So also you, unless you uttered by the tongue words easy to understand, how would it be known what is spoken? For you would be speaking into the air. There are, it may be, so many kinds of sounds in the world, and none of them is without meaning. If then I don’t know the meaning of the sound, I would be to him who speaks a foreigner, and he who speaks would be a foreigner to me. So also you, since you are zealous for spiritual gifts, seek that you may abound to the building up of the assembly. Therefore let him who speaks in another language pray that he may interpret. For if I pray in another language, my spirit prays, but my understanding is unfruitful.
What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, and I will sing with the understanding also. Otherwise if you bless with the spirit, how will he who fills the place of the unlearned say the “Amen” at your giving of thanks, seeing he doesn’t know what you say? For you most certainly give thanks well, but the other person is not built up. I thank my God, I speak with other languages more than you all. However in the assembly I would rather speak five words with my understanding, that I might instruct others also, than ten thousand words in another language.
John Calvin 1540 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 18, 19 10. None of them dumb He now speaks in…
10. None of them dumb He now speaks in a more general way, for he now takes in the natural voices of animals. He uses the term dumb here, to mean confused — as opposed to an articulate voice; for the barking of dogs differs from the neighing of horses, and the roaring of lions from the braying of asses. Every kind of bird, too, has its own particular way of singing and chirping. The whole order of nature, therefore, as appointed by God, invites us to observe a distinction.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv9, 10, 11, 12, 13, 14, 15, 16, 18, 19 That do fitly utter the matter itself.
That do fitly utter the matter itself.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–19 9 So likewise ye, except ye utter by the…
9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
Ver. 9. Ye shall speak into the air] You shall lose your labour, and may as well keep your breath to cool your broth.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9–19 By λογον ευσημον is meant words which signify well…
By λογον ευσημον is meant words which signify well to those that hear them; for words may be significant enough in themselves, yet nothing at all significant to them that hear them, being unlearned; such sounds of words can contribute nothing to people’s knowledge, but are so much lost labour. This is a text that deserveth the thoughts of those who affect in preaching, if not the use of languages, yet the use of a style, or method, which not one of many of those who hear them understand. It is all one to speak in an unknown tongue, as in a style or method that people do not understand; and truly, such are the generality of ministers’ hearers, that words most significant in themselves, and to learned ears, are least significant to them, being hardest to be understood; so as they know nothing of what they say, and the minister doth but, as to the far greater number of people, beat the air (which is a dreadful meditation).
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv10, 13, 16 Here the apostle tells them, That there may probably…
Here the apostle tells them, That there may probably be as many voices or languages in the world as there are nations; and every nation understands its own language, and commonly no other.
Now, says the apostle, if he that has the gift of tongues speak to you in a language which ye understand not, will he not be a barbarian unto you? And if you talk to him in a language he understands not, will you not be barbarians unto him? Verily, it will be just as if two men of two different countries should talk to one another, and neither understands a word of each other.
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He farther adds, That seeing they were so very desirous of the extraordinary gifts of the Spirit, they should seek those gifts especially by which the church may receive edification and advantage: Seek that ye may excel, to the edifying of the church.
Here note, 1. The noble end which St. Paul directs them to propound in what they desire and design, namely, the edifying of the church.
The church’s edification should be the scope of all her members’, especially of all her ministers’, wishes and prayers, enterprizes and endeavours: our first care should be to lay a right foundation, namely, the doctrine of redemption and salvation, by the meritorious undertaking of Christ Jesus our Lord, the eternal Son of the Father.
Our next care, that our superstructure be answerable to our foundation; this being solid and substantial, that must be so too; acquainting persons with the whole will of God, and the whole duty of man.
Note, 2. The operation to be performed, and the means to be used in order to this noble end: Seek that ye may excel, to the edifying of the church.
Learn hence, 1. That the edifying of the church, and the improvement of its members in knowledge, faith, and holiness, is, and ought to be, the great end which the ministers of God propound to themselves in the use of their gifts, and discharge of their office.
Learn, 2. That the edifying of the church being the proper office of the ministers of Christ, they should study to excel in all gifts and graces conducing thereunto, by such means and methods as are proper for that end; namely, by fervent prayer to God for divine illumination and knowledge, by reading the scriptures with great attention and application of mind, by studying other authors in order to that end, by deep meditation, by judicious, zealous, and laborious preaching, but especially by holy living.
There ought to be a consecration of our lives, as well as of our persons, to the service of God and his church; in this manner, especially, the meanest of her ministers may seek that they may excel, to the edifying of the church.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v15 The apostle here sums up the argument hitherto, and,
The apostle here sums up the argument hitherto, and,
I. Directs them how they should sing and pray in public (Co1 14:15): What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, etc. He does not forbid their praying or singing under a divine afflatus, or when they were inspired for this purpose, or had such a spiritual gift communicated to them; but he would have them perform both so as to be understood by others, that others might join with them. Note, Public worship should be performed so as to be understood.
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II. He enforces the argument with several reasons.
1. That otherwise the unlearned could not say Amen to their prayers or thanksgivings, could not join in the worship, for they did not understand it, Co1 14:16. He who fills up or occupies the place of the unlearned, that is, as the ancients interpret it, the body of the people, who, in most Christian assemblies, are illiterate; how should they say Amen to prayers in an unknown tongue? How should they declare their consent and concurrence? This is saying Amen, So be it. God grant the thing we have requested; or, We join in the confession that has been made of sin, and in the acknowledgment that has been made of divine mercies and favours. This is the import of saying Amen. All should say Amen inwardly; and it is not improper to testify this inward concurrence in public prayers and devotions, by an audible Amen. The ancient Christians said Amen aloud. Vide Just. Mart. apol. 2. prop fin. Now, how should the people say Amen to what they did not understand? Note, There can be no concurrence in those prayers that are not understood. The intention of public devotions is therefore entirely destroyed if they are performed in an unknown tongue. He who performs may pray well, and give thanks well, but not in that time and place, because others are not, cannot be, edified (Co1 14:17) by what they understand not.
2. He alleges his own example, to make the greater impression, concerning which observe, (1.) That he did not come behind any of them in this spiritual gift: "I thank my God, I speak with tongues more than you all (Co1 14:18); not only more than any single person among you, but more than all together." It was not envy at their better furniture that made Paul depreciate what they so highly valued and so much vaunted of; he surpassed them all in this very gift of tongues, and did not vilify their gift because he had it not. This spirit of envy is too common in the world. But the apostle took care to guard against this misconstruction of his purpose, by letting them know there was more ground for them to envy him upon this head than for him to envy them. Note, When we beat down men's unreasonable value for themselves, or any of their possessions or attainments, we should let them see, if possible, that this does not proceed from an envious and grudging spirit. We miss our aim if they can fairly give our conduct this invidious turn. Paul could not be justly censured, nor suspected for any such principle in this whole argument. He spoke more language than they all. Yet, (2.) He had rather speak five words with understanding, that is, so as to be understood, and instruct and edify others, than ten thousand words in an unknown tongue, Co1 14:19. He was so far from valuing himself upon talking languages, or making ostentation of his talents of this kind, that he had rather speak five intelligible words, to benefit others, than make a thousand, ten thousand fine discourses, that would do no one else any good, because they did not understand them. Note, A truly Christian minister will value himself much more upon doing the least spiritual good to men's souls than upon procuring the greatest applause and commendation to himself. This is true grandeur and nobleness of spirit; it is acting up to his character; it is approving himself the servant of Christ, and not a vassal to his own pride and vanity.
3. He adds a plain intimation that the fondness then discovered for this gift was but too plain an indication of the immaturity of their judgment: Brethren, be not children in understanding; in malice be you children, but in understanding be men, Co1 14:20. Children are apt to be struck with novelty and strange appearances. They are taken with an outward show, without enquiring into the true nature and worth of things. Do not you act like them, and prefer noise and show to worth and substance; show a greater ripeness of judgment, and act a more manly part; be like children in nothing but an innocent and inoffensive disposition. A double rebuke is couched in this passage, both of their pride upon account of their gifts, and their arrogance and haughtiness towards each other, and the contests and quarrels proceeding from them. Note, Christians should be harmless and inoffensive as children, void of all guile and malice; but should have wisdom and knowledge that are ripe and mature. They should not be unskilful in the word of righteousness (Heb 5:13), though they should be unskilful in all the arts of mischief.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv9–19 So likewise you, unless ye utter by the tongue…
So likewise you, unless ye utter by the tongue words easy to be understood,.... This is an accommodation of the foregoing similes to the case in hand: for as unless there is a distinction of notes and tunes, it cannot be music, nor it cannot be known what is piped or harped; and unless the trumpet gives a certain sound, none can know when to prepare himself for the battle; so unless in the public ministry and service a language is spoken, and words made use of, which are understood without difficulty:
how shall it be known what is spoken? the subject matter of the discourse, prayer, or psalm, will be all lost, and therefore cannot be for edification, exhortation, or comfort:
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for ye shall speak into the air; into which such words are resolved, and the use and benefit of them, as to others, cease with the breath, by which they are delivered: any part of divine service performed in such a way is all in vain, and to no purpose; it is all lost labour, it is beating the air, and talking to the wind. This condemns the practice of the Papists, performing divine service in a language not understood by the common people; and exposes the folly of those, who are fond of a florid style, of bombast words, great swelling words of vanity in their public discourses: this is only speaking into the air, with regard to the vulgar, whose edification should be consulted: and as the end of the Gospel ministry is public usefulness and edification, plainness of speech, words easy to be understood, should be used; such as are apt and fit to convey the true idea of things to people in common; these are the acceptable words, which the wise preacher, who is desirous of doing good to the souls of men, will seek out, and studiously make use of.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv9, 11, 13, 14, 15, 16, 19 Unless ye utter by the tongue - Which is…
Unless ye utter by the tongue - Which is miraculously given you. Words easy to be understood - By your hearers. Ye will speak to the air - A proverbial expression. Will utterly lose your labour.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9, 10, 11, 12, 13, 14, 16, 17, 18, 19 Verse 9. Likewise ye] If ye do not speak…
Verse 9. Likewise ye] If ye do not speak in the Church so as to be understood, your labour is useless; ye shall speak into the air-your speech will be lost and dissipated in the air, without conveying any meaning to any person: there will be a noise or sound, but nothing else. Gifts of that kind, thus used, are good for nothing.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 13, 15, 18 1Co 14:10-12. There are — No doubt; so many…
1Co 14:10-12. There are — No doubt; so many kinds of voices — Or languages; in the world — As ye speak; and none of them is without signification — To those that are acquainted with them. Therefore — Nevertheless; if I know not the meaning of the voice — The import of the particular language which is used in my hearing; I shall be unto him that speaketh a barbarian — What I say will appear unintelligible jargon; and he a barbarian unto me — We shall be incapable of holding any conversation with each other. “The Greeks, after the custom of the Egyptians, mentioned by Herodotus, lib. 2., called all those barbarians who did not speak their language. In process of time, however, the Romans, having subdued the Greeks, delivered themselves by force of arms from that opprobrious appellation, and joined the Greeks in calling all barbarians who did not speak either the Greek or the Latin language. Afterward, the word barbarian signified any one who spake a language which another did not understand. Thus the Scythian philosopher, Anacharsis, said, that among the Athenians, the Scythians were barbarians; and among the Scythians, the Athenians were barbarians. This is the sense of the word barbarian in this passage.” Even so, &c. —
Wherefore ye also, that ye may not be barbarians to each other; forasmuch as ye are zealous of spiritual gifts — And are ready to vie with each other in the exercise of them, seek that ye may excel to the edifying of the church — And not merely for your own honour. Strive for the greatest share of those gifts whereby you may be useful to your fellow-Christians.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv9–19 So likewise ye ... - To apply the case.…
So likewise ye ... - To apply the case. If you use a foreign language, how shall it be known what is said, or of what use will it be, unless it is made intelligible by interpretation?
Utter by the tongue - Unless you speak.
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Words easy to be understood - Significant words (margin), words to which your auditors are accustomed.
For ye shall speak into the air - You will not speak so as to be understood; and it will be just the same as if no one was present, and you spoke to the air. We have a proverb that resembles this: “You may as well speak to the winds:” that is, you speak where it would not be understood, or where the words would have no effect. It may he observed here, that the practice of the papists accords with what the apostle here condemns, where worship is conducted in a language not understood by the people; and that there is much of this same kind of speaking now, where unintelligible terms are used, or words are employed that are above the comprehension of the people; or where doctrines are discussed which are unintelligible, and which are regarded by them without interest. All preaching should be plain, simple, perspicuous, and adapted to the capacity of the hearers.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 13, 14, 16, 19 Of spirits. Of spiritual gifts. (Challoner)
Of spirits. Of spiritual gifts. (Challoner)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9–19 So . . . ye--who have life; as opposed…
So . . . ye--who have life; as opposed to "things without life" (Co1 14:7).
by the tongue--the language which ye speak in.
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ye shall speak--Ye will be speaking into the air, that is, in vain (Co1 9:26).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv9–19 9. Words easy to be understood—The unexplained tongue is…
9. Words easy to be understood—The unexplained tongue is like the uncertain trumpet; it communicates no idea, and leaves the hearer no wiser than it found him.
Speak into the air—Just as the unaiming athlete beateth the air. If your speech be a nothing, your proper hearer is empty space.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv9–19 9. words easy to be understood] Literally, a well…
9. words easy to be understood] Literally, a well marked discourse, language which has a clearly discernible meaning.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9–18 (9) So likewise ye.—This is not the application of…
(9) So likewise ye.—This is not the application of the foregoing, but the introduction of a third illustration, viz., the varieties of human language. The “tongue” here is simply the actual organ of speech, distinguished in the Greek, by the insertion of the article, from “tongues” which flow from the spiritual gift. If a human being does not use words that those spoken to understand, it is useless; such words pass as sounds into the air and are useless.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9–19 Words easy to be understood; rather, distinguishable speech. Ye…
Words easy to be understood; rather, distinguishable speech. Ye shall speak; rather, ye shall be (all the time) speaking. Into the air. Mere pulses of useless inarticulate breath, spoken ins Blaue hinein. Philo has the word aeromuthos one who speaks to the wind.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv10, 12, 15, 16 There are … voices … and none of them…
1Co_14:10-11
There are … voices … and none of them is without signification.
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Voices
1. It does not follow that because the voice has no meaning for you that therefore it has no meaning for others. I heard some splendid music the other clay, and a friend exclaimed, What tenderness, what pathos is in it. John Stuart Mill said that the first meaning of Wordsworths poetry was a new birth to him; he felt himself a better man. Maurice often talked in an unknown tongue once; people understand him now. You may read a chapter of Christian experience and it may be in an unknown tongue to you.
2. But the difficulty will be to reduce what you have seen and heard into intelligible speech that will edify others. A young person is asked to sing, and she dashes at once into a French or German song. What affectation it is when there are troops of English songs with the sweet pathos of English traditions in them. There are artists a great deal more silly. Their chief pride is that they dont edify. Many words might be spoken in praise of the noble address from the chair of the British Association; but I give the highest praise when I say you can understand it. The best part of your creed is what you can put into a little childs mouth. If you want to know what the essence of the gospel is, take a little boy of eight between your knees and tell him the gospel, and what you can make him understand is its pith and essence.
3. There are many voices in the world, and our business is to try to discover their significance. There are voices which are transitory, which speak to one generation and then cease. They startle one, and then are heard no more, like the rousing proclamation of some half-forgotten truth or a wail of consternation at the spiritual condition of England. But some voices speak on for age and age, and uninterruptedly.
I. The voice of the material creation. For its scientific or philosophical signification. You must listen to the scientific report of the year. What is its spiritual signification? What is there to be converted into fuel that can feed our faith and enlarge our hope? The material world is the revelation of the Divine intellect and heart. What do we find in this material creation that sends a message to our spiritual nature which may be converted into fuel for our faith? I think it is this: You can always calculate upon God. God has always known His own mind. He is the same yesterday, to-day, and for ever. Think of the value of that in your religious life. The first instinct of your religious life is to have unchanging things. We have said hard things about Nature. We have called her blind and pitiless. There can be not the slightest divergence from her path. Every heart in this creation may break, but the earth will still go on. But there is another side to that. You can calculate always upon God, He will never disappoint you. All of our life would break out into panic if there were any disorganisation of the laws of nature of which we complain sometimes. The farmer knows that the seasons will come round, and the mariner goes out to sea without fear. If you care to meet God this morning, there can be no doubt as to where to meet Him. There is a certainty with regard to God and our souls which we cannot have with regard to anything else. Take any promise in His Word. Come unto Me, all ye that labour and are heavy laden, and I will give you rest. He has never moved away from that. If you put your life and the lives of your children in Gods path every morning, you may be perfectly sure that He will pass that way. The Church oftentime feels that the paralysis is creeping over her and that she can do nothing. You are not content with things as they are. You want a re-vi-val, a re-consecration, a re-awakening, a fresh joy in the gospel of Christ, and a fresh equipment for service. We can have it without any uncertainty; we have as a Church only to place ourselves in Gods way. We have only to get out of the things He hates, to redouble our energies in the Sunday school, and among the erring. I have seen, when the heavens said there was a great shower coming, the housewife put out every vessel to catch the rain. You must range every faculty you possess at Gods disposal. Be ready! God will not disappoint you. If the channels are doubled the rain is sure to come.
II. The voices in your own souls. These are of two kinds. There are the imperative voices. Then there are the pathetic voices. George Eliot said, See if the sigh does not discover Him who touched the heart into a sigh. What a chapter it would be if every one in this congregation were this morning to write out one of his sorest needs. We need a living God, we need the grasp of His hand, we need heaven! We want to be forgiven; we want home. We have loved and lost. And oh, the unspeakable blessedness of the voice of our need in prayer. I have cried, Father, I am sad, I am lonely. And a voice has come into my soul, saying, Fear not; I am with thee. You may pile the scepticism of the world then, but it takes nothing of this from me. And this is the significance of our need. I have read a very wonderful book, written by a man who sums up the arguments in this way: there is as much to be said for the existence of God as there is to be said against it, and vice versa. If this were so it is enough for me. If the arguments for or against the existence of God were so equally balanced, my necessities and needs would weigh the balance down. (Morlais Jones.)
A preacher should study plain language
I. Language is designed as the vehicle of thought.
1. Many languages.
2. All significant.
II. Language ceases to be the medium of thought when not understood. There is--
1. No instruction.
2. No sympathy of mind.
3. No edification.
III. Plainness should therefore be studied--
1. As the most excellent of gifts.
2. For the benefit of the Church. With much prayer. (J. Lyth, D. D.)
The diversity of human language
Consider--
1. Language as the vehicle of thought.
2. Its extraordinary variety.
3. The cause.
4. Its effect upon the condition of mankind--social and moral.
5. Its gradual alleviation.
6. Its final removal. (J. Lyth, D. D.)
Sweetness of voice
There is no power of love so hard to get and keep, writes Elihu Burritt, as a kind voice. A kind hand is dead and dumb. It may be rough in flesh and blood, yet do the work of a soft heart, and do it with a soft touch. But there is no one thing which love so much needs as a sweet voice, to tell what it means and feels; and it is hard to get and keep in the right tone. One must start in youth, and be on the watch night and day, at work and at play, to get and keep a voice which shall speak at all times the thoughts of a kind heart. It is often in youth that one gets a voice or tone which is sharp, and it sticks to him through life, and it stirs up ill-will, and falls like a drop of gall upon the sweet joys of home. Watch the voice day by day as a pearl of great price, for it will be worth more to you in the days to come than the best pearl hid in the sea. A kind voice is to the heart what light is to the eye. It is a light which sings as well as shines.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv9, 10, 11, 12, 13, 14, 15, 16, 18 9. So also ye, unless ye utter by the…
9. So also ye, unless ye utter by the tongue, etc. It is only speech to the air, unless there is the distinction of intelligible words.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv12, 16, 19 12. “Since ye are zealots of spirits.” This clause…
12. “Since ye are zealots of spirits.” This clause shows that the Corinthian Christians were literally on fire with enthusiasm to command and utilize all of these spiritual gifts. The English “zealous” is zelootai (a noun), and means zealots. Now, a zealot is a violent, impetuous, red-hot advocate of some favorite theme or enterprise. We see many of them in the political arena about the polls at the times of the regular elections. Hence we see that the Corinthian saints were full of fire and zeal, running after, utilizing and appreciating those nine spiritual gifts. All this Paul highly commends. Good Lord, help thy people to be “zealots” of these spiritual gifts. And at the same time he exhorts them, “Seek that ye may abound unto the edification of the church.” Hence you see this thrilling commandment that everything is to be done for edification. If people actually heard the gospel intelligently, whether in sermon, exhortation, private appeal, prayer, testimony or song, it would have its effect on them. God’s lightning would not long play around them, without striking them dead. The trouble is they get no lightning. It is left out by the unintelligibility of the service. They only hear the thunder of human voices and instruments. The thunder never kills anything, hence the devil does not care how much thunder you give the people, just so you give them no lightning. These sad facts account for the rapid heathenization of the Christian nations. We are in the midst of multiplied thousands living in practical heathenism, ignorant of the gospel alphabet. The proportion of non-churchgoing people in Europe and America is rapidly on the increase, and I trust destined so to continue, fearfully foreboding the awful end to which we hasten while this old, wicked world fast ripens for destruction. The Romanists, with their two hundred and fifty millions of members, have already defiantly locked up their church service in a dead language, thus taking it utterly out of the reach of the people. The Protestants are fast on their track, becoming more and more numismatical, ritualistic, operatic and unintelligible. Go into a popular church. Your eyes are entertained on all sides by artistic show and your ears by senseless sounds. Hence the entire opus operatum is simply an appeal to the sensuous nature, nothing for the heart and exceedingly little even for the intellect, which might be ever so much edified without serious damage to the devil.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv9–19 So also ye, unless ye utter by the tongue…
So also ye, unless ye utter by the tongue speech easy to be understood, how shall it be known what is spoken? for ye will be speaking into the air .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On v14 Only through the understanding of the hearer does the…
Only through the understanding of the hearer does the utterance of the Spirit result in edification:
v. 14. For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
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v. 15. What is it then? I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also.
v. 16. Else when thou shalt bless with the spirit, how shall he that occupies the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
v. 17. For thou verily givest thanks well, but the other is not edified.
v. 18. I thank my God, I speak with tongues more than ye all;
v. 19. yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.
v. 20. Brethren, be not children in understanding; howbeit in malice be ye children, but in understanding be men.
Since the purpose of every function in public worship is to be of spiritual benefit to the attendants, therefore the gift of tongues must be considered of secondary value: For if I pray with a tongue, my spirit prays, but my understanding is without fruit. As one commentator has it: The fruit of the speaker is found in the profit of the hearer. If a man got up in public service in Corinth and prayed with the ecstatic utterance of this peculiar gift, his own spirit indeed had the benefit of feeling itself the instrument of the Holy Ghost, but all the other people present had no benefit whatsoever from his praying, because there was no point of contact between them, they could not understand the speaker, unless, indeed, he also interpreted his utterances. This being the case, what follows? The apostle writes: I will pray with the spirit, but I will pray also with the understanding, with the mind; I will sing psalms with the spirit, but I will sing psalms also with the understanding, with the mind. The wonderful utterances which were given to the apostle to articulate he wanted to make accessible also to his hearers, whether they were in the form of prayer or in that of chants, and to do this, it was necessary that he bring out the content of the speaking with tongues in the form of common speech. The hearer’s mind and heart could not be reached without interpretation, and without that there could be no edification.
This fact the apostle presents from another side: For then, under those circumstances, if thou bless in spirit, if thy praise has risen up in honor of God while in that condition of ecstasy which accompanied speaking with tongues, he that occupies the place of the layman, of the uninitiated, how will he say his Amen to thy blessing, thy doxology? The prayer and the chanting of the person speaking in an unknown tongue may be ever so rich in content, still the person in the audience unversed in its meaning would not know what it was all about, and could therefore not give his assent with the familiar "Amen" taken over from the synagogue worship, by which he expressed himself as accepting the prayer or doxology as his confession. And so the speaker’s praise may be beyond reproach, as a product of the Spirit it is bound to be excellent, but it is wasted so far as edification of the congregation is concerned. And lest any man think that the reproof of Paul was dictated by even the faintest feeling of rivalry, he remarks: I thank God, to whom, incidentally, he thus gives all credit for the gift, more than you all I speak with a tongue. Paul had had ecstatic experiences far beyond the amount vouchsafed to the average Christian; he had experienced the power of this gift of grace in a much higher degree than the Corinthians. But in spite of that fact he frankly states that in the church assembly he would rather speak five words with his understanding, in everyday, intelligible language, in order that he might teach others also, than ten thousand words in a tongue. The utterances of tongues might indicate an unusual power, an extraordinary intimacy with the Spirit, but they were not serviceable, they did not result in the betterment of the congregation. Paul’s aim was always to "catechize," to impart by oral instruction, what the Christians needed for faith and life, and for this purpose five words in ordinary language were of more use than any amount of articulations in ecstatic speech.
In a most winning manner, Paul now appeals to the good common sense of the readers: Brethren, be not children in understanding, in mind, in judgment, in the faculty of thinking; use your good sense properly, like adults, not like immature children. Of children it is characteristic that they prefer the amusing to the useful, the shining to the solid, as one commentator puts it. In malice, rather, act as babes, but in judgment show yourselves perfect. With respect to all wickedness, Christians should keep themselves free from all the moral corruption of the world and not seek an experimental acquaintance with it. If any of the Corinthians had received the gift of tongues, they should make use of it as children would, with no attempt at conceit and bragging, Mat 18:2. In sound Christian judgment, however, every believer should try to advance, to grow from day to day, until the perfection of knowledge is reached, so far as it is possible in this life. To plant childlike innocence and maturity of understanding in the heart together: that is the great problem of Sanctification. See Psa 19:8.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12, 15, 17 none is without meaning
none is without meaning
This can be stated as a positive. AT: "they all have meaning" (See: Double Negatives)
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translationWords
know
alien
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12, 13, 14, 15, 18 14:12 Special abilities from the Spirit are given to…
14:12 Special abilities from the Spirit are given to strengthen the whole church (see 12:7; 14:4; cp. Eph 4:15-16).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.