Bible Commentaries
Robertson's Word Pictures in the New Testament
1 Corinthians 14
Follow after love (διωκετε την αγαπην — diōkete tēn agapēn). As if a veritable chase. Paul comes back to the idea in 1 Corinthians 12:31 (same use of ζηλουτε — zēloute) and proves the superiority of prophecy to the other spiritual gifts not counting faith, hope, love of 1 Corinthians 13:13.
But rather that ye may prophesy (μαλλον δε ινα προπητευητε — mallon de hina prophēteuēte). Distinct aim in view as in 1 Corinthians 14:5. Old verb from προπητης — prophētēs common in N.T. Present subjunctive, “that ye may keep on prophesying.”
For no man understandeth (ουδεις γαρ ακουει — oudeis gar akouei). Literally, hears, gets the sense, understands. Verb ακουω — akouō used either of hearing the sound only or getting the idea (cf. Acts 9:7; Acts 22:9).
Mysteries (μυστηρια — mustēria). Unexplained mysteries (1 Corinthians 2:7).
Edification (οικοδομην — oikodomēn). Building up.
Comfort (παρακλησιν — paraklēsin). Encouragement, calling to one‘s side.
Consolation (παραμυτιαν — paramuthian). Old word (from παρα μυτοσ παραμυτεομαι — paraπαραμυτιον — muthosπαρακλησις — paramutheomai 1 Thessalonians 2:12 which see, a stimulating word), nowhere else in N.T., but paramuthion in Philemon 2:1 with paraklēsis as here. Edification, cheer, incentive in these words.
The church (εκκλησιαν — ekklēsian). No article, literally, “a church” (local use). Not η εκκλησια — hē ekklēsia f0).
Except he interpret (εκτος ει μη διερμηνευηι — ektos ei mē diermēneuēi). Pleonastic combination of εκτος — ektos (preposition except) and ει μη — ei mē (if not, unless) as in 1 Corinthians 15:2; 1 Timothy 5:19. For use of ει — ei with subjunctive rather than εαν — ean see note on Philemon 3:12 (common enough in the Koiné, Robertson, Grammar, pp. 1017f., condition of third class). On the verb see 1 Corinthians 12:30; Luke 24:27; Acts 9:36.
Receive (λαβηι — labēi). Second aorist (ingressive) active subjunctive of λαμβανω — lambanō may get edification.
If I come (εαν ελτω — ean elthō). Third class condition, supposable case (aorist subjunctive).
What shall I profit you (τι υμας ωπελησω — ti humas ōphelēsō). Two accusatives with this verb (see note on 1 Corinthians 13:3).
Unless I speak (εαν μη λαλησω — ean mē lalēsō). Second condition (also third class) with the one conclusion (cf. 1 Timothy 2:5).
Things without life (απσυχα — apsucha). Without a soul (α — a privative, πσυχη — psuchē) or life. Old word only here in N.T.
Pipe (αυλος — aulos). Old word (from αω αυω — aōκιταρα — auō to blow), only here in N.T.
Harp (εαν διαστολην τοις πτογγοις μη δωι — kithara). Old word. Stringed instrument as pipe, a wind instrument.
If they give not a distinction in the sounds (δωι — ean diastolēn tois phthoggois mē dōi). Third class condition with second aorist active subjunctive διδωμι — dōi from διαστελλω — didōmi Common word in late Greek for difference (Πτογγος — diastellō to send apart). In N.T. only here and Romans 3:22; Romans 10:12. πτεγγομαι — Phthoggos old word (from phtheggomai) for musical sounds vocal or instrumental. In N.T. only here and Romans 10:18.
An uncertain voice (αδηλον πωνην — adēlon phōnēn). Old adjective (α — a privative, δηλος — dēlos manifest). In N.T. only here and Luke 11:44. Military trumpet (σαλπιγχ — salpigx) is louder than pipe or harp.
Shall prepare himself (παρασκευασεται — paraskeuasetai). Direct middle future indicative of παρασκευαζω — paraskeuazō old verb, in N.T. only here, 2 Corinthians 9:2.; Acts 10:10. From παρα σκευη — paraskeuē (preparation).
Unless ye utter speech easy to be understood (εαν μη ευσημον λογον δωτε — ean mē eusēmon logon dōte). Condition of third class again (εαν — ean and aorist subjunctive). Ευσημον — Eusēmon (ευ — eu well, σημα — sēma 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 (εσεστε εις αερα λαλουντες — esesthe eis aera lalountes). Periphrastic future indicative (linear action). Cf. αερα δερων — aera derōn (beating the air) in 1 Corinthians 9:26. Cf. our talking to the wind. This was before the days of radio.
It may be (ει τυχοι — ei tuchoi). Condition of fourth class (ει — ei and aorist optative of τυγχανω — tugchanō), if it should happen. Common enough idiom. Cf. τυχον — tuchon in 1 Corinthians 16:6.
Without signification (απωνον — aphōnon). Old adjective (α — a privative and πωνη — phōnē). Without the faculty of speech (1 Corinthians 12:2; Acts 8:32; 2 Peter 2:16).
The meaning of the voice (την δυναμιν της πωνης — tēn dunamin tēs phōnēs). The power (force) of the voice.
A barbarian (βαρβαρος — barbaros). Jargon, βαρβαρ — baṙbar The Egyptians called all βαρβαρους — 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 (εν εμοι — en emoi). In my case, almost like a dative.
Zealous of spiritual gifts (ζηλωται πνευματων — zēlōtai pneumatōn). Zealots for spirits. So it looked.
That ye may abound (ινα περισσευητε — hina perisseuēte). Purpose clause with the object by prolepsis stated beforehand “for the edification of the church.”
Let him pray that he may interpret (προσευχεστω ινα διερμηνευηι — proseuchesthō hina diermēneuēi). Else he had better cease talking in a tongue.
But my understanding is unfruitful (ο δε νους μου ακαρπος — ho de nous mou akarpos). My intellect (νους — nous) gets no benefit (ακαρπος — akarpos without fruit) from rhapsodical praying that may even move my spirit (πνευμα — pneuma).
With the understanding also (και τωι νο — kai tōi no). Instrumental case of νους — 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 (πσαλω δε και τωι νο — psalō de kai tōi 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. Πσαλλω — Psallō originally meant to play on strings, then to sing with an accompaniment (Ephesians 5:19), and here apparently to sing without regard to an instrument.
Else if thou bless with the spirit (επει εαν ευλογηις εν πνευματι — epei ean eulogēis en pneumati). Third class condition. He means that, if one is praying and praising God (1 Corinthians 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 (Nehemiah 5:13; Nehemiah 8:6; 1 Chronicles 16:36; Psalm 106:48).
He that filleth the place of the unlearned (ο αναπληρων τον τοπον του ιδιωτου — ho anaplērōn ton topon tou idiōtou). Not a special part of the room, but the position of the ιδιωτου — idiōtou (from ιδιος — idios one‘s own), common from Herodotus for private person (Acts 4:13), unskilled (2 Corinthians 11:6), uninitiated (unlearned) in the gift of tongues as here and 1 Corinthians 14:23.
At thy giving of thanks (επι τηι σηι ευχαριστιαι — epi tēi sēi eucharistiāi). Just the prayer, not the Eucharist or the Lord‘s Supper, as is plain from 1 Corinthians 14:17.
More than you all (παντων υμων μαλλον — pantōn humōn mallon). Ablative case after μαλλον — mallon Astonishing claim by Paul that doubtless had a fine effect.
Howbeit in church (αλλα εν εκκλησιαι — alla en ekklēsiāi). Private ecstasy is one thing (cf. 2 Corinthians 12:1-9) but not in church worship.
That I may instruct (ινα κατηχησω — hina katēchēsō). Final clause with ινα — hina For the rare verb κατηχεω — katēcheō see note on Luke 1:4 and note on Acts 18:25.
Be not children in mind (μη παιδια γινεστε ταις πρεσιν — mē paidia ginesthe tais phresin). “Cease becoming children in your intellects,” as some of them evidently were. Cf. Hebrews 5:11-14 for a like complaint of intellectual dulness for being old babies.
In malice be ye babes (τηι κακιαι νηπιαζετε — tēi kakiāi nēpiazete).
Be men (τελειοι γινεστε — teleioi ginesthe). Keep on becoming adults in your minds. A noble and a needed command, pertinent today.
In the law it is written (εν τωι νομωι γεγραπται — en tōi nomōi gegraptai). Isaiah 28:11. Freely quoted.
For a sign (εις σημειον — eis sēmeion). Like the Hebrew and occasional Koiné{[28928]}š idiom also.
Will they not say that ye are mad? (ουκ ερουσιν οτι μαινεστε — ouk erousin hoti mainesthė). These unbelievers unacquainted (ιδιωται — idiōtai) with Christianity will say that the Christians are raving mad (see note on Acts 12:15 and see note on Acts 26:24). They will seem like a congregation of lunatics.
He is reproved by all (ελεγχεται υπο παντων — elegchetai hupo pantōn). Old word for strong proof, is undergoing conviction.
Is judged (ανακρινεται — anakrinetai). Is tested. Cf. 1 Corinthians 2:15; 1 Corinthians 4:3.
That God is among you indeed (οτι οντως εν υμιν εστιν — hoti ontōs en humin estin). Recitative οτι — hoti and direct quotation from Isaiah 45:15 (Hebrew rather than the lxx). “Really (οντως — ontōs Luke 24:34) God is in you.”
When ye come together (οταν συνερχηστε — hotan sunerchēsthe). Present middle subjunctive, repetition, whenever ye come together, in contrast with special case (εαν συνελτηι — ean sunelthēi second aorist subjunctive) in 1 Corinthians 14:23.
By two (κατα δυο — kata duo). According to two, ratio.
Or at most (η το πλειστον — ē to pleiston). Adverbial accusative, “or at the most.”
Three (τρεις — treis). Κατα — Kata to be repeated.
And that in turn (και ανα μερος — kai ana meros). One at a time and not over three in all.
But if there be no interpreter (εαν δε μη ηι διερμηνευτης — ean de mē ēi diermēneutēs). Third class condition. Earliest known instance and possibly made by Paul from verb in 1 Corinthians 14:27. Reappears in Byzantine grammarians.
Keep silence in church (σιγατω εν εκκλησιαι — sigatō en ekklēsiāi). Linear action (present active imperative). He is not even to speak in a tongue once. He can indulge his private ecstasy with God.
By two or three (δυο η τρεις — duo ē treis). No κατα — kata here as in 1 Corinthians 14:27. Let two or three prophets speak.
Let the others discern (οι αλλοι διακρινετωσαν — hoi alloi diakrinetōsan). Whether what is said is really of the Spirit. Cf. 1 Corinthians 12:10 διακρισεις πνευματων — diakriseis pneumatōn f0).
Let the first keep silence (ο πρωτος σιγατω — ho prōtos sigatō). To give the next one a chance.
The spirits of the prophets are subject to the prophets (πνευματα προπητων προπηταις υποτασσεται — pneumata prophētōn prophētais hupotassetai). A principle that some had forgotten.
Not of confusion (ουκαταστασιας — ou̇̇katastasias). God is not a God of disorder, but of peace. We need this reminder today.
As in all the churches of the saints (ως εν πασαις ταις εκκλησιαις των αγιων — hōs en pasais tais ekklēsiais tōn hagiōn). Orderly reverence is a mark of the churches. This is a proper conclusion of his argument as in 1 Corinthians 11:16.
Keep silence in the churches (εν ταις εκκλησιαις σιγατωσαν — en tais ekklēsiais sigatōsan). The same verb used about the disorders caused by speakers in tongues (1 Corinthians 14:28) and prophets (1 Corinthians 14:30). For some reason some of the women were creating disturbance in the public worship by their dress (1 Corinthians 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 (λαλειν — lalein) nor even to ask questions. They are to do that at home (εν οικωι — en oikōi). He calls it a shame (αισχρον — aischron) as in 1 Corinthians 11:6 (cf. Ephesians 5:12; Titus 1:11). Certainly women are still in subjection (υποτασσεστωσαν — hupotassesthōsan) to their husbands (or ought to be). But somehow modern Christians have concluded that Paul‘s commands on this subject, even 1 Timothy 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.
The commandment of the Lord (Κυριου εντολη — Kuriou entolē). 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.
Decently and in order (ευσχημονως και κατα ταχιν — euschēmonōs kai 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.
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