Text -- 1 Corinthians 14:34 (NET)

14:34 the women should be silent in the churches, for they are not permitted to speak. Rather, let them be in submission, as in fact the law says.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Co 14:34

Keep silence in the churches ( en tais ekklēsiais sigatōsan ).

The same verb used about the disorders caused by speakers in tongues (1Co 14:28) and prophets (1Co 14:30). For some reason some of the women were creating disturbance in the public worship by their dress (1Co 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 (lalein ) nor even to ask questions. They are to do that at home (en oikōi ). He calls it a shame (aischron ) as in 1Co 11:6 (cf. Eph 5:12; Tit 1:11). Certainly women are still in subjection (hupotassesthōsan ) to their husbands (or ought to be). But somehow modern Christians have concluded that Paul’ s commands on this subject, even 1Ti 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.

Wesley: 1Co 14:34

Unless they are under an extraordinary impulse of the Spirit. For, in other cases, it is not permitted them to speak - By way of teaching in public assemblies.

Wesley: 1Co 14:34

To the man whose proper office it is to lead and to instruct the congregation. Gen 3:16.

JFB: 1Co 14:34

(1Ti 2:11-12). For women to speak in public would be an act of independence, as if they were not subject to their husbands (compare 1Co 11:3; Eph 5:22; Tit 2:5; 1Pe 3:1). For "under obedience," translate, "in subjection" or "submission," as the Greek is translated (Eph 5:21-22, Eph 5:24).

JFB: 1Co 14:34

A term applied to the whole Old Testament; here, Gen 3:16.

Clarke: 1Co 14:34

Let your women keep silence in the churches - This was a Jewish ordinance; women were not permitted to teach in the assemblies, or even to ask questions. The rabbins taught that "a woman should know nothing but the use of her distaff."And the sayings of Rabbi Eliezer, as delivered, Bammidbar Rabba, sec. 9, fol. 204, are both worthy of remark and of execration; they are these: ישרפו דברי תורה ואל ימסרו לנשים yisrephu dibrey torah veal yimsaru lenashim , "Let the words of the law be burned, rather than that they should be delivered to women."This was their condition till the time of the Gospel, when, according to the prediction of Joel, the Spirit of God was to be poured out on the women as well as the men, that they might prophesy, i.e. teach. And that they did prophesy or teach is evident from what the apostle says, 1Co 11:5, where he lays down rules to regulate this part of their conduct while ministering in the church

But does not what the apostle says here contradict that statement, and show that the words in chap. 11 should be understood in another sense? For, here it is expressly said that they should keep silence in the church; for it was not permitted to a woman to speak. Both places seem perfectly consistent. It is evident from the context that the apostle refers here to asking questions, and what we call dictating in the assemblies. It was permitted to any man to ask questions, to object, altercate, attempt to refute, etc., in the synagogue; but this liberty was not allowed to any woman. St. Paul confirms this in reference also to the Christian Church; he orders them to keep silence; and, if they wished to learn any thing, let them inquire of their husbands at home; because it was perfectly indecorous for women to be contending with men in public assemblies, on points of doctrine, cases of conscience, etc. But this by no means intimated that when a woman received any particular influence from God to enable her to teach, that she was not to obey that influence; on the contrary, she was to obey it, and the apostle lays down directions in chap. 11 for regulating her personal appearance when thus employed. All that the apostle opposes here is their questioning, finding fault, disputing, etc., in the Christian Church, as the Jewish men were permitted to do in their synagogues; together with the attempts to usurp any authority over the man, by setting up their judgment in opposition to them; for the apostle has in view, especially, acts of disobedience, arrogance, etc., of which no woman would be guilty who was under the influence of the Spirit of God

Clarke: 1Co 14:34

But - to be under obedience, as also saith the law - This is a reference to Gen 3:16 : Thy desire shall be to thy husband, and he shall rule over thee. From this it is evident that it was the disorderly and disobedient that the apostle had in view; and not any of those on whom God had poured out his Spirit.

Calvin: 1Co 14:34

It appears that the Church of the Corinthians was infected with this fault too, that the talkativeness of women was allowed a place in the sacred assembly, or rather that the fullest liberty was given to it. Hence he forbids them to speak in public, either for the purpose of teaching or of prophesying. This, however, we must understand as referring to ordinary service, or where there is a Church in a regularly constituted state; for a necessity may occur of such a nature as to require that a woman should speak in public; but Paul has merely in view what is becoming in a duly regulated assembly.

34.Let them be in subjection, as also saith the law What connection has the object that he has in view with the subjection under which the law places women? “For what is there,” some one will say, “to hinder their being in subjection, and yet at the same time teaching?” I answer, that the office of teaching ⁸⁷⁷ is a superiority in the Church, and is, consequently, inconsistent with subjection. For how unseemly a thing it were, that one who is under subjection to one of the members, should preside ⁸⁷⁸ over the entire body! It is therefore an argument from things inconsistent — If the woman is under subjection, she is, consequently, prohibited from authority to teach in public. ⁸⁷⁹ And unquestionably, ⁸⁸⁰ wherever even natural propriety has been maintained, women have in all ages been excluded from the public management of affairs. It is the dictate of common sense, that female government is improper and unseemly. Nay more, while originally they had permission given to them at Rome to plead before a court, ⁸⁸¹ the effrontery of Caia Afrania ⁸⁸² led to their being interdicted, even from this. Paul’s reasoning, however, is simple — that authority to teach is not suitable to the station that a woman occupies, because, if she teaches, she presides over all the men, while it becomes her to be under subjection.

Defender: 1Co 14:34

This command is quite controversial today. Nevertheless, as Paul insists (1Co 14:37), it is a command of God and can only be disobeyed in peril of divine judgment. In context, however, Paul is specifically prohibiting women only from speaking in tongues "in the churches." This gift, for reasons related to the divinely ordained roles for men and women, had been restricted to men, at least in church meetings. However, women were permitted to pray (1Co 11:5) or even to prophesy in church, as long as the other rules were observed. With respect to women as teachers, see notes on 1Ti 2:11-15."

TSK: 1Co 14:34

women : 1Co 11:5; 1Ti 2:11, 1Ti 2:12

they are : 1Co 14:35, 1Co 11:3, 1Co 11:7-10; Eph 5:22-24, Eph 5:33; Col 3:18; Tit 2:5; 1Pe 3:1-6

as : 1Co 14:21; Gen 3:16; Num 30:3-13; Est 1:17-20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Co 14:34

Let your women keep silence ... - This rule is positive, explicit, and universal. There is no ambiguity in the expressions; and there can be no difference of opinion, one would suppose, in regard to their meaning. The sense evidently is, that in all those things which he had specified, the women were to keep silence; they were to take no part. He had discoursed of speaking foreign languages, and of prophecy; and the evident sense is, that in regard to all these they were to keep silence, or were not to engage in them. These pertained solely to the male portion of the congregation. These things constituted the business of the public teaching; and in this the female part of the congregation were to be silent. "They were not to teach the people, nor were they to interrupt those who were speaking"- Rosenmuller. It is probable that, on pretence of being inspired, the women had assumed the office of public teachers.

In 1 Cor. 11, Paul had argued against their doing this in a certain manner - without their veils 1Co 11:4, and he had shown, that "on that account,"and "in that manner,"it was improper for them to assume the office of public teachers, and to conduct the devotions of the church. The force of the argument in 1 Cor. 11: is, that what he there states would be a sufficient reason against the practice, even if there were no other. It was contrary to all decency and propriety that they should appear "in that manner"in public. He here argues against the practice on every ground; forbids it altogether; and shows that on every consideration it was to be regarded as improper for them even so much as "to ask a question"in time of public service. There is, therefore, no inconsistency between the argument in 1 Cor. 11: and the statement here; and the force of the whole is, that "on every consideration"it was improper, and to be expressly prohibited, for women to conduct the devotions of the church. It does not refer to those only who claimed to be inspired, but to all; it does not refer merely to acts of public preaching, but to all acts of speaking, or even asking questions, when the church is assembled for public worship. No rule in the New Testament is more positive than this; and however plausible may be the reasons which may be urged for disregarding it, and for suffering women to take part in conducting public worship, yet the authority of the apostle Paul is positive, and his meaning cannot be mistaken; compare 1Ti 2:11-12.

To be under obedience - To be subject to their husbands; to acknowledge the superior authority of the man; see the note at 1Co 11:3.

As also saith the law - Gen 3:16, "And thy desire shall be to thy husband, and he shall rule over thee."

Poole: 1Co 14:34

This rule must be restrained to ordinary prophesyings; for certainly, if the Spirit of prophecy came upon a woman in the church, she might speak. Anna, who was a prophetess, in the temple gave thanks to the Lord, and spake of him to all them that looked for redemption in Jerusalem, Luk 2:38 : and I cannot tell how Philip’ s daughters prophesied, if they did not speak in the presence of many, Act 21:9 . The reason that is given why women should keep silence, is, because

they are commanded to be under obedience This apostle speaketh much the same thing, 1Ti 2:11,12 , because it looked like a usurping authority over the man; which indeed is true, if it had been the ordinary practice of women to speak in the assemblies of the church; but not so, if some particular women sometimes spake upon an extraordinary impulse or impression. The law to which the apostle here refers, is thought to be that, Gen 3:16 , where the woman is commanded to be subject to her husband, and it is said, that he should rule over her; yet that law did neither restrain Miriam from prophesying, Exo 15:20 , nor yet Huldah, to whom Josiah himself sent, 2Ch 34:22 , of whom it is also said, that she dwelt in the college. But setting aside that extraordinary case of a special afflatus, it was, doubtless, unlawful for a woman to speak in the church.

Haydock: 1Co 14:34

Let women be silent, and not speak at all in public Church-meetings: and if they would ask any thing, let them ask it at home. (Witham)

Gill: 1Co 14:34

Let your women keep silence in the churches,.... This is a restriction of, and an exception to one of the above rules, that all might prophesy; in which he would be understood of men only, and not of women; and is directed against a practice which seems to have prevailed in this church at Corinth, allowing women to preach and teach in it; and this being a disorderly practice, and what was not used in other churches, the apostle forbids and condemns, and not without reason:

for it is not permitted unto them to speak; that is, in public assemblies, in the church of God, they might not speak with tongues, nor prophesy, or preach, or teach the word. All speaking is not prohibited; they might speak their experiences to the church, or give an account of the work of God upon their souls; they might speak to one another in psalms, hymns, and spiritual songs; or speak as an evidence in any case at a church meeting; but not in such sort, as carried in it direction, instruction, government, and authority. It was not allowed by God that they should speak in any authoritative manner in the church; nor was it suffered in the churches of Christ; nor was it admitted of in the Jewish synagogue; there, we are told ^b, the men came to teach, and the women לשמוע, "to hear": and one of their canons runs thus ^c;

"a woman may not read (that is, in the law), בצבור, "in the congregation", or church, because of the honour of the congregation;''

for they thought it a dishonourable thing to a public assembly for a woman to read, though they even allowed a child to do it that was capable of it.

But they are commanded to be under obedience, as also saith the law. In Gen 3:16, "thy desire shall be to thy husband, and he shall rule over thee". By this the apostle would signify, that the reason why women are not to speak in the church, or to preach and teach publicly, or be concerned in the ministerial function, is, because this is an act of power, and authority; of rule and government, and so contrary to that subjection which God in his law requires of women unto men. The extraordinary instances of Deborah, Huldah, and Anna, must not be drawn into a rule or example in such cases.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Co 14:34

¹ tn The word for “woman” and “wife” is the same in Greek. Because of the reference to husbands in v. 35, the word may be translated “wives” here. But in passages governing conduct in church meetings like this (cf. 11:2-16; 1 Tim 2:9-15) the general meaning “women” is more likely.

² sn For they are not permitted to speak. In light of 11:2-16, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).

Geneva Bible: 1Co 14:34

^{( 15 )} Let your women keep silence in the churches: for it is not permitted unto them to speak; but [they are commanded] to be under obedience, as also saith the law.

^{( 15 )} Women are commanded to be silent in public assemblies, and they are commanded to ask of their husbands at home.

Commentary -- Verse Range Notes

TSK Synopsis: 1Co 14:1-40

1 Prophecy is commended,

2 and preferred before speaking with tongues,

6 by a comparison drawn from musical instruments.

12 Both must be referred to edification,

22 as to their true and proper end.

26 The true use of each is taught,

27 and the abuse taxed.

34 Women are forbidden to speak in church.

MHCC: 1Co 14:34-40

When the apostle exhorts Christian women to seek information on religious subjects from their husbands at home, it shows that believing families ought to assemble for promoting spiritual knowledge. The Spirit of Christ can never contradict itself; and if their revelations are against those of the apostle, they do not come from the same Spirit. The way to keep peace, truth, and order in the church, is to seek that which is good for it, to bear with that which is not hurtful to its welfare, and to keep up good behaviour, order, and decency.

Matthew Henry: 1Co 14:34-35

Here the apostle, 1. Enjoins silence on their women in public assemblies, and to such a degree that they must not ask questions for their own information in the church, but ask their husbands at home. They are to learn in silence with all subjection; but, says the apostle, I suffer them not to teach, 1Ti 2:11, 1Ti 2:12. There is indeed an intimation (1Co 11:5) as if the women sometimes did pray and prophecy in their assemblies, which the apostle, in that passage, does not simply condemn, but the manner of performance, that is, praying or prophesying with the head uncovered, which, in that age and country, was throwing off the distinction of sexes, and setting themselves on a level with the men. But here he seems to forbid all public performances of theirs. They are not permitted to speak (1Co 14:34) in the church, neither in praying nor prophesying. The connection seems plainly to include the latter, in the limited sense in which it is taken in this chapter, namely, for preaching, or interpreting scripture by inspiration. And, indeed, for a woman to prophesy in this sense were to teach, which does not so well befit her state of subjection. A teacher of others has in that respect a superiority over them, which is not allowed the woman over the man, nor must she therefore be allowed to teach in a congregation: I suffer them not to teach. But praying, and uttering hymns inspired, were not teaching. And seeing there were women who had spiritual gifts of this sort in that age of the church (see Act 22:9), and might be under this impulse in the assembly, must they altogether suppress it? Or why should they have this gift, if it must never be publicly exercised? For these reasons, some think that these general prohibitions are only to be understood in common cases; but that upon extraordinary occasions, when women were under a divine afflatus, and known to be so, they might have liberty of speech. They were not ordinarily to teach, nor so much as to debate and ask questions in the church, but learn in silence there; and, if difficulties occurred, ask their own husbands at home. Note, As it is the woman's duty to learn in subjection, it is the man's duty to keep up his superiority, by being able to instruct her; if it be her duty to ask her husband at home, it is his concern and duty to endeavour at lest to be able to answer her enquiries; if it be a shame for her to speak in the church, where she should be silent, it is a shame for him to be silent when he should speak, and not be able to give an answer, when she asks him at home. 2. We have here the reason of this injunction: It is God's law and commandment that they should be under obedience (1Co 14:34); they are placed in subordination to the man, and it is a shame for them to do any thing that looks like an affectation of changing ranks, which speaking in public seemed to imply, at least in that age, and among that people, as would public teaching much more: so that the apostle concludes it was a shame for women to speak in the church, in the assembly. Shame is the mind's uneasy reflection on having done an indecent thing. And what more indecent than for a woman to quit her rank, renounce the subordination of her sex, or do what in common account had such aspect and appearance? Note, Our spirit and conduct should be suitable to our rank. The natural distinctions God has made, we should observe. Those he has placed in subjection to others should not set themselves on a level, nor affect or assume superiority. The woman was made subject to the man, and she should keep her station and be content with it. For this reason women must be silent in the churches, not set up for teachers; for this is setting up for superiority over the man.

Barclay: 1Co 14:34-40

There were innovations threatening in the Church at Corinth which Paul did not like. In effect, he asks what right they had to make them. Were they the originators of the Christian Church? Had they a monopoly of the gospel truth? They had received a tradition and to it they must be obedient.

No man ever rose completely above the background of the age in which he lived and the society in which he grew up; and Paul, in his conception of the place of women within the Church, was unable to rise above the ideas which he had known all his life.

We have already said that in the ancient world the place of women was low. In the Greek world Sophocles had said, "Silence confers grace upon a woman." Women, unless they were very poor or very loose in their morals, led a very secluded life in Greece. The Jews had an even lower idea of women. Amongst the Rabbinic sayings there are many which belittle their place. "As to teaching the law to a woman one might as well teach her impiety." To teach the law to a woman was "to cast pearls before swine." The Talmud lists among the plagues of the world "the talkative and the inquisitive widow and the virgin who wastes her time in prayers." It was even forbidden to speak to a woman on the street. "One must not ask a service from a woman, or salute her."

It was in a society like that that Paul wrote this passage. In all likelihood what was uppermost in his mind was the lax moral state of Corinth and the feeling that absolutely nothing, must be done which would bring upon the infant Church the faintest suspicion of immodesty. It would certainly be very wrong to take these words out of their context and make them a universal rule for the Church.

Paul goes on to speak with a certain sternness. He is quite certain that, even if a man has spiritual gifts, that gives him no right to be a rebel against authority. He is conscious that the advice he has given and the rules he has laid down have come to him from Jesus Christ and his Spirit, and if a man refuses to understand them he must be left in his wilful ignorance.

So Paul draws to an end. He makes it clear that he has no wish to quench anyone's gift; the one thing he strives for is the good order of the Church. The great rule which he in effect lays down is that a man has received from God whatever gift he may possess, not for his own sake, but for the sake of the Church. When a man can say, "To God be the glory," then and only then will he use his gifts aright within the Church and outside it.

Constable: 1Co 7:1--16:13

III. Questions asked of Paul 7:1--16:12

The remainder of the body of this epistle deals with questions the Corinthians had put to Paul in a letter. Paul introduced each of these with the phrase peri de ("now concerning," 7:1, 25; 8:1; 12:1; 16:1, 12).

"Rather than a friendly exchange, in which the new believers in Corinth are asking spiritual advice of their mentor in the Lord, their letter was probably a response to Paul's Previous Letter mentioned in 5:9, in which they were taking exception to his position on point after point. In light of their own theology of spirit, with heavy emphasis on wisdom' and knowledge,' they have answered Paul with a kind of Why can't we?' attitude, in which they are looking for his response."¹⁶⁰

Constable: 1Co 12:1--14:40

E. Spiritual gifts and spiritual people chs. 12-14

Paul had been dealing with matters related to worship since 8:1. He had forbidden the Corinthians from participating in temple meals but had allowed eating marketplace meat under certain circumstances (8:1-11:1). Then he dealt with two issues involving their own gatherings for worship: head coverings and the Lord's Supper (11:2-34). The issue of spiritual gifts (chs. 12-14) was the third issue involving their own gatherings for worship. This is the most important of the three as evidenced by the amount of text Paul devoted to it and by the issue itself. Paul explained that being "spiritual" at present, for the perfect state has not yet come (13:8-13), means to edify the church in worship.

"More than any other issue, the Corinthians and Paul are at odds over the role of the Spirit. For them Spirit' has been their entrée to life in the realm of sophia (wisdom') and gnosis (knowledge'), with their consequent rejection of the material order, both now (7:1-7) and for the future (15:12), as well as their rejection of the Christian life as modeled by Paul's imitation of Christ (4:15-21). Their experience of tongues as the language(s) of angels had allowed them to assume heavenly existence now (4:8), thought of primarily in terms of nonmaterial existence, rather than ethical-moral life in the present. Thus Paul tries to disabuse them of their singular and overly enthusiastic emphasis on tongues (the point of chaps. 12-14); but in so doing, he tries to retool their understanding of the Spirit so as to bring it into line with the gospel."²⁶⁶

Paul wanted to correct the Corinthians in this section, not just provide more teaching, as he did throughout this epistle. This becomes clear in chapter 14. They were abusing the gift of tongues. The whole section divides into three parts and structurally follows an A-B-A chiastic pattern, as do other parts of this letter (i.e., chs. 1-3; 7:25-40; chs. 8-10). First there is general instruction (ch. 12), then a theological interlude (ch. 13), and finally specific correction (ch. 14).

". . . there is not a single suggestion in Paul's response that they were themselves divided on this issue or that they were politely asking his advice. More likely, the crucial issue is their decided position over against him as to what it means to be pneumatikos (spiritual'). Their view apparently not only denied the material/physical side of Christian existence (hence the reason why chap. 15 follows hard on the heels of this section), but had an element of spiritualized (or overrealized) eschatology' as well.

"The key probably lies with 13:1, where tongues is associated with angels. As noted elsewhere (7:1-7; 11:2-16), the Corinthians seem to have considered themselves to be already like the angels, thus truly spiritual,' needing neither sex in the present (7:1-7) nor a body in the future (15:1-58). Speaking angelic dialects by the Spirit was evidence enough for them of their participation in the new spirituality, hence their singular enthusiasm for this gift."²⁶⁷

Constable: 1Co 14:26-40

5. The need for order 14:26-40

The Corinthians' public worship practices not only failed to be edifying and convicting, but they also involved disorderly conduct. Paul proceeded to deal with this additional need to help his readers value these qualities over the pseudo spirituality that they associated with glossolalia.

Constable: 1Co 14:34-35

The ordering of the women 14:34-35

Paul had formerly acknowledged that women could share a word from the Lord in the church meetings (11:4-16). Now he clarified one point about their participation in this context of prophesying.

14:34 The word translated "silent" (Gr. sige) means just that, namely to keep silent or to hold one's peace. However in 11:5 Paul spoke as though women prophesying in the church was a common and acceptable practice. I think the best explanation of this apparent contradiction comes out of the context, as is usually true. Paul had just permitted others in the congregation to evaluate the comments that a prophet made (v. 29). Now he qualified this by saying the women should not to do so vocally in the church meetings as the men could. The teaching of the Law on this subject appears to be a reference to woman's subordination to the authoritative man in her family (Gen. 3:16). The "Law" then would refer to the Old Testament, as in verse 21.

14:35 Rather than calling out a question in the middle of some male or female prophet's message, a woman was to wait and ask her husband about it at home after the service. Presumably unmarried women would ask their fathers or some other man in the church after the service. Men could raise questions or make comments, but too much of this could ruin the order of the service and the edifying value of the message. Consequently Paul asked the women, evidently because of their natural position of subordination, to refrain. It is improper for a woman to speak in church meetings in the situation Paul addressed in the context. That situation is the questioning and perhaps challenging of what a prophet said who was sharing something he or she believed God had given him or her to pass on to the church.³⁴³

There have been many other explanations of this apparent contradiction. Richard Lenski assumed that all of what Paul said in 14:26-32 applies only to men and that he added verses 33-36 as an appendix to deal with women's participation.³⁴⁴ However this does not harmonize with 11:4-5. William Barclay believed at this point Paul was not able to rise above the spirit of his age that said women should not participate in intellectual activities on a par with men.³⁴⁵ This view fails to appreciate the implications of Paul's inspiration by the Spirit as he wrote as well as his high regard for women that he expressed elsewhere in his writings. G. Campbell Morgan seems to have regarded Paul's prohibition as necessary in view of conditions unique in Corinth.³⁴⁶ C. K. Barrett believed Paul did not write verses 34-35. He presumed some other person added them to the text later when Christians thought good order was more important than the freedom of the Spirit.³⁴⁷ Gordon Fee also argued that these verses are inauthentic.³⁴⁸ Harry Ironside believed the occasions at which women could speak were different from the official meetings of the church at which they were to be silent.³⁴⁹ David Lowery wrote that Paul wanted the married women whose husbands were present in the meeting to be silent, but that other women could speak if properly covered.³⁵⁰ S. Lewis Johnson, Jr., seems to have felt women could never speak in the church meetings except when they prayed or prophesied.³⁵¹ H. Wayne House concluded women could not speak if others considered what they said was authoritative.³⁵² Anne Blampied said Paul told the women to keep silent because they were violating the principle of order in the church, not because they were women.³⁵³

The most common view is that Paul forbade some form of inappropriate speech, not all speech.³⁵⁴ The second most popular interpretation is that Paul forbade some form of "inspired" speech other than prophecy, perhaps contradicting the prophets or speaking in tongues.

"Paul's long response to the Corinthians' enthusiasm for tongues is now finished. The basic issue is over what it means to be pneumatikos (spiritual'); and on this issue Paul and they are deeply divided. They think it has to do with speaking in tongues, the language(s) of the angels, the sure evidence that they are already living in the pneumatic existence of the future. For this reason they have great zeal for this gift (cf. v. 12), including an insistence on its practice in the gathered assembly. Apparently in their letter they have not only defended this practice, but by the same criterion have called Paul into question for his lack of spirituality.' Hence the undercurrent of apologetic for his own speaking in tongues in vv. 6, 15, and 18.

"Paul's response to all this has been twofold. First, they are to broaden their perspective to recognize that being Spirit people by its very nature means a great variety of gifts and ministries in the church (chap. 12). Second, the whole point of the gathered people of God is edification, the true expression of love for the saints. Whatever they do in the assembly must be both intelligible and orderly so that the whole community may be edified; thus it must reflect the character of God, which is how it is (or is to be) in all the churches of the saints (v. 33)."³⁵⁵

College: 1Co 14:1-40

1 CORINTHIANS 14

D. GIFTS OF PROPHECY AND TONGUES (14:1-25)

1. Tongues and Prophecy Compared (14:1-5)

¹ Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy. ² For anyone who speaks in a tongue ^a does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit. ^{b 3} But everyone who prophesies speaks to men for their strengthening, encouragement and comfort. ⁴ He who speaks in a tongue edifies himself, but he who prophesies edifies the church. ⁵ I would like every one of you to speak in tongues, but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues, ^c unless he interprets, so that the church may be edified.

^a 2 Or another language ; also in verses 4, 13, 14, 19, 26 and 27 ^b 2 Or by the spirit ^c 5 Or other languages ; also in verses 6, 18, 22, 23 and 39

14:1 Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy.

A few observations are in order as one moves into this new chapter. Even though 14:1 is linked to 12:1 by the common use of the plural adjective pneumatikav ( pneumatika , spiritual things), Paul has clearly narrowed his focus. The gifts of tongues and prophecy are easily lost in the larger cluster of gifts enumerated in 12:4-10 and 12:28-30. By the time Paul has carried forward his argument through chapter 13, the list of gifts has shrunk so that tongues and prophecy are a bit more prominent (cf. 13:1-3, 8-12). With chapter 14, however, there can be no doubt that Paul is now ready to focus intently on the gifts of tongues and prophecy. Paul's term for tongues (glw'ssai, glôssai) is found approximately twenty times in 1 Corinthians and fifteen of these are in this one chapter. When one looks at the issue of prophecy the evidence is equally stark. The verb "to prophesy" (profhteuvw, prophçteuô) occurs eleven times in 1 Corinthians with eight of these found in chapter 14.

It is universally acknowledged that in this chapter Paul is dealing with the misuse of these two gifts in the congregational setting of the church of God at Corinth. A clear indication of this is the dramatic increase in the frequency of the Greek word ejkklhsiva (ekklçsia) in 1 Cor 14, a word which points to a congregational assembly. This word occurs three times in ch. 11, once in ch. 12, no occurrences in ch. 13, and nine occurrences in ch. 14.

The weight of Paul's response to the abuses in the assembly falls clearly on tongue speaking. The apostle's preference throughout this chapter is for the priority of prophecy (e.g., 14:39). In light of the Corinthian situation, which is virtually the only place Paul treats these two gifts at length, Paul is patently an advocate of prophecy and tolerant toward tongues (see 14:5). No doubt the apostle's statements about the lesser value of tongues would have been more irenic and encouraging to tongue speakers had the situation not been so deleterious. If the number and frequency of Paul's use of imperatives is any indication of the depth and breadth of this problem, then the issues of 1 Cor 14 are not insignificant to Paul.

The apostle clearly has no interest in outlawing tongues in general, but he does want to demonstrate emphatically what the inadequacies of tongue speaking are (as practiced by the Corinthians) and why for very practical reasons he promotes prophecy over tongues.

14:2 For anyone who speaks in a tongue does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit.

Time and again the apostle will explain his overriding preference for prophecy and his displeasure with the Corinthian tongue speakers. The use of the word "for" (gavr, gar ) leads into one such explanation. Since corporate worship is an important and natural part of the life of believers, Paul is sensitive to the horizontal dimension of activities in the assembly of the saints. Since tongue speaking is vertically directed to God rather than horizontally addressed to men, it is totally inappropriate for ekklçsia (assembly) worship. Moreover, since it is addressed to God, it is unintelligible to humans. The tongue speaker is speaking mysteries (musthvria, mystçria) with his spirit, a phenomenon with little value for others within earshot.

14:3 But everyone who prophesies speaks to men for their strengthening, encouragement and comfort.

By contrast, the prophet directs his message toward other people at church and thereby contributes to their strengthening, encouragement, and comfort. Of the three items which Paul lists as coming from the words of the prophet, the first is the most dominant in 1 Corinthians. The concept of strengthening is based upon the Greek term oijkodomhv (oikodomç) and its cognates, which occurs seven times in this chapter (vv. 3, 4 Χ], 5, 12, 17, 26). While this concept has a variety of usages in the Pauline letters, in this setting it is tightly related to an ethical consideration. The apostle has obviously designated prophecy as the ethical high ground since it is the prescribed manifestation of the pursuit of love (esp. 14:1). Based upon Lev 19:18 Pauline theology sets love of neighbor at center stage (cf. Rom 13:8-10) and realizes that a concrete manifestation of this love of neighbor (cf. 1 Cor 13:7) is actions that promote the strengthening of one's fellow believer. This connection between oikodomç and love for others is made clear by the use of oikodomç in particular ethical situations among believers such as those depicted in Rom 14:19 and 15:2. What Paul has done, probably to the dismay of tongue speakers, is normalized agapç for liturgical practices at Corinth and made oikodomç into the essential criterion for acceptable worship assemblies.

Encouragement and comfort are two additional concepts which are part and parcel of the Spirit's activity through prophetic activity among believers. Encouragement is mentioned numerous times in 2 Corinthians as an attribute and activity of God (noun paravklhsi", paraklçsis, 2 Cor 1:3-7), while the verb form (parakalevw, parakaleô) is used of prophetic activity in 1 Cor 14:31. The term for "comfort" (paramuqiva, paramythia ) is found only here in the New Testament, though cognates are used by Paul in Phil 2:1 and 1 Thess 2:12 and 5:14.

14:4 He who speaks in a tongue edifies himself, but he who prophesies edifies the church.

Paul acknowledges that a form of edification occurs during unacceptable tongue speaking. Lamentably, this is self-edification which is of no value for the whole. Once again the prophetic ministry is preferable in this setting since it seeks the good of others and edifies the assembled church.

14:5 I would like every one of you to speak in tongues, but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be edified.

In this verse the apostle maintains the superiority of prophecy over tongues by a rhetorical statement that only apparently promotes tongue speaking. Given the realities of the assemblies of saints at Corinth, and this is the background for Paul's directives, there is no way that Paul can give an unqualified affirmation of tongue speaking. Accordingly, he once again prefers prophecy over tongues based upon the criterion of edification.

There is an exegetical debate regarding how to understand Paul's use of the phrase "every one of you" (pavnta" uJma'", pantas hymas ). Since he has earlier ruled out the notion that every believer speaks in tongues (see 12:29-30) and since he will shortly limit the number of tongue speakers at an assembly to three (14:27-28), it seems quite improbable that he wants all the believers at Corinth to acquire the gift of tongues. Either the church at Corinth is incredibly smaller than any scholar ever imagined or, equally implausible, Paul wants them to acquire a gift they can rarely employ.

The very practical nature of Paul's evaluation of tongues and prophecy is evident in the "unless he interprets" phrase. Paul teaches by this that the tongue speaker will no longer have the lesser gift if, in fact, he also can interpret his tongues and thereby edify the assembly (cf. 14:13). If the practical benefit of tongues (edification) becomes the same as prophecy, then tongues, though not identical with the gift of prophecy, would receive increased praise from Paul.

2. Tongues and Clarity (14:6-12)

⁶ Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction? ⁷ Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes? ⁸ Again, if the trumpet does not sound a clear call, who will get ready for battle? ⁹ So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. ¹⁰ Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning. ¹¹ If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me. ¹² So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church.

14:6 Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction?

In commenting upon 14:6ff D.A. Carson correctly observed that, "Paul introduced the question of intelligibility; now he stresses and enlarges upon it." Paul reverts (14:6, 11, 14, 15, 18, 19) again to the use of the first person (autobiographical) style to provide a rhetorical buffer to the criticism he is giving to the tongue speakers (see notes on 13:1-3).

Paul affirms again that the current Corinthian practice of tongue speaking, that is, without interpretation, is of no value to the other saints. The apostle then lists, for the sake of contrast, four examples of spiritual gifts which do have value for fellow believers in the assembly. This list of four items both builds upon gifts already mentioned in chapters 12 and 13 and anticipates the similar list given at 14:26.

Generally speaking Paul did not confine the reception of divine revelation only to apostles (cf. 1 Cor 2:10; 14:26, 30; Eph 1:17, 3:5; Phil 3:15) or to periods of corporate worship (Eph 1:17; 3:5; Phil 3:15). The idea of divine knowledge (gnw'si", gnôsis) was introduced by Paul earlier with the phrase "word of knowledge" (1 Cor 12:8) and "all knowledge" (1 Cor 13:2). Just like the mention of revelation, the mention of knowledge is appropriate here since it is intelligible and does not require interpretation. The manifestation of prophecy and its inherent intelligibility is central to the argument of this entire chapter. In an earlier reference to God's arrangement of offices in the church, Paul lists teachers as third (12:28) and observed that all believers should not expect to be teachers (12:29). Paul now mentions the related idea of teaching (NIV "word of instruction"). The NIV's translation decision obscures the possible connection in Paul's theology between the gift of teachers (didavskalo", didaskalos ) and the gift of teaching (didachv, didachç), by rendering the latter by the phrase "word of instruction." In 14:6 the apostle clearly has in mind the content of the teaching and not the activity of teaching per se. The modern reader would do well, in my judgment, to remember the verbal connection between the ideas of 12:28-29 (teachers) and the gift of bringing a teaching (14:6, 26) before the congregation.

14:7 Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes?

The apostle now uses an illustration from everyday life to underscore the significance of intelligibility. The two lifeless things he employs in his illustration are the flute and the harp, common wind and stringed instruments of the Greco-Roman world. Fee rightly interprets Paul's point when he observes, "The analogy is clear. Tongues, Paul is arguing, is like the harpist running fingers over all the strings, making musical sounds but not playing a pleasing melody. . . ."

As 14:9a makes explicit, this and the following illustrations are given to apply directly to the ecclesiastical problem of uninterpreted tongues. The apostle Paul is not, like later Church Fathers and Hellenistic Jewish authors, using the illustration of a musician playing on a passive instrument to explain how miraculous gifts, especially the mechanics of the inspiration of Scripture, should be understood.

14:8 Again, if the trumpet does not sound a clear call, who will get ready for battle?

Another illustration toward the same point is given with the sound of the battle trumpet. If the notes played are inappropriate, not clear, or generally unintelligible, how can soldiers prepare for combat?

14:9 So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air.

With his reference to the Corinthian readers in 14:9a, Paul makes clear application of his metaphors and illustrations from the world of musical instruments. If the other Corinthians who are not tongue speakers are subjected to a concert of cacophonous and unintelligible tongue speaking, how will they know what is being said? As a consequence, how can they be edified? The idea of speaking into the air is the apostle's way of contrasting the value of speech which is edifying with that which is unintelligible.

14:10 Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning.

Paul now turns from the illustrations of musical instruments, lifeless metaphors, to illustrations that come from human speech. The phrase "all sorts of languages" refers to the numerous languages known about in the Greco-Roman world. Paul does not use here the well known word glw'ssai (glôssai) for languages since in this section glôssai is the term he uses for speaking in tongues (12:10, 30; 13:1; 14:2, 4, 5, 6, 9, 13, 14, 18, 19, 22, 23, 26, 27, 39). The term rendered "languages" is from fwnhv (phônç). This word serves as a verbal thread that links together several of Paul's illustrations in this section since its broader meaning is "sound" (cf. 14:7, 8, 11). Paul is obviously referring to human languages and stating the obvious, just as he had regarding lifeless instruments, namely, all languages have intended meaning.

It would be pressing the details of Paul's language illustration too hard to suggest that he is indicating that tongues are foreign languages. As Witherington noted on this section, "It does not follow from this that he thought of tongues as simply another foreign language. He is thinking of the analogous effect of listening to a completely unknown foreign language."

14:11 If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me.

This commonplace illustration would ring true to all denizens of a city such as Corinth. Even though the Greek language was the lingua franca of Paul's world, the Mediterranean world was a polyglot region where one could encounter any number of individuals who spoke a non-Greek language. This fact is evident in the numerous languages found in the ancient archaeological record of papyri and inscriptions (cf. Acts 14:11).

14:12 So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church.

This is the second time Paul has used this phrase "So it is with you" in this section (cf. 14:9). He is once again applying the implications of the preceding verses to the abusing tongue speakers. The nuance of the Greek words rendered "you are eager to have spiritual gifts" is sometimes overlooked in commentaries. What, in fact, Paul wrote was, "you are desirous of spirits" (zhlwtaiÉ pneumavtwn, zçlôtai pneumatôn, eager for spirits). This observation by the apostle Paul is one of those explicit comments, plastered over in translations, that highlight the pagan and idolatrous spirituality that was still misleading certain Corinthian believers in their understanding and practice of spiritual gifts (see notes on 12:1-3). Paul, in my judgment, is alluding to an animistic perspective that still has a hold on some of the Corinthian saints and which leads them to associate the supernatural spiritual gifts with the activity of various spirits.

This conclusion is not to reduce Corinthian tongue speaking to some Hellenistic phenomenon that is the Christian clone of pagan oracles and ecstatic piety. Nevertheless, it is indefensible to doubt (as some scholars do) that certain young pagan converts in a young church, the majority of whose problems are directly traceable to abiding pagan values and residual polytheistic beliefs, would have had beliefs and practices about spiritual gifts still influenced by their surrounding indigenous culture.

The majority of scholars acknowledge that Paul's choice of the Greek term for spirits (pneuvmata, pneumata ) is confusing, but conclude, nevertheless, that Paul clearly has spiritual gifts in mind. John Calvin, for example, judged that "The term spirits, he employs here, by metonymy, to denote spiritual gifts."

The upshot of Paul's words in this verse is apparent. With some mild sarcasm he contrasts the eagerness (zhlwthv", zçlôtçs) of the wrongheaded tongue speakers with their true need to seek to excel in serving others by using gifts that edify (oikodomç). Having made the decision to translate pneumata (spirits) as spiritual gifts in 14:12a, the NIV inserts the phrase "in gifts" in 14:12b.

3. The Spirit and the Mind (14:13-19)

¹³ For this reason anyone who speaks in a tongue should pray that he may interpret what he says. ¹⁴ For if I pray in a tongue, my spirit prays, but my mind is unfruitful. ¹⁵ So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind. ¹⁶ If you are praising God with your spirit, how can one who finds himself among those who do not understand ^a say "Amen" to your thanksgiving, since he does not know what you are saying? ¹⁷ You may be giving thanks well enough, but the other man is not edified.

¹⁸ I thank God that I speak in tongues more than all of you. ¹⁹ But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.

^a 16 Or among the inquirers

14:13 For this reason anyone who speaks in a tongue should pray that he may interpret what he says.

If edification of the assembly is the desired goal, as Paul just asserted, then the Corinthians who speak in tongues are directed to seek the gift of interpretation. In reading 12:10 and 14:26-28 one is left with the distinct impression that the two gifts of tongues and the interpretation of tongues are normally distributed by God to different individuals. Yet, the apostle's solution at this juncture is to counsel the tongue speakers to petition God, who appoints gifts in the church (12:28), to provide them with the gift of interpretation also.

14:14 For if I pray in a tongue, my spirit prays, but my mind is unfruitful.

In 14:14-15 Paul enters into specific instruction which, in my judgment, makes the most sense when viewed against the backdrop of residual pagan thinking among certain converts. Specifically, Paul's corrective use of the mind (nou'", nous )/spirit (pneu'ma, pneuma ) dichotomy seemingly assumes a situation where the tongue speakers are relying only on their "spiritual" component to the neglect of their rational self. Even though there is no such radical antithesis between mind and spirit in Pauline anthropology, there is apparently such in the thinking and practice of these Corinthian saints. Accordingly, Paul's observation about the unfruitfulness of the mind of the Corinthian tongue speakers during their prayers-in-tongues implies an "irrational" dimension to their spirituality and piety that the apostle finds unacceptable. Ralph Martin summarized the significance of this unfruitful mind in this way:

The last word implies that the human intellect in this kind of ecstatic praying lies dormant, contributing nothing to the process of articulating thoughts into words. . . . It suggests an enraptured fellowship with God when the human spirit is in such deep, hidden communion with the divine Spirit that "words" - at best broken utterances of our secret selves - are formed by a spiritual upsurge requiring no mental effort.

This type of "irrational" focus in communion with the divine was well known in Greco-Roman and Hellenistic Jewish materials of antiquity. E.R. Dodd's classic work entitled The Greeks and the Irrational , unfortunately neglected by most interpreters of 1 Cor 14, shows how widespread and deeply rooted the notion of the "irrational" was in the pagan concepts of prophecy, enthusiasm, and oracular possession. This is the very reason why pagan visitors to the worship service can so readily interpret this aberrant tongue speaking in light of the pagan oracular experiences and presume a deity is also in the midst of these tongue speakers in the church of God (see notes on 14:23). Even a Jewish contemporary of Paul like Josephus could think in terms of prophecy arising in an individual "who was no longer his own master, but was overruled by the divine spirit."

14:15 So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind.

Keeping the same corrective principle before his readers, Paul declares that when he prays in a tongue it will include his rational faculties - both spirit ( pneuma ) and mind ( nous ) will be at work. Paul's insistence on the rational, but not rationalistic, character of acceptable tongue speaking lines up nicely with his preferences in the earlier contrast between tongues and more cognitive gifts such as revelation, knowledge, prophecy and teaching (14:6).

Even though the Greek word for "my" is not in 14:15, it should obviously be brought forward from the context of 14:14 where "my" accompanies both spirit and mind. Accordingly, the prepositional phrase ("spirit" in the dative case) "with spirit" can only refer to the individual's spirit and not the Holy Spirit. One ought not, therefore, parallel this phrase directly to texts which speak of praying in (with, by) the Holy Spirit (e.g., Rom 8:26-27; Jude 20; cf. Eph 6:18).

There seems insufficient evidence to be dogmatic regarding the question whether the "praying with my spirit" and "singing with my spirit" is just another way to describe uninterpreted tongues. D.A. Carson is of the opinion that "speaking in tongues is a form of prayer" and that "singing with the spirit" is basically tongue speaking which has "a more melodious or metrical form." However, it should be kept in mind that the acts of singing and tongue speaking seem to be quite distinct in 14:26.

The reference to singing in an early Christian assembly should come as no surprise, nor should anyone familiar with the Spirit directed hymns of the Old Testament, the Gospels, and Eph 5:18ff be taken back by "charismatic hymnody" in the Corinthian setting. What is noteworthy, however, is that unlike the hymnic materials of the Old Testament, the hymnic materials in the Infancy Narratives of Luke, the supposed hymnic materials in the Pauline letters, and the hymnic materials in the Apocalypse of John, these Corinthian singers were apparently using "irrational," that is unintelligible, songs. The apostle's rejoinder to this practice is to demand intelligibility. More light on the dynamics of this kind of Corinthian singing will probably have to wait until further historical research is done and interpreters commit themselves to investigating this phenomenon in light of ancient practices rather than 20th century Pentecostal religious phenomena.

14:16 If you are praising God with your spirit, how can one who finds himself among those who do not understand say "Amen" to your thanksgiving, since he does not know what you are saying?

Paul next applies the litmus test of intelligibility and rationality to the act of praising God. This act of praise is also called thanksgiving (eujcaristiva, eucharistia ). Because some of the Corinthians are doing this "in the spirit" the "uninitiated" don't have a clue about what is being said. How is it possible, the apostle asks, for someone in this situation to say "Amen" to the statements of praise and thanksgiving? The NIV's translation "one who finds himself among those who do not understand" is somewhat noncommittal on a particularly thorny historical question. Paul's sentence refers to the one who fills the place (tovpo", topos ) of the idiôtçs (= interested nonmember). Because of the ambiguities of the Greek term idiôtçs (ijdiwvth") and the occurrence of the same word in 14:23 (in connection with unbelievers), scholars are divided over Paul's meaning here. In my own judgment the word idiôtçs in 14:16, 23-24 refers to the same type of person, and this person would be somewhat like God-fearers in Jewish synagogues or pagans who were sympathetic to Judaism but were never fully converted. Given the openness of early Christian assemblies, at least in Corinth (14:22-25), and the religiously mixed households in attendance, there are no historical, theological, or exegetical impediments to viewing this person who cannot say "Amen" as an unbaptized, though quite interested, individual who attends the church of God at Corinth (see notes on 14:23-25).

14:17 You may be giving thanks well enough, but the other man is not edified.

Paul acknowledges, though perhaps with some sarcasm, that the self-centered believers are doing a good job in their individualistic "praise and thanksgiving" worship. They have, however, taken their eyes off of the compass that always guides believers in the direction of serving and edifying the other person (oJ e{tero", ho heteros ).

14:18 I thank God that I speak in tongues more than all of you.

The content of this verse removes any question about the "charismatic" nature of Paul's own piety. Paul himself was an enthusiastic tongue speaker and an individual who experienced divine revelations (2 Cor 12:1-7). It is the apostle's own extensive experience as a tongue speaker that allows him both to chastise tongue speakers and to protect them (14:39) on the issue of their own abuse of tongue speaking. The superlative claim of this verse, whose rhetorical nature should not be forgotten, ought not be construed in such a way that this particular Pauline gift of tongues is "discovered" in other Pauline texts where it is not mentioned. We can say with some certainty that this gift of tongues is broached by Paul only this one time, when he had to deal with an abuse of it in the church of God. One must assume that Paul's experiences of tongue speaking were either done outside the assembly, in private, or were interpreted for the benefit of others.

14:19 But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.

The beginning words of this verse (in the church) refer to the assembled saints and not to a place or building where they met. The premium Paul places on intelligibility and edification is so high that five words with one's mind ( nous ; same term used in 14:14, 15) are greater than (cf. 14:5) ten thousand words which are only self-focused and do not instruct others. While there has been some speculation about the phrase "five words," there is no indication that Paul has a particular five words in mind.

This is not the first nor the final time that Paul will use a "different standard" to evaluate the acceptability of a practice. For the apostle the concept encapsulated in the prepositional phrase ejn ejkklhsiva/ (en ekklçsia, in the assembly) reveals that a different set of rules and judgments are to be observed. A similar use of a different standard involving the concept of en ekklçsia is seen at 11:18, 22, 34 and 14:34-35.

4. Maturity and Spiritual Gifts (14:20-25)

²⁰ Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be adults. ²¹ In the Law it is written:

"Through men of strange tongues

and through the lips of foreigners

I will speak to this people,

but even then they will not listen to me," ^a

says the Lord.

²² Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers. ²³ So if the whole church comes together and everyone speaks in tongues, and some who do not understand ^b or some unbelievers come in, will they not say that you are out of your mind? ²⁴ But if an unbeliever or someone who does not understand ^c comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all, ²⁵ and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, "God is really among you!"

^a 21 Isaiah 28:11,12 ^b 23 Or some inquirers ^c 24 Or or some inquirer

14:20 Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be adults.

The childlike thinking that Paul has in mind is the self-centeredness of the abusing tongue speakers. Infantile thinking is desirable among believers when it is in regard to evil. With this small colony of believers in mind, Paul exhorts them to retain a certain innocence and childlike naivetι in matters of evil. Mature thinking - seeking the good of others (14:19b) - is what Paul demands from the factious members of the Corinthian church.

14:21 In the Law it is written: "Through men of strange tongues and through the lips of foreigners I will speak to this people, but even then they will not listen to me," says the Lord.

Verses 21-25 form one of the more enigmatic sections in chapter 14. The difficulties are caused by Paul's choice and interpretation of an Old Testament Scripture for addressing this assembly problem at Corinth. In addition, some interpreters have been unable to reconcile Paul's theoretical understanding of prophecy and tongues (v. 22) and his description of how, in fact, they impact various segments of those in attendance (vv. 23-25).

The unit of thought contained in 14:21-25 is totally in step with the upshot of the preceding verses. Just as he has argued in 14:1-19 that prophecy is greater in the assembly since it edifies, so also in 14:21-25 Paul wants to demonstrate that prophecy is greater than tongues since it convicts non-Christians. Just as intelligibility was the sine qua non for prophecy's advantage over tongue speaking in building up the assembly, so intelligibility is the sine qua non for prophecy's advantage over tongue speaking in benefiting the spiritual needs of the non-Christian in attendance. With this perspective in mind, Paul's strategy and argumentation in 14:21-25 become more transparent.

Paul's use of this Old Testament Scripture fits comfortably into the typical interpretive perspectives and guidelines we find him using elsewhere (see notes on 10:11). What the apostle is doing here is reasoning from the realities of the Corinthian assemblies back to the verses which contain the keywords and logic that reflects his own position. Accordingly, the phrases "strange tongues" and "lips of foreigners" correlate to the Corinthian phenomenon of speaking in uninterpreted tongues (notice "foreigner" imagery used of uninterpreted tongues in 14:11). The scriptural concept of "speaking to a group of people who will not listen" becomes in the Corinthian experience a sign for unbelievers (14:22). The clarity of this correlation is evident in the grammatical connectors Paul uses in 14:22 (w{ste, hôste) and 14:23 (ou , oun ).

Since the contextual function of 14:21 is to set forth a scriptural basis for the observable advantage of prophecy over tongues in regard to nonbelievers, little is to be gained by attempting to "harmonize" the Corinthians' context in this Roman colony with that of Isaiah centuries earlier.

14:22 Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers.

Paul's use of the term "sign" (shmei'on, sçmeion) is significant in this verse, for it is one of the things that distinguishes the impact of tongues for unbelievers from prophecy for believers. In determining what specifically the apostle has in mind, it is important to remember that he is formulating his observation in this verse in light of the experiences he mentions in 14:24-25. Consequently, the concept that tongues are a sign for unbelievers must be correlated with the unbelievers' reaction to tongues described in 14:23b. In similar fashion, the statement that prophecy is for believers must be correlated with the actions described in 14:24-25 when prophecies are given. The details of this are discussed in the commentary at 14:23-25.

14:23 So if the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind?

Since we do not know either the size of the church at Corinth or the size of its meeting places, it is difficult to interpret the phrase "the whole church." This coming together of the whole church would certainly include the regular "first day of every week" (16:2) setting, though there is no reason to assume it would include only that. A similar idea is located in 11:20 in the context of the eating of the Lord's Supper. Based upon word and phrase usage in the Old Testament when it speaks of the assembly of "all Israel" or the gathering of the "whole congregation," one should recognize the hyperbole that sometimes characterizes words such as "all," "every," and "whole."

This Corinthian setting of coming together (from sunevrcomai, synerchomai ) as "the whole church" is the backdrop for the rest of the instruction in 1 Cor 14, a fact made clear by the continued use of "coming together" ( synerchomai ) in 14:26 as well as the function of the rhetorical question in 14:26a that looks backward to 14:20-25.

In light of the fact that Paul has made it clear that it is contrary to the nature of the working of God's Spirit to give tongues to every believer (see notes on 12:29-30), he can hardly be advocating that position now. Moreover, if every member of the Corinthian congregation spoke in tongues, one wonders why Paul needs to protect tongue speakers from spiritual assailants as he does in 14:39. It seems most reasonable to understand "everyone" (pavnte", pantes ) as meaning everyone who has the gift of tongue speaking. It is quite clear that Paul's statement that "everyone speaks in tongues" is descriptive rather than prescriptive. If the latter were true, that he wanted all of them to speak in tongues, it would pose grave problems since in 14:27 he limits the number of tongue speakers to three at most.

The two groups Paul describes as those "who do not understand" and as "unbelievers" are patently non-Christian (see notes on 14:16). The apostle next reports what these two groups will say in response to a worship situation characterized by a mass of uninterpreted tongue speakers. They will respond, Paul writes, that you are out of your mind. Since these outsiders are probably pagan and since wildly emotional and irrational worship was well known in certain aspects of pagan religiosity, these outsiders may not have been responding negatively. As D.A. Carson observed, "it will not be surprising if they [i.e., outsiders and unbelievers] simply conclude that the believers are possessed." Consequently, the Scripture cited in 14:21 is fulfilled, for tongue speaking has served only as a signpost; but no one listened to God (how could they?).

14:24 But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all,

Paul now paints a scene which is quite distinct from that of 14:23. When the outsiders are confronted by a cacophony (from Paul's perspective) of uninterpreted and therefore unintelligible tongues, they can hardly listen to the true voice of God. Things are significantly different, however, when these non-Christians are exposed to rational and intelligible words from the Spirit of God.

It is important to notice that Paul's earlier quotation from the law (14:21) is not as directly related to prophecy as it had been to tongue speaking, though Calvin thinks otherwise. At least since the time of Chrysostom there have been numerous solutions suggested to explain the ostensible contradiction between Paul's statement that prophecy is not for unbelievers but for believers (14:22) and the description in 14:24-25 where it is precisely the unbelievers who are positively affected by the prophecy of the saints. Most interpreters would agree with Carson's assessment that "these verses are extraordinarily difficult," and all would benefit from reading his survey of the several different interpretations of this issue.

Fee's solution is to suggest that the response of the outsider to prophecy (14:25 "God is really among you") serves as a sign of divine knowledge to believers, since it would be an "indication of God's favor resting upon them." Another view looks for the remedy in this way. In 14:23b Paul states, as he had numerous other times in chapter 14, that prophecy is for edification of the assembly. In the context of assemblies where prophecy is for believers, nonbelievers are occasionally present. As these nonbelievers overhear God's words in the prophecy of the saints, they undergo the experiences described in 14:24-25. Thus, as Ralph Martin wrote, the act of prophecy "builds up the church, but also has a signal and salutary effect on the non-believer." All of this demonstrates once again the greater value of prophecy in the assembly, not only in regard to the saints, but even in regard to the outsiders who benefit from it.

14:25 and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, "God is really among you!"

This work of the Spirit in judgment anticipates the nature of God's eschatological judgment. "Exposing the motives of men's hearts" (4:5) underscores the importance of the condition of the human heart in the mind of God (cf. Acts 1:24; 15:8 for God knowing the heart). The prophet Jeremiah's profound awareness that, "The heart is deceitful above all things and beyond cure. Who can understand it?" points to the reality of mankind's need for revelation in order to understand the gravity of his own situation.

There is plenty of evidence, however, in both the pagan religions and in the writings of moral philosophers of antiquity to realize that non-Christians knew of their own guilt and shortcomings in the sight of their gods. The NIV's added phrase in 14:24 "that he is a sinner" probably reflects modern evangelistic piety more than it does an ancient pagan's response to prophecy directed to edifying the church.

Paul's description in 14:25 portrays nonbelievers whose hearts are touched in such a way by the words of God that they are led to fall down and worship God. In a pluralistic and polytheistic setting it is anachronistic to depict this as a Corinthian revival meeting wherein the unsaved are saved. The texts from the Old Testament and the other arguments which Fee assembles do not fully demonstrate that these verses depict the unsaved in Corinth being converted and joining the people of God.

The act of worship and the confession "God is really among you" described by Paul remind one more of Naaman's response in 2 Kings 5:15 than of the "what must I do to be saved?" picture so reminiscent of the Acts of the Apostles. If Paul is alluding to conversions, his language is especially oblique.

E. ORDERLY WORSHIP (14:26-40)

1. Control of Tongues and Prophecy (14:26-33)

²⁶ What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church. ²⁷ If anyone speaks in a tongue, two - or at the most three - should speak, one at a time, and someone must interpret. ²⁸ If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God.

²⁹ Two or three prophets should speak, and the others should weigh carefully what is said. ³⁰ And if a revelation comes to someone who is sitting down, the first speaker should stop. ³¹ For you can all prophesy in turn so that everyone may be instructed and encouraged. ³² The spirits of prophets are subject to the control of prophets. ³³ For God is not a God of disorder but of peace.

As in all the congregations of the saints,

14:26 What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.

At this juncture the apostle leaves the strategy and style of the previous sections where he argued on the basis of principles and illustrations. He will now focus his comments and directives on specific liturgical rules and legislation. The opening words and question of 14:26 obviously are intended to draw upon the style and content of the preceding 25 verses. But now, in 14:26-36, 39-40, Paul will articulate the concrete and acceptable practices based upon the earlier stated principles; in addition, he will claim divine authority for these practices and denounce any and all who challenge them (14:37-38).

Paul has in mind the same worship assembly that was mentioned in 14:23 (see notes on 14:23). He makes reference to five particular spiritual gifts which are distributed among [some of] the believers. All five of these have been referred to earlier in this chapter: hymn (singing, 14:15), word of instruction (14:6, see notes at 14:6), revelation (revelation, 14:6), tongues (14:2ff), and an interpretation (14:5, 13).

The term "hymn" (literally "psalm," yavlmo", psalmos ) in another setting might refer to the scriptural psalms of the Old Testament (cf. Luke 24:44), but its contextual connection with the singing (yavllw, psallo ) of 14:15 makes this improbable. These five items are grammatically the objects of indicative rather than imperative verbs. The point of this observation is to make it clear that Paul is acknowledging the presence of these rather than commanding that all five be part of the Corinthian worship experience when they come together. It would be misguided to suppose that these verses provide some kind of absolute list or description of an early Christian worship service. Noticeable by their absence from these verses are items such as the reading of Scripture and the Lord's Supper.

After the five item list of liturgical gifts, the apostle does impose an imperative. His corrective to the current situation is to mandate that all five of these must be practiced from the perspective of edification and strengthening of others. The NIV's phrase "of the church" is not a translation of any words in the Greek text, but that is surely Paul's idea.

14:27 If anyone speaks in a tongue, two - or at the most three - should speak, one at a time, and someone must interpret.

The apostle next moves to correct, censure, and give order to three subgroups whose verbal activities in the assembly are inappropriate. The connecting thread of Paul's imperatives to these three groups is the imperative "be silent" (sigavtw, sigatô) of v. 28. The three groups are: (1) disorderly tongue speakers, (2) disorderly prophets, and (3) disorderly women (14:2, 30, 34). In this section Paul is still obviously concerned about edification, but the perceived impediment is not so much unintelligibility as it is with liturgy not being done "in a fitting and orderly way" (14:40).

A second connecting thread between Paul's treatment of these three groups is the prepositional phrase "in church(es)." Paul's divinely given (14:37) directives at this juncture are related to abuses occurring "in the assembly." Consequently, his rules for the Corinthians are specifically related to their demeanor and activity in worship assemblies when the whole church (14:23) comes together. The fact that Paul's commands on these three issues (i.e., tongue speaking, prophets, women) relate only to activities "in church" has led some to question the validity and consistency of his teaching. The fact is, this division between "public" assembly and more "private" activities made complete sense to most people in the Greco-Roman world. In fact, had Paul himself not adapted the "public" versus "private" paradigm, it is hard to imagine how the assembly could have had both intelligibility and an orderly manner given the diversity and complexity of its membership and cultural milieu. The collapse of this "public"/"private" dichotomy can be achieved only at the price of either chaotic meetings or having only clone-like members who walk lockstep.

Those saints who are gifted in tongue speaking are strictly regulated by Paul. The apostle has a threefold regulation which, I imagine, would appear quite restrictive to the abusing tongue speakers. The first of the three criteria of acceptability is the numerical ceiling - no more than three tongue speakers. Second, Paul limits aspects of spontaneity by insisting that the tongue speakers speak sequentially and not simultaneously. The third criterion, and the only one directly related to intelligibility, was that an interpreter of tongue speaking had to be present to make the tongues intelligible.

14:28 If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God.

Paul did not view the church of God as a society of free speech, nor did he believe its corporate meetings should be conducted with disregard for the needs of the group and the larger goals of its assemblies. Accordingly, Paul enforces his first "keep quiet" ( sigatô). It is lamentable that the NIV translation masks the fact that in all three instances (14:28, 30, 34) the apostle uses the same verb (sigatô) to command quietness from those threatening orderliness. This verb is once rendered "keep quiet" (14:28), once "should stop" (14:30), and once "remain silent" (14:34). Notwithstanding the peculiar slant of the NIV, the intent of Paul's imperative is to have the tongue speakers cease speaking in tongues until they can do it in an acceptable manner (i.e., no more than three; sequentially, intelligibly).

It is important to note that Paul's concern for the need for "quietness" is not because he shares the Roman magical view about the potential for offending deities. The Roman author Pliny the Elder reflects the Roman mindset in these words,

It apparently does no good to offer a sacrifice or to consult the gods with due ceremony unless you also speak words of prayer. In addition, some words are appropriate for seeking favorable omens, others for warding off evil, and still others for securing help. We notice, for example, that our highest magistrates make appeals to the gods with specific and set prayers. And in order that no word be omitted or spoken out of turn, one attendant reads the prayer from a book, another is assigned to check it closely, a third is appointed to enforce silence. In addition, a flutist plays to block out any extraneous sounds. There are recorded remarkable cases where either ill-omened noises have interrupted and ruined the ritual or an error has been made in the strict wording of the prayer.

The apostle's agenda here arises from a concern for edification of one's neighbor and not from a pagan preoccupation with some incidental offense of a deity.

The phrase "in the church" (see notes on 14:27) means the "worship service." The tongue speaker's confinement to quietness is not a total ban on this spiritual gift. Paul tells him to continue his exercise of this gift, but it must be inaudible. Fee disagrees and takes the phrase "speak to himself" as in contrast to "in the church" and concludes that the tongue speaker should pray this way to God in private. In either case, the ideas of "himself" and "speaking to God" take one back to the wording of vv. 2-4.

14:29 Two or three prophets should speak, and the others should weigh carefully what is said.

The reason that Paul puts the same numerical ceiling on prophets as he did on tongue speaking that was interpreted (no more than three) is that in certain ways prophecy's edge and superiority over tongue speaking (14:5) is diminished if tongues are accompanied by interpretation (14:5).

Unlike pagan prophecy, which required interpretation, Paul never speaks of prophecy in the church needing interpretation. Rather, the prophecy spoken through believers required careful weighing. The concern and need to evaluate prophecies and thereby the prophet who gives them is a well established scriptural perspective. A classic, but certainly not unique, Scripture in this regard is Deut 13:1-5 (cf. Deut 18:20-22). The prophecies of Jeremiah reveal a concern about this issue since he knew of numerous examples of false prophecies and false prophets. This phenomenon of false prophecy reached such epidemic proportions that Zechariah equates prophesying with falsehood (Zech 13:1-6) and by the Word of the Lord (Zech 1:1) proclaimed, "And if anyone still prophesies, his father and mother, to whom he was born, will say to him, 'You must die, because you have told lies in the Lord's name.' When he prophesies, his own parents will stab him" (Zech 13:3).

The Lord Jesus himself warned of false prophets, who were destined for eternal punishment, even though they were influential in the community of disciples and specialized in prophesying, in performing exorcisms, and in miracle working activities (Matt 7:15-23). Jesus exhorts the disciples to carefully evaluate prophetic claims (Matt 7:18-20), as do Paul (1 Thess 5:19-22) and John (1 John 4:1-3).

Paul's imperative to weigh carefully what these two or three prophets spoke is certainly no indication that these prophecies were just pious insights granted to particular believers. Neither Luke nor Paul believed that Paul's gospel was merely the result of spiritual insight. Rather both Luke and Paul affirmed that Paul's message was a result of direct revelation and had the imprimatur of God himself, yet both acknowledged that Paul's preaching should be evaluated (Acts 17:11; Gal 1:8-9). John Calvin addressed this theological and exegetical issue by noting "that the teaching of God is not subjected to the judgment of men, but their [i.e., the others] task is simply to judge, by the Spirit of God, whether it is His Word, which is declared or whether, using this as a pretext, men are wrongly parading what they themselves have made up."

There are two main schools of thought in the matter of identifying "the others" (oiJ a[lloi, hoi alloi ). Some scholars identify these as the other prophets or saints with the gift of the discernment of spirits (1 Cor 12:10). The other school of interpretation concludes, in my opinion, correctly, that "the others" refers to the collective congregation.

14:30 And if a revelation comes to someone who is sitting down, the first speaker should stop.

The point of 14:30 is to regulate the issue of the orderliness of the prophetic gift. These believers must also manifest their spiritual gift of prophecy sequentially and not simultaneously (cf. 14:27). The picture he paints is of a second prophet receiving a revelation while the first prophet is still speaking. Paul directs the first one to stop speaking (sigavtw, sigatô) and defer to the second prophet so he also can deliver his divine revelation. The reference to the fact that the second prophet is sitting down may point to the fact that these speakers were seated when listening, but arose to speak (cf. Jesus in Luke 4:16, 20).

14:31 For you can all prophesy in turn so that everyone may be instructed and encouraged.

In order to reassure (in the midst of correction) the Corinthian prophets, Paul confirms that each of the three prophets will have his turn. As a consequence, all those in the assembly will be instructed and encouraged (see notes on vv. 3-4).

14:32 The spirits of prophets are subject to the control of prophets.

The function of this verse is to respond to Corinthian prophets who would take the position, as a way to circumvent Paul's commandment in 14:30, that they cannot control the timing and duration of their prophetic revelations. The apostle's pointed remarks make it clear that as far as he is concerned each Corinthian prophet should exercise control over his own inner personal spirit. The necessity for such an emphasis from Paul is best located in the pagan matrix of these converts. Part and parcel of pagan theology and practice of prophetic inspiration was the concept of the loss of control. That was true in many examples of both Greek and Roman prophetic and oracular piety. Fee's analysis is correct when he concludes that Paul teaches a viewpoint here that is a radically different thing from the mania of the pagan cults. "There is no seizure here, no loss of control; the speaker is neither frenzied nor a babbler."

14:33 For God is not a God of disorder but of peace. As in all the congregations of the saints,

If Paul's first argument against aberrant prophetic practices and theology was based upon an anthropology in which spirits of prophets are in submission to prophets (14:32), then his second argument is based upon the nature of God who inspires prophets. Unlike several pagan deities who engendered chaotic activities in worship and group meetings, the God of the Christian church in Corinth was no such deity. Responsibility for such disorderly and aberrant behavior could not, in Paul's theology, be laid at the feet of God. Peace, and not disorder, characterized the true God and his distribution of gifts in the assembled church.

Moreover, he continues, this peaceful attribute of God was uniformly revealed and (supposedly) evident in all the worship assemblies of believers everywhere. It is unfortunate that the NIV, along with several other 20th century English translations, divides 14:33 into two sentences, and erroneously makes 14:33b the beginning of a sentence continued into 14:34. Witherington is of the judgment that 33b goes with the instruction about women, but Fee is certainly correct (though not for the right reasons in every case) when he concludes that 14:33b should be regarded "as the concluding word to these instructions [in the preceding verses] on order."

2. Submission of Women (14:34-35)

³⁴ women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. ³⁵ If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.

14:34 women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says.

As one begins to investigate the unit of thought expressed in 14:34-35 in light of current studies, it is clear that not all interpreters believe that Paul authored these verses. While over the decades certain classically liberal scholars have doubted the genuineness of these verses, it is only recently that this perspective of doubt has been more widely accepted. At the present time it is not difficult to find modern feminist scholars who affirm that these verses were not written by Paul and apparently assume that most scholars now accept this view. More recently a group of evangelical authors have likewise concluded that these verses were not written by Paul and, in fact, are contradictory to Paul's beliefs. A clarion voice in this regard is the Pentecostal-evangelical author Gordon Fee. There are at least three issues which have led Fee to this flawed conclusion. These are: (1) it makes no sense for Paul to discuss the role of women in a chapter focused on problems with tongues and prophecy, (2) there are some disagreements in the ancient Greek manuscripts regarding the location of these two verses in chapter 14, and (3) the treatment of women in these verses is in contradiction to 1 Cor 11:5 and Paul's views about women expressed elsewhere.

In regard to point one, any interpreter of Paul knows the dangers of making an ancient author, Paul or someone else, fit into our preconceived ideas of how he should write on topics and treat issues. It is tragic to impose our own expectations and preferences onto Paul's works and force his material into a Procrustean bed. Moreover, since Paul's strategy toward the end of ch. 14 has shifted from demanding intelligibility to demanding an orderly demeanor, his critique of certain women on this basis is not so out of step with the surrounding context. Moreover, if the unacceptable speech of these women was part of the weighing and evaluation of prophecy (v. 29), then Paul's words to them are closely tied to his contextual treatment of the use of spiritual gifts.

Regarding the second issue, Fee well knows and acknowledges that there is no "direct manuscript evidence" for his theory of interpolation and that "these two verses are found in all known manuscripts, either here [following 14:33] or at the end of the chapter." One must wonder if Carroll Osburn is not right when he judges that Fee's attempts "look suspiciously like attempts to liberate Paul in terms of modern agendas."

Even though Fee finds none of the exegetical efforts satisfactory, numerous exegetes have made reasonable proposals to demonstrate how 1 Cor 14:34-35 can co-exist with 1 Cor 11:4-5 and other pertinent Pauline texts (these scholars include D.A. Carson, Wayne Grudem, R. Martin, Witherington).

Until further and more substantive evidence and reasoning are forthcoming, Fee's conclusion that "this passage (1 Cor 14:34-35) is almost certainly not by Paul" remains illfounded and uncogent.

Paul's injunction to "silence" (sigavtwsan, sigatôsan) must surely be interpreted with the same principles as those principles used in the interpretation of the two previous injunctions to "silence" in this context (14:28, 30 sigatô). In particular one ought to remember that all three imperatives for "silence" were in the setting of a correction of aberrant behavior, and therefore the silence desired was only in relationship to the point of abuse. For example, the "silence" placed upon the first prophet of 1 Cor 14:30 was in force only so long as he was in violation of the principle that God is the author of peace and of the regulation that prophecies were to be done sequentially.

In the same manner, the conditions of "silence" and "not allowed to speak" can only contextually and consistently mean that the ban against the speech of these women (gunai'ke", gynaikes ) is in force only so long as they are in violation of the principles and regulations of 1 Cor 14:34-35. The principle that these particular women were violating is that of submission (from uJpotavssw, hypotassô; cf. usage of this verb in 14:32 "are subject to the control").

The apostle's reference to "the Law" (oJ novmo", ho nomos ) is not as enigmatic as many scholars have suggested. This type of use of the Old Testament is generally in line with Paul's technique at other places in 1 Corinthians. In particular, Paul felt quite comfortable in employing Scripture texts from the Old Testament to prescribe and interpret aspects of assembly activities. In 1 Cor 5:4 the church is assembled to censure a sinful fellow believer. The expulsion of wayward believers is authorized on the basis of a frequently found command ("Expel the wicked man from among you") from Deuteronomy (e.g., 17:7; 19:19; 22:21,24; 24:7). First Corinthians 11 provides a singular example of the use of Genesis material from the Creation and Fall Narratives to insure propriety regarding liturgical head coverings in the worship assembly of believers. More to the setting and context of 1 Cor 14, Paul refers to the Law (though the quotation is principally from the Prophets) to interpret the phenomenon of tongue speaking in a worship service in the Roman colony of Corinth. The same apostle Paul who so naturally curbed unacceptable male and female head covering practices during prophecy and prayer on the basis of principles from Genesis and challenged aberrant tongue speakers at Corinth with a theme from Isaiah, could with equal facility curb aberrant women's speech with a theme from Genesis.

It should be obvious that Genesis 1-3 does not any more explicitly mention liturgical head coverings than its says that women cannot speak in the assembly of believers! Moreover, Paul does not even imply or say that the text of Genesis says either of these. The authorizing phrase, "as the Law says" refers not to silence and speech, but to submission of certain Corinthian women whose comportment was in violation of the principle of submission.

One may or may not agree with Paul's teaching about the submission of women and his views about Genesis, but it seems to be blatant special pleading to attempt to discredit or to diminish the point of 14:34 by claiming it is unpauline, either in its view toward women or in its method of appropriation of Scriptural themes from the Old Testament.

The specific nature and extent of submission cannot be determined without an examination of the further information given in 14:35.

14:35 If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.

Based upon Paul's comments in 14:35a in the context of his general censure of disorderliness, it seems that he is disturbed by the fact that the questions and inquiries from certain women manifest an attitude and behavior that violates the precepts and principles given in 14:34. The translation of the NIV is not as consistent as it could be in some of the details of 14:35. Keeping in mind that the Greek word a[ndre" ( andres ) can mean either "men" or "husbands" and that the Greek word gunai'ke" ( gynaikes ) can mean either "women" or "wives," one ought to translate these in a way that is contextually consistent. Accordingly, if the males mentioned in 14:35 are "husbands at home," then it only makes sense that the females mentioned in 14:34 are "wives" and not just women. If, on the other hand, one wishes to translate gynaikes in 14:34 as "women," then perhaps andres in 14:35 should be translated "men." If these two terms gynaikes and andres are kept away from marriage, then the gynaikes of 14:34 could include daughters (regardless of age) who were still in the home of a male (father, brother, or Roman guardian).

Regardless of how one translates and interprets gynaikes and andres in 14:34-35a, an important principle is stated in 14:35b, namely it is a disgrace for a woman to speak in an unsubmissive way in the assembly of the saints. By use of the connecting word "for" (gavr, gar ), the apostle conceptually connects his imperatives in 14:35a with the principles in 14:35b behind his imperatives. This is the fourth time Paul has appealed to the concept of disgraceful or shameful behavior (1 Cor 11:4, 5, 6; 14:35, aijscrov", aischros , and cognates) in 1 Corinthians. Based upon his use of this concept in this Corinthian correspondence, both believing men and women can be guilty of participating in behavior that is "shameful" to their gender.

If one can move beyond an interpretive method that only looks at verses in isolation and then interprets them only after having ripped them from the soil of their historical and rhetorical context, then one can more accurately visualize what the apostle is attempting to do. In light of a more holistic and historically sensitive interpretation several things become apparent:

1. Paul's statement of 1 Cor 14:35b "it is disgraceful . . ." should be kept in the immediate and particular context of the aberration of disorderliness that Paul is addressing.

2. The interpreter of Paul should acknowledge the apostle's explicit scriptural foundation of submissiveness as reflected in the Law.

3. Attempts to read Paul as either a feminist who violates cultural norms of the Greco-Roman world or a traditionalist who cannot get beyond his own cultural patriarchy usually arise from an ill-informed picture of Greco-Roman antiquity. The Roman world was anything but homogeneous in regard to its attitudes toward women. Not only were there differing attitudes among individuals toward women in the Greco-Roman setting, but the views vary depending whether women were being characterized from the perspectives of Roman law, ancient medicine and gynecology, Greco-Roman religious mores, ancient social institutions, etc.

The complexity of this situation is heightened by the fact that Greek culture and Roman culture did not always express the same views on these matters. The Roman author Cornelius Nepos, for example, observed that, "not all peoples look upon the same acts as honourable or base, but that they judge them all in light of the usage of their forefathers." One of the illustrations given of this by Cornelius Nepos deals with perceptions of acceptable behavior of women in certain public activities. "Many actions are seemly according to our [i.e., Roman] code which the Greeks look upon as shameful," reports this Roman author. In particular, "what Roman would blush to take his wife to a dinner-party? What matron does not frequent the front rooms of her dwelling and show herself in public?" inquires Cornelius. Matters are "very different in Greece," the reader learns, "for there a woman is not admitted to a dinner-party, unless relatives only are present." As a consequence, in Greece "she keeps to the more retired part of the house called 'the women's apartment,' to which no man has access who is not near of kin."

3. Everything Fitting and Orderly (14:36-40)

³⁶ Did the word of God originate with you? Or are you the only people it has reached? ³⁷ If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord's command. ³⁸ If he ignores this, he himself will be ignored. ^a

³⁹ Therefore, my brothers, be eager to prophesy, and do not forbid speaking in tongues. ⁴⁰ But everything should be done in a fitting and orderly way.

^a 38 Some manuscripts If he is ignorant of this, let him be ignorant

14:36 Did the word of God originate with you? Or are you the only people it has reached?

Verses 36-38 form one coherent unit of thought. In this section Paul gives his terse response to anticipated opposition to the views he has just expressed in this chapter. The point of 14:36 is probably related to the concept found in the fourfold reference to the fact that what he teaches to the Corinthians is in harmony with the same ideas that are found in all the churches (see notes on 14:33b). Robertson and Plummer correctly interpret Paul's point to the Corinthians in these words, "Were you the starting-point of the Gospel? or were you its only destination? Do you mean to contend that you have the right to maintain these irregularities?"

14:37 If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord's command.

Paul begins this verse by picking up the two words "prophet" and "spiritual" from the historical setting at the Corinthian church and the previous verses in chapter 14 to depict some of his antagonists. Even though Paul has preferred prophecy over tongues throughout 1 Cor 14, he knows that those with prophetic gifts are not without their own problems. The problematic prophets might include prophets who did not agree with Paul's restrictions of their practices (14:29-33), women prophets who did not agree with Paul's possible restrictions placed upon them (14:34-35), or prophets who thought Paul was too protective of tongue speakers (14:39). Paul's requirement that prophecy be weighed (14:29) surely implies that a Corinthian prophet's message could be contrary to Paul's own instruction (see notes on 14:29).

The Greek text of 14:37 has the term for "spiritual" (pneumatikov", pneumatikos; cf. 12:1; 14:1) and not "spiritually gifted." In a way analogous to the litmus test of 12:3 (see notes there), Paul sets forth his epistolary instruction as the litmus test of spiritual orthodoxy and orthopraxy. The phrase "what I am writing to you" patently refers to at least 1 Cor 12-14 and demonstrates thereby that Paul intends the Corinthians to understand that it is prescriptive and regulatory for their faith and practice. As the apostle states it, this instruction "is the Lord's commandment" (see 4:15, 16, 20-21).

14:38 If he ignores this, he himself will be ignored.

Scholars differ in their interpretation of the severity implied in Paul's teaching here. Barrett, for example, understands this to mean that the apostle "does not recognize the man in question as inspired in his opinion, not that he does not recognize him as a Christian." Other scholars such as Kistemaker and Fee interpret Paul's words to mean that any who oppose his teaching, and thereby the commandment of the Lord (14:37b), will be ignored (=not recognized) by God.

14:39 Therefore, my brothers, be eager to prophesy, and do not forbid speaking in tongues.

Paul's instruction here summarizes a strategy that was implicit throughout chapter 14. When they are done God's way, Paul has no interest in curtailing prophecy and tongue speaking. However, in light of the practices of certain Corinthian believers, Paul's goal was to radically alter the Corinthians' use of these two gifts. The apostle's encouragement of prophecy and his protection of tongue speaking at this juncture can only fit into the rest of this chapter with any kind of consistency if one realizes that Paul means prophecy and tongue speaking which take place as he taught it should! Otherwise this verse would negate both the doctrine and regulations spelled out in the prior verses (14:1-38).

Commenting on this verse from the tradition and perspectives of a Pentecostal, Fee asks how it is that some 20th century believers "spend so much energy getting around the plain sense of vv. 39-40." It is hoped that in Fee's question the idea of "plain sense" includes the exegetical and rhetorical integrity of this verse with the remainder of Paul's teaching in this chapter. Only a dogmatic kind of prooftexting would interpret 14:39 as giving Corinthian believers a Scripture loophole with which to obviate or neutralize the command of the Lord expressed in the restrictions on tongue speaking, and to a lesser extent prophecy, which permeate chapter 14.

It should be pointed out that any unrepentant and non-compliant Corinthian tongue speaker would have regarded Paul's theology and regulations in 1 Cor 14 as the height of prohibition. To those Corinthian saints who were non-Pauline in their loyalties or to a prophet or tongue speaker who was number four (cf. 1 Cor 14:27, 29), Paul's injunction at 14:39 would have appeared to have been theological "double-speak" at its worst and completely inconsistent with the tenor and instruction of the preceding verses in this chapter.

14:40 But everything should be done in a fitting and orderly way.

The apostle ends both this chapter as well as the three chapter unit 12-14 with an appeal to guiding principles. Pauline letters typically contain both the theological principles from which he works and specific applications he makes from these. Chapter 14 has been a clear combination of theological perspectives and specific commandments based upon these perspectives.

The apostle's commitment to a "fitting and orderly way" in the assembly arises not from a high-church liturgical orientation. Rather, Paul's commitment to this perspective stands on two spiritual pillars. The first pillar is the proper honor and appropriate reflection of the one triune God (12:4-11) who does not distribute gifts in a disorderly way (14:33). The second pillar is the loving (agapç) concern for others and their needs demonstrated concretely in choices made in the style and conduct of the assembly. On these two pillars rests Paul's theology of corporate worship in 1 Corinthians.

-College Press New Testament Commentary: with the NIV

McGarvey: 1Co 14:34

let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law . [Gen 3:16 ; Num 30:3-12]

Lapide: 1Co 14:1-40

CHAPTER XIV

SYNOPSIS OF THE CHAPTER

i. He puts prophecy before the gift of tongues, because ( a ) it is of great use in edifying others, and tongues are not, unless some one interpret; ( b ) because (Ver. 21) prophecy is given to the faithful, while tongues are a sign to them that believe not, and he proves this from Isaiah xxviii.

ii. He gives a rule for the due use of these gifts, and lays down laws to be observed in the meetings of the Church for public worship; amongst other things he bids (ver. 34) women keep silence always.

The Apostle began in chap. xii. to treat of the various gifts of the Spirit, which He distributes to whom He wills and as He wills; and then, to take away all boasting from the Corinthians about these gifts, and especially about the gift of tongues, he exhorted them, in chap. xiii., to follow after charity as the queen of all graces and gifts; he now, in this chapter, returns to consider these gifts, and points out that not only charity but also prophecy excels the gift of tongues.

The question arises, What does S. Paul mean in this chapter by prophecy and what by a prophet? This is the chief difficulty to be met with here.

The word "prophet," properly speaking, denotes one who, by revelation from God, foretells an event before it comes to pass. The word is of Greek, not Latin, origin, coming from two words denoting to speak beforehand, as though the prophet saw an event before it happened. This is the origin of the word. Like most words, it then acquired a secondary meaning, and was extended to signify one who reveals the secrets of the heart or other mysteries, and one, especially who knows the will of God, and becomes His interpreter and messenger to others, and who sees and proclaims the mysteries of the mind and will of God. So Abraham, from being admitted to familiar intercourse with God, was honoured with the title of prophet (Gen 20:7).

Hence prophecy generally in Scripture is the power of knowing more fully and more surely than is given to most men the counsels and determinations of God, and also of proclaiming them for the purpose of edifying the Church. This power is inspired by the Holy Spirit into some men, who are hence called prophets. A part of this power consists in a provision and prediction of future events, or even of any hidden things, whether past or future. Another part of it, and one that is far more important and more exalted, one not derived from study but inspired by the same Spirit, consists in discoursing more ably and more divinely of the being and attributes of God. If it were derived from study, it would be knowledge and doctrine, not prophecy; and so S. Paul, who received his Gospel, not from man but by the revelation of Jesus Christ (Gal 1:12), taught and preached rather from a constant flow of prophecy than of doctrine.

1. They then are called prophets who, under the direction of the Holy Spirit, forth-tell future events or hidden mysteries.

2. Those teachers only who so exhort to piety are to be called prophets.

3. Those too received the name of prophets who were borne along by a Divine impulse to praise God with hymns and to provoke the people to devotion. So, in 1 Sam. 10, the Spirit of God came on Saul and he prophesied; and again, in chap. 12., he laid aside his clothes and lay down naked, singing his prophecies a whole day and night. Again, since Elijah and EIisha had disciples, who at fixed times, like men devoted to religion, occupied themselves more zealously than others in singing psalms, in prayers and praises, in investigating, meditating on, and teaching the law, and since they sometimes were carried away by the power of the Spirit, as, e.g., he who anointed Jehu—hence all these were called prophets, and their sons or disciples were called sons of the prophets. Frequent mention of them is made in 2 Kings. They were especially so called because among them were some true prophets.

4. Hence the name of prophet is extended to any singers, so that to prophesy is the same as to play or to sing anything in praise of God. So, in 1Ch 25:1, the sons of Asaph, and of Heman, and of Jeduthun are said to prophesy with harps, with psalteries, and with cymbals. Still among them there were prophets indeed, such as the leaders of the singers, Asaph, Heman, and Jeduthun, who, under the inspiration of the Holy Spirit, composed the psalms that bear their names, as the Hebrews hand down to us by tradition.

(5.) By an abuse of the word, those are called prophets who, under the influence of some evil spirit, lose their self-control, and utter idiotic and frensied sounds. So, in 1Sa 18:9, it is said that "an evil spirit of God came upon Saul, and he prophesied in the midst of his house," i.e., he spoke and acted as one demented, like one filled with frensy. Hence the heathen called their poets seers and prophets, because they seemed borne along by the irresistible power of the Muses, as, e.g., the Sibyls in composing and singing their songs. So Ovid ( Fasti, lib. vi. 5.) says—

"God is within us, enkindling us to song,

 And fanning into flame the sparks of heavenly truth."

So, in Tit 1:21, the poet Epimenides is called a prophet.

(6.) "To prophesy" also denotes the working of miracles; for this was the work of prophets, who were holy men, gifted from above, and like organs of God and of His wisdom and power. So, in Ecclus. xlviii., the dead body of Elisha is said to have prophesied, because by its touch it raised a man from the dead (2Ki 13:21). The word "prophet" is so used in S. Luk 7:16.

(7.) To prophesy is to confirm prophecy. So, in Ecclus. xlxx., the bones of Joseph are said to have prophesied after his death, viz., when they were carried with the Israelites out of Egypt, and so testified silently that the prophecy about them was true.

From all these it is evident that prophecy, strictly speaking, is that gift which was frequently given before Christ came, as well as in the Primitive church, but which now for the most part has ceased, and is only vouchsafed to a very few men, for a testimony to their exceptional holiness. The frequency of such gifts was miraculous, and came almost to an end with the Apostles; that is to say, they are not now given, as then, promiscuously, but to very few and very seldom. It was the purpose of the Lord that those miracles should shine forth brightly, to draw the attention of the heathen to the Gospel, and to convince them of its truth. Now, however, that the faith has been well grounded and the world converted, He withdraws them and bids the Church depend for her growth and perfection on the usual instruments of teaching and exhortation. Cf. Jansenius ( Concordia, c. 47).

A second question arises, Which of these various meanings does S. Paul apply here to the word "prophet?" Chrysostom and Theophylact say that he uses the word in the strict meaning of "one who foretells future things." This was his meaning, they say, in chapter xii. Theodoret takes prophecy to mean the revelation of thoughts and other hidden mysteries, and quotes ver. 24 in support of his opinion.

But we should notice that the Apostle is describing in this chapter everything that took place then in the public assemblies of the Church, and that he includes them all under the names of tongues and of prophesying. For the Holy Spirit then would fill many in the Church to sing and speak spiritual songs, hymns, prayers, collects, and psalms in strange tongues, in the presence of an unlettered crowd of all sorts of men, just as He did on the day of Pentecost, as described in Acts ii. This is supported by S. Dionysius ( de Div. Nomin. c. 3) and by Tertullian ( Apol. 29), and the Apostle calls this "the gift of tongues," or "speaking in tongues." To others the Holy Spirit would give the power of ex- pounding Holy Scripture, or of teaching or preaching, or of singing, or of leading the people in exalted prayer in the vulgar tongue, and hence, as Chrysostom and Theodoret point out, of manifesting the secrets of men's hearts, and even of uttering real prophecies. All these things S. Paul includes here under the name of prophecy, especially preaching and teaching, and he opposes them to the gift of tongues. Cf. vers. 4-6, 31, and especially vers. 25, 26. For the prophets of old time not only foretold future things, but taught and preached, and mingled with their teaching psalms and prayers. Therefore the Apostle here puts this kind of prophecy before tongues, and throughout the whole chapter exhorts them to it, and gives directions for its due use and its order in the public assemblies of the Church, both before and after the Eucharist; for in these assemblies one would expound Holy Scripture, another exhort, a third sing a hymn, a fourth a psalm, even sometimes in a foreign tongue. Cf. Ambrose, Anselm, and Philo ( de Essæis ). The word "prophet" has this meaning also in chap. xi. vers. 4, 5.

We must notice too, that S. Paul does not here call all prophets who simply explain the obscure passages of the Prophets or of Holy Scripture, nor yet all those who teach others or exhort, as some writers suppose, but only those who do so by the direct inspiration of the Holy Spirit, and not from learning acquired by laborious study. This is plain from ver. 30, where he says. "If anything be revealed to another, let the first hold his peace," and from ver. 32: "The spirits of the prophets are subject to the prophets." By the name of prophets he means those who were filled with the Holy Spirit, and received from Him some revelation of doctrine, or word of exhortation, or of prayer. This was frequently given then, as appears from ver. 26. But when that influence of the Holy Spirit ceased, it was succeeded by reading of the Scriptures, preaching, psalm-singing before the Mass, during the Mass, and after the Mass. Cf. note on ver. 26.

Ver. 1. — Follow after Charity. Pursue it eagerly so as to obtain it, just as a huntsman pursues a wild animal.

Desire spiritual gifts. These are, S. Chrysostom says, the gifts of the Holy Spirit, not His graces, as, e.g., the gift of tongues or of healing, and the others referred to in chap. xi. S. Paul bids them desire these, try to obtain them, especially by prayer, not from any desire for superiority but from charity, that they may profit others and the Church at large by means of those gifts.

But rather that ye may prophesy. Viz., that under the inspiration of the Holy Spirit ye may teach, say, or sing such things as may stir up the devotion of others. This has just been seen to be the force of "prophecy."

Ver. 2. — He that speaketh in a tongue, &c. S. Augustine ( de Gen. ad Litt. lib. xii.), Primasius, and Cajetan read the nominative in the last clause of this verse, "Howbeit the Spirit speaketh mysteries," The meaning then would be: The Holy Spirit speaks of hidden mysteries in the Holy Scriptures, which cannot be understood, except some prophet or doctor interpret them. But this meaning is foreign to the context, and this reading is not supported by the Greek or Latin copies.

Ver. 3. — But he that prophesieth speaketh unto men to . . . comfort. This is what I said before, that to prophesy means here to speak words which edify, exhort, and comfort others. Hence, to prophesy is better than to speak in unknown tongues, which no one understands, and from which no one can receive instruction, edification, or comfort.

Ver. 6.— Now, brethren, if I come unto you speaking with tongues . . . or by doctrine? His tongues would profit them nothing unless he added to them a revelation, that is an explanation of the revelation given him; or knowledge, that is a declaration of what he knew, whether infused by God or acquired by study; or prophecy, that is a statement of what he knew, either by prophecy properly so called or improperly, in the way of explanation of hidden and difficult things, especially of Holy Scripture; or doctrine, that is an accommodation of his discourse to their capacity. Such is pretty nearly the explanation given by S. Thomas and Theophylact. To complete the sense of the verse we must supply: But I shall do nothing of this sort if I merely speak with tongues and do not interpret, so that you may understand me; therefore it is better to prophesy than to speak with tongues, unless some one interpret.

But in the second place we can understand the Apostle's meaning still better if we join knowledge with doctrine, and revelation with prophecy. For, as it was from their stores of knowledge that learned men drew the teaching that they gave others, so was it from revelation that they prophesied. Prophecy is distinguished from doctrine in that it is received by revelation, doctrine from knowledge; for what we teach has been acquired by intellectual study. So Tolatus and Jansenius, in the place quoted above, say that S. Paul's meaning is, "Though I speak in unknown tongues, but do not teach you, whether by knowledge gained by study or by prophecy received by revelation, I shall profit you nothing."

Thirdly, Cassianus ( Collat xiv. 8) sees here the four senses of Holy Scripture: in the doctrine the literal sense, in the revelation the allegorical, in the knowledge the tropological, in the prophecy the allegorical. But this is a mystical and symbolic interpretation.

Ver. 7.— And even things without life, &c. That tongues profit nothing unless they are understood can be seen, even from a comparison drawn from inanimate things; for a pipe or harp are of no use unless they give a distinct sound. Unless a man knows what is played he will take no pleasure in the sounds, nor will he be induced to dance to the music.

Ver. 9.— So likewise ye . . . how shall it be known what is spoken. For the tongue is the stamp, the image, the index, and messenger of the mind. As Aristotle says ( Peri Hermen. lib. ii.), "words are signs of the feelings which lie concealed in the soul." Hence Socrates used to determine the mind and character of any one from his voice, and would say, "Speak, young man, that I may see you." But this cannot be if the language of the speaker is unknown to the hearer.

Ver. 10.— There are, it may be, so many kinds of voices in the world, and none of them is without signification. As a matter of fact, or for example, there are many different languages: no nation is without its language, no language without its meaning. Others, as Œcumenius, refer the none to the instrument, and say that no pipe or harp but has its proper sound; others, more generally, no object is without its voice. As Ausonius sings to Paulinus:—

"No creature silent is, nor winged bird,

 Nor beast that walks the earth, nor hissing snake:

 The cymbals smitten sound, the stage when struck

 By dancers' feet, the drum its echo gives."

The best meaning, however, is that no tongue is void of meaning.

Ver. 11 . — I shall be unto him that speaketh a barbarian. As Ovid says:—

"A barbarian here am I, and understood by none."

The word "barbarian" is onomatopoetic, and was first applied by the Greeks to any one who spoke another language than Greek; then by the Romans to one who spoke neither Greek nor Latin; afterwards it denoted any one who spoke any other tongue but that of his native country. Hence Anacharsis the Scythian, when ridiculed as a barbarian by the Athenians, well replied, "The Scythians are barbarians to the Athenians, the Athenians just as much barbarians to the Scythians."

Ver. 12. — Forasmuch as ye are zealous of spiritual gifts. Since ye desire to have the gifts and graces of the Holy Spirit enumerated in chap. xii, seek them from God abundantly, that ye may use them, not for ostentation, but for the perfecting of the Church.

Ver. 13 . — Let him that speaketh. . . pray that he may interpret. Paul is here speaking of public prayer, in which one man, even though a layman, inspired by the Holy Spirit, would offer up prayer in an audible voice before all, the others listening, and joining their prayers to his. This is the meaning, as appears from the following verses. But Chrysostom, Ambrose, and Anselm explain it thus: Let him pray that he may receive the gift of the interpretation of tongues, so as to make his own prayer intelligible to others.

Ver. 14 . — For if I pray in an unknown tongue my spirit prayeth. (1.) My spirit is refreshed; (2.) according to S. Chrysostom, the gift of the Holy Spirit which is in me prayeth, makes me pray and utter my prayer in public. (3.) Theophylact and Erasmus, following S. Basil, understand breath by spirit; in other words, My voice, produced by the vital and vocal breath, prays; but my mind is unfruitful, because it does not understand the meaning of the words uttered. Primasius, too, says that the word "spirit" here is to be understood of prayers uttered sometimes while the mind is thinking of something else. But the first is the true sense, and best fits in with what follows. S. Thomas, commenting on this clause, gives three other meanings, but they are not those in the Apostle's mind.

But my understanding is unfruitful. S. Chrysostom, Theophylact, Ambrose, S. Thomas, and Cajetan think that the Apostle is speaking here of those who had received the gift of tongues, but who, like Balaam's ass, did not understand what they said, or at all events did not enter into the mysteries contained in their words. S. Augustine says the same ( de Gen. ad Litt. lib. xii. c. 8 and 9), and it is gathered from ver. 28. For these prayed without fruit in such tongues; for, though their spirit fed on God in pious devotion, yet their mind was not fed on any understanding, of the words of the prayer.

But I say that the Greek νοΰς here is the same as "meaning." It is so rendered in the Latin in ver. 19, and in chap. ii. 16, and in Rev. xvii. 9, where we read, "Here is the meaning" (of the vision of the beast) "which hath wisdom." S. Paul makes the same distinction between the tongue and the mind, or the letter and the spirit, which is so common amongst rhetoricians. "Sense" or meaning here is passive understanding, that by which I am understood by all—not active, by which I understand things. This "mind," or signification of tongues, is without fruit, because no one takes it in, and no one is aroused to devotion. This is the natural meaning, and S. Basil seems to hold it ( in Reg. Brev. Interrog. 278).

Secondly, Œcumenius and Theodoret give an explanation which is not improbable: My mind, or my aim and object, is without fruit, not on the part of the speaker but the hearer, whom the speaker strives to excite to piety. It is certain, from vers. 14, 16 and 19, that S. Paul is speaking of fruit on the side of the hearers; for he is speaking of the prayers and spiritual songs which some of the laity composed under the influence of the Holy Spirit, and uttered in public, or sang in the church at the time of their spiritual feasts, for the comfort, instruction, or exhortation of the people. He wishes them to be said in the vulgar tongue, so as to be understood by all; otherwise, he says, they would be fruitless.

You will perhaps say that the Mass and Canonical Hours ought then to be said now in the vulgar tongue. I deny that this follows, for the Apostle is speaking of the prayers which any lay person might compose for the edification or quickening of the people, not of the public Divine offices, which the clergy now perform with the approbation, not to say at the command, and in the name of the whole Church, to worship and praise God with a solemn and uniform majesty in Latin. For if the vernacular tongue were used, it would come to pass (1.) that the uneducated would not understand Divine mysteries, or rather they would misunderstand them, and accept heretical opinions; (2.) the language would have to vary with the countries, or even with the cities. Although all the Germans speak the same language, yet each province has a different idiom: the Westphalians have one, the Swiss another, the Hessians another, and so on. And so if the Divine office were said in the vernacular, in such a difference of dialects division would arise, and sacred things would be ridiculed and despised.

You will urge, secondly, perhaps that the people do not understand Latin: what fruit then have they from the Latin Mass? I answer, (1.) They participate in the sacrifice and also the sacrament if they wish to; (2.) in all the prayers which the priest offers for all men, and especially for those present; (3.) they are inflamed by the decent rites and ceremonies to devotion and elevation of their souls to God in private prayer, especially since parish priests are bound, by the Council of Trent (sess. xxii. c. 8), to explain the service to the people in their sermons. See Bellarmine ( de Verbo. Dei. lib. ii. c. 16).

Ver. 15.— I will pray with the spirit, and I will pray with the understanding also. I will pray with sense and meaning, intelligibly, so that others may understand me. S. Paul alludes to Psa 47:7, where the same double meaning of understanding on the part of speaker and hearer is found.

Ver. 16 . — Else when thou shalt bless with the spirit, &c. To bless here is to praise God with heart and mouth. S. Thomas understands it of the public blessing of the people; so also do Primasius, Haymo, and Salmeron, the latter of whom strives by many arguments to prove that the Apostle is speaking here of the sacrifice of the Mass, in which the priest blesses God rather than the people; for the two Greek words for "blessing" and "giving thanks," used indifferently by the Evangelists and S. Paul in their accounts of the institution of the Eucharist, are used here, and seem to point to the Mass. It hence derives its names of the "Blessing" and the "Eucharist," or giving of thanks. Add to this that in all the liturgies of the Mass, including those of S. James, S. Clement, S. Basil, and S. Chrysostom, after the consecration of the bread and wine, the people are wont to answer "Amen!" The Apostle, then, seems to mean here that public blessings, prayers, and Masses should not be celebrated in the church in an utterly unknown tongue, but that among the Greeks Greek should be used, among the Hebrews Hebrew, and among the Latins Latin; for these languages are for the most part understood by all who are of each race respectively. If it is impossible to use one language which is understood by all the different peoples who hear the same Mass, then one which is the best known should be selected, such as Latin among us, so that many "in the room of the unlearned" may answer "Amen!" as the Apostle requires.

But that the Apostle is not speaking of the solemn blessing in the Mass, but of any other uttered by some private member, under the direction of the Holy Spirit, in hymn or psalm or prayer, appears (1.) from the Greek particle for else, which, in its meaning of because, gives the cause of the preceding verse. The singular, used in "thy giving of thanks," points also to the private and personal devotion of each of the faithful. (2.) It appears from the drift of the whole chapter, and especially from the conclusion, stated in ver. 26, "Let all things be done to edifying." (3.) It appears again from ver. 31, where he says: "Ye may all prophesy one by one;" and from ver. 29 "Let the prophets speak two or three, and let the other judge;" but it was of any one's fresh and private blessing, or prophecy that they were to judge; for the common prayer and liturgy of the whole Church, having been approved of by the whole Church, ought not to be subjected to examination for judgment. All this will better appear from the next paragraph.

The unlearned. Gagneius, following Severian, says the unlearned is the catechumen. Primasius says he is a neophyte. Chrysostom, Ephrem, Theophylact, S. Thomas, and others give the best meaning, viz., one untaught, unlettered, and with no knowledge of tongues.

S. Thomas, Primasius, and Haymo take the "unlearned" here to be the minister who at Divine service says "Amen!" for the people at the end of the Collects. These Fathers say that S. Paul means that at all events the minister at the Mass and other sacred rites should be able to understand the priest, or him who offers up prayer in public, in any other language than the vernacular, and should be able to respond, "Amen!" This is good and fitting teaching, but not necessarily the one uppermost in the mind of the Apostle.

But the "unlearned" here denotes, not some minister of the sacred rites, but any one of the laity. The Greek gives us, "he who sits among the unlearned" that is, is himself unlearned. Prophets and teachers used to sit in one place, the lay people in another. This is the explanation given by Chrysostom and Theophylact. Justin ( Apol. 2) says that the whole of the laity, and consequently any individual of it, was wont to answer "Amen!" Hence S. Jerome, towards the end of his commentary on the Epistle to the Galatians, says that the people used to answer "Amen!" with a noise like thunder. A minister now says it for the people, so as to prevent a confused murmuring.

The Apostle is speaking here, we must notice once more, of the extempore prayer of the individual, uttered for the purpose of edifying, and which might possibly contain some doctrinal error, as is hinted in ver. 29. He directs that in such prayers the vulgar be used, so that the people may not answer "Amen!" to a prayer in an unknown tongue which is meaningless, absurd, or heretical. He is not speaking of prayers approved by the Church, which for that very reason are free from error, to which a single minister makes reply, and to which the people can add private prayers of their own. Moreover, the Council of Trent orders that sometimes, instead of the sermon, these prayers be explained to the people.

Again, it is lawful to pray in a language not understood by the person who prays, if you are certain that the prayers are good ones, as, e.g., when nuns say the Canonical Hours in Latin. In the same way the laity, when the priest offers up prayers in Latin, can pray with him, and add the intention of seeking that the priest may obtain for himself and all the people what he asks in the name of the Church in the beautiful prayers provided. And even if they do not understand them, and get no nourishment for their understanding from the meaning of the prayers, yet they reap the fruit of devotion to God, and of reverence towards the prayers; nay, they merit and obtain more than those who understand them if they pray with more humility, piety, and fervour.

S. Jordanes, when asked whether such prayers as these of nuns were pleasing to God, well replied: " Just as a jewel in the hand of a peasant who knows not its value is worth as much as if it were in the hand of a goldsmith or jeweller who knew its value, so too prayers in the mouth of one who does not understand them are worth as much as if they were uttered by one who knew their meaning." A petition presented to a king by an ignorant peasant would obtain as much consideration as one presented by a learned man; for it is written: "Out of the mouth of babes and sucklings Thou hast perfected praise;" and again, "If these should hold their peace, the stones would immediately cry out" (S. Mat 21:16; S. Luk 19:40). In the same way, in the "Lives of the Fathers," Abbot Pastor is related to have said to one who complained to him, that though he prayed he felt no contrition, because he knew not the meaning of the words that he used: " Do you none the less persevere in prayer, for like as a charmer sings words which the snake hears but understands not, and yet is subdued and tamed by them, so when we use words whose meaning we know not, the devils hear them and understand them, and are terrified and driven away." Cf. S. Thomas and Cajetan.

The case is different with the Lord's Prayer, which every one ought to learn and intelligently use in the vernacular, that he may know exactly what he should ask of God, as has been often laid down in synods. Cajetan, on the other hand, gathers from this passage that it is better for organs, and musical instruments generally, to be excluded from church services, in order that the Hours and the Masses may be sung so as to be understood, and so that the people may be able to answer "Amen!" But the practice of the Church is against this, which makes use of organs and other musical instruments in Divine service, as David did, to stir up the devotion of the people, who just as little understand the Latin language. The Church does this for three reasons: (1.) as we join in praising God, not only in spirit but also in body, so we should praise Him, not only with the best music of the voice, but also of instruments; for every spirit, every creature, every instrument ought to praise Him whose due never can be reached. (2.) To arouse the listeners, and especially the uneducated, to religious fervour, as David and Elisha were enkindled by psalms and harps, and as Saul was stirred up by music to give God praise. (3.) That the beauty, solemnity, and majesty of Divine service may be the greater. Prudentius, in his Apotheosis, written against the Jews, and the Faculty of Paris, in its decree (tit. xix. prop. 6), explain this verse thus: "When St. Paul says that in the church he would rather speak five words with his understanding than ten thousand words in an unknown tongue, he is speaking of sermons addressed to the people, in which a flow of words void of thought is useless. He says nothing about Church canticles, which are governed by another law."

Nevertheless, we must in these matters guard against lightness, as the Council of Trent bids. Hence S. Augustine ( Hom. in Ps. xxxiii.) says that pipes and organs used in theatres had been rejected by the Church, because the heathen used them then for lust in the theatres, and for banquets, and at their sacrifices. But, following the example and injunctions of David, we may use organs and other musical instruments, if it be done with piety, soberness, and gravity (cf. Ps. cl.). S. John, too (Rev. v. 8, and xiv. 2), heard in heaven, where all are perfected, harps, though of course more solemn and Divine than ours on earth.

Amen. Aquila, Symmachus, and Theodoret have translated this faithfully or truly ; the Septuagint, so be it. "Amen" signifies truly or even firmly. It is not the expression of an oath, but of one who affirms or confirms. It is used as an affirmation when it is put at the beginning of a sentence, as, e.g., "Amen, Amen, I say unto you." And in this sense S. Augustine ( in Joan. Tract. 41) calls "Amen" the oath of Christ, because Christ's oath was not strictly an oath but a simple affirmation. It is a mark of confirmation when put at the end of a prayer, or it signifies the consent of the hearer; it sometimes marks an assertion and agreement, sometimes a wish. It stands for agreement in Deut. xxvii., where the people are bidden to answer "Amen" in token that they were willing to accept the blessings for keeping the law and the curses for breaking it. But in a prayer, as, e.g., in the Lord's Prayer, it merely denotes a wish that what is sought for in the prayer may be obtained. The Rabbinical writers say that there are two "Amens," one perfect and the other imperfect in three ways: (1.) that of a pupil, when "Amen" is said, not as though the prayer is understood, but it is left to the direction of another to dictate it, as it were; (2.) when the "Amen" is said before the end of the prayer it is called "surreptitious," (3.) and "divided" when the answer is given by one who is not thinking of the prayer, because he is occupied with something else.

Ver. 18 . — I thank my God, I speak with tongues more than ye all. The Latin rendering is, "I speak with the tongues of you all," which suggests the question, What could be S. Paul's meaning in this, since there was but one tongue in Greece, and at Corinth in particular, viz., Greek? Haymo's answer is that he refers to the different dialects of Greek. A better answer would be, that foreigners and merchants of all nations flocked to Corinth as a great emporium, just as to-day, at Antwerp, Venice, or Paris, we find the commerce and language of the French, Italians, and English, and other nations, and that S. Paul is therefore referring to the different languages to be heard in the streets of Corinth, But Ephrem, Chrysostom, Jerome ( ad Hedibiam ), and others support the rendering of the text. All the tongues that you speak and more I speak: I do not extol, I do not condemn the gift of tongues, for I use it myself, but I do not use it, as you do, for ostentation, but to edification.

Ver. 19— Ye in the church I had rather speak, &c. A very few words spoken so as to be understood are better than a multitude of foreign words not understood by the hearer.

Notice (1.) that understanding is to be taken here passively, and denotes the meaning by which I and my speech are understood; hence he adds, "that I might teach others also." For there is a contrast between the meaning, and the foreign tongue understood by no one. See note to ver. 14. But (2.) Anselm takes it of the active understanding, that by which I myself understand what I say, and so can better explain it to others. (3.) Chrysostom says that it means with judgment—that he would rather speak and teach with tact and judgment, so that the hearers, no matter how rude and uncultured they might be, might take in and retain what he said. But the first sense is the best, and most to the point.

Ver. 20.— Brethren, be not children in understanding. Understanding here is not the same word in the Greek as in the preceding verse: It can, with Chrysostom and Ephrem, be rendered "mind."—Do not become children in mind, judgment, and reason, so as to display your gift of tongues as children might.

Howbeit in malice be ye children. Chrysostom, Theophylact, and Ephrem render this: "Let malice be as unknown to you as to infants." So, too, S. Augustine (qu. lxi. lib. 73) says: "Be, like infants, free from malice." As "infant" is derived from in, "not," and fans, "speaking," and as a child who cannot speak knows still less of malice or anything else, so too the Christian is to be an infant in evil, not to know it nor to be able to speak of it, e.g., not to know what emulation, defilement, fornication are. So Theophylact following S. Chrysostom. Tertullian ( contra Valent. lib. ii.) beautifully says: " The Apostle bids us after God be children again, that we may be infants in malice through our simplicity, and at last wise in understanding." Clement of Alexandria ( Pæd. lib. i. c. 5) has pointed out that "children" here is not synonymous with "fools." The whole of his chapter, in which he points out how all Christians should be children, may be studied with advantage.

Ver. 21 . — In the law. Viz., Isa 28:11. As Chrysostom remarks, the law is sometimes used to denote, not merely the Pentateuch, but also the Prophets and the whole of the Old Testament.

It is written, With men of other tongues and other lips will I speak unto this people. This is a difficult passage, and to understand it we must explain the passage in Isaiah cited by the Apostle. The prophet's meaning in vers. 9 and 10 is, that God is wont to teach knowledge and wisdom to those who have left childish delights and an immature age, and are men with the capacity for knowledge; but these Jews, who (ver. 7) take delight in the pleasures of wine and in drunkenness, are like children—do not take solid food—and are consequently unfitted for doctrine and true wisdom. Filled with wine, they scoff at me and at other prophets who denounce to them punishments from heaven for their drunkenness and other sins, and they say. "Precept must be upon precept, line upon line . . . here a little and there a little."

S. Jerome and Haymo point out that in this passage there is an ironical play upon words. Isaiah and other prophets were often saying, "Thus saith," or, "Thus ordereth the Lord." Hence the Jews, when drunken over their cups, would repeat in derision, "Order and order again" (precept upon precept), "Expect and expect again" (line upon line). It was as if they had said: "The prophets are always dinning into our ears, 'Thus saith the Lord,' and are always threatening or promising things which never come to pass, bidding us expect here a little and there a little, and nothing comes of it all." The same is oftentimes the experience of preachers, that the wicked ridicule, repeat, and sneer at their sermons and threatenings. Rabbi David, Rabbi Abraham, and after them Vatablus, Isidorus, Clarius, Pagninus, and Forterius give a very cold rendering to this verse (10)—"precept upon precept, line upon line, here a little and there a little." The meaning then is: "These Jews are taught roughly and gradually line upon line, just as boys are taught their alphabet." But the following verses show that the prophet had in his mind scoffers and mockers, not untaught boys, for the punishments threatened are against scorners. S. Paul renders the sense of Isaiah and not the exact words: he applies the passage of Isaiah to the gift of tongues bestowed on the Apostles, who spoke with other tongues, not to scoff but to edify.

The sense then is: God, speaking by Isaiah, says: "My exhortation to repentance, given by Isaiah and other prophets, seemed to you, 0 Jews, troublesome and ridiculous, just as if I had spoken to you with inarticulate sounds or in a foreign tongue; hence you imitate what seem to you the meaningless sounds of the prophets, and you repeat in mockery their words. Wherefore, by the Chaldeans, who seem to you stammerers and lispers, will I punish you, that they, as the ministers of My righteousness, may restrain your unbelief by the strange sounds of their foreign tongue, and may ridicule you as their captives, and in their language mock and condemn your Hebrew words; and they shall serve as a type of the Apostles, whom in the time of Christ I will send to reprove your equal unbelief then, by the gift of unknown tongues, and they shall seem to you as men that lisp or speak indistinctly, and they shall be scoffed at by you and the wise of this world as foolish preachers of the Cross of Christ."

The literal meaning of Isaiah refers to his own time, and to the Chaldeans who were to overthrow Jerusalem; the allegorical refers to the gift of tongues given to the Apostles for a sign, not to the faithful but to unbelievers, of the malediction with which God punishes the incredulous, not of the benediction with which He teaches His own servants. This verse of S. Paul shows the sense of Isaiah. Cf. S. Jerome and Cyril on Isa. xxviii.

Ver. 22.— Wherefore tongues are for a sign . . . to them that believe not. Viz., to the unbelieving Jews, both here and in Isaiah xxviii, rather than to the Gentiles. This sign must therefore not be used by the faithful for vain glory.

Prophesying serveth not for them that believe not, but for them which believe. The teaching of the word of God and exhortation are a sign of the blessing with which God trains up His servants, and stirs them up to every good work (see ver. 3). Sign here is not the same as "miracle," for the Chaldeans worked no miracle when in their own tongue they chided the Jews; but sign stands for a symbol, and mark of reproof, teaching, and exhortation. But understand what has been said of the believing and unbelieving, as applying to them primarily and principally; for in a secondary sense tongues serve for a sign to the faithful, and prophecy to the unbelievers. Cf. vers. 23 and 25.

Vers. 23, 24.— If therefore the whole church, . . . he is judged of all. If all speak together confusedly and noisily, they will seem to be mad; but if all teach the faith from the Scriptures and other authorities, and preach of the way to lead a right life, the outsider will be convinced of, and reproved for, his unbelief and evil life, by all the teachers and preachers.

Ver. 25 . — And thus are the secrets of his heart made manifest. Out of the gift of discerning of spirits, or because God directs the tongue of the prophet, i.e., the preacher, the most hidden sins of his heart will be described and reproved, and the man will think that the preacher speaks as a prophet to him in particular. It is evident from this that this was a common occurrence; it is also evident that these teachers and preachers were, strictly speaking, real prophets.

There is a parallel case in the, life of S. Augustine by Possidonius (c. 15), where it is said that on one occasion S. Augustine left the subject that he had decided to speak on, and discoursed on Manichæism. This led to the conversion of a certain Manichæan, who chanced to be present, as S. Augustine afterwards learnt. He believed it to be due to the direct guidance of God. Hence ( de Doct. Christ. lib. iv. c. 15) he says that prayer should always be offered to God before preaching, that He would direct the mind and tongue of the preacher suitably to the capacity and disposition of the audience.

Others, however, understand "the secrets of his heart" to mean the sins which the unbeliever or unlearned has, but which he does not know to be sins, e.g., when he does not know that idolatry and fornication are sinful. He will learn this when he hears the prophet discoursing about them, and condemning them as sinful. But the first meaning is the best.

Ver. 26 . — How is it then, brethren? . . . Let all things be done unto edifying. "Every one of you" is, of course, distributive. It is not meant that each one had all these things, but one had one thing, another another. Whoever of you has a psalm, or a doctrine, or a revelation, or an interpretation, or the gift of tongues, let him sing the praises of God, or pour forth his prayers and other devotions.

Hath a psalm. The grace of composing and singing psalms or hymns. So Pliny writes to Trajan that the Christians were wont to sing hymns before dawn to Christ as God.

Hath a revelation. A revelation and exposition, either of some difficult passage of Holy Scripture, or of some future or unrevealed event.

We should notice from this passage that in the Primitive Church the rites and order of Divine Service, instituted by Paul and the other Apostles, were somewhat as follows: (1.) Psalms were sung by all; (2.) the Holy Scriptures were read; (3.) the Bishop preached; (4.) then followed the Eucharist, which at that time consisted of simply the oblation, the consecration, communion, the canon and Lord's Prayer, and some collect to which the people answered, "Amen." (5.) All communicated; (6.) some, inspired by the Holy Spirit, would utter or sing, in different tongues, psalms or hymns to the praise of God, others would prophesy; (7.) some, after the Jewish fashion, would interpret the Holy Scriptures or give an exhortation, and that by two or three, especially prophets or men full of the Spirit; others would listen and then ask questions about what had been said. This was done even by the women, though this was an abuse corrected by S. Paul; and when anything particularly good or pious was said, they would all exclaim together, "Amen, amen! " (8.) All was concluded with the agape, which was a common feast and a symbol of brotherly love, after which prayers and hymns again were used. Justin, in the passage quoted below, enumerates all these in order. He says: " In all the oblations which we offer we praise with thanksgiving " (the first part) " the Maker of all, through His Son Jesus Christ and the Holy Spirit; and on the day called Sunday there is an assembly of all who live in town or country, and the commentaries of the Apostles or writings of the Prophets are read " (the second part). " Then when the reader ceases, he who presides delivers a sermon, in which he instructs the people, or exhorts them to practise the good things they have heard " (the third part). " Upon this we all rise together and offer up prayers, and as I have said, when the prayers are finished, bread is offered with wine and water; and the same president, as far as he can, offers up prayers and thanks givings, and the people answer with acclamation, 'Amen! '" (the fourth part). " Then there is made a distribution, and communication with thanksgiving to each one present, of the gifts, and the same is sent by means of the deacons to the absent " (the fifth part)—Justin ( Apol. ii . ad Ant.). The sixth, seventh, and eighth parts are described indiscriminately by Tertullian ( Apol. xxxix.): " Our supper shows its nature by its name of agape, which denotes love. We do not sit down to it without first praying to God. Then follows washing of the hands, lights are brought in, and as each one is able from the Holy Scriptures or his own gifts, he utters praise aloud, and the feast is ended also with prayer." Philo ( de Essæis ) gives a similar account.

We must notice, secondly, that these gifts and this fervour were of short continuance. Still, the Church has retained as far as possible the order and method then observed. Hence our present customs are the legitimate descendants of the eight mentioned above.

1. To the saying of psalms, &c., have succeeded the Hours of Mattins, Lauds, and Prime.

2. To the prophecies, readiness with exposition and homilies, not only in the Hours, but also in the Mass, in the form of the Epistle and Gospel.

3. After the Gospel comes the sermon.

4. Now as then we have the Mass, in which, at the end of the collect, a clerk says "Amen!" for the people.

The fifth, as well as the sixth, seventh, and eighth, have fallen somewhat into abeyance, except that hymns and the Lesser Hours are sung after Mass, and that monks, in their assemblies for worship, are wont to discourse of spiritual things, as Cassian relates ( Collat. Patrum ).

Ver. 27.— If any man speak in an unknown tongue . . .. let one interpret. This verse depends on the foregoing clause, "Let all things be done to edifying." If any one sing, or teach, or speak with a tongue, let all be done to edifying, so that, e.g., if tongues are used, then let only two, or at the most three, in each assembly speak, and that in their turns, so that there may be no confusion; and let one interpret, so that the hearers may understand what is said.

Ver. 29 . — Let the prophets speak two or three, viz., their prophecies or revealed truths, or intuitions or exhortations inspired into them by God. See what was said at the beginning of the chapter.

And let the other judge. Let the other prophets, not the people, judge by the gift they have whether what the prophet or teacher says is prophecy indeed, that is sound and wholesome doctrine, or not; for it does not belong to the laity to judge of the doctrines of religion, as heretics infer from this verse. It would be as absurd and foolish for the people to judge of prophecies, prophets, teachers, and pastors as for a scholar to judge his teacher, a sheep its shepherd, and a soldier his commander.

Ver. 30.— If anything be revealed to another that sitteth by, let the first hold his peace. Let him rise and speak; let the first cease and sit down. S. Ambrose says: " This is a custom of the synagogue which S. Paul borrows and enjoins on us. The elders in dignity sit in their chairs while discoursing, those next to them sit on lower seats, the last on mats spread on the pavement. If anything happens to be revealed to these last, he bids that they be listened to: they are not to be despised, for they are members of the same body. "

Ver. 31.— For ye may all prophesy . . . and all may be comforted. All the prophets can exhort in their turn, if only the method and order laid down above be observed, and so all can receive exhortation and consolation. The word for "may be comforted" occurs again in 2Cor. i. 6. Some take it as active, when the meaning becomes, "that all may learn when they hear, and may teach when they speak and exhort."

Ver. 32 . — And the spirits of the prophets are subject to the prophets. The prophets can, when they wish, restrain the spirit of prophecy, and keep silence, and give place to other prophets; they are not forced to speak by an irresistible impulse, like heathen fanatics; for, as S. Thomas says, the spirit or gift of prophecy is not a habit but is partly an inspiration, or impartation of light and truth, by which God illuminates the prophet's mind in regard to facts that are future, hidden, or Divine; it is partly a force or impulse by which God touches the heart and impels it to prophesy, while preserving the freedom of the will. So Jonah and Jeremiah restrained themselves on occasion, as did Moses (Exo 4:30). S. Chrysostom's explanation is different. The gift of prophecy, he says, which the prophet has is subject to the judgment of the College of Prophets; but the first sense is more to the context, for S. Paul is giving the reason why the prophets ought in turn to give way to each other and be silent, viz., because the prophetical spirit was under their control.

Ver. 33 . — For God is not the author of confusion. He does not compel these or those to prophesy at the same time, to make a noise and disturb each other, and so cause such a confusion as is commonly found in uproarious crowds.

Ver. 34 . — Let women keep silence in the churches. Ambrose, and after him Anselm, say that even the prophetesses are to keep silence: (1.) Because it is against the order of nature and of the Law, in Gen 3:16, for women, who have been made subject to men, to speak in their presence. (2.) Because it is opposed to the modesty and humility which befits them. (3.) Because man is endowed with better judgment, reason, discursive power, and discretion than woman. (4.) She is rightly bidden, says S. Anselm, to keep silence, because when she spoke it was to persuade man to sin (Gen 3:6). (5.) To curb her loquacity, for, as it is said, "when two women quarrel it is like the beating of two cymbals or the clanging of two bells." This might readily enough happen in the church if they were allowed to teach. About this silence enjoined on women, see notes on 1Ti 2:9. How much is it then against the command of S. Paul, against all law, right, and seemliness, for a woman to be the head of a church!

Tropologically woman stands for passion and lust, man for reason. Let the first then be silent and obey the reason. Cf. S. Chrysostom ( Hom. 37 in Morali. ). Aristotle ( de Nat. Animal. lib. ix. c. 1) says: " Woman is more pitiful and more inclined to tears than man; also more envious, more ready to complain, to utter curses, and to revenge; she is besides more anxious and desponding than man, more pert and untruthful, and more easily deceived."

Ver. 35. — And if they will learn anything, let them ask their husbands at home. Hence Primasius says that men ought to be well taught enough to teach their wives in matters of faith. But what if they are themselves untaught, as is often the case? Who, then, is to teach the woman? Primasius answers that they have preachers, confessors, and teachers to instruct them. Again, it is better for them to be ignorant of some things that are not essentials than to ask and learn about them in public, to their own shame and the scandal of the Church.

You may say that it is recorded in S. Luk 2:38 that Anna the prophetess spoke in the Temple to all concerning Christ. The answer is that she spoke to all in private, and one by one, not in a church assembly, nor in the Temple properly so called, for neither man nor woman, but the priests alone, were allowed to enter the Temple at Jerusalem. Anna, then, spoke to the women singly in the court of the women; for, as Josephus says, the women had a court distinct from the men's court.

You may say again, "Nuns sing in their churches." I answer that theirs is not a church in the sense of being an assembly of the faithful, but merely a choir of nuns. The Apostle does not forbid women to speak or sing among women, but he forbids it in the common assembly only, where both men and women meet. In this Cajetan agrees. Moreover, S. Paul does not allude to such public speaking as is sanctioned by authority, but that particular and individual speech which consists in teaching, exhorting, and asking questions.

Add to this that he is speaking of married women only, for he orders such to keep silence in the church and be subject to their husbands, and ask them at home what they want to know.

Ver. 36.— What! came the word of God out from you? This is a sarcasm, concluding what had been said in this chapter and the preceding. Did not the Churches of Judæa, Samaria, and Syria believe before you? Look, then, at the order and custom of those Churches, whether they are so contentious about their gifts or make such boasting of their tongues as you do. So Ambrose and Anselm.

Ver. 37 . — If any man think himself to be a prophet, &c. It is the Lord who commands this order to be observed in your assemblies, by my mouth, not directly by Himself.

This verse is an authority for canons passed by the Popes, and for the laws of the Church.

Melancthon replies that Bishops cannot make fresh canons, because, since the whole of the Holy Scripture has been now written, the Bishops have a full and sufficient guide in the word of God; but he says the civil magistrate can pass new laws, because he has not the word of God to follow.

But this is a frivolous answer. The magistrate has not only the law of nature, but a very full and complete code of laws in the statute-book. But if everything has not been provided for there, and the magistrate may add to the number of laws, why may not Bishops do the same? For the word of God has not provided for everything, as may be seen in the additions made to it by the Canon Law.

Moreover, S. Paul is here enacting human and ecclesiastical laws, not Divine ones; and he had besides the word of God, not indeed written, but received by tradition or revelation from God (Gal 1:12), and that much more fully than we have it. If, therefore, it was lawful for him to add his laws to those given by God, it is also lawful for the Pope and the Bishops, who have succeeded Paul, to do the same.

Ver. 38 . — But if any man be ignorant, let him be ignorant. He who is not willing to acknowledge these laws and my power will be ignorant, or ignored or condemned by God, who will say to him, "I know you not," for "he that heareth you hear heareth Me, and he that despiseth you despiseth Me." Ambrose, Jerome, Ephrem, read the future, "will be ignorant." "Let him be ignorant" has a parallel in "He that is filthy, let him be filthy still;" or, as others render it, "He that is ignorant, let him acknowledge himself ignorant, and behave accordingly, and not presume to pass judgment on other men, and on things of which he knows nothing, but let him rather follow others, as leaders in matters of prophecy and doctrine." But I prefer the first reading, that of the Latin Version, as the plainer, truer, and better supported reading.

Ver. 40 . — Let all things be done decently and in order. Like S. Ignatius ( Ep. ad. Philipp. et Tars.), S. Paul had a great care for good order in the Church, especially in things indifferent, both because this order is beautiful and decent in itself, and because it prevents confusion and disturbance, and also because it greatly edifies others, even unbelievers. See notes on Col 2:5.

Introduction / Outline

Robertson: 1 Corinthians (Book Introduction)

First Corinthians

From Ephesus a.d. 54 Or 55

By Way of Introduction

It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley’s Historic Doubts about Napolean Bonaparte which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.

We know where Paul was when he wrote the letter for he tells us in 1Co_16:8 : " But I will tarry at Ephesus until Pentecost." That was, indeed, his plan, but the uproar in Ephesus at the hands of Demetrius caused his departure sooner than he expected (Acts 18:21-20:1; 2Co_2:12.). But he is in Ephesus when he writes.

We know also the time of the year when he writes, in the spring before pentecost. Unfortunately we do not know the precise year, though it was at the close of his stay of three years (in round numbers) at Ephesus (Act_20:31). Like all the years in Paul’s ministry we have to allow a sliding scale in relation to his other engagements. One may guess the early spring of a.d. 54 or 55.

The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts 18:28-19:1). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul’s request to go back to Corinth (1Co_16:12). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Co_1:10-12). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Co_4:17), though he was uneasy over the outcome (1Co_16:10.). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Co_5:9). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Co_7:1). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Co_8:1). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Co_12:1). The doctrine of the resurrection gave much trouble in Corinth (1Co_15:12). Paul was interested in the collection for the poor saints in Jerusalem (1Co_16:1) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Co_16:5.). It is possible that he had made a short visit before this letter (2Co_13:1), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Co_1:15-22). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Co_16:17), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Act_19:22). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul’s hurried departure from Ephesus (Act_20:1) took him to Troas before Titus arrived and Paul’s impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Co_2:12.).

It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts 18), and took pardonable pride in his work there as a wise architect (1Co_3:10) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts 15:1-35; Gal_2:1-10). They were overwhelmed there, but renewed their attacks in Antioch (Gal_2:11-21). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul’s converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2 Corinthians 10-13) as Jesus did the Pharisees in Matthew 23 on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul’s many-sidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter 1Co_13:1-13) and writes the classic discussion on the resurrection (chapter 1 Corinthians 15). If one knows clearly and fully the Corinthian Epistles and Paul’s dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Co_11:28).

JFB: 1 Corinthians (Book Introduction)

The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and IRENÆUS [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Act 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Acts 18:1-17).

He had been the instrument of converting many Gentiles (1Co 12:2), and some Jews (Act 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Act 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (1Co 1:26, &c.). Crispus (1Co 1:14; Act 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Rom 16:23). A variety of classes is also implied in 1Co 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Act 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (1Co 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (1Co 9:1-2; 2Co 10:1, 2Co 10:7-8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (1Co 1:12; 2Co 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (2Co 11:5, 2Co 11:13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (1Co 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die" (1Co 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (1Co 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.

In 1Co 5:9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (1Co 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (2Co 1:15-16), which purpose he changed hearing the unfavorable report from Chloe's household (1Co 16:5-7), for which he was charged with (2Co 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [ALFORD]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2Co 12:4; 2Co 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on 2Co 2:1; 2Co 13:2; also see on 2Co 1:15; 2Co 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare 1Co 16:7); and attended with pain and humiliation (2Co 2:1; 2Co 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (1Co 5:9, 1Co 5:12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Gal 1:17-21).

The PLACE OF WRITING is fixed to be Ephesus (1Co 16:8). The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of 1Co 16:5, "For I am passing through Macedonia." At the time of writing Paul implies (1Co 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Act 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (1Co 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see CONYBEARE and HOWSON'S Life and Epistles of St. Paul.

The Epistle is written in the name of Sosthenes "[our] brother." BIRKS supposes he is the same as the Sosthenes, Act 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (1Co 1:4, &c.) using the first person: so Timothy is introduced, 2Co 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, 1Co 16:24), whom he mentions (1Co 16:17-18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians.

JFB: 1 Corinthians (Outline)

• THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. (1Co. 1:1-31)
• PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16)
• PAUL COULD NOT SPEAK TO THEM OF DEEP SPIRITUAL TRUTHS, AS THEY WERE CARNAL, CONTENDING FOR THEIR SEVERAL TEACHERS; THESE ARE NOTHING BUT WORKERS FOR GOD, TO WHOM THEY MUST GIVE ACCOUNT IN THE DAY OF FIERY JUDGMENT. THE HEARERS ARE GOD'S TEMPLE, WHICH THEY MUST NOT DEFILE BY CONTENTIONS FOR TEACHERS, WHO, AS WELL AS ALL THINGS, ARE THEIRS, BEING CHRIST'S. (1Co. 3:1-23)
• TRUE VIEW OF MINISTERS: THE JUDGMENT IS NOT TO BE FORESTALLED; MEANWHILE THE APOSTLES' LOW STATE CONTRASTS WITH THE CORINTHIANS' PARTY PRIDE, NOT THAT PAUL WOULD SHAME THEM, BUT AS A FATHER WARN THEM; FOR WHICH END HE SENT TIMOTHY, AND WILL SOON COME HIMSELF. (1Co. 4:1-21)
• THE INCESTUOUS PERSON AT CORINTH: THE CORINTHIANS REPROVED FOR CONNIVANCE, AND WARNED TO PURGE OUT THE BAD LEAVEN. QUALIFICATION OF HIS FORMER COMMAND AS TO ASSOCIATION WITH SINNERS OF THE WORLD. (1Co 5:1-13)
• LITIGATION OF CHRISTIANS IN HEATHEN COURTS CENSURED: ITS VERY EXISTENCE BETRAYS A WRONG SPIRIT: BETTER TO BEAR WRONG NOW, AND HEREAFTER THE DOERS OF WRONG SHALL BE SHUT OUT OF HEAVEN. (1Co 6:1-11)
• REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO. (1Co 6:12-20)
• REPLY TO THEIR INQUIRIES AS TO MARRIAGE; THE GENERAL PRINCIPLE IN OTHER THINGS IS, ABIDE IN YOUR STATION, FOR THE TIME IS SHORT. (1Co. 7:1-40) The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.
• ON PARTAKING OF MEATS OFFERED TO IDOLS. (1Co 8:1-13) Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare 1Co 7:1) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (Num 25:2; Psa 106:28). The apostles forbade it in their decree issued from Jerusalem (Acts 15:1-29; Act 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority.
• HE CONFIRMS HIS TEACHING AS TO NOT PUTTING A STUMBLING-BLOCK IN A BROTHER'S WAY (1Co 8:13) BY HIS OWN EXAMPLE IN NOT USING HIS UNDOUBTED RIGHTS AS AN APOSTLE, SO AS TO WIN MEN TO CHRIST. (1Co. 9:1-27)
• DANGER OF FELLOWSHIP WITH IDOLATRY ILLUSTRATED IN THE HISTORY OF ISRAEL: SUCH FELLOWSHIP INCOMPATIBLE WITH FELLOWSHIP IN THE LORD'S SUPPER. EVEN LAWFUL THINGS ARE TO BE FORBORNE, SO AS NOT TO HURT WEAK BRETHREN. (1Co. 10:1-33)
• CENSURE ON DISORDERS IN THEIR ASSEMBLIES: THEIR WOMEN NOT BEING VEILED, AND ABUSES AT THE LOVE-FEASTS. (1Co. 11:1-34) Rather belonging to the end of the tenth chapter, than to this chapter.
• THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31)
• CHARITY OR LOVE SUPERIOR TO ALL GIFTS. (1Co 13:1-13)
• SUPERIORITY OF PROPHECY OVER TONGUES. (1Co. 14:1-25)
• RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (1Co 14:26-40)
• THE RESURRECTION PROVED AGAINST THE DENIERS OF IT AT CORINTH. (1Co. 15:1-58)
• DIRECTIONS AS TO THE COLLECTION FOR THE JUDEAN CHRISTIANS: PAUL'S FUTURE PLANS: HE COMMENDS TO THEM TIMOTHY, APOLLOS, &C. SALUTATIONS AND CONCLUSIONS. (1Co. 16:1-24)

TSK: 1 Corinthians 14 (Chapter Introduction)

Overview

1Co 14:1, Prophecy is commended, 1Co 14:2, and preferred before speaking with tongues, 1Co 14:6, by a comparison drawn from musical instruments; 1Co 14:12, Both must be referred to edification, 1Co 14:22. as to their true and proper end; 1Co 14:26, The true use of each is taught, 1Co 14:27. and the abuse taxed; 1Co 14:34, Women are forbidden to speak in church.

Poole: 1 Corinthians 14 (Chapter Introduction)

CORINTHIANS CHAPTER 14

MHCC: 1 Corinthians (Book Introduction)

The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful conduct of the other. The peace of this church was disturbed by false teachers, who undermined the influence of the apostle. Two parties were the result; one contending earnestly for the Jewish ceremonies, the other indulging in excesses contrary to the gospel, to which they were especially led by the luxury and the sins which prevailed around them. This epistle was written to rebuke some disorderly conduct, of which the apostle had been apprized, and to give advice as to some points whereon his judgment was requested by the Corinthians. Thus the scope was twofold. 1. To apply suitable remedies to the disorders and abuses which prevailed among them. 2. To give satisfactory answers on all the points upon which his advice had been desired. The address, and Christian mildness, yet firmness, with which the apostle writes, and goes on from general truths directly to oppose the errors and evil conduct of the Corinthians, is very remarkable. He states the truth and the will of God, as to various matters, with great force of argument and animation of style.

MHCC: 1 Corinthians 14 (Chapter Introduction)

(1Co 14:1-5) Prophecy preferred to the gift of tongues.

(1Co 14:6-14) The unprofitableness of speaking in unknown languages.

(1Co 14:15-25) Exhortations to worship that can be understood.

(1Co 14:26-33) Disorders from vain display of gifts.

(1Co 14:34-40) And from women speaking in the church.

Matthew Henry: 1 Corinthians (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians

Corinth was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechaeum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and korinthiazein , korinthiasesthai - to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the blessing of God on his labours, plant and raise a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, Acts 18:1-18, compared with some passages in this epistle, particularly 1Co 12:2, where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, Act 18:8. He continued in this city nearly two years, as is plain from Act 18:11 and Act 18:18 compared, and laboured with great success, being encouraged by a divine vision assuring him God had much people in that city, Act 18:9, Act 18:10. Nor did he use to stay long in a place where his ministry met not with acceptance and success.

Some time after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is but too visible how much their wealth had helped to corrupt their manners, from the several faults for which the apostle reprehends them. Pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle. Their pride discovered itself in their parties and factions, and the notorious disorders they committed in the exercise of their spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had into the Greek learning and philosophy. Some of the ancients tell us that the city abounded with rhetoricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to despise the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing temper, nor please the ear with artful speeches and a flow of fine words. Their avarice was manifest in their law-suits and litigations about meum - mine, and tuum - thine, before heathen judges. Their luxury appeared in more instances than one, in their dress, in their debauching themselves even at the Lord's table, when the rich, who were most faulty on this account, were guilty also of a very proud and criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance, such as had not been named among the Gentiles, not spoken of without detestation - that a man should have his father's wife, either as his wife, or so as to commit fornication with her. This indeed seems to be the fault of a particular person; but the whole church were to blame that they had his crime in no greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious a behaviour among them. But their participation in his sin was yet greater, if, as some of the ancients tell us, they were puffed up on behalf of the great learning and eloquence of this incestuous person. And it is plain from other passages of the epistle that they were not so entirely free from their former lewd inclinations as not to need very strict cautions and strong arguments against fornication: see 1Co 6:9-20. The pride of their learning had also carried many of them so far as to disbelieve or dispute against the doctrine of the resurrection. It is not improbable that they treated this question problematically, as they did many questions in philosophy, and tried their skill by arguing it pro and con.

It is manifest from this state of things that there was much that deserved reprehension, and needed correction, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets himself to do both with all wisdom and faithfulness, and with a due mixture of tenderness and authority, as became one in so elevated and important a station in the church. After a short introduction at the beginning of the epistle, he first blames them for their discord and factions, enters into the origin and source of them, shows them how much pride and vanity, and the affectation of science, and learning, and eloquence, flattered by false teachers, contributed to the scandalous schism; and prescribes humility, and submission to divine instruction, the teaching of God by his Spirit, both by external revelation and internal illumination, as a remedy for the evils that abounded amongst them. He shows them the vanity of their pretended science and eloquence on many accounts. This he does through the first four chapters. In the fifth he treats of the case of the incestuous person, and orders him to be put out from among them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem, and head of one party at least among them. The apostle seems to tax them with being puffed up on his account, 1Co 5:2. In the sixth chapter he blames them for their law-suits, carried on before heathen judges, when their disputes about property should have been amicably determined amongst themselves, and in the close of the chapter warns them against the sin of fornication, and urges his caution with a variety of arguments. In the seventh chapter he gives advice upon a case of conscience, which some of that church had proposed to him in an epistle, about marriage, and shows it to be appointed of God as a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a heathen, when the other became a Christian; and, in short, that Christianity made no change in men's civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to the Corinthians' enquiries. In the eighth he directs them about meats offered to idols, and cautions them against abusing their Christian liberty. From this he also takes occasion, in the ninth chapter, to expatiate a little on his own conduct upon this head of liberty. For, though he might have insisted on a maintenance from the churches where he ministered, he waived this demand, that he might make the gospel of Christ without charge, and did in other things comply with and suit himself to the tempers and circumstances of those among whom he laboured, for their good. In the tenth chapter he dissuades them, from the example of the Jews, against having communion with idolaters, by eating of their sacrifices, inasmuch as they could not be at once partakers of the Lord's table and the table of devils, though they were not bound to enquire concerning meat sold in the shambles, or set before them at a feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to eat without asking questions. In the eleventh chapter he gives direction about their habit in public worship, blames them for their gross irregularities and scandalous disorders in receiving the Lord's supper, and solemnly warns them against the abuse of so sacred an institution. In the twelfth chapter he enters on the consideration of spiritual gifts, which were poured forth in great abundance on this church, upon which they were not a little elated. He tells them, in this chapter, that all came from the same original, and were all directed to the same end. They issued from one Spirit, and were intended for the good of the church, and must be abused when they were not made to minister to this purpose. Towards the close he informs them that they were indeed valuable gifts, but he could recommend to them something far more excellent, upon which he breaks out, in the thirteenth chapter, into the commendation and characteristics of charity. And them, in the fourteenth, he directs them how to keep up decency and order in the churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular, through pride of their gifts and a vanity of showing them. The fifteenth chapter is taken up in confirming and explaining the great doctrine of the resurrection. The last chapter consists of some particular advices and salutations; and thus the epistle closes.

Matthew Henry: 1 Corinthians 14 (Chapter Introduction)

In this chapter the apostle directs them about the use of their spiritual gifts, preferring those that are best and fitted to do the greatest good. I. He begins with advising them of all spiritual gifts to prefer prophesying, and shows that this is much better than speaking with tongues (1Co 14:1-5). II. He goes on to show them how unprofitable the speaking of foreign languages is, and useless to the church; it is like piping in one tone, like sounding a trumpet without any certain note, like talking gibberish; whereas gifts should be used for the good of the church (1Co 14:6-14). III. He advises that worship should be celebrated so that the most ignorant might understand, and join in prayer and praise, and presses the advice by his own example (1Co 14:15-20). IV. He informs them that tongues were a sign for unbelievers rather than those that believe; and represents the advantage of prophecy above speaking with tongues, from the different suggestions they would give to the mind of an unbeliever coming into their assemblies (1Co 14:21-25). V. He blames them for the disorder and confusion they had brought into the assembly, by their vanity and ostentation of their gifts; and directs them in using the gifts both of tongues and prophecy (1Co 14:26-33). VI. He forbids women speaking in the church; and closes this subject by requiring them to perform every thing in the public worship with order and decency (1Co 14:34 to the end).

Barclay: 1 Corinthians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to

let me know how you are, and then about my brothers, and thirdly,

that I may kiss your hand, because you brought me up well, and

because of that I hope, God willing, soon to be promoted. Give

Capito my heartiest greetings, and my brothers and Serenilla and

my friends. I sent you a little picture of myself painted by

Euctemon. My military name is Antonius Maximus, I pray for your

good health. Serenus sends good wishes, Agathos Daimonboy, and

Turbo, Galloniuson." (G. Milligan, Selections from the Greek

Papyri, 36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE CORINTHIANS

The Greatness Of Corinth

A glance at the map will show that Corinth was made for greatness. The southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

1 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The First Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

J. Moffatt, 1 Corinthians (MC; E)

A. Robertson and A. Plummer, 1 Corinthians (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Corinthians 14 (Chapter Introduction)

The False And The True Worship (1Co_14:1-19)

The Effects Of False And True Worship (1Co_14:20-25)

Practical Advice (1Co_14:26-33)

Forbidden Innovations (1Co_14:34-40)

Constable: 1 Corinthians (Book Introduction)

Introduction

Historical Background

Corinth had a long history stretching back into the Bronze Age (before 1200 B.C.).¹ In Paul's day it was a Roman colony and the capital of the province of Achaia. The population consisted of Roman citizens who had migrated from Italy, native Greeks, Jews (Acts 18:4), and other people from various places who chose to settle there.

The ancient city of Corinth enjoyed an ideal situation as a commercial center. It stood just southwest of the Isthmus of Corinth, the land bridge that connected Northern Greece and Southern Greece, the Peloponnesus. This site made Corinth a crossroads for trade by land, north and south, as well as by sea, east and west. In Paul's day large ships would transfer their cargoes to land vehicles that would cart them from the Corinthian Gulf to the Saronic Gulf, or vice versa. There stevedores would reload them onto other ships. If a ship was small enough, they would drag the whole vessel across the four and a half mile isthmus from one gulf to the other. This did away with the long voyage around the Peloponnesus. Later the Greeks cut a canal linking these two gulfs.²

Corinth's strategic location brought commerce and all that goes with it to its populace: wealth, a steady stream of travelers and merchants, and vice. In Paul's day many of the pagan religions included prostitution as part of the worship of their god or goddess. Consequently fornication flourished in Corinth.

"Old Corinth had gained such a reputation for sexual vice that Aristophanes (ca. 450-385 B.C.) coined the verb korinthiazo (= to act like a Corinthian, i.e., to commit fornication)."³

"The old city had been the most licentious city in Greece, and perhaps the most licentious city in the Empire."⁴

The most notorious shrine was the temple of Aphrodite that stood on top of an approximately 1,900 foot high mountain just south of the city, the Acrocorinthus. Hundreds of female slaves served the men who "worshipped" there.⁵ Other major deities honored in Corinth included Melicertes, the patron of seafarers, and Poseidon, the sea god.

"All of this evidence together suggests that Paul's Corinth was at once the New York, Los Angeles, and Las Vegas of the ancient world."⁶

There were several other local sites of importance to the student of 1 Corinthians. These included the bema (judgment seat or platform), the place where judges tried important cases including Paul's (Acts 18:12).⁷ Cenchrea, the port of Corinth on the Saronic Gulf of the Aegean Sea, was the town from which Paul set sail for Ephesus during his second missionary journey (Acts 18:18). Isthmia was another little town east of Corinth, just north of Cenchrea, that hosted the Isthmian Games every two or three years. These athletic contests were important in the life of the Greeks, and Paul referred to them in this epistle (9:24-27).

Paul had arrived in Corinth first from Athens, which lay to the east. There he preached the gospel and planted a church. There, too, he met Priscilla and Aquila, Jews who had recently left Rome. After local Jewish officials expelled the church from the synagogue, it met in a large house next door that Titius Justus owned. Paul ministered in Corinth for 18 months, probably in 51 and 52 A.D. He left taking Priscilla and Aquila with him to Ephesus. Paul then proceeded on to Syrian Antioch by way of Caesarea.

Returning to Ephesus on his third journey Paul made that city his base of operations for almost three years (53-56 A.D.). There he heard disquieting news about immorality in the Corinthian church. Therefore he wrote a letter urging the believers not to tolerate such conduct in their midst. Paul referred to this letter as his "former letter" (1 Cor. 5:9). It is not extant today.

Then he heard from "Chloe's people" that factions had developed in the church. He also received a letter from the church in Corinth requesting his guidance in certain matters. These matters were marriage, divorce, food offered to idols, the exercise of spiritual gifts in the church, and the collection for the poor saints in Jerusalem. Those who carried this letter also reported other disturbing conditions in the church. These conditions were the condoning rather than disciplining of immorality, Christians suing one another in the pagan courts, and disorders in their church meetings. These factors led Paul to compose another letter, "1 Corinthians." In it he dealt with the problem of factions, promised to visit them soon, and said he was sending Timothy to Corinth (chs. 1-4). Paul added his responses to the Corinthians' questions to what he had already written. He dealt next with the oral reports (chs. 5-6) and then with the questions that the Corinthian believers had written to him (chs. 7-16). He evidently sent this epistle from Ephesus by trusted messengers in the late winter or early spring of 56 A.D. (cf. 16:8).

It seems that a conflict had developed between the Corinthian church and its founder. There was internal strife in the church, as the epistle makes clear. However the larger problem seems to have been that some in the community were leading the church into a view of things that was contrary to that of Paul. This resulted in a questioning of Paul's authority and his gospel. The key issue between Paul and the Corinthians was what it means to be "spiritual."⁸

"It [1 Corinthians] is not the fullest and clearest statement of Paul's Gospel; for this we must turn to Romans. Nor is it the letter that shows Paul's own heart most clearly, for in this respect it is surpassed by 2 Corinthians, and perhaps by other epistles too. But it has the great value of showing theology at work, theology being used as it was intended to be used, in the criticism and establishing of persons, institutions, practices, and ideas."⁹

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

Message¹⁰

A phrase in 1:2 suggests the theme of this great epistle. That phrase is "the church of God which is at Corinth." Two entities are in view in this phrase and these are the two entities with which the whole epistle deals. They are the church of God and the city of Corinth. The church of God is a community of people who share the life of God, are under the governing will of God, and cooperate in the work of God. The city of Corinth was ignorant of the life of God, governed by self-will, and antagonistic to the purposes of God. These two entities stand in vivid contrast to one another and account for the conflict we find in this epistle.

The church of God in view in this epistle is not the universal church but the local church. These two churches are really not that different from one another. The local church is the micro form of the universal church. Moreover the universal church is the macro form of the local church. What is true of one is true of the other. Whatever we find in a local church exists on a larger scale in the universal church. Whatever we find in one local church exists in many local churches. Remember that the New Testament consistently speaks of the church as people, not buildings. The Apostle Paul addressed these people as believers because that is what they were. Today there may be quite a few unsaved people in a local church's membership. This was not the case in the first century. Believers composed local churches. They shared the life of God because the Holy Spirit indwelt them. They had submitted to God's rule over them to some extent. They were people whom God had commissioned to carry the gospel to every creature. We need to bear these things in mind as we read about the church of God in Corinth.

The city of Corinth is the other entity of primary importance in our grasping the major significance of this epistle. What characterizes the world generally marked Corinth. In the first century when other people described a person as a Corinthian they were implying that lust, lasciviousness, and luxury characterized that one. These were the marks of Corinth. Corinth as a city was ignorant of the true God, entirely self-governing as a Roman colony, and self-centered in her world. These traits marked the lives of individual unbelievers in Corinth as well. The city was going in the opposite direction from the direction God had called the church to go.

The atmosphere of this epistle is Paul's concept of the responsibilities of the church in the city. The apostle articulated this underlying emphasis in 1:9. Fellowship involves both privilege and responsibility. On the one hand, all God's resources are at our disposal. On the other hand, all our resources should be at His disposal as well. The church in any place has a debt to the people who live there to proclaim the gospel to them (Rom. 1:14-16). Paul wrote this whole letter out of an underlying sense of the church's responsibility for the city where it existed.

The church in Corinth was struggling to discharge its debt. It was failing in some very important areas: in readiness, in courage, and in conviction to declare the gospel. The Corinthian church was a carnal church. However, its carnality, as big a problem as that was, was only part of a larger problem. The bigger problem was its failure to carry out its God-given purpose in the city, namely to proclaim a powerful spiritual message to the city. The Christians could not fulfill their purpose unless they dealt with their carnality. Why is carnality wrong? It is wrong because it keeps us from fulfilling the purpose for which God has left us on this planet.

In this letter we discover the causes of the church's failure. Another major emphasis is the secrets of the church's success. On the one hand, we find correctives of carnality. On the other, we have construction of spirituality. Let's consider the causes of failure first.

The first cause of failure was the fact that the spirit of the city had invaded the church as a virus. Every evil thing in the church to which Paul referred was prevalent in Corinth. Three things merit particular mention.

One of the symptoms of Corinthian cultural influence was intellectual freedom. There was much interest in intellectual speculation in Corinth as there was in its neighbor city of Athens. The phrase "Corinthian words" was a synonym for rhetoric in Paul's day. Corinth glorified human wisdom. The Corinthians discussed and debated all sorts of opinions. Each intellectual leader had his group of disciples. Discussion of every subject under the sun prevailed with great diversity of opinion. Unfortunately this spirit had invaded the church. There was a veneration of human wisdom among the Christians. They had chosen their own Christian leaders whom they followed as disciples (ch. 1). Intellectual restlessness prevailed in the church as well as in the city. The believers sampled Christian teaching as the general populace dabbled in philosophical argumentation. This extended to such fundamental doctrines as the Resurrection (ch. 15).

Another evidence that the city had invaded the church was the moral laxity that prevailed. Intellectual permissiveness led to the lowering of moral standards. When people view any idea as legitimate, there are few moral absolutes. The worship of Aphrodite on the hill behind the city was extremely immoral, but the unsaved citizens viewed this worship as perfectly acceptable. "Live and let live" was their motto. Regrettably some Corinthians in the church were viewing morals in the same way (ch. 5).

A third mark of the city's effect on the church was personal selfishness. In the city every person did what was right in his own eyes. The result was there was very little concern for other people and their welfare. One of the evidences of this attitude in the church was the Christians' behavior in their meetings. They were not sharing their food with one another (ch. 11). They were also interrupting speakers in the meetings rather than waiting for the speaker to finish what he had to say (ch. 14). Where edification and order should have prevailed, self-glorification and chaos reigned.

These were only symptoms of a deeper problem. The real root issue was that the church had failed to recognize its uniqueness. The Christians had not grasped and retained some central truths the apostles had taught them that identified the essence of their Christianity. Paul reminded them of these things in this epistle.

They had forgotten the central importance of the message of the Cross of Christ. This was a message not subject to debate. It rested on eyewitness testimony and divine revelation, not human speculation. Christians should unite around this message, share a common commitment to it, and make it the subject of their proclamation. We should appreciate the unity of the body of Christ while at the same time glorying in the diversity of its leaders.

The Corinthians had also forgotten the central importance of the power of the resurrection of Christ. The same power that raised Christ from the dead is at work in Christians to enable us to live morally pure lives. Immorality is not an option for the believer. One of the most outstanding marks of a Christian should be purity. Because Jesus Christ was pure, we should be pure. Because He was pure, we can be pure.

The Corinthians had also forgotten the importance of Christ's command that we love one another. Selfishness had invaded the church. The believers needed to put the welfare of others, their fellow believers and their unsaved neighbors, before their own personal inclinations and preferences.

One of the central revelations of this epistle then is that the church fails to fulfill her function in the city (i.e., culture) when the spirit of the city invades her. The church allows the spirit of the city to invade her when she forgets that God wants her to be unique. The church fails when it adopts the ideas and activities of its environment rather than those revealed for it in God's Word. In view of this, Paul constantly appealed to his readers to be what they were in reality. We are not the people we were. We are saints (1:2). We need to remember that and act accordingly. We do not need to catch the spirit of our age. We need to correct the spirit of our age. When the church catches the spirit of its age, it catches a disease and becomes anemic, weak, and sickly. We avoid catching this spirit by staying spiritually healthy and by constantly imbibing the message of the Cross. We do it by exercising the power of the Resurrection and by keeping others rather than self primary.

I have already begun to hint at the secrets of the church's success, the second major revelation in this epistle.

The church must realize what it is to fulfill its function in the city. We must appreciate our life in Christ.

The life of the church is the life of an organism (ch. 12). It has one Lord whose life we share. It has one Spirit who governs it distributing abilities, assigning positions, and determining results as He sees fit in view of God's overall purpose. The church has one God--not many as in Corinth--whose glory it should determine to promote. To the extent a church realizes these truths, it will be ready to be successful in the sight of God. If it shares the spiritual life of her Lord, submits to the Spirit's leading, and seeks to glorify God, it will succeed. By separating from the spirit of the city, it can help and lift the city.

The law of the church must be the law of love. This is the opposite of the selfish outlook. Paul emphasized the importance of love in chapter 13.

The power of the church is the Resurrection life of Christ (ch. 15). We presently live between two resurrections, the resurrection of Christ and our own resurrection. These resurrections are facts of history. One has already taken place, and the other is yet to come. Between these resurrections the church must fulfill its function in the world. The life that God has given to every believer is life that has power over death. One who overcame death has given it to us. This life is essentially different from what unbelievers possess. It is eternal divine life. With such life we can face any enemy as we serve God. Even the final enemy, death, cannot hold us. It could not hold Him who gave us His life.

Not only must we appreciate the uniqueness of our life as a church to fulfill our function, but we must also fulfill our function by invading the city. Rather than allowing it to invade us, we must invade it to be successful.

We do this by proclaiming that Jesus is Lord. He is the only Lord. The proof of this is His resurrection.

We also do this by rebuking the immorality of the city, not just by decrying it but, what is more important, by overcoming it in our own lives. We do it by demonstrating the power of Christ's life within us by living morally pure lives.

Third, we do this by counteracting the selfishness of our culture by practicing genuine Christian love. This means living for the glory of God and the good of others rather than putting self first.

The church always fails when it becomes conformed to the maxims, methods, and manners of the city--the world in which it lives. It always succeeds when it stands separate from the city and touches it with its supernatural healing life.

This epistle calls the church in every age to recognize its responsibility to its city. The church is responsible for the intellectual, moral, and social conditions in its city. Unfortunately many churches believe they exist merely to conserve the life of their members. We live in a cultural climate very similar to the one in which the Corinthian Christians lived. It is a culture characterized by intellectual pluralism, situation ethics, and personal selfishness. We face the same challenge the Corinthian believers did. Consequently what this epistle reveals is extremely relevant for us. We have responsibility for how people in our city think, how they behave, and whom they glorify. What they need is the message of the Cross delivered in the power of the Resurrection.

This letter is also a call to separation.

First, we must separate from absolute intellectual freedom and willingly submit our understanding and thinking to the revelation that God has given us in Scripture (chs. 1-4). There is a growing notion that all religions lead to God. Increasingly we hear that it does not matter too much what someone believes because we will all end up in the same place eventually. We need to counter that view with the revelation of the exclusive way of salvation that God has provided for people who are hopelessly lost and dead in their sins.

God has also called us to separation from moral laxity. Our culture is playing down personal morality and marital morality today. We need to proclaim the standards of God in these areas even though we may face strong opposition for doing so. Paul held these standards up in chapters 5-7.

Likewise we need to separate from selfish living. We need to make a break with goals and plans designed to glorify ourselves. Instead we need to evaluate all of our activities by the standard of chapter 13.

By way of application we can conclude several things from these observations about the emphases in this epistle.

First, the influence of the church is the influence of its individual members. The sum of its individual members' influence is the church's influence. Everything that is true of the church, therefore, is true of the individual believer in it to some extent.

Second, there should be perpetual conflict between the church and the city. If there is no conflict, the church is not having its proper influence. It may be that the city has invaded the church.

Third, the message of the church must ever be the message of the Cross and the Resurrection. It is a message of failure and success, of success out of failure. That is the message of hope the city needs to hear. Consequently we need to "be steadfast, immovable, always abounding in the work of the Lord," because we know that our labor is not in vain in the Lord (15:58).

Constable: 1 Corinthians (Outline)

Outline

I. Introduction 1:1-9

A. Salutation 1:1-3

B. Thanksgiving 1:4-9

II. Conditions reported to Paul 1:10-6:20

A. Divisions in the church 1:10-4:21

1. The manifestation of the problem 1:10-17

2. The gospel as a contradiction to human wisdom 1:18-2:5

3. The Spirit's ministry of revealing God's wisdom 2:6-16

4. The spiritual yet carnal condition 3:1-4

5. The role of God's servants 3:5-17

6. Human wisdom and limited blessing 3:18-23

7. The Corinthians' relationship with Paul 4:1-21

B. Lack of discipline in the church chs. 5-6

1. Incest in the church ch. 5

2. Litigation in the church 6:1-11

3. Prostitution in the church 6:12-20

III. Questions asked of Paul 7:1-16:12

A. Marriage and related matters ch. 7

1. Advice to the married or formerly married 7:1-16

2. Basic principles 7:17-24

3. Advice concerning virgins 7:25-40

B. Food offered to idols 8:1-11:1

1. The priority of love over knowledge in Christian conduct ch. 8

2. Paul's apostolic defense ch. 9

3. The sinfulness of idolatry 10:1-22

4. The issue of marketplace food 10:23-11:1

C. Propriety in worship 11:2-16

1. The argument from culture 11:2-6

2. The argument from creation 11:7-12

3. The argument from propriety 11:13-16

D. The Lord's Supper 11:17-34

1. The abuses 11:17-26

2. The correctives 11:27-34

E. Spiritual gifts and spiritual people chs. 12-14

1. The test of Spirit control 12:1-3

2. The need for varieties of spiritual gifts 12:4-31

3. The supremacy of love ch. 13

4. The need for intelligibility 14:1-25

5. The need for order 14:26-40

F. The resurrection of believers ch. 15

l. The resurrection of Jesus Christ 15:1-11

2. The certainty of resurrection 15:12-34

3. The resurrection body 15:35-49

4. The assurance of victory over death 15:50-58

G. The collection for the Jerusalem believers 16:1-12

1. Arrangements for the collection 16:1-4

2. The travel plans of Paul and his fellow apostles 16:5-12

IV. Conclusion 16:13-24

A. Final exhortations 16:13-18

B. Final greetings and benediction 16:19-24

Constable: 1 Corinthians

1 Corinthians

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Corinthians (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE CORINTHIANS.

INTRODUCTION.

Corinth was the capital of Achaia, a very rich and populous city, where St. Paul had preached a year and a half, and converted a great many. See Acts xviii. 10. Now having received a letter from them, (chap. vii. 1.) and being informed of divers disputes and divisions among them, (chap. i. ver. 11.) he wrote this letter to them, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought him their letter, chap. xvi. 17. It was written about the year 56, not from Philippi, as it is commonly marked at the end of the Greek copies, but rather from Ephesus. The subject and main design of this Epistle was to take away the divisions among them about the talents and merits of those who had baptized and preached to them, and to settle divers matters of ecclesiastical discipline. The apostle justifieth his mission, and his manner of preaching, chap. i, ii, iii, and iv. He teacheth them what was to be done with the man guilty of a scandalous sin of incest, chap. v. He speaks of sins against chastity; of matrimony; and of the state of continency, chap. vi and vii. Of meats offered to idols, chap. viii. Of his manner of conversing with them, and what their conversation ought to be, chap. ix and x. Of the holy sacrament of the Eucharist, chap. xi. Of the different gifts of the Holy Ghost, and how to employ them, chap. xii, xiii, and xiv. Of the faith of the resurrection, chap. xv. Of charitable contributions, and of his design of coming again to them, chap. xvi. (Witham) --- St. Paul having planted the faith in Corinth, where he had preached a year and a half, and converted a great many, went to Ephesus. After being there three years, he wrote this first Epistle to the Corinthians, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought their letter to him. It was written about twenty-four years after our Lord's ascension, and contains several matters appertaining to faith and morals, and also to ecclesiastical discipline. (Challoner)

====================

Gill: 1 Corinthians (Book Introduction)

INTRODUCTION TO 1 CORINTHIANS

This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having written an epistle to them before, 1Co 5:9, but this is the first epistle of his unto them, that is now extant; and has been received by the churches, as of divine authority, being written by the inspiration of God, of which there has been no doubt in any age. The apostle himself was nearly two years at Corinth; where he preached with great success; and was the instrument of converting many persons, who by him were formed into a church state, consisting both of Jews and Gentiles, as is clear from many passages in this epistle, and whom be left in good order, and in great peace and harmony; but quickly after his departure, false teachers got in among them, and bad principles were imbibed by many of them, and evil practices prevailed among them, and they fell into factions and parties, which occasioned the apostle to write this epistle to them, as well as their writing to him concerning certain things, they desired to have his judgment and opinion of, 1Co 7:1, It is thought to be written about the year of Christ 55, and in the first year of Nero, though some place it in the year 59. It was written not from Philippi, as the subscription added to it affirms, but from Ephesus, as appears from 1Co 16:8, and, it may be, after the uproar raised there by Demetrius, as should seem from a passage in 1Co 15:32. The matter of it is various. The apostle first rebukes them for their schisms and divisions; suggests that their regard to the wisdom of men, and the philosophy of the Gentiles, had brought the simplicity of the Gospel into contempt with them; blames them for their conduct in the case of the incestuous person, and urges them to put him away from them; reproves them for going to law with one another before Heathen magistrates, and warmly inveighs against fornication; and then answers several questions, and resolves several cases concerning marriage; treats of things offered to idols, and of the maintenance of ministers; and dissuades from idolatry, and all appearance of it; takes notice of the unbecoming conduct of the members of the church at the Lord's supper; and discourses concerning the nature and use of spiritual gifts, and commends charity above them; observes and corrects some irregularities in the use of their gifts; proves by various arguments the doctrine of the resurrection of the dead, which some of them denied; exhorts to a collection for the poor saints, and to several other things, and concludes the epistle with the salutations of others, and of himself.

Gill: 1 Corinthians 14 (Chapter Introduction)

INTRODUCTION TO 1 CORINTHIANS 14

In this chapter the apostle discourses concerning the use of spiritual gifts, and prefers prophesying, or preaching, to every other gift; and directs to the order and manner of using it, and also points at the persons who should exercise it; and whereas there was much confusion and disorder in this church, in the management of the affairs of it, the chapter is concluded with a general exhortation to do everything in a decent and orderly manner. The apostle begins with an exhortation to follow after charity, which he had commended in the preceding chapter, and had preferred to gifts, and yet he would not have gifts slighted, but represents them as desirable; particularly prophesying or preaching, which he prefers above all, 1Co 14:1 and especially above the gift of tongues, and for which he gives his reasons; he that speaks with tongues, speaks to God and not to men; at least not to their understanding, though he may by his gift deliver the most excellent truths, 1Co 14:2 whereas he that preaches speaks to men, to their edification, exhortation, and comfort, 1Co 14:3 the one edifies himself, and the other the church, 1Co 14:4 wherefore since he had a sincere affection for this church, though he could wish they all had the gift of speaking with tongues, yet he rather desired they might have the gift of preaching, because that was most for edification, 1Co 14:5 and exemplifies this in himself, that should he come to them speaking with divers tongues, this would be of no use to them, unless he came revealing, making known, and preaching the doctrines of the Gospel to them, 1Co 14:6 and illustrates this by a simile taken from musical instruments, in which unless there is a distinction of sounds, the music will not be understood, and there can be nothing grateful and pleasant: and such is speaking with divers tongues, without an interpretation, 1Co 14:7 and particularly by a simile taken from the trumpet, as used in war; which if it gives a sound that is unknown, it will be no direction to prepare for the battle, 1Co 14:8 which similes are accommodated to the case in hand; showing that words easy to be understood by the hearer should be made use of by the speaker, or speaking is in vain, 1Co 14:9 each word in every language indeed has its signification, some idea or another annexed to it; but if this is not understood by the hearer as well as the speaker, they become barbarians to one another, 1Co 14:10 wherefore such as were eagerly desirous of spiritual gifts, should covet those that were most for edification; and if speaking with tongues were what they were most set upon, they should pray for the gift of interpretation also, 1Co 14:12 because, for instance, if prayer is made in an unknown tongue, the extraordinary gift indeed may be exercised, but not to the understanding, and so not to the profit of others, 1Co 14:14 hence the apostle determines for himself, that though he should make use of his spiritual gifts, both in praying and singing, it should be in such a manner as to be understood by others, as well as himself, 1Co 14:15 and it was right for everyone to do so likewise, otherwise persons not knowing what is prayed for, or thanks given for, would be so far from being able to join in the exercise, that they could not so much as say Amen at the conclusion of it, 1Co 14:16 and though thanks might be returned for a mercy received in ever so agreeable a manner, yet it could be no ways edifying to a man that did not understand the language in which it was expressed, 1Co 14:17 not that the apostle said all this, because he had not such a gift himself, for he had it to a greater degree than any in this church had arrived to, 1Co 14:18 yet after all it was more eligible to him to speak live words in a public manner, so as to be understood, than ten thousand in a language the people were ignorant of, 1Co 14:19 wherefore he exhorts the Corinthians not to act the childish part, to covet speaking with tongues, but rather the more manly one, to prophesy, or preach, to the understanding of others, 1Co 14:20 moreover, the apostle deters them from seeking to speak with divers tongues, by citing a passage out of Isa 28:11 by which it appears, that speaking with divers tongues and strange languages was sometimes threatened as a punishment, and not given as a blessing, 1Co 14:21 besides, speaking with tongues was a sign of unbelief, and used for the conviction of unbelievers; whereas prophesying, or preaching, was a sign of faith, and was for the profit of believers, and therefore the most desirable, 1Co 14:22 to which he adds another reason, dissuading from the use of speaking with divers tongues in public, where they are not understood, taken from the opinion that ignorant and unbelieving persons coming into their assemblies would entertain of them, as though they were madmen, 1Co 14:23 whereas should they preach in a language understood, on the contrary it might be of use for the conviction of such persons, who having the secrets of their hearts laid open to them, will fall down and worship God, whose word they hear; and when they depart, report that the divine presence is with such a people, 1Co 14:24 hence the apostle proceeds to direct to the proper and orderly manner of using gifts; that whereas there were different ones among them, one had one gift, and another had another, they might all be used, provided they were used in such a manner as to tend to edification, 1Co 14:26 so for instance, if speaking in an unknown tongue was used, it should be only by two or three at most, one after another; and there should be an interpreter to make known the meaning of what was said to the people, 1Co 14:27 but if there were none that had the gift of interpreting, then it was most advisable for the speaker to be silent in public, and only in private speak to God and himself, 1Co 14:28 and then as for those that had the gift of prophesying, or preaching, these should exercise their gift two or three at a time, one after another, and the rest should sit and judge what they delivered, whether agreeable to the word of God or not, 1Co 14:29 and should anything be more clearly revealed to one that sat and heard, the speaker should be silent, and give way to him, that he might have the opportunity of declaring it to the edification of the church, 1Co 14:30 for all that had the gift of preaching might use it one after another, by turns, for general instruction and comfort, 1Co 14:31 seeing spiritual gifts are subject to and at the dispose of those that are possessed of them: or the doctrines preached by the one are subject to the examination and judgment of the other, 1Co 14:32 for God, the donor of all gifts, is the author of order and peace, and not of confusion in all the churches, 1Co 14:33 and whereas the apostle had suggested, that all might prophecy, or preach, that is, that had gifts qualifying for it, he would be understood only of men, and not women, who were not permitted to speak in the church in a way of preaching; no, not even to ask questions there about what they heard, but if they wanted to be informed of any thing they did not rightly understand, they were to ask their husbands at home; this the apostle argues, partly from the law, which commands them to be in obedience to men, and partly from the indecency of such a practice, 1Co 14:34 and seeing as it should seem such a practice did obtain in the church at Corinth, the apostle warmly reproves them for it, it being what was not to be observed in other churches, by intimating to them, that the Gospel neither came out from them, nor did it come to them only, 1Co 14:36 and whoever had a gift of preaching, or a spiritual understanding of things, must allow, that what the apostle said were not the commandments of men, but of God, 1Co 14:37 but as for ignorant persons, who were affectedly and wilfully such, they must so remain, there was no help for it, 1Co 14:38 upon which the apostle repeats his exhortation he set out with, to desire in the first place the gift of prophesying, or preaching, though he would not have speaking with tongues forbidden, provided the above rules were attended to, 1Co 14:39 and concludes with a general exhortation to do all the above things, and everything relating to the doctrine and discipline of the church, in a becoming and orderly manner, 1Co 14:40.

College: 1 Corinthians (Book Introduction)

FOREWORD

Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, a brief word to the readers might help them know what to expect or not to expect from this commentary. This commentary is intended for use by studious lay people, Bible teachers, and seminary students. Most scholars and specialists in the area of New Testament will probably find this commentary's treatment of 1 Corinthians and its problems too elementary. Because of the intended audience for this work and the constraints of length, the user should be aware of certain acknowledged limitations. There are at least four of these:

1. This commentary does not pretend to look at every problem, real or imaginary, which has caught the eye of previous scholarship.

2. The commentary does not attempt to cite continuously the interpretations of leading Christian thinkers as they have written on this Pauline letter.

3. Interpretations are given on individual passages without always citing the full evidence and without working through the attendant arguments, either for or against particular views.

4. Only a moderate number of footnotes have been used. In addition, the vast majority of the secondary literature cited will be English language and will, when possible, be in book form. The nonspecialist for whom this commentary is intended has little interest in or access to technical materials, journal literature, or foreign language materials.

Those who wish to study this letter of Paul in more detail should look to some of the more technical commentaries (e.g., Gordon Fee, The First Epistle to the Corinthians ).

I owe a special word of thanks to two individuals. My friend Gail Brady graciously typed the entire manuscript of this commentary for me. My friend and colleague Prof. Allen Black read the entire manuscript for me and saved me and my readers from more than one instance of an inappropriate choice of words as well as an occasional overstatement.

I dedicate this volume to my parents who shared with me over the years their own faith, hope, and love.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

METHODOLOGY

The text of Scripture known as 1 Corinthians has provided a well from which believers have drunk for almost two millennia. This portion of Scripture has served the church as a resource for theology, for homiletical exposition, for pastoral issues, and more recently as a source for reconstructing social dimensions and dynamics of early Pauline Christianity. Whatever else one wants to say about 1 Corinthians, it cannot be doubted that it has had a significant impact on the Christian church.

Notwithstanding the necessity and value of this diversity of perspectives and interpretive methodologies which have come across the stage of Christian history, this present work is more narrowly focused in its approach. This work is primarily a historical-exegetical commentary, the goal of which is to understand and set forth the ideas, doctrines, and feelings Paul communicated in the letter of 1 Corinthians. The phrase "ideas, doctrines, and feelings" is not intended to describe an "intellectual history" of the great Apostle. Rather, Paul's ideas, doctrines, and feelings, as recorded in 1 Corinthians, are engendered and evoked by a series of practices and beliefs, diverse in themselves, coming from individuals and groups in the church of God at Corinth.

A decision to write a historical-exegetical commentary brings with it several assumptions and commitments.

1. This means in the first instance that the feelings, doctrines, and ideas of Paul must, as far as possible, be understood in the historical framework, both in which he wrote them and in which the first readers lived. A historical-exegetical approach has little in common with simplistic attempts to modernize Paul, to re-create him after the image of western Christianity. To be sure, every practicing believer knows firsthand the need to bring forward, with God's help and wisdom, the meaning of the ancient text into the modern world. How strange it appears, however, when those who wish to contextualize the Gospel in the modern setting have not invested the time and effort to first learn what it meant in its original context. Just as a good translation of Russian literature into French requires that one be familiar with both languages, so a good translation of the ideas of Paul's letter to the Corinthians into modern idiom requires a competent grasp of the original meaning of this letter as well as the modern world.

2. A commitment to a historical-exegetical methodology means that one must always recognize that Paul's letter to the Corinthians is an occasional document, arising in the first instance as direct responses to ad hoc issues and problems in the lives of believers living in a certain region of the Roman Empire, at a specific time, and under particular historical and cultural circumstances. Since the historical method infers that Paul's commands, arguments, and instructions were given in direct response to the issues raised by the lives and ideas of the Corinthians, one must openly acknowledge that 1 Corinthians may not address every issue that we, living two millennia later, hope it would. In fact, 1 Corinthians was not even adequate or appropriate for addressing the problem in all the Pauline churches. I am certain, for example, that the churches of Galatia would have been perplexed to receive 1 Corinthians as a solution to their specific problems. Indeed, even at Corinth it had to be supplemented by 2 Corinthians.

Not only does the historical method help restrain us from foisting our own agendas and ecclesiastical problems upon that small group of believers who lived at a particular time in Roman Achaia almost 2000 years ago, it also serves as a restraint for those who would twist the Scriptures and put forth their own ideology masquerading as exegesis. Time and again commentators have found a theology or doctrinal imprimatur in the text of 1 Corinthians which, even if generally true, has little in common with Paul's own intention and goals for this letter. Throughout the centuries preachers and theologians have strolled through the cafeteria of 1 Corinthians, appetite whetted, looking for some word, idea, or verse to place upon the plate from which they feed the church. At some point this kind of pragmatism in handling Scripture, which is driven by a variety of appetites, must be labeled as malpractice, and the student of Scripture needs to obey again the pastoral admonition to become "a workman who does not need to be ashamed and who correctly handles the word of truth" (2 Tim 2:15).

Even though a historical-exegetical method is the underpinning of this commentary, it is in no way the final task for the church in the interpretation of 1 Corinthians. Rather, the historical-exegetical approach should be the first step, and a necessary one, which is followed by many other steps taken by believers who, through the course of their journey, translate the manifold and variegated message of 1 Corinthians for the contemporary and global church of Jesus Christ. The individual tools and methods used in this process of contextualization would hopefully come from the guidance of God as well as study in the traditional theological disciplines of homiletics, systematic theology, pastoral theology, ethnotheology, and the like.

THE LETTER OF 1 CORINTHIANS

DESTINATION

The letter of 1 Corinthians was sent by Paul and Sosthenes to the congregation of believers in the city of Corinth. This is in contrast to 2 Corinthians, which was written not only to believers in Corinth but also to believers in the province of Achaia, of which Corinth was the capital (2 Cor 1:1). The content of 1 Cor 5:9 "I have written you in my letter not to associate with sexually immoral people" makes it evident that the letter of 1 Corinthians is not Paul's first written communication with the church at Corinth since he here refers to a previous letter he had already sent them and which they apparently misunderstood (5:9-11).

DATE

Even though the Acts of the Apostles was not written for the purpose of providing a historical framework for the Pauline Corpus, there are instances where Acts and facts from ancient historical records do supplement the letters of Paul. One very important way in which Acts supplements the less specific material in the Pauline letters is in regard to chronology. Without the chronological framework of Acts, it would be much harder to know how to arrange in sequence materials from Paul's letters and to assign dates to them. It is our good fortune to be able to assign dates to about five episodes mentioned in Acts, and thereby, assign relative dates to parts of Paul's correspondence. One of these instances is the case of Acts 18 where Luke narrates the beginning of the Pauline mission in Corinth. At that point we have firm evidence for the date of the Christian mission based upon supplemental historical data. In particular, Acts indicates that Paul's work at Corinth took place while Gallio was the proconsul of Achaia (Acts 18:12). This Roman official, who was the brother of the Roman philosopher Seneca, is known from ancient Roman literature as well as archaeological data. It is this latter realm of evidence which helps specify the time of his career when he was proconsul in Corinth. This would put Paul's work at Corinth and his appearance before Gallio in the early 50s. Acts 18:11 indicates that Paul worked in Corinth for 18 months; this means that Paul's correspondence in 1 Corinthians would have occurred in approximately A.D. 55. While some interpreters have attempted to get even more precise with the dating, it seems that A.D. 55 is as specific as the evidence can support.

PROVENANCE

Paul was actually not far from Corinth when he wrote 1 Corinthians. First Corinthians 16:8 points decisively to a site on the eastern side of the Aegean Sea, in Ephesus, on the western coast of the Roman province of Asia. Travel between large port cities such as Corinth and Ephesus was frequent and relatively easy in the Roman world. Consequently, it is no surprise to find Corinthians visiting Paul, and Paul and his co-workers making visits from Asia to Corinth.

ROMAN CORINTH

The Greek city of Corinth had suffered defeat at the hands of the expanding Roman Republic in 146 B.C. The archaeological evidence does not support, however, the idea that in the ensuing years all life and Greek influence vanished from this conquered and partially desolate site. While the Greek Corinth was clearly defeated, it was not totally deserted in the decades following 146 B.C. When Julius Caesar, shortly before his assassination in 44 B.C., reestablished the city as a Roman colony, it would have quickly become a city which was dominantly, but not exclusively, Roman. Consequently, any study of Paul's letter to the church of God at Corinth must take seriously the fact that Paul was addressing a city which had been, since 44 B.C., a Roman colony ( Colonia Laus Iulia Corinthiensis ). Roman colonies were typically established as outposts for promoting Roman culture, religion, language, and political systems as well as providing lands for retired Roman soldiers. And even though Corinth was located geographically in Greece, there is no doubt that Roman mores and ideas impacted the local populace since, as Aulus Gellius noted (2nd cent. A.D.), Roman colonies "seemed to be miniatures, as it were, and in a way copies" of the Roman people. Therefore, Corinth possessed all the appropriate Roman laws, magistrates and officials.

Because of Corinth's mercantile character and important geographical location, it quickly attracted new residents from throughout the eastern Mediterranean. Consequently, by the time of Paul's arrival in Corinth, almost one century after its reestablishment as a city, the population would have included not only Romans, but also Greeks, Jews, Egyptians, Syrians, etc.

ORIGIN, STRUCTURE AND CONTENT OF 1 CORINTHIANS

Even though there is not a consensus among interpreters regarding the exact nature and causes of the problems which Paul treats in 1 Corinthians, there is general agreement that the letter is organized around the cluster of problems which Paul is striving to remedy by his apostolic instruction. The letter is basically a series of smaller units of thought, each of which seems to be directed to a particular aberration in the beliefs and/or practices of the Corinthians. Paul's style in the letter is to acknowledge the existence of a sin or problem, address the sin or problem, and then move on to the next one.

Paul's information about these various problems at Corinth did not come from firsthand knowledge of his own nor through inspiration. The majority, if not all, of Paul's information about the various issues with which he dealt in the letter came most likely from two distinct human sources. The information and problems treated in 1 Cor 1-6 came from those from the house of Chloe. First Corinthians 1:11 states that "some from Chloe's household have informed me that there are quarrels among you," thereby identifying Paul's source of information for the problem he treats in 1 Cor 1-4. The wording of 1 Cor 5:1 "It is actually reported" points probably to additional information in 1 Cor 5-6 which was also supplied by those from Chloe's house. If this is not the case, then we have no idea who provided this report of immorality among the Corinthians.

A second major source for Paul's information is mentioned in 1 Cor 7:1 when he wrote, " Now for the matters you wrote about ." Paul is expressly acknowledging here that the list of issues and problems that he is going to respond to came from a document authored and sent by Corinthian believers to him. Numerous modern interpreters believe, rightly so in my opinion, that this Corinthian document informed Paul not only about the issue discussed in 1 Cor 7:1ff, but also the matters discussed at 8:1ff ( Now about food sacrificed to idols), 12:1ff ( Now about spiritual gifts), and 16:1ff ( Now about the collection for God's people).

At least two points can be drawn from this information. The first is that the Corinthians themselves should receive credit for the broad outline of what was discussed and treated in 1 Corinthians. In addition, one ought not overlook the fact that Paul's treatment of the Corinthians' problems is a treatment of the problems as communicated to him through an unnamed informant of one of the women members of the congregation and through a letter (authors unknown) sent to Paul which already had, regardless of its tone, an agenda for which Paul was not responsible. It is obvious, then, that even though no one seriously doubts the Pauline authorship of 1 Corinthians, it is important for the interpreter to appreciate the complex role of the Corinthians in their contribution to the content and structure of the epistle.

PROBLEMS AT CORINTH

The task of identifying and reconstructing the multiple problems within the church of God at Corinth on the basis of Paul's letter to them is not a simple one. Writing decades ago on this very problem Prof. Kirsopp Lake commented,

The difficulty which undoubtedly attends any attempt to understand the Epistles of St. Paul is largely due to the fact that they are letters; for the writer of letters assumes the knowledge of a whole series of facts, which are, as he is quite aware, equally familiar to his correspondent and to himself. But as time goes on this knowledge is gradually forgotten and what was originally quite plain becomes difficult and obscure; it has to be recovered from stray hints and from other documents by a process of laborious research, before it is possible for the letters to be read with anything approaching to the ease and intelligence possessed by those to whom they were originally sent.

There are some scholars who wish to interpret most, if not all, of the problems in 1 Corinthians as arising from one group of individuals at Corinth. The evidence of 1 Corinthians does not, in my judgment, support such a theory. There are, admittedly, aspects of this approach which are attractive. Common traits, to be sure, can be found among some of the problems. For example, Paul refers to the sin of boasting as an ingredient in more than one of the problems within the Corinthians fellowship. Likewise, the terms "division" ( , schisma ) (1 Cor 1:10; 11:18) and "dissension" (also schisma ) (1 Cor 12:25) are used by Paul in describing more than one problem situation among the letter's recipients. This common denominator of schisma does not require the conclusion that the problems of "party loyalty" in 1 Cor 1-4, abuse of the Lord's Meal in 11:17-22, and misunderstanding and misuse of spiritual gifts in 12-14 must all be traced back to a common theological aberration, to the same social stratum in the church, or to a particular house church in Corinth.

Since the goal in this commentary is to interpret 1 Corinthians as Paul's coherent letter, we must respect Paul's own categorization of the issues at Corinth if we want to understand the intent of his instruction and flow of thought as he responded and gave directions to the church of God at Corinth. If direct and explicit social links between the organizational subunits within 1 Corinthians can be isolated, so much the better for exegesis. However, to this point in time many of the rhetorical, sociological and anthropological reconstructions of the Christian community(ies) at Corinth resemble, at times, a Procrustean Bed rather than a picture put together on the basis of an exegetical-historical model.

Throughout the modern period of Pauline interpretation scholars have regularly commented on the issue of Paul's opponents at Corinth. In this interpretive context, the term opponent has become almost synonymous with those who promoted or participated in the spiritual aberrations opposed by Paul in 1 Corinthians. More recently, however, other scholars have rightly attempted to both refine and redefine the term opponent. From this ongoing discussion two points are relevant to this study of 1 Corinthians. First, one must not automatically equate the personalities, groups and aberrations behind 2 Corinthians with those behind 1 Corinthians. There is no compelling reason to believe that the two letters were written to address the exact same problems. In fact, the internal evidence leads away from such a position. (1) 1 Corinthians was written only to the church in Corinth, while 2 Corinthians was written not only to the church in Corinth but also to all believers in all the Roman province of Achaia, of which Corinth was the capital. (2) Most of the key terms and ideas of each letter are not found in the other. (3) The tenor and literary characteristics of each letter are distinctive.

The second observation from the contemporary discussion of Pauline opponents is the question of whether every spiritual aberration within a Pauline church should be interpreted as intentional and direct opposition to Paul himself. It is not a question of whether Paul ever had opponents (e.g., 2 Corinthians, Galatians), but whether the term opponent is the appropriate term for everyone who was guilty of spiritual perceptions and doctrines different than Paul's or whose lifestyle was not in harmony with Paul's ethical teachings. John Calvin touched on this point in his commentary on 1 Corinthians when he wrote, "Now, I have good reason for thinking that those worthless fellows, who had caused trouble in the Corinthian church, were not open enemies of the truth." Calvin's point is well taken and his caution in using the term opponent will be followed in this work. More explicit and extended discussions on the topic of opponents will be found at the appropriate junctures in the commentary itself.

OUTLINE OF 1 CORINTHIANS

The recognition of literary units in 1 Corinthians is part and parcel of the task of exegesis. The opening and closing of units of thought are not merely arbitrary literary embellishments nor are they just convenient ways to structure Paul's thought and feelings. These units put linguistic and semantic limits on the words and thoughts of Paul. The recognition of these demarcations in 1 Corinthians is mandated, since it helps ensure that the flow of Paul's rhetorical argument remains within the limits set by the Apostle himself. Moreover, a respect for the conceptual units and subunits of Paul's letter will greatly reduce the tendency to make his words mean more than he intended them to mean. This tendency to generalize Paul's thought and words beyond the immediate rhetorical setting comes at a high price, since it can only be maintained by denying the occasional nature of the Pauline correspondence as well as the universally recognized fact that meaning emerges from rhetorical and contextual usage.

Introduction etc. 1:1-9

Issue 1 Disunity and Community Fragmentation 1:10-4:20

Issue 2 Reports of Immorality 5:1-6:20

Issue 3 Sexuality/Celibacy/Marriage 7:1-40

Issue 4 Foods Offered to Idols 8:1-11:1

Issue 5 Liturgical Aberrations 11:2-34

Issue 6 Misunderstanding of Spiritual Gifts 12:1-14:40

Issue 7 Misunderstanding of Believers' Resurrection 15:1-58

Issue 8 Instruction for the Collection 16:1-11

Concluding topics 16:12-24

HISTORICAL MATRIX FOR THE CORINTHIAN PROBLEMS

Without going into the multifaceted issues about the historical evidence from Acts for Paul's churches and how this relates to the evidence for Paul and his churches from his own letters, it seems prudent to rely initially and primarily upon the evidence of 1 Corinthians itself rather than Luke's material in Acts to understand the nature and extent of the problems in the church at Corinth. To be specific, one must not falsely conclude, on the basis of the Lukan picture of a predominant Jewish matrix of the church in Corinth, that Jewish beliefs and practices provide the matrix for most of the aberrations within the Corinthian church. In this regard, Gordon Fee is correct when he points out that many of the problems at Corinth are explicitly traced by Paul to the converts' pagan heritage. It can be argued, furthermore, that even those issues not explicitly traced to pagan heritage by Paul can be best understood by seeing them against the backdrop of Greco-Roman rather than Jewish mores and values.

The issues depicted in 1 Corinthians arose directly from the lives of that first generation Christian community, most of whom had been believers no more than 48 months. Since Paul nowhere implies in 1 Corinthians that the Corinthian problems were introduced by outsiders, the most reasonable course to follow in evaluating the origin of the Corinthian issues is to investigate the urban setting of Roman Corinth from which the converts came. This means that the religious and cultural perspectives which shaped the beliefs and practices of those whom Paul addressed in this letter provide the best circumstantial evidence and clues for the interpretation of 1 Corinthians.

While the need to recognize the Greco-Roman matrix of the Corinthian problems might seem self-evident, the history of the interpretation of 1 Corinthians clearly reveals that not all interpreters have shared this methodological concern. In practice this approach to 1 Corinthians means that:

1. One must not attribute the Jewishness of Paul and the Scriptural basis of his own theology to those recent converts whom he was correcting. To extract texts and vocabulary from Jewish sources (e.g., Mishnah, Dead Sea Scrolls, Gospels, etc.) to understand the matrix of the Corinthians' problems is highly suspect. The fact that Paul often cites Scripture to remedy the problems at Corinth speaks more of his own Jewish heritage, his apostolic ministry, and his convictions that all Christians are to be guided by Scripture than it does that there was some significant Jewish background to the Corinthian problems.

2. The mores, patterns of culture and specific religious institutions of Greco-Roman paganism must be seen as the soil in which the Corinthian problems were germinated and grew.

3. The specific condition of the Corinth of Paul's day should be taken as the immediate setting for the converts. One must exercise caution in using information about an earlier Greek Corinth which had been destroyed in the second century B.C. and no longer existed in Paul's day in order to describe the Corinth of Paul's day.

4. One must recognize the multicultural nature of Corinth at Paul's time. It was geographically Greek, it was administratively and politically Roman, and its denizens came from throughout the central and eastern parts of the Mediterranean Basin. Consequently, one must reckon with ethnic influences in Paul's Corinth which reflect Greek, Roman, Egyptian, Syrian, Jewish, and Anatolian influences.

5. Vague and anachronistic labels such as gnosticism should be avoided until appropriate historical evidence and documentation can be discovered and shown to be relevant to the issues at Corinth addressed by Paul. A commitment to the notion of a gnostic background to 1 Corinthians still has advocates, though their numbers are surely down from that of the 19th and earlier part of the 20th century. Quite recently, for example, Pheme Perkins argued that

. . . gnostic mythologizing does form part of the horizon within which the New Testament should be interpreted. Students of Christian origins have become accustomed to comparing the New Testament material with a wide variety of Jewish and Greco-Roman sources. The same efforts of analysis and comparison should be applied to the gnostic material.

-College Press New Testament Commentary: with the NIV

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD . . . Anchor Bible Dictionary

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAGD . . . Bauer, Arndt, Gingrich, Danker

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

CMM . . . Introduction to the New Testament by Carson, Moo, L. Morris

ChrSt . . . Christian Standard

DPL . . . Dictionary of Paul and His Letters

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

NTS . . . New Testament Studies

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: 1 Corinthians (Outline)

OUTLINE

I. INTRODUCTION - 1:1-9

A. Salutation - 1:1-3

B. Thanksgiving - 1:4-9

II. DISUNITY AND COMMUNITY FRAGMENTATION - 1:10-4:21

A. Divisions in the Church - 1:10-17

1. Report Received by Paul - 1:10-12

2. Christ Undivided - 1:13-17

B. Christ the Wisdom and Power of God - 1:18-2:5

1. The Message of the Cross - 1:18-19

2. Both Jews and Gentiles Offended - 1:20-25

3. God's Choice of Foolish Things - 1:26-31

4. Paul's Message Not Based on Eloquence - 2:1-5

C. Wisdom and Spiritual Maturity - 2:6-3:4

1. God's Secret Wisdom - 2:6-9

2. The Teaching of the Spirit - 2:10-16

3. Divisions a Sign of Worldliness - 3:1-4

D. God the Master Builder - 3:5-23

1. Paul and Apollos Merely Servants - 3:5-9

2. Building on the Foundation Laid by Paul - 3:10-17

3. God's View of Wisdom - 3:18-23

E. Apostles of Christ - 4:1-21

1. The Apostles as Servants of Christ - 4:1-5

2. Overcoming Human Pride - 4:6-7

3. Honor and Dishonor - 4:8-13

4. Paul's Warning as Father - 4:14-17

5. Arrogance to Be Confronted - 4:18-21

III. REPORTS OF IMMORALITY - 5:1-6:20

A. Discipline for the Immoral Brother - 5:1-13

1. The Corinthians' Pride in Tolerance - 5:1-5

2. Getting Rid of the Old Yeast - 5:6-8

3. Separating From Evil - 5:9-13

B. Lawsuits among Believers - 6:1-11

1. Settling Disputes in the Church - 6:1-8

2. The Inheritance of the Wicked - 6:9-11

C. Sexual Immorality - 6:12-20

1. The Body As a Member of Christ- 6:12-17

2. The Body As the Temple of the Holy Spirit - 6:18-20

IV. SEXUALITY, CELIBACY, AND MARRIAGE - 7:1-40

A. Godly Use of Sexuality - 7:1-7

B. Celibacy vs. Marriage - 7:8-11

C. Divorce and Separation - 7:12-16

D. Remaining as You Were Called - 7:17-28

E. Freedom from Concern - 7:29-40

V. DEALING WITH IDOLATRY - 8:1-11:1

A. Food Sacrificed to Idols - 8:1-13

1. The General Principle - 8:1-3

2. The Nonreality of Idols - 8:4-6

3. The Weak Brother's Dilemma - 8:7-8

4. The Proper Use of Freedom - 8:9-13

B. The Rights of an Apostle - 9:1-27

1. Paul's Rights as Apostle - 9:1-6

2. General Principle Stated - 9:7-14

3. Paul's Deferment of Rights - 9:15-18

4. To the Jew as a Jew - 9:19-23

5. Looking Forward to the Prize - 9:24-27

C. Warnings From Israel's History - 10:1-13

1. Wandering in the Desert - 10:1-5

2. Punishment for Sins - 10:6-10

3. Examples for Us - 10:11-13

D. Idol Feasts and the Lord's Supper - 10:14-22

1. The Lord's Supper a Participation - 10:14-17

2. The Lord's Table and the Table of Demons - 10:18-22

3. The Christian's Freedom - 10:23-11:1

VI. LITURGICAL ABERRATIONS - 11:2-34

A. Propriety in Worship - 11:2-16

1. Head Coverings in Worship - 11:2-10

2. Hair in the Nature of Things - 11:11-16

B. The Lord's Supper - 11:17-34

1. The Corinthians' Practice - 11:17-22

2. The Lord's Supper As Instituted - 11:23-26

3. Self-examination to Avoid Judgment - 11:27-34

VII. MISUNDERSTANDING OF SPIRITUAL GIFTS - 12:1-14:40

A. Spiritual Gifts - 12:1-11

1. Influence of the Spirit - 12:1-3

2. Different Gifts for a Common Good - 12:4-11

B. One Body, Many Parts - 12:12-31a

1. One Body in Christ - 12:12-13

2. Body Members Not Independent - 12:14-20

3. Special Honor for Weaker Parts - 12:21-26

4. Application to the Body of Christ - 12:27-31a

C. Love - 12:31b-13:13

1. Gifts Without Love Pointless - 12:31b-13:3

2. The Virtues of Love - 13:4-7

3. The Permanence of Love - 13:8-13

D. Gifts of Prophecy and Tongues - 14:1-25

1. Tongues and Prophecy Compared - 14:1-5

2. Tongues and Clarity - 14:6-12

3. The Spirit and the Mind - 14:13-19

4. Maturity and Spiritual Gifts - 14:20-25

E. Orderly Worship - 14:26-40

1. Control of Tongues and Prophecy - 14:26-33

2. Submission of Women - 14:34-35

3. Everything Fitting and Orderly - 14:36-40

VIII. MISUNDERSTANDING OF BELIEVERS' RESURRECTION - 15:1-58

A. The Gospel Paul Preached - 15:1-11

1. Relation of the Corinthians to the Gospel - 15:1-2

2. Basic Issues of the Gospel - 15:3-4

3. Appearances and Apostleship - 15:5-11

B. Christ's Resurrection and the Resurrection

of the Dead - 15:12-34

1. Consequences of Denying the Resurrection - 15:12-19

2. The Fact of Christ's Resurrection - 15:20-28

3. Baptism, Suffering, and the Resurrection - 15:29-34

C. Answers to Some Problems about the

Resurrection - 15: 35-58

1. A Twofold Question - 15:35-41

2. An Explanation of the Resurrection of the Dead - 15:42-50

3. The Secret Revealed - 15:51-58

IX. INSTRUCTION FOR THE COLLECTION - 16:1-11

A. The Collection for God's People - 16:1-4

B. Paul's Travel Plans - 16:5-9

C. Assisting Timothy - 16:10-11

X. CONCLUSION - 16:12-24

A. Personal Requests - 16:12-18

B. Final Greetings - 16:19-24

-College Press New Testament Commentary: with the NIV