Exegetical and Hermeneutical Commentary of 1 Corinthians 14:24
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:
24. he is convinced of all ] Rather, he is convinced by all, i.e. the prophets whose discourses he hears. The word signifies (1) to prove by argument, and comes therefore to be used (2) of the conviction produced by argument. Cf. St Joh 16:8, where the word however is rendered reprove. For an instance of the word ‘ of ’ in the sense of ‘ by ’ see Shakspeare, Much Ado about Nothing, Act i. Scene 1, ‘I am loved of all, only you excepted.’
he is judged of all ] Rather, he is examined by all. The exhortations of the preacher place him, as it were, upon his trial. For the word here used see ch. 1Co 2:14-15 , 1Co 4:3-4, 1Co 9:3, 1Co 10:25 ; 1Co 10:27, and notes.
Fuente: The Cambridge Bible for Schools and Colleges
But if all prophesy – See the note at 1Co 14:1. If all, in proper order and time, shall utter the truths of religion in a language intelligible to all.
Or one unlearned – One unacquainted with the nature of Christianity, or the truths of the gospel.
He is convinced of all – He will be convinced by all that speak. He will understand what is said; he will see its truth and force, and be will be satisfied of the truth of Christianity. The word here rendered convinced ( elengchetai) is rendered reprove in Joh 16:8, And when he is come, he will reprove the world of sin, etc. Its proper meaning is to convict, to show one to be wrong; and then to rebuke, reprove, admonish, etc. Here it means, evidently, that the man would be convicted, or convinced of his error and of his sin; he would see that his former opinions and practice had been wrong; he would see and acknowledge the force and truth of the Christian sentiments which should be uttered, and would acknowledge the error of his former opinions and life. The following verse shows that the apostle means something more than a mere convincing of the understanding, or a mere conviction that his opinions had been erroneous. He evidently refers to what is now known also as conviction for sin; that is, a deep sense of the depravity of the heart, of the errors and follies of the past life, accompanied with mental anxiety, distress, and alarm. The force of truth, and the appeals which should be made, and the observation of the happy effects of religion, would convince him that he was a sinner, and show him also his need of a Saviour.
He is judged by all – By all that speak; by all that they say. The effect of what they say shall be, as it were, to pass a judgment on his former life; or to condemn him. What is said will be approved by his own conscience, and will have the effect to condemn him in his own view as a lost sinner. This is now the effect of faithful preaching, to produce deep self-condemnation in the minds of sinners.
Fuente: Albert Barnes’ Notes on the Bible
1Co 14:24-25
But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all.
Prophesying in the primitive Church
I. Its nature.
1. Not the prediction of future events (1Co 14:3), nor ordinarily the discussion of Scripture, since the New Testament was not yet written.
2. But the preaching of New Testament truth already learnt from the apostles and others, under the direct impulse of the Spirit (1Co 14:30), which was liberally bestowed upon the members of the Church (1Co 14:24).
II. Its effects.
1. The edification of the Church.
2. The conviction of the ignorant and unbelieving–producing awakening of conscience, confession of sin, and the acknowledgment of Gods presence.
III. Its relation to modern preaching.
1. The direct communications of the Holy Spirit are superseded by the completed canon of Scripture, which must be carefully studied by persons properly qualified, and appointed.
2. Yet it were well if there were less of human art and method and much more of the Spirits unction and power. (J. Lyth, D. D.)
The awakening of the sinner
I. How he enters the Christian assembly.
1. Unbelieving.
2. Ignorant.
II. What he hears.
1. The voice of the preacher.
2. The proclamation of truth.
3. The awakenings of conscience.
III. What he Does.
1. Confesses his sin.
2. Worships God.
3. Bears testimony to His presence and power. (J. Lyth, D. D.)
Conviction of sin
I. Preaching the gospel is an ordinance of God, and was constantly used in the primitive Church (Mat 28:19). Believing in Christ is necessary to salvation; and preaching the gospel is generally necessary to believing (Rom 10:14; 1Co 1:21).
II. Curiosity frequently led persons to the Christian assemblies. The religion of Christ made a great stir in the world. Some were greatly prejudiced against it. But when they saw miracles performed before their eyes; when they saw some of their neighbours forsake the altars of their idols, and become moral and lovely in their conduct, they were forced to stop and consider how these things could be, and some of them would, of course, go and hear for themselves. Our text supposes such a thing. God often overruled this kind of curiosity for good. Zaccheus wanted to gratify his curiosity; but Christ, in mercy, called and converted him. And it is happy for many that they did not suffer their own prejudices, or the fear of man, to prevent their judging for themselves.
III. Primitive preaching had a tendency to convince men of their guilt and danger.
1. The unbeliever, coming into the assembly, is convinced; whoever preached, his doctrine had this tendency, to convince the man of sin. This is done by the power of the Spirit, going along with the Word (Joh 16:8).
2. He is judged of all; tried, and condemned. The consideration of his own sin is brought home to his conscience, as when Nathan said to David, Thou art the man! He receives the sentence of death in himself. It is the office of an enlightened conscience to anticipate the judgment of the great day. Most men have such a notion of the mercy of God as to forget His justice and holiness; but when a person is convinced of sin he sees that God is holy and just; and he cannot but dread these terrible attributes, till he learns from the gospel how God is at once a just God and a Saviour (Isa 45:21; Rom 3:36).
IV. Preaching the word tends to disclose the secret workings of the heart, which were unobserved before. Most men are so busied in worldly affairs, or stupefied with worldly pleasures, that they are great strangers to themselves. But the faithful preaching of Gods Word has a tendency to rouse men from their supineness. The Word of God is a mirror that shows men their hearts. Persons who have not been used to hear the gospel are frequently surprised, when they sit under a powerful ministry, to hear their own case and character so exactly described. This is the proper effect of the Word of God, which carries with it a mighty and convincing argument of its truth, as being the Word of Him who searcheth the heart and trieth the reins (Jer 17:10).
V. When a man is converted to God he always begins to pray. This was the symptom of Pauls own conversion: Behold, he prayeth! It is sad to think that so many people never pray. A short form of words, always the same, and always unfelt. Behold here, a man so overpowered with a sense of the majesty and justice of God; so deeply affected with his danger as a sinner, and so eagerly desirous of pardoning mercy, that be forgets he is surrounded by mortals, and falls down before his God with the publicans petition (Luk 18:13). So have I seen a condemned criminal at a human bar, when the sentence of death has been pronounced, fall down on his knees, and, regardless of the gazing throng, implore the favour of the judge. So have I seen dying persons, expecting soon to appear before God, cry aloud for mercy, without considering who surrounded their beds. The place, or the posture of prayer, is of little consequence. It might disturb the public worship, yet when a person is greatly affected, it will be difficult to conceal his emotions. He will lift up his heart, if not his voice to God.
VI. Converted persons drop all there prejudices against the people of God, and speak honourably of them. He will report that God is in you of a truth. Profane people treat them with contempt and scorn. But no sooner does a man come to himself, and see things as they are, than he forms a very different opinion of godly persons. He sees that they are the excellent of the earth, the children of God, and heirs of eternal glory. (G. Burder.)
Conversion prepared for
I. Conversion effected by means.
1. The door of the sanctuary should be an open one (1Co 14:23). Restrictions should be swept away. Non-church-goers are often such through the action of church-goers.
2. Means should constantly be employed in the sanctuary. The gospel should be preached. The presence of unbelievers and unlearned should be borne in mind.
II. Probable means of conversion.
1. Order and propriety in the sanctuary. The building is not unimportant, for there are some churches in which it is difficult to be converted. The services should be decorous, or the stranger may think we are mad. But dulness and coldness are not decorous.
2. Worship. Song and prayer have won not a few–but both may hinder.
3. Preaching should be–
(1) Intelligible–not over the heads of the people.
(2) Sensible–not under their heads.
(3) Direct (1Co 14:24), so that the hearer may feel that it is meant for him.
(4) Searching–manifesting the secrets of the heart.
(5) Scriptural.
III. Tests of the suitability of the means.
1. What do the unbelieving and ignorant think of them? Some will scoff; but what will the common-sense and sincere think? What ought they to think?
2. What results will follow? Are they those of 1Co 14:25? If not something is amiss. Is it the want of the Holy Spirit? (E. Hurndall, M. A.)
Faithful preaching
I. Will be a power on unbelievers, for–
1. It is the exertion of spiritual power.
2. It will arouse and liberate the conscience.
3. It must include the aspects of truth directly suited to reach the unbeliever.
II. Will exert a particular kind of power on unbelievers.
1. Impression, He is convinced of all.
2. Knowledge of self, Secrets of heart made manifest.
3. Sense of God (1Co 14:25). (R. Tuck, B. A.)
And thus are the secrets of his heart made manifest.
The secrets of the heart
I. The heart is the depository of many secrets. The assumption of knowledge is one of our most besetting and perilous weaknesses; how little we really know of the world around us! We know far less of that within. Note some of the secrets of the heart of an unbelieving man.
1. There is hidden within him an immense amount of ignorance and conceit of which he knows nothing. He has no true knowledge of himself as a sinner. Had he such knowledge he would apply at once for salvation, and not pharisaically congratulate himself that he is not as other men.
2. A deep and inexhaustible depravity which alienates him from God. Of this he knows nothing, or the knowledge would be such a misery as would give him no rest until a remedy was discovered.
3. Many unremembered and unthought-of sins. Sin unknowingly committed as well as those willingly forgotten lie buried deep in the memory till the hour of revival.
4. Numerous latent fears. The child that is happy in the broad daylight knows nothing of those fears which the dark and lonely night will awaken. Even in this world the unbelievers fears may emerge from the caverns in which they lie concealed; but in the hereafter who can prognosticate the fears which will be awakened by the consciousness of unforgiven guilt?
5. A sense of God, right, truth, and immortality. No one is so utterly degraded as to have no traces of those radical principles. Not that we are born with any positive ideas of them, but we are born with certain capacities which infallibly secure to us impressions of the invisible, infinite, and eternal. And there will come a time when these will be the grand all-absorbing truths.
II. The manifestation of those secrets. Ignorant as we are of the depths of our own nature there is a limited but sufficient knowledge that we may obtain of ourselves. By the light of Gods Word and the teaching of His Spirit we may learn so much as to see the necessity and suitableness of Gods provision for our salvation. And oftentimes it pleases God–as in the case before us–to lead the unbeliever to the assembly of His people, and by the truth published and the Spirit given there, to shed light into the heart. As psalm and prayer uprise, as the Scriptures are read and explained, new and surprising revelations are vouchsafed. The slumbering conscience is aroused, memory is quickened, the consciousness of God, judgment, and eternity becomes vivid, and the once unbeliever is overpowered, and confesses to the Divine revelation made to his heart. Conclusion: If you have not seen any of these things, consider–
1. Your fearful and benighted ignorance.
2. The danger of this revelation when it will be of no avail.
3. The necessity of the prayer, Lord, that I may receive my sight. (W. T. Bull, B. A.)
The nature of spiritual gifts, and some directions for their use
1. A. spiritual gift is the faculty in each in which the Holy Spirit reveals Himself. Every man has some such, in which his chief force lies.
2. There are certain creative epochs when intense feelings elevate all the powers preternaturally. Such, e.g., was the close of the last century, when the revolutionary spirit created a preternatural abundance of military talent. Such, too, was the first age of Christianity. The Holy Spirit was poured out largely, and whatever it touched it vivified. The Holy Ghost may mingle with man in three ways–with his body, and then you have a miracle; with his spirit, and then you have that exalted feeling which finds vent in tongues; or with his intellect, and then you have prophecy.
I. In the case of prophecy, cultivated minds were themselves able by the understanding to convey to the understanding what the Spirit meant.
1. But the essential in all this was the Divine element of life. Just as when rain falls on dry ground, the resultant greenness and vigour are simply the outward manifestation of invisible life–so the new life penetrated the whole man, and gave force to every faculty.
2. Consider what this gift must have done in developing the Church! Men came into Christian assemblies for once, and were astonished by the flood of luminous and irresistible truth which passed from the prophetic lips: it became an instrument of conversion.
3. In versee 29 we learn that private inspiration was always to be judged by the general inspiration–i.e., it was not to be taken for granted because spoken. Inspiration is one thing, infallibility is another. God the Holy Ghost, as a sanctifying Spirit, dwells in human beings with partial sin. Did He not do so, He could not dwell with man at all. Therefore, St. Paul says that the spirits of the prophets are to be subject to the prophets. Neglect of this has been a fruitful cause of fanaticism. The afflatus was not irresistible; a man was not to be borne away by his gift, but to be master of it, and responsible for it.
II. Respecting tongues, note the following directions.
1. Repression of feeling in public. This state of ecstacy was so pleasurable, and the admiration awarded to it so easy to be procured, that numbers, instead of steady well-doing, spent life in showing off. The American camp meetings, etc., show how uncontrolled religious feeling may overpower reason–mere animal feeling mingling with the movements of Divine life. There is great danger in this, and just in proportion as feelings are strong do they require discipline. When religious life degenerates into mere indulgence of feeling, life wastes away, and the man or woman becomes weak, instead of strong. What a lesson! These Divine high feelings in Corinth–to what had they degenerated! A stranger coming in would pronounce the speakers mad!
2. Forbid not to speak with tongues. A common man would have said, All this is wild fanaticism; away with it! St. Paul said, It is not all fanaticism: part is true, part is error. The true is Gods Spirit. Learn, then, to sympathise with deep feeling. There are cold, intellectual men, who frown on every manifestation of feeling; whereas only the Spirit can interpret the Spirit.
3. To prefer gifts which are useful to others, rather than those which draw admiration to ourselves. And yet there are few who would not rather be the gifted singer, at whose strains breathless multitudes melt into tears, than some nurse of a hospital, soothing pain, or a Dorcas making garments for the poor. It is better to be useful than brilliant.
4. The real union of the human race lies in oneness of heart. This gift was not a gift of foreign languages; a Greek might be speaking in the Spirit, and another Greek might not understand him; but a Roman or a Mesopotamian might, and this by a gift of sympathy. The world is craving for unity; it may be centuries before it comes; still it is something to be on the right track. Christianity casts aside all human plans and speculations as utterly insufficient. It does not look to political economy, to ecclesiastical drill, nor to the absorption of all languages into one; but it looks to the eternal Spirit of God, which proceeds from the eternal Son. One heart, and then many languages will be no barrier. One spirit, and man will understand man. Conclusion: There are gifts which draw admiration to a mans self, others which solace and soothe him personally, and a third class which benefit others. The world and the Bible are at issue on the comparative worth of these. A gifted singer soon makes a fortune, and men give their guineas ungrudgingly for a mornings enjoyment. An humble teacher in a school, or a missionary, can often but only just live. Only remember that, in the sight of the Everlasting Eye, the one is creating sounds which perish with the hour that gave them birth, the other is building for the eternal world an immortal human spirit. (F. W. Robertson, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 24. But if all prophecy] If all those who teach do it in the tongue which all understand; if an unbeliever, or one who knows nothing of the sacred language, come in and hear things just suited to his own state, he is convicted by all, and he is judged by all.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But if all prophesy: all here certainly is not to be understood of every one in the assembly, for all were not prophets, 1Co 12:29, nor could the speaking of a great number be judged orderly by the light of nature: it here must signify any, one or more, successively, interpret or apply the Holy Scriptures.
He is convinced of all; the heathens will see an order in this, and will stand still to hear and be convinced.
He is judged of all; seeing their wicked life and false religion judged and condemned by all those that so prophesy.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. allone by one (1Co14:31).
prophesyspeak thetruth by the Spirit intelligibly, and not in unintelligible tongues.
one“anyone.”Here singular; implying that this effect, namely, convictionby all, would be produced on anyone, who might happen toenter. In 1Co 14:23 the pluralis used; “unlearned or unbelievers”; implying that howevermany there might be, not one would profit by the tongues; yea, theirbeing many would confirm them in rejecting the sign, as manyunbelieving men together strengthen one another in unbelief;individuals are more easily won [BENGEL].
convincedconvicted inconscience; said of the “one that believeth not” (Joh 16:8;Joh 16:9).
judgedHis secretcharacter is opened out. “Is searched into” [ALFORD].Said of the “one unlearned” (compare 1Co2:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But if all prophecy,…. That is, all that speak publicly in the church, not together, but in their order, one after another, as is hereafter directed:
and there come in one that believeth not, or one unlearned; an unbeliever that has only the knowledge of his mother tongue, in which prophesying or preaching is used:
he is convinced of all, he is judged of all; of all the prophets or preachers; they all reprove him, and detect his secret, as the Arabic version renders the words; and to the same purport the Ethiopic. This must be understood of such persons whom the Spirit of God, under, and by the ministry of the word, powerfully works upon; whose hearts he opens to receive the word, and to whom he effectually applies it; whom he convinces of sin, righteousness, and judgment, shows the evil of their hearts and ways, reproves their errors, convicts them of their mistakes, and informs their judgments, and condemns all their principles and practices which are not agreeably to the word of God.
Fuente: John Gill’s Exposition of the Entire Bible
He is reproved by all ( ). Old word for strong proof, is undergoing conviction.
Is judged (). Is tested. Cf. 1Cor 2:15; 1Cor 4:3.
Fuente: Robertson’s Word Pictures in the New Testament
Convinced [] . Of his sins. See on tell him his fault, Mt 18:15; convinced, Jas 2:9; reproved, Joh 3:20. Rev., reproved : convicted in margin.
Judged [] . Examined and judged. The word implies inquiry rather than sentence. Each inspired speaker, in his heart – searching utterances, shall start questions which shall reveal the hearer to himself. See on discerned, ch. 2 14. On the compounds of krinw, see on ch. 1Co 11:29, 31, 32.
Fuente: Vincent’s Word Studies in the New Testament
1) “But if all prophesy” and there come in one that believeth not,” (ean de pantes propheteuosin eiselthe de tis apistos) “But if all should prophecy and some unbeliever should enter” – The unbelieving visitor hears common testimonies and understands.
2) “Or one unlearned,” (he idiotes) “Or an unlearned, illiterate, or uninstructed person.” This hypothetical condition was one of regular, frequent possibility and experience, used to emphasize the priority benefit of prophesying, over tongues speaking.
3) “He is convinced of all” (elegchetai hupo panton) “This one is touched, convinced, convicted, or helped by all or each who prophesied or spoke forth intelligent words,” Act 7:51-54; Joh 4:16; Joh 4:29; Joh 4:39.
4) “He is judged of all:” (anakrinetai hupo panton) “Led by the spirit of God, to witness for Christ, one’s testimony accompanied by the Spirit, touches the conscience and soul of the unsaved,” puts him on trial for the consequence of his sins, and brings him face to face with God for a decision regarding his salvation, Act 1:8; Act 4:12.
Fuente: Garner-Howes Baptist Commentary
24. But if all prophesy As he had previously showed them, how much more advantageous prophecy is to those that are of the household of faith (Gal 6:10) than the gift of tongues, so he now shows that it would be useful also to those that are without. (1Co 5:13.) This is a most powerful consideration for showing the Corinthians their error. For what a base part it is to depreciate a gift that is most useful both within and without, and to be wholly taken up with another gift which is useless to those that are within the house; and, in addition to this, gives occasion of offense to those that are without. He sets before them this advantage of prophecy, that it summons the consciences of the wicked to the tribunal of God, and strikes them with a lively apprehension of divine judgment in such a manner, that he who before in utter regardlessness despised sound doctrine, is constrained to give glory to God.
We shall find it, however, much easier to understand this passage, if we compare it with another that occurs in the Epistle to the Hebrews (Heb 4:12.)
The Word of God is quick and powerful, and sharper than any two-edged sword; piercing to the dividing asunder of soul and spirit, and of the joints and marrow — a discerner of the thoughts of the heart. (851)
For in both passages, it is the same kind of efficacy of the Word of God that is spoken of: only in that other passage it is spoken of more fully and distinctly. So far as the passage before us is concerned, it is not difficult to understand now, what is meant by being convinced and judged. The consciences of men are in a torpid state, (852) and are not touched with any feeling of dissatisfaction on account of their sins, so long as they are enveloped in the darkness of ignorance. In short, unbelief is like a lethargy that takes away feeling. But the Word of God penetrates even to the farthest recesses of the mind, and by introducing, as it were, a light, dispels darkness, and drives away that deadly torpor. Thus, then, unbelievers are convinced, inasmuch as they are seriously affected and alarmed, on coming to know that they have to do with God; and, in like manner, they are judged in this respect, that whereas they were previously involved in darkness, and did not perceive their own wretchedness and baseness, they are now brought into the light of day, and are constrained to bear witness against themselves.
When he says, that they are judged and convinced by all, you must understand him as meaning all that prophesy; for he had said a little before, If ye all prophesy, (1Co 14:24.) He has expressly made use of a general term, with the view of removing the dislike that they felt for prophecy. (853) The unbeliever, I say, is convinced — not as if the Prophet pronounced a judgment upon him either silently in the mind, or openly with the mouth, but because the conscience of the hearer apprehends from the doctrine his own judgment. He is judged, inasmuch as he descends into himself, and, after thorough examination, comes to know himself, while previously he was unmindful of himself. To the same purpose, too, is that saying of Christ:
The Spirit, when he is come, will convince the world of sin, (Joh 16:8😉
and this is what he immediately adds — that the secrets of his heart are made manifest For he does not mean, in my opinion, that it becomes manifest to others what sort of person he is, but rather that his own conscience is aroused, so that he perceives his sins, which previously lay hid from his view.
Here again Chrysostom asks, how it comes to pass that prophecy is so effectual for arousing unbelievers, while Paul had said a little before that it was not given to them. He answers, that it was not given to them as a useless sign, but for the purpose of instructing them. For my part, however, I think that it will be simpler, and therefore more suitable, to say that it was not given to unbelievers, who perish, whose hearts
Satan has blinded, that they may not see the light which shines forth from it. (2Co 4:3.)
It will also suit better to connect this statement with the prophecy (854) of Isaiah (Isa 28:11,) because the Prophet speaks of unbelievers, among whom prophecy is of no profit or advantage.
(851) “ Des pensees et intentions du coeur;” — “Of the thoughts and intents of the heart.”
(852) “ Elles sont comme endormies et stupides;” “They are, as it were, drowsy and stupid.”
(853) “ Afin de monstrer qu’il ne se faut point lasser de la prophetic;” — “In order to show that they ought not to entertain a feeling of dislike for prophecy.”
(854) The reader will observe that this is the prophecy to which the Apostle refers in 1Co 14:21. — Ed.
Fuente: Calvin’s Complete Commentary
(24) But if all prophesy.There is no danger of exaggeration regarding this gift. Each one uttering prophecy, telling forth the gospel truth, and revealing the mind of God, will have a message that will be useful to the unbeliever. As one after another they utter the words of divine truth, they each send something that pierces into his soul. By all of them he is convicted in his own conscience of some sin. He is condemned in his own eyes, a searching light is turned upon his heart. The secrets of his heart are made manifest, and he makes terrible discoveries of his guilt (Heb. 4:12-13).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. If all prophesy If a strain of inspired preaching continue through the whole meeting, then intelligent thought is produced and conviction of sinners follows.
Convinced Literally, detected, or convicted. That is, he is detected to himself as a transgressor, a sinner beneath the eye of God. His sins are brought before his own view. The word for judged signifies to cross-examine, as a judge or lawyer, with probing questions. The truth searchingly questions the man as to his character before God. He is like a culprit under the inquisition of his judge.
Of all Of or by all the prophecies. Not that they directly question him in person; but the truths they deliver do compel his conscience to question himself.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged by all, the secrets of his heart are made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed.’
But what a different situation it will be if all are prophesying one by one when the unbelieving or untaught person comes in who is potentially a believer. What then? He will be reproved by each one as they prophesy, he will recognise himself as judged by each one as they prophesy, the secrets of his heart will be laid bare as the truth shines within him, and he will fall down on his face and worship God. He will no longer think that there is no message for him. Rather he will recognise that there is, and that he is judged by God, and he will respond accordingly. He will be converted and declare that God is truly among them indeed. He will become a believer. (As opposed to going out with no message, feeling that God has refused to speak to him, or even thinking that they are mad, because of tongues). The idea behind this last phrase comes from Isa 45:14. So will the miracle of conversion take place among the erstwhile unbelievers.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 14:24-25 . How wholly different, on the other hand, will the effect of general prophetic speaking be upon such persons! Arrested and humbled before God, they will declare themselves believer.
.] is to be completed in accordance with 1Co 14:23 : . . .
] according to the context: one not prophetically gifted , and, indeed, coming likewise from an extraneous church. Comp. on 1Co 14:23 .
Prophecy, from its nature, was generally intelligible ; but whoever had not its could not speak prophetically, and such a one was in presence of this gift an idiotes .
.] The characteristic power of prophecy (1Co 14:22 ), by which you all mutually edify yourselves, thus exercises such an overmastering influence upon his mind, that he is convinced by all, i.e. brought to a consciousness of the guilt of his sins. Comp. Joh 16:9 . All produce this impression upon him, because each speaks prophetically, and the fundamental character of prophetic address the penetrating into the depths of the human heart for wholesome admonition (comp. 1Co 14:3 ) is alike in all.
After the first aggregate impression of the , he experiences and is conscious of the moral sifting and unveiling of his innermost life. A striking clima.
] for in the judgment of the human heart, which the prophets deliver, he hears a judgment upon his own heart and his own moral conditio.
. . .] i.e. the moving springs, inclinations, plans, etc., of his whole inner active life, which had been hitherto known to no other, are brought to light, inasmuch as the prophets depict the hidden thoughts and strivings of the human spirit, with apocalyptically enlightened depth of insight, so truly and strikingly, that the listener sees the secrets of his own heart laid bare before all who are there presen.
] result: and in such form , namely, convinced, judged, and made manifest, as has been just sai.
] announcing , i.e. declaring aloud , and not first at home (Beza).
] really , opposite of what is merely pretended or semblance. Comp. Mar 11:32 ; Gal 3:21 , al.
] in animis vestris , in which He works this enlightenment and spiritual power. “Argumentum pro veritate religionis ex operationibus divinis efficacissimum” (Bengel). Through this presence of God in the individuals (by means of the Spirit) He dwells in the church , which thereby is His temple (1Co 3:16 ; 2Co 6:16 ; Eph 2:20 f.).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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:
Ver. 24. He is convinced of all ] God smiteth the earth with the rod of his mouth, and with the breath of his lips doth he slay the wicked, Isa 11:4 . By his word he telleth a man (as he did the Samaritaness,Joh 4:16-17Joh 4:16-17 ; Joh 4:39 ) all that ever he did.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
24. ] But if all (see above) prophesy (i.e. intelligibly lay forth, in the power of the Spirit, the Christian word and doctrine) and there enter any (singular now , setting forth that this would be the effect in any case : plural before , to shew that however many there might be, not one could appreciate the gift) unbeliever or plain man ( first now , because the great stress is on the power of prophecy in its greatest achievement, the conversion of the unbeliever ; but was first before , because the stress there was on the unprofitableness of tongues, not only to the , but to the ), he is convicted by all (the inspired discourse penetrating, as below, into the depths of his heart, by all , i.e. by each in turn), he is searched into by all (each inspired speaker opening to him his character), the hidden things of his heart become manifest (those things which he had never before seen are revealed, his whole hitherto unrecognized personal character laid out. Instances of such revelations of a man to himself by powerful preaching have often occurred, even since the cessation of the prophetic gift): and thus (thus convicted, searched, revealed to himself: in such a state of mind) having fallen on his face, he will worship God, announcing ( by that his act , which is a public submission to the divine Power manifest among you: or, but not so well, aloud , by declaration of it in words) that of a truth (implying that previously he had regarded the presence of God among them as an idle tale; or, if a plain Christian, had not sufficiently realized it) God is among you (or in each of you: by His Spirit). In this last description the is thrown into the background, and (see above) the greater achievement of prophecy, the conviction and conversion of the , is chiefly in view. “For a similar effect of the disclosure of a man’s secret self to himself, compare the fascination described as exercised by Socrates over his hearers by the ‘conviction’ and ‘judgment’ of his questions in the Athenian market-place. Grote’s Hist. of Greece, viii. 609 611.” Stanley.
Fuente: Henry Alford’s Greek Testament
1Co 14:24-25 . How diff [2136] ( ) and how blessed the result, “if all should be prophesying and there should enter some unbeliever or stranger to Christianity ( : see previous note), he is convicted by all, he is searched by all, the secret things of his heart become manifest; and so he will fall on his face and worship God, reporting that verily God is among you!” This brings out two further notes of eminence in the charism of Prophecy when compared with Tongues: (1) The former edifies the Church (1Co 14:3 ff.); (2) it employs a man’s rational powers (1Co 14:14-19 ); (3) it can be exercised safely by the whole Church , and (4) to the conversion of sinners . That “all” should “prophesy” is a part of the Messianic ideal, the earnest of which was given in the descent of the Spirit at Pentecost: see Num 11:23-29 , Joe 2:28 , Act 2:4 ; Act 2:15 ff.; the speaking of Pentecost Peter identifies with prophesying, whereas P. emphatically distinguishes the Cor [2137] Glossolalia therefrom. Prophecy is an inspired utterance proceeding from a supernatural intuition, which penetrates “the things of the man,” “the secrets of his heart,” no less than “the things of God” (1Co 2:10 ff.): the light of heart searching knowledge and speech, proceeding from every believer, is concentrated on the unconverted man as he enters the assembly. His conscience is probed on all sides; he is pierced and overwhelmed with the sense of his sin ( cf. Joh 4:29 , also Joh 1:48 , 1Co 8:9 , Act 8:18 ff; Act 25:25 ). This form of Prophecy abides in the Church, as the normal instrument for “convicting the world of sin” (Joh 16:8 ff.); it belongs potentially to “all” Christians, and is in fact the reaction of the Spirit of Christ in them upon the unregenerate ( cf. Joh 20:22 f.); is the precise word of Joh 16:8 . (see 1Co 2:14 and parls.) denotes not to judge , but to put on trial, to sift judicially . God alone, through Christ, is the judge of “the heart’s secrets” (1Co 4:5 , Rom 2:16 ); but the God-taught word of man throws a searching light into these recesses. In 1Co 14:24 the precedes the ( cf. 1Co 14:23 ), since in his case the arresting effect of Prophecy is the more signal. and . . . are a reminiscence of Isa 45:14 , following the Heb. txt. rather than the LXX ( cf. note on 1Co 14:21 ). – , “taking word away,” reporting, proclaiming abroad ( cf. parls.), thus diffusing the impression he has received ( cf. Joh 4:29 ). ( revera , Cv [2138] ), really, in very deed contradicts denials of God’s working in Christianity, such as the himself formerly had made. (aor [2139] ptp [2140] , of an act leading up to that of principal vb [2141] and forming part of the same movement) indicates the prostration of a soul suddenly overpowered by the Divine presence. To convince men that “God is in the midst of her” is the true success of the Church.
[2136] difference, different, differently.
[2137] Corinth, Corinthian or Corinthians.
[2138] Calvin’s In Nov. Testamentum Commentarii .
[2139] aorist tense.
[2140] participle
[2141] verb
Fuente: The Expositors Greek Testament by Robertson
one = any one. App-123.
convinced. Greek. elencho. See Joh 8:9. Occurs seventeen times; translated four times “convince”, once “convict”, five times “rebuke”, six times “reprove”, and once “tell a fault” (Mat 18:15).
of = by. App-104.
judged = discerned. App-122.
Fuente: Companion Bible Notes, Appendices and Graphics
24.] But if all (see above) prophesy (i.e. intelligibly lay forth, in the power of the Spirit, the Christian word and doctrine) and there enter any (singular now, setting forth that this would be the effect in any case: plural before, to shew that however many there might be, not one could appreciate the gift) unbeliever or plain man ( first now, because the great stress is on the power of prophecy in its greatest achievement, the conversion of the unbeliever; but was first before, because the stress there was on the unprofitableness of tongues, not only to the , but to the ), he is convicted by all (the inspired discourse penetrating, as below, into the depths of his heart,-by all, i.e. by each in turn), he is searched into by all (each inspired speaker opening to him his character), the hidden things of his heart become manifest (those things which he had never before seen are revealed,-his whole hitherto unrecognized personal character laid out. Instances of such revelations of a man to himself by powerful preaching have often occurred, even since the cessation of the prophetic gift): and thus (thus convicted, searched, revealed to himself:-in such a state of mind) having fallen on his face, he will worship God, announcing (by that his act, which is a public submission to the divine Power manifest among you: or, but not so well, aloud, by declaration of it in words) that of a truth (implying that previously he had regarded the presence of God among them as an idle tale; or, if a plain Christian, had not sufficiently realized it) God is among you (or in each of you: by His Spirit). In this last description the is thrown into the background, and (see above) the greater achievement of prophecy, the conviction and conversion of the , is chiefly in view. For a similar effect of the disclosure of a mans secret self to himself, compare the fascination described as exercised by Socrates over his hearers by the conviction and judgment of his questions in the Athenian market-place. Grotes Hist. of Greece, viii. 609-611. Stanley.
Fuente: The Greek Testament
1Co 14:24. , all) one by one, 1Co 14:31.-, there come in) We have an example of this at 1Sa 19:20-21.-, one that believeth not) To this word we refer is convinced, comp. Joh 16:9.-, an unlearned person) to this word we refer is judged: comp. 1Co 2:15. That conviction of unbelief, and that judgment of unlearned rudeness is accomplished by the power of this very prophecy, although this be done without application to individuals. And these are two successive steps; the third follows, the secrets, etc.
Fuente: Gnomon of the New Testament
1Co 14:24
1Co 14:24
But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all,-If all prophesy or teach by the Spirit and use the gift in a language all understand, and one comes in that understands, but believes not, and by the spiritual gift his thoughts are laid bare, he is convinced that God is with them, he is convicted or condemned as a sinner.
he is judged by all;-Some think this means that he was examined by those who discerned spirits and that the things he needed were taught him; but it is more in harmony with the context and scope of the passage to say that he was made to know his true condition.
Fuente: Old and New Testaments Restoration Commentary
he is convinced: 1Co 2:15, Joh 1:47-49, Joh 4:29, Act 2:37, Heb 4:12, Heb 4:13
Reciprocal: 1Sa 19:20 – when they 1Ch 25:1 – prophesy Mar 12:17 – And they Luk 4:32 – General Joh 4:19 – I perceive Joh 8:7 – and said Joh 16:8 – reprove Act 13:1 – prophets Act 24:25 – Felix Rom 1:14 – to the unwise Rom 1:16 – for it is Rom 12:6 – whether 1Co 12:10 – prophecy 1Co 14:1 – prophesy 1Co 14:16 – unlearned 1Co 14:39 – covet Tit 1:9 – to convince Jam 2:9 – are 1Jo 3:20 – if
Fuente: The Treasury of Scripture Knowledge
1Co 14:24. All is the key word again, for it is applied to prophesying which was the gift that imparted the most edification or instruction. Convinced and judged are used in viritually the same sense, meaning that the informa tion imparted by this general display of the gift of prophecy, would have a beneficial influence upon this man who was previously an unbeliever.
Fuente: Combined Bible Commentary
1Co 14:24. But (on the other hand) if all prophesyin succession, as directed, 1Co 14:30-33and there come in one unbelieving or unlearned (the same two classes as in the foregoing verse), he is reproved (or convicted), he is judged (searched, discovered) by allhis state and character are laid bare to himself by all the inspired speakers (compare Joh 3:19; Joh 3:21; Heb 4:12, where the same searching, self-discovering character of the Divine word is strikingly expressed).
Fuente: A Popular Commentary on the New Testament
Vv. 24, 25. But if all prophesy, and there come in one that believeth not, or a novice, he is convinced of all, he is judged of all; 25. the secrets of his heart are made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
We have just seen the effect of tongues without prophecy; now, on the contrary, we have what prophecy will do without tongues.
The novice and the unbeliever enter, as in 1Co 14:23, during the meeting. Paul here uses the singular instead of the plural (1Co 14:23); no doubt because the fact he is about to describe will have a purely individual character. It may be thought with Hofmann, that if is here placed first, the effect is: the unbeliever, and fortiori, the novice. The latter, indeed, was already better prepared to feel the power of prophetic speech, while at 1Co 14:23 it was the reverse: the novice, and fortiori, the unbeliever. Three effects are ascribed to prophecy: conviction, ; examination, ; manifestation, . The word signifies to convince of error or sin. Every utterance of a prophet is like a flash, lighting up the heart of the hearer and discovering to him in a general way his guilt and defilement.
The word is not fully rendered by the translation; is judged; the Greek term rather denotes the detailed inquiry than the sentence pronounced. His whole inner man is searched, so to speak, by the words of the prophets.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged [literally, cross-examined] by all;
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 24
Convinced of all–judged of all; that is, he is reached and influenced by what they say.
Fuente: Abbott’s Illustrated New Testament
If, on the other hand, someone in the church was prophesying and the congregation was receiving instruction, both visitors would gain a positive impression from the conduct of the believers. More importantly, what the prophet said would also convict them (cf. 1Co 2:14-15). Paul’s description of the visitors’ response came from Isa 45:14 (cf. Zec 8:23) and contrasts with the unresponsiveness of the Israelites to messages God sent them in foreign languages. Prophecy would result in the repentance of visiting unbelievers, but tongues-speaking would not. These verses summarize the effects of good Christian preaching on unbelievers.
"The gift of prophesying, however successful, is no glory to the possessor of it. It is the Spirit of God, not the preacher’s own power, that works the wonderful effect." [Note: Ibid., p. 318.]
Paul did not mean that every individual in the church would either speak in tongues or prophesy (cf. 1Co 14:23). He meant that if one of those gifts dominated to the exclusion of the other the stated results would normally follow.
"The Corinthians tend to shut their ears to prophecy because they gain more satisfaction from listening to tongues than from hearing their faults exposed and their duties pointed out in plain rational language." [Note: Barrett, p. 324.]
To summarize, Paul permitted only intelligible utterances when the church gathered for worship because they edify believers and bring the lost to conviction of their need for salvation.