Exegetical and Hermeneutical Commentary of 1 Corinthians 14:23
If therefore the whole church be come together into one place, and all speak with tongues, and there come in [those that are] unlearned, or unbelievers, will they not say that ye are mad?
23. If therefore the whole church be come together into one place ] . The usual word for the place of assembly, as in ch. 1Co 11:20; Act 2:1. However well calculated the gift of tongues might be to arrest and compel attention when used properly, it is clear, says the Apostle, that its introduction at the public assemblies of the Church was not a proper use of it, unless ( 1Co 14:27) it were restricted in its use by wise rules. It not so restricted, so far from its being a sign to unbelievers, it would give them, as well as the great body of the Christian laity, occasion of complaint, and even ridicule.
all ] Not necessarily all together, as some have supposed, but that no other means of communication was adopted by any but the unknown tongue. Meyer.
Fuente: The Cambridge Bible for Schools and Colleges
Be come together into one place – For public worship.
And all speak with tongues – All speak with a variety of unknown tongues; all speak foreign languages. The idea is, that the church would usually speak the same language with the people among whom they dwelt; and if they made use of foreign languages which were unintelligible to their visitors, it would leave the impression that the church was a bedlam.
And there come in – those that are unlearned. Those that are unacquainted with foreign languages, and to whom, therefore, what was said would be unintelligible.
Or unbelievers – Heathen, or Jews, who did not believe in Christ. It is evident from this that such persons often attended on the worship of Christians. Curiosity might have led them to it; or the fact that they had relatives among Christians might have caused it.
That ye are mad – They will not understand what is said; it will be a confused jargon; and they will infer that it is the effect of insanity. Even though it might not, therefore, be in itself improper, yet a regard to the honor of Christianity should have led them to abstain from the use of such languages in their worship when it was needless. The apostles were charged, from a similar cause, with being intoxicated; see Act 2:13.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. Will they not say that ye are mad?] So they well might, finding a whole assembly of people talking languages which those who had most need of instruction could not understand.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Be come together into one place; the phrase signifieth to one place, or for one and the same work; the first seemeth to be meant here by what followeth.
And all speak with tongues: some think that the apostle here, by all speaking with tongues, understands all, or many of them, confusedly talking together; and indeed that is an error we shall find the apostle afterward reflecting upon them for; but here I do not think it is intended, but only, many of you, one after another, because of what the apostle speaketh of prophesying, 1Co 14:24. For if all prophesied in that sense, talking at the same time together confusedly, and unbelievers came in and heard, they would also, instead of being convinced, say they were mad.
And there come in those that are unlearned, or unbelievers; those that are heathens, or that did not understand the language you discoursed in.
Will they not say that ye are mad? Would they not say you were men that had lost the use of your reason, to talk to men in a language you yourselves knew they understood nothing of?
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. whole . . . all . . .tonguesThe more there are assembled, and the more that speakin unknown tongues, the more will the impression be conveyed tostrangers “coming in” from curiosity (“unbelievers”),or even from a better motive (“unlearned”), that the wholebody of worshippers is a mob of fanatical “madmen”; andthat “the Church is like the company of builders of Babel afterthe confusion of tongues, or like the cause tried between two deafmen before a deaf judge, celebrated in the Greek epigram”[GROTIUS].
unlearnedhaving somedegree of faith, but not gifts [BENGEL].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If therefore the whole church,…. The whole congregation of believers incorporated together in a Gospel church state, consisting of its officers and private members; the church at Corinth is particularly designed:
be come together in one place; to worship God, to pray unto him, sing his praise, preach and hear the word, as were usually done. Hence may be observed the custom of the primitive churches to meet together, in some certain place, for divine worship; nor did the members of them in common forsake the assembling of themselves together on that account, though it was the evil practice of some of them; the whole church, all the members of it, met together: and it may be seen from hence, that the church, and the place where it met, are two different things:
and all speak with tongues; divers tongues, languages not understood; meaning, not that all that came together spoke with tongues; but that as many as did speak, should they speak with such, and without an interpreter.
And there come in those that are unlearned, or unbelievers; either private Christians, who, though they have learned Christ, and understand the doctrines of the Gospel, yet are ignorant of languages; or rather the same persons with unbelievers, Heathens that have no knowledge of Christ, nor faith in him, and who also understood no other language but the Greek: if any such persons should come into the place where the church was met together, and should hear him or them that spoke, speak in a language they understood not, and which they were very well assured was equally unknown to the whole congregation, and so could be of no service to them:
will they not say ye are mad? act like men in a frenzy, that have not the use of their reason; since speaking in a strange language to a congregation that know not one word of what is said, is speaking to the air, and to no profit at all to them that hear; and who but a madman would do this? The apostle here argues from the scandal and contempt that would be poured upon them by such a practice; and the rather he mentions this, because it seems as if their governing view was the glory and applause of men, in which, he suggests, they would be sadly disappointed.
Fuente: John Gill’s Exposition of the Entire Bible
Will they not say that ye are mad? ( ?). These unbelievers unacquainted () with Christianity will say that the Christians are raving mad (see on Acts 12:15; Acts 26:24). They will seem like a congregation of lunatics.
Fuente: Robertson’s Word Pictures in the New Testament
ORDER, METHODS, AND PROCEDURES IN THE MINISTRY OF GIFTS IN CHURCH SERVICE
1) “If therefore the whole church,” (ean oun he ekklesia hole) “If therefore the whole church or assembly – all the members of the congregation.” If speaking in tongues had been the highest manifestation of the spirit, as some Corinthians believed, note the consequence.
2) “Be come together into one place,” (sunelthe epi to auto) “Be come together of their own accord at one place.” And every member should come together for a manifest demonstration of charismatic tongue gift – Paul explained the base results as follows:
3) “And all speak with tongues,” (kai pantes lalosin glossais) “And all should talk in tongues or a plurality of languages” Such clamor and confusion would hinder, not help the hearers.
4) “And there come in those that are unlearned or unbelievers.” (eiselthosin de idiotai he apistoi) “And there should enter either an uninstructed person or unbelievers.” Persons who needed help most. The spiritual gifts were to help, not hinder the hearers, 1Co 12:11.
5) “Will they not say that ye are mad?” (ouk erousin hoti mainesthe) “Will they not report that ye rave?” People do not put faith in maniacs, those they cannot understand. Those who come to the church for help would justly leave reporting they had been to a lunatic fringe gathering.
Fuente: Garner-Howes Baptist Commentary
23. If therefore the whole Church come together As they did not see their fault, in consequence of having their minds pre-occupied with a foolish and depraved desire, he tells them that they will be exposed to the scorn of the wicked or the unlearned, if any, on coming into their assembly, should hear them uttering a sound, but not speaking. For what unlearned person will not reckon those to be out of their right mind, who, in place of speech, utter empty sound, and are taken up with that vanity, while they were gathered together for the purpose of hearing the doctrine of God? This statement has much that is cutting: “You applaud yourselves in your own sleeve; but the wicked and the unlearned laugh at your fooleries. You do not, therefore, see what to the unlearned and unbelieving is perfectly manifest.”
Here Chrysostom starts a question’ “If tongues were given to unbelievers for a sign, why does the Apostle say now, that they will be derided by them?” He answers, that they are for a sign to fill them with astonishment — not to instruct them, or to reform them. At the same time he adds, that it is owing to their wickedness, that they look upon the sign as madness. This explanation does not satisfy me; for however an unbeliever or unlearned person may be affected by a miracle, and may regard with reverence the gift of God, he does not cease on that account to deride and condemn an unseasonable abuse of the gift, (849) and think thus with himself: “What do these men mean, by wearying out themselves and others to no purpose? Of what avail is their speaking, if nothing is to be learned from it?” Paul’s meaning, therefore, is — that the Corinthians would be justly convicted of madness by the unbelieving and unlearned, however much they might please themselves. (850)
(849) “ Le sot abus de ce don, quand on le met en auant sans raison et consideration;” — “The foolish abuse of this gift, when they bring it forward without, reason and consideration.”
(850) “ En ceste faqon de faire;” — “In this manner of acting.”
Fuente: Calvin’s Complete Commentary
(23) If therefore.Intended, as tongues were, for a sign, they cease to be thus useful if not properly employed. The report of the strange utterances which take place in the assembled Church may lead some unbeliever to come there: but if there be tongues alone, and they uninterpreted, the stranger will simply think those present are mad. (See Act. 2:13.) It is not meant here that all commence shouting out at the same time, neither is it in the next verse that all prophesy simultaneously; but the thought presented is the undue and exclusive cultivation of this gift by all in the Corinthian Church.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. If therefore Paul now shows how a mismanagement of tongues will verify the prediction, (Isa 28:12,) they would not hear; and in so doing furnishes in these two verses one of the most vivid and interesting pictures of the process of conversion in a live Church of the apostolic age. We learn how improper management aggravated unbelief and brought obloquy upon religion: and how the vivid presentation of truth searched the life and soul of the hearer though and through, pierced him with conviction, and brought him down in prayer and complete self-surrender on the spot. Paul, no doubt, was familiar with such events, and many a powerful preacher since his day has witnessed the power of truth to convert the soul.
All speak with tongues Not all at once; (just as all prophesy, in the next verse, does not mean all prophesy at once;) but no performer does any thing else but speak with tongues. There is no prophesying, or teaching, or interpreting; nothing but one lofty chant of tongues from different performers through the whole meeting. It is all vox et praeterea nihil. Not one distinct idea for the stranger through the whole.
Unlearned Same word as in 1Co 14:16 ungifted persons; who neither speak, nor interpret, nor understand charismatically. Their want of share in the gift results in want of sympathy and in unbelief.
Unbelievers Pagans or Jews.
Ye are mad They will pronounce you at once unintelligent fanatics. From all this it would seem to follow that these Corinthian tongues did not express to the unsympathizing foreigner any connected discourse; and this sinking below the pentecostal standard was the reason of Paul’s just disparagement of them. From the Greek word for mad, , come our words mania, maniac. The Greek word , a prophet, belongs to the same root, because the sacred mania by which the prophet was possessed was considered as a prophetic influence.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘If therefore the whole church be assembled together and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that you are mad?’
Then he brings a second argument, taking the worst case scenario, which confirms what has been said. Suppose there is a gathering of the whole church, and suppose an unbeliever or someone untaught comes in and finds that everyone, one by one, speaks in tongues (or even all together) and nothing else. What will his impression be? He will simply say that they are all mad. So the two arguments emphasise that those who are seeking will think that God has nothing to say to them, and those who are simply curious will write them off as mad.
The case is an improbable one. There was no way that the whole church would gather and do nothing but speak in tongues. It is exaggeration to bring out the point.
This in no way indicates that all could speak in tongues, any more than the next verse means that all could prophesy. It is a theoretical case which brings out the inadequacy of tongues as an evangelistic medium (they might well have thought that what they themselves saw as something wonderful would convince everyone else as well).
Fuente: Commentary Series on the Bible by Peter Pett
1Co 14:23 . What, then, will be the effect of the speaking with tongues, which you all so much desire, upon ungifted persons or unbelievers? If such come into your church when you are assembled together, and get nothing else there to hear from any of you but glossolalia, so far will they be from declaring themselves as believers upon your speaking with tongues, that, on the contrary, they will declare you to be mad .
] draws an inference from 1Co 14:22 in such a way that 1Co 14:23 corresponds to the first, and 1Co 14:24 f. to the second half of 1Co 14:22 .
] Paul does not suppose that all those assembled speak together in a confused, tumultuous way (Cornelius a Lapide and others; comp. also Maier), but that all in succession hold glossolaliae , and only such, not addresses of any other kind . For, if all spoke together and confusedly, even in the case of prophecy it could make no impression (1Co 14:24 ).
] is not to be understood otherwise than in 1Co 14:16 : Christians who are not endowed with glossolalia, or with the gift of understanding it . The context, however, shows by the foregoing that those meant are ungifted persons from any extraneous church , who come into the church at Corinth when in full assembly. Were the stranger who entered not an ungifted person, but one who himself spoke with tongues or interpreted, his judgment respecting the gift which he himself possessed or understood would, of course, not take the same form. All explanations which deviate from the meaning of the word in 1Co 14:16 are on that very account to be rejected, such as not only that of most of the old interpreters, with Billroth and Chr. F. Fritzsche: “such as do not understand foreign languages,” but also that of Theodoret, David Schulz, Flatt, Olshausen (also Rckert, although with hesitation): “beginners in Christianity;” comp. Pelagius, Thomas, Estius: “nuper credentes, neophyti;” Melanchthon: “rudis qui primum coepit catechismi doctrinam audire,” comp. Neander. Rckert suggests that Paul is supposing the case that the glossolalia should break out somewhere suddenly and for the first time, and there should then come in Christians who knew nothing of it and, not being present, had not been affected by the paroxysm, and non-Christians. But the suggestion is to be dismissed, because there is no mention of the “ suddenly and for the first time ,” which would in that case be the main thing. Hirzel and de Wette hold erroneously, because in opposition to 1Co 14:16 , [15] and not to be established even by 2Co 11:6 , that the are non-Christians (so, too, Ulrich in the Stud. u. Krit. 1843, p. 420, and Hofmann), in which case they are in various arbitrary ways distinguished from the , namely, by Hirzel [16] asserting that the . are heathen , the . Jews ; by de Wette, that the former were still more aloof from believing than the latter; by Ulrich, that the . were persons unacquainted with Christianity , the . those acquainted with it indeed, but unbelieving and (Hofmann) hostile towards it. Not the , but the , are the non-Christians (who are never called .), as in 1Co 14:22 . We may add that Grotius remarks rightly: “Solebant enim pagani” (and Jews also) “adire Christianorum ecclesias ad videnda quae ibi agebantur.” Their admission (certainly not to the Agapae, however) was the less a matter for hesitation, since it might become a means of their conversion. Comp. generally, Harnack, Gemeindegottesd . p. 143 ff.
] that you (Christians in Corinth) are foolish, and out of your senses , because, namely, you collectively and without exception carry on a kind of converse so unintelligible and meaningless for the hearers. Olshausen strangely holds that the verdict expressed is: “We see, doubtless, that you are possessed by a god; but there is no prophet here; we do not understand what the god says to us!” An unwarranted explaining away of the clear import of the word: means insanire , just as in Act 26:24 . The verdict of drunkenness passed by the unbelievers in Act 2:13 presents a remarkable analogy.
Observe, further: (1) Here is put first , and follows , because the , as Christians , and therefore acquainted with the uselessness and absurdity of the glossolalia without interpretation and to the exclusion of all other (intelligible) discourse, come here into the foreground, [17] and may and will be the first to pass the judgment ; in 1Co 14:24 , on the contrary, stands first, because conversion is spoken of, and hence “ praecipue agitur de infideli; idiota obiter additur ob rationem ejus non plane disparem” (Bengel). (2) In 1Co 14:23 , since Paul designs to cite the judgment in the form of an utterance ( ), which is most naturally conceived of by him as a mutual communication, the plural . . . presented itself with as much appropriateness as the singular . . . does in 1Co 14:24 , where the apostle wishes to depict specially the converting work, 1Co 14:24-25 , in its course, which, from the nature of the case, is done most befittingly in an individualizing representation.
[15] For in ver. 23 and ver. 16 the conception of is determined by a like context namely, by the same contrast to those gifted with the glossolalia. This we remark in opposition to Hirzel, Ulrich, Hofmann, who assume that ver. 16 cannot regulate the explanation of in ver. 23 f.
[16] Comp. van Hengel, Gave d. talen , p. 94.
[17] is omitted in B, because it might appear unsuitable. Buttmann in the Stud. u. Krit . 1860, p. 370, believes that it has crept in from ver. 24. But in that case would have been prefixed (so only Ambrosiaster).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(23) If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? (24) But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: (25) And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth. (26) How is it then, brethren? when ye come together, everyone 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 anything be revealed to another that sitteth by, let the first hold his peace. (31) For ye may all prophesy one by one, that all may learn, and all may be comforted. (32) And the spirits of the prophets are subject to the prophets. (33) For God is not the author of confusion, but of peace, as in all churches of the saints. (34) Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. (35) And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the church. (36) What? came the word of God out from you? or came it unto you only? (37) If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. (38) But if any man be ignorant, let him be ignorant. (39) Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. (40) Let all things be done decently and in order.
I will only detain the Reader with a short observation, on what the Apostle hath here said, of a Gospel Church, and the conviction wrought by the Spirit of God, on the heart of a poor sinner, unexpectedly coming in, and beholding the Lord’s people so assembled, and feeling the blessed influence of the Lord’s grace upon his heart. What a lovely representation he hath made, of such a Church! And what an encouragement for the Lord’s people to assemble! And who shall say, to what extent, such events are going on continually in life? Who shall calculate, the numbers savingly converted, under a preached Gospel, by God the Spirit, through the ministry of his blessed Word? The Apostle’s description, of the secrets of the poor sinner’s heart, being made manifest, and the falling down on his face, in open confession, of the Lord’s word being armed with the Lord’s power; are beautiful representations of the case. And, Reader! when you and I consider, that to this conviction of soul by the Holy Ghost, as the arrows of the Lord’s quiver, in his sacred Word are directed, that all the Persons of the Godhead concur in the vast design : God the Father draws to Christ: Joh 6:44 . God the Son draws to himself: Joh 12:32 , and God the Spirit makes the Soul willing in the day of his power, Psa 110:3 : what a wonderful work must it be in itself; and how vastly important in the sight of God? Reader! hath an effect like what the Apostle here described ever taken place in your heart? Have you felt, in the assembly of God’s people; the word of the Lord, quick and powerful, and sharper than any two-edged sword? Heb 4:12 ; 2Co 10:5 . It is very blessed, when the word of God is confirmed in the soul; and when, as the Apostle saith, in the mouth of two or three witnesses, every word is established : when God the Spirit himself; and by his word, works in the heart and conscience to the accomplishment of such striking effects, as are here described.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?
Ver. 23. Will they not say ye are mad? ] And may they not say as much if we jangle and dissent in opinion, one holding this, and another that. Ammianus Marcellinus taxed the ancient bishops of his time for their hateful miscarriage in this kind.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23 25. ] Instances given of the operation of both on the ungifted or the unbeliever .
Fuente: Henry Alford’s Greek Testament
23. ] , following up the axiom just laid down, by supposing a case = if then . The first case put answers to the former half of 1Co 14:22 ; the second, to the latter.
The supposition is this: that all the (Corinthian) church is assembled, and all its members speak with tongues (not in a tumultuary manner that is not part of the present hypothesis, for if it were, it must apply equally to 1Co 14:24 , which it clearly cannot: but that all have the gift, and are in turn exercising it): then , ‘ plain believers,’ persons unacquainted with the gift and its exercise, come in. It is obvious that the hypothesis of all being assembled, and all having the gift, must not be pressed to infer that no such could be found: no one hypothesizes thus rigidly. If any will have it so, then, as Meyer, we may suppose the to come from another congregation : but the whole difficulty seems to me mere trifling. The . plainly cannot be, as De W. maintains, an unbeliever , for his case is separately mentioned. Such plain men , or perhaps a company of unbelievers, have come in: they have no understanding of what is going on: the sound to them an unmeaning jargon; and they come to the conclusion, ‘These men are mad;’ just as men did infer , on the day of Pentecost, that the speakers were drunken .
Fuente: Henry Alford’s Greek Testament
1Co 14:23 shows the disastrous impression which the exercise of the Tongues, carried to its full extent, must make upon men outside a result that follows ( ) from the aforesaid intention of the gift (1Co 14:22 ): “If then the entire Church should assemble together and all should be speaking with tongues, but there should enter uninstructed persons or unbelievers, will they not say that you are mad !” If the Tongues are, as many Cor [2133] think, the highest manifestation of the Spirit, then to have the whole Church simultaneously so speaking would be the ne plus ultra of spiritual power; but, in fact, the Church would then resemble nothing so much as a congregation of lunatics! A reductio ad absurdum for the fanatical coveters of Tongues. The (here unqualified: otherwise in 16; cf note) are persons unacquainted with Christianity (altogether uninitiated) and receiving their first impression of it in this way, whereas the are rejectors of the faith. The impression made upon either party will be the same. The effect here imagined is altogether diff [2134] from that of the Day of Pentecost, when the “other tongues” spoke intelligibly to those religiously susceptible amongst non-believers (Act 2:11 ff.). The imputation of madness from men of the world P. earnestly deprecates (Act 26:24 f.). Ed [2135] renders “separatists” unattached Christians; but this interpretation wants lexical support, and is out of keeping with 1Co 14:16 : did any such class of Christians then exist?
[2133] Corinth, Corinthian or Corinthians.
[2134] difference, different, differently.
[2135] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2
Fuente: The Expositors Greek Testament by Robertson
into one place. See Act 2:1.
unbelievers. Greek. apistos, as in verses: 1Co 14:22, 1Co 14:24.
mad. Greek. mainomai. See Act 12:15.
Fuente: Companion Bible Notes, Appendices and Graphics
23-25.] Instances given of the operation of both on the ungifted or the unbeliever.
Fuente: The Greek Testament
1Co 14:23. , the whole into one place) That was a rare, occurrence in so large a city.- , and there come in) as strangers or even from curiosity.-, unlearned) men who have some degree of faith, but do not abound in gifts. There follows by gradation, or unbelievers, who did not so readily come in, and yet were not debarred. In this verse Paul speaks in the plural, in the following in the singular. Many bad men, when together, prevent one another from believing by their bad conversation; individuals are more easily gained.- , that ye are mad) For they will not be able to distinguish that earnestness from madness; hence they will speak to your prejudice; comp. Act 2:13.
Fuente: Gnomon of the New Testament
1Co 14:23
1Co 14:23
If therefore the whole church be assembled together and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that ye are mad?-If unbelievers who do not understand the languages come into the assembly, it will seem like senseless jargon. They will be as barbarians to each other (verse 11). The difference between these and those in the preceding verse is that the unbelievers understood the language spoken, in this they do not.
Fuente: Old and New Testaments Restoration Commentary
the whole: 1Co 11:18
will: Hos 9:7, Joh 10:20, Act 2:13, Act 26:24
Reciprocal: Gen 11:7 – may Gen 11:9 – Babel Act 11:26 – with the church Act 14:27 – and had Rom 1:14 – to the unwise 1Co 11:17 – that ye 1Co 12:10 – divers 1Co 14:16 – unlearned Heb 10:25 – forsaking
Fuente: The Treasury of Scripture Knowledge
1Co 14:23. We are sure the Bible does not contradict itself; but when the language seems that it does so, there is always a reasonable explanation possible. Verse 22 says tongues are a sign for the benefit of unbelievers, while the present verse says that tongues will cause them to regard the church as a group of madmen. The word unlearned is from IDIOTES, and Thayer’s definition in this verse is one who is “not a prophet; destitute of the gift of tongues.” The key to the question is in the word all, for an unbeliever would not require that a whole group in an assembly be able to speak in a foreign tongue to be convinced of the presence of supernatural power; one or two would be sufficient. Therefore. if the whole group did so, it would naturally seem to this “outsider” that the crowd was beside itself.
Fuente: Combined Bible Commentary
1Co 14:23. If therefore the whole church be assembled together, and all speak with tongues, and there come in men unlearned or unbelievingnot members of the church, and not understanding the tongues, yet not hostile or captious, but such as those in Act 2:13,will they not say that ye are mad?to the scandal of the Christian name.
Fuente: A Popular Commentary on the New Testament
To convince the Corinthians that prophecy was for more excellent than the gift of tongues, the apostle here argues from the absurdity of speaking in the congregation with a strange tongue uninterpreted; Will they not say ye are man?
And from the utility and advantage of speaking in a language understood, it convinceth and converteth sinners: He is convinced of all, he is judged of all.
As if the apostle had said, When the church meets together, if all that speak should speak in a strange tongue, what will an ignorant or unbelieving person, coming into the congregation, think or say? Will he not apprehend you to be madmen?
Whereas if all that speak do prophecy and interpret scripture to the edification of the church, in such a case, if an unbeliever comes in, he is convinced, discovered, judged by all them that prophesy, and the secrets of his heart are made manifest to himself: and so, falling down, he will adore God, the searcher of the heart, and report, from his own experience, that God is in or among you of a truth.
Where note, Whence prophesying or preaching of the word has its convincing power, and converting efficacy, namely, from that God who is present in and with his own word: God is in, or with, you of a truth.
When Almighty God quickens the word with his own Spirit, and clothes it with his own power, when he bids it go in his might, and prevail in his strength, the strongest holds of ignorance and unbelief, of obstinacy and rebellion, fall to the ground like the first-ripe figs shaken with the wind: when the unlearned or idiot comes into the assembly of the saints, he is convinced of all, he is judged of all, he falls down and worships.
What is it that works this sudden change?
Not the preaching of men, but the power of God: He will report that God is in you of a truth.
The arm of grace in the ministry of the word is victorious and invincible; the efficacy and success of the word depends not on the parts of a man, but the power of God.
Fuente: Expository Notes with Practical Observations on the New Testament
1Co 14:23-25. Yet sometimes prophecy is of more use even to unbelievers than speaking with tongues. For instance: if the whole church be come together On some extraordinary occasion; (it is probable in so large a city they ordinarily met in several places;) and all That are endowed with such a gift; speak with tongues One in one language, and another in another; and there come in those that are unlearned Persons ignorant of those languages; men of learning might possibly have understood the tongues in which they spake; or unbelievers Heathen, who are strangers to these dealings of God with his church; will they not say ye are mad When they see the confusion you make by speaking languages which no one present understands? This is not contrary to what is said 1Co 14:22, that the speaking in foreign languages was a sign to convince unbelievers. For the unbelievers to be convinced by that sign, were such strangers as understood the language in which they were addressed; whereas the unbelievers and unlearned persons, who considered the speaking of foreign languages as an effect of madness, were those strangers who did not understand them. Macknight. But if all prophesy Expound the word of God, or discourse by turns on divine things; and there come in one that believeth not One who did not before believe; or one unlearned Acquainted with no language but that in which the discourses are delivered; he is convinced Rather, convicted, by all who thus speak in succession, and speak to the hearts of the hearers; he is judged of all Every one says something to which his conscience bears witness. And thus are the secrets of his heart made manifest Laid open, clearly described in a manner which to him is most astonishing and utterly unaccountable; insomuch, that although he perhaps came into your assembly out of mere curiosity, or with some ill design, he is not able to command himself under the impression which the word of God thus spoken makes upon him; and so falling down Under the power of it; on his face To the ground; he will worship That one living and true God Whose people you are, and to whose truth you thus bear witness; and report Declare to others; that God is among you of a truth How many instances of this kind are seen at this day, in places where the true gospel of our Lord Jesus Christ is faithfully preached! So does God still give point and efficacy to the word of his grace!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 23. If therefore the whole Church be come together into one place, and all speak in tongues, and there come in novices, or unbelievers, will they not say that ye are mad?
This is the first case: an assembly in which only glossolaletes speak.
Into one place is related to the whole. These plenary assemblies were held doubtless only at more or less considerable intervals; they attracted more strangers and others out of curiosity than the more private gatherings. Those whom Paul here calls , unbelievers, and , novices, are people who do not yet belong to the Church. By the second, Meyer and others understand Christians who have neither the gift nor the knowledge of tongues. But how, Rckert rightly asks, could these people be contrasted with the whole Church? Meyer supports his view by the use of , 1Co 14:16, where he holds that this term denotes the members of the Church themselves. But this is a mistake. What is said in 1Co 14:16, that the glossolalete makes the members of the Church play the part of , proves precisely that the are not members of the Church. The impropriety consists in giving the members of the Church a part which is not theirs. On the other hand, Hirzel, Rckert, and Holsten thereby understand non-Christians. But how distinguish them in that case from the , unbelievers? Hirzel proposes to apply the first term to non-Christians of Jewish origin, the second to those of Gentile origin. But this distinction is unfounded. Starting from the simple meaning of (1Co 14:16), we get at a perfectly natural distinction. The is an unbeliever whom curiosity has attracted, but who has not yet given any sign of faith; the is a novice, an apprentice in the domain of faith, a man who has already received some impression and some instruction, but who is not yet baptized, we should say nowadays: a catechumen. Such people, in the exercise of plain common sense, will ask how, if God dwelt there as a Father in the midst of His children, He could speak to them in an unintelligible language: You shall appear to them madmen, not subjects of inspiration.
Edwards, with some ancient commentators, thinks that the , all, means that the glossolaletes speak all at once, and that the confusion which follows, no less than the unintelligibility of the tongues, is the cause of the impression made on the visitors. But the perfectly analogous expression in regard to prophecy, 1Co 14:24, proves that it is not necessary to give this so improbable meaning to the of 1Co 14:23. Paul wishes to describe an assembly where there is room for nothing except manifestations of glossolalia, succeeding one another without interruption during the whole meeting. Then the opposite example:
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
If therefore the whole church be assembled together and all speak with tongues, and there come in men unlearned [not having the gift to interpret tongues, and not being educated in foreign languages] or unbelieving [and hence having no faith in the works of the Spirit], will they not say [because of the queer and unintelligible sounds which ye are making] that ye are mad?
Fuente: McGarvey and Pendleton Commentaries (New Testament)
14:23 {11} If therefore the whole church be come together into one place, and all speak with tongues, and there come in [those that are] {s} unlearned, or unbelievers, will they not say that ye are mad?
(11) Another argument: the gift of tongues without prophecy is not only unprofitable to the faithful, but also hurts very much, both the faithful as well as the unfaithful, who should be won in the public assemblies. For by this means it comes to pass that the faithful seem to others to be mad, much less can the unfaithful be instructed by it.
(s) See Act 4:13 .
Fuente: Geneva Bible Notes
Paul painted a picture of the Corinthian church assembled and engaged in a frenzy of unintelligible tongues-speaking. Two types of individuals walk in. One is a believer untaught in the matter of spiritual gifts and the other is an unbeliever. To both of them the worshippers appear to be insane rather than soberly engaged in worship and instruction. The church meeting would resemble the meetings of a mystery cult in which such mania was common.
"It was strange that what the Corinthians specially prided themselves on was a gift which, if exercised in public, would excite the derision of unbelievers." [Note: Robertson and Plummer, p. 317.]