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 ]