1 Corinthians 14:24 Komentář

In this chapter the apostle directs them about the use of their spiritual gifts, preferring those that are best and fitted to do the greatest good. I. He begins with advising them of all spiritual gifts to prefer prophesying, and shows that this is much better than speaking with tongues (Co1 14:1-5). II. He goes on to show them how unprofitable the speaking of foreign languages is, and useless to the church; it is like piping in one tone, like sounding a trumpet without any certain note, like talking gibberish; whereas gifts should be used for the good of the church (Co1 14:6-14). III. He advises that worship should be celebrated so that the most ignorant might understand, and join in prayer and praise, and presses the advice by his own example (Co1 14:15-20). IV. He informs them that tongues were a sign for unbelievers rather than those that believe; and represents the advantage of prophecy above speaking with tongues, from the different suggestions they would give to the mind of an unbeliever coming into their assemblies (Co1 14:21-25). V. He blames them for the disorder and confusion they had brought into the assembly, by their vanity and ostentation of their gifts; and directs them in using the gifts both of tongues and prophecy (Co1 14:26-33). VI. He forbids women speaking in the church; and closes this subject by requiring them to perform every thing in the public worship with order and decency (Co1 14:34 to the end).

INTRODUCTION TO 1 CORINTHIANS 14 In this chapter the apostle discourses concerning the use of spiritual gifts, and prefers prophesying, or preaching, to every other gift; and directs to the order and manner of using it, and also points at the persons who should exercise it; and whereas there was much confusion and disorder in this church, in the management of the affairs of it, the chapter is concluded with a general exhortation to do everything in a decent and orderly manner. The apostle begins with an exhortation to follow after charity, which he had commended in the preceding chapter, and had preferred to gifts, and yet he would not have gifts slighted, but represents them as desirable; particularly prophesying or preaching, which he prefers above all, Co1 14:1 and especially above the gift of tongues, and for which he gives his reasons; he that speaks with tongues, speaks to God and not to men; at least not to their understanding, though he may by his gift deliver the most excellent truths, Co1 14:2 whereas he that preaches speaks to men, to their edification, exhortation, and comfort, Co1 14:3 the one edifies himself, and the other the church, Co1 14:4 wherefore since he had a sincere affection for this church, though he could wish they all had the gift of speaking with tongues, yet he rather desired they might have the gift of preaching, because that was most for edification, Co1 14:5 and exemplifies this in himself, that should he come to them speaking with divers tongues, this would be of no use to them, unless he came revealing, making known, and preaching the doctrines of the Gospel to them, Co1 14:6 and illustrates this by a simile taken from musical instruments, in which unless there is a distinction of sounds, the music will not be understood, and there can be nothing grateful and pleasant: and such is speaking with divers tongues, without an interpretation, Co1 14:7 and particularly by a simile taken from the trumpet, as used in war; which if it gives a sound that is unknown, it will be no direction to prepare for the battle, Co1 14:8 which similes are accommodated to the case in hand; showing that words easy to be understood by the hearer should be made use of by the speaker, or speaking is in vain, Co1 14:9 each word in every language indeed has its signification, some idea or another annexed to it; but if this is not understood by the hearer as well as the speaker, they become barbarians to one another, Co1 14:10 wherefore such as were eagerly desirous of spiritual gifts, should covet those that were most for edification; and if speaking with tongues were what they were most set upon, they should pray for the gift of interpretation also, Co1 14:12 because, for instance, if prayer is made in an unknown tongue, the extraordinary gift indeed may be exercised, but not to the understanding, and so not to the profit of others, Co1 14:14 hence the apostle determines for himself, that though he should make use of his spiritual gifts, both in praying and singing, it should be in such a manner as to be understood by others, as well as himself, Co1 14:15 and it was right for everyone to do so likewise, otherwise persons not knowing what is prayed for, or thanks given for, would be so far from being able to join in the exercise, that they could not so much as say Amen at the conclusion of it, Co1 14:16 and though thanks might be returned for a mercy received in ever so agreeable a manner, yet it could be no ways edifying to a man that did not understand the language in which it was expressed, Co1 14:17 not that the apostle said all this, because he had not such a gift himself, for he had it to a greater degree than any in this church had arrived to, Co1 14:18 yet after all it was more eligible to him to speak live words in a public manner, so as to be understood, than ten thousand in a language the people were ignorant of, Co1 14:19 wherefore he exhorts the Corinthians not to act the childish part, to covet speaking with tongues, but rather the more manly one, to prophesy, or preach, to the understanding of others, Co1 14:20 moreover, the apostle deters them from seeking to speak with divers tongues, by citing a passage out of Isa 28:11 by which it appears, that speaking with divers tongues and strange languages was sometimes threatened as a punishment, and not given as a blessing, Co1 14:21 besides, speaking with tongues was a sign of unbelief, and used for the conviction of unbelievers; whereas prophesying, or preaching, was a sign of faith, and was for the profit of believers, and therefore the most desirable, Co1 14:22 to which he adds another reason, dissuading from the use of speaking with divers tongues in public, where they are not understood, taken from the opinion that ignorant and unbelieving persons coming into their assemblies would entertain of them, as though they were madmen, Co1 14:23 whereas should they preach in a language understood, on the contrary it might be of use for the conviction of such persons, who having the secrets of their hearts laid open to them, will fall down and worship God, whose word they hear; and when they depart, report that the divine presence is with such a people, Co1 14:24 hence the apostle proceeds to direct to the proper and orderly manner of using gifts; that whereas there were different ones among them, one had one gift, and another had another, they might all be used, provided they were used in such a manner as to tend to edification, Co1 14:26 so for instance, if speaking in an unknown tongue was used, it should be only by two or three at most, one after another; and there should be an interpreter to make known the meaning of what was said to the people, Co1 14:27 but if there were none that had the gift of interpreting, then it was most advisable for the speaker to be silent in public, and only in private speak to God and himself, Co1 14:28 and then as for those that had the gift of prophesying, or preaching, these should exercise their gift two or three at a time, one after another, and the rest should sit and judge what they delivered, whether agreeable to the word of God or not, Co1 14:29 and should anything be more clearly revealed to one that sat and heard, the speaker should be silent, and give way to him, that he might have the opportunity of declaring it to the edification of the church, Co1 14:30 for all that had the gift of preaching might use it one after another, by turns, for general instruction and comfort, Co1 14:31 seeing spiritual gifts are subject to and at the dispose of those that are possessed of them: or the doctrines preached by the one are subject to the examination and judgment of the other, Co1 14:32 for God, the donor of all gifts, is the author of order and peace, and not of confusion in all the churches, Co1 14:33 and whereas the apostle had suggested, that all might prophecy, or preach, that is, that had gifts qualifying for it, he would be understood only of men, and not women, who were not permitted to speak in the church in a way of preaching; no, not even to ask questions there about what they heard, but if they wanted to be informed of any thing they did not rightly understand, they were to ask their husbands at home; this the apostle argues, partly from the law, which commands them to be in obedience to men, and partly from the indecency of such a practice, Co1 14:34 and seeing as it should seem such a practice did obtain in the church at Corinth, the apostle warmly reproves them for it, it being what was not to be observed in other churches, by intimating to them, that the Gospel neither came out from them, nor did it come to them only, Co1 14:36 and whoever had a gift of preaching, or a spiritual understanding of things, must allow, that what the apostle said were not the commandments of men, but of God, Co1 14:37 but as for ignorant persons, who were affectedly and wilfully such, they must so remain, there was no help for it, Co1 14:38 upon which the apostle repeats his exhortation he set out with, to desire in the first place the gift of prophesying, or preaching, though he would not have speaking with tongues forbidden, provided the above rules were attended to, Co1 14:39 and concludes with a general exhortation to do all the above things, and everything relating to the doctrine and discipline of the church, in a becoming and orderly manner, Co1 14:40.

And thus are the secrets of his heart made manifest,.... Not to the prophets, or preachers, or to the rest of the congregation, but to himself; the word preached being in the hands, and trader the influence, direction, and application of the Spirit of God, a discerner of the thoughts and intents of the heart; showing the plague and naughtiness of it, discovering the lusts that are in it, detecting the errors of the mind, and filling the conscience with a sense of guilt, and a consciousness of deserved punishment; so that the person looks upon himself as particularly spoken to, and as if the person speaking had knowledge of all that was within him, and adapted his discourse on purpose to him, and delivered it for his sake alone; concluding, that there is, and must be, something more than human in it: and so falling down on his face: either publicly before the whole congregation; or when retired, as one ashamed of his sins and errors, and not able to look either God, or good men, in the face; and being in an adoration posture; or however, being truly humbled before God under a sense of his iniquities, he will worship God; pray unto him, and earnestly entreat he would be merciful to him a sinner, and blot out all his transgressions, and forgive him all his sins; and will ever after acknowledge him to be the true God, embrace his Gospel, submit to his ordinances, and attend his service: and report: or "declare", freely and openly to the church, to all men, to the world, and to his company from whence he came, and to whom he belonged, that God is in you of a truth: that the Spirit of God, who is truly God, and searches the deep things of God, and reveals them, and the deep things of men, and makes them manifest, is in the prophets and preachers, otherwise they would never be able to make manifest the secrets of the heart as they do; and that the presence of God is in the church, and the power of God goes along with the ministration of the word: hereby, now many valuable ends are answered, a sinner is converted, God is worshipped and glorified, credit is brought to religion, the church of Christ is spoken well of, and prophets or preachers are honoured; wherefore prophesying, seeing it is both for the edification of believers, and conversion of sinners, ought to be desired, and made use of before speaking with tongues.

But prophecy is not for a sign merely, but is also suitable and useful for faith and for profit unto both classes. And this, if not directly, yet in the sequel he more clearly explained, saying, "he is reproved by all. For, if all prophesy," saith he, "and there come in one unbelieving or unlearned, he is reproved by all; he is judged by all; and thus are the secrets of his heart made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed." So that not in this only is prophecy greater, in its availing with each class, but also in its attracting the more shameless of the unbelievers. For it was not the same wonder, when Peter convicted Sapphira, which was a work of prophecy, and when he spake with tongues: but in the former case all shrank into themselves; whereas, when he spake with tongues, he got the credit of being even beside himself. This then he doth in respect of the tongues, showing that they not only deprive of glory, but also bring shame upon those who have them in the eyes of the unbelievers. But prophecy, on the contrary, is both free from reproach among the unbelievers, and hath very great credit and usefulness. For none will say in regard to prophesying, "they are mad;" nor will any one deride them that prophesy; but, on the contrary, will be astonished at and admire them. For "he is reproved by all," i. e., the things which he hath in his heart, are brought forward and shown unto all: now it is not the same thing for any one to come in and see one speaking in Persian and another in Syriac, and to come in and hear the secrets of his own mind; as whether he cometh in as a tempter and with evil mind, or sincerely; or that such and such a thing hath been done by him, and such another designed. For this is much more awful and more profitable than the other. For this cause therefore, whereas of the tongues he saith, "ye are mad;" not however affirming this of himself, but of their judgment: i. e., "they will say," saith he, "that ye are mad;" here, on the contrary, he makes use both of the verdict of the facts, and that of those who are the objects of the benefit. "For he is reproved by all," saith he, "he is judged by all; and thus are the secrets of his heart made manifest; and so he will fall down on his face and worship God, declaring that God is around you indeed. Seest thou that this is not capable of two interpretations: how in the former case what is done may be doubted of, and here and there an unbeliever might ascribe it to madness? whereas here there will be no such thing, but he will both wonder and worship, first making a confession by his deeds, and then by his words also. Thus also Nebuchadnezzar worshipped God, saying, "Of a truth, your God, He is the God that revealeth secrets, seeing thou couldest reveal this secret." Seest thou the might of prophecy, how it changed that savage one and brought him under instruction and introduced him to faith?

The unbeliever is convicted when his conscience is struck by the teaching being given.

Do you see how prophecy is more useful, how, by revealing the secrets of the heart, it compels the unbeliever to acknowledge God, to fall down and worship, and to confess: "Truly God is among you"? God did something similar with Nebuchadnezzar as well. For when Daniel revealed to him the meaning of the dream, he said: "Truly your God is the God who reveals mysteries" (Dan. 2:47). Learn from this the meaning of what was said above as well: "by revelation" (1 Cor. 14:6). For behold, revelation is one of the forms of prophecy. Note also that the Spirit is God. For he says: "Truly God is among you." Yet in the prophets, it is undoubtedly the Spirit who acts. For above (1 Cor. 12:10–11) he said that prophecies are given by the Spirit.

Then when he says, But if all prophesy, he shows that good follows from the gift of prophecy. In regard to this he does three things: first, he shows what follows through the good of prophecy, as to unbelievers; secondly, he shows how this follows (v. 25); thirdly, he infers which effect arises from this (v. 25b). He says, therefore: It is clear that unbelievers are not convinced by the gift of tongues; but if all who assemble prophecy, i.e., all speak to the intellect revelations made to them (I say "all" not at once, but one after the other prophesy in this way), then if an outsider enters the church, i.e., knowing only his mother tongue, what follows is good, because he is convicted by all of his error, which is pointed out to him: "After I was instructed, I was ashamed" (Jer 31:19). He is called to account by all who are prophesying. As if to say: he is shown to be condemnable for his evil morals and his vices: "The spiritual man judges all things" (1 Cor 2:15). For prophecy avails for these two things, namely, strengthening the faith and teaching morals.

We should earnestly desire spiritual gifts; but prophesying is to be preferred, because it is superior to the gift of tongues, Co1 14:1, Co1 14:2. Prophesying defined, Co1 14:3. How to regulate this supernatural gift of tongues, in teaching for the edification of the Church, Co1 14:4-13. In praying and giving thanks, Co1 14:14-17. Those who speak with tongues should interpret that others may be edified, Co1 14:18-22 What benefit may accrue from this in the public assemblies, Co1 14:23-28. How the prophets or teachers should act in the Church, Co1 14:29-33. Women should keep silence in the church, Co1 14:34, Co1 14:35. All should be humble, and every thing should be done in love, Co1 14:36-40.

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.

SUPERIORITY OF PROPHECY OVER TONGUES. (1Co. 14:1-25) Follow after charity--as your first and chief aim, seeing that it is "the greatest" (Co1 13:13). and desire--Translate, "Yet (as a secondary aim) desire zealously (see on Co1 12:31) spiritual gifts." but rather--"but chiefly that ye may prophesy" (speak and exhort under inspiration) (Pro 29:18; Act 13:1; Th1 5:20), whether as to future events, that is, strict prophecy, or explaining obscure parts of Scripture, especially the prophetical Scriptures or illustrating and setting forth questions of Christian doctrine and practice. Our modern preaching is the successor of prophecy, but without the inspiration. Desire zealously this (prophecy) more than any other spiritual gift; or in preference to "tongues" (Co1 14:2, &c.) [BENGEL].

all--one by one (Co1 14:31). prophesy--speak the truth by the Spirit intelligibly, and not in unintelligible tongues. one--"anyone." Here singular; implying that this effect, namely, conviction by all, would be produced on anyone, who might happen to enter. In Co1 14:23 the plural is used; "unlearned or unbelievers"; implying that however many there might be, not one would profit by the tongues; yea, their being many would confirm them in rejecting the sign, as many unbelieving men together strengthen one another in unbelief; individuals are more easily won [BENGEL]. convinced--convicted in conscience; said of the "one that believeth not" (Joh 16:8-9). judged--His secret character is opened out. "Is searched into" [ALFORD]. Said of the "one unlearned" (compare Co1 2:15).