DIVISION IV. DISORDERS IN WORSHIP AND CHURCH LIFE, 11 14. The Ap.
returns to the internal affairs of the Church, which occupied him in
Div. I., dealing however not as at the outset with the relations of
the Cor [2013] Church to its ministry, but with the mutual relations
and behaviour of its members... [ Continue Reading ]
“Pursue love” follow intently this f1καθʼ ὑπερβολὴν
ὁδόν (1 Corinthians 12:31 _b_ : see note): διώκω (see
parls.: pr [2016] impr.) signifies to prosecute to its goal (1
Corinthians 13:13) a course on which one has entered. ζηλοῦτε
δὲ τὰ πνευματικά, “but (continue to) covet the
spiritual (gifts)”: P.... [ Continue Reading ]
§ 44. THE GIFTS OF TONGUES AND OF PROPHECY. The digression upon ἡ
ἀγάπη has not diverted us from the subject of this Div.; Love
has shown the way (1 Corinthians 12:31 _b_) in which all τὰ
πνευματικά (1 Corinthians 12:1; 1 Corinthians 14:1) are to
be sought, the animating principle and ulterior aim t... [ Continue Reading ]
The reason for preferring Prophecy, on the principles laid down, is
that one's fellows receive no benefit from the Tongues: except _God_,
“no one hears” the latter _i.e._ hears understandingly (_cf._
Ephesians 1:13; Ephesians 4:29, etc.). There was _sound_ enough in the
glossolalia (1 Corinthians 13... [ Continue Reading ]
“He that speaks with a tongue edifies himself, but he that
prophesies edifies a church (assembly)” not one but many persons,
not himself but a whole community. The impression made on the
γλωσσολαλῶν by his utterance, since it was delivered in a
rapture and without clear conception (1 Corinthians 14:... [ Continue Reading ]
Notwithstanding the above drawback, the Tongues are a real and
desirable charism; the better is preferred to _the good_ : “Yet I
would have you all speak with tongues, but rather that you might
prophesy.” μᾶλλον ἵνα προφητεύητε is repeated
from 1 Corinthians 14:1 : what the Ap. bids his readers pref... [ Continue Reading ]
What the Ap. has said touching the criterion of _edification_, he
applies to his own approaching visit (1 Corinthians 4:18 ff., 1
Corinthians 16:5 ff.): “But at the present time, brothers,”
νῦν δέ, _temporal_, as in 1 Corinthians 5:11, etc.; not
_logical_, as in 1 Corinthians 7:14; 1 Corinthians 13:... [ Continue Reading ]
Ὅμως τὰ ἄψυχα, “Quin et inanima” (Cv [2035]); as in
Galatians 3:15, the part [2036] emphasises the word immediately
following, not ψωνὴν διδόντα (“though giving sound”)
in contrast to ἐὰν διαστολὴν … μὴ δῷ (so
however Wr [2037], Gm [2038], Mr [2039], Sm [2040] : “yet unless
they give a distinction,... [ Continue Reading ]
§ 45. UTTERANCE USELESS WITHOUT CLEAR SENSE. P. has just asked what
the Cor [2034] would think of him, if in their present need he came
exhibiting his power as a speaker with Tongues, but without a word of
prophetic inspiration or wise teaching to offer. Such speech would be
a mockery to the hearers... [ Continue Reading ]
To the _pipe_ and _harp_, adornments of peace, P. adds for further
illustration (καὶ γάρ) the warlike _trumpet_. This ruder
instrument furnishes a stronger example: varied signals can be given
by its simple note, provided there is an understanding between
trumpeter and hearers; “unius tubæ cantus al... [ Continue Reading ]
enforces the twofold illustration of 1 Corinthians 14:7 f.: “So also
in your case (οὕτως καὶ ὑμεῖς), if through the tongue
you do not give a word of clear signification (εὔσημον
λόγον), how will that which is spoken be discerned?” εὔ -
σημος (from εὖ and σῦμα, _a sign_) implies a _meaning_ in
the wo... [ Continue Reading ]
Speaking of vocal utterance, the Ap. is reminded of the _multitude_ of
human dialects; this suggests a further proof of his contention, that
there must be a settled and well-observed connexion between sound and
sense. “Ever so many kinds of voices, it may chance, exist in the
world.” On εἰ τύχοι (_i... [ Continue Reading ]
“If then I know not the meaning of the voice” (τὴν
δύναμιν τῆς φωνῆς, _vim_ or _virtutem vocis_) for
every voice _has_ a meaning (1 Corinthians 14:10 _b_); on this very
possible hypothesis, “I shall be a barbarian to the speaker, and the
speaker a barbarian in relation to me” (ἐν ἐμοί, _cf._
Matthew... [ Continue Reading ]
οὕτως καὶ ὑμεῖς is parl [2063] to 1 Corinthians 14:9;
but the application is now turned into an exhortation. P. leaves the
last comparison to speak for itself, and hastens to enforce his
lesson: “So also with yourselves; since you are coveters of spirits
(ζηλωταί ἐστε πνευμάτων), seek that you may
a... [ Continue Reading ]
“Wherefore (since thus only can the γλώσσαις λαλῶν
edify the church) let him who speaks with a tongue pray that he may
interpret”: _cf._ 1 Corinthians 14:5. It appears that the speaker
with Tongues in some instances could recall, on recovery, what he had
uttered in his trance-ecstasy, so as to rende... [ Continue Reading ]
The Tongue has been marked out as an inferior charism, because it
_does not edify others_; it is less desirable also because _it does
not turn to account the man's own intelligence_ : “If I pray with a
tongue, my spirit prays, but my understanding (νοῦς) is
unfruitful”. The introductory γάρ (see txt... [ Continue Reading ]
§ 46. THE ΝΟΥΣ THE NEEDED ALLY OF THE ΠΝΕΥΜΑ. In § 44 the
Ap. has insisted on _edification_ as the end and mark of God's gifts
to His Church, and in § 45 on _intelligibility_ as a condition
necessary thereto. Now the faculty of intelligence is the νοῦς;
and we are thus brought to see that for a prof... [ Continue Reading ]
It is the part of _nous_ to share in and aid the exercises of _pneuma_
: “What is (the case) then? I will pray with the spirit; but I will
also pray with the understanding: I will sing with the spirit; but I
will also sing with the understanding”. τί οὖν ἐστιν;
“How then stands the matter?” (_Quid e... [ Continue Reading ]
“Since if thou bless (God) in spirit”: πνευματι,
anarthrous “in _spirit_ ” _only_ without understanding; _cf._
ἐὰν προσεύχ. γλώσσῃ, 1 Corinthians 14:14.
Εὐλογέω (_cf._ 1 Corinthians 10:16; Matthew 14:19) is used
elliptically, of _praise to God_, like εὐχαριστέω (1
Corinthians 14:17; 1 Corinthians 11... [ Continue Reading ]
“For thou indeed givest thanks well” admirably, finely
(καλῶς : _cf._ Luke 20:39; James 2:19): words _légèrement
ironiques_ (Gd [2102]). εὐχαριστεῖς = εὐλογεῖς
(16: see note, also on 1 Corinthians 1:4). ὁ ἕτερος, _i.e._,
the ἰδιώτης of 1 Corinthians 14:16 signifies, as in 1
Corinthians 6:6; 1 Corint... [ Continue Reading ]
Again (_cf._ 6, 1 Corinthians 4:6; 1 Corinthians 4:9) the Ap. uses
_himself_ for an instance in point. Even at Cor [2105], where this
charism was abundant, no one “speaks with tongues” (mark the pl
[2106] γλώσσαις) so largely as P. does on occasion; far from
thinking lightly of the gift, he “thanks... [ Continue Reading ]
P. has argued the superiority of intelligible speech, as a man of
practical sense; he finally appeals to the good sense of his readers:
“Brethren, be not children in mind” (see parls.) “in judgment”
(Ed [2114]), “the reasoning power on its reflective and
discriminating side” (El [2115]); φρένες diff... [ Continue Reading ]
This O.T. citation is adduced not by way of Scriptural proof, but in
solemn asseveration of what P. has intimated, to his readers'
surprise, respecting the inferiority of the Glossolalia; _cf._ the
manner of quotation in 1 Corinthians 1:19 1 Corinthians 2:9, 1
Corinthians 3:19. The passage of Isaiah... [ Continue Reading ]
§ 47. THE STRANGE TONGUES AN OCCASION OF UNBELIEF. The Ap. has
striven to wean the Cor [2122] from their childish admiration of the
Tongues by showing how unedifying they are in comparison with
Prophecy. The Scripture quoted to confirm his argument (1 Corinthians
14:21) ascribes to this kind of mani... [ Continue Reading ]
The real point of the above citation from Isaiah comes out in
ὥστε αἱ γλῶσσαι εἰς σημεῖόν κ. τ. λ.,
“And so the tongues are for a sign not to the believing, but to the
unbelievers” _sc_. to “those who will not hear,” who having
rejected other modes of instruction find their unbelief confirmed, and
e... [ Continue Reading ]
shows the disastrous impression which the exercise of the Tongues,
carried to its full extent, must make upon men outside a result that
follows (οὖν) from the aforesaid intention of the gift (1
Corinthians 14:22): “If then the entire Church should assemble
together and all should be speaking with to... [ Continue Reading ]
How diff [2136] (δέ) and how blessed the result, “if all should be
prophesying and there should enter some unbeliever or stranger to
Christianity (ἰδιώτης : see previous note), he is convicted by
all, he is searched by all, the secret things of his heart become
manifest; and so he will fall on his f... [ Continue Reading ]
τί οὖν ἐστίν (_cf._ 1 Corinthians 14:15), ἀδελφοί;
“How then stands the case, brothers?” οὖν is widely
resumptive, taking in the whole state of the Cor [2143] Church as now
reviewed, with esp. ref [2144] to its abundance of charisms, amongst
which Tongues and Prophecy are conspicuous; education must... [ Continue Reading ]
§ 48. SELF-CONTROL IN RELIGIOUS EXERCISES. The enquiry of the Cor
[2142] as to whether Tongues or Prophecy is the charism more to be
coveted is now disposed of. P. supplements his answer by giving in the
two last paragraphs of this chap. certain directions of a more general
bearing relative to the c... [ Continue Reading ]
The maxim πρὸς τ. οἰκοδομὴν κ. τ. λ. is applied to
Tongues and Prophecy, as the two main competing gifts: “Whether any
one speaks with a tongue (let them speak: _sc_. λαλείτωσαν)
to the number of two (κατὰ δύο), or at the most three” (at
one meeting) “fiat per binos, aut ad plurimum ternos” (Bz [215... [ Continue Reading ]
προφῆται δὲ δύο ἢ τρεῖς κ. τ. λ.: “But in
the case of prophets, let two or three speak, and let the others
discern” (_dijudicent_, Vg [2159]). In form this sentence varies
from the parl [2160] clause respecting the Tongues (1 Corinthians
14:27); see Wr [2161], p. 709, on the frequency of _oratio var... [ Continue Reading ]
By economy of time, every one who has the prophetic gift may exercise
it in turn; so the Church will enjoy, in variety of exhortation, the
full benefit of the powers of the Spirit conferred on all its members:
“For you can (in this way) all prophesy one by one (καθʼ ἕνα
: _singulatim_, Cv [2163]), i... [ Continue Reading ]
The maxim πνεύματα προφητῶν προφήταις
ὑποτάσσεται, is coupled by καὶ to 1 Corinthians 14:31
under the regimen of γάρ; it gives the _subjective_, as 1
Corinthians 14:31 the main _objective_, reason why the prophets should
submit to regulation. “How can I prophesy _to order_ ?” one of
them might ask;... [ Continue Reading ]
The apophthegm of 1 Corinthians 14:32 exemplifies the universal
principle of order in God's works; _cf._ the deduction drawn in 1
Corinthians 11:3. God's gift of the Spirit submits itself to the
receiver's will, through whose direction its exercise is brought into
regulated and edifying use: “For Go... [ Continue Reading ]
Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις
σιγάτωσαν : “Let women (Gr [2182] generic art [2183]) keep
silence in the church assemblies, for it is not allowed them to
speak”; _cf._ 1 Timothy 2:12, where the “speaking” of this
passage is defined as “teaching, or using authority over a man”.
The contradiction betw... [ Continue Reading ]
§ 49. FINAL INSTRUCTIONS ON CHURCH ORDER. In 1 Corinthians 14:34 ff.
P. returns to the matter which he first touched upon in reproving the
disorderly Church life at Cor [2180], _viz_., the irregular behaviour
of certain Christian women (1 Corinthians 11:2-16): there it was their
_dress_, now it is t... [ Continue Reading ]
εἰ δέ τι θέλουσιν μανθάνειν : “But if they
want to _learn_ something” if this is the motive that prompts them
to speak. This plea furnishes an excuse, consistent with the
submission enjoined, for women raising their voices in the Church
meetings; but even so P. deprecates the liberty. As between
μαν... [ Continue Reading ]
The Ap. adds the authority of Christian usage to that of natural
instinct (_cf._ the connexion of 1 Corinthians 10:14; 1 Corinthians
10:16), in a tone of indignant protest: “Or (is it) from _you_
(that) the word of God went out? or to _you only_ did it reach?”
_i.e._, “Neque primi, neque soli estis... [ Continue Reading ]
ἃ γράφω ὑμῖν, in the apodosis, includes, beside the last
particular (1 Corinthians 14:34 ff.), the other instructions of this
Ep.; προφήτης and πνευματικὸς in the protasis
recall esp. the directions of chh. 12 14: _cf._ 1 Corinthians 11:4; 1
Corinthians 12:1; 1 Corinthians 14:1. δοκεῖ, as in 1 Corin... [ Continue Reading ]
1 Corinthians 14:39-40 restate the advice of 1 Corinthians 14:1 in the
light of the subsequent discussion, moderating the Church's zeal for
demonstrative charisms by insisting on the seemliness and good order
which had been violated by their unrestrained exercise (1 Corinthians
14:26-33). “And so, m... [ Continue Reading ]