Verse 16
Else - ( Ἐπεί Epei). Since; if this is not done; if what is said is not intelligible, how shall the unlearned be able appropriately to express his assent, and join in your devotions?
When thou shalt bless - When thou shalt bless God, or give thanks to him. If thou shalt lead the devotions of the people in expressing thanksgiving for mercies and favors. This may refer to a part of public worship, or to the thanks which should be expressed at table, and the invocation of the divine blessing to attend the bounties of his providence. Paul had illustrated his subject by prayer and by singing; be now does it by a reference to the important part of public worship expressed in giving thanks.
With the spirit - In the manner referred to above; that is, in an unknown tongue, in such a way that your own “heart” may be engaged in it, but which would be unintelligible to others.
He that occupieth the room - Is in the place, or the seat of the unlearned; that is, he who is unlearned. On the meaning of the word “room,” see the note at Luke 14:8. To “fill” a place means to occupy a station, or to be found in a slate or condition.
Of the unlearned - ( τοῦ ἰδιώτου tou idiōtouOn the meaning of this word, see the note at Acts 4:13. Here it means one who was unacquainted with the foreign language spoken by him who gave thanks. It properly denotes a man in “private,” in contradistinction from a man in “public” life; and hence, a man who is ignorant and unlettered, as such people generally were.
Say Amen - This word means “truly, verily;” and is an expression of affirmation John 3:5 or of assent. Here it means assent. How can he pronounce “the” Amen; how can he express his assent; how can he join in the act of devotion? This “might” have been, and probably “was,” expressed aloud; and there is no impropriety in it. It “may,” however, be “mental” - a silent assent to what is said, and a silent uniting in the act of thanksgiving. In one way or the other, or in both, the assent should always be expressed by those who join in acts of public worship.
Verse 17
For thou verily givest thanks well - That is, even if you use a foreign language. You do it with the heart; and it is accepted by God as your offering; but the other, who cannot understand it, cannot be benefited by it.
Verse 18
I thank my God - Paul here shows that he did not undervalue or despise the power of speaking foreign languages. It was with him a subject of thanksgiving that he could speak so many; but he felt that there were more valuable endowments than this; see the next verse.
With tongues more than ye all - I am able to speak more foreign languages than all of you. “How many” languages Paul could speak, he has no where told us. It is reasonable, however, to presume that he was able to speak the language of any people to whom God in his providence, and by his Spirit, called him to preach. He had been commissioned to preach to the “Gentiles,” and it is probable that he was able to speak the languages of all the nations among whom he ever traveled. There is no account of his being under a necessity of employing an interpreter wherever he preached.
Verse 19
Yet in the church - In the Christian assembly. The word “church” does not refer to the “edifice” where Christians worshipped, but to the organized body of Christians.
I had rather … - It is probable that in the Christian assembly, usually, there were few who understood foreign languages. Paul, therefore, would not speak in a foreign language when its only use would be mere display.
With my understanding - So as to be intelligible to others; so that I might understand it, and so that at the same time others might be benefitted.
Verse 20
Brethren, be not children in understanding - Be not childish; do not behave like little children. They admire, and are astonished at what is striking, novel, and what may be of no real utility. They are pleased with anything that will amuse them, and at little things that afford them play and pastime. So your admiration of a foreign language and of the ability to speak it, is of as little solid value as the common sports and plays of boys. This, says Doddridge, is an admirable stroke of oratory, and adapted to bring down their pride by showing them that those things on which they were disposed to value themselves were “childish.” It is sometimes well to appeal to Christians in this manner, and to show them that what they are engaged in is “unworthy” the dignity of the understanding - unfit to occupy the time and attention of an immortal mind. Much, alas! very much of that which engages the attention of Christians is just as unworthy of the dignity of the mind, and of their immortal nature, as were the aims and desires which the apostle rebuked among the Christians at Corinth. Much that pertains to dress, to accomplishment, to living, to employment, to amusement, to conversation, will appear, when we come to die, to have been like the playthings of “children;” and we shall feel that the immortal mind has been employed, and the time wasted, and the strength exhausted in that which was foolish and puerile.
Howbeit in malice be ye children - This is one of Paul‘s most happy turns of expression and of sentiment. He had just told them that in one respect they ought not to be children. Yet, as if this would appear to be speaking lightly of children - and Paul would not speak lightly of anyone, even of a child - he adds, that in “another” respect it would be well to be like them - nay, not only like children, but like “infants.” The phrase “be ye children,” here, does not express the force of the original νηπιάζετε nēpiazeteIt means, “be infants,” and is emphatic, and was used, evidently, by the apostle of design. The meaning may be thus expressed. “Your admiration of foreign languages is like the sports and plays of “childhood.” In this respect be not children ( παιδίᾳ paidia); be men! Lay aside such childish things. Act worthy of the “understanding” which God has given you. I have mentioned children. Yet I would not speak unkindly or with contempt even of them. “In one respect” you may imitate them. Nay, you should not only be like “children,” that are somewhat advanced in years, but like “infants.” Be as free from malice, from any ill-will toward others, from envy, and every improper passion, as they are.” This passage, therefore, accords with the repeated declaration of the Saviour, that in order to enter into heaven, it was needful that we should become as little children; Matthew 18:3.
Be men - Margin, “Perfect, or of a riper age” ( τέλειοι teleioi). The word means full-grown men. Act like them whose understandings are mature and ripe.
Verse 21
In the law it is written - This passage is found in Isaiah 38:11-12. The word “law” here seems to mean the same as revelation; or is used to denote the Old Testament in general. A similar use occurs in John 10:34, and John 15:25.
With men of other tongues … - This passage, where it occurs in Isaiah, means, that God would teach the rebellious and refractory Jews submission to himself, by punishing them amidst a people of another language, by removing them to a land - the land of Chaldea - where they would hear only a language that to them would be unintelligible and barbarous. Yet, notwithstanding this discipline, they would be still, to some extent, a rebellious people. The passage in Isaiah has no reference to the miraculous gift of tongues. and cannot have been used by the apostle as containing any intimation that such miraculous gifts would be imparted. It seems to have been used by Paul, because the “words” which occurred in Isaiah would “appropriately express” the idea which he wished to convey (see the note at Matthew 1:23), that God would make use of foreign languages for some “valuable purpose.” But he by no means intimates that Isaiah had any such reference; nor does he quote this as a fulfillment of the prophecy; nor does he mean to say, that God would accomplish “the same purpose” by the use of foreign languages, which was contemplated in the passage in Isaiah. The sense is, as God accomplished an important purpose by the use of a foreign language in regard to his ancient people, as recorded in Isaiah, so he will make use of foreign languages to accomplish important purposes still. They shall be used in the Christian church to effect important objects, though not in the same manner, nor for the same end, as in the time of the captivity. What the design of making use of foreign languages was, in the Christian church, the apostle immediately states; 1 Corinthians 14:22-23.
Yet for all that … - Notwithstanding all this chastisement that shall be inflicted on the Jews in a distant land, and among a people of a different language, they will still be a rebellious people. This is the sense of the passage, as it is used by Isaiah; see Isaiah 28:12. It is not quoted literally by the apostle, but the main idea is retained. He does not appear to design to apply this to the Corinthians, unless it may be to intimate that the power of speaking foreign languages did not of necessity secure obedience. It might he that this power might be possessed, and yet they be a sinful people; just as the Jews were admonished by the judgments of God, inflicted by means of a people speaking a foreign language, and yet were not reformed or made holy.
Verse 22
Wherefore - Thus, ( Ὥστε Hōste), or wherefore. The apostle does not mean to say that what he was about to state was a direct conclusion from the passage of Scripture which he had quoted, but that it followed from all that he had said, and from the whole view of the subject. “The true statement or doctrine is, that tongues are for a sign,” etc.
Tongues - The power of speaking foreign languages.
Are for a sign - An “indication,” an evidence, or a proof that God has imparted this power, and that he attends the preaching of the gospel with his approbation. It is a “sign,” or a “miracle,” which, like all other miracles, may be designed to convince the unbelieving world that the religion is from God.
Not to them that believe - Not to Christians. They are already convinced of the truth of religion, and they would not be benefited by that which was spoken in a language which they could not understand,
But to them that believe not - It is a miracle designed to convince them of the truth of the Christian religion. God alone could confer the power of thus speaking; and as it was conferred expressly to aid in the propagation of the gospel, it proved that it was from God; see the note on Acts 2:1-15.
But prophesying - Speaking in a calm, connected, didactic manner, in language intelligible to all under the influence of inspiration; see notes on 1 Corinthians 14:1.
For them that believe not - Is not particularly intended for them; but is intended mainly for the edifying of the church. It is not so striking, so replete with proofs of the divine presence and power as the gift of tongues. Though it may be really under the influence of the Holy Spirit, and may be really by inspiration, yet it is not so evidently such as is the power of speaking foreign languages. It was, therefore, better adapted to edify the church than to convince gainsayers. At the same time the “truths” conveyed by it, and the consolations administered by it, might be as clear evidence to the church of the attending power, and presence, and goodness of God, as the power of speaking foreign languages might be to infidels.
Verse 23
Be come together into one place - For public worship.
And all speak with tongues - All speak with a variety of unknown tongues; all speak foreign languages. The idea is, that the church would usually speak the same language with the people among whom they dwelt; and if they made use of foreign languages which were unintelligible to their visitors, it would leave the impression that the church was a bedlam.
And there come in - those that are “unlearned.” Those that are unacquainted with foreign languages, and to whom, therefore, what was said would be unintelligible.
Or unbelievers - Heathen, or Jews, who did not believe in Christ. It is evident from this that such persons often attended on the worship of Christians. Curiosity might have led them to it; or the fact that they had relatives among Christians might have caused it.
That ye are mad - They will not understand what is said; it will be a confused jargon; and they will infer that it is the effect of insanity. Even though it might not, therefore, be in itself improper, yet a regard to the honor of Christianity should have led them to abstain from the use of such languages in their worship when it was needless. The apostles were charged, from a similar cause, with being intoxicated; see Acts 2:13.
Verse 24
But if all prophesy - See the note at 1 Corinthians 14:1. If all, in proper order and time, shall utter the truths of religion in a language intelligible to all.
Or one unlearned - One unacquainted with the nature of Christianity, or the truths of the gospel.
He is convinced of all - He will be convinced by all that speak. He will understand what is said; he will see its truth and force, and be will be satisfied of the truth of Christianity. The word here rendered “convinced” ( ἐλέγχετἀι elengchetai) is rendered “reprove” in John 16:8, “And when he is come, he will reprove the world of sin,” etc. Its proper meaning is to “convict,” to show one to be wrong; and then to rebuke, reprove, admonish, etc. Here it means, evidently, that the man would be convicted, or convinced of his error and of his sin; he would see that his former opinions and practice had been wrong; he would see and acknowledge the force and truth of the Christian sentiments which should be uttered, and would acknowledge the error of his former opinions and life. The following verse shows that the apostle means something more than a mere convincing of the understanding, or a mere conviction that his opinions had been erroneous. He evidently refers to what is now known also as “conviction” for sin; that is, a deep sense of the depravity of the heart, of the errors and follies of the past life, accompanied with mental anxiety, distress, and alarm. The force of truth, and the appeals which should be made, and the observation of the happy effects of religion, would convince him that he was a sinner, and show him also his need of a Saviour.
He is judged by all - By all that speak; by all that they say. The “effect” of what they say shall be, as it were, to pass a “judgment” on his former life; or to condemn him. What is said will be approved by his own conscience, and will have the effect to condemn him in his own view as a lost sinner. This is now the effect of faithful preaching, to produce deep self-condemnation in the minds of sinners.
Verse 25
And thus are the secrets of his heart made manifest - Made manifest to himself in a surprising and remarkable manner. He shall be led to see the “real” designs and motives of his heart. His conscience would be awakened; he would recall his former course of life; he would see that it was evil; and the present state of his heart would be made known to himself. It is possible that he would “suppose that the speaker was aiming directly at him, and “revealing” his feelings to others; for such an effect is often produced. The convicted sinner often supposes that the preacher particularly intends “him,” and wonders that he has such an acquaintance with his feelings and his life; and often supposes that he is designing to disclose his feelings to the congregation. It is possible that Paul here may mean that the prophets, by inspiration, would be able to reveal some secret facts in regard to the stranger; or to state the ill design which he might have had in coming into the assembly; or to state some things in regard to him which could be known only to himself; as was the case with Ananias and Sapphira (Acts 5:1, seq.); but perhaps it is better to understand this in a more general sense, as describing the proper and more common effect of truth, when it is applied by a man‘s own conscience. Such effects are often witnessed now; and such effects show the truth of religion; its adaptedness to people; the omniscience and the power of God; the design of the conscience, and its use in the conversion of sinners.
And so falling down on his face - The usual posture of worship or reverence in eastern countries. It was performed by sinking on the knees and hands, and then placing the face on the ground. This might be done publicly; or the apostle may mean to say that it would lead him to do it in private.
He will worship God - He will be converted, and become a Christian.
And report that God … - Will become your friend, and an advocate for the Christian religion. An enemy will be turned to a friend. Doubtless this was often done. It is now often done. Paul‘s argument is, that they should so conduct their public devotions as that they should be adapted to produce this result.
Verse 26
How is it then, brethren? - See the note at 1 Corinthians 14:15. What is the fact? What actually occurs among you? Does that state of things exist which I have described? Is there that order in your public worship which is demanded and proper? It is implied in his asking this question that there might be some things among them which were improper, and which deserved reproof.
When ye come together - For worship.
Everyone of you … - That is, all the things which are specified would be found among them. It is, evidently, not meant that all these things would be found in the same person, but would all exist at the same time; and thus confusion and disorder would be inevitable. Instead of waiting for an intimation from the presiding officer in the assembly, or speaking in succession and in order, each one probably regarded himself as under the influence of the Holy Spirit; as having an important message to communicate, or as being called on to celebrate the praises of God; and thus confusion and disorder would prevail. Many would be speaking at the same time, and a most unfavorable impression would be made on the minds of the strangers who should be present, 1 Corinthians 14:23. This implied reproof of the Corinthians is certainly a reproof of those public assemblies where many speak at the same time; or where a portion are engaged in praying, and others in exhortation. Nor can it be urged that in such cases those who engage in these exercises are under the influence of the Holy Spirit; for, however true that may be, yet it is no more true than it was in Corinth, and yet the apostle reproved the practice there. The Holy Spirit is the author of order, and not of confusion 1 Corinthians 14:33; and true religion prompts to peace and regularity, and not to discord and tumult.
Hath a psalm - Is disposed to sing; is inclined to praise; and, however irregular or improper, expresses his thanks in a public manner, see the note at 1 Corinthians 14:15.
Hath a doctrine - Has some religious truth on his mind which be deems it of special importance to inculcate, see the note at 1 Corinthians 14:6.
Hath a tongue - Has something made known to him in a foreign language, or has a power of speaking a foreign language, and exercises it, though it produces great confusion.
Hath a revelation - Some truth which has been particularly revealed to him; perhaps an explanation of some mystery (Doddridge); or a revelation ot some future event (Macknight); or a prophecy (Bloomfield); or a power of explaining some of the truths couched in the types and figures of the Old Testament. Grotius.
Hath an interpretation - An explanation of something that has been uttered by another in a foreign language; See the note at 1 Corinthians 12:10.
Let all things … - Let this be the great principle, to promote the edification of the church; See the note at 1 Corinthians 14:12. If this rule were followed, it would prevent confusion and disorder.
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