1 Corinthians 14

1 Corinthians 14:1

Follow after love (διωκετετηναγαπην). As if a veritable chase. Paul comes back to the idea in 12:31 (same use of ζηλουτε) and proves the superiority of prophecy to the other spiritual gifts not counting faith, hope, love of 13:13.

But rather that ye may prophesy (μαλλονδειναπροφητευητε). Distinct aim in view as in verse 5. Old verb from προφητης, common in N.T. Present subjunctive, “that ye may keep on prophesying.”

1 Corinthians 14:2

For no man understandeth (ουδειςγαρακουε). Literally, hears, gets the sense, understands. Verb ακουω used either of hearing the sound only or getting the idea (cf. Acts 9:7; Acts 22:9).

Mysteries (μυστηρια). Unexplained mysteries (1 Corinthians 2:7).

1 Corinthians 14:3

Edification (οικοδομην). Building up.

Comfort (παρακλησιν). Encouragement, calling to one’s side.

Consolation (παραμυθιαν). Old word (from παρα, μυθοσ, παραμυθεομα 1 Thessalonians 2:12 which see, a stimulating word), nowhere else in N.T., but παραμυθιον in Philippians 2:1 with παρακλησις as here. Edification, cheer, incentive in these words.

1 Corinthians 14:4

The church (εκκλησιαν). No article, literally, “a church” (local use). Not ηεκκλησια.

1 Corinthians 14:5

Except he interpret (εκτοςεμηδιερμηνευη). Pleonastic combination of εκτος (preposition except) and εμη (if not, unless) as in 1 Corinthians 15:2; 1 Timothy 5:19. For use of ε with subjunctive rather than εαν see Philippians 3:12 (common enough in the Koine, Robertson, Grammar, pp. 1017f., condition of third class). On the verb see on 1 Corinthians 12:30; Luke 24:27; Acts 9:36.

Receive (λαβη). Second aorist (ingressive) active subjunctive of λαμβανω, may get edification.

1 Corinthians 14:6

If I come (εανελθω). Third class condition, supposable case (aorist subjunctive).

What shall I profit you (τυμαςωφελησω). Two accusatives with this verb (see 13:3).

Unless I speak (εανμηλαλησω). Second condition (also third class) with the one conclusion (cf. 1 Timothy 2:5).

1 Corinthians 14:7

Things without life (αψυχα). Without a soul (α privative, ψυχη) or life. Old word only here in N.T.

Pipe (αυλος). Old word (from αω, αυω, to blow), only here in N.T.

Harp (κιθαρα). Old word. Stringed instrument as pipe, a wind instrument.

If they give not a distinction in the sounds (εανδιαστοληντοιςφθογγοιςμηδω). Third class condition with second aorist active subjunctive δω from διδωμ. Common word in late Greek for difference (διαστελλω, to send apart). In N.T. only here and Romans 3:22; Romans 10:12. Φθογγος old word (from φθεγγομα) for musical sounds vocal or instrumental. In N.T. only here and Romans 10:18.

1 Corinthians 14:8

An uncertain voice (αδηλονφωνην). Old adjective (α privative, δηλος, manifest). In N.T. only here and Lu 11:44. Military trumpet (σαλπιγξ) is louder than pipe or harp.

Shall prepare himself (παρασκευασετα). Direct middle future indicative of παρασκευαζω, old verb, in N.T. only here, 2 Corinthians 9:2; Acts 10:10. From παρα, σκευη (preparation).

1 Corinthians 14:9

Unless ye utter speech easy to be understood (εανμηευσημονλογονδωτε). Condition of third class again (εαν and aorist subjunctive). Ευσημον (ευ, well, σημα, sign) is old word, here only in N.T., well-marked, distinct, clear. Good enunciation, a hint for speakers.

Ye will be speaking into the air (εσεσθεειςαεραλαλουντες). Periphrastic future indicative (linear action). Cf. αεραδερων (beating the air) in 9:26. Cf. our talking to the wind. This was before the days of radio.

1 Corinthians 14:10

It may be (ετυχο). Condition of fourth class (ε and aorist optative of τυγχανω), if it should happen. Common enough idiom. Cf. τυχον in 16:6.

Without signification (αφωνον). Old adjective (α privative and φωνη). Without the faculty of speech (1 Corinthians 12:2; Acts 8:32; 2 Peter 2:16).

1 Corinthians 14:11

The meaning of the voice (τηνδυναμιντηςφωνης). The power (force) of the voice.

A barbarian (βαρβαρος). Jargon, βαρ-βαρ. The Egyptians called all βαρβαρους who did not speak their tongue. The Greeks followed suit for all ignorant of Greek language and culture. They divided mankind into Hellenes and Barbarians.

Unto me (ενεμο). In my case, almost like a dative.

1 Corinthians 14:12

Zealous of spiritual gifts (ζηλωταπνευματων). Zealots for spirits. So it looked.

That ye may abound (ιναπερισσευητε). Purpose clause with the object by prolepsis stated beforehand “for the edification of the church.”

1 Corinthians 14:13

Let him pray that he may interpret (προσευχεσθωιναδιερμηνευη). Else he had better cease talking in a tongue.

1 Corinthians 14:14

But my understanding is unfruitful (οδενουςμουακαρπος). My intellect (νους) gets no benefit (ακαρπος, without fruit) from rhapsodical praying that may even move my spirit (πνευμα).

1 Corinthians 14:15

With the understanding also (κατωνο). Instrumental case of νους. Paul is distinctly in favour of the use of the intellect in prayer. Prayer is an intelligent exercise of the mind.

And I will sing with the understanding also (ψαλωδεκατωνο). There was ecstatic singing like the rhapsody of some prayers without intelligent words. But Paul prefers singing that reaches the intellect as well as stirs the emotions. Solos that people do not understand lose more than half their value in church worship. Ψαλλω originally meant to play on strings, then to sing with an accompaniment (Ephesians 5:19), and here apparently to sing without regard to an instrument.

1 Corinthians 14:16

Else if thou bless with the spirit (επεεανευλογηιςενπνευματ). Third class condition. He means that, if one is praying and praising God (10:16) in an ecstatic prayer, the one who does not understand the ecstasy will be at a loss when to say “amen” at the close of the prayer. In the synagogues the Jews used responsive amens at the close of prayers (Nehemiah 5:13; Nehemiah 8:6; 1 Chronicles 16:36; Psalms 106:48).

He that filleth the place of the unlearned (οαναπληρωντοντοποντουιδιωτου). Not a special part of the room, but the position of the ιδιωτου (from ιδιος, one’s own), common from Herodotus for private person (Acts 4:13), unskilled (2 Corinthians 11:6), uninitiated (unlearned) in the gift of tongues as here and verses 23f.

At thy giving of thanks (επτησηευχαριστια). Just the prayer, not the Eucharist or the Lord’s Supper, as is plain from verse 17.

1 Corinthians 14:18

More than you all (παντωνυμωνμαλλον). Ablative case after μαλλον. Astonishing claim by Paul that doubtless had a fine effect.

1 Corinthians 14:19

Howbeit in church (αλλαενεκκλησια). Private ecstasy is one thing (cf. 2 Corinthians 12:1-9) but not in church worship.

That I may instruct (ινακατηχησω). Final clause with ινα. For the rare verb κατηχεω see on Luke 1:4; Acts 18:25.

1 Corinthians 14:20

Be not children in mind (μηπαιδιαγινεσθεταιςφρεσιν). “Cease becoming children in your intellects,” as some of them evidently were. Cf. Hebrews 5:11-14 for a like complaint of intellectual dulness for being old babies.

In malice be ye babes (τηκακιανηπιαζετε).

Be men (τελειογινεσθε). Keep on becoming adults in your minds. A noble and a needed command, pertinent today.

1 Corinthians 14:21

In the law it is written (εντωνομωγεγραπτα). Isaiah 28:11f. Freely quoted.

1 Corinthians 14:22

For a sign (ειςσημειον). Like the Hebrew and occasional Koine idiom also.

1 Corinthians 14:23

Will they not say that ye are mad? (ουκερουσινοτμαινεσθε?). These unbelievers unacquainted (ιδιωτα) with Christianity will say that the Christians are raving mad (see on Acts 12:15; Acts 26:24). They will seem like a congregation of lunatics.

1 Corinthians 14:24

He is reproved by all (ελεγχεταυποπαντων). Old word for strong proof, is undergoing conviction.

Is judged (ανακρινετα). Is tested. Cf. 1 Corinthians 2:15; 1 Corinthians 4:3.

1 Corinthians 14:25

That God is among you indeed (οτοντωςενυμινεστιν). Recitative οτ and direct quotation from Isaiah 45:15 (Hebrew rather than the LXX). “Really (οντως Lu 24:34) God is in you.”

1 Corinthians 14:26

When ye come together (οτανσυνερχησθε). Present middle subjunctive, repetition, whenever ye come together, in contrast with special case (εανσυνελθη, second aorist subjunctive) in verse 23.

1 Corinthians 14:27

By two (καταδυο). According to two, ratio.

Or at most (ητοπλειστον). Adverbial accusative, “or at the most.”

Three (τρεις). Κατα to be repeated.

And that in turn (κααναμερος). One at a time and not over three in all.

1 Corinthians 14:28

But if there be no interpreter (εανδεμηηδιερμηνευτης). Third class condition. Earliest known instance and possibly made by Paul from verb in verse 27. Reappears in Byzantine grammarians.

Keep silence in church (σιγατωενεκκλησια). Linear action (present active imperative). He is not even to speak in a tongue once. He can indulge his private ecstasy with God.

1 Corinthians 14:29

By two or three (δυοητρεις). No κατα here as in verse 27. Let two or three prophets speak.

Let the others discern (οαλλοδιακρινετωσαν). Whether what is said is really of the Spirit. Cf. 12:10 διακρισειςπνευματων.

1 Corinthians 14:30

Let the first keep silence (οπρωτοςσιγατω). To give the next one a chance.

1 Corinthians 14:31

One by one (καθ’ ενα). Regular idiom.

1 Corinthians 14:32

The spirits of the prophets are subject to the prophets (πνευματαπροφητωνπροφηταιςυποτασσετα). A principle that some had forgotten.

1 Corinthians 14:33

Not of confusion (ου–καταστασιας). God is not a God of disorder, but of peace. We need this reminder today.

As in all the churches of the saints (ωςενπασαιςταιςεκκλησιαιςτωναγιων). Orderly reverence is a mark of the churches. This is a proper conclusion of his argument as in 11:16.

1 Corinthians 14:34

Keep silence in the churches (ενταιςεκκλησιαιςσιγατωσαν). The same verb used about the disorders caused by speakers in tongues (verse 28) and prophets (30). For some reason some of the women were creating disturbance in the public worship by their dress (11:2-16) and now by their speech. There is no doubt at all as to Paul’s meaning here. In church the women are not allowed to speak (λαλειν) nor even to ask questions. They are to do that

at home (ενοικω). He calls it a shame (αισχρον) as in 11:6 (cf. Ephesians 5:12; Titus 1:11). Certainly women are still in subjection (υποτασσεσθωσαν) to their husbands (or ought to be). But somehow modern Christians have concluded that Paul’s commands on this subject, even 1 Timothy 2:12, were meant for specific conditions that do not apply wholly now. Women do most of the teaching in our Sunday schools today. It is not easy to draw the line. The daughters of Philip were prophetesses. It seems clear that we need to be patient with each other as we try to understand Paul’s real meaning here.

1 Corinthians 14:37

The commandment of the Lord (Κυριουεντολη). The prophet or the one with the gift of tongues or the disturbing woman would be quick to resent the sharp words of Paul. He claims inspiration for his position.

1 Corinthians 14:40

Decently and in order (ευσχημονωςκακαταταξιν). That is surely a good rule for all matters of church life and worship. It applies also to the function of women in church service.