1 Corinthians 14:6 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).

In this paragraph he goes on to show how vain a thing the ostentation of speaking unknown and unintelligible language must be. It was altogether unedifying and unprofitable (Co1 14:6): If I come to you speaking with tongues, what will it profit you, unless I speak to you by revelation, or by knowledge, or by prophesying, or by doctrine? It would signify nothing to utter any of these in an unknown tongue. An apostle, with all his furniture, could not edify, unless he spoke to the capacity of his hearers. New revelations, the most clear explications of old ones, the most instructive discourses in themselves, would be unprofitable in a language not understood. Nay, interpretations of scripture made in an unknown tongue would need to be interpreted over again, before they could be of any use. I. He illustrates this by several allusions. 1. To a pipe and a harp playing always in one tone. Of what use can this be to those who are dancing? If there be no distinction of sounds, how should they order their steps or motions? Unintelligible language is like piping or harping without distinction of sounds: it gives no more direction how a man should order his conversation than a pipe with but one stop or a harp with but one string can direct a dancer how he should order his steps, Co1 14:7. 2. To a trumpet giving an uncertain sound, adēlon phōnēn, a sound not manifest; either not the proper sound for the purpose, or not distinct enough to be discerned from every other sound. If, instead of sounding on onset, it sounded a retreat, or sounded one knew not what, who would prepare for the battle? To talk in an unknown language in a Christian assembly is altogether as vain and to no purpose as for a trumpet to give no certain sound in the field or day of battle. The army in one case, and the congregation in the other, must be all in suspense, and at a perfect nonplus. To speak words that have no significancy to those who hear them is to leave them ignorant of what is spoken; it is speaking to the air, Co1 14:9. Words without a meaning can convey no notion nor instruction to the mind; and words not understood have no meaning with those who do not understand them: to talk to them in such language is to waste our breath. 3. He compares the speaking in an unknown tongue to the gibberish of barbarians. There are, as he says (Co1 14:10), many kinds of voices in the world, none of which is without its proper signification. This is true of the several languages spoken by different nations. All of them have their proper signification. Without this they would be phōnai aphōnoi - a voice, and no voice. For that is no language, nor can it answer the end of speaking, which has no meaning. But whatever proper signification the words of any language may have in themselves, and to those who understand them, they are perfect gibberish to men of another language, who understand them not. In this case, speaker and hearers are barbarians to each other (Co1 14:11), they talk and hear only sounds without sense; for this is to be a barbarian. For thus says the polite Ovid, when banished into Pontus, Barbarus hic ego sum, quia non intelligor ulli, I am a barbarian here, none understand me. To speak in the church in an unknown tongue is to talk gibberish; it is to play the barbarian; it is to confound the audience, instead of instructing them; and for this reason is utterly vain and unprofitable. II. Having thus established his point, in the two next verses he applies, 1. By advising them to be chiefly desirous of those gifts that were most for the church's edification, Co1 14:12. "Forasmuch as you are zealous of spiritual gifts, this way it will become commendable zeal, be zealous to edify the church, to promote Christian knowledge and practice, and covet those gifts most that will do the best service to men's souls." This is the great rule he gives, which, 2. He applies to the matter in hand, that, if they did speak a foreign language, they should beg of God the gift of interpreting it, Co1 14:13. That these were different gifts, see Co1 12:10. Those might speak and understand a foreign language who could not readily translate it into their own: and yet was this necessary to the church's edification; for the church must understand, that it might be edified, which yet it could not do till the foreign language was translated into its own. Let him therefore pray for the gift of interpreting what he speaks in an unknown tongue; or rather covet and ask of God the gift of interpreting than of speaking in a language that needs interpretation, this being most for the church's benefit, and therefore among the gifts that excel; vide Co1 14:12. Some understand it, "Let him pray so as to interpret what he utters in prayer in a language unintelligible without it." The sum is that they should perform all religious exercises in their assemblies so that all might join in them and profit by them. 3. He enforces this advice with a proper reason, that, if he prayed in an unknown tongue, his spirit might pray, that is, a spiritual gift might be exercised in prayer, or his own mind might be devoutly engaged, but his understanding would be unfruitful (Co1 14:14), that is, the sense and meaning of his words would be unfruitful, he would not be understood, nor therefore would others join with him in his devotions. Note, It should be the concern of such as pray in public to pray intelligibly, not in a foreign language, nor in a language that, if it be not foreign, is above the level of his audience. Language that is most obvious and easy to be understood is the most proper for public devotion and other religious exercises.

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.

Now, brethren, if I come unto you speaking with tongues,.... The apostle exemplifies this matter in himself, and supposes it his own case, that should he who was the apostle of the Gentiles, and to be received by them as such, when he came to them, come with this gift of tongues, which he was capable of, as much, or more than any, see Co1 14:18 and only make use of that, what shall I profit you? of what use would my ministry be to you? what instruction, comfort, and edification, could you receive by it? except I shall speak to you, either by revelation; by the revelation of Jesus Christ, whereby he received the Gospel he preached; or by the spirit of wisdom and revelation in the knowledge of Christ, and the mysteries of his grace, by which they were made known unto him at first, or by a fresh immediate revelation from heaven: or by knowledge; the word of knowledge, one of the peculiar gifts of the Spirit, Co1 12:8. Or by prophesying; the gift of prophecy, another of the extraordinary gifts of the Spirit, mentioned in the same chapter, Co1 12:10 and already explained: or by doctrine? the same with the word of wisdom, another gift of the same Spirit, in Co1 12:8. The apostle intimates, that by the use and exercise of these gifts, he might be profitable to them, to lead them into a clearer view of the doctrines of the Gospel, and for the further improvement of their knowledge in the Scriptures of truth, which could never be done by bare speaking with tongues, and with tongues they understood not.

"The generation of those that seek Him" is the elect race, devoted to inquiry after knowledge. Wherefore also the apostle says, "I shall profit you nothing, unless I speak to you, either by revelation, or by knowledge, or by prophecy, or by doctrine." Although even by those who are not Gnostics some things are done rightly, yet not according to reason; as in the case of fortitude. For some who are naturally high-spirited, and have afterwards without reason fostered this disposition, rush to many things, and act like brave men, so as sometimes to succeed in achieving the same things; just as endurance is easy for mechanics. But it is not from the same cause, or with the same object; not were they to give their whole body. "For they have not love," according to the apostle.

"But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?" "And why speak I," saith he, "of the rest? Nay, let the person who speaketh with tongues be Paul: for not even so will any good come to the hearers." And these things he saith to signify that he is seeking their profit, not beating any grudge against them that have the gift; since not even in his own person doth he shrink from pointing out its unprofitableness. And indeed it is his constant way to work out the disagreeable topics in his own person: as in the beginning of the Epistle he said, "Who then is Paul? and who is Apollos? and who is Cephas?" This same then he doth also here, saying, "Not even I shall profit you, except I speak to you either by way of revelation, or of prophesying, or of knowledge, or of teaching." And what he means is, "if I say not somewhat that can be made intelligible to you and that may be dear, but merely make display of my having the gift of tongues; tongues which ye do not understand, ye will go away with no sort of profit. For how should you profit by a voice which ye understand not?"

Do you want to know that tongues without interpretation are useless? Let me, Paul, your teacher, speak in tongues; even in this case there will be no benefit to the hearers unless I explain something "by revelation," that is, as those who have received revelation from God usually speak; for this too is a form of prophecy, when in the presence of many the thoughts of each are disclosed. "Or by knowledge," that is, as those who have knowledge can speak, explaining to the hearers the mysteries of God. "Or by prophecy," that is, when someone speaks about the past, the present, and the future. For prophecy is broader than revelation. "Or by teaching," that is, in the form of a teaching word, when the discourse concerns now virtue, now dogmas. For teaching too is for the benefit of the hearers. Others understood the word "revelation" as follows: to say something easily understood, clear, and evident, and "knowledge" as saying something that can be known.

Then when he says: Now, brethren, he proves by examples that the gift of prophecy is more excellent than the gift of tongues, and this in three ways: first, by giving an example taken from himself; secondly, by an example taken from inanimate things (v. 17); thirdly by an example taken from men speaking different language (v. 10). Using himself as an example he argues this: Consequently, it is clear that I do not have the gift of tongues less than you. But if I were to speak to you only in tongues and did not interpret, you would not profit at all. Therefore, neither would you from one another. And this is what he says: Now brethren, if I come to you speaking in tongues. This can be understood in two ways, namely, either by an unknown language, or literally, by whatever sign that is not understood. How shall I benefit you, unless I bring you some revelation or knowledge or prophecy or teaching? It should be noted that those four things, namely, revelation, knowledge, prophecy, teaching, can be distinguished in two ways: in one way according to the things they concern. In this way, it should be noted that the illumination of the mind for understanding concerns four things, because it is either about divine things, and this illumination of the mind pertains to the gift of wisdom. For, as was stated above, revelation is concerned with divine things, because "the things of God no one knows except the spirit of God" (1 Cor 2:11). Therefore, he says: in revelation, by which the mind is enlightened to know divine things. Or it is about earthly things, not just any but only about those which pertain to the building up of faith: and this pertains to the gift of knowledge. Therefore he says: in knowledge, not geometry or astronomy, because these do not pertain to the building up of the faith, but in knowledge of holy things: "He gave them knowledge of holy things" (Wis 10:10). Or it is about future events, and this pertains to the gift of prophecy: hence he says: or in prophecy: "She has foreknowledge of signs and wonders and of the outcome of seasons and of times" (Wis 8:8). It should be noted that prophecy is not taken here as it is generally used and was explained above, but it is taken here in a special sense, as a manifestation of future events only. In this sense it is defined by Cassiodorus: "Prophecy is divine inspiration announcing with infallible truth the future of things." "I will again pour out teaching like prophecy" (Sir 24:33). Or is it is about moral acts, and this pertaining to teaching; therefore he says: Or teaching: "He that teaches, in teaching" (Rom 12:7); "Good teaching wins favor" (Pr 13:15). They can be distinguished in another way according to the various ways that knowledge is from a supernatural source, namely, God, or from a natural, i.e., the natural light of the intellect. If it is from a supernatural principle, namely, by a divinely infused light, it can happen in two ways: because it is either infused by sudden knowledge, and then it is revelation; or it is infused successively, and then it is prophecy, which the prophets did not have suddenly but successively and by parts, as their prophecies show. But if the knowledge is acquired by a natural principle, this is either through one's own study and then it pertains to knowledge, or it is presented by someone else, and then it pertains to teaching.

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.

Speaking with tongues - Without interpreting. What shall I profit you? - i.e. I shall not profit you; Except I shall speak to you either by revelation - Of some secret thing; or by knowledge, of some mystery; or by prophesying, foretelling some future event; or by doctrine, instructing you what to believe and practice. - See Whitby. These four words are taken in different acceptations by learned men. The general sense of the terms is that given above: but the peculiar meaning of the apostle is perhaps not easily discerned.

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].

Translate, "But now"; seeing there is no edification without interpretation. revelation . . . prophesying--corresponding one to the other; "revelation" being the supernatural unveiling of divine truths to man, "prophesying" the enunciation to men of such revelations. So "knowledge" corresponds to "doctrine," which is the gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general obvious truths of salvation, brought from the common storehouse of believers.