In the opening verse we have three ideas, viz. love as a virtue to be diligently sought and practised, spiritual gifts as objects worthy of desire, and prophesying as a gift among gifts to be especially prized. "Rather that ye may prophesy" is the formative thought of this chapter, and it must be kept in view by the reader, since it is explicit or implicit in every associated idea. But this leading thought is closely connected with the twelfth and thirteenth chapters, and this also must be considered by the reader. To understand the reasoning of the apostle in the fourteenth chapter and sympathize with the fervour of his exhortation in the "rather that ye may prophesy," remember that he is contemplating prophecy from the standpoint of love. How else, forsooth, could he regard it, either in the logic as bearing on intellect, or in the appeal as applied to experience, or in their united effect on Christian character? Prophecy, in the light here presented, is not simply a revelation of God's will and wisdom to others, but likewise a revelation of love as a conscious influence pervading, inspiring, controlling the soul of the prophet or teacher. It is a voice from God himself by the Spirit. It is a Divine voice, moreover, in tones and accents most truly, most thoroughly, human, became of tender sympathy with the needs of its fellow men and their dependence on it for guidance, help, furtherance, in the salvation of their souls. One of the aspects of love as the '"greatest" instantly comes before the eye Prophecy, in the case of the man so gifted, is an organ of his love, so that he teaches, not to enjoy the activity and brilliance of his intellect, or make in any way a demonstration of himself, but solely to benefit his fellows. Actuated wholly by brotherly sentiment, he comes down from the pedestal of complacent self regard, and values his endowment in the degree that he is able to take the common level, and thereby instruct and console his brethren. Why, then, should the argument in this chapter follow the eulogy on love so closely? One reason - the chief reason - we may suppose to be that the gift of "tongues" was overvalued, and, as a consequence, the capacity to teach was depreciated. Without disparaging the "tongues" when rightly used, St. Paul lays a very proper stress on teaching, and gives it the preference, on the ground that it allows a fuller, freer, more effective manifestation of love. "Now abideth faith, hope, love, these three; but the greatest of these is love. And so, too, now abide the "spiritual gifts," the gifts in general, "tongues" and "prophecy" m particular, but the "greatest of these" is "prophecy." The parallelism is complete. And how easily St. Paul glides from the chapter on love as the greatest among virtues to the chapter on teaching as the greatest among gifts! One would have supposed that, after such an effort of analytic and descriptive intellect and its interblending with emotional outgoings, there would be a rebound, a pause for nature to recover from an intense exertion; but this is not apparent. The strong man is still strong, the eye beams as brightly and the hand moves as firmly as before, and the eulogist of love passes into the eulogist of prophecy with no change other than that which the nature of the new topic necessitates. The argument in ver. 2 takes an antithetic form. There is speaking in an unknown tongue. The speech is not a communication of wisdom to others, but a mysterious activity that exalts the speaker above the ordinary sphere of self consciousness and is ecstatic. "No man understandeth him." There is the outward hearing on man's part, but no inward hearing. God is the only listener who comprehends him: "He speaketh... unto God;" "In the spirit he seeketh mysteries." The mysteries are things "which are hidden from the hearers, and sometimes also from the speaker himself" (Alford). Was language a sublimer function than we have comprehended? Are there uses of expressional power of which we know nothing? Are there utterances of intuition beyond our power to grasp? Is there some one vast generalization of speech as interiorily related to pure reason, under which, as fragmentary forms of embodied thought and as representations of the functional energies of the mental faculties, all the utilities of speech are classified? We cannot tell.
1. All we know is that the speaker here under notice speaks from his "spirit;" intellect, emotion, the entire nature, are simultaneously excited. Barriers between the faculties are broken down; speech is no longer merely philosophic, or poetic, or impassioned, but it is in some occult way the articulation of the spirit in its wholeness. No man ever said anything that he could look upon as the complete expression of himself. Before he utters his greatest thoughts, he is very hopeful of doing full justice to them; afterwards he is half abashed, deplores his shortcoming, and gazes with a feeling somewhat reproachful on the ideal that retreated afar. Now, in the instance St. Paul has in view, the speaker is under the perfected sway of his spirit, and he transcends the limits of habitual consciousness.
2. All we know is that this exceptional speaker utters "mysteries." And the "mysteries," out of whose deep solitudes the voice comes, remain mysteries; neither word nor tone, neither look nor gesture, gives any solution of the meaning. The secrets have taken on sound, but the sense is concealed, and the very sound is a deeper silence. And has not such silence its uses? Is it a mere image to the fancy that Milton gives when he so finely personifies Silence in paradise as pleased with the song of the "wakeful nightingale"? Or when Thomson breathes the invocation: "Come, then, expressive Silence, muse his praise"? And, in the present case, the sound falls back into silence, but, nevertheless, the "unknown tongue" is among "spiritual gifts," and fills its sphere in the spiritual economy of Christ's universe. What, then, is the object of St. Paul's argument? It is a question of, comparative worth, that he discusses. These Corinthians are fascinated by the tongues, and, in their passion for high excitements, have been led to exaggerate beyond bounds the ecstatic singularity of the "unknown tongue." This unhappy craving for morbid and tumultuous agitation, this delight in sensations and emotions, threatened the decay, ay, the destruction of spirituality. It was the spirit of man, indeed, but the spirit borrowing the impulses of the lower man, instead of holding itself aloof from a depraving alliance with ungoverned blood and nerves. The remedy of the evil was in a proper estimate of the gifts as relative to brotherhood and helpfulness of others. Therefore, "desire... rather that ye may prophesy." And wherefore? That ye may "speak unto men" with three ends in view, namely, edification, exhortation, comfort. To edify is to build up the whole framework of Christian character; to exhort is to incite to duty by timely, appropriate, and effectual motives; to comfort is to show tenderness of fellow feeling and be partners of the cares, burdens, and sorrows of others. What a blessed prerogative, to go forth from the isolations of intellect and from the selfish exclusiveness that our own anxieties and sufferings not infrequently bind upon us, and impart ourselves in large sympathies to such as in their weakness need our strength! "Himself;" there the benefit lies. Lifted to a lofty height, borne upward from one sublimity to another, rapt and entranced, it is still himself that is the party concerned. There may be quickening and ennobling; the immense realm within the soul, where the surprises of possible consciousness are dormant, may suddenly yield their resources and give the soul a new and astonishing sense of itself; yet, despite of all such results, it is himself, first and last. But he "that prophesieth edifieth the Church." A community gets the benefit, not the mere man "himself." Is St. Paul depreciating the speaking with tongues? Hear his hearty wish: "I would that ye all spake with tongues." In perfect consistency with this testimony to the worth of the tongues, he adds that he desires for them more ardently the gift of prophecy. Why this more fervent wish? Because the prophet or teacher is greater than the speaker with tongues not interpreted - greater because he builds up and inspirits and cheers his brethren more than the mystical speaker with "an unknown tongue;" greater because "it is more blessed to give than to receive" - L.
Else when thou shalt bless with the spirit how shall... the unlearned say Amen.
should be —
I.EARNEST — with the spirit.II.INTELLIGENT — So that all can understand.III.UNITED — all should say Amen.()
1. Are not only permissible but proper.2. Should be said, not shouted.
3. Should be simple, appropriate, intelligent, and heartfelt.
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In this we must keep in view —1. The glory of God.
2. The edification of others.
3. Our own responsibility.
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I. PUBLIC PRAYER MUST BE DILIGENTLY ATTENDED TO.II. IT MUST BE SERIOUSLY AND HEARTILY CONCURRED IN.
1. Saying amen, or joining in public prayer, includes our assent to the truths declared and acknowledged; and this with all suitable affections of mind. The Hebrew word "amen" signifies truth; and so expresseth an acknowledgment that what he had said was true. Thus Christ styleth Himself "the Amen, the faithful and true witness," and the promises of God are said to be "yea and amen"; all true, and certainly to be accomplished. Now this is applicable to the several parts of prayer which are not properly petitions; and you will best understand my meaning by a few illustrations. Suppose a minister to be adoring the perfections of God, acknowledging that He is the greatest and the best of beings, that He is perfectly good, long-suffering, merciful, and gracious, to this you are to say amen, that is, your hearts are to acknowledge with the highest veneration that it is true. Doth the minister acknowledge and celebrate the wonderful works of God, His creation and government of the world, and that glory is due to Him for these? You are to join in such acknowledgments; to confess and adore Him as the Creator, Governor, and Father of the universe. Again, is a minister expressing a thankful sense of God's favour and mercy to those whose devotion he leads? Is he praising God for our creation, preservation; for health, and peace, and comfort; for our temporal or spiritual blessings? You are to add amen to this.
2. Saying amen, or joining in prayer, includes our hearty consent to the several desires and requests which are expressed before God. Amen signifies, So be it! let it be so! this is what I earnestly desire. Doth the minister pray that God would be merciful to us and forgive us? You are to say amen; that is, "God be merciful to me, a sinner."
3. Through the whole of every public and social prayer we are to consider it as our own prayer.Reflections:
1. This condemns the practice of the Church of Rome in appointing that their public prayers should be in Latin, a language unknown to almost every one that attends upon them. It is impossible that the unlearned should join in such prayers and say amen to them with any devout concurrence.
2. How few are there in our assemblies that properly join in prayer? As Protestants, we have prayers in our native language. What careless airs, what lazy postures are seen in many! How few are there who show the proper marks of seriousness and reverence! and may we not fear that some of those few do not heartily join? Are they not like the statues, or images on monuments, in our ancient churches — in a praying posture indeed, with eyes and hands lifted up to heaven, but with hearts hard as stone, cold as marble?
3. How much do we need the assistance of the Holy Spirit, that our devotion may be pleasing to God and comfortable and edifying to ourselves!
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I thank God I speak with tongues more than ye all: Yet in the Church I had rather speak five words with my understanding... than ten thousand words in an unknown tongue
1. When more intelligible.2. When wisely spoken.
3. When calculated to benefit others.
4. When uttered in the spirit of love.
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I.ARE MATTERS OF THANKFULNESS TO GOD.II.SHOULD BE WISELY USED — not for display, but edification.III.SHOULD BE SUBSERVIENT TO LOVE.()
I. SEEKS — not to astonish, but teach.II. ACCOMPLISHES ITS OBJECT — not by learned disquisitions, but by making truth easy by means of a few and plain words.
III. FINDS GREATER SATISFACTION — in the profit of others, than in self display.
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People
Corinthians, PaulPlaces
CorinthTopics
Hearken, Hears, Howbeit, Indeed, Language, Makes, Mysteries, Saying, Secret, Secrets, Sense, Speak, Speaketh, Speaking, Speaks, Spirit, Talking, Tongue, Tongues, Truths, Understandeth, Understands, Unknown, Utters, YetOutline
1. Prophecy is commended,
2. and preferred before speaking in 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 rebuked.
34. Women in the churches.
Dictionary of Bible Themes
1 Corinthians 14:2 6694 mystery
8355 understanding
1 Corinthians 14:1-5
5832 desire
7968 spiritual gifts, nature of
8443 growth
1 Corinthians 14:1-20
5775 abuse
1 Corinthians 14:1-33
1444 revelation, NT
5110 Paul, teaching of
1 Corinthians 14:2-23
5193 tongue
Library
1 Corinthians xiv, 20
Brethren, be not children in understanding: howbeit, in malice be ye children, but in understanding be men. It would be going a great deal too far to say, that they who fulfilled the latter part of this command, were sure also to fulfil the former; that they who were men in understanding, were, therefore, likely to be children in malice. But the converse holds good, with remarkable certainty, that they who are children in understanding, are proportionally apt to be men in malice: that is, in proportion …
Thomas Arnold—The Christian LifeGunsaulus -- the Bible Vs. Infidelity
Frank Wakely Gunsaulus was born at Chesterville, Ohio, in 1856. He graduated from Ohio Wesleyan University in 1875. For some years he was pastor of Plymouth Church, Chicago, and since 1899 pastor of Central Church, Chicago. He is also president of the Armour Institute of Technology. He is a fascinating speaker, having a clear, resonant voice, and a dignified presence. His mind is a storehouse of the best literature, and his English style is noteworthy for its purity and richness. He is the author …
Various—The World's Great Sermons, Volume 10
Here is the Sum of My Examination Before Justice Keelin, Justice Chester, Justice Blundale, Justice Beecher, Justice Snagg, Etc.
After I had lain in prison above seven weeks, the quarter-sessions were to be kept in Bedford, for the county thereof, unto which I was to be brought; and when my jailor had set me before those justices, there was a bill of indictment preferred against me. The extent thereof was as followeth: That John Bunyan, of the town of Bedford, labourer, being a person of such and such conditions, he hath (since such a time) devilishly and perniciously abstained from coming to church to hear Divine service, …
John Bunyan—Grace Abounding to the Chief of Sinners
The Substance of Some Discourse had Between the Clerk of the Peace and Myself; when He came to Admonish Me, According to the Tenor of that Law, by which I was in Prison.
When I had lain in prison other twelve weeks, and now not knowing what they intended to do with me, upon the third of April 1661, comes Mr Cobb unto me (as he told me), being sent by the justices to admonish me; and demand of me submittance to the church of England, etc. The extent of our discourse was as followeth. Cobb. When he was come into the house he sent for me out of my chamber; who, when I was come unto him, he said, Neighbour Bunyan, how do you do? Bun. I thank you, Sir, said I, very …
John Bunyan—Grace Abounding to the Chief of Sinners
Things to be Meditated on as Thou Goest to the Church.
1. That thou art going to the court of the Lord, and to speak with the great God by prayer; and to hear his majesty speak unto thee by his word; and to receive his blessing on thy soul, and thy honest labour, in the six days past. 2. Say with thyself by the way--"As the hart brayeth for the rivers of water, so panteth my soul after thee, O God. My soul thirsteth for God, even for the living God: When shall I come and appear before the presence of God? For a day in thy courts is better than a thousand …
Lewis Bayly—The Practice of Piety
The Miracle of Tongues.
"If any man speak in an (unknown) tongue, . . . let one interpret. But if there be no interpreter, let him speak to himself, and to God."-- 1 Cor. xiv. 27, 28. The third sign following the outpouring of the Holy Spirit consisted in extraordinary sounds that proceeded from the lips of the apostles--sounds foreign to the Aramaic tongue, never before heard from their lips. These sounds affected the multitude in different ways: some called them babblings of inebriated men; others heard in them the great …
Abraham Kuyper—The Work of the Holy Spirit
The Second Wall.
The second wall is even more tottering and weak: that they alone pretend to be considered masters of the Scriptures; although they learn nothing of them all their life, they assume authority, and juggle before us with impudent words, saying that the Pope cannot err in matters of faith, whether he be evil or good; albeit they cannot prove it by a single letter. That is why the canon law contains so many heretical and unchristian, nay, unnatural laws; but of these we need not speak now. For whereas …
Martin Luther—First Principles of the Reformation
Luther's First Preface.
To the "Geystliche Gsangbuechlin, Erstlich zu Wittenberg, und volgend durch Peter schoeffern getruckt, im jar m. d. xxv. Autore Ioanne Walthero." That it is good, and pleasing to God, for us to sing spiritual songs is, I think, a truth whereof no Christian can be ignorant; since not only the example of the prophets and kings of the Old Testament (who praised God with singing and music, poesy and all kind of stringed instruments) but also the like practice of all Christendom from the beginning, …
Leonard Woolsey Bacon—The Hymns of Martin Luther
Women are not Permitted to Speak at the Time of the Divine Liturgy...
Women are not permitted to speak at the time of the Divine Liturgy; but, according to the word of Paul the Apostle, "let them be silent. For it is not permitted to them to speak, but to be in subjection, as the law also saith. But if they wish to learn anything let them ask their own husbands at home." Notes. Ancient Epitome of Canon LXX. Women are not permitted to speak in church. "Let your women keep silence in the churches; for it is not permitted unto them to speak," is the passage referred …
Philip Schaff—The Seven Ecumenical Councils
Eighteenth Day for Peace
WHAT TO PRAY.--For Peace "I exhort therefore, first of all, that supplication be made for kings and all that are in high places; that we may lead a tranquil and quiet life in all godliness and gravity. For this is good and acceptable in the sight of God our Saviour."--1 TIM. ii"He maketh wars to cease to the end of the earth."--PS. xlvi. 9. What a terrible sight!--the military armaments in which the nations find their pride. What a terrible thought!--the evil passions that may at any moment bring …
Andrew Murray—The Ministry of Intercession
Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the …
Lewis Bayly—The Practice of Piety
Of Deeper Matters, and God's Hidden Judgments which are not to be Inquired Into
"My Son, beware thou dispute not of high matters and of the hidden judgments of God; why this man is thus left, and that man is taken into so great favour; why also this man is so greatly afflicted, and that so highly exalted. These things pass all man's power of judging, neither may any reasoning or disputation have power to search out the divine judgments. When therefore the enemy suggesteth these things to thee, or when any curious people ask such questions, answer with that word of the Prophet, …
Thomas A Kempis—Imitation of Christ
From his Entrance on the Ministry in 1815, to his Commission to Reside in Germany in 1820
1815.--After the long season of depression through which John Yeardley passed, as described in the last chapter, the new year of 1815 dawned with brightness upon his mind. He now at length saw his spiritual bonds loosed; and the extracts which follow describe his first offerings in the ministry in a simple and affecting manner. 1 mo. 5.--The subject of the prophet's going down to the potter's house opened so clearly on my mind in meeting this morning that I thought I could almost have publicly …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel
The Preacher as a Christian.
In the last lecture I spoke of St. Paul as a Man, showing how remarkable were his endowments and acquirements, and how these told in his apostolic career. But it was not through these that he was what he was. Great as were the gifts bestowed on him by nature and cultivated by education, they were utterly inadequate to produce a character and a career like his. It was what Christianity added to these that made him St. Paul. It is right enough that we should now recognise the importance of his natural …
James Stalker—The Preacher and His Models
Fifteenth Day. The Holy Spirit.
But this spake He of the Spirit, which they that believed on Him were to receive: for the Holy Spirit was not yet: because Jesus was not yet glorified.'--John vii. 39. 'The Comforter, even the Holy Spirit, whom the Father will send in my name, He shall teach you all things.'--John xiv. 26. 'God chose you to salvation in sanctification of the Spirit, and belief of the truth.'--2 Thess. ii. 13. (See 1 Pet. i. 2.) It has sometimes been said, that while the Holiness of God stands out more prominently …
Andrew Murray—Holy in Christ
Ten Reasons Demonstrating the Commandment of the Sabbath to be Moral.
1. Because all the reasons of this commandment are moral and perpetual; and God has bound us to the obedience of this commandment with more forcible reasons than to any of the rest--First, because he foresaw that irreligious men would either more carelessly neglect, or more boldly break this commandment than any other; secondly, because that in the practice of this commandment the keeping of all the other consists; which makes God so often complain that all his worship is neglected or overthrown, …
Lewis Bayly—The Practice of Piety
Spiritual Gifts.
"But desire earnestly the greater gifts. And a still more excellent way show I unto you." --1 Cor. xii. 31 (R.V.). The charismata or spiritual gifts are the divinely ordained means and powers whereby the King enables His Church to perform its task on the earth. The Church has a calling in the world. It is being violently attacked not only by the powers of this world, but much more by the invisible powers of Satan. No rest is allowed. Denying that Christ has conquered, Satan believes that the time …
Abraham Kuyper—The Work of the Holy Spirit
Meditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much …
Lewis Bayly—The Practice of Piety
That the Unskilful Venture not to Approach an Office of Authority.
No one presumes to teach an art till he has first, with intent meditation, learnt it. What rashness is it, then, for the unskilful to assume pastoral authority, since the government of souls is the art of arts! For who can be ignorant that the sores of the thoughts of men are more occult than the sores of the bowels? And yet how often do men who have no knowledge whatever of spiritual precepts fearlessly profess themselves physicians of the heart, though those who are ignorant of the effect of …
Leo the Great—Writings of Leo the Great
The Holy Spirit Guiding the Believer into a Life as a Son.
The Apostle Paul writes in Rom. viii. 14, R. V., "For as many as are led by the Spirit of God, these are the sons of God." In this passage we see the Holy Spirit taking the conduct of the believer's life. A true Christian life is a personally conducted life, conducted at every turn by a Divine Person. It is the believer's privilege to be absolutely set free from all care and worry and anxiety as to the decisions which we must make at any turn of life. The Holy Spirit undertakes all that responsibility …
R. A. Torrey—The Person and Work of The Holy Spirit
Peace
Grace unto you and peace be multiplied. I Pet 1:1. Having spoken of the first fruit of sanctification, assurance, I proceed to the second, viz., Peace, Peace be multiplied:' What are the several species or kinds of Peace? Peace, in Scripture, is compared to a river which parts itself into two silver streams. Isa 66:12. I. There is an external peace, and that is, (1.) (Economical, or peace in a family. (2.) Political, or peace in the state. Peace is the nurse of plenty. He maketh peace in thy borders, …
Thomas Watson—A Body of Divinity
The Necessity of Regeneration, Argued from the Immutable Constitution of God.
John III. 3. John III. 3. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. WHILE the ministers of Christ are discoursing of such a subject, as I have before me in the course of these Lectures, and particularly in this branch of them which I am now entering upon, we may surely, with the utmost reason, address our hearers in those words of Moses to Israel, in the conclusion of his dying discourse: Set your hearts unto all …
Philip Doddridge—Practical Discourses on Regeneration
The Christian Prayer
Scripture references: Matthew 6:5-15; Luke 11:1-13; John 17; Matthew 26:41; Mark 11:24,25; Luke 6:12,28; 9:29; 1 Thessalonians 5:17,25; 1 Corinthians 14:13,15; Psalm 19:14; 50:15, Matthew 7:7; 1 Timothy 2:1; Ephesians 3:20,21; John 16:23; 14:14; James 5:16. THE PROVINCE OF PRAYER Definition.--Prayer is the communion of man with God. It is not first of all the means of getting something from God, but the realization of Him in the soul. "Seek ye first the Kingdom of God and His righteousness" (Matthew …
Henry T. Sell—Studies in the Life of the Christian
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