1 Corinthians 14

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 32 2 8 0 0 14. Worship, part 4) (14:1 40)) ) Outline (continued)) 14:1 25 5. Prophecy and Tongues ) 14:1 5 a. Eager Pursuit ) 14:6 12 b. Fitting Analogies ) 14:13 17 c. Praying and Praising ) 14:18 19 d.

Thanksgiving ) 14:20 25 e. Tongues and Scripture ) 14:26 40 6. Orderly Conduct ) 14:26 28 a. Edification ) 14:29 33a b. Prophets and Revelation ) 14:33b 35 c. Orderliness ) 14:36 40 d.

Conclusion ) ) ) ) 5. Prophecy and Tongues) 14:1 25) 14 1 Pursue love, strive eagerly for the spiritual gifts, especially that you may prophesy. 2 For the one who speaks in a tongue does not speak to men [and women] but to God. For no one understands him, but in the Spirit he speaks mysteries. 3 But he who prophesies speaks to men [and women] for their edification, encouragement, and consolation. 4 He who speaks in a tongue edifies himself. He who prophesies edifies the church. 5 Now I wish that all of you speak in tongues, especially that you may prophesy. And greater is the one who prophesies than the one who speaks in a tongue, unless he interprets, so that the church may be edified.) 6 But now, brothers, suppose I come to you speaking in tongues, what shall I profit you unless I speak to you by revelation or by knowledge or by prophecy or by teaching? 7 In the same way, lifeless things, whether flute or harp, make a sound; if they do not produce distinct notes, how will anyone know what is being played on the flute or the harp? 8 For if the trumpet produces an indistinct sound, who will prepare himself for battle? 9 So also you, unless you utter a distinct message with your tongue, how will anyone know what is being said? For you will be speaking into the air. 10 There are undoubtedly ever so many languages in the world and none without meaning. 11 If then I do not know the meaning of the language, I shall be a foreigner to the one who is speaking and the one who is speaking in my presence is a foreigner. 12 So even you, since you are eager for spiritual gifts, seek to excel in those that edify the church.) 13 Therefore, let the one who speaks in a tongue pray so that he may interpret. 14 For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 15 What then is the result?

I shall pray with my spirit, and I shall pray also with my mind. I shall sing with my spirit and I shall sing also with my mind. 16 Otherwise if you bless [only] with the spirit, how shall the one who fills up the place of the uninformed say amen to your thanksgiving? Because what you utter he does not understand. 17 For you are giving thanks well enough; however, the other man is not edified.) 18 I thank God that I speak in tongues more than all of you. 19 However, in the church I would rather speak five words with my mind so that I may even teach others than ten thousand words in a tongue.) 20 Brothers, do not be children in your thinking, but be babes in regard to evil. Be mature in your thinking. 21 In the Law it is written,) With strange tongues and with the lips of strangers) I will speak to this people,) Even so they will not obey me, says the Lord. ) 22 Therefore, tongues are a sign not for the believers but for the unbelievers. And prophecy is not for unbelievers but for believers. 23 So if the whole church comes together in one place and everyone speaks in tongues, and the novices or unbelievers enter, will they not say that you are out of your mind? 24 But if all prophesy and a certain unbeliever or novice enters, he is convicted by all and judged by all. 25 The hidden things of his heart become evident, and thus falling on his face he will worship God, declaring,) God is truly among you. ) ) The previous chapter served as an interlude that stresses the abiding value of love. This virtue is basic to the well-being of the church and becomes the instrument through which the spiritual gifts listed in 12:8 11, 28 30 function properly and effectively.

Indeed the last verse in chapter 12, But eagerly desire the greater gifts (v. 31), and the first verse of chapter 14, Pursue love, strive eagerly for the spiritual gifts, especially that you may prophesy, set the stage for Paul s discourse on prophesying and tongue-speaking.) 1 1 2 8 0 “tw://bible.?id=52.5.20|AUTODETECT|” Between the apostles and the teachers Paul placed the prophets as second in rank; he lists the gift of tongues last (12:28). But now he lists prophecy first and tongues second (vv. 1 2), and as he begins this chapter so he concludes it. He writes, Eagerly desire to prophesy and do not forbid speaking in tongues 7 1 -1 9 0 “tw://bible.?id=52.5.20|AUTODETECT|” I Thess. 5:20) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 a. Eager Pursuit) 14:1 5) 1. Pursue love, strive eagerly for the spiritual gifts, especially that you may prophesy.) The three verbs in this verse are directives: the first two are imperatives (pursue love! strive eagerly!), and the third is an indirect command (that you may prophesy). All of them are in the present tense to indicate that the readers should always seek to obey these injunctions.) 1 1 2 8 0 “tw://bible.?id=45.9.30|AUTODETECT|” a. Pursue love. This brief exhortation serves as a fitting conclusion to the entire discourse on love in chapter 13. Paul uses the verb to pursue elsewhere in connection with righteousness, hospitality, and peace 7 1 -1 9 0 “tw://bible.?id=45.9.30|AUTODETECT|” Rom. 9:30) 1 1 -1 9 0 “tw://bible.?id=45.12.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.12.13|AUTODETECT|” 12:13) 1 1 -1 9 0 “tw://bible.?id=45.14.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.19|AUTODETECT|” 14:19) 1 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” ).��1�� The verb denotes that pursuing something must be done with intensity and determination. That is, we must pursue love with all our heart, soul, mind, and strength 7 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” Mark 12:30) 1 1 -1 9 0 0 ). In short, Paul exhorts the readers to put the message of his letter of love (13) into practice.) 1 5 2 8 0 0 b. Strive eagerly for the spiritual gifts. The second command is closely tied to the first one, so that the two imperatives in the present tense are nearly synonyms. The connection, however, depends less on these two successive verbs than on the nouns love and spiritual gifts. With the phrase an even more excellent way (12:31), Paul shows that love dominates the greater gifts. Paul now calls these gifts spiritual (see 12:1) and strongly urges the Corinthians to desire them.

Perhaps the emphasis falls more on the concept spiritual than on that of gifts.) c. Especially that you may prophesy. Among the spiritual gifts is prophecy, which Paul now selects for special attention. Earlier he recorded this gift between those of doing miracles and discerning spirits (12:10; and compare 12:28 29). But in the context of chapter 14, he compares it with the gift of tongues and says that he prefers prophesying to tongue-speaking (v. 5).) Should everyone eagerly desire the ability to prophesy? Obtaining this gift depends first on the giver and second on the petitioner.

God s sovereignty to give or to withhold does not cancel man s responsibility to pray.��2�� Paul can urge the Corinthians to pray earnestly for the gift of prophecy but he is unable to assure them that God will grant the same gift to everyone (12:11). Whatever gift the Holy Spirit confers on a believer must be employed in love for the benefit of the church. In addition, we observe that without the Holy Spirit a person is unable to prophesy. While God is calling forth today preachers, teachers, and exhorters of his revelation, Paul is urging them to respond to that call.) 2. For the one who speaks in a tongue does not speak to men [and women] but to God. For no one understands him, but in the Spirit he speaks mysteries. 3.

But he who prophesies speaks to men [and women] for their edification, encouragement, and consolation.) a. For the one who speaks in a tongue does not speak to men [and women] but to God. Of the two gifts, prophecy and tongues, Paul takes the latter first and points out that speaking in a tongue is private worship directed to God (see v. 4). Speaking to God in a tongue is comparable to personal prayer: The one who prays speaks to himself and to God (v. 28) and does so within the context of love. Accordingly, speaking in a tongue without interpretation does not communicate anything meaningful, because the people are unable to understand the words that are spoken. Granted that God knows every spoken word, his people are unable to understand these words and thus are not edified.) 1 1 2 8 0 “tw://bible.?id=44.2.4-44.2.11|AUTODETECT|” b. For no one understands him, but in the Spirit he speaks mysteries. Speaking and hearing are the two sides of the proverbial coin. When language is not understood, people cannot communicate. And a failure to communicate results in alienation for the people involved. According to the account in ) 7 1 -1 9 0 “tw://bible.?id=44.2.4-44.2.11|AUTODETECT|” Acts 2:4 11) 1 1 -1 9 0 0 , everyone present in the temple courts was able to understand the messages proclaimed in many known languages by those filled with the Holy Spirit. But in the current text, Paul refrains from writing about interpreters. Instead he notes that the message spoken in a tongue without interpretation is directed not to people but to God.) 1 1 2 8 0 0 The Greek word pneuma can be translated either spirit or Spirit, and translators are divided on this point. The term refers to either the human spirit or the Holy Spirit. In the setting of this chapter, Paul mentions the human spirit twice more: For if I pray in a tongue, my spirit prays (v. 14) and The spirits of prophets are subject to the prophets (v. 32). This provides support for the interpretation that Paul has in mind the spirit within man.) 1 1 2 8 0 “tw://bible.?id=60.1.10-60.1.12|AUTODETECT|” However, the word spirit, both with and without the capital letter, must be studied in relation to the term mysteries. That term is the content of this last clause in verse 2. We find a parallel in 13:2, where Paul also speaks about mysteries that are closely linked to prophecy. Through the Holy Spirit, God originates both in prophecies and in tongues mysteries that are incomprehensible 7 1 -1 9 0 “tw://bible.?id=60.1.10-60.1.12|AUTODETECT|” I Peter 1:10 12) 1 1 -1 9 0 0 ). Nonetheless, the Holy Spirit reveals these mysteries and employs his people to express them.��3�� The Holy Spirit, then, is the agent who works within a person and relates mysteries.) 1 1 2 8 0 0 Paul and his associates were stewards of God s mysteries (2:7) who had been entrusted with the mysteries God reveals in Christ (4:1). Through the preaching of the gospel, they explained these mysteries to God s people. But in the current passage, Paul says that anyone who utters mysteries in the Spirit does not address himself to the people. Thus he must address himself to God, but he is unable to do so because God is the giver. The way out of this dilemma is to make these mysteries known to the believers and to explain them for their edification.) 1 1 2 8 0 “tw://bible.?id=52.2.12|AUTODETECT|” c. But he who prophesies speaks to men [and women] for their edification, encouragement, and consolation. The contrast between tongue-speaking and prophecy is obvious: the tongue-speaker fails to communicate, but the person who prophesies addresses people with a message.��4�� This message has a threefold purpose: it must be instructive, encouraging, and comforting for the believers 7 1 -1 9 0 “tw://bible.?id=52.2.12|AUTODETECT|” I Thess. 2:12) 1 1 -1 9 0 0 ). It builds people in their faith, points them to Christ, and teaches them to live holy lives. Moreover, the prophetic message heartens and inspires the hearers to be able to face the burdens of their daily lives. And the spoken words comfort, nurture, and sustain God s people in periods of depression, sorrow, and heartache. According to New Testament usage, the recipients of comfort are those who grieve, who are imprisoned, and who are poverty-stricken widows.��5��) 1 9 2 8 0 0 Within the setting of chapters 12 14, this passage provides a helpful description of prophecy. It delineates the functions of the prophetic word without any reference to a predictive role or permanent validity.) ) Doctrinal Considerations in 14:1 3) The emphasis in this segment is on edification and intelligibility. This applies to the person who speaks in a tongue and the one who prophesies. If tongue-speech does not convey a message to the hearers, the church receives no benefit at all. Persons who speak in a tongue and afterward serve as their own interpreters run the risk of being asked why they do not utter intelligible words from the start (but see v. 13).��6�� Paul declares that he himself would rather speak five understandable words to instruct the church than ten thousand and not be understood (v. 19).) The Old Testament prophet was an Israelite who was called by God, empowered by the Holy Spirit, and given a divine message which he proclaimed with authority.��7�� He foretold God s revelation, often pertaining to the birth and coming of the Messiah. His message embodied the hope that God would fulfill the promise of the Messiah s coming.) The New Testament prophet proclaimed a message that could be either predictive or nonpredictive.

For the New Testament prophet, the task of predicting the Messiah s coming had ended and that of proclaiming the gospel had begun.) In I Corinthians, Paul stresses nonpredictive prophecy when he indicates that the work of prophesying consists of edifying, encouraging, and consoling the believers. Anyone who prophesies ministers to the church, proclaims God s revelation, interprets the plan of salvation, and applies the truth of the gospel. Prophesying aims to bring God s truth to bear on human lives with a view to their understanding and growth. ��8�� In effect, the work of prophesying and of teaching overlap (see the commentary on 12:28). Both the first-century prophet and the modern-day preacher and teacher aspire to edify the Christian community (vv. 5, 12).) The church must constantly test the words of prophecy to see if they are authentic. Thus, Paul charges the Corinthian church with the duty of discerning the gift of prophecy, whether predictive or nonpredictive, and to shield prophecy from abuse and misuse (v. 29). For that reason, he begins and ends this chapter by encouraging his readers to strive eagerly for the gift of prophecy (vv. 1, 39).) Specifically, then, the significance of prophecy in the New Testament constitutes at least three different aspects of prophecy exemplified in the four Gospels, Acts, the epistolary literature, and Revelation.) 1 1 2 8 0 “tw://bible.?id=44.11.28|AUTODETECT|” First, we mention the predictive feature of prophecies by Agabus, Paul, and John. Agabus predicts a severe famine in the entire Roman world during the reign of Emperor Claudius, and many years later he foretells Paul s arrest 7 1 -1 9 0 “tw://bible.?id=44.11.28|AUTODETECT|” Acts 11:28) 1 1 -1 9 0 “tw://bible.?id=44.21.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.11|AUTODETECT|” 21:11) 1 1 -1 9 0 “tw://bible.?id=44.27.23-44.27.26|AUTODETECT|” ). We ought not to push the exact details of Agabus s words to their logical extreme, because that is not the intention of his predictions. In another instance, aboard ship on the stormy Mediterranean Sea, an angel conveys the message to Paul that the lives of all 276 people will be saved, although the ship itself will be shipwrecked on an island 7 1 -1 9 0 “tw://bible.?id=44.27.23-44.27.26|AUTODETECT|” Acts 27:23 26) 1 1 -1 9 0 “tw://bible.?id=66.22.9|AUTODETECT|” ). Paul reports the news to the sailors, soldiers, passengers, and prisoners. Within a day or two, all of them are able to testify to the fulfillment of Paul s prophecy. Further, in the last book of the New Testament, John is portrayed as a prophet 7 1 -1 9 0 “tw://bible.?id=66.22.9|AUTODETECT|” Rev. 22:9) 1 1 -1 9 0 “tw://bible.?id=66.1.3|AUTODETECT|” ). He writes a prophecy of the things that must soon take place, and thus he both predicts and proclaims God s Word 7 1 -1 9 0 “tw://bible.?id=66.1.3|AUTODETECT|” Rev. 1:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=49.4.11|AUTODETECT|” Next, in the first century some people filled the office of prophet, which had a rank following that of the apostle 7 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” Eph. 4:11) 1 1 -1 9 0 “tw://bible.?id=49.2.20|AUTODETECT|” ). The Holy Spirit gave the gift of this particular office to the early church. But when the work of the apostles and the prophets was completed at the close of the church s foundational period 7 1 -1 9 0 “tw://bible.?id=49.2.20|AUTODETECT|” Eph. 2:20) 1 1 -1 9 0 0 ), there were no successors to fill these two official positions.��9�� When the Old Testament canon was completed, the prophetic office ceased to exist. Similarly, upon the completion of the New Testament, the number of prophets dwindled and disappeared.) 1 1 2 8 0 “tw://bible.?id=44.13.1|AUTODETECT|” First-century prophets had a preaching and teaching ministry to strengthen, encourage, and instruct the people 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” Acts 13:1) 1 1 -1 9 0 “tw://bible.?id=44.15.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.15.32|AUTODETECT|” 15:32) 1 1 -1 9 0 0 ). They were called prophets and teachers, yet with the difference that a prophet was a teacher but a teacher was not necessarily a prophet. Both the prophet and the teacher sought to edify the church.) 1 1 2 8 0 “tw://bible.?id=40.10.19-40.10.20|AUTODETECT|” Last, only when a person becomes the mouthpiece of the Holy Spirit can prophecy be uttered. Jesus told the twelve disciples (apostles) that in case they were arrested and had to speak, the Spirit of the Father would speak through them 7 1 -1 9 0 “tw://bible.?id=40.10.19-40.10.20|AUTODETECT|” Matt. 10:19 20) 1 1 -1 9 0 “tw://bible.?id=44.4.8-44.4.12|AUTODETECT|” ). The apostles did appear before the Sanhedrin, where Peter, filled with the Holy Spirit, spoke eloquently about obeying God rather than man 7 1 -1 9 0 “tw://bible.?id=44.4.8-44.4.12|AUTODETECT|” Acts 4:8 12) 1 1 -1 9 0 “tw://bible.?id=44.4.19-44.4.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.4.19-44.4.20|AUTODETECT|” 19 20) 1 1 -1 9 0 “tw://bible.?id=44.5.29-44.5.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.29-44.5.32|AUTODETECT|” 5:29 32) 1 1 -1 9 0 “tw://bible.?id=44.6.5|AUTODETECT|” ). Stephen, who was not an apostle but a deacon known to be full of the Holy Spirit, also addressed the Sanhedrin 7 1 -1 9 0 “tw://bible.?id=44.6.5|AUTODETECT|” Acts 6:5) 1 1 -1 9 0 “tw://bible.?id=44.7.2-44.7.53|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.2-44.7.53|AUTODETECT|” 7:2 53) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 Every believer may ask God to give him or her the right words to speak when the need arises, and God will hear and answer these petitions. Especially preachers and teachers are able to testify that, in response to their prayers, the Holy Spirit has given them the ability to utter fitting words that reflect God s revealed Word. Yet no one should ascribe infallibility to either the speakers as persons or their messages, for they proclaim nothing that can be added to the Scriptures. Such preaching and teaching of Scripture has been and always will continue to be prophecy. Prophecy has been and remains a reality whenever and wherever Bible truth is genuinely preached. ��10��) ) ) 4. He who speaks in a tongue edifies himself.

He who prophesies edifies the church.) a. He who speaks in a tongue edifies himself. Paul already indicated that the person who speaks in a tongue addresses not the people but God (v. 2). Now he states that the tongue-speaker edifies himself. Paul says nothing about interpreters, for he knows that without interpretation the congregation will not benefit from the spoken words. Without an interpreter the message is unintelligible.) How does a person who speaks in a tongue edify himself?

Some scholars interpret the verb to edify negatively, because they think that a person ought to use his gifts for the benefit of the church. They suppose that Paul resorts to sarcasm in the first part of this verse and marshal at least two arguments to prove their case. First, Paul teaches that the gifts which the Spirit gives are for the common good of the church (12:7); next, in his letter of love he intimates that gifts should never serve self-centered ambition.��11��) 1 1 2 8 0 “tw://bible.?id=47.12.2-47.12.4|AUTODETECT|” However, Paul seems to speak positively here, for he encourages all his readers to speak in tongues (v. 5). He also notes that private prayer to God, even when spoken in a tongue, is a matter between the believer and God 7 1 -1 9 0 “tw://bible.?id=47.12.2-47.12.4|AUTODETECT|” II Cor. 12:2 4) 1 1 -1 9 0 0 ; see also v. 2 and the commentary on it). Hence, no one is free to invade another s religious privacy; prayer, whether spoken or unspoken, is a two-way street. God receives praise and thanks from the speaker and at the same time grants him or her comfort and encouragement.) 1 1 2 8 0 0 In this chapter Paul emphasizes the concept edification, as the repeated use of the verb edify and the noun edification attest.��12�� Elsewhere Paul tells the recipients of his letter: seek to excel in [the work of] edifying the church (v. 12b).) 1 1 2 8 0 “tw://bible.?id=40.18.20|AUTODETECT|” b. He who prophesies edifies the church. Paul once more stresses the fact that with respect to either tongues or prophecy, the latter is greatly preferred. The fundamental principle of loving one s neighbor as oneself, clarified in Paul s discourse on love (13), comes to expression in the voice of prophecy. The setting for prophecy is a public worship service where the members have come together for praise, prayer, and instruction. The setting can also be a small gathering of two or three in the name of the Lord 7 1 -1 9 0 “tw://bible.?id=40.18.20|AUTODETECT|” Matt. 18:20) 1 1 -1 9 0 0 ). Prophecy must always be spoken against the backdrop of love for one s neighbor.) 1 2 2 8 0 0 Paul notes that the person who prophesies edifies the church. In this text, he means not the universal church but the local congregation. When someone speaks to God in a tongue, the worshiper follows a vertical path; but when this person prophesies to the members of the church, he or she reaches out to fellow believers on a horizontal level.) 5. Now I wish that all of you speak in tongues, especially that you may prophesy. And greater is the one who prophesies than the one who speaks in a tongue, unless he interprets, so that the church may be edified.) 1 1 2 8 0 “tw://bible.?id=4.11.29|AUTODETECT|” a. Wish. When Paul asserts that he would like to have all the Corinthians speak in tongues, he is not promoting tongue-speaking itself. Rather, he contrasts this sentence with the next one, in which he exalts the gift of prophecy. The allusion is definitely to the words of Moses when he was told that Eldad and Medad were prophesying in the camp of Israel. When Joshua perceived a threat to Moses leadership, he urged Moses to stop the rivals. Then Moses asked: Are you jealous for my sake? I wish that all the Lord s people were prophets and that the Lord would put his Spirit on them! 7 1 -1 9 0 “tw://bible.?id=4.11.29|AUTODETECT|” Num. 11:29) 1 1 -1 9 0 0 ). Following in the footsteps of Moses, Paul earnestly desired that the Holy Spirit might come upon God s people in full measure.) 1 3 2 8 0 0 Paul expresses the wish that all the Corinthians speak in tongues, yet he is not contradicting himself. Earlier he wrote that not everyone receives the same spiritual gifts (12:30). Now he wants the readers to view everything in proper perspective. Of the two gifts, tongue-speaking and prophesying, he deems prophecy the greater of the two. Paul repeats the clause he wrote at the beginning of this chapter, especially that you may prophesy (vv. 1 and 5). The repetition itself indicates that he values prophecy far above tongues, yet he considers both gifts to have edifying features.) b.

Differences. Although Paul judges the gift of prophecy to be superior in value to the gift of tongues, he moderates his own assessment with the qualifying conjunction unless. Paul writes, unless he interprets, so that the church may be edified. He says that tongue-speaking is acceptable provided the speaker interprets his message. He is not saying that the prophets are the interpreters.��13�� In fact, from the chapter itself we are unable to know who these interpreters are. In an earlier chapter Paul mentioned both the gift of tongues and the gift of interpretation and stated that God grants these gifts to various groups of people (12:28 31).

The point Paul is making is that tongue-speaking when interpreted becomes valuable because it serves to edify the members of the church.) Paul compares the prophet with the tongue-speaker and considers the prophet to be the greater of these two. But what is the meaning of the adjective greater? The same adjective appears in 12:31, where Paul writes, But eagerly desire the greater gifts. In the last verse in chapter 12, however, the apostle fails to indicate what these greater gifts are. And in the current text, Paul employs the adjective greater only to compare tongue-speaking with prophesying. The text itself appears to communicate nothing more than a mere comparison.

With respect to effective communication that is beneficial to God s people, not the prophet but the words of the prophet are greater because they edify the Christian community. And when the congregation is edified, then the basic principle of love prevails.) 1 1 2 8 0 “tw://bible.?id=44.2.1-44.2.12|AUTODETECT|” Is Paul placing interpreted tongue-speaking on the same level as the words of a prophet? At Pentecost 7 1 -1 9 0 “tw://bible.?id=44.2.1-44.2.12|AUTODETECT|” Acts 2:1 12) 1 1 -1 9 0 0 ), tongue-speaking and preaching the gospel were identical. But in Acts, we nowhere read that interpreters were needed to translate the messages. We assume that in cosmopolitan Corinth, where people had come from many countries, numerous languages were spoken. In addition, some Corinthians spoke in tongues and followed a practice that may have had its origin in the pagan circles from which the Corinthians had come. After their conversion to Christianity, they did not see a difference between their ecstatic experience in pagan circles and the power of the Holy Spirit working within the Christian community.��14�� Paul does not forbid them to speak in tongues (v. 39); he wants them to be receptive to this gift coming from the Holy Spirit and to use it for edifying the church in the context of love.) 1 21 2 8 0 0 ) Greek Words, Phrases, and Constructions in 14:1 5) Verse 1) �t� ����� the definite article points to the same noun in the preceding chapter and verse (13:13).) 5�� this particle introduces the verb to prophesy in the present subjunctive as an indirect command. The particle and verb give content to the present imperative ������� (strive eagerly).) Verses 2 3) A ����� the present active participle of the verb ����� (I speak) expresses the activity of speaking but not its content.) �������� the dative as the indirect object does not differ much from the dative of advantage.��15�� However, in these two verses we prefer the indirect object.) �� this adversative particle stresses the difference between the one who speaks in a tongue and the other who prophesies. The verb ����� (v. 3) is followed by three nouns edification, encouragement, and comfort that in English syntax call for a preposition and a possessive pronoun to make the sentence complete.) Verses 4 5) �������� without the definite article, this noun could refer to the universal church. Here, however, it signifies the local congregation.) ���� this verb controls two verbal objects, the indirect discourse construction Q��� ������ (that you speak) and the indirect command 5�� ����������� (that you may prophesy).) ��x� �0 �� a literal translation shows redundancy , but it may be presumed that, without the �0 ��, ���� would have been virtually a preposition. ��16�� See 15:2.) ) ) b. Fitting Analogies) 14:6 12) After the introductory verses (vv. 1 5) of a discussion on tongues and prophecy, Paul now explains that if tongues are to be valuable assets in the church, they must be beneficial to the entire membership. To make his point, he uses pertinent examples from the areas of music and languages.) 6.

But now, brothers, suppose I come to you speaking in tongues, what shall I profit you unless I speak to you by revelation or by knowledge or by prophecy or by teaching?) a. But now, brothers. Now transmits not a temporal connotation but a logical one: but because things are so. On the basis of practices in the congregation, Paul is challenged to give his own view on tongues. He addresses the Corinthians with the word brothers, which in the parlance of that day included the sisters in the church. With the use of that term, Paul places himself on the same level as any one of them.

Because the matter of tongue-speaking is a sensitive issue, Paul has to correct the thinking and the actions of the people at Corinth, and has to do so pastorally and tenderly.) b. Suppose I come to you speaking in tongues. For the first part of a conditional sentence Paul writes a clause that expresses supposition or probability. By saying suppose, he invites the readers to give him their reaction should he ever appear in their midst speaking in tongues. He has every intention of paying them a visit (16:5), but not for the purpose of speaking in tongues.) 1 1 2 8 0 “tw://bible.?id=44.2.4|AUTODETECT|” Paul writes the expression tongues in the plural instead of the singular. Somewhat later he testifies that he has the ability to speak in tongues more than any of the Corinthians (v. 18), and again he uses the plural. The phrase speaking in tongues is an abbreviated form of the original clause, to speak in other tongues 7 1 -1 9 0 “tw://bible.?id=44.2.4|AUTODETECT|” Acts 2:4) 1 1 -1 9 0 0 ).��17�� Paul refuses to address the Corinthians in tongues, for he wants to communicate his message intelligibly (see v. 19). A lack of communication means a lack of love, yet love should be the hallmark of all personal relationships in the church. Moreover, Paul never refers to tongue-speaking without pointing out its inferior value, and comparing it unfavorably with speech that is intelligible. ��18��) 1 4 2 8 0 0 c. What shall I profit you unless I speak to you by revelation or by knowledge or by prophecy or by teaching? The answer Paul expects from the Corinthians is negative, unless, of course, he edifies them with his spiritual gifts. The gifts that the Holy Spirit distributes are meant to serve the church so that all the members may benefit from them. Consequently, when Paul eventually arrives in Corinth, he comes to edify the people with intelligible messages from God.) Paul delivers his messages in the form of either revelation, knowledge, prophecy, or teaching. We do well to take these four categories as two pairs that reinforce each other:) revelation and knowledge) prophecy and teaching) 1 1 2 8 0 “tw://bible.?id=49.3.5|AUTODETECT|” In the first pair, revelation can be taken to mean, first, the additions to the developing New Testament at that time. Next, it can refer to insights into God s Word revealed to the apostles and prophets 7 1 -1 9 0 “tw://bible.?id=49.3.5|AUTODETECT|” Eph. 3:5) 1 1 -1 9 0 “tw://bible.?id=50.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.15|AUTODETECT|” Phil. 3:15) 1 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” ). And last, it may signify a divine message to Paul (e.g., going to Jerusalem to see if the gospel he preached was in harmony with that of the apostles [) 7 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” Gal. 2:2) 1 1 -1 9 0 “tw://bible.?id=47.12.1|AUTODETECT|” ; compare also ) 7 1 -1 9 0 “tw://bible.?id=47.12.1|AUTODETECT|” II Cor. 12:1) 1 1 -1 9 0 “tw://bible.?id=47.12.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.12.7|AUTODETECT|” 7) 1 1 -1 9 0 0 ] ). Paul now states that he divulges revelation for the benefit of God s people. Likewise, he shares with the Corinthians knowledge that presumably pertains to God and his Word.) 1 2 2 8 0 0 The second pair enhances the preceding one. Prophecy runs parallel with revelation, and teaching finds its counterpart in knowledge.��19�� A prophet is unable to prophesy without a revelation and a teacher cannot impart instruction without knowledge. A person who receives revelation and then prophesies is a mouthpiece of the Holy Spirit; and someone who has knowledge and teaches the members of the church experiences the help of the Spirit (12:8). Last of all, revelation and knowledge relate to a person s internal possessions, while prophecy and teaching allude to a person s external activities.��20��) 7. In the same way, lifeless things, whether flute or harp, make a sound; if they do not produce distinct notes, how will anyone know what is being played on the flute or the harp?) 1 1 2 8 0 “tw://bible.?id=40.9.23|AUTODETECT|” Paul resorts to analogies to prove that in the church a lack of communication is pointless. He bypasses the animal world and takes an example from the world of music. Paul could have chosen the horn, the trumpet, the cymbals, or the gong. Instead, from the woodwind instruments he selects the flute and from the string instruments the harp. Flute playing was common at both funerals and weddings 7 1 -1 9 0 “tw://bible.?id=40.9.23|AUTODETECT|” Matt. 9:23) 1 1 -1 9 0 “tw://bible.?id=40.11.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.17|AUTODETECT|” 11:17) 1 1 -1 9 0 “tw://bible.?id=19.33.2|AUTODETECT|” ). The psalmists mention the harp a number of times 7 1 -1 9 0 “tw://bible.?id=19.33.2|AUTODETECT|” Pss. 33:2) 1 1 -1 9 0 “tw://bible.?id=19.137.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.137.2|AUTODETECT|” 137:2) 1 1 -1 9 0 “tw://bible.?id=19.149.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.149.3|AUTODETECT|” 149:3) 1 1 -1 9 0 “tw://bible.?id=19.150.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.150.3|AUTODETECT|” 150:3) 1 1 -1 9 0 0 ) and leave the impression that this instrument was used in worship services at the temple and elsewhere.��21��) 1 13 2 8 0 0 Music must be agreeable to the ear to be acceptable to the audience. The musician must skillfully produce pleasing sounds that disclose the distinct characteristics of the instrument that is played, whether the flute or the harp. Thus a relationship is formed between the player and the listener. But if the player produces a cacophony of sounds, everyone will depart from his presence.) 8. For if the trumpet produces an indistinct sound, who will prepare himself for battle?) To ask the question is to answer it. Paul takes an example from warfare in which the bugler on the city wall alerts the citizens to an impending onslaught by an approaching army.

The sound of the trumpet is a warning call to every able person to prepare himself for battle. But if the trumpeter plays in such a way that the notes cannot be heard, the citizens continue either their daily labors or their nightly sleep. In either case, inaction spells disaster.) With these examples taken from daily life, Paul seeks to show the Corinthians the utter futility of speaking in tongues that do not communicate a spiritual message. Because comprehension is lacking, people turn away from the tongue-speaker and leave the church.) 9. So also you, unless you utter a distinct message with your tongue, how will anyone know what is being said? For you will be speaking into the air.) a.

So also you. This phrase introduces the direct application of the analogy. Paul uses this saying twice (see v. 12) to emphasize his point. The Corinthians emit sounds that listeners are unable to appreciate and understand, much as musical instruments that are incorrectly handled convey nothing significant.) b. Unless you utter a distinct message with your tongue. The responsibility to speak clearly and understandably is now laid before the Corinthians.

Paul waits for them to conform to his direct reproof. He wants them to speak intelligibly. Note that he uses the adjective distinct as the converse of the adjective indistinct that describes the trumpet (v. 8). Further, the phrase with your tongue can mean either the physical speech organ, a known language, or ecstatic speech. Of these three, the first explanation appears to be the best. First, the noun tongue is rather personal, as it is modified by the pronoun your.

Next, the noun serves as the counterpart of the musical instruments mentioned earlier (vv. 7 8). And last, the preposition with signifies instrumentality that applies more to the organ of speech than to a language as a whole.) c. How will anyone know what is being said? The wording of this question repeats the wording in verse 7. There the question was asked how anyone would know what is being played, and here of what is being said. The parallels are striking and aptly underline the comparison.

The answer to the question that Paul raises is the unequivocal no one. ) d. For you will be speaking into the air. Here is the reason that no one is able to understand a word of what is said. The speaker faces the wind, so to speak, and loses all the qualities of effective communication. His voice cannot be heard, his words are lost, and his efforts are wasted (compare 9:26).) 10. There are undoubtedly ever so many languages in the world and none without meaning.) Now Paul is ready to present another analogy; this time he takes it from the area of voices.

This covers a broad range that includes the calls and the cries in the animal world. Paul s first analogy relates to inanimate objects in the area of music; his second example pertains to voices of living beings. John Calvin notes that voices include even the barking of a dog, the neighing of a horse, the roar of a lion, and the braying of a donkey. In addition, there are the songs, calls, and chirps of countless birds.��22�� But in this verse Paul distinctly suggests human languages. If he should even try to survey the multitude of languages and dialects in the world of his day, Paul certainly would have to say undoubtedly. To express this thought, he uses a well-known Greek formula ei tychoi (if it should turn out that way).) Languages that cannot be understood create formidable barriers in society.

A case in point is those countries that cope with multiple languages and ethnic divisions within their borders. These divisions usually stem from the fact that when people do not understand a language spoken to them, they are frustrated. Speech without meaning is a contradiction in terms. ��23�� Thus, in the Corinthian church uninterpreted tongue-speaking created barriers that could result in divisions.) 11. If then I do not know the meaning of the language, I shall be a foreigner to the one who is speaking and the one who is speaking in my presence is a foreigner.) 1 1 2 8 0 “tw://bible.?id=44.14.11-44.14.14|AUTODETECT|” Paul writes a conditional sentence that expresses probability. Although he was able to converse in a number of languages, Paul himself did not understand the Lycaonian dialect of the people in Lystra 7 1 -1 9 0 “tw://bible.?id=44.14.11-44.14.14|AUTODETECT|” Acts 14:11 14) 1 1 -1 9 0 0 ). He personally experienced that his presence among people who could not understand his speech made him a foreigner to them and, similarly, his inability to understand the language made the speakers foreigners to him. The Greek word barbaros, from which we derived the term barbarian, denotes any person whose native tongue differs from Greek. Originally the expression conveyed nothing negative and was used to distinguish Greek-speaking people from those who spoke another language.) 1 1 2 8 0 “tw://bible.?id=62.4.18|AUTODETECT|” A spoken language must convey meaning; otherwise it is ineffective and impotent. If it fails to communicate, language alienates speakers and hearers. A literal translation of the phrase the meaning of the language is the power of the language. The Greek term dynamis (power) can also be translated force, which makes good sense in this text.��24�� From the setting of this word we may deduce that the force of unintelligible speech creates a sense of fear and insecurity in the heart of the hearer. But in the church fear and insecurity ought to have no place. Where God s love is, there is no fear, because God s perfect love takes away fear 7 1 -1 9 0 “tw://bible.?id=62.4.18|AUTODETECT|” I John 4:18) 1 1 -1 9 0 0 , NCV).) 1 3 2 8 0 0 12. So even you, since you are eager for spiritual gifts, seek to excel in those that edify the church.) a. So even you. At the conclusion of his second analogy, Paul repeats the phrase he used at the end of the first analogy (v. 9). The Christian community, aware of the many nationalities and languages represented in the city of Corinth, should understand the frustration someone experiences by not being able to understand a certain spoken language. This means that Paul s illustration is apt, because it can be applied to the matter of tongue-speaking in the local church.) b.

Since you are eager for spiritual gifts. After his discussion on prophecy and tongues, Paul has come full circle. At the beginning of this chapter, he urged the readers to strive eagerly for spiritual gifts (v. 1; compare 12:31). Paul actually writes, since you are zealots for spirits (compare 12:10). He uses two nouns in this clause, zealots and spirits, that call for closer scrutiny.) 1 1 2 8 0 “tw://bible.?id=44.22.3|AUTODETECT|” First, Paul tells the Corinthians to become zealots, which is a word that has either a negative or a positive connotation. He himself had been a zealot by keeping the traditions of Judaism and, as a consequence, tried to destroy the church 7 1 -1 9 0 “tw://bible.?id=44.22.3|AUTODETECT|” Acts 22:3) 1 1 -1 9 0 “tw://bible.?id=48.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.14|AUTODETECT|” Gal. 1:14) 1 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” ). But in this verse, the word signifies a positive striving after the gifts of the Spirit 7 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” Titus 2:14) 1 1 -1 9 0 “tw://bible.?id=60.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.13|AUTODETECT|” I Peter 3:13) 1 1 -1 9 0 0 ).��25��) 1 14 2 8 0 0 Next, Paul s intent is not to ask the Corinthians to pursue the spirits. Rather, he exhorts them to become recipients of spiritual gifts. Some commentators understand the term spirits to mean various breathings of inspirations in the assemblies of the Church. ��26�� This undoubtedly is true, but we come closer to Paul s intention if we say that the Holy Spirit reveals himself in distributing a multitude of spiritual gifts to his people. As Paul stated earlier: The one and the same Spirit works in all these things, apportioning them to each one individually as he desires (12:11). In brief, the plural noun spirits refers to the Holy Spirit distributing many of his spiritual gifts to his people.��27��) c. Seek to excel in those that edify the church.

The emphasis in this clause is on the concept edification, which is one of Paul s important themes in this chapter (see the commentary on v. 4). The Holy Spirit endows his people with spiritual gifts for the purpose of edifying the church of the Lord Jesus Christ. Paul does not specify which gifts the members are to use for their mutual edification. Instead, he exhorts them to excel. The words in those following the imperative seek to excel are not in the Greek text, yet the flow of the sentence suggests that they be included. The message Paul leaves with the Corinthians is that they excel in edifying the church with the spiritual gifts they have received.) ) Doctrinal Considerations in 14:6 12) Any pastor or teacher will attest to the fact that sermons or lessons are soon forgotten but apt illustrations last a lifetime.

A wise speaker, however, uses verbal pictures sparingly. He knows that although a presentation saturated with stories may be entertaining, it often lacks substance or coherence. And an incoherent sermon or lecture is unintelligible. Jesus taught numerous parables, but all of them have a ringing message that is instantly understandable to every listener.) The analogies Paul presents are taken from daily life and support the main point of the argument. A flute and a harp are meant to convey pleasing melodies, and a bugle ought to emit clear tones to warn the citizenry. These two illustrations enhance, clarify, and strengthen the point Paul tries to make.) Paul lays down four principles that the Corinthians had to observe: first, tongues should be interpreted; next, they must edify the members of the church; third, they ought to be intelligible in the context of love (see v. 1a); and last, orderliness must be characteristic of believers at worship (see especially v. 33a).) Within the Christian community of Corinth, tongue-speakers were voicing meaningless utterances.

Paul shows that when he is with the believers he will bring them some revelation, knowledge, prophecy, and teaching. He informs them that his task is to preach the crucified Christ and his gospel (1:23; 15:1). This gospel is intelligible and edifying only when the Holy Spirit is associated with it. Comments J. Stanley Glen, The Spirit of God signifies an ultimate intelligibility. ��28�� Word and Spirit go together when a preacher or a teacher clearly communicates God s revelation, for the Holy Spirit is inseparably connected with the Word of God. In short, the Spirit explains the word intelligibly.) ) Greek Words, Phrases, and Constructions in 14:6 12) Verse 6) � this preposition followed by the dative case in four nouns is descriptive and actually means consisting of. ��29��) ������ the noun can signify either the act of teaching or the body of doctrine (KJV).

Scholars favor the first interpretation.) Verses 7 8) 1 1 2 8 0 “tw://bible.?id=48.3.15|AUTODETECT|” E��� the usual translation is nevertheless, yet. However, the setting of the adverb demands that it introduces a comparison and, therefore, should be translated likewise or just as 7 1 -1 9 0 “tw://bible.?id=48.3.15|AUTODETECT|” Gal. 3:15) 1 1 -1 9 0 0 ).��30��) 1 19 2 8 0 0 ��� ����������� literally, the Greek reads how will it be known? In an acceptable English translation, we use the active voice and add the word anyone: how will anyone know? ) �������������� a verb in the middle voice and future tense has a direct bearing on the person involved: who will prepare himself? ) Verse 10) �0 ����� the particle introduces a conditional clause with the present optative of the verb ������� (I obtain). The clause appears as a formula signifying perhaps or if it should turn out that way (see also 15:37). The formula as a protasis is not followed by a corresponding apodosis. In the current text, it probably tries to limit the impact of the adjective ������� (so many) in the sentence: there are probably ever so many different languages. ��31��) Verses 11 12) p� �V� �t �0�� the conditional clause, expressing probability with the verb �6�� (I understand; see v. 16), is followed by the future tense of the verb to be and ���������� (the one speaking) as a dative of respect: I shall be, in the eyes of the speaker, a barbarian. ��32��) ������� the present imperative is located in the middle of the second part of verse 12. The word order is striking, because the emphasis falls on the church s edification of its members.

Paul wants the Corinthians to pursue wholehearted edification.) ) ) c. Praying and Praising) 14:13 17) Throughout this chapter Paul questions the usefulness of religious activity that is devoid of edification. In this section he writes that intelligibility requires the use of the believer s mind in praying, singing, praising, and giving thanks to God. A believer who does not employ the mind and practices tongue-speaking without interpretation utters a series of meaningless syllables. The gift of speaking in tongues can be validated only when there is interpretation (v. 5).) 13. Therefore, let the one who speaks in a tongue pray so that he may interpret.) The adverb therefore links the present verse to the preceding passage (vv. 6 12) and especially to verse 12.

There Paul stresses both edification and intelligibility. On the basis of these principles he exhorts the Corinthians that the person who engages in tongue-speaking should pray for interpretation.) The wording of the text is clear, yet its interpretation presents a few questions. Does Paul mean that the same person may possess the gift of speaking in a tongue and afterward, in answer to prayer, receive the gift of interpretation? Can a person possess these two gifts at the same time or is the first one coming to an end when the second one is received? Is Paul telling the tongue-speaker to pray that someone may be found who is able to translate the spoken words?) Finding satisfactory answers to these questions is difficult because the wording of the text is compact and measured. However, we should realize the setting that Paul describes is not the privacy of one s house but a public worship service.

In this setting, the spoken word must always be lucid and instructive; otherwise the speaker ought to remain silent (vv. 5, 28). The tongue-speaker usually has full control of his senses and thus is able to either begin or stop at any time.��33�� Neither the speaker nor the listener is edified by unintelligible speech. Moreover, tongue-speaking and the interpretation of tongues should be linked, for they are gifts of the Holy Spirit that are meant to edify the church.) Further, if a person speaks a foreign language, someone should be found to translate his words.��34�� Paul wants everyone in the audience to receive the benefit of the message. In a subsequent context, he says that someone else should be found to interpret the spoken words (vv. 27 28). If an interpreter is not present, the speaker must remain silent.) 14. For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 15.

What then is the result? I shall pray with my spirit, and I shall pray also with my mind. I shall sing with my spirit and I shall sing also with my mind.) The first clause is conditional, and in it Paul is not saying that he himself prays in a tongue (compare vv. 18 19). He only states what would happen if he should do so: his spirit would be praying without the use of his mind. Paul himself sets the example by praying in distinct words that everyone is able to understand.��35��) 1 1 2 8 0 “tw://bible.?id=40.22.37|AUTODETECT|” a. For if I pray in a tongue, my spirit��36�� prays, but my mind is unfruitful. This text explains the preceding verse (v. 13), being connected by the introductory word for.��37�� That is, Paul uses his personal life as an example for the Corinthians. In an earlier passage, he stated that speaking to God in a tongue is a private matter without benefit to the church (vv. 2 4). In private prayer, only the human spirit communicates with God. But Paul rejects such praying in public worship. He says that the mind is unproductive, because it does not edify others. Although the exact words in Jesus command to love God with heart, soul, and mind 7 1 -1 9 0 “tw://bible.?id=40.22.37|AUTODETECT|” Matt. 22:37) 1 1 -1 9 0 0 ) differ from those found in this text (vv. 14 15), the exercise of prayer should employ the same faculties.) 1 9 2 8 0 0 How do the spirit and the mind function? The human mind, which has the capacity to think and understand, is intimately linked to the human spirit. When the Holy Spirit controls both the spirit and the mind, a person usually flourishes and prospers. But when the human spirit is not governed by the Holy Spirit, the mind remains spiritually idle and the result is sterility.��38��) It is possible for the spirit and the mind to function separately, but Paul intimates that a person s spirit and mind must be equally engaged to be productive.��39�� Accordingly, Calvin makes this pointed observation concerning the Corinthian situation: But if someone endowed with the gift of tongues spoke sensibly and intelligently, it would have been pointless for Paul to say that the spirit prays but the understanding is unfruitful , for the understanding must have been acting together with the spirit. ��40��) b. What then is the result? I shall pray with my spirit, and I shall pray also with my mind.

The spirit and the mind must work together in the exercise of prayer to utter intelligible words. They must edify the church members who listen to these words. Thus, Paul urges the Corinthians to pray in a language that is known to everyone present in the worship service. He tells the Corinthians that both the spirit and the mind must pray effectively for the benefit of the church.) Indeed, praying calls for an intense concentration of the mind: we praise God, confess our sins, thank him for blessings received, and humbly petition him to fill our needs. To pray without engaging one s mind is useless, says Paul. Hence, speaking in tongues without the use of the mind results in a failure to communicate with those who listen.

In verse 14, Paul clearly states that if the mind is unfruitful, there is no intelligibility, no understanding, and no edification.��41��) By writing the future tense in verse 15, Paul expresses his own will and determination, that is, I shall certainly pray with my mind, and I shall indeed sing with my mind. Among the aspects of worship (see v. 26) are both prayer and praise. The first one usually consists of petitions and the second one is the joyful response to blessings received. Seventeenth-century English bishop Thomas Ken gave poetic expression to the thought of praising the Triune God for such blessings in the familiar doxology:) Praise God, from whom all blessings flow;) Praise Him, all creatures here below;) Praise Him above, ye heavenly host;) Praise Father, Son, and Holy Ghost.) 1 1 2 8 0 “tw://bible.?id=40.6.7|AUTODETECT|” c. I shall sing with my spirit and I shall sing also with my mind. Paul deliberately places praise next to prayer. He reasons that for his spirit to pray effectively, he must use his mind. And when his spirit wants to sing joyful praises to God, Paul must do so with full understanding of the words and music. The Gentiles, says Jesus, engage in meaningless babbling when they pray 7 1 -1 9 0 “tw://bible.?id=40.6.7|AUTODETECT|” Matt. 6:7) 1 1 -1 9 0 “tw://bible.?id=40.6.9-40.6.13|AUTODETECT|” ). He warns his listeners not to be like them but to pray intelligently the words of the Lord s Prayer 7 1 -1 9 0 “tw://bible.?id=40.6.9-40.6.13|AUTODETECT|” Matt. 6:9 13) 1 1 -1 9 0 0 ). Similarly, singing ought to be expressed in meaningful words with appropriate melodies. Both the one who prays and the one who sings gain a spiritual blessing when their hearers obtain a celestial benefit.) 1 1 2 8 0 “tw://bible.?id=49.5.19|AUTODETECT|” The setting obviously is a worship service during which the members of the congregation participate in prayer and in singing psalms, hymns, and spiritual songs 7 1 -1 9 0 “tw://bible.?id=49.5.19|AUTODETECT|” Eph. 5:19) 1 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” Col. 3:16) 1 1 -1 9 0 0 ). When one sings praises to God, he or she should pay close attention to the words and the tune, or one s singing may result in nonsense and dissonance. As the spirit and the mind work together in praying, so they ought to be in tandem when singing.) 1 11 2 8 0 0 16. Otherwise, if you bless [only] with the spirit, how shall the one who fills up the place of the uninformed say amen to your thanksgiving? Because what you utter he does not understand.) a. Result. Otherwise, if you bless [only] with the spirit. Paul is saying that if the Corinthians do not speak and sing intelligibly, they will offend those who are unable to understand the words of the one who is praying.

To be precise, in the Greek Paul uses the second person singular you as if he addresses a person who is challenging his discourse. Hence, once more he stresses the consequence of praying and giving thanks with the spirit but not with the mind.) The verb to bless should be taken together with the noun thanksgiving, for both terms explain the worshipful acts of praying and singing. In this context, to bless means to offer praise to God in worship. Because of Old Testament teaching, the verb was used in everyday life especially before and after a meal.��42�� Blessing is the act of praising, whereas thanksgiving is the content of that praise. Blessing may be the most worthy part of prayer, but unless it is uttered in understandable language, it is useless to everyone who participates in the worship service.) b. Response.

How shall the one who fills up the place of the uninformed say amen to your thanksgiving? Paul asks a question that is contextual and can be understood only when we are familiar with worship services in the ancient synagogue and church. At the conclusion of a prayer in a synagogue, it was customary for the audience to utter a responsive amen a Hebrew term that means So let it be! as a sign of wholehearted approval of what was said.��43�� This custom continued in the worship service of the early church, as is evident from Paul s writings and those of church fathers.��44�� The members of the church voiced their consent to a prayer that one of them had uttered. If they had not understood a prayer expressed in a language unknown to them, they would be unable to say amen.) The clause one who fills up the place of the uninformed is difficult to interpret. The Greek word idiMts (uninformed) occurs again in verse 23 (there, with the term unbelievers; see the commentary); in the current text we perhaps do well to understand the uninformed to be one who fills the role of disciple, an inquirer whose status is between an unbeliever and a full-fledged Christian (compare also the commentary on vv. 23 24).��45�� Just as the synagogues had God-fearers whose status was between those of unbelievers and proselytes, so in its evangelistic outreach the early church had disciples or inquirers. Moreover, the use of the singular in this verse and the next should not be overlooked.

With the singular, Paul uses a Hebrew idiom that actually means to play a part, or fill a role.��46��) In this passage, however, the inability to understand a spoken language, not an inability to understand the Christian faith, is at issue. For that reason, most commentators apply the Greek term idiMts to a person who lacks the gift of either tongues or interpretation yet is a full member of the church. Such a person is untrained and unskilled in understanding the language that is spoken and thus is deprived of spiritual blessings. Paul focuses attention on a particular individual who evidently is a tongue-speaker and another person who is not.) c. Reason. Because what you utter he does not understand.

The sense of the current passage is that someone who fails to understand the prayer is not edified at all and thus is unable to say amen in confirmation to the spoken words. Paul reproves anyone who speaks in a tongue without the benefit of an interpreter, and thus he implicitly reiterates that tongue-speaking is not a high-ranking gift.) 17. For you are giving thanks well enough; however, the other man is not edified.) Paul emphatically addresses the individual who speaks in a tongue during a worship service. He says to him, You, in fact, you are giving thanks. He praises this person for thanking God and commends him: well done! Paul does not find fault with this person s expressions of gratitude but rather with the manner in which he expresses them.

He reproves him for the total disregard for the other man, because the uninformed person receives no benefit from the prayer that was uttered in a language that was not understood. Paul s last clause in this verse is a ringing rebuke for the tongue-speaker who failed to edify the uninformed person. In short, anyone who gives leadership in a worship service must speak intelligibly to enlighten and instruct his fellow man.) ) Practical Considerations in 14:15 17) 1 1 2 8 0 “tw://bible.?id=42.1.46-42.1.55|AUTODETECT|” The New Testament church emerged from local Jewish synagogues in both Israel and the Dispersion. When Christians founded churches in distinction from Jewish synagogues, the liturgical structure of worship in these two assemblies remained quite similar. Both the Jew and the Christian sang the psalms and hymns recorded in the Old Testament, yet in time the Christians added songs from the New Testament for instance, the songs of Mary, Zechariah, and the angels 7 1 -1 9 0 “tw://bible.?id=42.1.46-42.1.55|AUTODETECT|” Luke 1:46 55) 1 1 -1 9 0 0 ; 68 79; 2:14).��47��) 1 2 2 8 0 0 Leaders in both gatherings read portions from the Scriptures (selections from the Law and the Prophets), but in the church they also read the Gospels, Acts, and epistolary literature. The sacred writings were kept safe in the custody of local officials, who encouraged the people to memorize the Scriptures. Worshipers learned by heart the psalms, hymns, songs, and numerous parts of Holy Writ. And at every worship, these parts were repeated and augmented.) When the writer of Hebrews wrote his epistle, he quoted primarily from psalms, hymns, and messianic prophecies sung and recited by the people at worship. Thus he was able to communicate clearly and effectively, because everyone in the audience was familiar with the Old Testament quotations and Christ s gospel.) 1 1 2 8 0 “tw://bible.?id=5.6.4|AUTODETECT|” In addition, the people confessed their faith in accord with their respective creeds. The Jew recited the Shema 7 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” Deut. 6:4) 1 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” ) and the Christian declared his faith in Jesus Christ as Lord and Savior 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” I Cor. 12:3) 1 1 -1 9 0 “tw://bible.?id=50.2.6-50.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.6-50.2.11|AUTODETECT|” Phil. 2:6 11) 1 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 1 1 -1 9 0 0 ). Preaching in the local churches was in the form of teaching, exhortation, and edification. Apart from administering baptism and celebrating the Lord s Supper, church leaders and members offered congregational prayers to which the people expressed their concurrence with the customary amen. The church as a body not only heard the sermons and prayers but also tested them.��48�� Sermons and prayers were to be understood and had to edify everyone present in the worship service.) 1 1 2 8 0 “tw://bible.?id=44.2.10|AUTODETECT|” From the information provided in Acts and the epistles, we are not aware of any church other than the one in Corinth that practiced tongue-speaking in the first century. No other New Testament writer, with the exception of Luke in ) 7 1 -1 9 0 “tw://bible.?id=44.2.10|AUTODETECT|” Acts 2, 10) 1 1 -1 9 0 0 , and 19, mentions tongue-speaking. Furthermore, aside from I Corinthians 12 14, the other New Testament passages that list spiritual gifts refrain from recording the gift of tongues. And in his First Epistle to the Corinthians, Paul discourages the practice of uninterpreted tongue-speaking. Although he urges the Corinthians to strive for the gift of prophecy (vv. 1, 5), he does not exhort them to seek the gift of speaking in tongues. Paul shows that of all the spiritual gifts the one of tongues is the least. He encourages the readers of his epistle to desire the greater gifts (12:31). On the other hand, he does instruct the Corinthians not to forbid anyone from speaking in a tongue (v. 39). Tongue-speaking is a gift of the Holy Spirit.) 1 15 2 8 0 0 ) Greek Words, Phrases, and Constructions in 14:13 17) Verse 13) ��� and so. This combination of the preposition ��� (because of) and the neuter singular relative pronoun E (which) summarizes the message of the preceding verse (v. 12).) Verse 15) ���� the context indicates that the future tense expresses purpose: I shall sing & and I shall sing with my mind. ) Verses 16 17) ���, ����� the words translated for otherwise allude to an ellipsis that means if it were different. ��49��) �r� & ��� these two words signal a sharp contrast between the tongue-speaker and the uninformed worshiper.) ) ) d. Thanksgiving) 14:18 19) 18. I thank God that I speak in tongues more than all of you. 19. However in the church I would rather speak five words with my mind so that I may even teach others than ten thousand words in a tongue.) a. Admission At least one translation reads speaking in different kinds of languages (NCV), and indeed Paul was able to converse in Semitic and in Indo-European languages and thus serve Jesus Christ as a cosmopolitan missionary.

The Greek text, however, has the plural form tongues, not the singular, and does not say different kinds of tongues (12:10, 28) but tongues. It appears that Paul focuses attention more on speaking in tongues than on his ability to speak different known languages.) 1 1 2 8 0 “tw://bible.?id=44.10.10|AUTODETECT|” Paul gives thanks to God��50�� for granting him the ability to speak in tongues more than people in the Corinthian community. His comparison relates not so much to frequency of occurrences as to the quality of his speaking in tongues.��51�� We presume that Paul s admission of possessing this gift most likely came as a surprise to the believers, especially to the tongue-speakers. Although we know that both Peter and Paul at times fell into a trance 7 1 -1 9 0 “tw://bible.?id=44.10.10|AUTODETECT|” Acts 10:10) 1 1 -1 9 0 “tw://bible.?id=44.22.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.17|AUTODETECT|” 22:17) 1 1 -1 9 0 “tw://bible.?id=47.12.1-47.12.6|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=47.12.1-47.12.6|AUTODETECT|” II Cor. 12:1 6) 1 1 -1 9 0 0 ), we have no record in the New Testament that they ever spoke in tongues.) 1 2 2 8 0 0 Why does Paul reveal this personal information? I venture to say that he urges the Corinthians to follow his example of using his gifts only for edifying the Christian community. Paul s objective in relating a personal experience is to show that he would not use the gift in public unless others would benefit from it.) b. Use. Paul immediately qualifies his statement that he has the ability to speak in tongues. He clearly indicates what his conduct would be in the setting of a worship service: In the church I would rather speak five words with my mind.

The words in the church state the location and make clear that Paul is not referring to the privacy of one s home (see the commentary on v. 4). The church is the place where God s people worship, where they praise God communally, and where they hear the gospel. In church, they are edified through the teaching and preaching of God s Word and are subsequently strengthened in their faith. Speaking in uninterpreted tongues does not contribute to the edification of the people and so Paul discourages the practice.) 1 1 2 8 0 “tw://bible.?id=42.12.6|AUTODETECT|” The numeral five in the expression five words is idiomatic, much as we use the numeral six in the saying six of the one and half a dozen of the other. In the New Testament, five occurs as a round number with such nouns as sparrows 7 1 -1 9 0 “tw://bible.?id=42.12.6|AUTODETECT|” Luke 12:6) 1 1 -1 9 0 “tw://bible.?id=42.12.52|AUTODETECT|” ), family 7 1 -1 9 0 “tw://bible.?id=42.12.52|AUTODETECT|” Luke 12:52) 1 1 -1 9 0 “tw://bible.?id=42.14.19|AUTODETECT|” ), yoke of oxen 7 1 -1 9 0 “tw://bible.?id=42.14.19|AUTODETECT|” Luke 14:19) 1 1 -1 9 0 “tw://bible.?id=42.16.28|AUTODETECT|” ), brothers 7 1 -1 9 0 “tw://bible.?id=42.16.28|AUTODETECT|” Luke 16:28) 1 1 -1 9 0 “tw://bible.?id=40.25.15|AUTODETECT|” ), talents 7 1 -1 9 0 “tw://bible.?id=40.25.15|AUTODETECT|” Matt. 25:15) 1 1 -1 9 0 “tw://bible.?id=40.25.2|AUTODETECT|” ), and the foolish and wise virgins 7 1 -1 9 0 “tw://bible.?id=40.25.2|AUTODETECT|” Matt. 25:2) 1 1 -1 9 0 0 ).��52��) 1 23 2 8 0 0 With my mind denotes speaking intelligibly and reminds readers of Paul s earlier insistence on praying and singing with the mind (vv. 14 15). The phrase with my mind also evokes a contrast between speaking words that are intelligible or unintelligible: that is, the difference between prophecy or tongue-speaking.��53��) So that I may even teach others. The Greek verb katcheM (I teach) actually means that a teacher utters words that are directed to listeners who are seated at his feet. In the early church, the verb connoted a question-and-answer method that we associate with the term catechism.��54�� Paul would rather speak five words teaching others the gospel of Christ than ten thousand words that are unintelligible to the Corinthians. In effect, Paul rules out the possibility that he will ever publicly speak in a tongue, especially in a worship service.��55�� He implicitly encourages the Corinthians to adopt his model. If they want to exercise the gift of tongue-speaking, let them do so in private.

And if they wish to do so in public, let them use an interpreter (v. 27).) ) Greek Words, Phrases, and Constructions in 14:18 19) ���� there are two variants, ����� (speaking) and ������ (to speak), which appear to be improvements of the verb ���� (I speak) but lack the introductory conjunction E�� (that).) � ������� this construction is idiomatic and means at church. It refers not to a building but to the gathering of people at worship.) $ the comparative particle takes the place of the adverb ������ (rather).) ������� literally, tens of thousands. See 4:15.) ) ) e. Tongues and Scripture) 14:20 25) At this juncture in the discourse on tongues, Paul reminds his readers of the virtue of love. He wants them to practice the rule of love, overcome evil, and present themselves as mature Christians. He points them to the Scriptures so that they may be guided in their thinking by God s revelation.) 20.

Brothers, do not be children in your thinking, but be babes in regard to evil. Be mature in your thinking.) The term brothers, which includes sisters, generally means that Paul introduces and discusses a sensitive topic (see vv. 6, 26, 39). With this word, he places himself on the level of the readers and expresses fellowship with them. Paul gives leadership and expects the Corinthians to follow him. Thus he issues two commands, one negative and the other positive.) Do not be children in your thinking, but be babes in regard to evil. The negative command comes first, which in the Greek shows that the Corinthians persistently demonstrated childish ways in their thinking.

Some of them possibly flaunted their gift of tongues and demeaned others who lacked this gift. Paul now tells them to stop doing so and to act like adults. He undoubtedly has in mind the words God conveyed to Jeremiah, who wrote about the people of his day:) ) My people are fools;) they do not know me.) They are senseless children;) they have no understanding.) They are skilled in doing evil;) they know not how to do good. ) 1 1 2 8 0 “tw://bible.?id=24.4.22|AUTODETECT|” [) 7 1 -1 9 0 “tw://bible.?id=24.4.22|AUTODETECT|” Jer. 4:22) 1 1 -1 9 0 0 ]) 1 1 2 8 0 0 The Corinthians were more interested in entertainment than in education. They preferred the spectacular of tongue-speaking to the specifics of doctrinal issues. Spiritually, they pretended to be adults but in performance they were children.) 1 1 2 8 0 “tw://bible.?id=45.16.19|AUTODETECT|” As the spiritual father of the Corinthian believers (4:15), Paul exhorts them to be adults in their intellectual and spiritual perceptions.��56�� He contrasts his negative exhortation with a positive one , yet these two exhortations are not truly parallel. We might have expected him to write Do not be children in your thinking, but be mature in your thinking. Nonetheless, he urges the Corinthians to be mature people of God and to employ their inner being (heart, soul, and mind) in pursuing that which is good 7 1 -1 9 0 “tw://bible.?id=45.16.19|AUTODETECT|” Rom. 16:19) 1 1 -1 9 0 “tw://bible.?id=40.10.16|AUTODETECT|” ). And with respect to doing evil, he wants adults to be as naive as infants. Paul vaguely echoes the words which Jesus spoke to his disciples before they began their missionary journey: Therefore be as shrewd as snakes and as innocent as doves 7 1 -1 9 0 “tw://bible.?id=40.10.16|AUTODETECT|” Matt. 10:16) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 21. In the Law it is written,) With strange tongues and with the lips of foreigners) I will speak to this people,) Even so they will not obey me, says the Lord. ) 1 1 2 8 0 “tw://bible.?id=45.3.19|AUTODETECT|” Paul quotes from one of his favorite books in the Old Testament, the prophecy of Isaiah. Of the seventeen quotations from the Old Testament Scriptures in I Corinthians, Paul has six from Isaiah.��57�� Here he introduces the quotation with the phrase in the Law. Following Jewish practice, he applies the word law to the entire Old Testament 7 1 -1 9 0 “tw://bible.?id=45.3.19|AUTODETECT|” Rom. 3:19) 1 1 -1 9 0 “tw://bible.?id=43.10.34|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=43.10.34|AUTODETECT|” John 10:34) 1 1 -1 9 0 “tw://bible.?id=43.12.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.34|AUTODETECT|” 12:34) 1 1 -1 9 0 “tw://bible.?id=43.15.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.25|AUTODETECT|” 15:25) 1 1 -1 9 0 0 ).��58�� In addition, the wording is not an exact quotation from either the Hebrew or the Septuagint text but appears to be Paul s weaving the Old Testament text into his discourse. Incidentally, the wording is similar to the translation of Aquila.) 1 7 2 8 0 0 In translation, the Hebrew text has this reading:) Very well then, with foreign lips and strange tongues) God will speak to this people,) to whom he said,) This is the resting place, let the weary rest ;) and This is the place of repose ) but they would not listen.) 1 1 2 8 0 “tw://bible.?id=23.28.11-23.28.12|AUTODETECT|” [) 7 1 -1 9 0 “tw://bible.?id=23.28.11-23.28.12|AUTODETECT|” Isa. 28:11 12) 1 1 -1 9 0 0 ]) 1 1 2 8 0 0 Paul has reversed the two parts of the first line, foreign lips and strange tongues. In the second line he substitutes I for God in other words, God speaks directly to the people. He deletes the third and fourth lines and half of the fifth. And last, he adds even so and says the Lord to the second half of line five.) 1 1 2 8 0 “tw://bible.?id=23.28.10|AUTODETECT|” a. Historical setting. Paul takes the words from Isaiah s prophecy from the middle of a section that depicts Isaiah being ridiculed by intoxicated priests and prophets. These drunken clerics mock him by asking whether he is trying to explain his message to small children. They say that Isaiah s message is, Do and do, do and do, rule on rule, rule on rule 7 1 -1 9 0 “tw://bible.?id=23.28.10|AUTODETECT|” Isa. 28:10) 1 1 -1 9 0 “tw://bible.?id=23.28.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.28.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ). In Hebrew, these lines sound like baby talk:) 1 2 2 8 0 0 sav lasav sav lasav) kav lakav kav lakav.) 1 1 2 8 0 “tw://bible.?id=12.18.26|AUTODETECT|” Their simplicity approaches unintelligibility. The Israelites scorned Isaiah, who came to them with God s word expressed in simple and clear Hebrew. Now God would come to them with Assyrian armed forces, whose soldiers would speak to them in a foreign language 7 1 -1 9 0 “tw://bible.?id=12.18.26|AUTODETECT|” II Kings 18:26) 1 1 -1 9 0 “tw://bible.?id=5.28.49|AUTODETECT|” , where Assyrian officials addressed the people of Jerusalem in the Hebrew tongue). God pronounced a curse on them because of their unbelief.��59��He told them that they would be exiled to Assyria, where they would hear unintelligible speech 7 1 -1 9 0 “tw://bible.?id=5.28.49|AUTODETECT|” Deut. 28:49) 1 1 -1 9 0 “tw://bible.?id=23.33.19|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=23.33.19|AUTODETECT|” Isa. 33:19) 1 1 -1 9 0 “tw://bible.?id=24.5.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.5.15|AUTODETECT|” Jer. 5:15) 1 1 -1 9 0 0 ). Nevertheless, they refused to believe his word they would not listen. ) 1 15 2 8 0 0 b. Current setting. With the expression even so Paul stresses the hearers unwillingness to listen to God and obey him. He interprets this attitude as disobedience: Even so they will not obey me, says the Lord. But to whom does Paul apply this quotation? Who are these people who do not obey the Lord?

They are not the Corinthians, because they are the ones who speak in tongues.) In the next three verses Paul repeatedly writes the term unbelievers (three times in the plural and once in the singular, vv. 22 24); moreover, the New Testament frequently lists the expression apistoi (unbelievers) and applies it to people whose background could be either Judaism or paganism.��60�� God gave both the Jew and the Gentile the choice of either obeying or disobeying him. The Jews who refused to accept Christ s gospel were acquainted with the prophecy of Isaiah. Because they rejected the message of Scripture, they were indeed unbelievers. For them, this passage from Isaiah was a sign. For unbelieving Gentiles likewise, the phenomenon of tongue-speaking was a sign. Admittedly, the scene that Isaiah depicts and the Corinthian setting differ considerably.

And the question about the identity of unbelievers remains.) 22. Therefore, tongues are a sign not for the believers but for the unbelievers. And prophecy is not for unbelievers but for believers.) The first sentence in this text has been problematic for every interpreter. The conclusive therefore marks the beginning of the crux. What is Paul trying to conclude after he quotes Isaiah s prophecy? He is applying the quotation in its modified form to the people in Corinth and says, for this reason tongues are a sign not for the believers but for the unbelievers.

In Corinth, speaking in uninterpreted tongues resulted inescapably in confusion and unintelligibility. Thus, Paul indicates that tongue-speaking is a sign from God for unbelievers who either notice God s sacred presence at the worship service or turn away from God by hardening their hearts.) Nevertheless, the first sentence of verse 22 would be relieved significantly of one problem if the reading could be a sign not for unbelievers but for believers. The interchange of the two words believers and unbelievers would be helpful.��61�� But this substitution is ruled out for lack of Greek manuscript support.) Another approach is to interpret verse 22 as a rhetorical question instead of a declarative statement. The assumption, then, is that an imaginary opponent had raised the rhetorical question which Paul now incorporates in his discourse. Paul tries to answer him in verses 23 25.��62�� Certainly this is an ingenious solution to the problem in verse 22. But whenever Paul introduces quotations that come to him from Corinthian sources, these quotes reveal three basic characteristics:) brevity,) Paul s sustained qualification, and) his unambiguous response.��63��) Because these characteristics are not present in verses 22 25, we hesitate to view verse 22 as a rhetorical question.) A more satisfactory approach is to look at the verse in context.

We first need to know precisely what Paul means with the word tongues. Do we interpret tongues as languages foreign to the Corinthians and thus in the same category as the Assyrian language, which was foreign to Isaiah s contemporaries?��64�� According to this view, as God addressed the people of Israel through the Assyrians, who spoke a foreign tongue, so to demonstrate his presence he confronted the unbelievers through the Corinthians who spoke in a tongue . We must admit, however, that tongue-speaking tended to alienate rather than attract unbelievers. Not tongues but prophecy draws unbelievers to God; Paul will once again show the benefit of prophecy over against the barrier of tongue-speaking (vv. 23 25).) The second part of verse 22 states that prophecy is not for unbelievers but for believers. If we add the word sign (i.e., prophecy is a sign) to give balance to both parts of the verse, we begin to understand Paul s thoughts in this verse, and the argument in verses 23 25. The sign of tongue-speaking serves as God s judgment on unbelievers and the sign of prophecy as God s benediction on his covenant people.��65�� Prophecy, the proclamation and teaching of revelation, both edifies believers and calls unbelievers to repentance and a saving faith in Christ.

Uninterpreted tongue-speaking can never be an evangelistic aid, but prophecy serves as an effective instrument to bring people to conversion.) Of how much value, then, is tongue-speaking in comparison with the gift of prophecy?��66�� Prophecy fills a valuable role in the preaching and teaching ministry of the church, but speaking in tongues without interpretation fails to edify the church. In brief, Paul encourages prophecy so that through its intelligible message an unbeliever is convicted of sin and comes to faith in Christ. For the unbeliever whose heart is hardened and who rejects the gospel, tongue-speaking and prophesying are signs of judgment. This unbeliever is under the same judgment as the unbelieving Jew in the days of Isaiah.) 23. So if the whole church comes together in one place and everyone speaks in tongues, and the novices or unbelievers enter, will they not say that you are out of your mind?) a. A supposition.

So if the whole church comes together in one place and everyone speaks in tongues. Paul illustrates his point concerning tongue-speaking by resorting to an overstatement. He realizes that the Corinthian believers meet in house churches for worship services and the observance of the sacraments. But now he slightly exaggerates by saying that the whole church should come together in one place (compare 11:20). This could take place when all the house churches would meet outdoors at a given location.��67�� Paul continues his exaggeration by alluding to the possibility that everyone present in this broad assembly would speak in tongues. To make his point, he also says nothing about the interpretation of tongues.) 1 1 2 8 0 “tw://bible.?id=44.2.13-44.2.15|AUTODETECT|” b. An observation. And the novices or unbelievers enter, will they not say that you are out of your mind? What kind of a witness would such a noisy gathering of Christians be to those who do not belong to the church? Unbelievers would ridicule the believers and accuse them of losing their minds. In fact, at Pentecost the unbelievers in Jerusalem derided the apostles for being drunk when they spoke different languages 7 1 -1 9 0 “tw://bible.?id=44.2.13-44.2.15|AUTODETECT|” Acts 2:13 15) 1 1 -1 9 0 0 ). If such simultaneous tongue-speaking should occur in Corinth, the local church would become the laughingstock of the world.) 1 3 2 8 0 0 The Greek term idiMts, translated uninformed, also appeared in verse 16 (see the commentary). But here and in the next verse (v. 24) we prefer the meaning novices, which because of the context differ from the translation in verse 16. Because Paul places this term next to the word unbelievers, he leaves the impression that a novice is an uninitiated non-Christian who attends the worship services from time to time. In a sense, in this verse and the next the two terms mean the same thing. The translation unbelieving novices is descriptive and to the point.��68��) 24. But if all prophesy and a certain unbeliever or novice enters, he is convicted by all and judged by all.) a.

But if all prophesy. The second illustration that Paul offers also depicts a hypothetical scene. He visualizes a worship service in which all the believers prophecy, most likely in sequence to avoid dissonance (see v. 29). Should this ever become reality, the service itself would continue for an interminable period.) 1 1 2 8 0 “tw://bible.?id=43.18.20|AUTODETECT|” b. And a certain unbeliever or novice enters. Worship services should be open to the public, for Jesus himself said that he always taught openly to everyone and said nothing in secret 7 1 -1 9 0 “tw://bible.?id=43.18.20|AUTODETECT|” John 18:20) 1 1 -1 9 0 0 ). The preaching of the Word in the vernacular is also for any unbeliever or novice who wishes to attend. In this verse, the two terms unbeliever and novice refer to the same person (v. 23).) 1 1 2 8 0 “tw://bible.?id=43.16.8-43.16.9|AUTODETECT|” c. He is convicted by all and judged by all. Paul borrows two verbs, convict and judge, from the judicial system. Although he does not specify, we are confident that the verb to convict in this verse refers to being convicted by the Word of God and not by human messages. The Holy Spirit through the Scriptures brings people to repentance and to a saving knowledge of the Lord 7 1 -1 9 0 “tw://bible.?id=43.16.8-43.16.9|AUTODETECT|” John 16:8 9) 1 1 -1 9 0 “tw://bible.?id=49.5.13|AUTODETECT|” ). The Word of God, proclaimed by those Corinthians who prophesy, exposes sin in the life of a sinner and makes all things visible to him 7 1 -1 9 0 “tw://bible.?id=49.5.13|AUTODETECT|” Eph. 5:13) 1 1 -1 9 0 0 ). From the context it is clear that when the Corinthians prophesy they are far more effective in leading people to a saving knowledge of Christ than if they speak in tongues.��69��) 1 1 2 8 0 “tw://bible.?id=23.28.11|AUTODETECT|” Moreover, the believers are given the task of judging all things in the light of the Scriptures (see 2:15). They are to make diligent inquiry in respect to a person who has received the light of the gospel, has accepted Christ Jesus in faith, has renounced his or her former life of sin, and now desires to be a member of the church. Christians cannot accept unbelievers who reject the gospel with hardened heart and blinded mind, for such persons are like the Jews who in unbelief mocked the prophetic word of Isaiah 7 1 -1 9 0 “tw://bible.?id=23.28.11|AUTODETECT|” Isa. 28:11) 1 1 -1 9 0 0 ). Hence, the prophet Isaiah taught that many of his contemporaries were unbelievers for whom his message proved to be unproductive.��70��) 1 2 2 8 0 0 25. The hidden things of his heart become evident, and thus falling on his face he will worship God, declaring,) God is truly among you. ) 1 1 2 8 0 “tw://bible.?id=44.9.4-44.9.6|AUTODETECT|” a. The hidden things of his heart become evident. Convicting someone of sin is the work of the Lord. As Paul has written earlier in this epistle, The Lord & will bring to light the hidden things of darkness and will reveal the purposes of the hearts (4:5). By means of his Word and Spirit, the Lord illumines a person s life, so that everything is open to view. For instance, Paul was converted when Jesus spoke to him; he accepted Jesus word, received the Holy Spirit, and began to preach in the local synagogues 7 1 -1 9 0 “tw://bible.?id=44.9.4-44.9.6|AUTODETECT|” Acts 9:4 6) 1 1 -1 9 0 “tw://bible.?id=44.9.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.9.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=44.9.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.9.20|AUTODETECT|” 20) 1 1 -1 9 0 0 ). The things that Paul had never before considered to be true were now clear to him. Immediately he preached the truth that Jesus is the Son of God.) 1 1 2 8 0 “tw://bible.?id=11.18.39|AUTODETECT|” b. And thus falling on his face he will worship God. Here is a picture of complete submission to God Almighty: a prostrate sinner lying facedown before his God. This means that he now repudiates all other gods and acknowledges only Jesus as his sovereign Lord. Prostrate posture also depicts a person s unworthiness when God himself is present 7 1 -1 9 0 “tw://bible.?id=11.18.39|AUTODETECT|” I Kings 18:39) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.45.14|AUTODETECT|” c. Declaring, God is truly among you. Once more Paul turns to the Old Testament Scriptures and quotes from the prophecy of Isaiah 7 1 -1 9 0 “tw://bible.?id=23.45.14|AUTODETECT|” Isa. 45:14) 1 1 -1 9 0 “tw://bible.?id=38.8.23|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=38.8.23|AUTODETECT|” Zech. 8:23) 1 1 -1 9 0 0 ). The person who is convicted of sin, has turned in faith to God, and lies flat on the ground exclaims: God is truly among you. These words are an acknowledgment that the power of God is at work in the hearts of sinners. Just as the Egyptians in Isaiah s day recognized God s presence among the people of Israel, so the unbeliever who listens to those Corinthians preach the gospel confesses that God is with them. And joining their company, he with them can say Immanuel (God is with us).) 1 6 2 8 0 0 ) Additional Comments on 14:22 25) Paul contrasts the effect of tongue-speaking and prophesying. The first one causes the unbeliever to say that the Christians are out of their minds; the second one causes him to repent and acknowledge that God is in the midst of the believers.) Paul once again stresses the difference between tongue-speaking and prophecy: He who speaks in a tongue edifies himself. He who prophesies edifies the church.& And greater is the one who prophesies than the one who speaks in a tongue, unless he interprets, so that the church may be edified (vv. 4, 5b). While Paul encourages prophecy, he specifies that tongue-speaking must edify fellow Christians (vv. 5, 12), be interpreted (vv. 5, 27), and take place in a decent and orderly way (v. 40).) ) Practical Considerations in 14:24 25) 1 1 2 8 0 “tw://bible.?id=10.12.7|AUTODETECT|” Not the prophetic word of man but the prophetic Word of God brings about repentance and conversion. This was true for God s people in both the Old and New Testament eras, as is evident from two illustrations. First, after David committed adultery with Bathsheba and had her husband Uriah killed, God sent the prophet Nathan to David with the ringing message: You are the man! 7 1 -1 9 0 “tw://bible.?id=10.12.7|AUTODETECT|” II Sam. 12:7) 1 1 -1 9 0 “tw://bible.?id=19.51.17|AUTODETECT|” ). David repented of his sin and offered to God a broken and contrite heart 7 1 -1 9 0 “tw://bible.?id=19.51.17|AUTODETECT|” Ps. 51:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.9.4|AUTODETECT|” Next, Jesus confronted Paul on the road to Damascus and called him by name: Saul, Saul, why do you persecute me? 7 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” Acts 9:4) 1 1 -1 9 0 0 ). When Jesus identified himself to Paul lying prostrate before him, Paul acknowledged him as Lord. Jesus convicted Paul by telling him that he was persecuting not merely Christians but Jesus himself. Because of this encounter, Paul recognized Jesus divinity and repented. Soon afterward in local synagogues, Paul proclaimed Jesus as the Son of God.) 1 51 2 8 0 0 In today s confused world, faithful preaching of the Word is the indispensable prerequisite for providing competent direction. It is God s Word that convicts people of sin, brings them to repentance, and leads them to a saving knowledge of Christ. Therefore, preachers and teachers of the Scriptures must declare God s full revelation in Christ. They must boldly proclaim the doctrines of heaven and hell, forgiveness and condemnation, sin and salvation. And wherever the Scriptures are faithfully preached, worshipers can sincerely say: God is truly among us.) ) Greek Words, Phrases, and Constructions in 14:20 22) Verse 20) �t ������ ������� the present imperative preceded by the negative particle �� indicates that the Corinthians indeed were childish in their behavior: stop being children. ) ���� ������ your minds. With �� ����� (evil), both nouns are datives of reference.

The definite article with the second noun is attracted to the construction of the first noun.) Verses 21 22) ����� see also the compound ������������ (strange tongues). This adjective expresses a difference from that which is normal. Some manuscripts have the dative plural ������ modifying �������� (other lips, KJV, NKJV). However, the preferred reading is lips of foreigners to avoid the repetitious reading other tongues and other lips.) �0� with the accusative sign, the preposition expresses purpose or intention: for a sign. ) e��� this is an inferential particle that means and so, accordingly. ��71��) ) 6. Orderly Conduct) 14:26 40) 26 What then is the result, brothers? When you come together, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation.

Let all things be for edification. 27 If anyone speaks in a tongue, let it be by two or at the most three and each in turn, and let one interpret. 28 But if there is no interpreter, let him be silent in the church and let him speak to himself and to God.) 29 And let two or three prophets speak and let the others pass judgment. 30 But if a revelation comes to another who is seated, let the first one be silent. 31 For you can all prophesy one by one so that all may learn and all may be encouraged. 32 And the spirits of prophets are subject to the prophets. 33 For God is a God not of disorder but of peace.) As in all the churches of the saints, 34 let the women keep silent in the churches. For they are not permitted to speak, but let them be submissive, just as the Law says. 35 And if they wish to learn something, let them ask their husbands at home. For it is disgraceful for a woman to speak in church.) 36 Or did the word of God originate with you or has it come to you only? 37 If anyone thinks himself to be a prophet or spiritual, let him know that the things which I write to you are a command of the Lord. 38 If anyone disregards [it], he is disregarded [by God].) 39 So, my brothers, eagerly desire to prophesy and do not forbid speaking in tongues. 40 But let all things be done decently and in order.) ) The worship services of the Corinthian community were far from orderly. Paul already gave the church instructions on celebrating the Lord s Supper (11:17 34) and using spiritual gifts for the edification of fellow church members (14:5, 12). Now he writes additional directions on orderly speaking during the worship services in the Corinthian church. He has to correct people who prize individualism and neglect orderliness at worship.) a.

Edification) 14:26 28) 26. What then is the result, brothers? When you come together, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be for edification.) a. Question. The Greek text of the first sentence is short because it lacks a predicate, which we supply in parentheses: What then is (the result), brothers? (see v. 15a).

The answer to this question is that if disorder stands in the way of hearing and believing, the Corinthian worship services fail to edify. Once more, therefore, Paul emphasizes his familiar theme of edification: if there is chaos at worship, worshipers receive no spiritual benefits.) Whenever Paul touches a sensitive topic that affects the Corinthians personally, he usually addresses them as brothers (see vv. 6, 20, 26, 39) and this verse is no exception. He corrects their disorderly behavior in the church services, where they thoughtlessly promote their individualism and neglect the other members.) b. Orderliness. When you come together, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Paul depicts worship that involves many members of the congregation: the one sings a psalm, the other teaches, still another shares a revelation, and the last-mentioned persons speak and interpret a tongue.

Paul does not indicate that this list is exhaustive or that he tabulates a typical order of worship. Rather, he mentions some parts of the service at random.��72�� For instance, he fails to mention prayer and the reading of the Scriptures, although these elements may be included in the gifts that are listed.) Already Paul had mentioned the singing of a psalm or a hymn (v. 15), a common part of the services in Jewish synagogues and Christian churches. The singing might be either accompanied or unaccompanied by an instrument. In addition, he listed teaching and revelation in the context of knowledge and prophecy (v. 6). We presume that teaching and revelation are related to the exposition of the Word. And last, one of Paul s explicit orders has been that speaking in a tongue in public must always be interpreted; otherwise it lacks value.

Everything in the worship service must be done in an orderly manner.) c. Benefit. Let all things be for edification. Every part of the worship service must strengthen the members of the church. That is, when the congregation comes together for worship, the principle of love must be applied and be evident. If this principle is absent, worship itself is worthless in God s sight.) 27.

If anyone speaks in a tongue, let it be by two or at the most three and each in turn, and let one interpret. 28. But if there is no interpreter, let him be silent in the church and let him speak to himself and to God.) Whenever Paul discusses tongue-speaking, he regulates it in some way or other.��73�� Here he is addressing an individual, male or female, and writes the noun tongue in the singular. He wants the speaker to pay attention to five constraints.) a. Numbers. Let it be by two or at the most three. Not everyone is permitted to engage in tongue-speaking; only two but no more than three are allowed to speak.

With these numbers, Paul denotes that not everyone has received this gift (12:30). Further, he intimates that the restriction applies for any given meeting.) b. Orderliness. And each in turn. Earlier Paul depicted a hypothetical scene in which the whole church spoke in tongues; he pointed out the detriments such action would have (v. 23). Now he wants to preclude any negative effects tongue-speech may have on the evangelistic task of the church.

Thus, he relates the exercise of tongue-speaking to preserve liturgical order at worship.��74�� Paul restrains the members of the Corinthian congregation by saying that each may speak in turn: one at a time and no more. Throughout this segment of his discussion, he enforces the rule for orderliness in the church (see v. 33a).) c. Interpretation. And let one interpret. The next restriction has been mentioned earlier but is repeated here. When people speak in a tongue, one of the church members must interpret for the two or three who are permitted to speak (compare vv. 5, 13).

In the New Testament, the verb to interpret and its cognates signify either translating words or conveying the meaning from one language into another.��75�� In the Corinthian church, communicating the significance of the spoken words seems to be the case, rather than translating two or three familiar languages in succession.) d. Silence But if there is no interpreter, let him be silent in the church. In the absence of an interpreter, the tongue-speaker must remain quiet at worship. Paul s remark discloses that the person who has the gift of tongue-speech possesses control of his or her senses. This person has the ability to keep quiet while others successively speak. Note that Paul allows the exercise of uninterpreted tongue-speech in the privacy of one s home.) e.

Devotions. And let him speak to himself and to God. The last directive Paul gives the tongue-speaker is to speak privately to oneself and to God. Speaking to God in private has nothing to do with the church at worship. The speaker is engaged in prayer to God and no one may invade the religious privacy of this individual (see the commentary on vv. 2 4).) ) Greek Words, Phrases, and Constructions in 14:26 28) Verse 26) ������ each one, to which the Western text and the Majority Text add the personal pronoun Q��� (of you). Scholars prefer the deletion of this pronoun.) ���� with the accusative case of the noun edification, this preposition denotes purpose.) Verses 27 28) ���� this preposition preceding numbers should be understood distributively: by two or at the most three. ) �x �������� at the most.

Here is a true superlative of the adjective ����� (much, many) preceded by the definite article ��, for which we supply the noun ����� (part).) ���� the reflexive pronoun is used as the dative of advantage.��76��) ) ) b. Prophets and Revelation) 14:29 33a) 29. And let two or three prophets speak and let the others pass judgment. 30. But if a revelation comes to another who is seated, let the first one be silent. 31. For you can all prophesy one by one so that all may learn and all may be encouraged.) Minor variations aside, the regulations which Paul writes for the people who prophesy are as sensible as those for tongue-speakers. Note that after Paul repeats the numbers two and three and the command to be silent, he accentuates the one more than the other.

For the tongue-speakers he requests that one interpreter provide the meaning of what they said, but for prophets he asks the church members to evaluate prophetic utterances. While he tells the tongue-speaker who lacks an interpreter not to speak in church, he encourages its members to prophesy in succession. With respect to tongue-speech Paul does not mention any benefits, but when he refers to prophecy he describes the blessings of instruction and encouragement. The differences between these two spiritual gifts are significant, and Paul is consistent in repeating their dissimilarities. He always places the gift of prophecy at a level that excels the gift of tongue-speaking.) a. Prophets.

And let two or three prophets speak. This is the first time Paul writes the noun prophets in the current chapter (see 12:28 29; 14:32, 37). In this chapter, he repeatedly writes the cognate verb prophesy, which in Greek always appears as a present tense in either the indicative subjunctive, participle, or infinitive mood (see the commentary on 13:9 10).��77�� With the invariable use of the present tense, Paul has in mind more the regular preaching and teaching of the Holy Scriptures than an occasional prophetic statement.) 1 1 2 8 0 “tw://bible.*?id=5.13.1-5.13.5|AUTODETECT|” What do the prophets proclaim? Writes Herman Ridderbos: Prophets are the Spirit-impelled proclaimers of the Word of God to the church, who unfold God s plan of redemption, as well as elucidate and impress upon it the significance of the work of God in Christ in a pastoral and paraenetic sense. ��78�� And what is the objective of prophecy? Paul teaches that in Corinth prophesying is for edifying, encouraging, and comforting the members of the Christian community (v. 3). The message of the people who prophesy should be in harmony with or come forth out of the revealed Word of God. If a message, either in the form of preaching and teaching or as a spontaneous utterance, conflicts with the teaching of the Scriptures, it does not come from the Lord. The prophet who utters the phrase, This is what the Lord says, but fails to convey God s Word speaks not for God but for himself.

He is fraudulent and misrepresents the Lord. Indeed, false prophets in Old Testament days risked their lives when they uttered falsehood 7 1 -1 9 0 “tw://bible.?id=5.13.1-5.13.5|AUTODETECT|” Deut. 13:1 5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. Judgment. And let the others pass judgment. Who are those who are asked to pass judgment on the preaching and teaching of the Word? Some commentators think that the rest of the prophets must evaluate prophecy (see v. 32, and 12:10).��79�� Others are of the opinion that the listeners, that is, the members of the church, must evaluate and weigh the message that is delivered (compare v. 31).��80�� Much can be said for either position, yet the entire context seems to indicate that the members who listen to the prophecies must be the ones to pass judgment on the spoken word. If house churches accommodated at most thirty people, the proportion of prophets in a given congregation would be high. Other members participated in evaluating the messages.) 1 1 2 8 0 “tw://bible.?id=44.17.11|AUTODETECT|” What is the standard by which the listeners judge the words of the speaker? They must evaluate the speaker s message with God s Word. As the Bereans examined the Scriptures every day to see whether Paul s teaching was in harmony with God s Revelation 7 1 -1 9 0 “tw://bible.?id=44.17.11|AUTODETECT|” Acts 17:11) 1 1 -1 9 0 “tw://bible.?id=52.5.21|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=52.5.21|AUTODETECT|” I Thess. 5:21) 1 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” , Didache 11:7 for similar instances), so they are to weigh the words of the prophet.��81�� Elsewhere Paul exhorts the believers to let the word of Christ dwell in them richly 7 1 -1 9 0 “tw://bible.*?id=51.3.16|AUTODETECT|” Col. 3:16) 1 1 -1 9 0 0 ); in teaching and admonishing one another, let the Scriptures serve as the standard.) 1 4 2 8 0 0 c. Revelation. But if a revelation comes to another who is seated, let the first one be silent. This sentence is interesting, for it states that a speaker can be interrupted and silenced when someone who is in a sitting position receives a revelation. Paul literally says that it is revealed to another who is seated, and then gives directions for orderly procedure. But what does he mean with the term revelation?

J. I. Packer infers that a prophetic revelation was a God-prompted application of truth that in general terms had been revealed already, rather than a disclosure of divine thoughts and intentions not previously known and not otherwise knowable. ��82�� The application of God s Word that is revealed to a person seated in the audience cannot be placed on a par with Scripture; it lacks the absolute authority with which God has marked his Word. Yet when a person who receives such a revelation makes it known to fellow believers, they in turn must subject this revelation to the authoritative teachings of the Scriptures. In addition, if a person receives revelation in the form of a prediction, this utterance also must be weighed and evaluated on the basis of God s Word.) d. Sequence.

For you can all prophesy one by one. Paul is giving directives about orderly worship; he is not saying that at any worship service everyone has the opportunity to speak. That would fly in the face of Paul s insistence on orderly conduct. With his precept that two or three prophets may address the audience, he intimates that in the course of time every church member will be able to prophesy. God s Spirit not only is in control of prophecy but also gives certain members this particular gift in his proper timing. The Spirit determines when one prophet has had sufficient time and must yield his place to another person.) e.

Benefit. So that all may learn and all may be encouraged. Throughout this particular chapter, Paul repeats the concept to edify, albeit in different words. Here he says that the person who prophesies must do this so that all may learn by conversing, inquiring, speaking, listening. ��83�� And, secondly, he notes that all may receive encouragement from the prophetic word (v. 3).) 32. And the spirits of prophets are subject to the prophets. 33a. For God is a God not of disorder but of peace.) 1 1 2 8 0 “tw://bible.?id=66.22.6|AUTODETECT|” In Greek the phrase the spirits of prophets lacks the definite articles before the nouns 7 1 -1 9 0 “tw://bible.?id=66.22.6|AUTODETECT|” Rev. 22:6) 1 1 -1 9 0 0 ). In the current text the phrase probably means either the spiritual gifts of the prophets or the manifestations of the Spirit (see v. 12).��84�� The first interpretation harmonizes with Paul s earlier command to strive eagerly for the spiritual gifts (v. 1). And the second explanation signifies that no prophet can say that he loses control of himself when he receives a revelation. Every person who prophesies is in full control of his or her senses. No one can say that the Holy Spirit prevails over the prophet s will so that the prophet acts against his own volition. Indeed, says Paul, God is a God not of disorder but of peace.

God does not cause confusion, for he expects the prophet to maintain order by controlling himself and others at worship. In the presence of God all worshipers must be at peace with one another.) 1 7 2 8 0 0 ) Practical Considerations in 14:29 33a) When Paul writes that something is revealed to one who is sitting in a worship service, he does not say that God verbally addresses this person. God works through his Spirit in the lives of his people at worship, home, or work; this is a truth to which every believer can testify. The Holy Spirit often instills within us either a firm conviction of God s truth, a vivid impression of reality, or a distinct understanding of a current problem.��85�� The Spirit clearly prompts and guides us to speak and act so as to fulfill God s purpose. This divine guidance is revelatory for the individual recipient.��86�� In some instances, however, the recipient wisely keeps the information to himself or herself because it is not meant to be proclaimed. At other times, he or she is able to share it with fellow Christians for their edification and the praise of God. Whenever the Spirit of God inspires us to do or to say something, he wants us to promote the cause of Christ.

And he desires that we carry out our assignment in harmony with his revealed will.) ) Greek Words, Phrases, and Constructions in 14:29 31) Verse 29) �1 ���� these two words can apply to either the prophets or the members of the congregation. Although the nearness of the adjective ��� (v. 30) lends support to the first option, the prophets, the entire context favors the second. See also the commentary on 12:10.) 1 1 2 8 0 “tw://bible.?id=40.16.3|AUTODETECT|” ������������� this is the present subjunctive (hortatory) of the compound verb �������� (I judge). It signifies the act of judging either the weather by looking at the sky 7 1 -1 9 0 “tw://bible.?id=40.16.3|AUTODETECT|” Matt. 16:3) 1 1 -1 9 0 “tw://bible.?id=46.11.31|AUTODETECT|” ), oneself 7 1 -1 9 0 “tw://bible.?id=46.11.31|AUTODETECT|” I Cor. 11:31) 1 1 -1 9 0 “tw://bible.?id=46.14.29|AUTODETECT|” ), or prophetic words 7 1 -1 9 0 “tw://bible.?id=46.14.29|AUTODETECT|” I Cor. 14:29) 1 1 -1 9 0 0 ).��87�� Incidentally, the Greek verb diakrinein (to pass judgment) does not signify to interpret [oracles and dreams]. ��88��) 1 14 2 8 0 0 Verses 30 31) �� this particle introduces the protasis of a conditional sentence that features probability.) ���� �� the preposition has a distributive sense with the numeral one, one by one. ��89��) ) ) c. Orderliness) 14:33b 35) 33b. As in all the churches of the saints, 34. let the women keep silent in the churches. For they are not permitted to speak, but let them be submissive, just as the Law says. 35. And if they wish to learn something, let them ask their husbands at home. For it is disgraceful for a woman to speak in church.) a.

Textual problems. Most translators separate verses 33a and 33b because the first part of this verse is a complete statement, and to add to it the second part seems incongruent. In general, translators consider verse 33b to be the introductory part of the first sentence in verse 34 . We admit that the repetition of the phrase in the churches detracts from the author s stylistic elegance (v. 34). However, the expression churches reflects nuances: the first occurrence alludes to churches in general and the second to worship services. Conversely, verse 33b is not the only place in his epistles where Paul exhibits a lack of exemplary style.

We assume that he is concerned not about elegance but rather about providing the churches with rules to bolster unity and harmony (compare 4:17; 7:17; 11:16) concerns that he has emphasized throughout the epistle.) Some scholars call this segment a directive about the conduct of women in the church service a gloss, yet they are unable to find any evidence in Greek manuscripts to support their claim that these verses were added to the text.��90�� Thus some versions (e.g., NRSV) place verses 33b 36 in parentheses. A few Western texts transpose verses 34 and 35 following verse 40 (see Moffatt, who also includes verse 36 in the transposition).) To resolve the difficulties with this text, we need to do as we have done with other passages: consider the structure, the larger context, and preeminently the themes or principles Paul has explicated. In verse 29 Paul advised the Corinthians to let two or three prophets speak and let the others pass judgment thus using the verse as a heading for verses 30 33a. In these verses he explains verse 29 and outlines rules of conduct that promote orderly worship. He also specifies how prophecies should be evaluated.��91��) In parallel fashion, and implicitly under the heading of verse 29b, ��92�� Paul continues with rules of conduct, these relating specifically to women. As verses 30 33a state that others pass judgment on the messages of the prophets, so verses 33b 35 restrain women from passing judgment on men.��93�� For this reason, the apostle appeals to the Law.) b.

Command to be silent. As in all the churches of the saints, let the women keep silent in the churches. The first occurrence of the word churches refers to individual congregations and the second one to their meetings. Paul s command to keep silent cannot be a total ban on speaking in the meetings. This injunction would contradict his earlier statement (11:5), where he spoke of women praying and prophesying at worship. Moreover, we presume that with the men, the women also were singing psalms and hymns in church (14:26).

Obviously, Paul is not restricting women from speaking when they worship God. Rather he is saying that they should respect their husbands in accordance with the Law.) c. Teaching of the Law. For they are not permitted to speak, but let them be submissive, just as the Law says. Notice that Paul states the rule on silence three times: let the women keep silent in the churches (v. 34a), they are not permitted to speak (v. 34b), and it is disgraceful for a woman to speak in church (v. 35b). For support on this sensitive issue he appeals to the Law, that is, the Old Testament Scriptures.

But what is this teaching of the Law? Here Paul uses the term as a general expression without any reference to a particular Scripture passage.) 1 1 2 8 0 “tw://bible.?id=23.28.11-23.28.12|AUTODETECT|” Earlier in this chapter, however, Paul turned to the Law and quoted from one of the prophets 7 1 -1 9 0 “tw://bible.?id=23.28.11-23.28.12|AUTODETECT|” Isa. 28:11 12) 1 1 -1 9 0 “tw://bible.?id=1.2.18-1.2.24|AUTODETECT|” in v. 21). Now he has in mind the account of ) 7 1 -1 9 0 “tw://bible.?id=1.2.18-1.2.24|AUTODETECT|” Genesis 2:18 24) 1 1 -1 9 0 0 that teaches the creation order in which Adam was created first and then Eve as Adam s helper. From this account, Paul deduces the principle that the wife is subject to her husband as his helper and is accountable to him.) 1 1 2 8 0 “tw://bible.?id=1.2.0|AUTODETECT|” Paul consistently appeals to the creation account of ) 7 1 -1 9 0 “tw://bible.?id=1.2.0|AUTODETECT|” Genesis 2) 1 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” throughout this epistle. First, in his discussion on sexual immorality (6:16) Paul quotes from ) 7 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” Genesis 2:24) 1 1 -1 9 0 “tw://bible.?id=1.2.18|AUTODETECT|” , The two shall become one flesh. Next, as he outlines the creation and the roles of the man and the woman (see 11:8 9) Paul alludes to ) 7 1 -1 9 0 “tw://bible.?id=1.2.18|AUTODETECT|” Genesis 2:18) 1 1 -1 9 0 “tw://bible.?id=1.2.21-1.2.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.2.21-1.2.23|AUTODETECT|” 21 23) 1 1 -1 9 0 0 . And, last, in the current passage he refers to the role the wife must fulfill with respect to her husband, namely, to be his helper. Especially in spiritual matters, a husband in the home and in church has the responsibility of giving leadership; his wife has the task of assisting him.) 1 1 2 8 0 0 The Corinthian women at worship are not told to be silent in respect to praying, prophesying, and singing psalms and hymns. They are, however, forbidden to speak when the prophecies of their husbands are discussed (v. 29). They are asked to observe the creation order recorded in the Law and to honor their husbands. Telling the women three times to be silent, Paul instructs them to respect their husbands at public worship and to reserve their questions for the privacy of the home.) 1 1 2 8 0 “tw://bible.?id=42.10.38-42.10.42|AUTODETECT|” d. Submission. And if they wish to learn something, let them ask their husbands at home. In a conditional sentence that expresses existing customs of the Corinthian women, the emphasis is on the verb to learn. Paul is not excluding the women from learning spiritual truths. On the contrary, Mary, the sister of Martha and Lazarus, sat at Jesus feet and learned from him abiding values 7 1 -1 9 0 “tw://bible.?id=42.10.38-42.10.42|AUTODETECT|” Luke 10:38 42) 1 1 -1 9 0 “tw://bible.?id=44.18.26|AUTODETECT|” ). Similarly, Priscilla had gained spiritual knowledge so that she and her husband Aquila were able to explain the truth of God more adequately to Apollos 7 1 -1 9 0 “tw://bible.?id=44.18.26|AUTODETECT|” Acts 18:26) 1 1 -1 9 0 0 ). The women in Corinth are now told to let their spiritual leaders, namely, their husbands, instruct them at home.) 1 7 2 8 0 0 e. Shame. For it is disgraceful for a woman to speak in church. This verse teaches a difference between church and home. In the privacy of one s home, the wife may learn from her husband. But in the worship service, a wife who questions her husband about spiritual truths runs the risk of dishonoring him in the presence of the rest of the congregation.

To the point, no pastor wishes to be publicly criticized by his wife in a worship service; if she does, she undermines his ministry and is a disgrace to him. Paul wants the women to honor and respect their husbands in harmony with the Scriptures.) ) Additional Comments on 14:33b 35) The literature on this Scripture passage is voluminous, so that I can only take samples of some prominent views that vary from rejecting the passage to modifying it. These are the views:) a. Some scholars consider this passage to be inauthentic because to them it is an embarrassment to women.��94�� But the textual witnesses preclude all claims to inauthenticity.) b. Another view is that Paul s opponents in Corinth had formulated the assertion to have women remain silent, and Paul then reacted to this contention. He refutes his opponents decree (vv. 33b 35) by asking them two rhetorical questions (v. 36).

And at a later date an editor supplied the introductory phrase, As in all the churches of the saints (v. 33b).��95�� However, this view seriously undermines Pauline authorship and disregards the doctrine of divine inspiration (see the commentary on v. 37). Also, the assumption that verses 34 35 are a lengthy quotation lacks substantiating proof (see the commentary on v. 22).��96��) c. Some scholars contend that there is a contradiction between Paul s command not to allow women to speak and his earlier concession to have them pray and prophesy. They assert that Paul changed his mind after he allowed women to pray and prophesy (11:5). Thus he wrote a corrective injunction (14:33b 35).��97�� But Paul s wording in 11:5 is not in the form of a concession; he only states a fact. And in 14:33b 35 he does not impose an absolute ban on speaking but only issues guidelines to promote orderly worship at church.) 1 1 2 8 0 “tw://bible.?id=1.3.16|AUTODETECT|” d. Other writers understand the term Law (v. 34b) to be a reference to ) 7 1 -1 9 0 “tw://bible.?id=1.3.16|AUTODETECT|” Genesis 3:16) 1 1 -1 9 0 “tw://bible.?id=1.2.21-1.2.23|AUTODETECT|” , Your desire will be for your husband, and he will rule over you ��98�� (interpreted as a reference to the woman s sexual attraction to her husband). It is better, however, to think of ) 7 1 -1 9 0 “tw://bible.?id=1.2.21-1.2.23|AUTODETECT|” Genesis 2:21 23) 1 1 -1 9 0 0 for an earlier allusion to the concept Law; a wife honors her husband for his leadership ability as she serves him as helper.��99�� Another interpretation is that the word Law means Paul gave his own ruling to the Corinthian women.��100�� But this explanation conflicts with verse 36, which appeals to the Word of God.) 1 1 2 8 0 0 e. The passage (vv. 33b 35) is often approached from a historical and cultural perspective: women and children sat on one side of the aisle and the men on the other side. During the service, women would ask questions of their husbands and thus create a disturbance that detracted from proper worship.��101�� Although this explanation has merit, the connection with passing judgment on the prophecies spoken in the assembly should not be overlooked (v. 29).) 1 1 2 8 0 “tw://bible.?id=54.5.17|AUTODETECT|” f. With these few words Paul is not interested in covering every possible situation. Some of the women were married, others were single, while still others were widows. Even though the single women and the widows could not question husbands at home, they might present their questions to the speakers themselves or to other members of their families. With his injunction, Paul wants to avoid embarrassment when a woman fails to respect a man who prophesies. This is not to say that a woman cannot use her time and talent in the ministry of the church, but she should do so by honoring those to whom Christ has given authority to rule the church 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” I Tim. 5:17) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 ) Greek Words, Phrases, and Constructions in 14:34 35) Verse 34) 1 1 2 8 0 “tw://bible.?id=49.5.22|AUTODETECT|” ���� �������� the definite article with the noun denotes the class of women 7 1 -1 9 0 “tw://bible.?id=49.5.22|AUTODETECT|” Eph. 5:22) 1 1 -1 9 0 0 ). The Majority Text adds Q��� after ��������, but this may be a scribal addition to harmonize with the phrase your own husbands in verse 35. Thus the shorter reading is preferred.) 1 1 2 8 0 “tw://bible.?id=54.2.12|AUTODETECT|” �P �p� ���������� for it is not permitted. With the dative pronoun �0����, this present passive verb is translated as active: they are not permitted. Paul writes the first person singular ������� in ) 7 1 -1 9 0 “tw://bible.?id=54.2.12|AUTODETECT|” I Timothy 2:12) 1 1 -1 9 0 0 . The verb frequently occurs with the verb to speak.) 1 2 2 8 0 0 ������ the present active infinitive (see also v. 35) describes the act of speaking. The content of speaking is introduced by the verb ���� in conjugated forms.) Verse 35) 1 1 2 8 0 “tw://bible.?id=54.2.11|AUTODETECT|” ������ the aorist infinitive of the verb ������� (I learn) refers to a single action in the course of a worship service. By contrast, Paul uses the present tense ��������� (let her learn) in ) 7 1 -1 9 0 “tw://bible.?id=54.2.11|AUTODETECT|” I Timothy 2:11) 1 1 -1 9 0 0 for continued action.) 1 7 2 8 0 0 � ������� in church. The contrast with � �0��� (at home) is deliberate and to the point.) ) ) d. Conclusion) 14:36 40) 36. Or did the word of God originate with you or has it come to you only? 37. If anyone thinks himself to be a prophet or spiritual, let him know that the things which I write to you are a command of the Lord. 38. If anyone disregards [it], he is disregarded [by God].) a.

Questions. Or did the word of God originate with you or has it come to you only? Some translators include this verse with the preceding paragraph, while others make it part of the following segment. The ones that place it at the head of a new paragraph omit the first word or. But in Paul s discourses, the reaction of the readers is often anticipated and can be supplied as an insertion in brackets. Take for example verse 36: Or [if you find it so hard to grant this, then consider:] did the word of God originate with you?

Or are you the only people it has reached? ��102��) 1 1 2 8 0 “tw://bible.?id=44.9.15|AUTODETECT|” In verse 36 Paul poses two rhetorical questions that expect a negative reply. He links these questions to his earlier remark, As in all the churches of the saints (v. 33b), and now wants to know whether the Corinthians see themselves as the mother church. Did the church in Corinth give rise to Christ s gospel, that is, the word of God?��103�� The answer is, of course not. With the second question, Paul is asking his Corinthian readers if they are the only ones in the world to whom Christ s gospel has come. The same answer holds true: of course not. The gospel originated with Jesus Christ, who commissioned Paul to be the apostle to the Gentiles 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” 22:21) 1 1 -1 9 0 “tw://bible.?id=44.26.15-44.26.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.15-44.26.18|AUTODETECT|” 26:15 18) 1 1 -1 9 0 0 ), and the Corinthians are among these Gentiles. Paul has received delegated authority from Christ and thus is able to give commands of the Lord.) 1 3 2 8 0 0 b. Command. If anyone thinks himself to be a prophet or spiritual, let him know that the things which I write to you are a command of the Lord. Paul speaks with apostolic authority, which cannot be said of any of the Corinthians who think they are either prophets or spiritual people. The Greek indicates that there were individuals who considered themselves such, but Paul denies them any authoritative status that equals his own.��104�� We must understand that the term prophet refers not to an official capacity but rather to an ability to prophesy.) The emphasis in this particular verse lies not in the first half but in the second. Here Paul makes it known to his readers that his letter is divinely inspired.

The words he writes to the Corinthians are not merely human words but words that have divine authority; they are a command of Jesus Christ, who is speaking through Paul. Hence, the Corinthians have to look beyond Paul and see the Lord Jesus Christ as the speaker.) If the Corinthian readers are spiritually inclined, as many of them believe they are, let them pay close attention to Paul s divinely inspired writings. Those who are filled with the Holy Spirit will demonstrate immediate compliance with the Lord s command. They are the true spiritual people who obey the leading of the Spirit. But others, who place themselves above the apostle, continually voice opposition to Paul s teachings. To them, Paul issues a far-reaching warning.) 1 1 2 8 0 “tw://bible.?id=40.10.33|AUTODETECT|” c. Neglect. If anyone disregards [it], he is disregarded [by God]. ��105�� The Greek text is short and needs to be supplemented to make the sentence complete. Paul is indicating that there are people who indeed are disregarding his instructions; they are also the ones who pay no attention to God s Word. Therefore, he declares that a person who ignores Paul s teaching will know that God ignores him. Note the resemblance in thought to a saying of Jesus: But whoever disowns me before men, I will disown him before my Father in heaven 7 1 -1 9 0 “tw://bible.?id=40.10.33|AUTODETECT|” Matt. 10:33) 1 1 -1 9 0 “tw://bible.?id=55.2.12|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=55.2.12|AUTODETECT|” II Tim. 2:12) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 d. Variations. For this text, translations usually provide a marginal note in which they show an alternative reading for the second half of verse 38. To illustrate, the New American Standard Bible gives the text as he is not recognized (agnoeitai) and the note as let him be ignorant (agnoeitM). By contrast, the New King James Version has the text as let him be ignorant and the note as he is not recognized. The one reading is the indicative (NASB) and the other the imperative (NKJV).

And last, some translations have the future tense in the text itself: he himself will be ignored (e.g., NIV).) Scholars have difficulty deciding which of these three readings is original, yet they favor the indicative.��106�� By choosing either the present or the future indicative, we must explain the passive voice that demands an agent. This agent is not the Corinthian congregation but rather God himself, who in the judgment day ignores anyone who has willfully scorned his Word. This warning is the severest Paul has pronounced thus far in his first epistle to the readers in Corinth.) 39. So, my brothers, eagerly desire to prophesy and do not forbid speaking in tongues. 40. But let all things be done decently and in order.) Here are Paul s concluding remarks on this lengthy discourse on prophesying and tongue-speaking. The expression so introduces a summary statement that is followed by the words my brothers.

Notice that after the stern admonition, Paul speaks pastorally by calling the members of the Corinthian church my brothers, a designation that includes the sisters (compare vv. 6, 20, 26).) 1 1 2 8 0 “tw://bible.?id=52.5.20|AUTODETECT|” Paul writes three clauses in the imperative mood as final remarks on the sensitive topic of prophecy and tongues. First, he repeats verse 1 almost verbatim by saying, Eagerly desire to prophesy. He uses the present tense for the main verb and the infinitive to indicate continued action. Paul urges the readers to have the constant desire to prophesy according to his directives given in the earlier parts of this chapter 7 1 -1 9 0 “tw://bible.?id=52.5.20|AUTODETECT|” I Thess. 5:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=49.4.30|AUTODETECT|” Next, he admonishes the Corinthians not to forbid people to speak in tongues. Paul himself has stated that speaking in tongues is a gift of the Holy Spirit and, accordingly, he cannot prohibit the speaking of tongues. If he were to prohibit anyone, he would be grieving the Spirit of God and extinguishing the Spirit s fire 7 1 -1 9 0 “tw://bible.?id=49.4.30|AUTODETECT|” Eph. 4:30) 1 1 -1 9 0 “tw://bible.?id=52.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.19|AUTODETECT|” I Thess. 5:19) 1 1 -1 9 0 0 ). He himself possesses this gift (v. 18) and wishes that everyone would have it (v. 5).) 1 5 2 8 0 0 Nonetheless, throughout this entire chapter Paul has defined clear limitations for tongue-speaking. He allows tongue-speech, provided the presentation is interpreted, beneficial for the hearers, intelligible, orderly, and given in the context of love. Apparently some of the church members were forbidding others from speaking in tongues, so that Paul now has to rectify the matter.) Thirdly, Paul once more reminds his readers that everything must be done in an appropriate and orderly manner (vv. 26 33; compare 16:14). This last reminder reveals that the opposite was true in the church of Corinth, where impropriety and disorder seemed to be not the exception but the rule.) ) Greek Words, Phrases, and Constructions in 14:36 39) Verses 36 37) 1 1 2 8 0 “tw://bible.?id=47.11.7|AUTODETECT|” $ a disjunctive particle that means or. It introduces and adds to rhetorical questions. However, for the sake of style many translators omit this particle. See 6:9, 16, 19; 10:22; ) 7 1 -1 9 0 “tw://bible.?id=47.11.7|AUTODETECT|” II Corinthians 11:7) 1 1 -1 9 0 0 .��107��) 1 16 2 8 0 0 ������ only. This adjective in the accusative masculine plural, for the culture of Paul s day, refers to both men and women.) ����� sustained by a variety of manuscripts, this reading of the word command is preferred. A few Western witnesses omit it, but they lack support. The Majority Text has the plural form commands (KJV, NKJV), but this reading may be due to a scribal error.) Verses 38 39) �������� textual evidence for the present passive indicative of ����� (I ignore) is equally strong for the present active imperative ������� (let him be ignorant). Even though the imperative is less forceful than the indicative, there appears no reason why the indic[ative] should have been altered to the imperat[ive]. ��108��) ������� this present imperative has the articular infinitive �x ����������� as object. The same grammatical construction is evident in the next clause: do not forbid speaking in tongues. �t ������� actually means that Paul is saying: you are presently forbidding people to speak in tongues, but now that you have received my regulations, do not discourage people from using the gift of tongue-speaking. ) �x ������ the definite article either was omitted because of editorial parsimony characteristic of Alexandrian philology or was added to parallel the previous articular infinitive. ��109��) Summary of Chapter 14) After writing his letter on love, Paul teaches his readers to follow in the way of love, to strive for spiritual gifts, among which the gift of prophesy is outstanding.

Anyone who speaks in a tongue addresses God, but the person who prophesies addresses the people and edifies them.) By using analogies taken from the areas of music and language, Paul illustrates the purpose of tongue-speaking. He mentions the flute, harp, and trumpet and explains their function; and he states that languages are not without meaning. But if spoken words make no sense to the listener, both he and the speaker remain foreigners to each other. Paul then urges the readers to seek those spiritual gifts that edify the church.) Tongue-speaking should be interpreted so that it may be useful. Christians must pray and sing with full use of their minds, for only in this way can they ensure that their prayer and praise are understood. And understanding allows listeners to say amen, and to be edified.

Paul notes that he would rather speak five words and be understood than ten thousand words that are unintelligible.) Urging the readers to be infants in regard to evil, Paul quotes from the prophecy of Isaiah to show them that the language of the Assyrians was a sign of impending judgment for Israel. In a similar way, tongues are a sign to an unbeliever, but prophesying causes him to be convinced that he is a sinner. Conviction of sin and repentance make him fall down to worship God.) Paul instructs the Corinthians to follow guidelines for orderly worship so that the members of the church are strengthened. Only two or at the most three tongue-speakers may speak, provided that someone interprets. Two or three prophets should speak in turn for instruction and encouragement. Women are told not to ask questions in church but to learn from their husbands at home.

Paul appeals to God s Word and reveals that which he writes is the Lord s command. He concludes his discourse by exhorting the Corinthians to be eager to prophesy, not to forbid tongue-speaking, and to do everything in a decent and orderly manner. For God is a God of order and peace.) ) ) ) ) 1 1 2 8 0 “tw://bible.?id=50.3.12|AUTODETECT|” 1 See ) 7 1 -1 9 0 “tw://bible.?id=50.3.12|AUTODETECT|” Phil. 3:12) 1 1 -1 9 0 “tw://bible.?id=52.5.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.15|AUTODETECT|” I Thess. 5:15) 1 1 -1 9 0 “tw://bible.?id=54.6.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.11|AUTODETECT|” I Tim. 6:11) 1 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” II Tim. 2:22) 1 1 -1 9 0 0 .) 1 30 2 8 0 0 2 Max Turner, Spiritual Gifts Then and Now, VoxEv 15 (1985): 32. Compare also Wayne A. Grudem, The Gift of Prophecy in the New Testament and Today (Westchester, Ill.: Crossway, 1988), p. 213.) 3 Refer to Richard B. Gaffin, Jr., Perspectives on Pentecost: Studies in New Testament Teaching on the Gifts of the Holy Spirit (Phillipsburg, N.J.: Presbyterian and Reformed, 1979), pp. 79 80.) 4 Phillips translates he who prophesies as he who preaches the Word of God. And GNB has the reading the one who proclaims God s message.) 5 Consult Gustav St�hlin, TDNT, vol. 5, p. 822; Georg Braumann, NIDNTT, vol. 1, p. 329.) 6 Compare Thomas R. Edgar, Miraculous Gifts: Are They for Today? (Neptune, N.J.: Loizeaux, 1983), p. 212.) 7 Consult Willem A.

VanGemeren, Interpreting the Prophetic Word (Grand Rapids: Zondervan, Academie Books, 1990), pp. 32 33.) 8 Ralph P. Martin, The Spirit and the Congregation: Studies in I Corinthians 12 15 (Grand Rapids: Eerdmans, 1984), p. 66.) 9 Compare Gerhard Friedrich, TDNT, vol. 6, pp. 859 60; Edgar, Miraculous Gifts, p. 83; George W. Knight III, Prophecy in the New Testament (Dallas: Presbyterian Heritage, 1988), pp. 19 20.) 10 J. I. Packer, Keep in Step with the Spirit (Old Tappan, N.J.: Revell, 1984), p. 217.) 11 Robert L. Thomas, Understanding Spiritual Gifts: The Christian s Special Gifts in the Light of 1 Corinthians 12 14 (Chicago: Moody, 1978), pp. 207 8; John MacArthur, Jr., 1 Corinthians, MacArthur New Testament Commentary series (Chicago: Moody, 1984), p. 372; H.

Wayne House, Tongues and the Mystery Religions of Corinth, BS 140 (1983): 143 44.) 12 The Greek verb occurs three times (14:4 [twice], 17) and the noun four times (14:3, 5, 12, 26).) 13 Terrance Callan, Prophecy and Ecstasy in Greco-Roman Religion and 1 Corinthians, NovT 27 (1985): 138.) 14 House, Tongues, p. 147.) 15 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 538.) 16 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 83.) 17 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev.

Robert Funk (Chicago: University of Chicago Press, 1961), #480.3.) 18 Frank W. Beare, Speaking with Tongues: A Critical Survey of the New Testament Evidence, in Speaking in Tongues: A Guide to Research on Glossolalia, ed. Watson E. Mills (Grand Rapids: Eerdmans, 1986), p. 124; reprint from JBL 83 (1964): 229 46.) 19 Refer to Thomas L. Wilkinson, Tongues and Prophecy in Acts and 1 Corinthians, VoxRef 31 (1978): 16.) 20 Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 591.) 21 Consult Daniel A. Foxvog and Anne D.

Kilmer, Music, ISBE, vol. 3, pp. 436 49.) 22 John Calvin, The First Epistle of Paul the Apostle to the Corinthians, Calvin s Commentaries series, trans. John W. Fraser (reprint ed.; Grand Rapids: Eerdmans, 1976), p. 289.) 23 Archibald Robertson and Alfred Plummer, A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians, International Critical Commentary, 2d ed. (1911; reprint ed., Edinburgh: Clark, 1975), p. 310.) 24 Bauer, p. 207. See Gordon D. Fee, The First Epistle to the Corinthians, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1987), p. 665 n. 39.) NCV New Century Version (The Everyday Bible)) 25 Consult Wolfgang Bauder, NIDNTT, vol. 3, p. 1167; Albrecht Stumpff, TDNT, vol. 2, pp. 887 88.) 26 Frederic Louis Godet, Commentary on First Corinthians (1886; reprint ed., Grand Rapids: Kregel, 1977), p. 704.

Fee avers that for the Corinthians it is the Spirit manifesting himself through their individual spirits (First Corinthians, p. 666).) 27 Bauer, p. 677. See Gaffin, Perspectives on Pentecost, pp. 76 77.) 28 J. Stanley Glen, Pastoral Problems in First Corinthians (London: Epworth, 1965), p. 184.) 29 Moule, Idiom-Book, p. 79.) KJV King James Version) 1 1 2 8 0 “tw://bible.?id=46.14.7|AUTODETECT|” 30 Joachim Jeremias, HomMs 7 1 -1 9 0 “tw://bible.?id=46.14.7|AUTODETECT|” 1 Cor. 14, 7) 1 1 -1 9 0 “tw://bible.?id=48.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.15|AUTODETECT|” Gal. 3, 15) 1 1 -1 9 0 0 ), ZNW 52 (1961): 127 28; R. Keydell, Homos, ZNW 54 (1963): 145 46.) 1 12 2 8 0 0 31 Bauer, p. 829; Blass and Debrunner, Greek Grammar, #385.2.) 32 Moule, Idiom-Book, p. 46.) 33 Turner, Spiritual Gifts, p. 44.) 34 Robert H. Gundry, Ecstatic Utterance (NEB)? JTS 17 (1966): 302 3.) 35 Consult Anthony A. Hoekema, Tongues and Spirit-Baptism: A Biblical and Theological Evaluation (reprint ed.; Grand Rapids: Baker, 1981), p. 92.) 36 The possessive pronoun my before the noun spirit does not refer to the Holy Spirit, for in Scripture the Spirit is never identified as my spirit. One translation has the Spirit in me (NEB), but its successor gives the exact wording of the text, my spirit (REB).) 37 Textual support for this reading is ample; the conjunction ��� (for) is included in Greek New Testaments and so translated in most versions. Jean H�ring advocates ignoring the conjunction.

The First Epistle of Saint Paul to the Corinthians, trans. A. W. Heathcote and P.J. Allcock (London: Epworth, 1962), p. 150.) 38 By contrast see William G. MacDonald, The Place of Glossolalia in Neo-Pentecostalism, in Speaking in Tongues: Let s Talk about It, ed.

Watson E. Mills (Waco: Word, 1973), pp. 81 93; Tony Campolo, How to Be Pentecostal without Speaking in Tongues (Dallas: Word, 1991), pp. 32 33.) 39 Compare Donald Guthrie, New Testament Theology (Downers Grove: InterVarsity, 1981), p. 170; Gaffin, Perspectives on Pentecost, p. 77.) 40 Calvin, I Corinthians, pp. 291 92.) 41 Edgar, Miraculous Gifts, p. 181 n. 11.) 42 Hans-Georg Link, NIDNTT, vol. 1, pp. 212 13; Hermann W. Beyer, TDNT, vol. 2, pp. 759 63.) 1 1 2 8 0 “tw://bible.?id=19.106.48|AUTODETECT|” 43 See ) 7 1 -1 9 0 “tw://bible.?id=19.106.48|AUTODETECT|” Ps. 106:48) 1 1 -1 9 0 “tw://bible.?id=13.16.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.16.36|AUTODETECT|” I Chron. 16:36) 1 1 -1 9 0 “tw://bible.?id=16.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.5.13|AUTODETECT|” Neh. 5:13) 1 1 -1 9 0 “tw://bible.?id=16.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.8.6|AUTODETECT|” 8:6) 1 1 -1 9 0 0 . See also, SB, vol. 3, pp. 456 61.) 1 1 2 8 0 “tw://bible.?id=47.1.20|AUTODETECT|” 44 ) 7 1 -1 9 0 “tw://bible.?id=47.1.20|AUTODETECT|” II Cor. 1:20) 1 1 -1 9 0 0 ; Justin Martyr Apology 1.65; Tertullian Public Shows 25.) 1 2 2 8 0 0 45 Bauer, p. 370.) 46 Consult Josephus War 5.2.5 [88]; Epictetus Diss. 2.4.5.) 1 1 2 8 0 “tw://bible.?id=45.11.33-45.11.36|AUTODETECT|” 47 Other hymns of the church are recorded in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=45.11.33-45.11.36|AUTODETECT|” Rom. 11:33 36) 1 1 -1 9 0 “tw://bible.?id=49.5.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.14|AUTODETECT|” Eph. 5:14) 1 1 -1 9 0 “tw://bible.?id=50.2.6-50.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.6-50.2.11|AUTODETECT|” Phil. 2:6 11) 1 1 -1 9 0 “tw://bible.?id=51.1.15-51.1.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.15-51.1.20|AUTODETECT|” Col. 1:15 20) 1 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 1 1 -1 9 0 “tw://bible.?id=55.2.11-55.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.11-55.2.13|AUTODETECT|” II Tim. 2:11 13) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 48 Refer to Ralph P. Martin, The Worship of God: Some Theological, Pastoral, and Practical Reflections (Grand Rapids: Eerdmans, 1982), pp. 35 36.) 49 Bauer, p. 284.) 1 1 2 8 0 “tw://bible.?id=45.1.8|AUTODETECT|” 50 Compare ) 7 1 -1 9 0 “tw://bible.?id=45.1.8|AUTODETECT|” Rom. 1:8) 1 1 -1 9 0 “tw://bible.?id=45.7.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.25|AUTODETECT|” 7:25) 1 1 -1 9 0 “tw://bible.?id=46.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.4|AUTODETECT|” I Cor. 1:4) 1 1 -1 9 0 “tw://bible.?id=50.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.3|AUTODETECT|” Phil. 1:3) 1 1 -1 9 0 “tw://bible.?id=51.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.3|AUTODETECT|” Col. 1:3) 1 1 -1 9 0 “tw://bible.?id=51.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.17|AUTODETECT|” 3:17) 1 1 -1 9 0 “tw://bible.?id=52.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.2|AUTODETECT|” I Thess. 1:2) 1 1 -1 9 0 “tw://bible.?id=52.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.13|AUTODETECT|” 2:13) 1 1 -1 9 0 “tw://bible.?id=53.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.3|AUTODETECT|” II Thess. 1:3) 1 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” 2:13) 1 1 -1 9 0 “tw://bible.?id=57.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.4|AUTODETECT|” Philem. 4) 1 1 -1 9 0 “tw://bible.?id=66.11.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.17|AUTODETECT|” Rev. 11:17) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 51 F. W. Grosheide, De Eerste Brief van den Apostel Paulus aan de Kerk te Korinthe, Kommentaar op het Nieuwe Testament series (Amsterdam: Van Bottenburg, 1932), p. 466.) 52 SB, vol. 3, p. 461; Colin J. Hemer, NIDNTT, vol. 2, p. 689.) 53 James D. G. Dunn, Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament (Philadelphia: Westminster, 1975), p. 229.) 54 II Clem. 17:1.

Hermann W. Beyer, TDNT, vol. 3, pp. 638 40. Consult C. H. Dodd, The Primitive Catechism and the Sayings of Jesus, in New Testament Essays: Studies in Memory of Thomas Walter Manson, ed. A.

J. B. Higgins (Manchester: Manchester University Press, 1959), pp. 106 18.) 55 Compare D. A. Carson, Showing the Spirit: A Theological Exposition of 1 Corinthians 12 14 (Grand Rapids: Baker, 1987), p. 105.) 56 Refer to Georg Bertram, TDNT, vol. 9, pp. 220 35.) 1 1 2 8 0 “tw://bible.*?id=46.1.19|AUTODETECT|”

57 ) 7 1 -1 9 0 “tw://bible.*?id=46.1.19|AUTODETECT|”

I Cor. 1:19) 1 1 -1 9 0 “tw://bible.*?id=23.29.14|AUTODETECT|”

7 1 -1 9 0 “tw://bible.*?id=23.29.14|AUTODETECT|”

Isa. 29:14) 1 1 -1 9 0 “tw://bible.*?id=23.64.4|AUTODETECT|”

); 2:9 7 1 -1 9 0 “tw://bible.*?id=23.64.4|AUTODETECT|”

Isa. 64:4) 1 1 -1 9 0 “tw://bible.*?id=23.40.13|AUTODETECT|”

); 2:16 7 1 -1 9 0 “tw://bible.*?id=23.40.13|AUTODETECT|”

Isa. 40:13) 1 1 -1 9 0 “tw://bible.*?id=23.28.11-23.28.12|AUTODETECT|”

); 14:21 7 1 -1 9 0 “tw://bible.*?id=23.28.11-23.28.12|AUTODETECT|”

Isa. 28:11 12) 1 1 -1 9 0 “tw://bible.*?id=23.22.13|AUTODETECT|”

); 15:32 7 1 -1 9 0 “tw://bible.*?id=23.22.13|AUTODETECT|”

Isa. 22:13) 1 1 -1 9 0 “tw://bible.*?id=23.25.8|AUTODETECT|”

); 15:54 7 1 -1 9 0 “tw://bible.*?id=23.25.8|AUTODETECT|”

Isa. 25:8) 1 1 -1 9 0 0

).) 1 2 2 8 0 0

58 SB, vol. 3, pp. 462 63.) 59 Consult O. Palmer Robertson, Tongues: Sign of Covenantal Curse and Blessing, WTJ 38 (1975 76): 43 53; MacArthur, 1 Corinthians, p. 382.) 1 1 2 8 0 “tw://bible.*?id=40.17.17|AUTODETECT|”

60 ) 7 1 -1 9 0 “tw://bible.*?id=40.17.17|AUTODETECT|”

Matt. 17:17) 1 1 -1 9 0 “tw://bible.*?id=41.9.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.9.19|AUTODETECT|”

Mark 9:19) 1 1 -1 9 0 “tw://bible.*?id=42.9.41|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.9.41|AUTODETECT|”

Luke 9:41) 1 1 -1 9 0 “tw://bible.*?id=42.12.46|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.12.46|AUTODETECT|”

12:46) 1 1 -1 9 0 “tw://bible.*?id=43.20.27|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.20.27|AUTODETECT|”

John 20:27) 1 1 -1 9 0 “tw://bible.*?id=46.6.6|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.6.6|AUTODETECT|”

I Cor. 6:6) 1 1 -1 9 0 “tw://bible.*?id=46.7.12|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.7.12|AUTODETECT|”

7:12) 1 1 -1 9 0 “tw://bible.*?id=46.7.13|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.7.13|AUTODETECT|”

13) 1 1 -1 9 0 “tw://bible.*?id=46.7.14|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.7.14|AUTODETECT|”

14) 1 1 -1 9 0 “tw://bible.*?id=46.7.15|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.7.15|AUTODETECT|”

15) 1 1 -1 9 0 “tw://bible.*?id=46.10.27|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.10.27|AUTODETECT|”

10:27) 1 1 -1 9 0 “tw://bible.*?id=46.14.22|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.14.22|AUTODETECT|”

14:22) 1 1 -1 9 0 “tw://bible.*?id=46.14.23|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.14.23|AUTODETECT|”

23) 1 1 -1 9 0 “tw://bible.*?id=46.14.24|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.14.24|AUTODETECT|”

24) 1 1 -1 9 0 “tw://bible.*?id=47.4.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.4.4|AUTODETECT|”

II Cor. 4:4) 1 1 -1 9 0 “tw://bible.*?id=47.6.14|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.6.14|AUTODETECT|”

6:14) 1 1 -1 9 0 “tw://bible.*?id=47.6.15|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=47.6.15|AUTODETECT|”

15) 1 1 -1 9 0 “tw://bible.*?id=54.5.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=54.5.8|AUTODETECT|”

I Tim. 5:8) 1 1 -1 9 0 “tw://bible.*?id=56.1.15|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=56.1.15|AUTODETECT|”

Titus 1:15) 1 1 -1 9 0 0

.) 1 1 2 8 0 0

61 Phillips substituted these words and says, That means that tongues are a sign of God s power, not for those who are unbelievers but to those who already believe. ) 1 1 2 8 0 “tw://bible.*?id=46.14.20-46.14.25|AUTODETECT|”

62 B. C. Johanson, Tongues, a Sign for Unbelievers?: A Structural and Exegetical Study of ) 7 1 -1 9 0 “tw://bible.*?id=46.14.20-46.14.25|AUTODETECT|”

1 Corinthians 14, 20 25) 1 1 -1 9 0 0

, NTS 25 (1979): 180 203.) 1 2 2 8 0 0

63 Carson, Showing the Spirit, p. 55. Scholars affirm these quotations in I Cor.: 6:12, 13; 7:1; 8:1, 4, 5 6, 8; 11:2. But 14:22 is lacking. John C. Hurd, Jr., The Origin of I Corinthians (Macon, Ga.: Mercer University Press, 1983), p. 68.) 64 Edgar, Miraculous Gifts, p. 147; Thomas, Understanding Spiritual Gifts, p. 142.) 1 1 2 8 0 “tw://bible.*?id=46.14.20-46.14.25|AUTODETECT|”

65 Turner, Spiritual Gifts, p. 21; Grudem, Prophecy in the New Testament, pp. 174 76, and his ) 7 1 -1 9 0 “tw://bible.*?id=46.14.20-46.14.25|AUTODETECT|”

1 Corinthians 14:20 25) 1 1 -1 9 0 0

Prophecy and Tongues as Signs of God s Attitude, WTJ 41 (1979): 381 96.) 1 9 2 8 0 0 66 Dunn, Jesus and the Spirit, p. 232. See also J. P. M. Sweet, A Sign for Unbelievers: Paul s Attitude to Glossolalia, NTS 13 (1966 67): 240 57; P. Roberts, A Sign Christian or Pagan?

ExpT 90 (1979): 199 203.) 67 Compare C. K. Barrett, A Commentary on the First Epistle to the Corinthians, Harper s New Testament Commentaries series (New York and Evanston: Harper and Row, 1968), p. 326.) 68 Otto Flender, NIDNTT, vol. 2, pp. 456 57; Heinrich Schlier, TDNT, vol. 3, p. 217; Barrett, First Corinthians, pp. 324 25.) 69 See Hoekema, Tongues and Spirit-Baptism, p. 94.) 70 Calvin, I Corinthians, p. 299.) NKJV New King James Version) 71 Moule, Idiom-Book, p. 144.) 72 Fee, First Corinthians, p. 690.) 73 Refer to Sweet, A Sign for Unbelievers, p. 254.) 1 1 2 8 0 “tw://bible.?id=46.14.26-46.14.33|AUTODETECT|” 74 Consult William Richardson, Liturgical Order and Glossolalia in ) 7 1 -1 9 0 “tw://bible.?id=46.14.26-46.14.33|AUTODETECT|” 1 Corinthians 14.26c 33) 1 1 -1 9 0 0 a, NTS 32 (1986): 144 53.) 1 2 2 8 0 0 75 Bauer, p. 194.) 76 Blass and Debrunner, Greek Grammar, #188.2.) 1 1 2 8 0 “tw://bible.?id=46.11.4|AUTODETECT|” 77 ) 7 1 -1 9 0 “tw://bible.?id=46.11.4|AUTODETECT|” I Cor. 11:4) 1 1 -1 9 0 “tw://bible.?id=46.11.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.11.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=46.13.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.9|AUTODETECT|” 13:9) 1 1 -1 9 0 “tw://bible.?id=46.14.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.1|AUTODETECT|” 14:1) 1 1 -1 9 0 “tw://bible.?id=46.14.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.14.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=46.14.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.14.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=46.14.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.14.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=46.14.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.14.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=46.14.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.14.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=46.14.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.14.39|AUTODETECT|” 39) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 78 Herman N. Ridderbos, Paul: An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), p. 451.) 79 E.g., John Albert Bengel, Bengel s New Testament Commentary, 2 vols., trans. Charlton T. Lewis and Marvin R. Vincent, 2 vols. (Grand Rapids: Kregel, 1981), vol. 2, p. 250; Kenneth L.

Gentry, Jr., The Charismatic Gift of Prophecy, 2d ed. (Memphis: Footstool, 1989), p. 69.) 80 Carson, Showing the Spirit, p. 120; Grudem, Prophecy in the New Testament, pp. 73 74.) 81 Grudem, Prophecy in the New Testament, p. 77.) 82 Packer, Keep in Step, p. 215.) 83 Bengel, New Testament Commentary, vol. 2, p. 250.) 84 F. F. Bruce, 1 and 2 Corinthians, New Century Bible series (London: Oliphants, 1971), pp. 134 35; Dunn, Jesus and the Spirit, p. 233.) 85 Consult John Murray, The Collected Writings of John Murray, 4 vols. (Edinburgh: Banner of Truth, 1976), vol. 1, pp. 186 87.) 86 Refer to Wayne A. Grudem, Prophecy Yes, But Teaching No: Paul s Consistent Advocacy of Women s Participation Without Governing Authority, JETS 30 (1987): 15 16.) 87 Burkhard G�rtner, NIDNTT, vol. 1, p. 503.) 1 1 2 8 0 “tw://bible.?id=46.12.10|AUTODETECT|” 88 Contra Gerhard Dautzenberg in EDNT, vol. 1, p. 306; his translation is refuted by Wayne A. Grudem in A Response to Gerhard Dautzenberg on ) 7 1 -1 9 0 “tw://bible.?id=46.12.10|AUTODETECT|” 1 Corinthians 12.10) 1 1 -1 9 0 0 , BibZ 22 (1978): 253 70.) 1 1 2 8 0 0 89 Moule, Idiom-Book, p. 60.) 1 1 2 8 0 “tw://bible.?id=46.14.0|AUTODETECT|” 90 For instance, Eduard Schweizer, The Service of Worship. An Exposition of ) 7 1 -1 9 0 “tw://bible.?id=46.14.0|AUTODETECT|” I Corinthians 14) 1 1 -1 9 0 0 , Interp 13 (1959): 402 3; Fee, First Corinthians, p. 699. Fee asserts that verses 34 35 were not part of the original text, but were a very early marginal gloss. ) 1 3 2 8 0 0 NRSV New Revised Standard Version) Moffatt The Bible A New Translation, James Moffat) 91 James B. Hurley, Man and Woman in 1 Corinthians, Ph.D. diss., Cambridge University, 1973, pp. 71 75; Man and Woman in Biblical Perspective (Grand Rapids: Zondervan, 1981), pp. 188 91.) 1 1 2 8 0 “tw://bible.?id=46.14.33-46.14.36|AUTODETECT|” 92 Grudem, Prophecy in the New Testament, pp. 220 25; D. A. Carson, Silent in the Churches : On the Role of Women in ) 7 1 -1 9 0 “tw://bible.?id=46.14.33-46.14.36|AUTODETECT|” 1 Corinthians 14:33b 36) 1 1 -1 9 0 0 , in Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism, ed. John Piper and Wayne Grudem (Westchester, Ill.: Crossway, 1991), p. 153.) 1 1 2 8 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 93 James B. Hurley, Did Paul Require Veils or the Silence of Women? A Consideration of ) 7 1 -1 9 0 “tw://bible.?id=46.11.2-46.11.16|AUTODETECT|” 1 Cor. 11:2 16) 1 1 -1 9 0 “tw://bible.?id=46.14.33-46.14.36|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=46.14.33-46.14.36|AUTODETECT|” 1 Cor. 14:33b 36) 1 1 -1 9 0 0 , WTJ 35 (1973): 217.) 1 1 2 8 0 0 94 E.g., Hans Conzelmann, 1 Corinthians: A Commentary on the First Epistle to the Corinthians, ed. George W. MacRae, trans. James W. Leitch, Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1975), p. 246. He includes verses 33b and 36. However, these two verses are never included in a possible transposition following verse 40; instead, with verses 34 35 they enjoy the endorsement of all the Greek witnesses. For a rebuttal, see A. Feuillet, La dignit� et le r�le de la femme d apr�s quelques textes pauliniens: comparaison avec l Ancien Testament, NTS 21 (1975): 157 91.) 1 1 2 8 0 “tw://bible.?id=46.14.33-46.14.36|AUTODETECT|” 95 Robert W. Allison, Let Women Be Silent in the Churches 7 1 -1 9 0 “tw://bible.?id=46.14.33-46.14.36|AUTODETECT|” 1 Cor. 14.33b 36) 1 1 -1 9 0 “tw://bible.?id=46.14.33-46.14.36|AUTODETECT|” ): What Did Paul Really Say, and What Did It Mean? JSNT 32 (1988): 27 60; David W. Odell-Scott, Let the Women Speak in Church: An Egalitarian Interpretation of ) 7 1 -1 9 0 “tw://bible.?id=46.14.33-46.14.36|AUTODETECT|” 1 Cor. 14:33b 36) 1 1 -1 9 0 “tw://bible.?id=46.14.34-46.14.36|AUTODETECT|” , BTB 13 (1983): 90 93; and In Defense of an Egalitarian Interpretation of ) 7 1 -1 9 0 “tw://bible.?id=46.14.34-46.14.36|AUTODETECT|” 1 Cor. 14:34 36) 1 1 -1 9 0 “tw://bible.?id=46.14.34-46.14.36|AUTODETECT|” . A Reply to Murphy-O Connor s Critique, BTB 17 (1987): 100 103; Neal M. Flanagan and Edwina Hunter Snyder, Did Paul Put Down Women in ) 7 1 -1 9 0 “tw://bible.?id=46.14.34-46.14.36|AUTODETECT|” 1 Cor. 14:34 36) 1 1 -1 9 0 0 ? BTB 11 (1981): 10 12.) 1 17 2 8 0 0 96 However, see Jerome Murphy-O Connor, Interpolations in 1 Corinthians, CBQ 48 (1986): 81 94.) 97 Hans Lietzmann and Werner Georg K�mmel, An die Korinther I.II. Handbuch zum Neuen Testament, vol. 9 (T�bingen: Mohr, 1969), p. 75.) 98 E.g., the commentaries of Bengel, p. 250; Godet, p. 739; Grosheide, p. 343; Mare, p. 276; Robertson and Plummer, p. 325.) 99 Bruce, 1 and 2 Corinthians, p. 136.) 100 Martin, The Spirit and the Congregation, p. 87.) 101 In the ancient synagogue, women were in reality forbidden to speak in public. See SB, vol. 3, p. 467.) 102 Carson, Silent in the Churches, p. 151; Kenneth N. Taylor supplies the question You disagree? at the beginning of verse 36 (TNT).) 103 In Scripture, the expression word of God occurs numerous times. Here it refers to the gospel of Christ s cross and his resurrection. Berthold Klappert, NIDNTT, vol. 3, p. 1110; Gerhard Kittel, TDNT, vol. 4, p. 116; Hubert Ritt, EDNT, vol. 2, p. 358.) 104 Grudem, Prophecy in the New Testament, p. 87.) 105 Bauer, p. 11.

Compare also NCV.) NASB New American Standard Bible) NIV New International Version) 106 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Society, 1975), p. 566.) 107 Bauer, p. 342; Thayer, p. 275.) 108 Alford, Alford s Greek Testament, vol. 2, p. 601. For the opposite view see G. Zuntz, The Text of the Epistles: A Disquisition upon the Corpus Paulinum (London: Oxford University Press, 1953), pp. 107 8.) 109 Metzger, Textual Commentary, p. 567.) )