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1 Corinthians 14:26
Verse
Context
Orderly Worship
25and the secrets of his heart will be made known. So he will fall facedown and worship God, proclaiming, “God is truly among you!”26What then shall we say, brothers? When you come together, everyone has a psalm or a teaching, a revelation, a tongue, or an interpretation. All of these must be done to build up the church.
Sermons
Art Katz
Andrew Strom
J. Vernon McGeeAndrew StromArt KatzArt KatzArt KatzSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
How is it - every one of you hath a psalm, etc. - Dr. Lightfoot understands this in the following manner: When the congregation came together, some were for spending the time in psalmody; others in explaining particular doctrines; others in reading, praying, or speaking in the Hebrew tongue; others were curious to hear of farther revelations; and others wished to spend the time in the interpretation of what had already been spoken. This may be specious, but to me it is not satisfactory. It seems more likely that, when the whole Church came together, among whom there were many persons with extraordinary gifts, each of them wished to put himself forward, and occupy the time and attention of the congregation: hence confusion must necessarily take place, and perhaps not a little contention. This was contrary to that edifying which was the intention of these gifts.
Jamieson-Fausset-Brown Bible Commentary
RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (Co1 14:26-40) How is it then?--rather, "What then is the true rule to be observed as to the use of gifts?" Compare Co1 14:15, where the same Greek occurs. a psalm--extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna (Luk 1:46-55, Luk 1:67-79; Luk 2:34-38). a doctrine--to impart and set forth to the congregation. a tongue . . . a revelation--The oldest manuscripts transpose the order: "revelation . . . tongue"; "interpretation" properly following "tongue" (Co1 14:13). Let all things be done unto edifying--The general rule under which this particular case fails; an answer to the question at the beginning of this verse. Each is bound to obey the ordinances of his church not adverse to Scripture. See Article XXXIV, Church of England Prayer Book.
John Gill Bible Commentary
If any man speak in an unknown tongue,.... He begins with the gift of tongues, with speaking in an unknown tongue, as the Hebrew language, because this they were desirous of: and the rule for this he would have observed is, let it be by two, or at most by three, and that by course. The Arabic version reads it, "let him speak to two, or at most three, and separately"; as if it respected the number of persons he was to speak to at a time, and that in a separate and private manner: but the apostle's sense is, that two such persons as had the gift of speaking in an unknown tongue, or three at most, should be only employed at one opportunity, lest too much time should be taken up this way, and prevent a more useful and edifying exercise; and that these should speak not together, which would be a mere jargon and confusion, and make them took like madmen, and render them entirely useless indeed; but in course, one after another, that so an interpreter might be able to take their sense, and render what they said, and express it in a language the people understood: for it follows, let one interpret what the two or three had said. This practice seems to be borrowed from the Jews, who had such an officer in the synagogue as a "Methurgeman", or "an interpreter". The rise of which office, and the rules to be observed in the performance of it, are as follow, delivered by Maimonides (s): "from the times of Ezra it has been customary that an interpreter should interpret to the people what the reader reads in the law, so that they may understand the nature of things; and the reader reads one verse only, and is silent until the interpreter has interpreted it; then he returns and reads a second verse: a reader may not raise his voice above the interpreter, nor the interpreter raise his voice above the reader. The interpreter may not interpret until the verse is finished out of the mouth of the reader, and the reader may not read a verse until the interpretation is finished out of the mouth of the interpreter; and the interpreter might not lean neither upon a pillar, nor a beam, but must stand in trembling, and in fear; and he may not interpret by writing, but by mouth: and the reader may not help the interpreter; and they may not say the interpretation written in the law; and a little one may interpret by the means of a grown person, but it is no honour to a grown person to interpret by the means of a little one; and two may not interpret as one, but one reads , "and one interprets" (t).'' An interpreter might not interpret according to his own sense, nor according to the form of the words, or its literal sense; nor might he add of his own, but was obliged to go according to the Targum of Onkelos (u), which they say was the same that was delivered on Mount Sinai. The place they stood in was just before the reader; for so it is said (w), "the interpreters stand before the wise man on the sabbath days, and hear from his mouth, and cause the multitude to hear.'' And elsewhere it is said (x), "the interpreter stands before the wise man, the preacher, and the wise man (or doctor) whispers to him in the Hebrew language, and he interprets to the multitude in a language they hear,'' or understand. And sometimes these sat at his side, and only reported what the doctor whispered privately. So "it is said (y), that when the son of R. Judah bar Ilai died, he went into the house of Midrash, or the school, and R. Chaniah ben Akabia went in and sat by his side, and he whispered to him, and he to the interpreter, and the interpreter caused the multitude to hear.'' And they never put any man into this office until he was fifty years of age (z). Several of the Jewish Rabbins were interpreters, as R. Chananiah before mentioned, and R. Chutzphit, and others (a). (s) Hilchot Tephilla, c. 12 sect. 10. ll. (t) Vid. T. Bab. Roshhashana, fol. 27. 1. & Megilla, fol. 21. 2. (u) T. Bab. Kiddushin, fol. 49. 1. & Maimon. Hilchot Ishot, c. 8. sect. 4. (w) T. Bab. Pesachim, fol. 50. 2. Gloss. in ib. (x) Gloss. in T. Bab. Yoma, fol. 20. 2. (y) T. Bab. Moed Katon, fol. 21. 1. (z) Juchasin, fol. 44. 2. (a) Ib. fol. 42. 1. & 44. 1, 2.
Matthew Henry Bible Commentary
In this passage the apostle reproves them for their disorder, and endeavours to correct and regulate their conduct for the future. I. He blames them for the confusion they introduced into the assembly, by ostentation of their gifts (Co1 14:26): When you come together every one hath a psalm, hath a doctrine, hath a tongue, etc.; that is, "You are apt to confound the several parts of worship; and, while one has a psalm to utter by inspiration, another has a doctrine, or revelation;" or else, "You are apt to be confused in the same branch of worship, many of you having psalms or doctrines to propose at the same time, without staying for one another. Is not this perfect uproar? Can this be edifying? And yet all religious exercises in public assemblies should have this view, Let all things be done to edifying." II. He corrects their faults, and lays down some regulations for their future conduct. 1. As to speaking in an unknown tongue, he orders that no more than two or three should do it at one meeting, and this not altogether, but successively, one after another. And even this was not to be done unless there were some one to interpret (Co1 14:27, Co1 14:28), some other interpreter besides himself, who spoke; for to speak in an unknown tongue what he himself was afterwards to interpret could only be for ostentation. But, if another were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church edified, and the faith of the hearers confirmed at the same time. But, if there were none to interpret, he was to be silent in the church, and only exercise his gift between God and himself (Co1 14:28), that is (as I think) in private, at home; for all who are present at public worship should join in it, and not be at their private devotions in public assemblies. Solitary devotions are out of time and place when the church has met for social worship. 2. As to prophesying he orders, (1.) That two or three only should speak at one meeting (Co1 14:20), and this successively, not all at once; and that the other should examine and judge what he delivered, that is, discern and determine concerning it, whether it were of divine inspiration or not. There might be false prophets, mere pretenders to divine inspiration; and the true prophets were to judge of these, and discern and discover who was divinely inspired, and by such inspiration interpreted scripture, and taught the church, and who was not - what was of divine inspiration and what was not. This seems to be the meaning of this rule. For where a prophet was known to be such, and under the divine afflatus, he could not be judged; for this were to subject even the Holy Spirit to the judgment of men. He who was indeed inspired, and known to be so, was above all human judgment. (2.) He orders that, if any assistant prophet had a revelation, while another was prophesying, the other should hold his peace, be silent (Co1 14:30), before the inspired assistant uttered his revelation. Indeed, it is by many understood that the former speaker should immediately hold his peace. But this seems unnatural, and not so well to agree with the context. For why must one that was speaking by inspiration be immediately silent upon another man's being inspired, and suppress what was dictated to him by the same Spirit? Indeed, he who had the new revelation might claim liberty of speech in his turn, upon producing his vouchers; but why must liberty of speech be taken from him who was speaking before, and his mouth stopped, when he was delivering the dictates of the same Spirit, and could produce the same vouchers? Would the Spirit of God move one to speak, and, before he had delivered what he had to say, move another to interrupt him, and put him to silence? This seems to me an unnatural thought. Nor is it more agreeable to the context, and the reason annexed (Co1 14:31): That all might prophesy, one by one, or one after another, which could not be where any one was interrupted and silenced before he had done prophesying; but might easily be if he who was afterwards inspired forbore to deliver his new revelation till the former prophet had finished what he had to say. And, to confirm this sense, the apostle quickly adds, The spirits of the prophets are subject to the prophets (Co1 14:33); that is, the spiritual gifts they have leave them still possessed of their reason, and capable of using their own judgment in the exercise of them. Divine inspirations are not, like the diabolical possessions of heathen priests, violent and ungovernable, and prompting them to act as if they were beside themselves; but are sober and calm, and capable of regular conduct. The man inspired by the Spirit of God may still act the man, and observe the rules of natural order and decency in delivering his revelations. His spiritual gift is thus far subject to his pleasure, and to be managed by his discretion. III. The apostle gives the reasons of these regulations. As, 1. That they would be for the church's benefit, their instruction and consolation. It is that all may learn, and all may be comforted or exhorted, that the prophets were to speak in the orderly manner the apostle advises. Note, The instruction, edification, and comfort of the church, is that for which God instituted the ministry. And surely ministers should, as much as possible, fit their ministrations to these purposes. 2. He tells them, God is not the God of confusion, but of peace and good order, Co1 14:33. Therefore divine inspiration should by no means throw Christian assemblies into confusion, and break through all rules of common decency, which yet would be unavoidable if several inspired men should all at once utter what was suggested to them by the Spirit of God, and not wait to take their turns. Note, The honour of God requires that things should be managed in Christian assemblies so as not to transgress the rules of natural decency. If they are managed in a tumultuous and confused manner, what a notion must this give of the God who is worshipped, to considerate observers! Does it look as if he were the God of peace and order, and an enemy to confusion? Things should be managed so in divine worship that no unlovely nor dishonourable notion of God should be formed in the minds of observers. 3. He adds that things were thus orderly managed in all the other churches: As in all the churches of the saints (Co1 14:33); they kept to these rules in the exercise of their spiritual gifts, which was a manifest proof that the church of Corinth might observe the same regulations. And it would be perfectly scandalous for them, who exceeded most churches in spiritual gifts, to be more disorderly than any in the exercise of them. Note, Though other churches are not to be our rule, yet the regard they pay to the rules of natural decency and order should restrain us from breaking these rules. Thus far they may be proposed as examples, and it is a shame not to follow them.
Tyndale Open Study Notes
14:26-40 Paul gives specific procedures for the use of spiritual gifts in the church and emphasizes that they are to be expressed in an orderly way. Among the early Christians, church meetings were not led by professional pastors or priests. Instead, everyone shared with the others what God had given them for strengthening the church. 14:26 will sing: Literally has a psalm, either to be sung alone or for the fellowship to sing together (cp. Eph 5:19; Col 3:16). • Everything that is done in public worship is to be for the purpose of strengthening the church (see 1 Cor 12:7; 14:4, 6, 12, 26; cp. 8:1).
1 Corinthians 14:26
Orderly Worship
25and the secrets of his heart will be made known. So he will fall facedown and worship God, proclaiming, “God is truly among you!”26What then shall we say, brothers? When you come together, everyone has a psalm or a teaching, a revelation, a tongue, or an interpretation. All of these must be done to build up the church.
- Scripture
- Sermons
- Commentary
"That They May Be one."
By Art Katz17K39:25UnityJHN 17:21ACT 20:281CO 12:121CO 14:26EPH 4:16COL 3:171PE 5:2In this sermon, the speaker emphasizes the importance of not treating the preaching of the word of God as a mere ceremonial duty. He criticizes the idea of paying someone to fill a slot for a biblical presentation without truly understanding and honoring the divine intention behind it. The speaker calls for a revival and restoration of our understanding of God and His purpose for the church. He discusses the concept of the Trinity and how it relates to the church, highlighting the need for deference, humility, and self-deference to one another in order to experience the fullness of God's plan.
Deep Dealing - My Testimony
By Andrew Strom4.7K51:22TestimonyPRO 4:23MAT 6:331CO 14:26EPH 5:27EPH 6:172TI 2:21In this sermon, the speaker emphasizes the importance of surrendering to God and establishing a position in Him. They mention the teachings of Wigglesworth and Reese Howells, who also discuss this concept. The speaker believes that God is searching for reliable individuals who are not consumed by worldly desires, such as money, sex, and power. They highlight the need for salvation and express a desire to preach the truth to the youth, using music as a means to reach them.
Gifts of the Holy Spirit - Part 1
By J. Vernon McGee4.7K44:46MAT 6:331CO 12:11CO 12:41CO 12:71CO 12:121CO 12:141CO 12:271CO 13:11CO 13:41CO 13:131CO 14:121CO 14:26In the video, a listener shares her realization that she needs to be more involved in her husband's efforts to evangelize his family. She was inspired by a radio sermon that emphasized the importance of saving souls over material possessions. Another listener shares how reading a banned book about James Hudson Taylor ignited a desire to be a true Christian and fulfill the responsibility of spreading the word of God. The video also mentions a sermon by J. Vernon McGee on the gifts of the Holy Spirit, which will be aired in two parts.
Miracles Are a Must!
By Andrew Strom4.1K1:19:00MiraclesMAT 28:19MRK 16:16LUK 4:18ACT 2:381CO 14:26GAL 3:27In this sermon, the preacher emphasizes the importance of embodying the mission of Jesus in our lives. He highlights four key aspects of Jesus' mission: preaching the gospel, ministering to the poor, healing the sick, and casting out demons. The preacher emphasizes that these four elements are essential for a New Testament preacher and Christianity. He also emphasizes the significance of street preachers and the need to value and support them. The sermon concludes with a reminder of the importance of small group meetings and the power of prophetic utterances in those gatherings.
To God Be Glory in the Church
By Art Katz3.1K1:06:24ChurchISA 28:17ISA 55:8MAT 6:33ACT 11:261CO 14:26EPH 3:10EPH 4:11In this sermon entitled "To God Be Glory In The Church," Arthur Katz emphasizes the importance of aligning ourselves with the perfect standard that comes from heaven. He encourages listeners to discard anything that does not conform to this standard. Katz also highlights the significance of prayer and fasting, sharing personal experiences of how his fellowship's prayers have protected and guided individuals in dangerous situations. He emphasizes the need for a fervent desire to see the glory of God in the earth, stating that it can only be seen through the church.
K-045 Streams of Life
By Art Katz1.9K43:43LifeEZK 47:11CO 14:26In this sermon, the speaker emphasizes the importance of having a deep and abundant source of spiritual nourishment. He compares a meager source of water to a puddle that quickly dries up when demands are made. The speaker highlights the need for believers to come to the door of the temple of God and allow the waters of life to lead and do God's work. He encourages the audience to seek a greater measure of the Holy Spirit in their lives, not only for their own sake but also to bring glory to God and make Him known in the earth.
Jap-04 True Fellowship
By Art Katz1.7K55:43JapaneseLEV 11:44PSA 24:7MAT 16:24JHN 4:241CO 14:262CO 3:18HEB 10:19JAS 5:161PE 4:171JN 1:7In this sermon, the speaker shares a personal experience of feeling burdened and convicted to confess their faults in church. They emphasize the importance of confession in building a true community and moving from an institutional mindset to a more authentic church experience. The speaker encourages everyone, including ministers, women, and single men, to form small groups and confess their faults to one another. The ultimate goal is to open the gates for the King of Glory to enter and bring about transformation and holiness in the church.
The Body Life - Part 3
By Stephen Kaung1.3K1:31:45Body LifeACT 2:44ACT 18:12ACT 18:231CO 12:121CO 14:261JN 1:3In this sermon, the speaker emphasizes the importance of living according to the consciousness of the body of Christ. He uses the example of Ananias and Paul to illustrate how the body consciousness is natural and essential for believers. The speaker also highlights that the church is a vessel with Christ as its content, and therefore, when speaking about the church, one must not forget the Lord. He further explains that the church is meant to be a testimony for the Lord and that our living should be in accordance with the life of Christ.
The Mystery of Incarnation (9 of 9)
By Art Katz1.3K55:25IncarnationACT 13:21CO 14:262CO 3:18EPH 2:6EPH 4:30PHP 2:131JN 1:9In this sermon, the speaker expresses frustration with certain individuals who present the gospel in a formulaic and smug manner, without acknowledging the struggles and contradictions of faith. The church is described as crippled, underfed, and lacking active participation. The speaker emphasizes the need for individuals to make a free choice to truly understand and live out their faith. The sermon concludes by highlighting the tension and suffering that comes with faith, but also the hope and confidence that believers can have in the ultimate victory and salvation found in Jesus Christ.
Body Function
By Stephen Kaung1.2K1:13:041CO 14:26In this sermon, the speaker emphasizes the importance of being open and receptive to the Holy Spirit. They explain that sometimes people can hinder the work of the Spirit by not being open to His leading. The speaker also discusses the principle of twos or threes, which suggests that when speaking in tongues or prophesying, it is best to do so in an orderly manner, allowing others to discern and understand. They emphasize the need for common sense in our gatherings and the importance of being sensitive to the direction of the Holy Spirit. The overall message is that when God's people come together, they should be prepared, open, and ready to move with the Spirit.
What Is the True Nature of the Local Church
By Ralph Sutera1.1K1:10:20Local ChurchPRO 11:14MAT 18:20ACT 2:421CO 14:26EPH 4:121TI 4:13JAS 5:16The video discusses the topic of world evangelism and the three ways to witness to the world: love, unity, and joy. The speaker emphasizes that these are the only three ways God has outlined for us to share the message of the Gospel. The video also mentions a study manual that includes a worksheet for groups to use in applying these principles to their own lives. Additionally, the video touches on the importance of revival preceding evangelism and the role of the congregation in shaping the church's direction and ministry.
Corinthians: Love, the More Excellent Way
By Stephen Kaung1.1K1:11:131CO 13:121CO 14:261CO 14:402CO 3:18In this sermon, the preacher emphasizes the importance of having faith in God, even when it becomes difficult to believe in our fellow brothers and sisters. The disciples ask Jesus to increase their faith because they struggle to trust someone who repeatedly apologizes for their wrongdoings. The preacher highlights the need to believe in God rather than solely relying on the sincerity of others. The sermon also references 1 Corinthians 13, where Paul discusses the importance of faith, hope, and love, with love being the greatest.
How to Form a House Church and When
By Edgar Reich97705:04MAT 18:20MRK 16:17ACT 2:421CO 5:111CO 14:26HEB 10:25HEB 13:16JAS 1:271PE 2:91JN 4:1
This sermon discusses the formation of house churches and the circumstances under which one should consider starting a house church, emphasizing the importance of being able to receive the word of God in a pure and faithful manner. It encourages believers to leave churches that tolerate open sin or teach against the word of God, and to seek or establish Bible-believing fellowships. The sermon also highlights the role of prayer, worship, studying the word of God, and fellowship in a house church setting, emphasizing the need to be led by the Holy Spirit and to guard against false teachings.
A Royal Priesthood 2
By Anton Bosch83248:11Royal PriesthoodACT 14:11CO 14:26In this sermon, the speaker emphasizes that the church is not just the hour-long service, but also the fellowship and ministry that happens before and after. He encourages the congregation to be a unique and special people of God, rather than trying to be like every other church. The speaker highlights the importance of every member of the church functioning and contributing, comparing it to the functionality of the human body. He also mentions the need for pastors to equip and empower the church to function on their own, allowing individuals to grow and fulfill their roles.
Ministry in the Spirit - 5. the Gift of Tongues and Prayer Language
By Michael Flowers45433:22Tongues1CO 13:81CO 14:11CO 14:31CO 14:121CO 14:221CO 14:26In this sermon, the speaker discusses the importance of exercising spiritual gifts in the context of the corporate gathering. They emphasize the need for order and understanding in the manifestation of these gifts. The speaker acknowledges that their interpretation and theology are not foolproof, but they draw from their experiences in the charismatic renewal movement and teaching on this topic globally. They also mention the concept of seeing things dimly in the present, but having faith in what will be fully known when Jesus returns.
Focus on the Holy Spirit
By Thaddeus Barnum44325:27Holy SpiritISA 61:1LUK 4:18LUK 4:24ROM 15:21CO 14:121CO 14:26EPH 4:291PE 3:14In this sermon, the speaker emphasizes the importance of praying for and uplifting the people around us. He encourages the audience to ask God for words to build up others. The sermon is based on 1 Corinthians 14, which discusses the functioning of the body of Christ and the importance of each individual part working together for the growth and edification of the church. The speaker warns against tearing others down and emphasizes the need to build each other up in love, especially in the current culture of tearing people down in politics and media.
The Holy Anointing Oil
By George Warnock3691:17:05AnointingZEC 4:6MAT 6:331CO 14:26EPH 4:22COL 3:12In this sermon, the speaker discusses the importance of the Israelites pausing at Mount Sinai to become acquainted with the holiness of God before continuing on to Canaan. He emphasizes the need for ministers to focus on the needs of people rather than preaching deep or borrowed truths. The speaker also mentions the significance of unity among believers, cautioning against compromising one's beliefs for the sake of love and unity. Ultimately, the sermon highlights the importance of knowing God and being led by Him, rather than just acquiring knowledge.
Heart-Talk on Revival - Jim Cymbala
By From the Pulpit & Classic Sermons32835:49Radio1CO 14:26In this sermon, the speaker shares a personal experience of being bothered by a crying baby while eating dinner. He reflects on his judgmental attitude and selfishness in that moment and asks for forgiveness from God. He emphasizes the importance of conviction of sin in revival and how it leads people to call on the Savior. The speaker also highlights the need for the Holy Spirit to come in power, revealing the secrets of people's hearts, and ultimately leading to true worship and the glorification of God.
The Work of the Holy Spirit in the Believer
By John F. Walvoord0ISA 28:11ACT 2:1ACT 10:46ACT 19:6ROM 12:61CO 12:41CO 13:81CO 14:26EPH 4:11John F. Walvoord preaches about the important work of the Holy Spirit in the life of a Christian, focusing on spiritual gifts, experiences, and service for God. He emphasizes the significance of understanding the doctrine of the Holy Spirit's work in believers, as it directly impacts every aspect of a believer's experience, including sanctification, spiritual understanding, assurance, service, prayer, and worship. The sermon delves into the two main categories of the Holy Spirit's work in believers: bestowing spiritual gifts and filling believers with the Spirit, highlighting the balance needed in appreciating and utilizing spiritual gifts without neglecting their importance or abusing them.
The Spirit in the Church
By Dougan Clark0JHN 4:241CO 12:41CO 14:31CO 14:26GAL 3:28EPH 4:3EPH 4:11HEB 4:141PE 2:51JN 1:3Dougan Clark preaches about the importance of Christ exercising His headship over the visible Church through the Holy Spirit, guiding both the service and worship of God's people. He emphasizes the individual believers receiving various gifts from the Holy Spirit for the benefit of the body and the invisible yet real presence of Christ in every assembly of true worshippers. Clark discusses the transition from the Levitical priesthood to the priesthood of all believers under the Gospel dispensation, highlighting the need for true worship to be spiritual and directed by Christ, the Great High Priest.
The Holy Spirit Is Himself a Gift
By Samuel Chadwick0MAT 7:22ROM 12:61CO 12:41CO 14:11CO 14:121CO 14:26EPH 4:81TH 5:19Samuel Chadwick preaches about the Holy Spirit being a gift Himself, with various gifts given to believers for the perfecting of the saints and the edifying of the Body of Christ. He emphasizes the diversities of gifts, administrations, operations, and manifestations of the Spirit, highlighting that each person receives gifts according to their sanctified nature and ability. Chadwick discusses the distinctiveness of spiritual gifts from natural talents and the Fruit of the Spirit, pointing out that while gifts are for service, fruit is for character.
The Importance of Preaching - Part 3
By W.H. Griffith Thomas0PRO 15:281CO 14:26EPH 4:112TI 4:21PE 4:10W.H. Griffith Thomas emphasizes the importance of pastoral sermons in the settled pastorate, focusing on the ministry to believers for the edification of the Body of Christ. He highlights the need for training Christians to become evangelists and workers for Christ, stressing the significance of 'edification' in all aspects of Christian Church life. Additionally, he discusses the essential elements of evangelistic sermons, such as teaching on ruin by the Fall, redemption by the Blood, and regeneration by the Spirit, and the importance of offering Christ for present acceptance. Thomas also provides practical advice on sermon preparation, storage of sermon materials, and the art of open-air preaching, urging preachers to be thorough, tactful, and earnest in their delivery.
New Wine in New Wineskin
By Zac Poonen0MAT 11:12MRK 7:1LUK 5:381CO 14:26EPH 4:111PE 2:5REV 1:12REV 2:14Zac Poonen preaches about the importance of embracing new wineskins to contain the new wine of God's Word, highlighting the battle against religious traditions that can hinder our obedience. Jesus was crucified not for preaching against sin, but for exposing the hypocrisy of religious leaders and their traditions that replaced God's Word. Poonen challenges believers to break free from old-covenant characteristics and embrace the new covenant realities, such as every believer being a priest and the importance of body-ministry in gatherings.
Day 228, Hebrews 10
By David Servant01CO 14:26HEB 10:1David Servant emphasizes the insufficiency of animal sacrifices in atoning for sins and the need for Jesus' once-and-for-all sacrifice to make us holy and perfect. He highlights how the sacrificial system of the old covenant was a mere shadow of the good things to come, pointing to Christ's atoning sacrifice that ended the need for continual animal sacrifices. Servant encourages believers to hold fast to their faith, especially in the face of persecution, reminding them of the eternal reward awaiting them in heaven. He addresses the debate on the security of salvation, warning of the consequences of not persevering in faith and the importance of assembling together to stimulate one another in love and good deeds.
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.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
How is it - every one of you hath a psalm, etc. - Dr. Lightfoot understands this in the following manner: When the congregation came together, some were for spending the time in psalmody; others in explaining particular doctrines; others in reading, praying, or speaking in the Hebrew tongue; others were curious to hear of farther revelations; and others wished to spend the time in the interpretation of what had already been spoken. This may be specious, but to me it is not satisfactory. It seems more likely that, when the whole Church came together, among whom there were many persons with extraordinary gifts, each of them wished to put himself forward, and occupy the time and attention of the congregation: hence confusion must necessarily take place, and perhaps not a little contention. This was contrary to that edifying which was the intention of these gifts.
Jamieson-Fausset-Brown Bible Commentary
RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (Co1 14:26-40) How is it then?--rather, "What then is the true rule to be observed as to the use of gifts?" Compare Co1 14:15, where the same Greek occurs. a psalm--extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna (Luk 1:46-55, Luk 1:67-79; Luk 2:34-38). a doctrine--to impart and set forth to the congregation. a tongue . . . a revelation--The oldest manuscripts transpose the order: "revelation . . . tongue"; "interpretation" properly following "tongue" (Co1 14:13). Let all things be done unto edifying--The general rule under which this particular case fails; an answer to the question at the beginning of this verse. Each is bound to obey the ordinances of his church not adverse to Scripture. See Article XXXIV, Church of England Prayer Book.
John Gill Bible Commentary
If any man speak in an unknown tongue,.... He begins with the gift of tongues, with speaking in an unknown tongue, as the Hebrew language, because this they were desirous of: and the rule for this he would have observed is, let it be by two, or at most by three, and that by course. The Arabic version reads it, "let him speak to two, or at most three, and separately"; as if it respected the number of persons he was to speak to at a time, and that in a separate and private manner: but the apostle's sense is, that two such persons as had the gift of speaking in an unknown tongue, or three at most, should be only employed at one opportunity, lest too much time should be taken up this way, and prevent a more useful and edifying exercise; and that these should speak not together, which would be a mere jargon and confusion, and make them took like madmen, and render them entirely useless indeed; but in course, one after another, that so an interpreter might be able to take their sense, and render what they said, and express it in a language the people understood: for it follows, let one interpret what the two or three had said. This practice seems to be borrowed from the Jews, who had such an officer in the synagogue as a "Methurgeman", or "an interpreter". The rise of which office, and the rules to be observed in the performance of it, are as follow, delivered by Maimonides (s): "from the times of Ezra it has been customary that an interpreter should interpret to the people what the reader reads in the law, so that they may understand the nature of things; and the reader reads one verse only, and is silent until the interpreter has interpreted it; then he returns and reads a second verse: a reader may not raise his voice above the interpreter, nor the interpreter raise his voice above the reader. The interpreter may not interpret until the verse is finished out of the mouth of the reader, and the reader may not read a verse until the interpretation is finished out of the mouth of the interpreter; and the interpreter might not lean neither upon a pillar, nor a beam, but must stand in trembling, and in fear; and he may not interpret by writing, but by mouth: and the reader may not help the interpreter; and they may not say the interpretation written in the law; and a little one may interpret by the means of a grown person, but it is no honour to a grown person to interpret by the means of a little one; and two may not interpret as one, but one reads , "and one interprets" (t).'' An interpreter might not interpret according to his own sense, nor according to the form of the words, or its literal sense; nor might he add of his own, but was obliged to go according to the Targum of Onkelos (u), which they say was the same that was delivered on Mount Sinai. The place they stood in was just before the reader; for so it is said (w), "the interpreters stand before the wise man on the sabbath days, and hear from his mouth, and cause the multitude to hear.'' And elsewhere it is said (x), "the interpreter stands before the wise man, the preacher, and the wise man (or doctor) whispers to him in the Hebrew language, and he interprets to the multitude in a language they hear,'' or understand. And sometimes these sat at his side, and only reported what the doctor whispered privately. So "it is said (y), that when the son of R. Judah bar Ilai died, he went into the house of Midrash, or the school, and R. Chaniah ben Akabia went in and sat by his side, and he whispered to him, and he to the interpreter, and the interpreter caused the multitude to hear.'' And they never put any man into this office until he was fifty years of age (z). Several of the Jewish Rabbins were interpreters, as R. Chananiah before mentioned, and R. Chutzphit, and others (a). (s) Hilchot Tephilla, c. 12 sect. 10. ll. (t) Vid. T. Bab. Roshhashana, fol. 27. 1. & Megilla, fol. 21. 2. (u) T. Bab. Kiddushin, fol. 49. 1. & Maimon. Hilchot Ishot, c. 8. sect. 4. (w) T. Bab. Pesachim, fol. 50. 2. Gloss. in ib. (x) Gloss. in T. Bab. Yoma, fol. 20. 2. (y) T. Bab. Moed Katon, fol. 21. 1. (z) Juchasin, fol. 44. 2. (a) Ib. fol. 42. 1. & 44. 1, 2.
Matthew Henry Bible Commentary
In this passage the apostle reproves them for their disorder, and endeavours to correct and regulate their conduct for the future. I. He blames them for the confusion they introduced into the assembly, by ostentation of their gifts (Co1 14:26): When you come together every one hath a psalm, hath a doctrine, hath a tongue, etc.; that is, "You are apt to confound the several parts of worship; and, while one has a psalm to utter by inspiration, another has a doctrine, or revelation;" or else, "You are apt to be confused in the same branch of worship, many of you having psalms or doctrines to propose at the same time, without staying for one another. Is not this perfect uproar? Can this be edifying? And yet all religious exercises in public assemblies should have this view, Let all things be done to edifying." II. He corrects their faults, and lays down some regulations for their future conduct. 1. As to speaking in an unknown tongue, he orders that no more than two or three should do it at one meeting, and this not altogether, but successively, one after another. And even this was not to be done unless there were some one to interpret (Co1 14:27, Co1 14:28), some other interpreter besides himself, who spoke; for to speak in an unknown tongue what he himself was afterwards to interpret could only be for ostentation. But, if another were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church edified, and the faith of the hearers confirmed at the same time. But, if there were none to interpret, he was to be silent in the church, and only exercise his gift between God and himself (Co1 14:28), that is (as I think) in private, at home; for all who are present at public worship should join in it, and not be at their private devotions in public assemblies. Solitary devotions are out of time and place when the church has met for social worship. 2. As to prophesying he orders, (1.) That two or three only should speak at one meeting (Co1 14:20), and this successively, not all at once; and that the other should examine and judge what he delivered, that is, discern and determine concerning it, whether it were of divine inspiration or not. There might be false prophets, mere pretenders to divine inspiration; and the true prophets were to judge of these, and discern and discover who was divinely inspired, and by such inspiration interpreted scripture, and taught the church, and who was not - what was of divine inspiration and what was not. This seems to be the meaning of this rule. For where a prophet was known to be such, and under the divine afflatus, he could not be judged; for this were to subject even the Holy Spirit to the judgment of men. He who was indeed inspired, and known to be so, was above all human judgment. (2.) He orders that, if any assistant prophet had a revelation, while another was prophesying, the other should hold his peace, be silent (Co1 14:30), before the inspired assistant uttered his revelation. Indeed, it is by many understood that the former speaker should immediately hold his peace. But this seems unnatural, and not so well to agree with the context. For why must one that was speaking by inspiration be immediately silent upon another man's being inspired, and suppress what was dictated to him by the same Spirit? Indeed, he who had the new revelation might claim liberty of speech in his turn, upon producing his vouchers; but why must liberty of speech be taken from him who was speaking before, and his mouth stopped, when he was delivering the dictates of the same Spirit, and could produce the same vouchers? Would the Spirit of God move one to speak, and, before he had delivered what he had to say, move another to interrupt him, and put him to silence? This seems to me an unnatural thought. Nor is it more agreeable to the context, and the reason annexed (Co1 14:31): That all might prophesy, one by one, or one after another, which could not be where any one was interrupted and silenced before he had done prophesying; but might easily be if he who was afterwards inspired forbore to deliver his new revelation till the former prophet had finished what he had to say. And, to confirm this sense, the apostle quickly adds, The spirits of the prophets are subject to the prophets (Co1 14:33); that is, the spiritual gifts they have leave them still possessed of their reason, and capable of using their own judgment in the exercise of them. Divine inspirations are not, like the diabolical possessions of heathen priests, violent and ungovernable, and prompting them to act as if they were beside themselves; but are sober and calm, and capable of regular conduct. The man inspired by the Spirit of God may still act the man, and observe the rules of natural order and decency in delivering his revelations. His spiritual gift is thus far subject to his pleasure, and to be managed by his discretion. III. The apostle gives the reasons of these regulations. As, 1. That they would be for the church's benefit, their instruction and consolation. It is that all may learn, and all may be comforted or exhorted, that the prophets were to speak in the orderly manner the apostle advises. Note, The instruction, edification, and comfort of the church, is that for which God instituted the ministry. And surely ministers should, as much as possible, fit their ministrations to these purposes. 2. He tells them, God is not the God of confusion, but of peace and good order, Co1 14:33. Therefore divine inspiration should by no means throw Christian assemblies into confusion, and break through all rules of common decency, which yet would be unavoidable if several inspired men should all at once utter what was suggested to them by the Spirit of God, and not wait to take their turns. Note, The honour of God requires that things should be managed in Christian assemblies so as not to transgress the rules of natural decency. If they are managed in a tumultuous and confused manner, what a notion must this give of the God who is worshipped, to considerate observers! Does it look as if he were the God of peace and order, and an enemy to confusion? Things should be managed so in divine worship that no unlovely nor dishonourable notion of God should be formed in the minds of observers. 3. He adds that things were thus orderly managed in all the other churches: As in all the churches of the saints (Co1 14:33); they kept to these rules in the exercise of their spiritual gifts, which was a manifest proof that the church of Corinth might observe the same regulations. And it would be perfectly scandalous for them, who exceeded most churches in spiritual gifts, to be more disorderly than any in the exercise of them. Note, Though other churches are not to be our rule, yet the regard they pay to the rules of natural decency and order should restrain us from breaking these rules. Thus far they may be proposed as examples, and it is a shame not to follow them.
Tyndale Open Study Notes
14:26-40 Paul gives specific procedures for the use of spiritual gifts in the church and emphasizes that they are to be expressed in an orderly way. Among the early Christians, church meetings were not led by professional pastors or priests. Instead, everyone shared with the others what God had given them for strengthening the church. 14:26 will sing: Literally has a psalm, either to be sung alone or for the fellowship to sing together (cp. Eph 5:19; Col 3:16). • Everything that is done in public worship is to be for the purpose of strengthening the church (see 1 Cor 12:7; 14:4, 6, 12, 26; cp. 8:1).