1 Coríntios 14
Leon Morris · Citado em PreceptAustin
1 Coríntios 14
Morris - The gift of prophecy was not to be exercised in a trance-like state, with the prophet being used like a robot. Each true "prophet" was in full control of his faculties, so the prophets could speak one at a time, each in proper order, and all were fully capable of stopping and deferring to each other if it was clear that he also had a message from God. Although this gift is no longer needed, and although it has probably ceased (1 Corinthians 13:8), the same principle might still be applicable in a church where there is more than one pastor or teacher with the Spirit's gift of teaching. They would not have direct revelations from God, but they all might have fresh insights to be shared from God's now-complete revelation, the Holy Scriptures. (Defender's Study Bible) Pulpit Commentary has an interesting note - Mantic inspirations, the violent possession which threw sibyls and priestesses into contortions — the foaming lip and streaming hair and glazed or glaring eye — have no place in the self-controlling dignity of Christian inspiration. Even Jewish prophets, in the paroxysm of emotion, might lie naked on the ground and rave (1 Samuel 19:24); but the genuine inspiration in Christian ages never obliterates the self consciousness or overpowers the reason; It abhors the hysteria and simulation and frenzy which have sometimes disgraced revivalism and filled lunatic asylums. (1 Corinthians 14 Commentary) Are subject (5293) hupotasso rom hupó = under + tasso = arrange in orderly manner) means literally to place under in an orderly fashion. The idea is to submit or to yield to governance or authority. It is important to note that many of the NT uses are in the passive voice with a middle sense which signifies the voluntary subjection of oneself to the will of another. Husbands and wives both need to understand the voluntary nature of the submission called for in the marital relationship lest it be misapplied. Hupotásso was a military term meaning to draw up in order of battle, to form, array, marshal, both troops or ships. Hupotásso meant that troop divisions were to be arranged in a military fashion under the command of the leader. In this state of subordination they were now subject to the orders of their commander. Hupotasso - Lk. 2:51; Lk. 10:17; Lk. 10:20; Rom. 8:7; Rom. 8:20; Rom. 10:3; Rom. 13:1; Rom. 13:5; 1 Co. 14:32; 1 Co. 14:34; 1 Co. 15:27; 1 Co. 15:28; 1 Co. 16:16; Eph. 1:22; Eph. 5:21; Eph. 5:24; Phil. 3:21; Col. 3:18; Tit. 2:5; Tit. 2:9; Tit. 3:1; Heb. 2:5; Heb. 2:8; Heb. 12:9; Jas. 4:7; 1 Pet. 2:13; 1 Pet. 2:18; 1 Pet. 3:1; 1 Pet. 3:5; 1 Pet. 3:22; 1 Pet. 5:5 1 Corinthians 14:33 for God is not a God of confusion but of peace, as in all the churches of the saints. but 1Co 7:15 Lu 2:14 Ro 15:33 Ga 5:22 2Th 3:16 Heb 13:20 Jas 3:17,18 in 1Co 4:17 7:17 11:16 1 Corinthians 13 Resources - Multiple Sermons and Commentaries Related Passages: Romans 15:33 Now the God of peace be with you all. Amen. Romans 16:20 The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. Phil 4:9 The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you. 1 Th 5:23 Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. Heb 13:20 Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, A GOD OF PEACE NOT OF CONFUSION For (gar) Term of explanation. Paul is elaborating on what he had just said about the prophets, that they were to be under control, not out of control. Ultimately they were to be under the control of the Holy Spirit. Now he explains why or what will be the result. God is not a God of confusion but of peace, as in all the churches of the saints - When the prophets (and tongues speakers) conducted themselves in an orderly manner as outlined by Paul, the assembled believers observed and benefited from that order which ultimately was from God Himself (the Spirit Himself directing the prophets), for He Alone is the Supreme Sovereign, the "Supreme Controller," so to speak. The word peace is appropriate for it is the antithesis of disorder and chaos. It is only when the service is conducted in order and harmony, that God is glorified and honored as the God of peace! The converse is true if disorder reigns for this misrepresents and even worse dishonors God's holy attribute of ORDER. In short, a holy service should have holy order (or "wholly" order)! And Paul is quite clear this dictate was not just for the rebels at Corinth but for all the churches of the saints (for all times)! THOUGHT - If you are in a church that allows disorder and confusion in the worship service, then you need to understand that this is directly counter to the character and will of God Who is NOT a God of confusion. And I would add, you may need to consider finding another fellowship if the disorder is not rectified. Morris - The "confusion" mentioned here applies in context specifically to churches with uncontrolled and disorderly manifestations of tongues and supposed prophecies. The principle, however, applies in general to the entire creation. Its beautiful and intricate order and complexity offer a compelling testimony to their Creator (Romans 1:20), rendering inexcusable anyone who would try to attribute it all to primeval chaos and chance development. Believer's Study Bible - Evaluation of the merits of the exercise of any of the spiritual gifts as to legitimacy and fruitfulness can be made with relative ease based upon this clear verse. When some religious activity engenders strife and confusion, it is probably not of God. God is the author of peace in all the churches of the saints. Gregg Allen - The women are to remain silent; and because of the context, we can take this to be in the context of a divine message authoritatively given to the church through tongues. This should not be taken as a command for women to be silent in the church in all situations; since they were permitted to prophecy under certain conditions (see 11:5). (Note that 1 Timothy 2:11-12 uses a different word; one which means to be in tranquil submission and attention. Paul's word in 1 Corinthians 14:34 means silence.) (Sermon)
1 Coríntios 14
Morris - This pungent question applies not only to the use of unintelligible languages in the church but to its whole ministry. If the prophets, teachers, pastors or evangelists do not proclaim God's Word in its truth and fullness, without compromising with evolutionism or current standards of worldly conduct or anything else, then the whole congregation will be unfit for service as "good soldier[s] of Jesus Christ" (2 Timothy 2:3). 1 Corinthians 14:9 So also you, unless you utter by the tongue speech that is clear, how will it be known what is spoken? For you will be speaking into the air. Amplified Just so it is with you; if you in the [unknown] tongue speak words that are not intelligible, how will anyone understand what you are saying? For you will be talking into empty space! easy Gr. significant, 1Co 14:19 for 1Co 9:26 1 Corinthians 13 Resources - Multiple Sermons and Commentaries CONTINUAL CALL FOR CLEAR SPEECH So also you, unless you utter by the tongue (glossa) speech (logos) that is clear, how will it be known (ginosko) what is spoken (laleo)? For you will be speaking (laleo) into the air - Words uttered in a foreign language will not be understood and are like words that are "blowing in the wind." 1 Corinthians 14:10 There are, perhaps, a great many kinds of languages in the world, and no kind is without meaning. Amplified There are, I suppose, all these many [to us unknown] tongues in the world [somewhere], and none is destitute of [its own power of] expression and meaning. 1 Corinthians 13 Resources - Multiple Sermons and Commentaries There are, perhaps, a great many kinds of languages in the world, and no kind is without meaning - Paul affirms that speaking in a foreign tongue can have meaning. He does not dispute that fact. The point of course, is not that they don't have meaning, but that they are spoken to the wrong audience, one who cannot comprehend the foreign tongue. 1 Corinthians 14:11 If then I do not know the meaning of the language, I will be to the one who speaks a barbarian, and the one who speaks will be a barbarian to me. Amplified But if I do not know the force and significance of the speech (language), I shall seem to be a foreigner to the one who speaks [to me], and the speaker who addresses [me] will seem a foreigner to me. I shall 1Co 14:21 Ac 28:2,4 Ro 1:14 Col 3:11 1 Corinthians 13 Resources - Multiple Sermons and Commentaries FUTILITY OF SPEAKING IN FOREIGN LANGUAGES If then I do not know the meaning of the language, I will be to the one who speaks (laleo) a barbarian, and the one who speaks (laleo) will be a barbarian to me - Amplified - " I shall seem to be a foreigner to the one who speaks [to me], and the speaker who addresses [me] will seem a foreigner to me." Staton - Without the corresponding foreign ears, foreign languages are just that—foreign! Thus, they do not serve the church. Barbarian (915) barbaros originally referred to someone who was not Greek and with no negative connotation. The inhabitants spoke primarily Punic (Carthaginian), an extinct variety of the Phoenician language, a Canaanite language of the Semitic family spoken in Northwest Africa and several Mediterranean islands . Kitto writes "it merely meant “people who make noises like ‘bar bar’ instead of talking Greek." (Ro 1:14) So originally barbaros had to do with language rather than behavior, although conduct did later enter the picture (cf. the verb barbarizō). The uses in Acts (Acts 28:2, 4) clearly have no negative sense, for the natives were kind. They simply could not speak Greek. Paul alludes to the association with language writing "If then I do not know the meaning of the language, I will be to the one who speaks a barbarian, and the one who speaks will be a barbarian to me." (1 Cor 14:11). There may be some negative overtones in Col 3:11, some suggesting here the name suggests a pattern of behavior associated with a low cultural level, however even here the primary emphasis is upon contrast to one who is Greek. BDAG - (1) focus on strangeness of language: pert. to using a language that is unintelligible to outsiders, foreign-speaking, of foreign tongue. (2) with focus on non-Hellenic association: pertaining to not speaking Greek or participating in Greek. culture 1 Corinthians 14:12 So also you, since you are zealous of spiritual [gifts], seek to abound for the edification of the church. Amplified So it is with yourselves; since you are so eager and ambitious to possess spiritual endowments and manifestations of the [Holy] Spirit, [concentrate on] striving to excel and to abound [in them] in ways that will build up the church. NET 1 Corinthians 14:12 It is the same with you. Since you are eager for manifestations of the Spirit, seek to abound in order to strengthen the church. NLT 1 Corinthians 14:12 And the same is true for you. Since you are so eager to have the special abilities the Spirit gives, seek those that will strengthen the whole church. ESV 1 Corinthians 14:12 So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church. NIV 1 Corinthians 14:12 So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church. GNT 1 Corinthians 14:12 οὕτως καὶ ὑμεῖς, ἐπεὶ ζηλωταί ἐστε πνευμάτων, πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας ζητεῖτε ἵνα περισσεύητε. KJV 1 Corinthians 14:12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. YLT 1 Corinthians 14:12 so also ye, since ye are earnestly desirous of spiritual gifts, for the building up of the assembly seek that ye may abound; ASV 1 Corinthians 14:12 So also ye, since ye are zealous of spiritual gifts, seek that ye may abound unto the edifying of the church. CSB 1 Corinthians 14:12 So also you-- since you are zealous for spiritual gifts, seek to excel in building up the church. MIT 1 Corinthians 14:12 The same principle is valid in your case. Because you are eager for spiritual manifestations, seek to build up the church. So also you, since 1Co 14:1 12:7,31 Tit 2:14 spiritual gifts , 1Co 14:32 seek 1Co 14:3,4,26 1 Corinthians 13 Resources - Multiple Sermons and Commentaries BE ZEALOUS FOR EDIFICATION So also you, since you are (present tense - continually) zealous of spiritual gifts, seek to (present tense - continually) abound (perisseuo) for the edification (oikodome) of the church - Paul commands them to follow through on their eagerness regarding spiritual gifts (seek is present imperative), but with the specific purpose of desiring to build up the body of Christ. Staton - He wants the members in Corinth to use God’s gifts for building up the church. As people appreciate music if it is played properly, and as troops respond to a trumpet call if it is played correctly (that is, to wake up, to prepare for battle, to retreat, to rest, etc.), so he wants the church to appreciate the communication that comes from other members within the church. But that can only be done if people understand the content of that communication. Zealous (2207)(zelotes from zeo = to boil, be hot or glow) describes one zealous (fervent and enthusiastically devoted) for or eagerly desirous of something. A zelotes is one who is earnestly committed to a side or cause and thus could be described as an enthusiast, an adherent, or a loyalist. Zealous (English) - marked by active interest and enthusiasm; filled with or inspired by intense enthusiasm or zeal; ardent; fervent; marked by fervent partisanship for a person, a cause, or an ideal; full of great energy, effort, and enthusiasm, especially in your political or religious ideas. 1 Corinthians 14:13 Therefore let one who speaks in a tongue pray that he may interpret. Amplified Therefore, the person who speaks in an [unknown] tongue should pray [for the power] to interpret and explain what he says. pray 1Co 14:27,28 12:10,30 Mk 11:24 Joh 14:13,14 Ac 1:14 4:29-31 8:15 1 Corinthians 13 Resources - Multiple Sermons and Commentaries Therefore - In light of the goal of all speech in the church to be for building up Paul gives the tongue speakers a command. Let one who speaks (laleo) in a tongue (glossa) pray that he may interpret (diermeneuo) - Paul says if one desires to speak in a foreign language, he needs to ask God (present imperative) for the ability to interpret or to unfold the meaning of what is said, so that it will be useful words to the body. Morris on interpret - The word "interpret" in this verse is the Greek diermeneuo, meaning "explain" or "expound" or (if from another language) "translate." It is also the word used in 1 Corinthians 12:30; 14:5; 14:27; 14:28. The only two other occurrences in the New Testament are in Acts 9:36 and Luke 24:2. However, the word translated "interpretation" in 1 Corinthians 12:10 and 14:26 is hermeneia, from which we get our English word "hermeneutics" (see also its only other occurrences in John 1:38,42; 9:7 and Hebrews 7:2). It seems to be used only of actual "translation" applications. In any case, Paul stresses here again that speaking in a foreign tongue was of no value if no one could understand what the speaker said.The gift of interpretation enabled its possessor to translate what someone of another nation was saying, an ability which would have particular value when trying to communicate with "barbarians" (1 Corinthians 14:11). If there was no such person present, however, then the responsibility fell to one who would presume to speak to the congregation in a foreign language and also to translate it for them. This restriction obviously put a serious curb on the wanton display of the gift of tongues to a group of people unable to comprehend its message. Pray (4336)(proseuchomai from pros = toward, facing, before [emphasizing the direct approach of the one who prays in seeking God’s face] + euchomai = originally to speak out, utter aloud, express a wish, then to pray or to vow. Greek technical term for invoking a deity) in the NT is always used of prayer addressed to God (to Him as the object of faith and the One who will answer one’s prayer) and means to speak consciously (with or without vocalization) to Him, with a definite aim (See noun proseuche). Proseuchomai encompasses all the aspects of prayer -- submission, confession, petition, supplication (may concern one's own need), intercession (concerned with the needs of others), praise, and thanksgiving. Vine says that proseuchomai carries with it a notion of worship (but see the Greek word for worship = proskuneo) which is not present in the other words for prayer (eg, aiteo, deomai, both of which involve spoken supplication) Question - What is praying in tongues? Is praying in tongues a prayer language between a believer and God? Answer: As a background, please read our article on the gift of speaking in tongues. There are four primary Scripture passages that are cited as evidence for praying in tongues: Romans 8:26; 1 Corinthians 14:4-17; Ephesians 6:18; and Jude verse 20. Ephesians 6:18 and Jude 20 mention “praying in the Spirit.” However, tongues as a prayer language is not a likely interpretation of “praying in the Spirit.” Romans 8:26 teaches us, “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express.” Two key points make it highly unlikely that Romans 8:26 is referring to tongues as a prayer language. First, Romans 8:26 states that it is the Spirit who “groans,” not believers. Second, Romans 8:26 states that the “groans” of the Spirit “cannot be expressed.” The very essence of speaking in tongues is uttering words. That leaves us with 1 Corinthians 14:4-17 and verse 14 especially: “For if I pray in a tongue, my spirit prays, but my mind is unfruitful.” First Corinthians 14:14 distinctly mentions “praying in tongues.” What does this mean? First, studying the context is immensely valuable. First Corinthians chapter 14 is primarily a comparison/contrast of the gift of speaking in tongues and the gift of prophecy. Verses 2-5 make it clear that Paul views prophecy as a gift superior to tongues. At the same time, Paul exclaims the value of tongues and declares that he is glad that he speaks in tongues more than anyone (verse 18). Acts chapter 2 describes the first occurrence of the gift of tongues. On the day of Pentecost, the apostles spoke in tongues. Acts chapter 2 makes it clear that the apostles were speaking in a human language (Acts 2:6-8). The word translated “tongues” in both Acts chapter 2 and 1 Corinthians chapter 14 is glossa which means “language.” It is the word from which we get our modern English word “glossary.” Speaking in tongues was the ability to speak in a language the speaker does not know, in order to communicate the gospel to someone who does speak that language. In the multicultural area of Corinth, it seems that the gift of tongues was especially valuable and prominent. The Corinthian believers were able to better communicate the gospel and God’s Word as a result of the gift of tongues. However, Paul made it abundantly clear that even in this usage of tongues, it was to be interpreted or “translated” (1 Corinthians 14:13, 27). A Corinthian believer would speak in tongues, proclaiming God’s truth to someone who spoke that language, and then that believer, or another believer in the church, was to interpret what was spoken so that the entire assembly could understand what was said. What, then, is praying in tongues, and how is it different than speaking in tongues? First Corinthians 14:13-17 indicates that praying in tongues is also to be interpreted. As a result, it seems that praying in tongues was offering a prayer to God. This prayer would minister to someone who spoke that language, but would also need to be interpreted so that the entire body could be edified. This interpretation does not agree with those who view praying in tongues as a prayer language. This alternate understanding can be summarized as follows: praying in tongues is a personal prayer language between a believer and God (1 Corinthians 13:1) that a believer uses to edify himself (1 Corinthians 14:4). This interpretation is unbiblical for the following reasons: 1) How could praying in tongues be a private prayer language if it is to be interpreted (1 Corinthians 14:13-17)? 2) How could praying in tongues be for self-edification when Scripture says that the spiritual gifts are for the edification of the church, not the self (1 Corinthians 12:7)? 3) How can praying in tongues be a private prayer language if the gift of tongues is a “sign to unbelievers” (1 Corinthians 14:22)? 4) The Bible makes it clear that not everyone possesses the gift of tongues (1 Corinthians 12:11, 28-30). How could tongues be a gift for self-edification if not every believer can possess it? Do we not all need to be edified? Some understand praying in tongues to be a “secret code language” that prevents Satan and his demons from understanding our prayers and thereby gaining an advantage over us. This interpretation is unbiblical for the following reasons: 1) The New Testament consistently describes tongues as a human language, and Satan and his demons are well able to understand human languages. 2) The Bible records countless believers praying in their own language, out loud, with no concern of Satan intercepting the prayer. Even if Satan and/or his demons hear and understand the prayers we pray, they have absolutely no power to prevent God from answering the prayers according to His will. We know that God hears our prayers, and that fact makes it irrelevant whether Satan and his demons hear and understand our prayers. What do we say, then, about the many Christians who have experienced praying in tongues and find it to be very personally edifying? First, we must base our faith and practice on Scripture, not experience. We must view our experiences in light of Scripture, not interpret Scripture in light of our experiences. Second, many of the cults and world religions also report occurrences of speaking in tongues/praying in tongues. Obviously the Holy Spirit is not gifting these unbelieving individuals. So, it seems that the demons are able to counterfeit the gift of speaking in tongues. This should cause us to compare even more carefully our experiences with Scripture. Third, studies have shown how speaking/praying in tongues can be a learned behavior. Through hearing and observing others speak in tongues, a person can learn the procedure, even subconsciously. This is the most likely explanation for the vast majority of instances of speaking/praying in tongues among Christians. Fourth, the feeling of “self-edification” is natural. The human body produces adrenaline and endorphins when it experiences something new, exciting, emotional, and/or disconnected from rational thought. Praying in tongues is most definitely an issue on which Christians can respectfully and lovingly agree to disagree. Praying in tongues is not what determines salvation. Praying in tongues is not what separates a mature Christian from an immature Christian. Whether or not there is such a thing as praying in tongues as a personal prayer language is not a fundamental of the Christian faith. So, while we believe the biblical interpretation of praying in tongues leads away from the idea of a private prayer language for personal edification, we also recognize that many who practice such are our brothers and sisters in Christ and are worthy of our love and respect.GotQuestions.org 1 Corinthians 14:14 For if I pray in a tongue, my spirit prays, but my mind is unfruitful. Amplified For if I pray in an [unknown] tongue, my spirit [by the Holy Spirit within me] prays, but my mind is unproductive [it bears no fruit and helps nobody]. my spirit 1Co 14:2,15,16,19 1 Corinthians 13 Resources - Multiple Sermons and Commentaries For if I pray (proseuchomai) in a tongue (glossa), my spirit prays(proseuchomai) , but my mind is unfruitful - Uninterpreted tongues do not engage the mind. The mind gets no benefit from praying in a tongue even though the spirit prays or "from rhapsodical praying that may even move my spirit." (ATR). Paul is saying that to pray in an unknown tongue is unproductive and meaningless (unless he has the gift of interpretation). Morris on mind is unfruitful - A person with the gift of languages "edifieth himself" (1 Corinthians 14:4) by praying in that language, but the edification will be only emotional since he cannot understand it. It may bring a blessing of sorts to the individual, assuming he does it when by himself, but according to Paul it should not be done in the church, unless he or another translator is there to explain what was said (1 Corinthians 14:28). Ryrie - Since praying or singing (in church or in private) in uninterpreted tongues does not engage the mind, it is better to pray or sing in a language everyone understands so that the gift may be used fruitfully. Mind (3563)(nous refers to a basic meaning direct one's inner sense to an object. Nous refers to human intellectual perception and moral judgment. It is the God given faculty of perceiving and understanding and is the channel through which truth reaches the heart. Nous describes everything in the realm of the intellect, including one's will, emotions, ability to think, reason and decide. New Linguistic & Exegetical Key to the Greek New Testament on Nous- A comprehensive name for the thoughts existing in the conscience; understanding, the reasoning faculty, man’s power of judgment; thinking, understanding; it is the constellation of thoughts and assumptions which make up the consciousness of the person and acts as the agent of rational discernment and communication; the thinking power, reason in its moral quality and activity; reasoning capacity, especially as concerns moral action; the intellect in its judging faculty Related Resources: Mind by Phillip Towner Mind - International Standard Bible Encyclopedia Hastings' Dictionary of the Bible Mind Hastings' Dictionary of the NT Mind (2) Mind Mind - Holman 1 Corinthians 14:15 What is the outcome then? I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also. Amplified Then what am I to do? I will pray with my spirit [by the Holy Spirit that is within me], but I will also pray [intelligently] with my mind and understanding; I will sing with my spirit [by the Holy Spirit that is within me], but I will sing [intelligently] with my mind and understanding also. What 1Co 10:19 Ro 3:5 8:31 Php 1:18 I will pray with the spirit 1Co 14:19 Joh 4:23,24 Ro 1:9 Eph 5:17-20 6:18 Col 3:16 Jude 1:20 and I will sing Ps 47:7 Ro 12:1,2 1 Corinthians 13 Resources - Multiple Sermons and Commentaries PAUL SEEKS BALANCE BY ENGAGING MIND What is the outcome then? I will pray (proseuchomai) with the spirit and I will pray (proseuchomai) with the mind (nous) also; I will sing (psallo) with the spirit and I will sing (psallo) with the mind (nous) also - Note the balance between spirit and mind, not focusing on the former at the expense of the latter. THOUGHT - I fear much of modern music appeals more to the emotion than to the mind. One could almost get a degree in theology by studying the great old hymns, which engage the mind with deep Biblical truths about God. Sadly, such is not always the case with modern catchy choruses. I recall reading a testimony of many people coming to faith in Christ at the playing of a hymn Arise My Soul Arise. Ira Sankey records in his book, My Life and the Story of the Gospel Hymns, the following account of the amazing power of the gospel as articulated in this song: "I have a record," said a Wesleyan missionary laboring in the West Indies, "of two hundred persons, young and old, who received the most direct evidence of the forgiveness of their sins while singing 'Arise, my soul.' The conversion of the greater number of these persons took place while I was a missionary abroad." I tried to get a worship leader of a large church to consider using this hymn but sadly he declined, even when I sent him the original story from Ira Sankey's book (see below)! So much for engaging the mind!!! Ira Sankey records the following account of the amazing power of the Gospel as articulated in Wesley's words in Arise My Soul, Arise:(O, for hymns so richly laden with Gospel truth in the modern church, so rich that men and women are saved even by singing the words!)... First published in 1742 under the title, “Behold the Man,” this became one of the most useful of Charles Wesley’s numerous hymns. In universal use in English countries, and translated into many languages, it has been the direct instrumentality in the conversion of thousands of souls. It has found expression in the exultant cry on the lips of many a dying saint. “I have a record,” said a Wesleyan missionary laboring in the West Indies, “of two hundred persons, young and old, who received the most direct evidence of the forgiveness of their sins while singing “Arise, my soul.’ The conversion of the greater number of these persons took place while I was a missionary abroad.” (from Story of Gospel Hymns by Ira Sankey, 1907) Believer's Study Bible - Paul reaffirms his own intention both to sing and to pray with his full understanding, as well as with the Spirit. The Corinthians were reveling in ecstatic experiences. Paul maintains that it is far better to proceed in prayer and song with understanding and points out that the accompanying leadership of the Holy Spirit is present. 1 Corinthians 14:16 Otherwise if you bless in the spirit only, how will the one who fills the place of the ungifted say the "Amen" at your giving of thanks, since he does not know what you are saying? bless 1Co 14:2,14 ungifted 1Co 14:23,24 Isa 29:11,12 Joh 7:15 Ac 4:13 Amen 1Co 11:24 16:24 Nu 5:22 De 27:15-26 1Ki 1:36 1Ch 16:36 Ps 41:13 Ps 72:19 89:52 106:48 Jer 28:6 Mt 6:13 28:20 Mk 16:20 Joh 21:25 Rev 5:14 22:20 at 1Co 1:4-8 1 Corinthians 13 Resources - Multiple Sermons and Commentaries INABILITY TO SAY "AMEN" Otherwise if you bless (eulogeo) in the spirit (pneuma) only - He is saying blessing in tongues. How will the one who fills (anapleroo) the place of the ungifted say the "Amen" (amen) at your giving of thanks (eucharistia), since he does not know (eido) what you are saying? - ESV on fills the place of the ungifted = "how can anyone in the position of an outsider." This is straightforward. How could say "Amen" to something you could not understand? Ungifted (idiotes) means literally "in private life" and in context refers to one who is a nonmember of the church, and thus is instructed and inquiring. This is "Seeker Unfriendly" to the max! Robertson on ungifted (idiotes) - common from Herodotus for private person (Acts 4:13), unskilled (2 Cor. 11:6), uninitiated (unlearned) in the gift of tongues as here and 1 Cor. 14:23-24. In the synagogues the Jews used responsive amens at the close of prayers (Neh. 5:13; Neh. 8:6; 1 Chron. 16:36; Psalm 106:48). Ungifted (2399)(idiotes) BDAG says is " a person who is relatively unskilled or inexperienced in some activity or field of knowledge," "strictly, one in private life layman or nonspecialist, with the specific sense taken from contrast in the context; (1) uneducated, unlearned (AC 4.13); (2) nonmember of a community, uninstructed person, inquirer (1C 14.16, 23, 24); (3) unskilled, untrained (2C 11.6)" (Friberg) Gilbrant - In its early occurrences idiōtēs designated the private citizen in contrast to the public official. Idiōtēs refers to the laity as over against the professional clergy in religious contexts. Jewish rabbis employed idiōtēs as a loanword in the form of hedyot. It became a term of disparagement applied to those common, uneducated people who did not know or study the Law. But in respect to God, everyone was hedyot! It occurs only in Proverbs 6:8 in the Septuagint, but this verse has no Hebrew equivalent and is untranslated by modern versions. Idiōtēs occurs six times in the New Testament. In Acts 4:13 the rulers and legal experts label the disciples as idiōtēs; the other five instances are Pauline. Paul said of himself that he was unskilled in speech (2 Corinthians 11:6). This probably means that he had not devoted himself to the same philosophical training in rhetoric as his opponents—perhaps itinerant philosophers— had done (cf. 1 Corinthians 2:1-5). Otherwise Paul employed idiōtēs in another sense in 1 Corinthians 14. In verse 16 he referred to idiōtēs as those who were unable to interpret the speaking in tongues, and who were therefore unable to say “amen” to a prayer in tongues. In verses 23 and 24 the idiōtēs means a person somewhere between an unbeliever (apistos [566]) and a believer, probably an outsider who happens to be present in the assembly; perhaps an individual inquiring into the Faith. (Bauer offers “inquirer” as an interpretation of 1 Corinthians 14:23; this seems very plausible.) (Complete Biblical Library Greek-English Dictionary) Idiotes 5v ungifted(1), ungifted man(1), ungifted men(1), unskilled(1), untrained(1). - Acts 4:13; 1 Co. 14:16; 1 Co. 14:23; 1 Co. 14:24; 2 Co. 11:6 1 Corinthians 14:17 For you are giving thanks well enough, but the other person is not edified. but 1Co 14:4,6 1 Corinthians 13 Resources - Multiple Sermons and Commentaries GRATITUDE THAT FAILS TO EDIFY For you are (present tense - continually) giving thanks well enough (kalos), but the other person is not edified (oikodomeo) - NET = "you are certainly giving thanks well, but the other person is not strengthened." Tongue's gratitude fails to edify because they do not know what is being said. Edification of the Body is Paul's ultimate goal ( repeated in 1 Cor 14:3 1 Cor 14:4 1 Cor 14:5 1 Cor 14:12 1 Cor 14:17 1 Cor 14:26) Edification should be the goal of ever sermon, every song (hymn), every prayer, and all for the glory of God. How is your church doing in this crucial area of edification? Giving thanks (2168) eucharisteo from eucháristos = thankful, grateful, well-pleasing - Indicates the obligation of being thankful to someone for a favor done <> in turn from eú = well + charízomai = to grant, give.; English - Eucharist) means to show that one is under obligation by being thankful. To show oneself as grateful (most often to God in the NT). Eucharisteo is a word that at its very core (eu = good + charis = grace) means to acknowledge how good grace is! 1 Corinthians 14:18 I thank God, I speak in tongues more than you all; 1Co 1:4-6 4:7 1 Corinthians 13 Resources - Multiple Sermons and Commentaries I thank (eucharisteo) God, I speak (laleo) in tongues (glossa) more than you all - Apparently Paul makes this claim to emphasize that his instructions about tongues come from one who likely could out talk them all.
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Morris - The Apostle Paul was well educated and could undoubtedly speak in Aramaic, Hebrew, Greek, Latin, and possibly other languages as well. If, in addition, he had the supernatural gift of tongues, as this verse may imply, there is no record of his ever using it. He stressed that he would far rather speak in the church words that all could understand (1 Corinthians 14:19). 1 Corinthians 14:19 however, in the church I desire to speak five words with my mind so that I may instruct others also, rather than ten thousand words in a tongue. in the 1Co 14:4,21,22 1 Corinthians 13 Resources - Multiple Sermons and Commentaries STRIKING CONTRAST 5 TO 10,000 WORDS however, in the church I desire to speak (laleo) five words with my mind (nous) so that I may instruct others also, rather than ten thousand words in a tongue (glossa) - Paul exaggerates to emphasize how he would rather speak intelligent speech rather than unintelligible speech. Nothing could be any clearer about Paul's practice of tongues than this verse. The point is that he used tongues in private worship but not in the assembly. Pulpit Commentary - No disparagement of the prominence given to glossolaly could be more emphatic. "Rather half of ten of the edifying sort than a thousand times ten of the other" (Besser). (1 Corinthians 14 Commentary)
1 Coríntios 14
Morris - This passage is quoted from Isaiah 28:11, with a possible reference also to Deuteronomy 28:49. The Lord was warning in both that he would teach unbelieving Israel obedience by punishing them through a nation of different language. This further proves that the "tongues" of this chapter are not ecstatic utterances but intelligible foreign languages. As the invading language of an alien people would speak forcibly to the rebellious Israelites, so the miraculous manifestation of a sermon given in a language unknown to the speaker, but known to the hearers, would be a convincing "sign" to unbelievers that God was, indeed, speaking to them (1 Corinthians 14:22). This had been exactly the effect of the tongues on the day of Pentecost, and so it should be whenever they are used (if ever) today. These "tongues" were (and are today) being badly misused, and Paul was trying diligently to circumscribe their use to situations comparable to that at Pentecost. Believer's Study Bible - Tongues or ecstatic utterance was a common religious practice in pagan religion for centuries prior to this. A portion of the confusion about "tongues" may result from two different cases being discussed in the N.T. In effect, Corinthian ecstatic utterance was a poor imitation of the gift of tongues given by the Holy Spirit in Acts 2 at Pentecost. Verse 21 quotes Isa. 28:11, 12, which clearly has reference to the speaking of a diversity of known human languages. There follows an apparent contradiction between vv. 22 and 23. In v. 22, tongues are a sign "to unbelievers." But in v. 23, "the uninformed" or unbelievers are likely to conclude that insanity exists in one who thus speaks in tongues. But there is no contradiction. Verse 22 has reference to the actual gift of tongues as in Acts 2. There, the unbelievers heard the gospel in their own dialects and were both amazed and convinced by the sign. However, v. 23 warns that the exercise of the Corinthian imitation, which was only the frenzied concoction of sounds, would have an effect of repugnance on unbelievers (cf. 12:10, note). On the other hand, vv. 24, 25 extol the virtues of the gift of prophecy. 1 Corinthians 14:22 So then tongues are for a sign, not to those who believe but to unbelievers; but prophecy is for a sign, not to unbelievers but to those who believe. for a Mk 16:17 Ac 2:6-12,32-36 not to 1Ti 1:9 but for 1Co 14:3 1 Corinthians 13 Resources - Multiple Sermons and Commentaries TONGUES ARE SIGN FOR UNBELIEVERS So then - Therefore. Tongues (glossa) are for a sign (semeion), not to those who believe (pisteuo) but to unbelievers (apistos); From the quotation in v21 from the Law, Paul concludes that tongues were a sign not to believers but to unbelievers. A sign of what? A sign points to something. Supposedly the sign of the tongues would point to something supernatural transpiring. but prophecy (propheteia) is for a sign, not to unbelievers (apistos) but to those who believe (pisteuo) - In contrast not tongues but prophecy for believers, because prophecy edifies believers (see the three effects edification, exhortation, and consolation in 1 Cor 14:3+). Morris - Before the New Testament was codified, the gift of prophecy and the comparable gift of teaching (which would supplement and eventually supersede that of prophecy) were intended primarily to build up believers, and thus were far more beneficial in the church than the gift of tongues. 1 Corinthians 14:23 Therefore if the whole church assembles together and all speak in tongues, and ungifted men or unbelievers enter, will they not say that you are mad? the whole 1Co 11:18 will Ho 9:7 Joh 10:20 Ac 2:13 26:24 1 Corinthians 13 Resources - Multiple Sermons and Commentaries A ROOM FULL OF DISORDER AND CONFUSION Therefore if the whole church (ekklesia) assembles together (sunerchomai) and all (present tense - continually) speak (laleo) in tongues (glossa), and ungifted (idiotes) men or unbelievers (apistos) enter, will they not say that you are (present tense - continually) mad (mainomai)? - "They’ve lost their mind!” A T
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Morris - The section from verse 23 through the end of the chapter specifically lays down principles for order in church meetings. The specific details are not binding for all churches, of course, only the principles. It should always be remembered that true New Testament churches cannot exist today (despite claims to that effect by various sects) for the simple reason that the churches described in the New Testament did not yet have the New Testament to guide them. Therefore they needed those who had the gift of apostleship, the gift of prophecy and other supernatural gifts to guide them. Our present-day churches do have God's Word in its entirety, and this ought to be sufficient. Some exceptions may exist, especially when missionaries seek to reach those tribes who still do not have God's Word in a language they can understand. As a general rule, however, the complete Old and New Testaments (with all passages taken in proper context) should be our sole and sufficient guide in faith and practice. Morris on are mad. Our word "maniac" is derived from the Greek word translated "mad" in this verse. This natural reaction of anyone encountering a person who seems to be speaking in gibberish, would be greatly augmented if he came into a building where many people were doing this simultaneously. Rather than being a sign which would bring unbelievers to Christ, this would drive them away. Mad (out of your mind) (3105) mainomai gives us our English "maniac") to rage, rave, be mad. This verb pictures a person speaking and acting in such a way that they appear to others that they are "out of their mind" or "lost their senses." In fact cach occurrence of mainomai in the New Testament uses the term as hyperbole: “You must be stark raving mad!” Many of the Jews said about Jesus He has "a demon and is insane." (Jn 10:20) When Paul confronted Festus with Truth, he responded with a loud voice saying, “Paul, you are out of your mind! Your great learning is driving you mad.” (Acts 26:24) Paul denied the charge saying "I am not out of my mind, most excellent Festus, but I utter words of sober truth." Have you ever been accused of being "out of your mind" because of your "fanatical" belief in Jesus as the only way to eternal life? If so, you are in good company! If not, then perhaps you need to be a bit more bold in your witness (with boldness enabled by the Spirit)! The last NT use relates to speaking in tongues (1 Cor 14:23). - 5v - Jn. 10:20; Acts 12:15; Acts 26:24; Acts 26:25; 1 Co. 14:23 1 Corinthians 14:24 But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all; convicted 1Co 2:15 Joh 1:47-49 4:29 Ac 2:37 Heb 4:12-13 1 Corinthians 13 Resources - Multiple Sermons and Commentaries Related Passages: Hebrews 4:12-13+ For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. 13 And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do (to give an account). But - Striking contrast. If all prophesy (propheteuo) , and an unbeliever (apistos) or an ungifted (idiotes) man enters, he is (present tense passive voice = "by the word spoken" - continually) convicted by all (the prophecies), he is called to account by all - NLT = "they will be convicted of sin and judged by what you say"
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Morris - Even though the gift of prophecy is intended primarily for the edification of believers, an orderly exposition of the Word of God, whether coming directly from God through prophets or indirectly through God-called teachers expounding the Scriptures, will often bring an unbeliever to accept Christ. Convicted (reproved) (1651) elegcho is a primary verb but is related to elegchos = bringing to light) means to bring to the light (to reveal hidden things) with the implication that there is adequate proof of wrongdoing. To expose, to convict, to reprove, to shame or disgrace and thus to rebuke another in such a way that they are compelled to see and to admit the error of their ways. To show someone that they have done something wrong and summon them to repent.17v - Matt. 18:15; Lk. 3:19; Jn. 3:20; Jn. 8:46; Jn. 16:8; 1 Co. 14:24; Eph. 5:11; Eph. 5:13; 1 Tim. 5:20; 2 Tim. 4:2; Titus 1:9; Titus 1:13; Titus 2:15; Heb. 12:5; Jas. 2:9; Jude 1:15; Rev. 3:19 Called to account (appraised) (350) anakrino from aná = again + kríno = sift, judge, distinguish, separate out so as to investigate) means to sift up and down, to examine accurately or carefully (re-examine), to make careful and exact research as in legal processes. Anakrino can mean to interrogate, to cross-examine or to put through a course of questioning as when one is questioned and examined by a judge in a court of law. It was often used in secular Greek of the interrogation of a prisoner. It was also used of a judicial examination before the final verdict was rendered. 14v - Lk. 23:14; Acts 4:9; Acts 12:19; Acts 17:11; Acts 24:8; Acts 28:18; 1 Co. 2:14; 1 Co. 2:15; 1 Co. 4:3; 1 Co. 4:4; 1 Co. 9:3; 1 Co. 10:25; 1 Co. 10:27; 1 Co. 14:24 1 Corinthians 14:25 the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you. fall Ge 44:14 De 9:18 Ps 72:11 Isa 60:14 Lu 5:8 8:28 Rev 5:8 19:4 LUKE 17:16 God Isa 45:14 Zec 8:23 1 Corinthians 13 Resources - Multiple Sermons and Commentaries Related Passages Romans 2:16+ on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus. the secrets of his heart (kardia) are disclosed; and so he will fall on his face and worship God, (present tense - continually) declaring that God is certainly among you =- The sinner looks in the mirror of God's word (here spoken prophetically) and saw the blackness of the sin in his heart and his lost condition outside of Christ. He will believe the Gospel, fall down continually proclaiming God was present! What a service that would be like to attend!!! This unbeliever is converted and immediately gives testimony! Secrets (hidden)(2927) kruptos from krupto = keep secret; English ~ cryptic, etc) means concealed, secret, hidden either to protect it or for self-serving purposes. Krupto describes something that is unknown because it is being kept secret or hidden. Liddell-Scott give an example of a secular use of kruptos -- "a trench covered and concealed by planks and earth". Kruptos describes the "secrets" of men's hearts (Ro 2:16, 1Co 14:25). 15v - Matt. 6:4; Matt. 6:6; Matt. 10:26; Mk. 4:22; Lk. 8:17; Lk. 12:2; Jn. 7:4; Jn. 7:10; Jn. 18:20; Rom. 2:16; Rom. 2:29; 1 Co. 4:5; 1 Co. 14:25; 2 Co. 4:2; 1 Pet. 3:4 Disclosed (evident) (5318)(phanerós from phaino = make shine, cause to become visible - phos = light; cf phaneroo) means made visible as an external manifestation to senses. Phaneros stresses what is visible to sight. Conspicuous, apparent, (openly) manifest, obvious, visible, evident, plain, clear, easily seen, open to sight. 16v - Matt. 12:16; Mk. 3:12; Mk. 4:22; Mk. 6:14; Lk. 8:17; Acts 4:16; Acts 7:13; Rom. 1:19; Rom. 2:28; 1 Co. 3:13; 1 Co. 11:19; 1 Co. 14:25; Gal. 5:19; Phil. 1:13; 1 Tim. 4:15; 1 Jn. 3:10 Worship (bow down) (4352) proskuneo from pros = before + kuneo = kiss or adore) means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. When Jesus Christ was born into this world, He was attended and worshipped by angels. (Lu 2:13f). Proskuneo represents the most common Near Eastern act of adoration and reverence and also carries the idea of profound awe and respect. Some believe that the root word kuneo may be related to kuon which is the Greek word for dog and which then could be picturing a dog licking his master's hand. The word proskuneo literally means to kiss toward someone, to throw a kiss in token of respect or homage, to prostrate oneself in homage, to do reverence to, to adore and so to worship and show respect. In the ancient Oriental (especially Persia) the mode of salutation between persons of equal rank was to kiss each other on the lips. When the difference of rank was slight, they kissed each other on the cheek. When one was much inferior, he fell upon his knees touched his forehead to the ground or prostrated himself, and as he was bowing down he would be throwing kisses toward the superior. It is this latter mode of salutation that is intended by the Greek writers in the use of the verb proskuneo . Declaring (tell, announcing, proclaiming) (518) apaggello from apó = from + aggéllo = tell, declare from aggelos = messenger, one who speaks in place of one who has sent him) means to bring a message from any person or place. To bring tidings from a person or thing. To relate, inform, tell what has occurred. In the present context the idea is to announce openly. Apaggello is the carrying of tidings or messages from the authentic source. To make something known publicly. 1 Corinthians 14:26 What is [the outcome] then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. every 1Co 14:6 12:8-10 Let 1Co 14:4,5,12,40 12:7 Ro 14:19 2Co 12:19 13:10 Eph 4:12,16,29 1Th 5:11 1 Corinthians 13 Resources - Multiple Sermons and Commentaries ORDER IN THE CHURCH! Krell - Like a good parent, Paul communicates his “house rules.” He insists that there must be order in the church. If chaos and confusion reign supreme, worship will not build up the body of Christ. While worship can be creative and free, it still needs to be orderly. In 1 Cor 14:26-40, Paul cries out, “Order in the Church.” The first expression in this verse, “What is the outcome then?” is one of Paul’s typical methods of summing up a discussion before moving on to the next section.4 Before he concludes this topic of spiritual gifts, he wants to give a general perspective on their use in the worship setting. His counsel is for all of God’s people to come prepared to participate. When the house churches in Corinth met for worship, it was normal for everyone to come ready to contribute. Some would bring a song they had written, some a teaching, some a revelation (“God impressed on my heart this week that we should do such-and-such . . .”), and some a tongue or an interpretation. These five gifts are not exhaustive; Paul is merely saying that he longs for God’s people to come to church ready to build up the body. God says, “Order in the Church!” What is the outcome then, brethren (adelphos)? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue (glossa), has an interpretation - These are all proper ways to proclaim the Word the Spirit gave to each person. Believer's Study Bible - Paul does not forbid ecstatic utterance. But because of the immense dangers surrounding such practice, numerous limitations are placed upon the exercise of glossolalia. Note the following rules: (1) let all things be done for edification (v. 26); (2) no more than three may speak during a service (v. 27); (3) this must be in turn, that is, one at a time (v. 27); (4) there must be an interpreter (vv. 27, 28); (5) women are never to speak in tongues (v. 34); (6) everything is to be done decently and in order (v. 40). Ryrie - Free participation in the service is indicated by this verse, but not to the point of disorder. Krell - Historically, the church has usually grown the fastest in small, informal fellowships. These may be fledgling “church plants” or small groups within larger more established congregations. The church grows in health and size when people recognize their spiritual gifts and get involved. Do you know your gift? How are you presently using your gift in the body? Let all things be done for edification (oikodome) - Paul gives a command (present imperative) that whatever gifts were used in the worship service were to be directed to the building up of the body. Paul does not say it but the implication is clear that the worship time is not for self-edification, self-adulation (showing off) or entertainment. THOUGHT - Edification not entertainment. How many churches have inverted this order and the result is saints who are shallow in their doctrine and growth in Christ-likeness. Entertainment may draw a crowd but it does not grow a soul. I know one young pastor who was chided for letting his sermons go longer than 30 minutes (and this was in a "Bible church" -- what a misnomer!) Only the Word will build up. I am reminded of Paul's parting words to the elders at Ephesus declaring "And now I commend you to God and to the word of His grace, (PURPOSE) which is able to build you up and to give you the inheritance among all those who are sanctified.." (Acts 20:32+). What is able to build them up (and he is speaking to the ELDERS here!). Peter says the same thing exhorting believers to be "like newborn babies, long for the pure milk of the word, so that (PURPOSE) by it you may grow in respect to salvation." (1 Peter 2:2+) Here's the bottom line -- if you are not preaching and teaching the Word, the sheep are absolutely not being edified and experiencing progressive sanctification! Period! 1 Corinthians 14:27 If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; 1 Corinthians 13 Resources - Multiple Sermons and Commentaries TONGUES ONE AT A TIME Paul moves from a general call for order to specific issues that obviously were problems in Corinth, specifically tongues and prophecy. If anyone speaks (laleo) in a tongue (glossa), it should be by two or at the most three, and each in turn, and one must interpret (diermeneuo) - In effect if 2 or 3 speak in tongues the others should be "tongue-tied." Only two or three should speak in tongues (in a worship service) and they should never speak at the same time. There must also be an interpreter present and in next verse Paul adds if not, then do not speak in tongues. Question: What is the spiritual gift of interpreting tongues? Answer: Along with the gift of speaking in tongues is another spiritual gift mentioned in 1 Corinthians 12:10—the gift of interpreting tongues. The gift of interpreting tongues is the ability to translate a foreign language into the language of the hearers. The gift of interpreting tongues is a separate gift, but it seems to have been used in conjunction with the gift of speaking in tongues. The gift of tongues was the supernatural ability to speak a foreign language that the tongues-speaker had never learned. We see this gift in use in Acts 2:4–12, as the Jews in Jerusalem heard the gospel preached in a wide variety of languages. A person with the gift of interpreting tongues, then, could understand what a tongues-speaker was saying even though he did not know the language being spoken. This lack of prior knowledge of a language is what distinguishes the spiritual gift from the natural gift of being able to understand and speak a variety of languages. The tongues-interpreter would hear the tongues-speaker and then communicate the message to anyone present who could not understand the language. The goal was that all could understand and benefit from the truth being spoken. According to the apostle Paul, and in agreement with the tongues described in Acts, the gift of tongues was meant to communicate God’s message directly to another person in his or her native language. Of course, if those present could not understand the language being spoken, the tongues were useless—and that’s what made the tongues-interpreter, or tongues-translator, necessary. The goal was the edification of the church (1 Corinthians 14:5, 12). One of the problems in the church of Corinth was that tongues-speakers were speaking out in the service, exercising their gift of tongues with no interpreter and with no one present who spoke that language. The result was that the tongues-speaker was commanding attention, but his words were meaningless, since no one could understand him. Paul strongly advised that all use of tongues in the church must be interpreted: “In the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue” (1 Corinthians 14:19). There was no benefit to other church members in hearing something they could not understand. Exercising the gift of tongues in church, simply for the sake of showing everyone that you had the gift, was conceited and unprofitable. Paul told the Corinthians that, if two or three tongues-speakers wanted to speak in a meeting, then a spiritually gifted tongues-interpreter must also be present. In fact, “if there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God” (1 Corinthians 14:28). The temporal nature of the gift of tongues implies that the gift of interpretation of tongues was also of a temporal nature. If the gift of speaking in tongues were active in the church today, it would be performed in agreement with Scripture. It would be a real and intelligible language (1 Corinthians 14:10). It would be for the purpose of communicating God’s Word to a person of another language (Acts 2:6–12), and it would be done “in a fitting and orderly way” (1 Corinthians 14:40), “for God is not a God of disorder but of peace—as in all the congregations of the Lord’s people” (1 Corinthians 14:33). GotQuestions.org 1 Corinthians 14:28 but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God. 1 Corinthians 13 Resources - Multiple Sermons and Commentaries NO INTERPRETER NO TONGUES but if there is no interpreter, he must keep silent in the church; and let him speak (laleo) to himself and to God - Tongues were not to be spoken if there was no interpreter. Paul issues a command he must keep silent (present imperative) which calls for continual obedience. This command would mean that the one who planned to speak in a tongue need to be sure there was someone in attendance who could interpret. Paul adds the person does not have to "stuff it" as we say today but can silently speak to himself and to God. Morris - keep silence in the church. In verse 27, Paul insists that only one man speak in a foreign language at a time, with never more than three doing this at one meeting, and then only if there is someone present who can translate each message. Since one could only plan to use his gift of tongues if he knew in advance that an interpreter would be there who could explain his message, this restriction would have the practical effect of essentially eliminating this practice in the church. Nevertheless, Paul would not forbid the use of this gift, and neither should we (1 Corinthians 14:39) in case some circumstance should develop comparable to that at Pentecost. 1 Corinthians 14:29 Let two or three prophets speak, and let the others pass judgment. the prophets 1Co 14:39 12:10 1Th 5:19-21 1Jn 4:1-3 1 Corinthians 13 Resources - Multiple Sermons and Commentaries RULES FOR PROPHETS Let two or three prophets speak (laleo) , and let the others pass judgment - These numbers are the same as those speaking in tongues. This apparently applies to a single service, which would make sense, for if there were large numbers of prophets speaking, at best it would difficult for the body of Christ to truly be edified and at worst it might even lead to disorder and confusion in the service. The call to pass judgment means that the fact that they exercised this gift did not make them immune to accountability. The others presumably refers to other prophets who would pass judgment on the one speaking. 1 Corinthians 14:30 But if a revelation is made to another who is seated, the first one must keep silent. revelation 1Co 14:6,26 the first one Job 32:11,15-20 33:31-33 1Th 5:19,20 1 Corinthians 13 Resources - Multiple Sermons and Commentaries Related Passages: 1 Thessalonians 5:19-20+ Do not quench (present imperative with a negative see need to depend on the Holy Spirit to obey) the Spirit; do not despise (present imperative with a negative) prophetic utterances. DEFERENCE TO ANOTHER PROPHET Deference describes courteous respect for another's opinion, in this case another prophet's revelation. But if a revelation is made to another who is seated, the first one must keep silent - NET = "if someone sitting down receives a revelation, the person who is speaking should conclude." NIV= "If a revelation comes to someone who is sitting down, the first speaker should stop." The point is that the one speaking must stop and defer to the one who is seated who had received a revelation. 1 Corinthians 14:31 For you can all prophesy one by one, so that all may learn and all may be exhorted; all may learn 1Co 14:3,19,35 Pr 1:5 9:9 Eph 4:11-12 all may be exhorted Ro 1:12 2Co 1:4 2 Cor 7:6,7 Eph 6:22 1Th 4:18 1 Th 5:11,14 1 Corinthians 13 Resources - Multiple Sermons and Commentaries Related Passages: Ephesians 4:11-12+ And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12 for the equipping of the saints for the work of service, to the building up of the body of Christ; 1 Thessalonians 5:11; 14+ Therefore encourage one another and build up one another, just as you also are doing.14) We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone. PROPHET TO SPEAK ONE AT A TIME For you can all prophesy (propheteuo) one by one, so that all may (present tense - continually) learn and all may be (present tense - continually) exhorted - Note the word all prophesy means that all the prophets in a church were allowed to speak for all true prophets had a message that was significant, but only up to 3 could speak in one service and only one at a time (one by one). Only one prophet should speak in order that (1) there be order and (2) edification and exhortation would be facilitated. However as noted if another prophet received revelation, the speak was to allow them to speak. May learn (3129) manthano related noun mathetes = disciple, literally a learner! The shut mind is the end of discipleship!) has the basic meaning of directing one’s mind to something and producing an external effect. Manthano refers to teaching, learning, instructing, and discipling. Manthano to genuinely understand and accept a teaching, to accept it as true and to apply it in one’s life. It was sometimes used of acquiring a life-long habit. Zuck writes that according to manthano "learning is a matter of a pupil acquiring knowledge of content through a teacher to the extent that such knowledge is experienced in the life." (Bibliotheca Sacra). Manthano - 24v - Mt. 9:13; Mt. 11:29; Mt. 24:32; Mk. 13:28; Jn. 6:45; Jn. 7:15; Acts 23:27; Ro 16:17; 1 Co. 4:6; 1 Co. 14:31; 1 Co. 14:35 = If they desire to learn anything, let them ask their own husbands at home; Gal. 3:2; Eph 4:20; Phil. 4:9; Phil 4:11; Col 1:7; 1 Ti 2:11; 1 Ti 5:4; 1 Ti 5:13; 2 Ti 3:7; 2 Ti 3:14; Titus 3:14; Heb. 5:8; Rev. 14:3 Exhorted (encouraged) (3870)(parakaleo from para = side of, alongside, beside + kaleo = call) means literally to call one alongside, especially with the idea of helping them. Parakaleo includes the idea of giving help or aid but the primary sense in the NT is to urge someone to take some action, especially some ethical course of action, and always at the root there is the idea of enabling a person to meet some difficult situation with confidence and with gallantry. Our English word "encourage" means literally “with heart.” To encourage in a sense is to give them new heart. Parakaleo in 1-2 Corinthians - ; 1 Co. 1:10; 1 Co. 4:13; 1 Co. 4:16; 1 Co. 14:31; 1 Co. 16:12; 1 Co. 16:15; 2 Co. 1:4; 2 Co. 1:6; 2 Co. 2:7; 2 Co. 2:8; 2 Co. 5:20; 2 Co. 6:1; 2 Co. 7:6; 2 Co. 7:7; 2 Co. 7:13; 2 Co. 8:6; 2 Co. 9:5; 2 Co. 10:1; 2 Co. 12:8; 2 Co. 12:18; 2 Co. 13:11; Kent
1 Coríntios 14
Morris - This command is quite controversial today. Nevertheless, as Paul insists (1 Corinthians 14:37), it is a command of God and can only be disobeyed in peril of divine judgment. In context, however, Paul is specifically prohibiting women only from speaking in tongues "in the churches." This gift, for reasons related to the divinely ordained roles for men and women, had been restricted to men, at least in church meetings. However, women were permitted to pray (1 Corinthians 11:5) or even to prophesy in church, as long as the other rules were observed. William Orr - In 1 Cor 11:5 Paul indicated that women could pray or prophesy in the church; so unless Paul is contradicting himself (or, as some have suggested, there is a non-Pauline interpolation) he here enjoins silence in matters other than praying and prophesying. Since good order is a major emphasis of the context (cf. vss. 26, 33, 40), he may be referring especially to speaking in tongues or even to any sort of clamorous discussion of controversial issues which have arisen in the assembly. (Anchor Bible Commentary) (Bolding added) MacArthur on women are to keep silent in the churches - Though it embraces tongues, the context here refers to prophecy. Women are not to exercise any such ministries. (Comment: Surprisingly MacArthur does not address how this would relate to Paul's statement in 1 Cor 11:5). Thomas
1 Coríntios 14
Morris - "Spiritual" here is the same word (pneumaticos) as "spiritual gifts" (1 Corinthians 14:1). Thus Paul is claiming that any man who truly possessed one of the spiritual gifts (especially, perhaps, that of discernment) would have to recognize the divine inspiration of his own writings. This is a very clear and emphatic affirmation by Paul himself of the inerrant verbal inspiration of his epistles. 1 Corinthians 14:38 But if anyone does not recognize this, he is not recognized. Ho 4:17 Mt 7:6 15:14 1Ti 6:3-5 2Ti 4:3,4 Rev 22:11,12 1 Corinthians 13 Resources - Multiple Sermons and Commentaries THE IGNORANT WILL BE IGNORED But (term of contrast) if anyone (present tense - continually) does not recognize (agnoeo - used 1 Cor 12:1+) this, he is not recognized (agnoeo - not be recognized = will be ignored!) - "If he ignores this, he himself will be ignored." (1Co 14:38NIV) This is a stern warning to those who would ignore Paul's instructions. Their failure to recognize Paul's words as God's commandments brings into question (and doubt) their legitimacy as ministers of God. Robertson and Plummer - ‘But if any one is ignorant (that Christ is the Source of my rulings in these matters), let him be ignorant.’ His ignorance does not alter facts, and he must be left in his unedifying condition. (1 Corinthians 14 Commentary) One writer says "This may be compared with the prophetic commission of Isaiah 6:9-10+. Rejection of truth leads to spiritual ignorance, and that can be tragic." Jack Hunter & Albert McShane - Wilful ignorance is permanent ignorance; persistent ignorance is culpable ignorance. Having stated the position according to the mind of God, Paul was not prepared to waste time disputing with such people. (What the Bible teaches – 1 and 2 Corinthians) Glen Spencer - If anyone will not accept follow these principles let him continue in his ignorance. Some folks simply will not accept the truth. They insist on their own way. It is nearly impossible help such people. We are to let him be ignorant. (Expository Pulpit Series – 1 Corinthians: Divine Help for a Divided Church - well done) Pulpit Commentary - The formula seems to fall under the idiom which refuses to say anything more about a subject ("If I perish, I perish;" "What I have written, I have written;" "He that is filthy, let him be filthy still," etc.). The readings vary considerably ("He is ignored;" "He has been ignored;" "He shall be ignored;" "Let him be ignored"). These other readings would be a statement of retribution in kind — of God "sprinkling penal blindnesses on forbidden lusts." But the reading of our translation is on the whole the best supported, and means that to invincible bigotry and ignorant obstinacy St. Paul will have no more to say (Matthew 15:14; 1 Timothy 6:3-5). (1 Corinthians 14 Commentary) Morris - ignorant. The intent here is to tell the Corinthian church (and, by extension, any other true church) that if any of its leaders refused to recognize the inerrant authority of the Pauline epistles (or, presumably, of any other Scriptures--note what Paul affirmed in 2 Timothy 3:16,17, and Galatians 1:8-12), then he should be regarded as "ignorant" of God's will, and no longer regarded as a leader. 1 Corinthians 14:39 Therefore, my brethren, desire earnestly to prophesy, and do not forbid to speak in tongues. desire earnestly 1Co 14:1,3,5,24,25 12:31 1Th 5:20 1 Corinthians 13 Resources - Multiple Sermons and Commentaries PROPHECY AND TONGUES ENCOURAGED If one is a cessationist these two commands in the present tense are interpreted as apropos to the time in which Paul wrote when these gifts were still in effect, but would not be applicable now. For a continuationist these commands are interpreted as affirmation that these gifts are to be practiced. (And as they say "ne'er the twain shall meet" at least not in this lifetime!" Therefore - Term of conclusion. In this case Paul's final concluding thoughts on the question of spiritual gifts in the church at Corinth. My brethren (adelphos) - Paul's summation begins with this affectionate manner of addressing the Corinthians who he has just sternly censured, in a manner of speaking. Paul's commands remind us of his somewhat similar commands to the church at Thessalonica - 1 Thessalonians 5:19; 20+ Do not quench (sbennumi in present imperative with a negative see our need to depend on the Holy Spirit to obey) the Spirit; do not despise (exoutheneo in present imperative with a negative) prophetic utterances (propheteia) Desire earnestly to prophesy (propheteuo) - First the positive command. Desire earnestly is third command in present imperative using this verb (zeloo) in the section on spiritual gifts.