1 Corinthians 14 · Robertson's Word Pictures
1Follow after love (diokete ten agapen). As if a veritable chase. Paul comes back to the idea in 12:31 (same use of zeloute) and proves the superiority of prophecy to the other spiritual gifts not counting faith, hope, love of 13:13.
But rather that ye may prophesy (mallon de ina propheteuete). Distinct aim in view as in verse 5. Old verb from prophetes, common in N.T. Present subjunctive, "that ye may keep on prophesying."
2For no man understandeth (oudeis gar akoue). Literally, hears, gets the sense, understands. Verb akouo used either of hearing the sound only or getting the idea (cf. Ac 9:7; 22:9 ).
Mysteries (musteria). Unexplained mysteries (1Co 2:7 ).
3Edification (oikodomen). Building up.
Comfort (paraklesin). Encouragement, calling to one's side.
Consolation (paramuthian). Old word (from para, muthos, paramutheoma 1Th 2:12 which see, a stimulating word), nowhere else in N.T., but paramuthion in Php 2:1 with paraklesis as here. Edification, cheer, incentive in these words.
4The church (ekklesian). No article, literally, "a church" (local use). Not e ekklesia.
5Except he interpret (ektos e me diermeneue). Pleonastic combination of ektos (preposition except) and e me (if not, unless) as in 15:2; 1Ti 5:19 . For use of e with subjunctive rather than ean see Php 3:12 (common enough in the Koine, Robertson, Grammar, pp. 1017f., condition of third class). On the verb see on 12:30; Lu 24:27; Ac 9:36 .
Receive (labe). Second aorist (ingressive) active subjunctive of lambano, may get edification.
6If I come (ean eltho). Third class condition, supposable case (aorist subjunctive).
What shall I profit you (t umas opheleso). Two accusatives with this verb (see 13:3).
Unless I speak (ean me laleso). Second condition (also third class) with the one conclusion (cf. 1Ti 2:5 ).
7Things without life (apsucha). Without a soul (a privative, psuche) or life. Old word only here in N.T.
Pipe (aulos). Old word (from ao, auo, to blow), only here in N.T.
Harp (kithara). Old word. Stringed instrument as pipe, a wind instrument.
If they give not a distinction in the sounds (ean diastolen tois phthongois me do). Third class condition with second aorist active subjunctive do from didom. Common word in late Greek for difference (diastello, to send apart). In N.T. only here and Ro 3:22; 10:12 . Phthongos old word (from phthengoma) for musical sounds vocal or instrumental. In N.T. only here and Ro 10:18 .
8An uncertain voice (adelon phonen). Old adjective (a privative, delos, manifest). In N.T. only here and Lu 11:44 . Military trumpet (salpinx) is louder than pipe or harp.
Shall prepare himself (paraskeuaseta). Direct middle future indicative of paraskeuazo, old verb, in N.T. only here, 2Co 9:2ff.; Ac 10:10 . From para, skeue (preparation).
9Unless ye utter speech easy to be understood (ean me eusemon logon dote). Condition of third class again (ean and aorist subjunctive). Eusemon (eu, well, sema, sign) is old word, here only in N.T., well-marked, distinct, clear. Good enunciation, a hint for speakers.
Ye will be speaking into the air (esesthe eis aera lalountes). Periphrastic future indicative (linear action). Cf. aera deron (beating the air) in 9:26. Cf. our talking to the wind. This was before the days of radio.
10It may be (e tucho). Condition of fourth class (e and aorist optative of tunchano), if it should happen. Common enough idiom. Cf. tuchon in 16:6.
Without signification (aphonon). Old adjective (a privative and phone). Without the faculty of speech (12:2; Ac 8:32; 2 Peter 2:16 ).
11The meaning of the voice (ten dunamin tes phones). The power (force) of the voice.
A barbarian (barbaros). Jargon, bar-bar. The Egyptians called all barbarous who did not speak their tongue. The Greeks followed suit for all ignorant of Greek language and culture. They divided mankind into Hellenes and Barbarians.
Unto me (en emo). In my case, almost like a dative.
12Zealous of spiritual gifts (zelota pneumaton). Zealots for spirits. So it looked.
That ye may abound (ina perisseuete). Purpose clause with the object by prolepsis stated beforehand "for the edification of the church."
13Let him pray that he may interpret (proseuchestho ina diermeneue). Else he had better cease talking in a tongue.
14But my understanding is unfruitful (o de nous mou akarpos). My intellect (nous) gets no benefit (akarpos, without fruit) from rhapsodical praying that may even move my spirit (pneuma).
15With the understanding also (ka to no). Instrumental case of nous. Paul is distinctly in favour of the use of the intellect in prayer. Prayer is an intelligent exercise of the mind.
And I will sing with the understanding also (psalo de ka to no). There was ecstatic singing like the rhapsody of some prayers without intelligent words. But Paul prefers singing that reaches the intellect as well as stirs the emotions. Solos that people do not understand lose more than half their value in church worship. Psallo originally meant to play on strings, then to sing with an accompaniment (Eph 5:19 ), and here apparently to sing without regard to an instrument.
16Else if thou bless with the spirit (epe ean eulogeis en pneumat). Third class condition. He means that, if one is praying and praising God ( 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; 8:6; 1Ch 16:36; Ps 106:48 ).
He that filleth the place of the unlearned (o anapleron ton topon tou idiotou). Not a special part of the room, but the position of the idiotou (from idios, one's own), common from Herodotus for private person (Ac 4:13 ), unskilled (2Co 11:6 ), uninitiated (unlearned) in the gift of tongues as here and verses 23f .
At thy giving of thanks (ep te se eucharistia). Just the prayer, not the Eucharist or the Lord's Supper, as is plain from verse 17.
18More than you all (panton umon mallon). Ablative case after mallon. Astonishing claim by Paul that doubtless had a fine effect.
19Howbeit in church (alla en ekklesia). Private ecstasy is one thing (cf. 2Co 12:1-9 ) but not in church worship.
That I may instruct (ina katecheso). Final clause with ina. For the rare verb katecheo see on Lu 1:4; Ac 18:25 .
20Be not children in mind (me paidia ginesthe tais phresin). "Cease becoming children in your intellects," as some of them evidently were. Cf. Heb 5:11-14 for a like complaint of intellectual dulness for being old babies.
In malice be ye babes (te kakia nepiazete).
Be men (teleio ginesthe). Keep on becoming adults in your minds. A noble and a needed command, pertinent today.
21In the law it is written (en to nomo gegrapta). Isa 28:11f . Freely quoted.
22For a sign (eis semeion). Like the Hebrew and occasional Koine idiom also.
23Will they not say that ye are mad? (ouk erousin ot mainesthe?). These unbelievers unacquainted (idiota) with Christianity will say that the Christians are raving mad (see on Ac 12:15; 26:24 ). They will seem like a congregation of lunatics.
24He is reproved by all (elencheta upo panton). Old word for strong proof, is undergoing conviction.
Is judged (anakrineta). Is tested. Cf. 1Co 2:15; 4:3f .
25That God is among you indeed (ot ontos en umin estin). Recitative ot and direct quotation from Isa 45:15 (Hebrew rather than the LXX). "Really (ontos Lu 24:34 ) God is in you."
26When ye come together (otan sunerchesthe). Present middle subjunctive, repetition, whenever ye come together, in contrast with special case (ean sunelthe, second aorist subjunctive) in verse 23.
27By two (kata duo). According to two, ratio.
Or at most (e to pleiston). Adverbial accusative, "or at the most."
Three (treis). Kata to be repeated.
And that in turn (ka ana meros). One at a time and not over three in all.
28But if there be no interpreter (ean de me e diermeneutes). Third class condition. Earliest known instance and possibly made by Paul from verb in verse 27. Reappears in Byzantine grammarians.
Keep silence in church (sigato en ekklesia). Linear action (present active imperative). He is not even to speak in a tongue once. He can indulge his private ecstasy with God.
29By two or three (duo e treis). No kata here as in verse 27. Let two or three prophets speak.
Let the others discern (o allo diakrinetosan). Whether what is said is really of the Spirit. Cf. 12:10 diakriseis pneumaton.
30Let the first keep silence (o protos sigato). To give the next one a chance.
31One by one (kath' ena). Regular idiom.
32The spirits of the prophets are subject to the prophets (pneumata propheton prophetais upotasseta). A principle that some had forgotten.
33Not of confusion (ou--katastasias). God is not a God of disorder, but of peace. We need this reminder today.
As in all the churches of the saints (os en pasais tais ekklesiais ton agion). Orderly reverence is a mark of the churches. This is a proper conclusion of his argument as in 11:16.
34Keep silence in the churches (en tais ekklesiais sigatosan). The same verb used about the disorders caused by speakers in tongues (verse 28) and prophets ( 30). For some reason some of the women were creating disturbance in the public worship by their dress ( 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 oiko). He calls it a shame (aischron) as in 11:6 (cf. Eph 5:12; Tit 1:11 ). Certainly women are still in subjection (upotassesthosan) 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.
37The commandment of the Lord (Kuriou entole). The prophet or the one with the gift of tongues or the disturbing woman would be quick to resent the sharp words of Paul. He claims inspiration for his position.
40Decently and in order (euschemonos ka kata taxin). That is surely a good rule for all matters of church life and worship. It applies also to the function of women in church service.
1 Corinthians 15