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Text -- 1 Corinthians 14:16 (NET)

Strongs On/Off
Context
14:16 Otherwise, if you are praising God with your spirit, how can someone without the gift say “Amen” to your thanksgiving, since he does not know what you are saying?
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Worship | UNLEARNED | Tongues | Tongue | TONGUES, GIFT OF | SYNAGOGUE | Preaching | PROPHECY; PROPHETS, 2 | PRAYER | PRAISE | OCCUPY | MINISTRY | Language | LORD'S SUPPER; (EUCHARIST) | Interpretation | IGNORANCE | HOLY SPIRIT, 2 | Corinth | Amen | Ambush | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Co 14:16 - -- Else if thou bless with the spirit ( epei ean eulogēis en pneumati ). Third class condition. He means that, if one is praying and praising God (1Co...

Else if thou bless with the spirit ( epei ean eulogēis en pneumati ).

Third class condition. He means that, if one is praying and praising God (1Co 10:16) in an ecstatic prayer, the one who does not understand the ecstasy will be at a loss when to say "amen"at the close of the prayer. In the synagogues the Jews used responsive amens at the close of prayers (Neh 5:13; Neh 8:6; 1Ch 16:36; Psa 106:48).

Robertson: 1Co 14:16 - -- He that filleth the place of the unlearned ( ho anaplērōn ton topon tou idiōtou ). Not a special part of the room, but the position of the idio...

He that filleth the place of the unlearned ( ho anaplērōn ton topon tou idiōtou ).

Not a special part of the room, but the position of the idiōtou (from idios , one’ s own), common from Herodotus for private person (Act 4:13), unskilled (2Co 11:6), uninitiated (unlearned) in the gift of tongues as here and 1Co 14:23.

Robertson: 1Co 14:16 - -- At thy giving of thanks ( epi tēi sēi eucharistiāi ). Just the prayer, not the Eucharist or the Lord’ s Supper, as is plain from 1Co 14:17...

At thy giving of thanks ( epi tēi sēi eucharistiāi ).

Just the prayer, not the Eucharist or the Lord’ s Supper, as is plain from 1Co 14:17.

Vincent: 1Co 14:16 - -- The place ( τὸν τόπον ) Some explain of a particular seat in the assembly. Rather it expresses the condition of those who are unint...

The place ( τὸν τόπον )

Some explain of a particular seat in the assembly. Rather it expresses the condition of those who are unintelligent as regards the utterance in an unknown tongue.

Vincent: 1Co 14:16 - -- The unlearned ( ἰδιώτου ) Only once outside of the Corinthian Epistles: Act 4:13 (see note). In the Septuagint it does not occur, but ...

The unlearned ( ἰδιώτου )

Only once outside of the Corinthian Epistles: Act 4:13 (see note). In the Septuagint it does not occur, but its kindred words are limited to the sense of private , personal . Trench (" Synonyms" ) illustrates the fact that in classical Greek there lies habitually in the word " a negative of the particular skill, knowledge, profession, or standing, over against which it is antithetically set; and not of any other except that alone." As over against the physician, for instance, he is ἰδιώτης in being unskilled in medicine. This is plainly the case here - the man who is unlearned as respects the gift of tongues. From the original meaning of a private individual, the word came to denote one who was unfit for public life, and therefore uneducated, and finally, one whose mental powers were deficient. Hence our idiot . Idiot , however, in earlier English, was used in the milder sense of an uneducated person. Thus " Christ was received of idiots , of the vulgar people, and of the simpler sort" (Blount). " What, wenest thou make an idiot of our dame?" (Chaucer, 5893). " This plain and idiotical style of Scripture." " Pictures are the scripture of idiots and simple persons" (Jeremy Taylor).

Vincent: 1Co 14:16 - -- Amen Rev., correctly, the Amen. The customary response of the congregation, adopted from the synagogue worship. See Deu 27:15 sqq.; Neh 8:6. Th...

Amen

Rev., correctly, the Amen. The customary response of the congregation, adopted from the synagogue worship. See Deu 27:15 sqq.; Neh 8:6. The Rabbins have numerous sayings about the Amen. " Greater is he who responds Amen than he who blesses." " Whoever answers Amen, his name shall be great and blessed, and the decree of his damnation is utterly done away." " To him who answers Amen the gates of Paradise are open." An ill-considered Amen was styled " an orphan Amen." " Whoever says an orphan Amen, his children shall be orphans." The custom was perpetuated in Christian worship, and this response enters into all the ancient liturgies. Jerome says that the united voice of the people in the Amen sounded like the fall of water or the sound of thunder.

Wesley: 1Co 14:16 - -- That is, any private hearer.

That is, any private hearer.

Wesley: 1Co 14:16 - -- Assenting and confirming your words, as it was even then usual for the whole congregation to do.

Assenting and confirming your words, as it was even then usual for the whole congregation to do.

JFB: 1Co 14:16 - -- He changes from the first person, as he had just expressed his own resolution, "I will pray with the understanding," whatever "thou" doest.

He changes from the first person, as he had just expressed his own resolution, "I will pray with the understanding," whatever "thou" doest.

JFB: 1Co 14:16 - -- The highest kind of prayer.

The highest kind of prayer.

JFB: 1Co 14:16 - -- One who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the posit...

One who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the position of one unlearned, or "a private person."

JFB: 1Co 14:16 - -- Prayer is not a vicarious duty done by others for us; as in Rome's liturgies and masses. We must join with the leader of the prayers and praises of th...

Prayer is not a vicarious duty done by others for us; as in Rome's liturgies and masses. We must join with the leader of the prayers and praises of the congregation, and say aloud our responsive "Amen" in assent, as was the usage of the Jewish (Deu 27:15-26; Neh 8:6) and Christian primitive churches [JUSTIN MARTYR, Apology, 2. 97].

Clarke: 1Co 14:16 - -- He that occupieth the room of the unlearned - One who is not acquainted with the language in which you speak, sing, or pray

He that occupieth the room of the unlearned - One who is not acquainted with the language in which you speak, sing, or pray

Clarke: 1Co 14:16 - -- Say Amen - Give his assent and ratification to what he does not understand. It was very frequent in primitive times to express their approbation in ...

Say Amen - Give his assent and ratification to what he does not understand. It was very frequent in primitive times to express their approbation in the public assemblies by Amen. This practice, soberly and piously conducted, might still be of great use in the Church of Christ

This response was of the highest authority and merit among the Jews; they even promised the remission of all sins, the annihilation of the sentence of damnation, and the opening of the gates of paradise, to those who fervently say Amen. And it is one of their maxims that "greater is he who says Amen than he who prays."See many testimonies of this kind in Schoettgen. Now, allowing that this was of so much consequence in the time of St. Paul, it was a very serious matter for a person to be in a congregation where prayer was offered, who could not say Amen, because the prayers were in a language which he did not understand.

Calvin: 1Co 14:16 - -- 16.Else, if thou wilt bless with the spirit Hitherto he has been showing, that the prayers of every one of us will be vain and unfruitful, if the und...

16.Else, if thou wilt bless with the spirit Hitherto he has been showing, that the prayers of every one of us will be vain and unfruitful, if the understanding does not go along with the voice. He now comes to speak of public prayers also. “If he that frames or utters forth prayers in the name of the people is not understood by the assembly, how will the common people add an expression of their desires in the close, so as to take part in them? For there is no fellowship in prayer, unless when all with one mind unite in the same desires. The same remark applies to blessing, or giving thanks to God.”

Paul’s expression, however, intimates, 837 that some one of the ministers uttered or pronounced prayers in a distinct voice, and that the whole assembly followed in their minds the words of that one person, until he had come to a close, and then they all said Amen to intimate, that the prayer offered up by that one person was that of all of them in common. 838 It is known, that Amen is a Hebrew word, derived from the same term from which comes the word that signifies faithfulness or truth. 839 It is, accordingly, a token of confirmation, 840 both in alarming, and in desiring. 841 Farther, as the word was, from long use, familiar among the Jews, it made its way from them to the Gentiles, and the Greeks made use of it as if it had belonged originally to their own language. Hence it came to be a term in common use among all nations. Now Paul says — “If in public prayer thou makest use of a foreign tongue, that is not understood by the unlearned and the common people among whom thou speakest, there will be no fellowship, and thy prayer or blessing will be no longer a public one.” “Why?” “No one,” says he, “ can add his Amen to thy prayer or psalm, if he does not understand it.”

Papists, on the other hand, reckon that to be a sacred and legitimate observance, which Paul so decidedly rejects. In this they discover an amazing impudence. Nay more, this is a clear token from which we learn how grievously, and with what unbridled liberty, Satan rages in the dogmas of Popery. 842 For what can be clearer than those words of Paul — than an unlearned person cannot take any part in public prayer if he does not understand what is said? What can be plainer than this prohibition — “let not prayers or thanksgivings be offered up in public, except in the vernacular tongue.” In doing every day, what Paul says should not, or even cannot, be done, do they not reckon him to be illiterate ? In observing with the utmost strictness what he forbids, do they not deliberately contemn God? We see, then, how Satan sports among them with impunity. Their diabolical obstinacy shows itself in this — that, when admonished, they are so far from repenting, that they defend this gross abuse by fire and sword.

TSK: 1Co 14:16 - -- bless : 1Co 14:2, 1Co 14:14 unlearned : 1Co 14:23, 1Co 14:24; Isa 29:11, Isa 29:12; Joh 7:15; Act 4:13 Amen : 1Co 11:24, 1Co 16:24; Num 5:22; Deu 27:1...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Co 14:16 - -- Else - ( Ἐπεί Epei ). Since; if this is not done; if what is said is not intelligible, how shall the unlearned be able appropriatel...

Else - ( Ἐπεί Epei ). Since; if this is not done; if what is said is not intelligible, how shall the unlearned be able appropriately to express his assent, and join in your devotions?

When thou shalt bless - When thou shalt bless God, or give thanks to him. If thou shalt lead the devotions of the people in expressing thanksgiving for mercies and favors. This may refer to a part of public worship, or to the thanks which should be expressed at table, and the invocation of the divine blessing to attend the bounties of his providence. Paul had illustrated his subject by prayer and by singing; be now does it by a reference to the important part of public worship expressed in giving thanks.

With the spirit - In the manner referred to above; that is, in an unknown tongue, in such a way that your own "heart"may be engaged in it, but which would be unintelligible to others.

He that occupieth the room - Is in the place, or the seat of the unlearned; that is, he who is unlearned. On the meaning of the word "room,"see the note at Luk 14:8. To "fill"a place means to occupy a station, or to be found in a slate or condition.

Of the unlearned - ( τοῦ ἰδιώτου tou idiōtou . On the meaning of this word, see the note at Act 4:13. Here it means one who was unacquainted with the foreign language spoken by him who gave thanks. It properly denotes a man in "private,"in contradistinction from a man in "public"life; and hence, a man who is ignorant and unlettered, as such people generally were.

Say Amen - This word means "truly, verily;"and is an expression of affirmation Joh 3:5 or of assent. Here it means assent. How can he pronounce "the"Amen; how can he express his assent; how can he join in the act of devotion? This "might"have been, and probably "was,"expressed aloud; and there is no impropriety in it. It "may,"however, be "mental"- a silent assent to what is said, and a silent uniting in the act of thanksgiving. In one way or the other, or in both, the assent should always be expressed by those who join in acts of public worship.

Poole: 1Co 14:16 - -- Else when thou shalt bless with the spirit: blessing is expounded in the latter part of the verse, giving of thanks to God, which is either in pray...

Else when thou shalt bless with the spirit: blessing is expounded in the latter part of the verse, giving of thanks to God, which is either in prayer, (for thanksgiving is a part of prayer), or in singing of psalms. Blessing with the spirit either signifieth giving of thanks with the inward man, or giving of thanks in an unknown tongue, by the extraordinary influence of the Spirit of God.

How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks? It is plain from hence:

1. That the teachers had in the apostolical churches distinct places and seats from the common hearers, for their better convenience in speaking, that they might so speak as all might hear, understand, and be profited.

2. That in those churches there was one only who used to speak audibly, and the work of the others was only from a devout heart to say Amen wishing or praying that God would do what, in the name of all, he that ministered had asked of God for them. So 1Ch 16:36 Neh 5:13,8:6 Psa 106:48 .

Seeing he understandeth not what thou sayest: people ought not to say Amen to any thing, unless they understand that petition, or those petitions, to which, in the worship of God, they add their Amen, which word makes the petitions theirs, being a particle of wishing, as well as affirming.

PBC: 1Co 14:16 - -- " How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest" ? This verse ...

" How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest" ?

This verse makes it clear that our public prayer should always contain a dominant theme of thanksgiving. When Jesus gave his disciples the emblems of his death and suffering with full knowledge that he would experience that death and suffering in just a few short hours, what characterized his prayer? He gave thanks! When life hurls its cruelest blows upon us, we may cry out to God with the bitter, " Why me?" Could we not learn from our Lord, that even in the darkest hour, we have reason to bless and thank God? This wonderful realization would improve many of our prayers immensely. Do you think it might also assure that more of our prayers would receive favorable answers? He gave thanks! When life hurls its cruelest blows upon us, we may cry out to God with the bitter, " Why me?" Could we not learn from our Lord, that even in the darkest hour, we have reason to bless and thank God? This wonderful realization would improve many of our prayers immensely. Do you think it might also assure that more of our prayers would receive favorable answers?   307

Haydock: 1Co 14:16 - -- How shall he that holdeth the place of the unlearned (literally, an idiot) say Amen to thy blessing? When persons speak, or pray, and the ignorant...

How shall he that holdeth the place of the unlearned (literally, an idiot) say Amen to thy blessing? When persons speak, or pray, and the ignorant have had no instruction concerning such prayers, they cannot know when to say Amen: and when infidels come into such meetings, where they hear many persons at once speaking many tongues, which are understood by no body, will they not be apt to say, you are mad? The like in a manner happened on the day of Pentecost, when the disciples having received this gift, and speaking with tongues, the people hearing them, cried out, they were drunk. (Acts ii. 13.) Yet St. John Chrysostom takes notice, that the fault and madness was in the hearers, not in those who spoke tongues. (hom. xxxvi.) (Witham) ---

Amen. The unlearned not knowing that you are then blessing, will not be qualified to join with you by saying Amen to your blessing. The use or abuse of strange tongues, of which the apostle here speaks, does not regard the public liturgy of the Church, (in which strange tongues were never used) but certain conferences of the faithful, (ver. 26. &c.) in which, meeting together, the discovered to one another their various miraculous gifts of the Spirit, common in those primitive times; amongst which the apostle prefers that of prophesying before that of speaking strange tongues, because it was more to the public edification. Where also note, that the Latin, used in our Liturgy, is so far from being a strange or unknown tongue, that it is perhaps the best known tongue in the world. (Challoner)

Gill: 1Co 14:16 - -- Else when thou shall bless with the spirit,.... Which must be understood of giving thanks to God, not in a private way, in the family and at meals, bu...

Else when thou shall bless with the spirit,.... Which must be understood of giving thanks to God, not in a private way, in the family and at meals, but in a public manner before the whole congregation, for mercies temporal and spiritual, especially the latter; and that not with the breath, or voice only; nor with the affections of the heart, with the soul, and all that is within it, though that is what should be; nor with the common assistance of the Spirit, and under the influence of his grace, which excites to true gratitude; but with the extraordinary gift of the Spirit, pronouncing the blessing, or expressing the thanksgiving with divers tongues, or in an unknown language: when this part of divine service, which by the way is distinct from singing, is performed in this manner,

how shall he that occupieth the room of the unlearned; ιδιωτου, "idiot". The word הדיוט, "idiot", is often used by the Jewish writers, and signifies a plebeian, one of the common people; and is sometimes indeed distinguished from a wise man, or a learned man; but frequently signifies a private person, whether learned or unlearned, that is not in so high a post as others; hence we read c דיינים הדיוטות, "of private judges", which were not of the great sanhedrim, and of private men, as distinguished from kings d;

"there are three kings, and four הדיוטות, "private men", (the Jews say,) that have no part in the world to come; the three kings are Jeroboam, Ahab, and Manasseh; the four private persons are Balsam, Doeg, Ahithophel, and Gehazi:''

here a private man is distinguished from the public minister that blesses, or gives thanks in the name of the people; and not to be understood of a single person, whose place and office it was to say "Amen", at the minister's giving of thanks, and who stood in some particular place for that purpose; but of the whole body of the people, who, in distinction from the minister, were in the condition of private men, and all joined, as will be seen hereafter, in saying "Amen"; now the apostle's question is, that if thou who art a public minister, givest blessing and praise, or returnest thanks to God in an unknown tongue, how shall the common people, or anyone that is in a private capacity,

say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? It was usual to say "Amen" at blessing, or giving of thanks privately at meals, by those that were present, concerning which are the following rules e;

"he that breaks the bread, might not break it until the "Amen" was finished out of the mouth of those that answered; Rab Chasdai says out of the mouth of the major part of those that answer:''

and elsewhere f it is said,

"they answer "Amen" after an Israelite has blessed, but they do not answer "Amen" after a Cuthite (a Samaritan, or any Gentile, or Christian) hath blessed, unless the whole blessing is heard:''

but of this kind of blessing the apostle speaks not, but of blessing in public: upon which all the people, and not a single person only, as with one united voice, said Amen; see 1Ch 16:36 to this practice the apostle refers; concerning which the rule g is;

"that the congregation may not answer "Amen", until the blessing is finished out of the mouth of the priests; and the priests may not begin the other blessing, until the "Amen" is finished out of the mouth of the congregation.''

There were different sorts of "Amen", or rather different pronunciations of it; of which the Jews say h,

"they may not answer with a fatherless "Amen"; nor with a sudden or violent "Amen"; (pronounced quick and in haste;) nor with an "Amen" cut off, or asunder (the last letter of it not pronounced): says Ben Azzai, whoever answers with a fatherless "Amen", his children shall be fatherless; with a quick "Amen", his days will be short; with an "Amen" cut off, his days shall be cut off; and whoever prolongs "Amen", his days and years shall be prolonged.''

Now, אמן יתומה, "a fatherless Amen", was when a person answered, and he did not know what he answered i to; and such an "Amen", in the case here, must a private man answer with, at the giving of thanks in an unknown tongue; and to answer "Amen" to what was said in a language not understood, was not allowed of; so the woman suspected of adultery was to be sworn and examined by the priest in a language she understood; and was to say "Amen, Amen", to what was said, in a language known to her k; for if she did not understand it, how could she say "Amen?" which is the apostle's reasoning here: but was this an affair of such importance, to be instanced in and argued upon in this manner? with the Jews it was, who say l,

"that greater is he that answers "Amen", than he that blesses:''

and indeed they bestow very extravagant encomiums on those who say it in a proper manner;

"there is nothing greater (they say m) in the sight of the blessed God, than the "Amen" the Israelite answers with; says R. Joden, whoever answers "Amen" in this world, is worthy to answer "Amen" in the world to come;''

again n,

"says R. Joshua ben Levi, whoever answers "Amen", his hame shall be great and blessed for ever and ever; says R. Simeon ben Lakish, whoever answers "Amen" with all his strength, the gates of paradise will be opened for him, according to Isa 26:2.''

Moreover, it was a practice of the primitive Christians at the Lord's supper, at the close of it, to say with a loud voice "Amen"; the account Justin Martyr gives of it is this o; that

"when the minister had finished the prayers, and the thanksgiving, all the people present, with a joyful acclamation, said "Amen"; which word, he observes, in the Hebrew tongue, signifies "so be it":''

and this custom might obtain in the Corinthian church at this time, to which the apostle is thought by some learned men to refer.

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Commentary -- Verse Notes / Footnotes

NET Notes: 1Co 14:16 Grk “how can someone who fills the place of the unlearned say ‘Amen.’”

Geneva Bible: 1Co 14:16 ( 7 ) Else when thou shalt bless with the ( n ) spirit, how shall he that ( o ) occupieth the room of the unlearned say ( p ) Amen at thy giving of th...

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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 edif...

MHCC: 1Co 14:15-25 - --There can be no assent to prayers that are not understood. A truly Christian minister will seek much more to do spiritual good to men's souls, than to...

Matthew Henry: 1Co 14:15-20 - -- The apostle here sums up the argument hitherto, and, I. Directs them how they should sing and pray in public (1Co 14:15): What is it then? I will p...

Barclay: 1Co 14:1-19 - --This chapter is very difficult to understand because it deals with a phenomenon which, for most of us, is outside our experience. Throughout Paul s...

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 Corin...

Constable: 1Co 12:1--14:40 - --E. Spiritual gifts and spiritual people chs. 12-14 Paul had been dealing with matters related to worship...

Constable: 1Co 14:1-25 - --4. The need for intelligibility 14:1-25 Paul went on to elaborate on the inferiority of the gift...

Constable: 1Co 14:13-19 - --Application in view of believers 14:13-19 Paul continued his argument by clarifying the effect that unintelligible speech has on believers gathered fo...

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 s...

McGarvey: 1Co 14:16 - --Else if thou bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not w...

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 tongue...

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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 o...

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...

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. ...

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 instr...

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 ...

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) Exhortat...

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 partic...

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....

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 letter...

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 Innova...

Constable: 1 Corinthians (Book Introduction) Introduction Historical Background Corinth had a long history stretching back into the...

Constable: 1 Corinthians (Outline) Outline I. Introduction 1:1-9 A. Salutation 1:1-3 B. Thanksgiving 1:4-9 ...

Constable: 1 Corinthians 1 Corinthians Bibliography Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presb...

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...

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 ...

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 preachin...

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 t...

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. ...

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