Exegetical and Hermeneutical Commentary of 1 Corinthians 14:28
But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
28. in the church ] These words imply that the utterance was to be reserved until the speaker found himself in private, since in the Church it could only serve for an opportunity of useless display.
Fuente: The Cambridge Bible for Schools and Colleges
But if there be no interpreter – If there be no one present who has the gift of interpretation.
And let him speak to himself and to God – See the note at 1Co 14:2, note at 1Co 14:4. Let him commune with himself, and with God; let him meditate on the truths which are revealed to him, and let him in secret express his desires to God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 28. But if there be no interpreter] If there be none present who can give the proper sense of this Hebrew reading and speaking, then let him keep silence, and not occupy the time of the Church, by speaking in a language which only himself can understand.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If he hath a mind to use this gift, he may use it to God, who understands all languages, by himself; but
let him keep silence in the assembly of Christians, where he is not understood.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. let himthe speaker inunknown tongues.
speak to himself, and toGod(compare 1Co 14:2;1Co 14:4) privately and not inthe hearing of others.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But if there be no interpreter,…. None that has the gift of interpretation of divers tongues, and he that speaks with them has not that, which was sometimes the case:
let him keep silence in the church; let him not make use of his gift publicly before the whole congregation, since without an interpreter it will be entirely useless:
and let him speak to himself, and to God; he may make use of his gift to his own edification, and to the glory of God, by speaking with a low voice, or in his heart, which he himself may be conscious of, and God the searcher of hearts, and that knows all languages, fully understands; and so may be edified himself, and God may be glorified by him; whereas, if he was to use it openly and publicly, it would not only be unprofitable, but an hinderance to others: or he might retire to his own house, and there exercise it by himself, and in the presence of God, when it might be of some use and advantage to himself, but would be highly improper to bring it into the church, or public congregation; for instead of assisting, it would but dampen their devotion, and therefore it was very reasonable he should be silent there.
Fuente: John Gill’s Exposition of the Entire Bible
But if there be no interpreter ( ). Third class condition. Earliest known instance and possibly made by Paul from verb in verse 27. Reappears in Byzantine grammarians.
Keep silence in church ( ). Linear action (present active imperative). He is not even to speak in a tongue once. He can indulge his private ecstasy with God.
Fuente: Robertson’s Word Pictures in the New Testament
1) “But if there be no interpreter. (ean de me he diermeneutes) “But if there is not an interpreter present.” The speaker in tongues was to refrain from such speaking unless it were ascertained that an interpreter was present.
2) “Let him keep silence in the church;” (sigato en ekklesia) “Let him (the tongue-charismatic) be silent, not speak in assembly.” This indicates that the speaker in charismatic tongues was in control of his gift, to use or not to use.
3) “And let him speak to himself, and to God.” (heauto de laleito kai to theo) “Let him speak to (communicate with) himself and God.” This clearly indicates that the charismatic tongue speaker was not overwhelmed by some emotional ecstatic seizure over which he had no volitional control.
Fuente: Garner-Howes Baptist Commentary
28. Let him speak to himself and to God “Let him enjoy,” says he, “his gift in his own conscience, and let him give thanks to God.” For in this way I explain the expression to speak to himself and to God, as meaning — to recognize in his own mind with thanksgiving the favor conferred upon him, (860) and to enjoy it as his own, when there is not an opportunity for bringing it forward in a public manner. For he draws a contrast between this secret way of speaking, and speaking publicly in the Church — which he forbids. (861)
(860) “ Le benefice et don de Dieu;” — “The kindness and gift of God.”
(861) “ En ce cas;” — “In this case.”
Fuente: Calvin’s Complete Commentary
(28) But if there be no interpreter.But if there be no one with the gift of interpreting, then the speaker with tongues was not to exercise his gift publicly at all; he may only exercise his gift in private with himself and God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. No interpreter If there were no interpreter, neither the charismatic speaker himself, nor any other person, then the charismatic must keep silence. If the power of the Spirit was so great as not only to fill his human spirit and prompt vocal utterances, but without so pervading his understanding that he could interpret the words, it might nevertheless bring into communication with itself the understanding of some susceptible person present, so that he could interpret. The divine thought would then be given to the supernatural vocality, and both together would combine to fulfil the purpose of being a sign to them that believe not. It would then be felt by the consciences of men that the tongues were not only supernatural, but that they were holy and divine.
Speak to himself The divine thoughts wrought in the man’s spirit refused to be shaped into words of his own vernacular; and his only resources, if silenced, was to yield a mental utterance of the charismatic words to himself, and thus experience the blessed reaction described in our note on 1Co 5:2.
To God Since often the utterance would be prayer or praise.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 14:28. But, if there be no interpreter, The miracle which conferred the gift of tongues, seems to have been the instantaneous impressing on the mind the familiar and perfect knowledge of a language, with which the person was before unacquainted; yet so that from that time the person receiving it should be able, without any new miracle, to use it as he thought fit; in the same manner as the members of the body are freely and perfectly used, after having been restored by miracle to the exercise of their natural functions. It was as much in the course of nature for an Apostle, whom the Holy Spirit had enabled to speak a strange language, ever afterwards to have the use of that language, as it was for the cripple whom Jesus restored to the use of his limbs, ever afterwards to walk, run, and perform all the functions of a man perfectly sound and whole. This is the only hypothesis upon which the abuse of this gift can be accounted for.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 14:28 . Should it be the case, however, that there is no interpreter present, let him be silent in the assembly . This comprises the double possibility that the speaker with tongues cannot himself interpret, and also that no other, who possesses the donum interpretandi, is present. Regarding as equivalent to , comp. on Mar 8:1 ; Luk 2:36 . David Schulz understands as the simple copula: “if, however, he does not know how to make himself intelligible.” But the interpretation might in fact be given also by another, who had the charisma of the , 1Co 12:10 ; 1Co 12:30 .
. .] Paul takes for granted here and how easily one can understand it, considering the intimate union subsisting among the Christians of those days! that the members of the community mutually know each other as regards their special endowment.
. . . .] in contrast to addresses given , and hence a characteristic designation of the private devotion carried on by means of glossolalic prayer, where his glossolalia avails for himself and God (1Co 14:2 ), not for others also as listeners. Comp. Epict. Diss. iv. 8. 17, and the similar passages in Wetstein. Others take it to mean: quietly in his thoughts (Theophylact, comp. Chrysostom, also Chr. F. Fritzsche), so that it remains on the footing of an inward intercourse between him and his God (Hofmann); which, however, is not in keeping with the essential mark of the , this being uttered aloud , which belonged to the matter in hand . [18] Observe, further, how, even in this highest degree of inspired impulse to speak, a man could control his own will. Comp. 1Co 14:32 .
[18] Besides, it was self-evident that, where silence was enjoined , a man did not need to be in the first instance remitted to quiet inward fellowship with God.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
Ver. 28. Let him keep silence ] Such as stuff their sermons with Greek and Latin are here silenced, further than they interpret the same. If thou canst help my hearers to Greek and Latin ears (saith a reverend preacher) they shall have Greek and Latin enough.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28. ] But if there be not an interpreter (Wieseler, in the Stud. und Krit. for 1838, p. 720, would render it, ‘ if he be not an interpreter ,’ viz. himself. But this would exclude the possibility of others interpreting, which we know from ch. 1Co 12:10 might be the case. And thus the preceding could hardly bear its proper meaning. Wieseler tries to make it mean ‘ one at a time .’ Besides, the emphatic position of seems to require more stress than this sense would give, which would be better expressed by ), let him (the speaker in a tongue, see reff.) be silent in the church: but (as if had been ) let him speak for himself and for God : i.e. in private, with only himself and God to witness it. Chrys. : which Theophyl. enlarges to : which does not seem to agree with , the speaking being essential to the exercise of the gift.
Fuente: Henry Alford’s Greek Testament
interpreter. Greek. diermeneutes. Only here.
Fuente: Companion Bible Notes, Appendices and Graphics
28.] But if there be not an interpreter (Wieseler, in the Stud. und Krit. for 1838, p. 720, would render it, if he be not an interpreter, viz. himself. But this would exclude the possibility of others interpreting, which we know from ch. 1Co 12:10 might be the case. And thus the preceding could hardly bear its proper meaning. Wieseler tries to make it mean one at a time. Besides, the emphatic position of seems to require more stress than this sense would give, which would be better expressed by ), let him (the speaker in a tongue, see reff.) be silent in the church: but (as if had been ) let him speak for himself and for God: i.e. in private, with only himself and God to witness it. Chrys. : which Theophyl. enlarges to : which does not seem to agree with , the speaking being essential to the exercise of the gift.
Fuente: The Greek Testament
1Co 14:28. , but if there be not) Either he himself, who spoke in an unknown tongue, might have interpreted, 1Co 14:13; or another.-, let him be silent) who speaks in an unknown tongue.- , to himself and to God) 1Co 14:4; 1Co 14:2.-, let him speak) privately.
Fuente: Gnomon of the New Testament
1Co 14:28
1Co 14:28
but if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.-If there were none present who could interpret, those who spoke in tongues were to keep silent. It is useless to speak in an assembly in a language unknown to all. The profit of what is spoken depends on its being understood. He and God could understand, and so he might be profited to speak to God, not to others.
Fuente: Old and New Testaments Restoration Commentary
Reciprocal: 1Co 14:13 – pray 1Th 5:21 – Prove
Fuente: The Treasury of Scripture Knowledge
1Co 14:28. The speaker in tongues was subject to a further restriction, namely, that there be an interpreter present. If none were in the assembly then he was to keep silence, and the word is from the very same Greek original as the one in verse 34. So here is an instance where even a man was to keep silence, a truth that is ignored by the extremists on the “woman question.”
Fuente: Combined Bible Commentary
1Co 14:28. but if there be no interpreter, let him keep silence in the church: and let him speak to himself, and to Godin the way explained on 1Co 14:4.
Fuente: A Popular Commentary on the New Testament
but if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.