1Cor 14:26-32 | Barnes | STEP | Verse 26. How is it then, brethren ? . What is the fact? What actually occurs among you? Does that state of things exist which I have described? Is there that order in your public worship which is demanded and proper? It is implied in his asking this question that there might be some things among them which were improper, and which deserved reproof. When ye come together . For worship. Every one of you , etc. That is, all the things which are specified would be found among them. It is evidently not meant that all these things would be found in the same person, but would all exist at the same time; and thus confusion and disorder would be inevitable. Instead of waiting for an intimation from the presiding officer in the assembly, or speaking in succession and in order, each one probably regarded himself as under the influence of the Holy Spirit; as having an important message to communicate, or as being called on to celebrate the praises of God; and thus confusion and disorder would prevail. Many would be speaking at the same time, and a most unfavourable impression would be made on the minds of the strangers who should be present, . This implied reproof of the Corinthians is certainly a reproof of those public assemblies where many speak at the same time; or where a portion are engaged in praying, and others in exhortation. Nor can it be urged that in such cases those who engage in these exercises are under the influence of the Holy Spirit; for, however true that may be, yet it is no more true than it was in Corinth, and yet the apostle reproved the practice there. The Holy Spirit is the Author of order, and not of confusion, ; and true religion prompts to peace and regularity, and not to discord and tumult. Hath a psalm . Is disposed to sing; is inclined to praise; and, however irregular or improper, expresses his thanks in a public manner. . Hath a doctrine . Has some religious truth on his mind which he deems it of special importance to inculcate. . Hath a tongue . Has something made known to him in a foreign language; or has a power of speaking a foreign language, and exercises it, though it produces great confusion. Hath a revelation . Some truth which has been particularly revealed to him; perhaps an explanation of some mystery, ( Doddridge ;) or a revelation of some future event, ( Macknight ;) or a prophecy, ( Bloomfield ;) or a power of explaining some of the truths couched in the types and figures of the Old Testament, ( Grotius .) Hath an interpretation . An explanation of something that has been uttered by another in a foreign language. . Let all things , etc. Let this be the great principle, to promote the edification of the church. . If this rule were followed, it would prevent confusion and disorder. (b) "doctrine" (+) "tongue" "Language" (c) "Let all things"

1 Corinthians 14:26-32

Verse 26. How is it then, brethren? 1Cor 14:15. What is the fact? What actually occurs among you? Does that state of things exist which I have described? Is there that order in your public worship which is demanded and proper? It is implied in his asking this question that there might be some things among them which were improper, and which deserved reproof.

When ye come together. For worship.

Every one of you, etc. That is, all the things which are specified would be found among them. It is evidently not meant that all these things would be found in the same person, but would all exist at the same time; and thus confusion and disorder would be inevitable. Instead of waiting for an intimation from the presiding officer in the assembly, or speaking in succession and in order, each one probably regarded himself as under the influence of the Holy Spirit; as having an important message to communicate, or as being called on to celebrate the praises of God; and thus confusion and disorder would prevail. Many would be speaking at the same time, and a most unfavourable impression would be made on the minds of the strangers who should be present, 1Cor 14:23. This implied reproof of the Corinthians is certainly a reproof of those public assemblies where many speak at the same time; or where a portion are engaged in praying, and others in exhortation. Nor can it be urged that in such cases those who engage in these exercises are under the influence of the Holy Spirit; for, however true that may be, yet it is no more true than it was in Corinth, and yet the apostle reproved the practice there. The Holy Spirit is the Author of order, and not of confusion, 1Cor 14:33; and true religion prompts to peace and regularity, and not to discord and tumult.

Hath a psalm. Is disposed to sing; is inclined to praise; and, however irregular or improper, expresses his thanks in a public manner. 1Cor 14:16.

Hath a doctrine. Has some religious truth on his mind which he deems it of special importance to inculcate. 1Cor 14:6.

Hath a tongue. Has something made known to him in a foreign language; or has a power of speaking a foreign language, and exercises it, though it produces great confusion.

Hath a revelation. Some truth which has been particularly revealed to him; perhaps an explanation of some mystery, (Doddridge;) or a revelation of some future event, (Macknight;) or a prophecy, (Bloomfield;) or a power of explaining some of the truths couched in the types and figures of the Old Testament, (Grotius.)

Hath an interpretation. An explanation of something that has been uttered by another in a foreign language. 1Cor 12:10.

Let all things, etc. Let this be the great principle, to promote the edification of the church. 1Cor 14:12. If this rule were followed, it would prevent confusion and disorder.

(b) "doctrine" 1Cor 14:6 (+) "tongue" "Language" (c) "Let all things" 1Cor 14:40 Verse 27. Let it be by two, or at the most by three. That is, two, or at most three in one day, or in one meeting. So Grotius, Rosenmuller, Doddridge, Bloomfield, and Locke understand it. It is probable that many were endowed with the gift of tongues; and it is certain that they were disposed to exercise the gift even when it could be of no real advantage, and when it was done only for ostentation. Paul had shown to them (1Cor 14:22) that the main design of the gift of tongues was to convince unbelievers; he here shows them that if that gift was exercised in the church, it should be in such a way as to promote edification. They should not speak at the same time; nor should they regard it as necessary that all should speak at the same meeting. It should not be so as to produce disorder and confusion; nor should it be so as to detain the people beyond a reasonable time. The speakers, therefore, in any one assembly, should not exceed two or three.

And that by course. Separately; one after another. They should not all speak at the same time.

And let one interpret. One who has the gift of interpreting foreign languages, (1Cor 12:10,) so that they may be understood, and the church be edified.

(+) "tongue" "language" (++) "by course" "In succession" Verse 28. But if there be no interpreter. If there be no one present who has the gift of interpretation.

And let him speak to himself, and to God. 1Cor 14:2,4. Let him commune with himself, and with God; let him meditate on the truths which are revealed to him, and let him in secret express his desires to God. Verse 29. Let the prophets. 1Cor 14:1.

Speak two or three. On the same days, or at the same meeting. 1Cor 14:27.

And let the other judge. The word "other" (οιαλλοι, the others) Bloomfield supposes refers to the other prophets; and that the meaning is, that they should decide whether what was said was dictated by the Holy Spirit or not. But the more probable sense, I think, is that which refers it to the rest of the congregation, and which supposes that they were to compare one doctrine with another, and deliberate on what was spoken, and determine whether it had evidence of being in accordance with the truth. It may be that the apostle here refers to those who had the gift of discerning spirits, and that he meant to say that they were to determine by what spirit the prophets who spoke were actuated. It was possible that those who claimed to be prophets might err; and it was the duty of all to examine whether that which was uttered was in accordance with truth. And if this was a duty then, it is a duty now; if it was proper even when the teachers claimed to be under Divine inspiration, it is much more the duty of the people now. No minister of religion has a right to demand that all that he speaks shall be regarded as truth, unless he can give good reasons for it; no man is to be debarred from the right of canvassing freely, and comparing with the Bible, and with sound reason, all that the minister of the gospel advances. No minister who has just views of his office, and a proper acquaintance with the truth, and confidence in it, would desire to prohibit the people from the most full and free examination of all that he utters. It may be added, that the Scripture everywhere encourages the most full and free examination of all doctrines that are advanced; and that true religion advances just in proportion as this spirit of candid, and earnest, and prayerful examination prevails among a people. Acts 17:11. Comp. 1Thes 5:21.

(d) "Let the prophets" 1Cor 14:39, 1Thes 5:19,20 Verse 30. If any thing be revealed to another. If, while one is speaking, an important truth is revealed to another, or is suggested to his mind by the Holy Spirit, which he feels it to be important to communicate.

Let the first hold his peace. That is, let him that was speaking conclude his discourse, and let there not be the confusion arising from two persons speaking at the same time. Doddridge understands this as meaning, that he to whom the revelation wag made should sit still, until the other was done speaking, and not rise and rudely interrupt him. But this is to do violence to the language. So Macknight understands it, that the one who was speaking was first to finish his discourse, and be silent, before the other began to speak. But this is evidently a forced construction. Locke understands it as meaning, that if, while one was speaking, the meaning of what he said was revealed to another, the first was to cease speaking until the other had interpreted or explained it. But the obvious meaning of the passage is, that the man who was speaking was to close his discourse and be silent. It does not follow, however, that he was to be rudely interrupted. He might close his discourse deliberately, or perhaps by an intimation from the person to whom the revelation was made. At any rate, two were not to speak at the same time, but the one who was speaking was to conclude before the other addressed the assembly.

(e) "the first" Job 32:11 (&) "hold his peace" "Be silent" Verse 31. For ye may all prophesy, etc. There is time enough for all; there is no need of speaking in confusion and in disorder. Every person may have an opportunity of expressing his sentiments at the proper time.

That all may learn. In such a manner that there may be edification. This might be done if they would speak one at a time in their proper order. Verse 32. And the spirits of the prophets. 1Cor 14:1 for the meaning of the word prophets. The evident meaning of this is, that they were able to control their inclination to speak; they were not under a necessity of speaking, even though they might be inspired. There was no need of disorder. This verse gives confirmation to the supposition, that the extraordinary endowments of the Holy Spirit were subjected to substantially the same laws as a man's natural endowments. They were conferred by the Holy Ghost; but they were conferred on free agents, and did not interfere with their free agency. And as a man, though of the most splendid talents and commanding eloquence, has control over his own mind, and is not compelled to speak, so it was with those who are here called prophets. The immediate reference of the passage is to those who are called prophets in the New Testament; and the interpretation should be confined to them. It is not improbable, however, that the same thing was true of the prophets of the Old Testament; and that it is really true as a general declaration of all the prophets whom God has inspired, that they had control over their own minds, and could speak or be silent at pleasure. In this the spirit of true inspiration differed essentially from the views of the heathen, who regarded themselves as driven on by a wild, controlling influence, that compelled them to speak even when they were unconscious of what they said. Universally, in the heathen world, the priests and priestesses supposed or reigned that they were under an influence which was incontrollable; which took away their powers of self-command, and which made them the mere organs or unconscious instruments of communicating the will of the gods. The Scripture account of inspiration is, however, a very different thing. In whatever way the mind was influenced, or whatever was the mode in which the truth was conveyed, yet it was not such as to destroy the conscious powers of free agency, nor such as to destroy the individuality of the inspired person, or to annihilate what was peculiar in his mode of thinking, his style, or his customary manner of expression.

(a) "spirits of" 1Jn 4:1