Chapter 14: 14:1 Follow after love [diOkete ten agapen]. As if a veritable chase.

14:1 Follow after love [diOkete ten agapen]. As if a veritable chase. Paul comes back to the idea in 12:31 (same use of [zeloute] and proves the superiority of prophecy to the other spiritual gifts not counting faith, hope, love of 13:13. But rather that ye may prophesy [mallon de hina propheteuete]. Distinct aim in view as in verse 5. Old verb from [prophetes], common in N.T. Present subjunctive, "that ye may keep on prophesying."

14:2 For no man understandeth [oudeis gar akouei]. Literally, hears, gets the sense, understands. Verb [akouO] used either of hearing the sound only or getting the idea (cf. Ac 9:7; 22:9). Mysteries [musteria]. Unexplained mysteries (1Co 2:7).

14:3 Edification [oikodomen]. Building up. Comfort [paraklesin]. Encouragement, calling to one's side. Consolation [paramuthian]. Old word (from [para, muthos, paramutheomai] 1Th 2:12 which see, a stimulating word), nowhere else in N.T., but [paramuthion] in Php 2:1 with [paraklesis] as here. Edification, cheer, incentive in these words.

14:4 The church [ekklesian]. No article, literally, "a church" (local use). Not [he ekklesia].

14:5 Except he interpret [ektos ei me diermeneuei]. Pleonastic combination of [ektos] (preposition except) and [ei me] (if not, unless) as in 15:2; 1Ti 5:19. For use of [ei] with subjunctive rather than [ean] see Php 3:12 (common enough in the Koine, Robertson, Grammar, pp. 1017f., condition of third class). On the verb see on 12:30; Lu 24:27; Ac 9:36. Receive [labei]. Second aorist (ingressive) active subjunctive of [lambanO], may get edification.

14:6 If I come [ean elthO]. Third class condition, supposable case (aorist subjunctive). What shall I profit you [ti humas OphelesO]. Two accusatives with this verb (see 13:3). Unless I speak [ean me lalesO]. Second condition (also third class) with the one conclusion (cf. 1Ti 2:5).

14:7 Things without life [apsucha]. Without a soul [a] privative, [psuche] or life. Old word only here in N.T. Pipe [aulos]. Old word (from [aO, auO], to blow), only here in N.T. Harp [kithara]. Old word. Stringed instrument as pipe, a wind instrument. If they give not a distinction in the sounds [ean diastolen tois phthoggois me dOi]. Third class condition with second aorist active subjunctive [dOi] from [didOmi]. Common word in late Greek for difference [diastellO], to send apart). In N.T. only here and Ro 3:22; 10:12. [Phthoggos] old word (from [phtheggomai] for musical sounds vocal or instrumental. In N.T. only here and Ro 10:18.

14:8 An uncertain voice [adelon phOnen]. Old adjective [a] privative, [delos], manifest). In N.T. only here and Lu 11:44. Military trumpet [salpigx] is louder than pipe or harp. Shall prepare himself [paraskeuasetai]. Direct middle future indicative of [paraskeuazO], old verb, in N.T. only here, 2Co 9:2ff.; Ac 10:10. From [para, skeue] (preparation).

14:9 Unless ye utter speech easy to be understood [ean me eusemon logon dOte]. Condition of third class again [ean] and aorist subjunctive). [Eusemon] [eu], well, [sema], 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 [esesthe eis aera lalountes]. Periphrastic future indicative (linear action). Cf. [aera derOn] (beating the air) in 9:26. Cf. our talking to the wind. This was before the days of radio.

14:10 It may be [ei tuchoi]. Condition of fourth class [ei] and aorist optative of [tugchanO], if it should happen. Common enough idiom. Cf. [tuchon] in 16:6. Without signification [aphOnon]. Old adjective [a] privative and [phOne]. Without the faculty of speech (12:2; Ac 8:32; 2Pe 2:16).

14:11 The meaning of the voice [ten dunamin tes phOnes]. The power (force) of the voice. A barbarian [barbaros]. Jargon, [bar-bar]. The Egyptians called all [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 [en emoi]. In my case, almost like a dative.

14:12 Zealous of spiritual gifts [zelOtai pneumatOn]. Zealots for spirits. So it looked. That ye may abound [hina perisseuete]. Purpose clause with the object by prolepsis stated beforehand "for the edification of the church."

14:13 Let him pray that he may interpret [proseuchesthO hina diermeneuei]. Else he had better cease talking in a tongue.

14:14 But my understanding is unfruitful [ho de nous mou akarpos]. My intellect [nous] gets no benefit [akarpos], without fruit) from rhapsodical praying that may even move my spirit [pneuma].

14:15 With the understanding also [kai tOi no<]. Instrumental case of [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 [psalO de kai tOi 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. [PsallO] originally meant to play on strings, then to sing with an accompaniment (Eph 5:19), and here apparently to sing without regard to an instrument.

14:16 Else if thou bless with the spirit [epei ean eulogeis en pneumati]. Third class condition. He means that, if one is praying and praising God (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 (Neh 5:13; 8:6; 1Ch 16:36; Ps 106:48). He that filleth the place of the unlearned [ho anaplerOn ton topon tou idiOtou]. Not a special part of the room, but the position of the [idiOtou] (from [idios], one's own), common from Herodotus for private person (Ac 4:13), unskilled (2Co 11:6), uninitiated (unlearned) in the gift of tongues as here and verses 23f. At thy giving of thanks [epi tei sei eucharistiai]. Just the prayer, not the Eucharist or the Lord's Supper, as is plain from verse 17.

14:18 More than you all [pantOn humOn mallon]. Ablative case after [mallon]. Astonishing claim by Paul that doubtless had a fine effect.

14:19 Howbeit in church [alla en ekklesiai]. Private ecstasy is one thing (cf. 2Co 12:1-9) but not in church worship. That I may instruct [hina katechesO]. Final clause with [hina]. For the rare verb [katecheO] see on Lu 1:4; Ac 18:25.

14:20 Be not children in mind [me paidia ginesthe tais phresin]. "Cease becoming children in your intellects," as some of them evidently were. Cf. Heb 5:11-14 for a like complaint of intellectual dulness for being old babies. In malice be ye babes [tei kakiai nepiazete]. Be men [teleioi ginesthe]. Keep on becoming adults in your minds. A noble and a needed command, pertinent today.

14:21 In the law it is written [en tOi nomOi gegraptai]. Isa 28:11f. Freely quoted.

14:22 For a sign [eis semeion]. Like the Hebrew and occasional Koine idiom also.

14:23 Will they not say that ye are mad? [ouk erousin hoti mainesthe?]. These unbelievers unacquainted [idiOtai] with Christianity will say that the Christians are raving mad (see on Ac 12:15; 26:24). They will seem like a congregation of lunatics.

14:24 He is reproved by all [elegchetai hupo pantOn]. Old word for strong proof, is undergoing conviction. Is judged [anakrinetai]. Is tested. Cf. 1Co 2:15; 4:3f.

14:25 That God is among you indeed [hoti ontOs en humin estin]. Recitative [hoti] and direct quotation from Isa 45:15 (Hebrew rather than the LXX). "Really [ontOs] Lu 24:34) God is in you."

14:26 When ye come together [hotan sunerchesthe]. Present middle subjunctive, repetition, whenever ye come together, in contrast with special case [ean sunelthei], second aorist subjunctive) in verse 23.

14:27 By two [kata duo]. According to two, ratio. Or at most [e to pleiston]. Adverbial accusative, "or at the most." Three [treis]. [Kata] to be repeated. And that in turn [kai ana meros]. One at a time and not over three in all.

14:28 But if there be no interpreter [ean de me ei diermeneutes]. Third class condition. Earliest known instance and possibly made by Paul from verb in verse 27. Reappears in Byzantine grammarians. Keep silence in church [sigatO en ekklesiai]. Linear action (present active imperative). He is not even to speak in a tongue once. He can indulge his private ecstasy with God.

14:29 By two or three [duo e treis]. No [kata] here as in verse 27. Let two or three prophets speak. Let the others discern [hoi alloi diakrinetOsan]. Whether what is said is really of the Spirit. Cf. 12:10 [diakriseis pneumatOn].

14:30 Let the first keep silence [ho prOtos sigatO]. To give the next one a chance.

14:31 One by one [kath' ena]. Regular idiom.

14:32 The spirits of the prophets are subject to the prophets [pneumata prophetOn prophetais hupotassetai]. A principle that some had forgotten.

14:33 Not of confusion [ou--katastasias]. God is not a God of disorder, but of peace. We need this reminder today. As in all the churches of the saints [hOs en pasais tais ekklesiais tOn hagiOn]. Orderly reverence is a mark of the churches. This is a proper conclusion of his argument as in 11:16.

14:34 Keep silence in the churches [en tais ekklesiais sigatOsan]. The same verb used about the disorders caused by speakers in tongues (verse
28) and prophets (30). For some reason some of the women were creating disturbance in the public worship by their dress (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 [lalein] nor even to ask questions. They are to do that at home [en oikOi]. He calls it a shame [aischron] as in 11:6 (cf. Eph 5:12; Tit 1:11). Certainly women are still in subjection [hupotassesthOsan] to their husbands (or ought to be). But somehow modern Christians have concluded that Paul's commands on this subject, even 1Ti 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.

14:37 The commandment of the Lord [Kuriou entole]. 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.

14:40 Decently and in order [euschemonOs 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. __________________________________________________________________