FOR WRITERS

FOR READERS

FOR PUBLISHERS




FREE CHRISTIAN REPRINT ARTICLES

Christian Articles for All of your Publishing Needs!

LIKE US
Translate this Page Here

FOR WRITERS

FOR READERS

FOR PUBLISHERS




Word Count: 2561

Send Article To Friend Print/Use Article

Contact Paul George


First Corinthians Chapter Fourteen

by Paul George  
11/26/2008 / Bible Studies


1 Corinthians 14:1-40

Quotes from World English Bible unless noted otherwise

The apostle Paul, advised the Corinthians to pursue love. The Apostle Paul begins chapter fourteen with an exhortation to pursue love and earnestly desire spiritual gifts especially prophesy, the interpreting scripture (v 1). Note he does not tell the Corinthians to pursue prophecy, but to earnestly desire the gift of prophecy. In verse two Paul compares prophesying with speaking with tongues. It seems this was the gift on which the Corinthians valued above all spiritual gifts. They desired the gift of tongues more than the gift of prophecy, the interpretation of scripture. Paul intends to show the Corinthians the gift of tongues gratifies pride and does not achieve the purposes of the church, unity and edification. Paul's claim is the person who speaks in an unknown tongue speaks directly to God and no one understands him. However, the person that prophesies speak for God directly to man and he who hears him understands what he has said. Paul's point is, the one who speaks in tongues edifies self, and the one who prophesies edifies the church. According to Paul, interpretation of scripture will edify, exhort and comfort (v 3).

Paul's point is the person that speaks with tongues may edify himself, he may understand and be inspired by what he speaks, but others receive no edification from his speech. The purpose of speaking in the church is to edify the church (v 4), which prophesying, or interpreting scripture by inspiration achieves the goal of edification. The gift of prophesying is the best gift which best answers the purposes of love and does most good; not that which can edifies self only, but that which will edify the church. Such is prophesying, or preaching, and interpreting scripture, compared with speaking in an unknown tongue.

Paul's point in verse 5 five is no gift is to be despised, but the best gifts are to be preferred. Every gift of God is a favor from God, and as such is to be valued and thankfully received.

In verse six Paul tells the Corinthians, speaking in an unknown and unintelligible language is a vain, unedifying and unprofitable thing. He asks the Corinthians, what benefit would they have received from his gospel message if he had come to them speaking in an unknown tongue. If Paul had come to the Corinthians to speaking in an unknown language he would have not achieve his purpose in coming to them. Paul illustrates this by referring to musical instruments; Paul asks how they could produce a meaningful melody unless there was a distinction in tones (v 7). An important instrument was the bugle, commonly employed in warfare to broadcast commands to the troops. If the bugle did not produce distinct notes, the soldiers would not know whether to advance or retreat (v 8); speaking in an unknown language in a Christian assembly is as vain and to no purpose as for a bugle to give no certain sound in the field or day of battle. To speak words that have no significance to those who hear them is to leave them ignorant of what is spoken; it is speaking to the air, (v 9). Words without a meaning can convey neither notion nor instruction to the mind; and words not understood have no meaning with those who do not understand them: to talk to them in such language is to waste our breath. In verse eleven Paul compares speaking in an unknown tongue to the gibberish of barbarians. There are, as he says many kinds of languages in the world, none of which is without its proper meaning (v 10). However, whatever meaning the words of any language may have in themselves, and to those who understand them, they are perfect gibberish to men of another language, who do not understand them. In this case, speaker and hearers are barbarians to each other (v 11); they talk and hear only sounds without meaning.

Having established his point, in the next two verses he advises the Corinthians to seek those gifts that were most for the church's edification (v 12), promote Christian knowledge and practice, and covet those gifts that will do the best service to men's souls. Paul told the Corinthians, if they did speak a foreign language, they should beg of God the gift of interpreting it (v 13). He enforces this advice with a proper reason. Those who pray in public should not pray in a foreign language, or in a language that is above the level of his audience. Language that is most obvious and easy understood is the most proper for public devotion and other religious exercises.

Paul enforces the argument with several reasons. Those who did not understand the language used in a public prayer could not say Amen to the prayers or testimonies and join in the worship (v 16). The intention of public devotions is destroyed if they are performed in an unknown tongue.

In verse twenty Paul warns the Corinthians not to be like children, an indication of the immaturity of their judgment. Their thinking on the gift of tongues typified their immaturity. Paul turned to a text in Isaiah chapter twenty-eight verse eleven to prove his point. Before Israel entered the land of promise, God warned the Jewish people of the danger of disobedience. Through Isaiah and many other prophets, God had spoken words of warning to the Israelites in the simplest of words (Isaiah 28:9-10). The response of the nation was to reject the messenger and the message (28:12ff.). Because of their persistent rebellion, God now warned that He would speak to His people by another means, through "stammering lips and a foreign tongue" (Isaiah 28:11 NASB). This sign was not one that would bring repentance, however. In spite of this sign, Israel would not listen nor turn to God (Isaiah 28:12). Paul used the passage in Isaiah to show the Corinthians foreign tongues serve as a sign of disobedient and unbelief. Prophecy, on the other hand, is a sign of obedience.

Paul's point is if an unbeliever attends a meeting where only tongues are spoken, without interpretation, he will go away convinced that Christians are crazy (v 23). If, however, the meeting is solely prophetic the secrets of their hearts will be exposed, they will be convinced of their sin, and they will declare that God is present in the meeting (vv 24-25).

Did the Corinthians believe that exercising the gift of tongues proved them to be more spiritual? Such was far from the case, according to Paul's teaching in chapters twelve through fourteen. Did they suppose that the measure of a mature church was the predominance of tongues? Paul said that the Old Testament indicated that tongues were proof of carnality, even unbelief. They spoke not of spirituality, but of impending judgment. In verses twenty-six through thirty-three Paul rebukes the Corinthians for confusion in the church and endeavors to correct their conduct in the church. He blames them for the confusion they introduced into the assembly by the display of their gifts (v 26). He corrects their faults, and lays down some regulations for their future conduct. As to speaking in an unknown tongue, he orders that no more than two or three should do it at one meeting, and this not altogether, but successively, one after another. In addition, even this was not to be done unless there were some one to interpret what was spoken (vv 27, 28), some other interpreter besides the speaker. However, if there were none to interpret, he was to be silent in the church, and only exercise his gift between God and himself (v 28).

As to prophesying he orders, first that two or three only should speak at one meeting (v 20), and this successively, not all at once; and that the others should examine and judge what each man has spoken, that is, discern and determine concerning it, whether it were of divine inspiration or not. There might be false prophets, mere pretenders to divine inspiration; and the true prophets were to judge these, and discern and discover who was divinely inspired, and by such inspiration interpreted scripture, and taught the church. Second he orders that, if a seated prophet had a revelation, while another was prophesying, the one prophesying must keep silent (v 30). Many understand this to mean that the former speaker should immediately hold his peace. However, this seems unnatural, and does not agree with the context. For why must one that was speaking by inspiration be immediately silent upon another man being inspired, and suppress what was dictated to him by the same Spirit? Indeed, he who had the new revelation might claim liberty of speech in his turn, but why take the freedom of speech from the one when he was delivering the dictates of the same Spirit? Would the Spirit of God move one to speak, and, before he had delivered what he had to say, move another to interrupt him, and put him to silence? Taking the freedom of speech from the one speaking so that another can speak does not agree with what Paul said in verse thirty-one. It seems the proper interpretation of verse thirty is verse thirty-one, the one who has spoken is to be silent when the one seated is given the right to speak.

The apostle gives the reasons for these regulations; God is not the God of confusion, but of peace and good order (v 33). Therefore, divine inspiration should by no means throw Christian assemblies into confusion, and break through all rules of common decency, which would be unavoidable if several inspired men should all at once speak what the Spirit of God revealed to them. The honor of God requires that the worship service be conducted in Christian assemblies so as not to transgress the rules of natural decency. If they are conducted in a tumultuous and confused manner, does it look as if He is the God of peace and order, and an enemy to confusion? The church service should be conducted in a way that no unlovely or dishonorable notion of God should be formed in the minds of observers. Paul adds that in all the other churches they kept to these rules in the exercise of their spiritual gifts, which was a manifest proof that the church of Corinth might observe the same regulations (v 33). However, other churches are not to be our rule, yet the regard they pay to the rules of natural decency and order should restrain us from breaking these rules.
In Paul's instructions he tells the Corinthians the women are to keep silent in the churches (v 34). Whatever this restrictions means, it includes speaking in tongues and prophesying; this appears to be a contradiction of what Paul wrote in chapter eleven verse five and what is written in Joel chapter two verse twenty-eight. In chapter eleven verse five Paul does not forbid the women for praying and prophesying in church, he forbids them to pray 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. However, here he seems to forbid women from speaking, praying and prophesying in the church. This invites the question why do the women have this gift of prophecy if it must never be publicly exercised? For these reasons, some think that these general prohibitions are only to be understood in the normal activity of the church; however in extraordinary occasions, when women were under a divine inspiration, and known to be they have the liberty to speak, however they were not to teach or ask questions in the church, but learn in silence and, if difficulties occurred, ask their own husband.

Note in his first letter to Timothy, Paul told him, "I do not allow a woman to teach or exercise authority over a man, but to remain quiet" (1 Timothy 2:11-12 NASB). There are two important points related to Paul's instructions that women keep silent in the churches. In his letter to Timothy, there is no reference to what Jesus taught or reference to divine inspiration. Second, Paul's instruction a woman is not permitted to speak in the churches is based on the Mosaic Law (v 34).

Is the church under the authority of the Mosaic Law?

Note what Paul said in verse thirty-five, "If they desire to learn anything, let them ask their own husbands at home, for it is shameful for a woman to chatter in the assembly." It would appear Paul is addressing the interrupting the service by women who were asking questions during the service regarding matters they did not understand.

In verses thirty-six through forty Paul closes his instructions concerning the worship service with a rebuke of the Corinthians for their extravagant pride and self-conceit. He asks them, did Christianity come out of Corinth? Did Christianity originate among them? If Christianity did not come out of Corinth, originate among them, is it now limited and confined to Corinth? Paul wants the Corinthians to tell him if the church in Corinth is the only church favored with divine revelations, why they have departed from the proper use of spiritual gifts, and why the display of their spiritual gifts, bring confusion into the church.

Paul lets them know that what he said to them was the command of God and no true prophet can deny it (v 37). If any man claiming to be a true prophet will not admit what Paul spoke to the Corinthians to be the will of Christ, he himself never had the Spirit of Christ. Paul's point is, the Spirit of Christ can never contradict itself; if it speaks in him, and in them, it must speak the same things in both. If their revelations contradict Paul, they do not come from the same Spirit; either Paul or they must be false prophets. If they say that Paul's instructions are not divine commandments, their instructions are not divinely inspired. However, if any continue, through prejudice or obstinacy, uncertain or ignorant whether they or Paul spoke by the Spirit of God, they must be left under the power of this ignorance.

Paul's charge to the Corinthians is, let all things be done in harmony and unity (v 40), that is, that they should avoid every thing that is indecent and disorderly. They should not bring into the Christian church and worship any thing that a vain mind might think indecent and confusing. They must do nothing that is considered childish or that would give occasion to say they were crazy. However, they were to do things in an orderly manner; they were to speak one after another, and not all at once; take their turns, and not interrupt one another. To do otherwise was to destroy the end of a Christian's ministry, and all assemblies for Christian worship. They should have nothing in them that is childish, absurd, ridiculous, wild, or tumultuous; but all parts of divine worship should be carried on in a manly, grave, rational, composed, and orderly manner. God is not to be dishonored, nor his worship disgraced, by unbecoming and disorderly performance of it and attendance at it.

Retired pastor,Church of the Nazarene

Author of web site Exploring God's Word

www.thewordofgodonline.net

New American Standard Bible

King James Version

The World English Bible

Sermons and Bible studies preached and taught by author

Article Source: http://www.faithwriters.com-CHRISTIAN WRITERS

If you died today, are you absolutely certain that you would go to heaven? You can be! Click here and TRUST JESUS NOW

Read more articles by Paul George

Like reading Christian Articles? Check out some more options. Read articles in Main Site Articles, Most Read Articles or our highly acclaimed Challenge Articles. Read Great New Release Christian Books for FREE in our Free Reads for Reviews Program. Or enter a keyword for a topic in the search box to search our articles.

User Comments

Enter comments below. Due to spam, all hyperlinks posted in the comments are now immediately disabled by our system.

Please type the following word below:


Not readable? Change text.



The opinions expressed by authors do not necessarily reflect the opinion of FaithWriters.com.

Hire a Christian Writer, Christian Writer Wanted, Christian Writer Needed, Christian Content Needed, Find a Christian Editor, Hire a Christian Editor, Christian Editor, Find a Christian Writer


Main FaithWriters Site | Acceptable Use Policy

By using this site you agree to our Acceptable Use Policy .

© FaithWriters.com. All rights reserved.