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1 Corinthians 14:15
Verse
Context
Prophecy and Tongues
14For if I pray in a tongue, my spirit prays, but my mind is unfruitful.15What then shall I do? I will pray with my spirit, but I will also pray with my mind. I will sing with my spirit, but I will also sing with my mind. 16Otherwise, if you speak a blessing in spirit, how can someone who is uninstructed say “Amen” to your thanksgiving, since he does not know what you are saying?
Sermons






Summary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
What is it then?--What is my determination thereupon? and--rather as Greek, "but"; I will not only pray with my spirit, which (Co1 14:14) might leave the understanding unedified, BUT with the understanding also [ALFORD and ELLICOTT]. pray with the understanding also--and, by inference, I will keep silence altogether if I cannot pray with the understanding (so as to make myself understood by others). A prescient warning, mutatis mutandis, against the Roman and Greek practice of keeping liturgies in dead languages, which long since have become unintelligible to the masses; though their forefathers spoke them at a time when those liturgies were framed for general use.
John Gill Bible Commentary
What is it then?.... A Talmudic way of speaking, and answers to often used when a difficulty arises in any case, then the question is, "what is it then?" what is to be done? what is most prudent, advisable, and eligible? what is proper to be determined and resolved on in such a case? the same with "what then is to be said?" used by Philo the Jew (b): as here, shall I not pray with the Spirit at all, because my understanding, or that which I understand, is of no use to others, being not understood by them? shall I entirely neglect, lay aside, and make no use of the extraordinary gift of the Spirit, bestowed upon me on this account? no: I will pray with the Spirit; meaning not with the human breath, or spirit only, vocally, with an articulate voice, and distinct sounds, so as to he understood; nor with his own spirit, or in a spiritual way, with a spirit of devotion and fervency, with his whole heart and soul engaged in such service, though this is necessary to it; nor with the common and ordinary assistance of the Spirit of God, though without this prayer cannot be performed aright, with faith and fervency, freedom and boldness; but with the extraordinary gift of the Spirit, so as to pray in an extraordinary manner, with divers tongues, in an unknown language; this, as the apostle was capable of, he determined to use at proper times, and on proper occasions: but then he also resolves, and I will pray with the understanding also; not merely so as to understand himself, or with an understanding enlightened by the Spirit of God; with a spiritual experimental understanding of things, so as to know the object of prayer, the way of access to him, the need of the Spirit's influence, his own wants and necessities, and that he shall have the petitions he asks in faith, according to the will of God, all which is very requisite in prayer; but so as to be understood by others: his sense is, that though on some occasions he might choose to make use of his extraordinary gift, yet he would also pray in a language, in which he might be understood by the people; that so they might be able to join with him, and receive some fruit and advantage thereby; and that their souls might be refreshed, as well as his: I will sing with the Spirit; meaning also not with the spirit, or breath, singing vocally only; nor with his own Spirit, with his heart engaged in the work, with grace in it, in the lively exercise of faith, hope, and love, with much spiritual light, knowledge, experience, and judgment, which are very necessary to the due discharge of this duty; nor merely with the ordinary aid of the Spirit of God, which yet is greatly needful to excite attention, assist meditation, enlighten the understanding, raise the affections, strengthen faith, and make a comfortable application of what is sung; but as before, with the extraordinary gift of the Spirit, by which the apostle was capable of delivering out a psalm, or hymn, extempore, and that in an unknown tongue: but then he also determines, I will sing with the understanding also; not to his own understanding, or by or with the understanding of what is sung, though that is absolutely needful; but to the understanding of others, and in a language also which may be understood by others, and in which they could join with him in that service: perhaps the apostle may have some respect to the title of some of David's psalms, "Maschil", which signifies "causing to understand". (b) Leg. Alleg. l. 1. p. 48.
Matthew Henry Bible Commentary
The apostle here sums up the argument hitherto, and, I. Directs them how they should sing and pray in public (Co1 14:15): What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, etc. He does not forbid their praying or singing under a divine afflatus, or when they were inspired for this purpose, or had such a spiritual gift communicated to them; but he would have them perform both so as to be understood by others, that others might join with them. Note, Public worship should be performed so as to be understood. II. He enforces the argument with several reasons. 1. That otherwise the unlearned could not say Amen to their prayers or thanksgivings, could not join in the worship, for they did not understand it, Co1 14:16. He who fills up or occupies the place of the unlearned, that is, as the ancients interpret it, the body of the people, who, in most Christian assemblies, are illiterate; how should they say Amen to prayers in an unknown tongue? How should they declare their consent and concurrence? This is saying Amen, So be it. God grant the thing we have requested; or, We join in the confession that has been made of sin, and in the acknowledgment that has been made of divine mercies and favours. This is the import of saying Amen. All should say Amen inwardly; and it is not improper to testify this inward concurrence in public prayers and devotions, by an audible Amen. The ancient Christians said Amen aloud. Vide Just. Mart. apol. 2. prop fin. Now, how should the people say Amen to what they did not understand? Note, There can be no concurrence in those prayers that are not understood. The intention of public devotions is therefore entirely destroyed if they are performed in an unknown tongue. He who performs may pray well, and give thanks well, but not in that time and place, because others are not, cannot be, edified (Co1 14:17) by what they understand not. 2. He alleges his own example, to make the greater impression, concerning which observe, (1.) That he did not come behind any of them in this spiritual gift: "I thank my God, I speak with tongues more than you all (Co1 14:18); not only more than any single person among you, but more than all together." It was not envy at their better furniture that made Paul depreciate what they so highly valued and so much vaunted of; he surpassed them all in this very gift of tongues, and did not vilify their gift because he had it not. This spirit of envy is too common in the world. But the apostle took care to guard against this misconstruction of his purpose, by letting them know there was more ground for them to envy him upon this head than for him to envy them. Note, When we beat down men's unreasonable value for themselves, or any of their possessions or attainments, we should let them see, if possible, that this does not proceed from an envious and grudging spirit. We miss our aim if they can fairly give our conduct this invidious turn. Paul could not be justly censured, nor suspected for any such principle in this whole argument. He spoke more language than they all. Yet, (2.) He had rather speak five words with understanding, that is, so as to be understood, and instruct and edify others, than ten thousand words in an unknown tongue, Co1 14:19. He was so far from valuing himself upon talking languages, or making ostentation of his talents of this kind, that he had rather speak five intelligible words, to benefit others, than make a thousand, ten thousand fine discourses, that would do no one else any good, because they did not understand them. Note, A truly Christian minister will value himself much more upon doing the least spiritual good to men's souls than upon procuring the greatest applause and commendation to himself. This is true grandeur and nobleness of spirit; it is acting up to his character; it is approving himself the servant of Christ, and not a vassal to his own pride and vanity. 3. He adds a plain intimation that the fondness then discovered for this gift was but too plain an indication of the immaturity of their judgment: Brethren, be not children in understanding; in malice be you children, but in understanding be men, Co1 14:20. Children are apt to be struck with novelty and strange appearances. They are taken with an outward show, without enquiring into the true nature and worth of things. Do not you act like them, and prefer noise and show to worth and substance; show a greater ripeness of judgment, and act a more manly part; be like children in nothing but an innocent and inoffensive disposition. A double rebuke is couched in this passage, both of their pride upon account of their gifts, and their arrogance and haughtiness towards each other, and the contests and quarrels proceeding from them. Note, Christians should be harmless and inoffensive as children, void of all guile and malice; but should have wisdom and knowledge that are ripe and mature. They should not be unskilful in the word of righteousness (Heb 5:13), though they should be unskilful in all the arts of mischief.
Tyndale Open Study Notes
14:15-17 It is preferable both to worship in the spirit and to use words I understand in worship and ministry because public worship should always bless both God and others. Speaking in tongues without interpretation, though it gives glory to God and edification to the speaker (14:4), fails to benefit others who are present. • praise God along with you (literally say “amen” to your thanksgiving): Amen was the traditional congregational response to a prayer.
1 Corinthians 14:15
Prophecy and Tongues
14For if I pray in a tongue, my spirit prays, but my mind is unfruitful.15What then shall I do? I will pray with my spirit, but I will also pray with my mind. I will sing with my spirit, but I will also sing with my mind. 16Otherwise, if you speak a blessing in spirit, how can someone who is uninstructed say “Amen” to your thanksgiving, since he does not know what you are saying?
- Scripture
- Sermons
- Commentary
Ephraim Is a Cake Not Turned
By Stephen Kaung1.1K59:502SA 6:22PSA 36:9HOS 7:8MAT 2:5MAT 22:291CO 14:152CO 5:13In this sermon, the speaker emphasizes the importance of maintaining a balance between life and knowledge. He warns against being extreme in either direction, as it can lead to negative consequences. The speaker uses various illustrations, such as the story of the seducer in Matthew 22, to highlight the significance of knowing the Scriptures and the power of God. He also cautions against being self-important and critical, and emphasizes the need for knowledge to be balanced with life. Additionally, the speaker encourages listeners to be open and flexible to what God may lead them to next, rather than restricting the Lord's work in their lives.
Process of Becoming a Bride - Part 3
By Hattie Hammond1.0K1:27:23Bride Of ChristGEN 22:2MAT 6:33JHN 4:24ACT 1:3ROM 12:11CO 14:15HEB 13:15In this sermon, the speaker emphasizes the importance of surrendering to God's will. They acknowledge that even after battling, fasting, and commanding, the ultimate prayer should be for God's will to be done. The speaker shares a story of a woman who came to their meeting and was miraculously healed by God. They also discuss the significance of approaching God with humility and reverence, highlighting the disciples' awe at hearing Jesus pray. The speaker criticizes the idea of treating God like a vending machine, where one can obtain power through specific actions. They conclude by sharing their personal experience of facing trials and challenges as a preacher, but remaining committed to God's calling.
The New Testament Church
By Stan Ford67243:01MAT 6:33LUK 8:11ACT 4:131CO 14:15EPH 4:11In this sermon, the preacher discusses the parable of the sower from the eighth chapter of Luke. He emphasizes the importance of recognizing our need for a Savior and how God has provided Jesus Christ as that Savior. The preacher then focuses on the four different outcomes of the seed in the parable: stolen seed, starved seed, seed among thorns, and seed on good soil. He explains how these outcomes represent different responses to the Word of God and challenges the listeners to bring forth fruit with patience. The sermon concludes with the reminder that the seed in the parable represents the Word of God, and the preacher encourages the audience to embrace the challenge of the gospel of Jesus Christ.
The Holy Spirit and Prophecy
By Stewart Ruch15730:34Holy SpiritJHN 3:161CO 13:121CO 14:81CO 14:121CO 14:15In this sermon, the speaker shares two personal experiences related to the prophetic ministry. The first experience involves a woman named Joanna who unexpectedly starts speaking in tongues during a meeting. The speaker is initially confused and unsure of what to do, but prays for her and leaves the situation open-ended. Later, another student named Roger approaches the speaker and reveals that he heard Joanna speaking in tongues. The speaker realizes the importance of pursuing love, pushing past passivity, and proposing humbly when sharing prophetic words. The sermon emphasizes the need to strive for excellence in building up the church and to seek understanding through the metaphor of seeing dimly in a mirror. The speaker also highlights the importance of learning how to hear from the Lord and taking action based on what is perceived. The sermon concludes by emphasizing the need for particularity in prophetic ministry, where specific messages are given to prepare for spiritual battles.
Introducing the Primary Principle of the Harp and Bowl Model
By Mike Bickle0WorshipAntiphonal PrayingPSA 2:11PSA 95:1PSA 100:2JOL 2:28MAT 18:20ROM 12:11CO 14:15EPH 3:14COL 3:16HEB 4:16Mike Bickle introduces the primary principle of the Harp and Bowl model, emphasizing the importance of developing a biblical passage through antiphonal praying and singing. He explains that this model allows for diverse musical styles while fostering team ministry, inclusiveness, and a focus on Scripture. The worship cycle consists of four stages: corporate worship songs, spontaneous singing, developing a passage through antiphonal praying, and optional warring in the Spirit. Bickle encourages worship leaders to maintain a dominant melody line to facilitate participation and unity among congregants. Ultimately, this model aims to create a dynamic and engaging worship experience that deepens the congregation's connection with God.
1 Corinthians 14
By John Nelson Darby0Order in WorshipSpiritual GiftsACT 2:41CO 13:11CO 14:31CO 14:151CO 14:231CO 14:301CO 14:321CO 14:34John Nelson Darby discusses 1 Corinthians 14, emphasizing the proper use of spiritual gifts, particularly tongues and prophecy. He highlights that while tongues were a sign for the nations, they were being misused by the Corinthians, who valued them for their own sake rather than for edification. Darby explains that prophecy serves to build up the church through understanding and comfort, contrasting it with the unintelligibility of tongues. He stresses the importance of order in worship and the moral responsibility of believers to exercise their gifts in a way that honors God and edifies others. Ultimately, he points to love as the guiding principle in the exercise of spiritual gifts.
Epistle 312
By George Fox0Unity in the SpiritTrue WorshipMAT 5:6JHN 14:13ROM 10:151CO 14:152CO 3:62CO 4:4EPH 4:3PHP 4:7HEB 4:16REV 14:6George Fox emphasizes the necessity of being in the power and spirit of God for true prayer, singing, and ministry. He explains that genuine spiritual experiences bring joy and unity among believers, and that those who minister in the spirit cannot judge others who express their joy and praise in response. Fox warns against the spirit of error that leads to confusion and disorder, urging all to remain humble and united in the spirit of God. He highlights the importance of intercession and the collective prayer of the assembly, which should be done in sincerity and integrity. Ultimately, he calls for maintaining peace and order within the church as a reflection of Christ's peace.
A Discourse on Prayer.
By John Gill0The Power of PrayerThe Role of the Holy Spirit1CO 14:15EPH 1:16John Gill emphasizes the significance of prayer in the life of a believer, highlighting the necessity of praying both with the Spirit and with understanding. He explains that prayer should be directed solely to God, acknowledging Him as the only true object of worship, and that it should be done in a manner that is comprehensible to others. Gill also discusses the various components of prayer, including adoration, confession, thanksgiving, and supplication, while stressing the importance of the Holy Spirit's role in guiding and assisting believers in their prayers. Ultimately, he encourages the church to engage in prayer as a means of drawing closer to God and experiencing His grace.
A Discourse on Singing of Psalms as a Part of Divine Worship.
By John Gill0WorshipSinging PsalmsJOB 38:6PSA 66:1PSA 67:3PSA 95:1PSA 96:1ISA 52:81CO 14:15EPH 5:19COL 3:16JAS 5:13John Gill emphasizes the significance of singing psalms as a vital part of divine worship, arguing that it is a distinct ordinance from prayer and should be performed with both spirit and understanding. He asserts that singing is not limited to the Old Testament but is a moral duty for all believers, rooted in natural religion and the practice of the early church. Gill outlines the nature of singing, the subjects to be sung, and the manner in which it should be performed, encouraging congregational participation and the use of scriptural psalms. He also addresses common objections regarding the practice, affirming its importance in both personal and communal worship. Ultimately, Gill calls for a return to the simplicity and spirituality of psalmody in the church.
The Papal and Hierarchial System - Part 5
By Joseph John Gurney0EXO 20:41CH 29:20ISA 43:10JHN 4:23ROM 12:11CO 14:151TI 2:5HEB 9:14JAS 5:16REV 22:9Joseph John Gurney preaches on the essence of divine worship, emphasizing the importance of directing worship solely to God, the Father, Son, and Holy Spirit, as the proper objects of adoration. He highlights the dangers of ascribing divine attributes and worship to any other being, stressing the uniqueness and jealousy of God in receiving worship. Gurney discusses the errors of idolatry, praying for the dead, and the elaborate pomp in worship, contrasting them with the simplicity and spirituality of true Christian worship in spirit and truth.
On the Roman Breviary as Embodying the Substance of the Devotional Services of the Church Catholic. [Introduction Only]
By J.H. Newman0PSA 119:105MAT 6:6ACT 2:1ROM 8:261CO 14:15COL 3:161TH 5:161TI 2:52TI 3:16JAS 5:16J.H. Newman preaches about the history and significance of the Breviary, highlighting its structure, purpose, and the changes it underwent over the centuries. He emphasizes the importance of returning to the ancient practice of reading Scripture and the need to restore the original intent of the Church's devotional services. Newman discusses the impact of the Breviary on private devotions, the arrangement of Psalms, and the connection to Apostolic worship. He also addresses the introduction of questionable practices, such as invocations to saints, and the need to discern and preserve the true Catholic elements of the Breviary.
Worship in Psalms and Hymns
By Peter Hammond0PSA 9:1PSA 28:7PSA 33:1PSA 40:1PSA 66:1PSA 144:9ACT 16:251CO 14:15EPH 5:17COL 3:15Peter Hammond preaches on the importance of Biblical worship, emphasizing the need for music to be melodious, wholehearted, and Scriptural, focusing on praising God with thanksgiving and in the Name of Jesus Christ. He highlights the joy and skill in worship, the centrality of God in worship, and the steadfastness in worship even in times of trial. The sermon also delves into the significance of praising God in various circumstances, including from prison, and the need for spiritual and intellectual worship for the fulfillment of the Great Commission.
Day 96, 1 Corinthians 14
By David Servant01CO 12:111CO 14:151CO 14:261CO 14:281CO 14:34David Servant delves into the early church gatherings in Corinth, emphasizing the active participation of believers in sharing what the Holy Spirit gave them, as highlighted by Paul's instructions on speaking in tongues and prophecy. He explains the distinction between the ability to pray in tongues granted at Spirit baptism for personal use and the spontaneous 'gift of tongues' for public benefit, clarifying the importance of the 'interpretation of tongues' to avoid disorder. Paul's guidance on women keeping silent in the churches is interpreted as addressing specific disruptions rather than a blanket restriction on women speaking, aligning with his previous mention of women praying and prophesying in the same letter.
Epistle 139
By George Fox0LUK 20:47JHN 1:9ROM 8:261CO 14:151TI 2:8George Fox preaches about the importance of praying in the spirit and with understanding, emphasizing the significance of sighs and groans that cannot be uttered, guided by the Holy Spirit. He contrasts this with the Pharisees' long prayers filled with wrath, doubting, and lack of holiness. Fox highlights the necessity of owning the light that comes from Jesus to access the truth, the Father, and the Son, leading believers out of earthly distractions and into heavenly-mindedness.
Psalms, Hymns, and Spiritual Songs
By J.C. Philpot0DEU 31:30PSA 106:12MAT 26:30ACT 16:251CO 14:15EPH 5:19COL 3:161PE 2:5REV 18:7J.C. Philpot emphasizes the importance of singing as a delightful part of worship bestowed by God to show forth His praise. He reflects on the original purpose of singing and how sin marred this gift, turning it into an instrument of unrighteousness. However, through redeeming grace, singing has been rescued and sanctified to glorify God once more. Philpot delves into the history of singing in the Old and New Testament, highlighting the significance of hymns in expressing Christian truth and praise, especially after the clear revelation of Christ's Person and work. He discusses the challenges and importance of congregational singing as a spiritual and acceptable service in the sanctuary.
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
What is it then?--What is my determination thereupon? and--rather as Greek, "but"; I will not only pray with my spirit, which (Co1 14:14) might leave the understanding unedified, BUT with the understanding also [ALFORD and ELLICOTT]. pray with the understanding also--and, by inference, I will keep silence altogether if I cannot pray with the understanding (so as to make myself understood by others). A prescient warning, mutatis mutandis, against the Roman and Greek practice of keeping liturgies in dead languages, which long since have become unintelligible to the masses; though their forefathers spoke them at a time when those liturgies were framed for general use.
John Gill Bible Commentary
What is it then?.... A Talmudic way of speaking, and answers to often used when a difficulty arises in any case, then the question is, "what is it then?" what is to be done? what is most prudent, advisable, and eligible? what is proper to be determined and resolved on in such a case? the same with "what then is to be said?" used by Philo the Jew (b): as here, shall I not pray with the Spirit at all, because my understanding, or that which I understand, is of no use to others, being not understood by them? shall I entirely neglect, lay aside, and make no use of the extraordinary gift of the Spirit, bestowed upon me on this account? no: I will pray with the Spirit; meaning not with the human breath, or spirit only, vocally, with an articulate voice, and distinct sounds, so as to he understood; nor with his own spirit, or in a spiritual way, with a spirit of devotion and fervency, with his whole heart and soul engaged in such service, though this is necessary to it; nor with the common and ordinary assistance of the Spirit of God, though without this prayer cannot be performed aright, with faith and fervency, freedom and boldness; but with the extraordinary gift of the Spirit, so as to pray in an extraordinary manner, with divers tongues, in an unknown language; this, as the apostle was capable of, he determined to use at proper times, and on proper occasions: but then he also resolves, and I will pray with the understanding also; not merely so as to understand himself, or with an understanding enlightened by the Spirit of God; with a spiritual experimental understanding of things, so as to know the object of prayer, the way of access to him, the need of the Spirit's influence, his own wants and necessities, and that he shall have the petitions he asks in faith, according to the will of God, all which is very requisite in prayer; but so as to be understood by others: his sense is, that though on some occasions he might choose to make use of his extraordinary gift, yet he would also pray in a language, in which he might be understood by the people; that so they might be able to join with him, and receive some fruit and advantage thereby; and that their souls might be refreshed, as well as his: I will sing with the Spirit; meaning also not with the spirit, or breath, singing vocally only; nor with his own Spirit, with his heart engaged in the work, with grace in it, in the lively exercise of faith, hope, and love, with much spiritual light, knowledge, experience, and judgment, which are very necessary to the due discharge of this duty; nor merely with the ordinary aid of the Spirit of God, which yet is greatly needful to excite attention, assist meditation, enlighten the understanding, raise the affections, strengthen faith, and make a comfortable application of what is sung; but as before, with the extraordinary gift of the Spirit, by which the apostle was capable of delivering out a psalm, or hymn, extempore, and that in an unknown tongue: but then he also determines, I will sing with the understanding also; not to his own understanding, or by or with the understanding of what is sung, though that is absolutely needful; but to the understanding of others, and in a language also which may be understood by others, and in which they could join with him in that service: perhaps the apostle may have some respect to the title of some of David's psalms, "Maschil", which signifies "causing to understand". (b) Leg. Alleg. l. 1. p. 48.
Matthew Henry Bible Commentary
The apostle here sums up the argument hitherto, and, I. Directs them how they should sing and pray in public (Co1 14:15): What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, etc. He does not forbid their praying or singing under a divine afflatus, or when they were inspired for this purpose, or had such a spiritual gift communicated to them; but he would have them perform both so as to be understood by others, that others might join with them. Note, Public worship should be performed so as to be understood. II. He enforces the argument with several reasons. 1. That otherwise the unlearned could not say Amen to their prayers or thanksgivings, could not join in the worship, for they did not understand it, Co1 14:16. He who fills up or occupies the place of the unlearned, that is, as the ancients interpret it, the body of the people, who, in most Christian assemblies, are illiterate; how should they say Amen to prayers in an unknown tongue? How should they declare their consent and concurrence? This is saying Amen, So be it. God grant the thing we have requested; or, We join in the confession that has been made of sin, and in the acknowledgment that has been made of divine mercies and favours. This is the import of saying Amen. All should say Amen inwardly; and it is not improper to testify this inward concurrence in public prayers and devotions, by an audible Amen. The ancient Christians said Amen aloud. Vide Just. Mart. apol. 2. prop fin. Now, how should the people say Amen to what they did not understand? Note, There can be no concurrence in those prayers that are not understood. The intention of public devotions is therefore entirely destroyed if they are performed in an unknown tongue. He who performs may pray well, and give thanks well, but not in that time and place, because others are not, cannot be, edified (Co1 14:17) by what they understand not. 2. He alleges his own example, to make the greater impression, concerning which observe, (1.) That he did not come behind any of them in this spiritual gift: "I thank my God, I speak with tongues more than you all (Co1 14:18); not only more than any single person among you, but more than all together." It was not envy at their better furniture that made Paul depreciate what they so highly valued and so much vaunted of; he surpassed them all in this very gift of tongues, and did not vilify their gift because he had it not. This spirit of envy is too common in the world. But the apostle took care to guard against this misconstruction of his purpose, by letting them know there was more ground for them to envy him upon this head than for him to envy them. Note, When we beat down men's unreasonable value for themselves, or any of their possessions or attainments, we should let them see, if possible, that this does not proceed from an envious and grudging spirit. We miss our aim if they can fairly give our conduct this invidious turn. Paul could not be justly censured, nor suspected for any such principle in this whole argument. He spoke more language than they all. Yet, (2.) He had rather speak five words with understanding, that is, so as to be understood, and instruct and edify others, than ten thousand words in an unknown tongue, Co1 14:19. He was so far from valuing himself upon talking languages, or making ostentation of his talents of this kind, that he had rather speak five intelligible words, to benefit others, than make a thousand, ten thousand fine discourses, that would do no one else any good, because they did not understand them. Note, A truly Christian minister will value himself much more upon doing the least spiritual good to men's souls than upon procuring the greatest applause and commendation to himself. This is true grandeur and nobleness of spirit; it is acting up to his character; it is approving himself the servant of Christ, and not a vassal to his own pride and vanity. 3. He adds a plain intimation that the fondness then discovered for this gift was but too plain an indication of the immaturity of their judgment: Brethren, be not children in understanding; in malice be you children, but in understanding be men, Co1 14:20. Children are apt to be struck with novelty and strange appearances. They are taken with an outward show, without enquiring into the true nature and worth of things. Do not you act like them, and prefer noise and show to worth and substance; show a greater ripeness of judgment, and act a more manly part; be like children in nothing but an innocent and inoffensive disposition. A double rebuke is couched in this passage, both of their pride upon account of their gifts, and their arrogance and haughtiness towards each other, and the contests and quarrels proceeding from them. Note, Christians should be harmless and inoffensive as children, void of all guile and malice; but should have wisdom and knowledge that are ripe and mature. They should not be unskilful in the word of righteousness (Heb 5:13), though they should be unskilful in all the arts of mischief.
Tyndale Open Study Notes
14:15-17 It is preferable both to worship in the spirit and to use words I understand in worship and ministry because public worship should always bless both God and others. Speaking in tongues without interpretation, though it gives glory to God and edification to the speaker (14:4), fails to benefit others who are present. • praise God along with you (literally say “amen” to your thanksgiving): Amen was the traditional congregational response to a prayer.