1 Corinzi 14:28 Commento

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 the prophets speak, two or three,.... The apostle having finished the rules for streaking with an unknown tongue, proceeds to lay down some for the gift of prophesying; and observes, that where there are a number of prophets, as very likely there were in the church at Corinth, two or three of them might prophesy, or explain the prophecies of the Old Testament, or preach the Gospel at one opportunity or meeting: he does not use that restrictive clause, "at most", as before, because if there was any necessity or occasion for it, more might be employed, so that care was taken not to burden the people, and send them away loathing; and this they were to do, as before, in course, one after another, otherwise it would be all confusion, nor could they be heard to edification. Though some have thought that they might speak together at one and the same time, in different parts of the church: and let the other judge: the other prophets that sit and hear, and all such as have a spirit of discerning, whether what the prophets say comes from their own spirits, or from a lying spirit, from the spirit of antichrist, or whether from the Spirit of God; and even the body of the people, private members of the church, and hearers, might judge of the doctrine for themselves, according to the word of God, the standard of faith and practice; and were not to believe every spirit, but try them, whether they were of God, and their doctrines by his word, whether they were true or false; for the spiritual man is in a measure capable of judging all things of a spiritual kind, through that spiritual experience he has of the word of God, and divine things, and by the assistance of the Spirit of God.

"And if any man speaketh in a tongue, let it be by two, or at the most by three, and that in turn; and let one interpret. But if there be no interpreter, let him keep silence in the Church; and let him speak to himself, and to God." What sayest thou, tell me? Having spoken so much of tongues, that the gift is a thing unprofitable, a thing superfluous, if it have no interpreter, dost thou command again to speak with tongues? I do not command, saith he, neither do I forbid; as when he saith, "if any of them that believe not bid you to a feast and ye be disposed to go," he saith it not laying down a law for them to go, but not hindering them: so likewise here. "And let him speak. to himself and to God." If he endure not to be silent, saith he, but is so ambitious and vain-glorious, "let him speak by himself." And thus, by the very fact of so permitting, he greatly checked and put them to shame. Which he doth also elsewhere, discoursing of converse with a wife and saying, "But this I say because of your incontinency." But not so did he speak, when he was discoursing of prophecy. How then? In a tone of command and legislation: "Let the prophets speak, two or three." And he no where here seeks the interpreter, nor doth he stop the mouth of him that prophesies as under the former head, saying, "If there be no interpreter, let him keep silence;" because in fact he who speaks in a tongue is not sufficient of himself. Wherefore if any hath both gifts, let him speak. But if he hath not, yet wish to speak, let him do so with the interpreter's aid. For the prophet is an interpreter, but of God; whereas thou art of man. "But if there be no interpreter, let him keep silence:" for nothing ought to be done superfluously, nothing for ambition. Only "let him speak to himself and to God;" i.e., mentally, or quietly and without noise: at least, if he will speak. For this is surely not the tone of one making a law, but it may be of one who shames them more even by his permission; as when he saith, "but if any hunger, let him eat at home:" and seeming to give permission, he touches them hereby the more sharply. "For ye come not together for this purpose," saith he, "that ye may show that ye have a gift, but that ye may edify the hearers;" which also he before said, "Let all things be done unto edifying."

The person who speaks in the Holy Spirit speaks when he chooses to do so and then can be silent, like the prophets. But those who are possessed by an unclean spirit speak even when they do not want to. They say things that they do not understand.

If he does not have an interpreter, let him not speak in the church, lest he appear as a foreigner uttering what is incomprehensible and unintelligible to many. But if he is so vainglorious that he does not wish to be silent, then let him speak to himself and to God, that is, without noise and secretly, to himself, so that his words are heard by God alone, and not by people. See how he seems to permit, yet at the same time forbids.

Then when he says: But if there is no one to interpret, he shows when tongues should not be used, saying that they should speak in parts and one should interpret. But if there is no one to interpret, one who has the gift of tongues, should keep silence in the church, i.e., should not speak or preach to the multitude in a strange tongue, because he is not understood by them, but should speak to himself or to God, because he understands himself; and this in silence by praying or meditating: "I will speak in the bitterness of my soul. I will say to God: Do not condemn me." (Jb 10:1).

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 there be no interpreter - If there be none present who can give the proper sense of this Hebrew reading and speaking, then let him keep silence, and not occupy the time of the Church, by speaking in a language which only himself can understand.

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].

let him--the speaker in unknown tongues. speak to himself, and to God--(compare Co1 14:2, Co1 14:4) --privately and not in the hearing of others.