hold his peace.
v. 31. For ye may all prophesy one by one, that all may learn and all may be comforted.
v. 32. And the spirits of the prophets are subject to the prophets.
v. 33. For God is not the author of confusion, but of peace, as in all churches of the saints. The apostle here gives instructions about the arrangements of services, in order that his purpose of edification of the congregation may best be accomplished. What was to be done in Corinth, and what, all things being equal, is to be done in all Christian congregations about the order of public worship? As matters stood in Corinth at that time, each one contributed something at their meetings, according to the special spiritual gift which was given him: One has a psalm to chant; another has a doctrine, another a revelation to communicate; another has a tongue, another an interpretation to give. So there was no lack of gifts nor of a willingness to impart the gift; rather all were anxious to speak at once, women as well as men. The gifts were there, and they were not to be despised; the Spirit rather had use for them all. But all was to be done unto edification, with a view to building up the congregation. If they would continue to conduct services without order, the end would be hopeless confusion, if not unpleasant quarrels.
The apostle, therefore, proposes the following order in their meetings: If there were such present as had the gift of tongues, two or, at the most, three should be given an opportunity to speak, and in turn, one by one, not all speaking at once, to their own confusion and that of the congregation. After that, one having that gift should interpret the messages just received. By employing only one interpreter for several discourses of tongues, time would be gained for other edifying parts of worship. But if no interpreter were present, the person that wished to speak with tongues should abstain from speaking in the assembly and rather have his discourse with God alone; in secret converse with God he could still feel the full enjoyment of being a vessel of the Holy Spirit.
Then the persons having the gift of prophecy might also speak in turn, two or three in one meeting, and the others should discern, that is, those that assisted with preaching and had judgment with reference to the matter discussed, as Luther says. In doing so, these men were exercising a gift which is also very necessary in the Church, chap. 12:10; Rom 12:7. If, in the meantime, the Holy Spirit should give a special revelation to one of the prophets or teachers and he arose from his seat in token of that fact, the speaker should yield the floor to the new man, closing his own address as quickly as possible. In this way they could all, in rotation, prophesy, bring in their word of teaching and of admonition, that all the members of the congregation might learn and all might be encouraged, urged forward on the path of Sanctification, all hearers thus receiving benefit. And lest anyone think that the insistence upon order would interfere with the Spirit’s work, the apostle tells the Corinthians that the nature of prophetic inspiration did not hinder the maintenance of such order, but rather favored its promotion: The spirits of the prophets are subject to the prophets. The divine gift is not an irresponsible, erratic control, but may be exercised by the possessor’s will, with discretion and brotherly love. People claiming the possession of a spirit, but not being able to control its utterances, lack the necessary mark of the Holy Spirit’s indwelling. For God is not a God of disorder, but of peace. The supposition that God inspires His prophets two or three at a time, and thus creates confusion in public worship, is contrary to His nature. And lest the Corinthians think that Paul is laying upon them a burden from which he is excusing the other congregations, he adds: As it is in all the churches of the saints. In all the assemblies of the early Christians a decent order was observed, according to the same principles as here enunciated by Paul. Without such order, agreed upon or accepted by all, confusion and dissension would surely result, and this the apostle wanted to avoid by all means as contrary to the will of God.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Co 14:26. Every one of you hath a psalm, Is ready with a psalm, with a doctrine, &c. Locke. It seems probable, that some of these Christians were so full of themselves, and so desirous of exercising their respective gifts, that, without waiting for the permission and direction of him who presided in the assembly (which in the synagogues the Apostles themselves seem to have done, see Act 13:15.), several began speaking or singing in the same minute, and some began while others were speaking. The manner in which discourses were carried on in the schools of the philosophers, (where several little knots of disputants seem to have been engaged at the same time,) and what happened frequently in the Jewish synagogues after worship was concluded, might possibly have given occasion to this irregularity.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 14:26 ff. The theoretical part regarding the charismata is closed (1Co 14:1-25 ). There is now added as its sequel the regulative part regarding the proper application of the charismata, and (1) of the charismata in general (1Co 14:26 ); then, in particular, (2) of the glossolalia (1Co 14:27-28 ); and (3) of the gift of prophecy (1Co 14:29-33 ). Upon this follows, as an appendix, (4) the prohibition of public speaking on the part of women (1Co 14:34-36 ). And by way of conclusion, (5) the assertion of apostolic authority for the whole teaching now given (1Co 14:37-38 ); and (6) a summary repetition of the chief points (1Co 14:39-40 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
1Co 14:26 . ;] as in 1Co 14:15 .
The apodosis begins with , and on to is a sentence by itself. As often as you come together, every one (every one gifted with charismatic speech among you) has a psalm ready, i.e. he feels himself qualified and constrained to sing aloud such a spirit-given song. It is not, however, the glossolalic which is meant, since afterwards is specially mentioned in addition, but the intelligible singing of praise, which takes place with the (comp. 1Co 14:15 ). Comp. generally on Eph 5:19 . Grotius compares the improvised hymns of Deborah, Simeon, et.
is neither interrogative (Grotius) nor: he may have (David Schulz), nor are we to supply in thought with Locke, “ut moram ferre non possit;” but it simply expresses the state of the case: in promptu habet . Bengel rightly judges of the repetition of the : “eleganter exprimit divisam donorum copiam .”
] a doctrinal address . See on 1Co 12:10 ; 1Co 12:28 .
] a tongue , i.e. a spirit-tongue , which seeks utterance. The matter is so conceived and described as that not every one has the use of a tongue in the sense of the glossolalia, but only the man gifted with this charisma, in whom there is present for this purpose a tongue as the organ of the Spiri.
] a revelation , which he wishes to utter by a prophetic address, comp. 1Co 14:29 f.
] an interpretation, which he wishes to give of an address in a tongue already delivered.
The words to . are the separate divisions of the , as in 1Co 1:12 . Then follows the general rule for all these charismata: all must be done for the furtherance of Christian perfection (of the church)! Observe how, according to this passage, public teaching was not restricted to one definite office. See Ritschl, altkath. K . p. 350.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
Ver. 26. Let all things, &c. ] There is edifying even in appointing of fit Psalms.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
26 35. ] Regulations respecting the exercise of spiritual gifts in the assemblies .
Fuente: Henry Alford’s Greek Testament
26 .] The rule for all , proceeding on the fact of each having his gift to contribute when they come together: viz. that all things must be done with a view to edification.
] See 1Co 14:15 .
. .] whenever ye happen to be assembling together : the present vividly describes each coming with his gift, eager to exercise it.
] most probably a hymn of praise to sing in the power of the spirit, as did Miriam, Deborah, Symeon, &c. See 1Co 14:15 .
] an exposition of doctrine or moral teaching: belonging to the gift of prophecy , as indeed do also . and ., the latter being something revealed to him, to be prophetically uttered.
] a tongue , i.e. an act of speaking in tongues: see 1Co 14:18 ; 1Co 14:22 .
] See below, and 1Co 14:5 .
. . . .] THE GENERAL RULE, afterwards applied to the several gifts: and
Fuente: Henry Alford’s Greek Testament
1Co 14:26-33 . 48. SELF-CONTROL IN RELIGIOUS EXERCISES. The enquiry of the Cor [2142] as to whether Tongues or Prophecy is the charism more to be coveted is now disposed of. P. supplements his answer by giving in the two last paragraphs of this chap. certain directions of a more general bearing relative to the conduct of Church meetings, which arise from the whole teaching of chh. 11 14: see the Introd. to Div. iv.
[2142] Corinth, Corinthian or Corinthians.
Fuente: The Expositors Greek Testament by Robertson
1Co 14:26 . ( cf. 1Co 14:15 ), ; “How then stands the case, brothers?” is widely resumptive, taking in the whole state of the Cor [2143] Church as now reviewed, with esp. ref [2144] to its abundance of charisms, amongst which Tongues and Prophecy are conspicuous; education must once more be insisted on as the true aim of them all. , “whensoever you assemble” ( cf. 1Co 11:18 ff.): here pr .; the aor [2145] of 1Co 14:23 referred to particular occasions. “Each has a psalm (to sing) a teaching, a revelation (to impart) a tongue, an interpretation (to give).” The succession of the objects of perhaps reflects the order commonly pursued in the Church meetings. For , cf. 1Co 1:12 , etc.: every Cor [2146] Christian has his faculty; there is no lack of gifts for utterance or readiness to use them; cf. 1Co 1:5 , also 1Co 4:6 ff. This exuberance made the difficulty; all wanted to speak at once women as well as men (1Co 14:34 ); , in promptu habet (Mr [2147] ) “iteratum, eleganter exprimit divisam donorum copiam” (Bg [2148] ). The might be an original song (though not chanted unintelligibly, the latter is enumerated distinctly: see note on , 15), or an O.T. Psalm Christianly interpreted (see parls.); similarly Philo, De Vita Cont ., 10, describing the Therapeut, . , , . For N.T. psalms, see Luk 1:2 , Rev 4:11 ; Rev 5:9 f., 12 f., 1Co 15:3 f. and (see 6 above; 1Co 12:28 f.), the two leading forms of Christian edification. Beside the is set the complementary , by which it is utilised for the Church: cf. 1Co 12:10 ; 1Co 12:30 ; and 1Co 14:1-19 passim . (pr [2149] impv [2150] ), “Let everything be carried on with a view to edification”.
[2143] Corinth, Corinthian or Corinthians.
[2144] reference.
[2145] aorist tense.
[2146] Corinth, Corinthian or Corinthians.
[2147] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[2148] Bengel’s Gnomon Novi Testamenti.
[2149]
[2150] imperative mood.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Co 14:26-33
26What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. 27If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; 28but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God. 29Let two or three prophets speak, and let the others pass judgment. 30But if a revelation is made to another who is seated, the first one must keep silent. 31For you can all prophesy one by one, so that all may learn and all may be exhorted; 32and the spirits of prophets are subject to prophets; 33for God is not a God of confusion but of peace, as in all the churches of the saints.
1Co 14:26-33 This gives us a real insight into the dynamic, unstructured worship service of the early church. Apparently there was, as of yet, no professional clergy. Anyone could and did speak freely. Problems arose in two areas.
1. there was confusion because too many wanted to speak
2. they were interrupting each other
Paul is attempting to structure the gathered worship service in such a way as not to limit the freedom of the Spirit, but to accentuate the purpose of the meeting, which is the salvation of the unsaved and the maturity of the saved (cf. Mat 28:19-20). This is not structure for structure’s sake (cf. 1Co 14:32)! Paul is not seeking a controlled worship setting!
1Co 14:26 “What is the outcome” See note at 1Co 14:15.
“Let all things be done for edification” This is the recurrent mandate (i.e., present passive [deponent] imperative). The purpose of spiritual gifts is not the elevation of an individual, but the growth (both in numbers and maturity) of the church. To put it another way “Does this act or structure accomplish the purpose of the Great Commission of Jesus” (cf. Mat 28:19-20)?
1Co 14:27 “If” This is a first class conditional sentence. Paul is not affirming their actions, but noting their actions.
1Co 14:28 “if” This is a third class conditional sentence. Paul desires that gathered worship provides spiritual information to all present. Tongues is acceptable if interpreted. Gathered worship is not the time and place for private experience and devotion to dominate the purpose of the corporate.
“if there is no interpreter, he must keep silent in the church” This is a present active imperative. Tongues and prophecy are controllable by the person who is gifted (cf. 1Co 14:30). Edification of the body of Christ and evangelism, not personal freedom, are the keys to public worship.
1Co 14:29 Prophets do not have uncontested freedom (i.e., subject, time, or content) to speak. They are to be evaluated by other gifted believers (cf. 1Co 14:30; 1Co 12:10; 1Jn 4:1-3). Remember that the demonic were present when Jesus spoke in both the Synagogue and in outdoor preaching.
“pass judgment” See note at 1Co 4:7 and Special Topic at 1Co 10:29.
1Co 14:30 “if” This is another third class conditional sentence (cf. cf. 1 Cor. 6,7,8,11,23,24,28,29).
“the first must keep silent” This is parallel to 1Co 14:28 (i.e., present active imperative). This implies that a speaker may be interrupted by another believer and that the current speaker must hear the new speaker before responding or adding to the revelation. These early services were very dynamic and extemporaneous. This appeals to some personalities as strongly as a strict order appeals to other personalities!
Now the question is “was this a standard structure in all of Paul’s churches or a unique aspect of the Corinthian church? Do we take this discussion as NT evidence of how all services should be structured or just an example of how to handle problems in this area?
1Co 14:31 “For you can all prophesy one by one” How literally should this phrase be taken? Is Paul asserting a structure or an unlimited opportunity for any and all believers to speak in the same worship service? Were there no time restraints on the early gathered services? This is an example of a literary statement, not a literal statement. In context Paul is limiting their freedom, not extending their freedom!
However, the term “all” surely implies that both women and men can prophesy (cf. 1Co 11:5). All believers, male and female, are gifted for the common good (cf. 1Co 12:7; 1Co 14:26). This adds a further need to clarify 1Co 14:34!
“so that all may learn and all may be exhorted” This purpose clause (i.e., hina) states Paul’s main concern, not that all are able to speak, but that all are built up, edified, and matured! This is the recurrent theme of this chapter.
1Co 14:32
NASB, NKJV,
NRSV”the spirits of prophets are subject to prophets”
TEV”the gift of proclaiming God’s message should be under the speaker’s control”
NJB”the prophetic spirit is to be under the prophet’s control”
These translation options show the two different ways this phrase can be understood.
1. Those who proclaim God’s message are subject (i.e., Present passive indicative) to others who proclaim God’s message (i.e., prophets check prophets, 1Co 14:29).
2. The one who proclaims God’s message has personal control (i.e., present middle indicative) over when and what to say (cf. 1Co 14:30).
The term “spirit” is used in the same way as 1Co 14:2; 1Co 14:14-15 (twice), 16. It is an idiomatic way of referring to the personhood of an individual (cf. 1Co 2:11; 1Co 5:3-4; 1Co 7:34; 1Co 16:18). See notes on “subjection” at 1Co 16:16 and Special Topic at 2Co 9:13.
1Co 14:33
NASB”for God is not a God of confusion but of peace”
NKJV”for God is not the author of confusion but of peace”
NRSV, NJB”for God is a God not of disorder but of peace”
TEV”because God does not want us to be in disorder but in harmony and peace”
This does not refer to creation. This is not order versus chaos, but factional infighting or egotism versus peace. This is not belittling the dynamic character of first century worship (cf. 1Co 14:39-40), but the jealous, egotistical attitude of some of the gifted speakers (cf. 2Co 6:5; 2Co 12:20; Jas 3:16). Both our worship style and attitude reflect on the God we claim to be worshiping (cf. 1Co 11:17-34).
“as in all the churches of the saints” It is uncertain if this phrase goes with 1Co 14:33 a (NASB, NKJV) or with 1Co 14:34 (NRSV, TEV, NJB). Because the phrase “in the churches” repeats the 1Co 14:33 b it is probable that 33b forms a concluding remark as it does in 1Co 4:17; 1Co 7:17. This phrase states clearly to all the Corinthian house churches that they are not special, superior, or uniquely gifted (cf. 1Co 4:17; 1Co 7:17; 1Co 11:16; 1Co 14:33; 1Co 14:36; 1Co 16:1). See SPECIAL TOPIC: SAINTS at 1Co 1:2.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
How. Greek. ti. Same as “What”, 1Co 14:15.
every = each.
of you. Omit.
interpretation. See 1Co 12:10.
Fuente: Companion Bible Notes, Appendices and Graphics
26-35.] Regulations respecting the exercise of spiritual gifts in the assemblies.
Fuente: The Greek Testament
1Co 14:26. , every one) The public assembly was at that time more fruitful, than in the present day, wherein one individual, whatever may be the state of his mind, must fill up the time with a sermon.- ) has a psalm, in habit of mind or in actual fact, either a little before, or only now: comp. 1Co 14:30. Extemporary hymns were given to them by the Spirit. Individuals had a psalm, wherewith to praise God, or a doctrine to be imparted to his neighbour; or a tongue, by which they might speak every one to himself. The word , has, repeated, elegantly expresses the abundance of the gifts, which had been divided.-, revelation) by which God communicates something to man; Gal 2:2, prophetical revelation, 1Co 14:30; 1Co 14:29.-, interpretation) by which one man may interpret an unknown tongue to another.-, edification) the best rule.
Fuente: Gnomon of the New Testament
1Co 14:26
1Co 14:26
What is it then, brethren? When ye come together,- [How are these gifts to be exercised? The principle governing their exercise is edification. This principle is now applied to the orderly exercise, particularly of the gift of tongues and prophecy. A graphic picture is given of the assembled church, eager to contribute, each his part, to the services.]
each one hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation. -The directions which follow, with the statements made in verses 32, 33, indicate that they attempted all these things at once and created discord and confusion in the services.
Let all things be done unto edifying.-The edification of the church should be the object aimed at in the exercise of these gifts. It was not enough that a man felt himself a subject of spiritual influence; or that acting under it would be agreeable or even profitable to himself, he must remain silent unless the exercise of his gift would benefit the church as a worshiping assembly.
Fuente: Old and New Testaments Restoration Commentary
Order of Church Services
1Co 14:26-40
Again the Apostle sums up his directions in two simple rules: 1. Let all things be done unto edifying; that is, to building up individual character, and to fitting each member as a brick or stone into the rising fabric of the Church. Hence the stress laid on prophesying or speaking under the impulse of Gods Spirit. All who had that gift should certainly have a chance to use it, because the whole Church would be thereby profited and enriched. 2. Let all things be done decently and in order: decently, so as not to interrupt the dignity and gravity of the services; in order, not by hazard or impulse, but by design and arrangement.
The Apostles ideal is that of the calm and simple majesty which should mark all solemn assemblies, as distinct from fanatical and frenzied excitement. Hence he discountenances the disuse of the Eastern veil (the badge of modesty), the speaking of women in public, and the interruption of speakers by each other. That the spirits of the prophets are subject to the prophets is a truth of universal application. It condemns every impulse of a religious character which is not under the intelligent control of those who display it.
Fuente: F.B. Meyer’s Through the Bible Commentary
Godly Order, In The Assembly Of The Saints
1Co 14:26-40
How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. Let the prophets speak two or three, and let the other judge. If any thing be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn, and all may be comforted. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. What? came the word of God out from you? or came it unto you only? If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. But if any man be ignorant, let him be ignorant. Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. Let all things be done decently and in order. (vv. 26-40)
We are now to consider the practical working out of all this in the public assemblies of the people of God. Instinctively, we feel, I think, as we come to these verses, that they speak of conditions, of order in the early churches, of which we know very little today. This ought surely to lead us to search and try our ways, and to see how far we have departed from the simplicity of primitive Christianity.
I do not mean to imply that there is not a certain amount of liberty given in Scripture to adapt ourselves and the order of our meetings to the times in which we live and the recognized customs prevailing among different races and nations, because it is clear that we are not under restraint as to this. We are told in this very passage to let all things be done decently and in order. This might be rendered respectably and by arrangement. The Holy Spirit is the Spirit of liberty, and He does not seek to press everyone into one mold. He is the Spirit of a sound mind, and He expects us to use God-given common sense in carrying on the work of the Lord, and in the conduct of our assemblies.
But in these closing verses of this chapter He lays down certain principles which should govern us as we are gathered together for worship and the ministry of the Word. It is God who gathers His people around His blessed Son, our Risen Lord, who says, Where two or three are gathered together in my name, there am I in the midst (Mat 18:20). While these words had reference originally, as the context shows, to a prayer meeting, they really apply to all assemblies of the saints of God, whether they come together for worship, for ministry, or for intercession. On such occasions all should be subject to the Holy Spirits direction.
You get the practical application of this in the verses that follow: How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. Because of the liberty they had in Christ, those early Christians were in the habit of participating in the meetings as their own feelings prompted them. One would sing a psalm, another would speak in a tongue, another would interpret, another had a doctrine, someone would have a fresh revelation from God; and it resulted in sad confusion. The apostle shows that all things should be done in an orderly and godly manner and with the edification of the whole company in view, not the personal enjoyment of some gifted individual.
If any man speak in atongue, let it be by two, or at the most by three, and that by course, not several at one time, and let there be an interpreter. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. One might say, But it is the Lord who has given me the gift of tongues, so I must speak out in meeting. But this does not necessarily follow, for Paul says, The spirits of the prophets are subject to the prophets. It is plain that even if one has such a gift, if he could not interpret, he must remain silent in the church. This shows that a tongue is a definite language, which might be interpreted if another understood it, so that all might understand and be edified.
And in regard to prophesying, let them speak two or three, not a large number in one service, and let the others judge; that is, in the sense of discerning; they are to weigh all carefully before God and compare it with the Word. None of us has a right to say, This is the truth of God and I demand a hearing. Our Lord Himself urged the people to search the Scriptures. The preacher is to speak, the people are to listen, and then to compare what they hear with the Word. But if another would speak, let the first hold his peace; that is, wait until the other is through. Everything is to be done in an orderly way. Ye may all prophesy one by one. But not more than three in one meeting, lest there be confusion instead of spiritual edification. For God is not the author of confusion, but of peace.
And then in the next few verses we have something over which there has been a great deal of controversy in the church of God, but there should not be. If one would speak in tongues, but there is no interpreter, he is to keep silent. If a prophet is speaking and another would follow, let the first keep silent. Now the next verse: Let your women keep silence in the churches. Surely, keep silence means exactly the same here as in the other instances. But by churches he does not mean buildings. He is not telling us that no woman could give a testimony or offer prayer in a religious building. The word for church is properly assembly; and what he is saying is this: When you are gathered together in your regular church service, let the women keep silent in the assembly, for they are commanded to be under obedience, as also saith the law. Now we need to remember this is by the Holy Spirit as truly as any other part of the epistle. He said it through Paul, the inspired apostle. Some have objected that Paul was an old bachelor and did not like women! He was the inspired servant of God and wrote as directed by the Holy Spirit. Now this does not touch the question raised in the eleventh chapter, where women, providing they had their heads covered, were permitted to pray and prophesy in some other sphere. But here the reference is to the official meeting of the church when all are gathered together as a worshiping company. If at such a time the women hear something they do not understand, do not let them interrupt the meeting by inquiring aloud nor by seeking to teach. Let them ask their husbands at home. Well, a lady said to me, that is not meant for me; I have no husband. The word for husband is elsewhere rendered man. Let them ask their men at home. Neither men nor women were to interrupt in a public assembly, but let them discuss things at home if there is something they do not understand. In these days, it is often the men that do not understand and they ask the women at home! It should be noted that in those early days only a few women, comparatively, could read or write. You have to take into consideration the time when the letter was written, when slavery and debasement of women were common. But I think the principle is clear enough. And then, lest there should be any misunderstanding, the apostle asks, Came the word of God out from you? or came it unto you only? Well, the Word of God came to us. Very well, then. We are not to decide what we are going to accept or reject. God Himself speaks with authority. We are to do as He commands. If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. What things? Why, the things we have just been reading in this passage. They are the commandments of the Lord. But if any one objects to this, Paul puts him down among those who are ill-taught. If any man be ignorant, just let him take the place of ignorance and say he does not understand, but do not let him pretend to be wiser than those who obey the injunction of the Lord.
He concludes this section with these words: Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. So if there is anybody attending the meetings of the church who can talk in a language he has never learned, let there be an interpreter so that people may understand; but do not try to pass off something that cannot be interpreted. The apostle is speaking of definite languages.
And so from chapter 10 to the close of chapter 14, the Spirit has given us the divine order for the assembly of God, and he adds the words we have referred to already, Let all things be done decently, that is, respectably, and in order, or, by arrangement; that is, such as the Word of God authorizes, not substituting an order which it condemns.
I realize that this is a section over which there has been a great deal of controversy, but it is one that the Spirit of God has given for the edification of the whole church, and we shall always find our greatest blessing as we are subject to His direction. Sometimes we think that we can improve upon what God has commanded, but we may be sure of this: that His ways are always best. This is not only true in the assembly of God, but in all details of every individual life.
Women have a wide sphere for service and testimony outside of the worship meeting of the assembly. The home is preeminently womans sphere. In social gatherings too she has abundant opportunity to witness for Christ. No one is more peculiarly adapted to work among children and to help her own sex than a godly, well-instructed woman. In visitation work, in the sickroom, and elsewhere, her services are invaluable. If God has restricted her so that it is not for her to usurp the place of pastor or teacher in the public assembly, it is not to slight her gifts, nor to ignore the value of her services elsewhere. The true test of love for Christ is obedience to His Word. He knows best what each one of us should do in order to glorify Him. Our happiness should consist in acting in accordance with His revealed Word. This honors God and glorifies the Head of the church, our blessed Lord.
A Priscilla may teach an Apollos, a Mary Magdalene may be the risen Lords messenger to His faint-hearted disciples, a regenerated woman of Samaria may evangelize the men of her city, a Dorcas may serve by ministering to the comfort of the poor, a Phoebe may be a deaconess of the assembly, but a woman, no matter how gifted and godly, is not to take the place of the man in the assembly of God, but to set an example of lowly subjection to the revealed will of God, assured that He values devoted obedience above any possible form of activity, however much it may be approved by those who have never learned to let Gods Word be the supreme authority.
Fuente: Commentaries on the New Testament and Prophets
every: 1Co 14:6, 1Co 12:8-10
Let: 1Co 14:4, 1Co 14:5, 1Co 14:12, 1Co 14:40, 1Co 12:7, Rom 14:19, 2Co 12:19, 2Co 13:10, Eph 4:12, Eph 4:16, Eph 4:29, 1Th 5:11
Reciprocal: Act 2:4 – as Act 2:17 – your sons Act 9:31 – were edified 1Co 1:5 – in all 1Co 10:23 – edify 1Co 11:17 – that ye 1Co 12:10 – to another the 1Co 14:3 – edification 1Co 14:30 – revealed Eph 5:19 – to yourselves Col 3:16 – in psalms 1Ti 4:13 – to doctrine Jam 5:13 – let him sing
Fuente: The Treasury of Scripture Knowledge
WORDS TO THE LAITY
How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things he done unto edifying.
1Co 14:26
I wish to speak to you about the necessity of keeping up certain simple religious forms and observances if we wish to preserve any reality, vitality, and vigour in our religious life.
The idea of the Reformers was to give the congregation as much to do in the service as they could.
I. The service.There was a bad time in days of deadness when there was a duet between minister and clerk; but the sole performance by priest and choir, except in vast cathedral churches, is to my mind as bad, as unscriptural, as destructive of the rights and interests of the laity. Wherever you worship, I ask you to insist upon it that, whatever may be the case in the antiphonal parts, verses and responses, the general parts should neither be intoned nor monotoned, but left entirely to the congregation to say in their own natural voice. I mean such parts as the General Confession, the Lords Prayer, and the Creed. Do not underrate your power in these things. A strong body of laymen in a congregation, who have clear ideas in their heads, and who are determined in all Christian firmness and humility to execute their privileges as full members of Christs Church, will in most cases be met with attention and acquiescence. Here I would ask you to see to it, according to the utmost exercise of your influence, that the singing should be simple and congregational. We are greatly indebted to our choirs; but the chief grace of a choir is to remember that the choir exists for the congregation, not the congregation for the choir. Of course an anthem beautifully sung, if the words are known previously by the congregation, has in all cases a profoundly emotional or pathetic effect; but in parish churches I have no hesitation in saying that all other musical portions of the service should be of the most popular character, and such that their greatest glory and success should be that the congregation joined heartily in every part.
II. Again, as to sermons.Sermons will be very largely what you make them. If the preacher fires them off over your head, and you take no notice of them, and never let him know whether you agree or disagree, whether you understand or were puzzled, whether you were moved or remained cold, what can he do? He knows nothing of what you are thinking and feeling. If you want sermons to be a reality and a living sympathetic help, you must let the preacher know your doubts and difficulties; you must tell him what kind of effect his discourses have had; you must suggest subjects which you wish to hear treated; you must encourage him without reserve to be practical, effective, useful, and suggestive; bringing the light of the Gospel of Christ into every department of human life. He will be greatly indebted to you on his side; and you will find the interest of the weekly exhortation or discussion so growing and increasing that you will never wish to be absent from it. You have lost your right of free speech in the Christian assembly by reason of ancient disorders; but in this way you can still exercise its equivalent. It is in your own power to make the pulpit as vigorous, effective, real, and pertinent for every aspiration of your heart, and every inquiry of your mind, as it was in its most powerful and popular days.
III. There is another religious observance which I must urge very strongly upon you, and ask you to do your utmost to restore its regular recognition amongst your friends. That is, participation in the memorial feast of the sacrifice, death, passion, and atonement of Christ. In early days no Christian ever thought of being absent, still less of not communicating if present. If a man was absent three successive Sundays he was ipso facto excommunicated. The Prayer Book, by using words from St. Paul about eating and drinking condemnation which applied to a time when the Corinthians made an unseemly picnic of the Lords Supper, and some even got drunk at it, has, by being misunderstood, frightened thousands of steady Christian men from taking part in what seemed so alarming and repelling a rite. But it is really the nearest, most delightful, most real means of meeting the God of Love, and of reviving our spiritual life. And all that is required of us is to examine ourselves, to see whether we truly repent us of our former sins; to have a lively faith in Gods mercy through Christ; and to be in love and charity with all men.
IV. Family prayers.I earnestly beseech you, for the sake of your own souls, for the sake of your families and households, to keep up this united daily recognition of God as a family. It can bring nothing but happiness and blessing on you and your work. Let me urge you to do your utmost to see it established in every working mans house or rooms wherever you have any influence. In Scotland, except amongst the crowded populations of the great cities like Edinburgh, Glasgow, and Dundee, it is almost universal; and Burnss matchless poem of the Cotters Saturday Night is still as true as ever. There is a passage from Washington Irving which illustrates this: The dullest observer must be sensible of the order and serenity prevalent in those households where the exercise of a beautiful form of worship in the morning gives, as it were, the keynote to every temper for the day, and attunes every spirit to harmony.
V. There are three more short recommendations which I should like to give you.
(a) One is to encourage the habit of mental daily prayers.
(b) Another is, not to neglect the good old English habit of grace at meals, and to make a solemn reality of it, not a mere spell or charm.
(c) The last is to attend personally to the moral and religious training of your children.
It is by constant attention to small details that in these things, as in everything else, we achieve great results. God grant that we may all serve Him more truly, really, earnestly, and effectively!
Archdeacon W. M. Sinclair.
Illustration
As one in days of old would fly
To some protecting shrine,
From dread pursuers threatening nigh,
And panting there recline
Lord, to Thy dwelling I repair,
And cling around Thy altar there!
Or, as the swallow, chased away
From cruel mans abode,
Beneath Thy sacred wall will lay
Her cherished young, O God!
So there I oft that peace obtain
Which elsewhere I have sought in vain.
When sheltered safe, well pleased we hear
The waves and tempests roar;
And raging winds without endear
The warmth within Thee more;
O then I feel from peril free
Retired within Thy sanctuary!
Fuente: Church Pulpit Commentary
1Co 14:26. How is it then is an introductory expression, as if the apostle had said, “How about it, brethren?” Every one of you means “each one of you has something to contribute to the services.” The general program was approved, with the stipulation that it be so conducted as to edify the church. The items named were to be in the line of spiritual gifts. Psalm as used here is defined by Thayer, “a pious song.” Doctrine is defined, “teaching, instruction.” Tongue is from the Greek word GLOSSA, which occurs 50 times in the New Testament, and is always translated by this one word. It means the language of any people that is expressed by the natural tongue. Revelation is from a word that means a making known some truth that was hitherto not known. Interpretation denotes an explaining of a foreign word or sentence that has been spoken by some other person.
Fuente: Combined Bible Commentary
1Co 14:26. What is it, then, brethren?
Does your practice correspond with the principles now expounded and enforced? Nay,when ye come together, each one[1] hath a psalmto sing in the spirit (see 1Co 14:15),hath a doctrinesome truth to utter in the spirit,hath a revelationsomething revealed to him to be imparted to others,hath a tongue, hath an interpretation[2]to speak in, while another has the interpretation to give; and each is eager to exercise his own gift, and all to speak at once, or one to step in before another. In place of this confusion, Let all things be done unto edifyinga sufficient general direction for the ordering of public worship. But since specific directions on some points of difficulty seem to have been asked, these are now subjoined.
[1] Of you is wanting in the best text.
[2] This natural order of the clausesputting tongues and the interpretation of them togetherhas decisive textual authority; the received order has scarcely any good support.
Fuente: A Popular Commentary on the New Testament
From this verse to the end of the chapter, the apostle lays down particular precepts for the preservation of decency and good order in the church of God; and first he advises, when they came together into the public assemblies, that if any of them had a psalm or hymn suggested to them by the Spirit of God, to his glory, and the church’s edification; or had a doctrine, either for instruction or consolation; or had a strange tongue, or the gift of interpreting tongues; let it be how it will, he exhorts that all be done so as may most and best tend to the benefit and edification of the church, which is the true end of church assemblies.
The great end, design and aim, which those who administer in holy things ought to propound to themselves in all their public administrations, is the church’s edification, the people’s growth and improvement in knowledge, faith, and holiness.
Let all things be done to edifying; that is, let all your public offices be so performed, and in such a manner, as may best conduce to the end for which they were designed.
Fuente: Expository Notes with Practical Observations on the New Testament
Orderly Worship
It seems there was a large group of Christians desiring to participate in the worship. There were apparently several who possessed each of the gifts. Paul knew it was the Lord’s will that everything done in worship to God be done in a manner that would edify. So, he said to limit the number of tongue speakers to three. He directed that they should go one at a time, and only speak with the aid of an interpreter. Without an interpreter, a tongue speaker could not edify ( 1Co 14:26-28 ).
Only two or three prophets would be allowed to speak at each assembly, according to the apostle’s instructions. The other prophets were then to judge the truthfulness of the prophecy. If, while one prophet was speaking, another prophet received a revelation, he should make it known so the other could conclude and only one speak at a time. Paul’s words make it clear the prophet still had control over his actions. The Spirit did not take over and force him to act like a puppet. Otherwise, he could not have been expected to stop speaking and allow another to begin. All the prophets in the audience were to listen to one another since they could each learn from the different revelations given to others ( 1Co 14:29-32 ).
God would not cause several to speak uncontrollably at once. Instead, the Father caused things to be done so that the church might be edified. God would not, and does not today, cause men to be hysterical or frenzied, thus creating a confusion that would not allow edification ( 1Co 14:33 a).
During the assemblies where spiritual gifts were used, Paul directed the women to “keep silent.” This was a rule to be followed “in all the churches of the saints.” The apostle presented two reasons such a rule was appropriate. First, he said the law would require women to be in subjection. In Gen 3:16 , God had said, “Your desire shall be for your husband, and he shall rule over you.” By inspiration, Moses had presented God’s law in reference to the vows made by a woman. He said her vows would stand unless her father, when she still lived in his home, or husband heard them and overruled her. Clearly, this shows the submission God intended a woman to exhibit ( Num 30:3-12 ).
Second, it was considered shameful for a woman to speak in a public assembly. Apparently the wives of the prophets had interrupted and asked questions as their husbands were prophesying. Paul told those women to quit interrupting and ask their husbands at home ( 1Co 14:33-35 ).
Fuente: Gary Hampton Commentary on Selected Books
1Co 14:26. How is it then, (rather, what a thing is it,) brethren? This was another disorder among them. When ye come together For the purposes of social worship, in which all hearts should unite, each of you is desirous himself to officiate publicly in such a manner as best suits his present inclination, without any regard to decency and order: Every one of you hath a psalm, &c. That is, at the same time, one begins to read or sing a psalm, another to inculcate a doctrine, another to speak in an unknown tongue, another to declare what had been revealed to him in explanation of some mystery, another to interpret what tie former had but just begun to speak: every one, probably, gathering a little company about him, just as they did in the schools of the philosophers. Dr. Macknight understands the passage in a somewhat different sense, paraphrasing it thus: What is to be done, brethren, When ye are assembled, one of you, by inspiration, hath a psalm; another hath a discourse; another hath something made known to him in a foreign language; another, a revelation of some future event; another hath an interpretation of what was uttered in a foreign language. In such cases, let all these gifts be exercised to edification. Grotius thinks the several clauses of this verse should be read interrogatively: Hath each of you a psalm? hath he a discourse? The inspired psalms of which the apostle speaks, were not metrical compositions, but compositions which were distinguished from prose by the sublimity of the sentiments, and the strength, beauty, and aptness of the expressions. Such was the inspired psalm which Mary, our Lords mother, uttered, Luk 1:46, and the inspired thanksgiving and prayer in which the disciples joined upon the deliverance of Peter and John from the council, recorded Act 4:24-30. The word , rendered doctrine in our text, signifies not only the thing taught, but the discourse in which it is taught; and here, probably, a discourse for edification, exhortation, and consolation.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 26. How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a revelation, hath a discourse in a tongue, hath an interpretation. Let all things be done unto edifying.
The meaning of the question: How is it then? is the same as in 1Co 14:15. The apostle would lead his readers themselves to draw the conclusions which flow from the principles laid down. Fundamental rule: No gift should be set aside. Every manifestation of the Spirit ought to have its place; enough that all turn to edification. The , every one hath, should be understood like the similar phrase 1Co 1:12; every one has not all, but every one ought or at least may have something. The proposition may be taken interrogatively. But it is better perhaps to understand it in the sense of a tentative affirmation: If so be. The repetition of the verb brings out, as Bengel says, the distribution of gifts. The apostle enumerates five of these manifestations. The , psalm, is not here a chant in the form of a tongue, the singing in the spirit, of 1Co 14:15. For special mention is afterwards made of discoursing in a tongue and of its interpretation. It is therefore a psalm, like those spoken of in Col 3:16 and Eph 5:19 (psalms, hymns, spiritual songs); a singing , with sober mind (1Co 14:15), as is suitable to the opening of worship. It seems to me improbable that Paul has in view an Old Testament psalm or an already existing Christian hymn, recited or sung. The word , to have, does not prevent its being an improvisation. For, as is observed by Holsten, the term is afterwards applied to a tongue and its interpretation, which are immediate products of the Spirit’s working.
The , doctrine, naturally comes after the psalm-singing, being the solid basis of worship. In a religion of light, everything ought to rest on clear and exact instruction. Here is the word of knowledge or wisdom spoken of 1Co 12:8.
According to the MS. L and the received text, there would now follow discourse in tongues, thanksgiving in the transport of ecstasy; but the Alex. and Greco-Lats. here place the , the revelation, expressed in a prophecy. In the first reading there would be a contrast: the calmest element, instruction, would be followed by the most emotional, the most excited, discoursing in a tongue. This order is less natural than that of the second reading, according to which doctrine is followed by a revelation, that is to say, a prophecy. The latter is already characterized by an immediate inspiration more pronounced and extraordinary. What further speaks in favour of this last reading, is the fact that it would be unnatural were speaking in tongues to be separated from interpretation by prophecy. The Byz. K, which almost always coincides with L, entirely omits the words , hath a tongue; it is therefore probable that they were supplied in L, but misplaced by the corrector.
To revelation there is naturally attached speaking in a tongue; it is the highest degree of the ecstatic state, consequently the culminating point of worship; after which interpretation, which follows, closes by leading adoration back to that state of calm reflection in which the worship had begun (the psalm) and ought to finish. Thus it is that feeling rises by steps as to the third heaven, to return at the close to practical life. We have therefore in this series of actions the type of normal worship, in which all the elements of understanding and feeling are united, and in which every believer endowed from above can give free scope to his particular gift. It is a spiritual banquet, so to speak, to which every guest brings his quota, just as in the agapae (1Co 11:20 seq.).
The apostle now passes to the special rules relating to the exercise of glossolalia.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
What is it then, brethren? [See comment on 1Co 14:15] When ye come together, each one hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation. Let all things be done unto edifying.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
DISORDERS CORRECTED
1Co 14:23-36
26. Then what is it, brethren? when you come together, each one has a psalm, has a lesson, has a revelation, has a tongue, has an interpretation: let all things be done unto edification.
27. If one speaks with a tongue, let it be by twos or at most by threes, and in turn; and let one interpret.
28. And if there may be no interpreter, let him keep silent in the churches, and let him speak to himself and to God.
Fuente: William Godbey’s Commentary on the New Testament
1Co 14:26-40. Paul now lays down the rules. At present at their assemblies all are eager to speak in one way or another. But the edification of the Church is to be the governing principle. Two may speak in tongues, three at most and in succession; an interpretation must be given; if no one of them has this gift, the gift of tongues must be restricted to inward utterance, it must not be vocally exercised. Two or three prophets may speak, while the others practise the gift of discernment on his utterance. The communication of a revelation to another is a token that the speaker must close his address. There is no hardship in the restriction of numbers or the abrupt close of an address; there will be future opportunities. Nor is such silence impossible, for each prophet has his gift in his own control. This is clear from the very nature of God; He is a God of peace and order, and can be the source of no inspiration which issues in confusion. The injunction to women (1Co 14:34 f.) cannot be satisfactorily reconciled with 1Co 11:5; 1Co 11:13, where Paul recognises that a woman may legitimately pray or prophesy in the assembly provided she wears a veil. Its position in the MSS varies, and it is probably a later addition made on the margin and inserted by copyists at different points in the text. It was probably modelled on 1Ti 2:11 f. In 1Co 14:36 Paul sarcastically asks the Corinthians, who assert their independence in so many questionable ways, whether their Church was the starting-point of the Gospel, or they the only people evangelised. Whoever supposes himself to have the gift of prophecy or any other, should make good his claim to spiritual insight by recognising that Pauls regulations express Christs will and are prompted by Him. If he is ignorant there is nothing more to be said. The whole discussion is finally summed up in 1Co 14:39 f.
Fuente: Peake’s Commentary on the Bible
Verse 26
Every one of you hath, &c.; that is, you severally have various gifts and attainments. Use them in such a manner as will conduce to the edifying of the church.
Fuente: Abbott’s Illustrated New Testament
SECTION 26 THE EXERCISE OF GIFTS IS NO EXCUSE FOR DISORDER CH. 14:26-40
What then is it, brothers? Whenever you are coming together each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. If any one speaks with a tongue, let it be by two or at most three, and in turn; and let one interpret. But if there be no interpreter, let him be silent in church. But to himself let him speak, and to God. Of prophets, let two or three speak; and let the others judge. But, if to another a revelation be given while sitting, let the first be silent. For you are able, one by one, all to prophesy, that all may learn and all may receive exhortation. And spirits of prophets are subject to prophets. For not a God of confusion is God, but of peace.
As in all the churches of the sayings, let the women be silent in the churches-for it is not permitted to them to speak-but let them be in subjection, according as also the Law says. And if they wish to learn something, at home let them ask their own husbands. For it is shameful to a woman to speak in church. Or, was it from you that the word of God went forth? Or, to you only did it reach?
If any one thinks himself to be a prophet or a spiritual man, let him recognize the things which I write unto you, that they are a command of the Lord. But if anyone is ignorant, let him be ignorant. So then, my brothers, be emulous to prophesy: and do not hinder speaking with tongues. But let all things be done becomingly, and according to order.
After asserting, and applying to the case of prophecy and the gift of tongues, the general principle that we should prefer, and in public use only, those gifts which are profitable to others, Paul gives now specific directions about the exercise of these gifts, and about another kindred matter. In view of the actual conduct of the Corinthians, he reasserts, in 1Co 14:26, the general principle; and applies it, in 1Co 14:27-28, to the gift of tongues, and, in 1Co 14:29-33 a, to prophecy. He then forbids (1Co 14:33-36) women to speak in church. He concludes his specific directions by asserting in 1Co 14:37-38 his apostolic authority; and in 1Co 14:39-40 sums up 1 Corinthians 14 in two exhortations.
1Co 14:26. What then is it? as in 1Co 14:15. Admitting the foregoing, how do matters actually stand?
Come-together: in an ordinary church gathering. Cp. 1Co 14:23; 1Co 11:17-18; 1Co 11:20.
Each-one: every church-member. Cp. all all in 1Co 14:23 f.
Psalm: a hymn which he has composed or learned and wishes to have sung in church. Cp. 1Co 14:16; Eph 5:19.
Teaching: as in 1Co 14:6 : some truth acquired by ordinary means which he wishes to put before the assembly.
Revelation: 1Co 14:6; 2Co 12:1; 2Co 12:7 : a truth unveiled to his mind by an extraordinary influence of the Spirit.
A tongue: he comes into the assembly under an influence which prompts him to speak with a tongue.
An interpretation: 1Co 12:10; 1Co 12:30 : he is ready to say in plain words what another has uttered with a tongue. Notice that the psalm and teaching are ordinary, the revelation, tongue, and interpretation, extraordinary gifts of the Spirit. But the same principle applies to all. This description, perhaps specially (cp. 1Co 1:5) characteristic of Corinth, is a vivid picture of the free and spontaneous church life of the early Christians. The Holy Spirit given to all moved all to speak. Yet this new life must not be uncontrolled; but must be directed, according to 25, with a view to the edification of the members of the church.
1Co 14:27-28. Specific directions about speaking with a tongue.
Two or at the most three: at one meeting. In turn, suggests that sometimes many together begin to speak.
One-man interpret: for all three. A new interpreter for each would cause greater confusion. Paul takes for granted that he who could interpret for one could do so for all. This suggests that the gift of interpretation was a real power, similar to that possessed by ordinary interpreters, of giving the sense of the not-understood but significant words of him who spoke with a tongue. Perhaps (cp. 1Co 14:5; 1Co 14:13) one of the speakers with a tongue might himself interpret. Paul does not mention the case (perhaps because unlikely) in which each who spoke with a tongue had also the gift of interpretation.
Be silent etc.: in agreement with 1Co 14:13, and with the general principle of 1Co 14:26 b. 1Co 14:28 b is a positive injunction and a corrective to 1Co 14:28 a. Even without interpretation, to speak with a tongue is profitable (1Co 14:4) to the speaker; and must therefore not be forbidden because there is no interpreter, but done in private.
1Co 14:29-30. In reference to the more valuable gift of prophecy, Paul does not add the strict limitation or at most three, as in 1Co 14:27.
Judge: cognate to discernment of spirits in 1Co 12:10. Same word in 1Co 11:29; 1Co 11:31. Cp. 1Jn 4:1. It is quite uncertain whether the others were the other prophets, or other church-members. Power to judge was a gift quite different (1Co 12:10) from prophecy; and may or may not have been usually associated with it. These words suggest that, although as a special gift this power was possessed only by some prophets or church-members, yet in a lower degree it was possessed by all. In our ignorance of exact details in the early church we may suppose that the members generally and especially those endowed with the gift of discernment were unitedly guardians of the correctness of the utterances of each individual. That the writings of the New Testament were then only in process of composition, and that false brethren (2Co 11:13) already existed, made such guardianship very important.
Revelation: closely connected here as in 1Co 14:6 with prophecy.
While sitting; implies that while speaking they stood. It also implies a sudden impulse of the prophetic Spirit. To such impulse Paul bids that precedence be given.
1Co 14:31. Supports the last words of 1Co 14:30, by showing that they do not involve loss of what the interrupted one has to say.
All to prophesy: not necessarily at the same meeting. Paul means probably that the prophetic impulse was in no case so strong as to prevent this orderly and consecutive prophesying. Consequently, there was nothing to prevent every prophet from speaking in his turn to the church. The first all is naturally limited to those who had the special gift without which none could prophesy. But no such limitation attaches to the second and third all. And the change from 2nd to 3rd person suggests a reference to all the church-members. While writing 1Co 14:29-30, Paul thought only of prophets: but when coming to the beneficial purpose of prophecy he thinks naturally of the whole church.
May learn, receive exhortation; keeps before us the general principle of 1Co 14:26 b. These purposes of prophecy are mentioned because they are also motives for following Paul’s direction. For certainly the consecutive preaching of all the prophets is most likely to edify all who hear.
1Co 14:32-33 a. To the particular assertion of 1Co 14:31, 1Co 14:32 adds a general principle on which it rests.
Spirits of prophets: their own spirits, on which the Holy Spirit acts directly. Cp. 1Co 14:14-15; and Rev 22:6, the God of the spirits of the prophets. The prophet’s spirit, which is the source of all his ordinary activity and the medium of the extraordinary activity of prophecy, is even while under the special influence of the Holy Spirit still under his own control. In other words, prophets were not so carried away by the supernatural influence under which they spoke as to be unable to control themselves, and thus unable to take their turn in orderly consecutive prophesying. Confusion is no attribute of God but its opposite, peace, is. Notice that peace, which is characteristic of whatever belongs to God, is secured by each man’s self-control. Thus Paul completes his direction about the exercise of spiritual gifts by leading us, as usual, into the presence of God. Notice that 1Co 14:30-33 a correspond with, and develop, in turn, 1Co 14:27. The greater importance of the gift of prophecy suggested this fuller treatment. It is an application of the general principle of 1Co 14:26 b.
1Co 14:30-33 a teach us not to yield blindly even to influences which we know to be divine; but, while obeying them, to use our own judgment about time and manner, ever having in view the spiritual benefit of others, for which the influence was sent. In other words a consciousness that we are moved by God to do His work is no excuse for a disorderly way of doing it, or for a disregard of the work others are doing. For God loves harmony. And this can be obtained only by the intelligent self-control of Christian co-workers.
1Co 14:33-34. These go together. For, whereas 1Co 14:33 b would add no force to the calm assertion of 1Co 14:33 a, it introduces suitably, by making it valid for all churches everywhere, the strong and strongly confirmed injunction of 1Co 14:34. Similar references to other churches in 1Co 4:17; 1Co 7:17; 1Co 11:16.
Of the saints; reminds us that church-members stand in a special relation to God.
In the churches: general assemblies of men and women. Compare over the man, in the similar prohibition of 1Ti 2:12. Consequently, this verse is not inconsistent with 1Co 11:5 where women are tacitly permitted to pray and prophesy; but limits these exercises to more private meetings consisting chiefly or wholly of women. Notice the coincidence of 1Co 11:5. The women who were ready to speak in public would be also ready to lay aside their distinctive female head-dress.
It is not permitted etc.: supports the prohibition by an appeal to a general law of the church of Christ.
In subjection: Eph 5:22. The contrast implies that to speak in church is to throw off their subordination to the other sex.
The Law says: probably Gen 3:16. Paul supports his prohibition to speak in church by enjoining general subordination; and supports this by appealing to God’s words to the first pair. Compare carefully 1Ti 2:11-14.
1Co 14:35. A possible excuse for speaking in church.
At home: emphatic. It is not wrong to wish to ask: but they must ask in the right place, and so as not to set aside the authority of the man to whom they are socially subject. The husband might, if needful, put his wife’s question to the church. Even the wives of heathen husbands could, through female friends, obtain information in the same way.
For it is shameful etc.: parallel to for it is not permitted in 1Co 14:34. These two general principles, of which the latter is a development of the former, make us feel the importance of the injunctions which they severally support.
Shameful: see under 1Co 11:5. A woman’s position of subordination is her place of honor. To desert it is therefore a disgrace. This was probably a rebuke to some who gloried in their public speaking.
1Co 14:36. Other appeals, giving additional weight to the prohibitions. By permitting (as 1Co 14:34-35 imply) women to speak, the church of Corinth was setting aside the practice of the other churches; and was thus acting as though it were the mother church of Christendom, or the only people whom had been preached the Gospel which went forth from Jerusalem.
Went-forth: cp. 1Th 1:8.
1Co 14:37-38. Prophet or spiritual-man; shows that Paul no longer refers exclusively to the women of 1Co 14:34 ff. He now sets the seal of apostolic authority to DIV. VI., and specially to the injunctions of 26.
Spiritual-man: wider term than prophet, denoting any one under a special influence of the Spirit. Paul’s confidence that in writing these words he is guided by the Spirit, answers him that all others moved by the same Spirit will acknowledge the binding authority of his words.
A command of the Lord: of Christ. Thus Paul claims for his own written words absolute and divine authority over the practice of his readers. Equal authority, in doctrine, he has already, in Rom 3:19, conceded to the writers of the Old Testament. Their words, he calls the Law; his own, a command of the Lord. The man who does not acknowledge Paul’s authority, 1Co 14:38 marks as incurably ignorant. And incurable ignorance is always culpable. On the Revisers’ marginal reading, see Appendix B. Notice that, though 1Co 14:37-38 do not refer specially to 1Co 14:34-36, yet, that Paul asserts his apostolic authority immediately after this express and emphatic prohibition, greatly increases the force of the prohibition.
1Co 14:39-40. Summary of 1 Corinthians 14.
Be emulous; takes up 1Co 12:31; 1Co 14:1, and marks the completion of the subject there introduced.
To prophesy; for reasons given in 1Co 14:3-5; 1Co 14:24 f.
Do not hinder etc.; repeats 1Co 14:5. The contrast of be emulous and do not hinder reasserts the preference for prophecy which in 25 Paul justified.
Becomingly: in contrast to they will say, You are mad, in 1Co 14:23.
According to order: in an orderly manner, as enjoined in 1Co 14:26 ff; and in obedience to the authority claimed in 1Co 14:37.
It may be questioned whether Paul’s absolute prohibition to women to speak in a church-meeting is binding now. It may be said that it was based on a position of woman in the ancient world which has passed away; and that the commands of the apostle, binding upon his original readers, are binding now only so far as the original circumstances remain or as the commands are expressions of great universal principles. But the solemn emphasis and the assertion of apostolic authority, (so unusual to Paul,) and the appeal to the parents of our race with which in two epistles the same prohibition sets forth a principle of universal and perpetual validity, and one resting upon the unchanging relation of the sexes. But this prohibition in no way touches the ministrations of women to women: and the gift in Paul’s day of the prophetic spirit to women proved plainly that there was evangelical work for them to do. And there is abundance of such work now.
PROPHETS were men who spoke in ordinary language, under a special influence of the Spirit of God; and who were thus a mouthpiece of God to men.
For the Old Testament, see Num 11:24-29; 1Sa 10:5-13; 1Sa 18:10; 1Sa 19:20-24; Joe 2:28; Deu 18:15-19; Jer 1:4 to Jer 2:2; Eze 2:1 to Eze 3:1; Act 28:25; Heb 1:1. The prophet’s words, as being a voice of God, were matter (1Pe 1:11) for his own study. In Exo 7:1 f, Aaron was to be the mouthpiece, but Moses the real speaker. We read (e.g. Deu 18:20) of false prophets speaking in God’s Name; and (1Ki 18:19; 1Ki 18:40) of prophets speaking in the name of false gods.
Similarly, in classic Greek, the prophet was an interpreter of the oracular voices of the gods.
In the New Testament, the Baptist, as being a voice of God is in Luk 1:76; Luk 7:26 called a prophet. So also the Incarnate Word in Luk 4:24; Luk 24:19. In the apostolic church, prophecy was (1Co 12:10 f) on a special gift of the Spirit, which placed its possessors in the second rank (1Co 12:28; Eph 4:11) of the servants of Christ. It was practically the same as revelation. Cp. 1Co 14:6; 1Co 14:30. Eph 3:5. This latter word directs our attention to the inward unveiling, by the Spirit, of truths before unknown: prophecy is the speaking forth to others the revealed truths. The Book of Revelation is called in Rev 1:3; Rev 22:7; Rev 22:10; Rev 22:18 f a prophecy. It was needful for others to judge (1Co 14:29 : cp. 1Jn 4:1) whether the impulse under which professed prophets spoke was really divine. To what extent the impulse saved the speaker from error, and thus gave to his words authority, we cannot now determine. The New Testament prophets seem (1Co 14:24; 1Co 14:26; 1Co 14:29) to have been numerous. They are not mentioned (e.g.
Php 1:2; 1 Timothy 3, Titus 1.) as a regularly constituted order of church officers; but were probably an extraordinary class of men specially endowed by God for the good of the churches they belonged to or might visit. Their words were designed (1Co 14:3; 1Co 14:31) to teach and encourage believers, and (1Co 14:24 f) to lead sinners to repentance. Some women prophesied: Act 2:17; Act 21:9; 1Co 11:5. Cp. Luk 2:36; Jdg 4:4.
Since both Old and New Covenants ever point to the future, the prophets frequently spoke, especially in the old preparatory Covenant, of things to come. Of this in the New Testament Agabus (Act 11:27 f, Act 21:10 f) is a good example. But foretelling is not implied in the meaning of the word.
The Cretan poet Epimenides, as a teacher of truth, is called in Tit 1:12 a prophet. By Plato (Laws p. 642d) he is called a divine man, and is said to have foretold the invasion by, and defeat of, the Persians.
To SPEAK WITH TONGUES was, like Prophecy, a special and extraordinary gift of the Spirit. It is mentioned by Paul only in 1Co 12:-14.; elsewhere in the New Testament only Act 2:4-13; Act 10:46, (cp. 1Co 11:15 ff; 1Co 15:8,) Act 19:6; Mar 16:17. That it was not a miraculous faculty of speaking one or more foreign languages, is made absolutely certain by Paul’s taking for granted, (1Co 14:2-5; 1Co 14:13; 1Co 14:19; 1Co 14:28,) when comparing the gifts of prophecy and of tongues from the point of view of their practical utility, that apart from interpretation the gift of tongues is of no use whatever to any but the speaker: whereas ability to speak in a foreign language would be an invaluable means of spreading the Gospel. Nor was it a miraculous utterance, in moments of special inspiration, of prayer or praise in a human language unknown to the speaker. Else Paul could not have left completely out of sight the possibility of the presence, especially at Corinth where many nationalities met, of some one who understood the foreign language. Words spoken with a tongue were evidently intelligible to others only when interpreted.
Yet the exercise of this gift was (1Co 14:4) profitable to the speaker. The possession of it by Paul himself in large measure calls forth (1Co 14:18) his gratitude to God. And even while forbidding the public use of it when no interpreter is present he urges (1Co 14:28) that it be used in private. Probably its usual form was (1Co 14:2; 1Co 14:14 ff: Act 2:11; Act 10:46) prayer or praise. Although the words spoken with a tongue were (unless interpreted with the aid of another gift) altogether unintelligible, they nevertheless had a meaning for they were capable of interpretation. That the mind (1Co 14:14) had no part in the utterance, and that the speaker was sometimes unable (1Co 14:13; 1Co 14:28) to interpret to others his own words implies that, unless he had also the gift of interpretation, he did not himself understand them.
Of all this the simplest explanation is that in the apostolic church there were men on whose tongue the Holy Spirit exerted a direct influence, moving it to speak words which were neither prompted nor understood by the speaker’s own mind; and that, like (Rom 8:15; Rom 8:26) the Spirit-prompted words were chiefly or wholly directed to God in prayer or praise. Such speaking might be called with a tongue: for only the tongue was at work, without conscious mental effort. But, since none but living tongues could thus speak, the man’s own spirit, i.e. the principle of life within him, was an essential factor of the speaking: and Paul could say (1Co 14:14) correctly, my spirit prays, but my mind is unfruitful. Moreover, the speaker with a tongue would (1Co 14:2) speak mysteries. For his words contained the deep things of God, and truths known only by special revelation. Such speaking, though not penetrating the speaker’s whole being and his consciousness, could not but be profitable, in a manner to us incomprehensible. For it came from the Spirit of God acting on man’s spirit. And probably the spirit, as distinguished from the mind, is not only physiologically but morally that part of man which is nearest to the Great Source of animal and spiritual life. If interpreted, the words would give profit to others.
Paul’s words in 1Co 14:27 imply that men under this influence of the Spirit could so restrain themselves as to speak in turn, or be silent till they were alone with God. And we can also conceive different modes of speaking, under the influence of the Spirit: hence one person might have (1Co 12:10) kinds of tongues; and (1Co 14:5 f) speak with tongues.
To speak with a tongue, implies articulate utterance. But we have no means of knowing the relation, if such existed, of the words thus spoken to the speaker’s mother tongue or to other languages known or unknown to him. No safe inference can be drawn from 1Co 13:1, which is given merely as the highest conceivable grade of the gift.
With the foregoing, Act 10:46; Act 19:6 agree exactly. We have the same phrase, speak with tongues, denoting again a manifestation of the Spirit, in the form of praise to God, and associated with prophecy. Cp. Mar 16:17; where new is probably spurious, and Mar 16:9-20 very doubtful.
With the same agrees Act 2:4-13 in that the Spirit (Act 2:4) gave the utterance, in (Act 2:11) the form of praise to God. But in Act 2:6; Act 2:8; Act 2:11 we are told explicitly that the assembled disciples spoke in foreign languages, recognized as such by natives who were present. Consequently, the gift of tongues at Pentecost was, according to Act 2:4-13, different from that about which Paul wrote to the Corinthians. Yet, in Act 11:15 ff, the gift mentioned in Act 10:46 in words the same as those in this chapter is said to have been the equal gift as on us at the beginning. Now, so clear are the proofs that the gift at Corinth was not a speaking in foreign languages, that the very able and godly scholars, Neander and Meyer, with others, have supposed that the tongues at Pentecost were really the same as at Corinth, but that in the confusion of the hour they were mistaken for foreign languages by those who heard but did not understand them, and that in this form the tradition had reached Luke and had been recorded in the Book of Acts. But Luke claims (Luk 1:3) to have carefully investigated the facts he narrates: and he was (Col 4:14; 2Ti 4:11; Phm 1:24; see Dissertation II.) a beloved companion and fellow-worker of Paul, who was himself a colleague of the chief actors at Pentecost. Surely it is inconceivable that Luke would fall into so great an error about so conspicuous and well-known an event, during the lifetime of the chief actors in it. On the mere ground then of simple historic evidence, without reference to the authority of Scripture, (which is, however, seriously involved,) we are compelled to accept the narrative of Act 2:1-13 as correct. Much easier is the supposition that the tongues at Pentecost were a higher grade, perhaps never repeated, of the gift spoken of by Paul. Not that the power to communicate thought in foreign languages was given. But God thought fit that His Spirit, the one source of human life and thought and speech, should inaugurate the Gospel dispensation by pouring through the lips of men words in human languages before unknown to them. This highest form of the gift was limited to the founding of the church. A lower form of the same lingered probably during the lifetime of those who witnessed its founding.
The similarity of phrase suggests that the tongues of Act 10:46; Act 19:6 were the same as in 1 Corinthians 14, and different from those of Act 2:4-13. But in each case the significance of the gift was the same, viz. a proof of the presence of the Holy Spirit to be henceforth, in those who receive Him, the animating principle of a new life, a witness of reception into the family of God, and an earnest of an eternal inheritance. This Spirit, not the transient form of His manifestation was the equal gift (Act 11:17) alike to Jews and Gentiles. Consequently, without thought of the unimportant difference of mode, Peter could correctly say in 1Co 14:15 : The Holy Spirit fell upon them, as also upon us at the beginning. Cp. Eph 1:13 f.
DIVISION VI. gives us the noblest ideal of a Christian church, viz. a human body, 1 Corinthians 12; the one great principle which ought to animate all church life, viz. love, 1 Corinthians 13; and a valuable glimpse (in addition to those in 1 Corinthians 11) into the actual meetings of the apostolic church, 1 Corinthians 14.
In accordance with the liberty which permitted each member to take for himself (1Co 11:21) the sacred bread and wine, we find each member ready to speak in public, and many moved by the Spirit to speak, and permitted to do in an orderly way. Even women, probably after laying aside (1Co 11:5) their distinctive head-dress, were eager to address a promiscuous assembly. And we find traces of an empty and useless parade of influences flowing from the Spirit of God. All this agrees with the spiritual childishness of 1Co 3:1-4. Very remarkable, amid this confusion, is the absence of all reference, especially in 1 Corinthians 5, 11, 14, to church officers. These doubtless existed: cp. Act 14:23; Act 20:17; Php 1:1; 1Ti 3:1; 1Ti 3:12 &c. They are unmentioned perhaps because in a church consisting only of new converts, they were probably in knowledge or experience little above the rest; and therefore not conspicuous. The absence of all reference to them, and the complete contrast of the church life depicted here and that depicted in the earliest sub-apostolic writings and even in the later epistles in Paul, are indisputable marks of the very early date, and therefore of the genuineness, of this Epistle. The whole chapter teaches clearly that church life was earlier than church order.
Fuente: Beet’s Commentary on Selected Books of the New Testament
14:26 {12} How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
(12) The conclusion: the edifying of the congregation is a rule and measure of the right use of all spiritual gifts.
Fuente: Geneva Bible Notes
5. The need for order 14:26-40
The Corinthians’ public worship practices not only failed to be edifying and convicting, but they also involved disorderly conduct. Paul proceeded to deal with this additional need to help his readers value these qualities over the pseudo spirituality that they associated with glossolalia.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The ordering of these gifts 14:26-33
The apostle now began to regulate the use of tongues with interpretation, and he urged the use of discernment with prophecy.
"St Paul has here completed his treatment (xii.-xiv.) of pneumatika. He now gives detailed directions as to their use." [Note: Robertson and Plummer, p. 319.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The apostle did not want any one gift to dominate the meetings of this richly gifted church. Again his list of utterance gifts was limited and selective. Many Christians could make a variety of contributions to the general spiritual welfare of the congregation. He permitted the use of tongues but not their exclusive use and only if someone provided an interpretation (1Co 14:27).
"That many in Corinth exercised their gifts in the interests of self-development and even of self-display can hardly be doubted; this was contrary to the law of love which regulates all Christian behaviour." [Note: Barrett, p. 327.]