1 Corinthians 14:32 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.

Let your women keep silence in the churches,.... This is a restriction of, and an exception to one of the above rules, that all might prophesy; in which he would be understood of men only, and not of women; and is directed against a practice which seems to have prevailed in this church at Corinth, allowing women to preach and teach in it; and this being a disorderly practice, and what was not used in other churches, the apostle forbids and condemns, and not without reason: for it is not permitted unto them to speak; that is, in public assemblies, in the church of God, they might not speak with tongues, nor prophesy, or preach, or teach the word. All speaking is not prohibited; they might speak their experiences to the church, or give an account of the work of God upon their souls; they might speak to one another in psalms, hymns, and spiritual songs; or speak as an evidence in any case at a church meeting; but not in such sort, as carried in it direction, instruction, government, and authority. It was not allowed by God that they should speak in any authoritative manner in the church; nor was it suffered in the churches of Christ; nor was it admitted of in the Jewish synagogue; there, we are told (b), the men came to teach, and the women "to hear": and one of their canons runs thus (c); "a woman may not read (that is, in the law), "in the congregation", or church, because of the honour of the congregation;'' for they thought it a dishonourable thing to a public assembly for a woman to read, though they even allowed a child to do it that was capable of it. But they are commanded to be under obedience, as also saith the law. In Gen 3:16, "thy desire shall be to thy husband, and he shall rule over thee". By this the apostle would signify, that the reason why women are not to speak in the church, or to preach and teach publicly, or be concerned in the ministerial function, is, because this is an act of power, and authority; of rule and government, and so contrary to that subjection which God in his law requires of women unto men. The extraordinary instances of Deborah, Huldah, and Anna, must not be drawn into a rule or example in such cases. (b) T. Hieros Chagiga, fol. 75. 4. & T. Bab. Chagiga, fol. 3. 1. (c) Maimon. Hilch. Tephilla, c. 12. sect. 17. T. Bab. Megilla, fol. 23. 1.

To be sure, an amender of that Gospel, which had been all topsy-turvy from the days of Tiberius to those of Antoninus, first presented himself in Marcion alone-so long looked for by Christ, who was all along regretting that he had been in so great a hurry to send out his apostles without the support of Marcion! But for all that, heresy, which is for ever mending the Gospels, and corrupting them in the act, is an affair of man's audacity, not of God's authority; and if Marcion be even a disciple, he is yet not "above his master; " if Marcion be an apostle, still as Paul says, "Whether it be I or they, so we preach; " if Marcion be a prophet, even "the spirits of the prophets will be subject to the prophets," for they are not the authors of confusion, but of peace; or if Marcion be actually an angel, he must rather be designated "as anathema than as a preacher of the gospel," because it is a strange gospel which he has preached.

Walk in them, and exhort your hearers that their repentance may be pure during the remainder of their life. Fulfil carefully this ministry which I now entrust to you, and you will accomplish much.

"And the spirits of the prophets are subject to the prophets." Seest thou how he put him to shame earnestly and fearfully? For that the man might not strive nor be factious, he signifies that the gift itself was under subjection. For by "spirit" here, he means its actual working. But if the spirit be subject, much more thou its possessor canst not justly be contentious.

The Spirit is said to be subject so that he may facilitate the good efforts which he prompts.

If the gift is subject to the prophets, how can it not also be subject to you, so that you may keep quiet when you are meant to?

And this is as a consolation to him who was commanded to be silent. These words have the following meaning: do not object, do not resist. For the Spirit Himself, that is, the gift that is in you, and the operation of the Spirit that is in you, is subject to the gift of another who has been stirred to prophecy; and if the Spirit is subject, then all the more you yourself, who have received the Spirit, ought not to object. Some, however, understood it thus: the pagan oracles, once a demon seized them, could not be silent even if they wished; but our holy prophets are not like that—rather, it depends on their own will whether to be silent or to speak. This is what the words mean: "the spirits of the prophets," that is, the gifts, "are subject to the prophets" and to the will of the prophets to be silent or not to be silent. Lest the one possessing this gift should say, "How can I, at your command, be silent when I speak by the impulse of the Spirit?"—he says that this Spirit who impels you is subject to you, and it is already within your power to be silent, and therefore do not appeal to the Spirit in vain.

If any should say: O Apostle, I cannot be silent while another prophesies or yield to one sitting from the time he began, because I cannot hold back the Spirit Who speaks in me, as it says in Jb (4:2): "Who can keep from speaking"? Therefore, the Apostle rejects this when he says: The spirits of prophets. As if to say: yes, he can easily be quiet and sit down, because the spirit of prophets, i.e., the spirit who gives prophecies (and he puts it in the plural on account of the many revelations inspired in them) is subject to prophets; some as to knowledge, because as Gregory says: "The spirit of prophecy is not always present to the prophets. Hence it is not a habit, as knowledge is. For then it would follow that even as to knowledge he would be subject to them and they could use it or not use it when they willed; but it is a force or impression from God inclining and teaching the hearts of the prophets and they know only when they are so touched. Hence, he is not subject to them." But this is not the way to understand the Apostle's words, but the spirits of the prophets are subject to the prophets as to declaring, namely, because it is in their power to declare when they wish or not to declare the things revealed. And so the excuse is worthless, because the Spirit does not compel you in such a way that you cannot keep silence.

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.

And the spirits of the prophets, etc. - Let no one interrupt another; and let all be ready to prefer others before themselves; and let each feel a spirit of subjection to his brethren. God grants no ungovernable gifts.

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].

And--following up the assertion in Co1 14:31, "Ye can (if ye will) prophesy one by one," that is, restrain yourselves from speaking all together; "and the spirits of the prophets," that is, their own spirits, acted on by the Holy Spirit, are not so hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they alone should be heard uttering communications from God.