1 Coríntios 14
Bob Utley · Citado em PreceptAustin
1 Coríntios 14
Utley has a helpful note on prophesy - The term “prophesy” is used in I Corinthians in a specialized sense. It does not refer to the prophetic activity of OT prophets (written Scripture), but to a clear communication of the gospel, whether by public preaching or private witness. Paul desires it for all believers (cf. 14:39), but it is also a spiritual gift (cf. 1 Cor 12:10, 28–29). All believers participate at some level in all of the gifts of the Spirit, but one or another is energized and empowered by the Spirit within individual believers for special effectiveness. This diversity demands a co-operative and loving spirit among believers. We are called to unity, not uniformity, for the gospel. We are only effective corporately! We desperately need other believers. The church is a community of called, gifted, full-time ministers. We are gifted for the spread of the gospel and the health and wholeness of the church. This gift is compared with tongues by the criteria of “does it edify the whole church”? It means in this context “proclaiming the gospel,” which is then a blessing to believers as well as visitors. Speaking in tongues is only a blessing to the individual believer if it is interpreted. This term is not to be understood in its OT sense of inspired revelation. (1 Corinthians 14 Commentary) Staton - Paul shares several reasons why he prefers proclamation in a person’s language over speaking in a foreign language that is not translated. Proclaiming God’s Word in a native language is simply more profitable, beneficial, and useful than speaking in a foreign language. (1 Corinthians) As Swindoll says "Before the Scriptures were complete, God’s inspired, authoritative message was communicated to the early church through the lips of recognized prophets. Authentic prophets had to have “a message from God in the form of special revelation, . . . guidance regarding its declaration so that it would be given forth accurately, and the message itself had to have the authority of God.”"The question arises as to whether there are prophets in this since today? Swindoll responds that "The prophet was much needed in the first century because the New Testament was not yet complete. So the prophets, together with the apostles, formed the foundational ministries of the church of the first generation (Eph. 2:20). Today the authoritative, prophetic teachings of the apostles and prophets are preserved for every believer and every church through their writings contained in the Bible, making the need for living apostles and prophets unnecessary." Prophesy (4395)(propheteuo from pró = before or forth + phemí = tell) means literally to tell forth and can mean to speak forth God's message, (having been taught of God). The idea is speaking with the help of divine inspiration to proclaim what God wants to make known. In other contexts to prophesy means to speak under inspiration and foretell future events. Its most prominent use is in connection with the oracles at places like Delphi. Typically, a person would ask a question of the gods and receive a cryptic answer from the female mouthpiece of the deities. This answer would then be completed and interpreted by the men who specialized in that task. Prophēteuō in this context meant “explain a message from the gods in response to a client’s question.” Propheteuo - 27v - Matt. 7:22; Matt. 11:13; Matt. 15:7; Matt. 26:68; Mk. 7:6; Mk. 14:65; Lk. 1:67; Lk. 22:64; Jn. 11:51; Acts 2:17; Acts 2:18; Acts 19:6; Acts 21:9; 1 Co. 11:4; 1 Co. 11:5; 1 Co. 13:9; 1 Co. 14:1; 1 Co. 14:3; 1 Co. 14:4; 1 Co. 14:5; 1 Co. 14:24; 1 Co. 14:31; 1 Co. 14:39; 1 Pet. 1:10; Jude 1:14; Rev. 10:11; Rev. 11:3 James McCullen THE TRUTH ABOUT TONGUES I Corinthians 14:1-40 It is not helpful to the entire body unless there is an interpretation. 1 Cor 14:5 Emphasizing tongues is selfish. 1 Cor 14:6-11 Seeking the gift of tongues is never encouraged. 1 Cor 14:12-17, 37-39 It is a gift given by God. 1 Cor 14:18 Never forced on one person by another. Tongues are given primarily to warn the unsaved. 1 Cor 14:22-23 It is a foreign language Speaking in a tongue is never promoted above the clear preaching of the truth. 1 Cor 14:1-5a - 1 Cor 14:39a, Speaking in tongues is not to be forbidden. 1 Cor 14:39 SEVEN RULES CONCERNING THE SPEAKING IN TONGUES I Corinthians 14:26-40 Tongues, like every other gift, must be done to edify the church.1 Cor 14:26 Only two or three, at the most, should speak in tongues. 1 Cor 14:27 Only one person at a time should speak in tongues. 1 Cor 14:27 There must be an interpreter or do not tongue speaking. 1 Cor 14:28 All things are to be done decently and in order. 1 Cor 14:33 No women are to speak in tongues. 1 Cor 14:34 All of the above rules are to be acknowledge. 1 Cor 14:37-38 a. Paul's writing is the Word of God. 1 Cor 14:37 b. If a person claims to be spiritual, that person will recognize Paul's rules. 1 Cor 14:8 Bob Utley SPECIAL TOPIC: NEW TESTAMENT PROPHECY I. It is not the same as OT prophecy, which has the rabbinical connotation of inspired revelations from YHWH (cf. Acts 3:18, 21; Ro 16:26). Only prophets could write Scripture. A. Moses was called a prophet (cf. Dt. 18:15–21). B. History books (Joshua–Kings [except Ruth]) were called the “former prophets” (cf. Acts 3:24). C. Prophets usurp the place of High Priest as the source of information from God (cf. Isaiah-Malachi [except Lamentations and Daniel]). D. The second division of the Hebrew canon is “the Prophets” (cf. Mt. 5:17; 22:40; Luke 16:16; 24:25, 27; Ro 3:21). II. In the NT the concept is used in several different ways. A. referring to OT prophets and their inspired message (cf. Mt. 2:23; 5:12; 11:13; 13:14; Ro 1:2) B. referring to a message for an individual rather than a corporate group (OT prophets spoke primarily to Israel) C. referring to both John the Baptist (cf. Matt. 11:9; 14:5; 21:26; Luke 1:76) and Jesus as proclaimers of the Kingdom of God (cf. Matt. 13:57; 21:11, 46; Luke 4:24; 7:16; 13:33; 24:19). Jesus also claimed to be greater than the prophets (cf. Matt. 11:9; 12:41; Luke 7:26). D. other prophets in the NT 1. referring to early life of Jesus as recorded in Luke’s Gospel (Mary’s memories) a. Elizabeth (cf. Luke 1:41–42) b. Zacharias (cf. Luke 1:67–79) c. Simeon (cf. Luke 2:25–35) d. Anna (cf. Luke 2:36) 2. ironic predictions (cf. Caiaphas, John 11:51) E. referring to one who proclaims the gospel (the lists of proclaiming gifts in 1 Cor. 12:28–29; Eph. 4:11) F. referring to an ongoing gift in the church (cf. Matt. 23:34; Acts 13:1; 15:32; Rom. 12:6; 1 Cor. 12:10, 28–29; 13:2; Eph. 4:11). Sometimes this can refer to women (cf. Luke 2:36; Acts 2:17; 21:9; 1 Cor. 11:4–5). G. referring to the apocalyptic book of Revelation (cf. Rev. 1:3; 22:7, 10, 18, 19) III. NT prophets A. They do not give inspired revelation in the same sense as did the OT prophets (Scripture). This statement is possible because of the use of the phrase “the faith” (a sense of a completed gospel) used in Acts 6:7; 13:8; 14:22; Gal. 1:23; 3:23; 6:10; Phil. 1:27; Jude 3, 20. This concept is clear from the full phrase used in Jude 1:3+, “the faith once and for all handed down to the saints.” The “once for all” faith refers to the truths, doctrines, concepts, world-view teachings of Christianity. This once-given emphasis is the biblical basis for theologically limiting inspiration to the writings of the NT and not allowing later or other writings to be considered revelatory. There are many ambiguous, uncertain, and grey areas in the NT, but believers affirm by faith that everything that is “needed” for faith and practice is included with sufficient clarity in the NT (See Sufficiency of Scripture). This concept has been delineated in what is called “the revelatory triangle” 1. God has revealed Himself in time-space history (REVELATION) 2. He has chosen certain human writers to document and explain His acts (INSPIRATION) 3. He has given His Spirit to open the minds and hearts of humans to understand these writings, not definitively, but adequately for salvation and an effective Christian life (ILLUMINATION) The point of this is that inspiration is limited to the writers of Scripture. There are no further authoritative writings, visions, or revelations. The canon is closed. We have all the truth we need to respond appropriately to God. This truth is best seen in the agreement of biblical writers versus the disagreement of sincere, godly believers. No modern writer or speaker has the level of divine leadership that the writers of Scripture did. B. In some ways NT prophets are similar to OT prophets. 1. prediction of future events (cf. Paul, Acts 27:22; Agabus, Acts 11:27–28; 21:10–11; other unnamed prophets, Acts 20:23) 2. proclamation of judgment (cf. Paul, Acts 13:11; 28:25–28) 3. vivid portrayal of an event through symbolic acts (cf. Agabus, Acts 21:11) C. They do proclaim the truths of the gospel sometimes in predictive ways (cf. Acts 11:27–28; 20:23; 21:10–11), but this is not the primary focus. Prophesying in I Corinthians is basically communicating the gospel (cf. 1 Cor 14:24, 39). D. They are the Spirit’s contemporary means of revealing the contemporary and practical applications of God’s truth to each new situation, culture, or time period (cf. 1 Cor. 14:3). E. They were active in the early Pauline churches (cf. 1 Cor. 11:4–5; 12:28, 29; 13:13; 14:1, 3, 4, 5, 6, 22, 24, 29, 31, 32, 37, 39; Eph. 2:20; 3:5; 4:11; 1 Thess. 5:20) and are mentioned in the Didache (written in the late first century or in the second century, date uncertain) and in Montanism of the second and third centuries in northern Africa. IV. Have the NT gifts ceased? A. This question is difficult to answer. It helps to clarify the issue by defining the purpose of the gifts. Are they meant to confirm the initial preaching of the gospel or are they ongoing ways for the church to minister to itself and a lost world? B. Does one look at the history of the church to answer the question, or to the NT itself? There is no indication that the spiritual gifts were temporary in the NT. Those who try to use 1 Cor. 13:8–13 to address this issue abuse the authorial intent of the passage, which asserts that everything but love will pass away. C. I am tempted to say that since the NT, not church history, is the authority, believers must affirm that the gifts continue. However, I believe that culture affects interpretation. Some very clear texts are no longer applicable (the holy kiss, women wearing veils, churches meeting in homes, etc). If culture affects texts then why not church history? D. This is simply a question that cannot be definitively answered. Some believers will advocate “cessation” and others “non-cessation.” In this area, as in many interpretative issues, the heart of the believer is the key. The NT is ambiguous and cultural. The difficulty is being able to decide which texts are affected by culture/history and which are eternal (cf. Fee and Stuart’s How to Read the Bible for All Its Worth, pp. 14–19 and 69–77). Here is where the discussions of freedom and responsibility, which are found in Rom. 14:1–15:13 and 1 Cor. 8–10, are crucial. How we answer the question is important in two ways. 1. Each believer must walk in faith in the light they have. God looks at our heart and motives. 2. Each believer must allow other believers to walk in their faith understanding. There must be tolerance within biblical bounds. God wants us to love one another as He does. E. To sum up the issue, Christianity is a life of faith and love, not a perfect theology. A relationship with Him which impacts our relationship with others is more important than definitive information or creedal perfection. 1 Corinthians 14:2 For one who speaks in a tongue does not speak to men but to God; for no one understands, but in his spirit he speaks mysteries. ICC - For he who speaks in a Tongue is speaking, not to men, but to God, for no man can understand one who in a state of rapture is speaking mystic secrets. Amplified - For one who speaks in an [unknown] tongue speaks not to men but to God, for no one understands or catches his meaning, because in the [Holy] Spirit he utters secret truths and hidden things [not obvious to the understanding]. For one who speaks in a tongue 1Co 14:9-11,16,21,22 Ge 11:7 42:23 De 28:49 2Ki 18:26 Ac 2:4-11 10:46 Ac 19:6 but in his spirit 1Co 2:7,10 13:2 15:51 Ps 49:3,4 78:2 Mt 13:11 Mk 4:11 Ro 16:25 Eph 3:3-9 6:19 Col 1:26,27 2:2 1Ti 3:9,16 Rev 10:7 1 Corinthians 13 Resources - Multiple Sermons and Commentaries Related Passage: Acts 22:9+ “And those who were with me saw the light, to be sure, but did not understand the voice of the One who was speaking to me. SPEAKING TO GOD NOT TO MEN For (gar) Term of explanation. Paul explains why prophecy is superior to and to be desired over tongues. One who speaks in a tongue does not speak to men but to God; for no one understands - The fact that no one understands (the verb is akouo which primarily means to hear but in this context describes inner comprehension, cf similar meaning in Mk 4:33+, Gal 4:21+) underscores the fact that the one who speaks in a tongue is not speaking to men. They can hear him speaking but it makes no sense to them. The point in this passage is that no one understands the language the person is speaking. And in the same way the words he speaks are mysteries or unknown to the hearer because they are not interpreted (see spiritual gift of interpreting tongues). They are not "mysterious ecstatic utterances!" In sum, the fact that what he says is unintelligible to others emphasizes that tongues are inferior to prophecy which Paul will go on to further explain in the following verses. Bell - Language is an agreement between people that certain sounds have certain meanings. Staton - A person who speaks in a foreign language cannot communicate to others, for they do not understand him. Only God understands what this person is saying (1 Corinthians) Some think Paul is referring not to human languages but to "ecstatic utterances," but that does not fit the context for later he states that these tongues can be interpreted (1 Cor 14:27-28+). Paul also states later that the speaker himself may be able to act as an interpreter (1 Cor 14:5, 13) Utley suggests that "Tongues at Corinth seem to be unknown, articulated sounds. At Delphi one special person (usually a woman) would utter inarticulate sounds, then another would interpret these for the ones present. This procedure seems to parallel the experience of “tongues” at Corinth. But in his spirit he speaks mysteries - There is variation in how pneuma is rendered (either with a little "s" or a big "S") Thus the ESV, CSB, NRSV and NET versions have "he is speaking mysteries by the Spirit" Tongue (see another similar discussion of glossa)(1100)(glossa) has several meanings: (1) Literally as an organ of speech and taste -- Mk 7:33, 35; Lk 16:24; 1 Cor 14:9 ; Rev 16:10 Study the 4 uses in James for an important description of the tongue as used in speech - Jas. 1:26+; Jas. 3:5-6,8+; (2) Glossa can refer to language Acts 2:11+; Phil 2:11; Rev 5:9. Related to this meaning is glossa as a technical term for glossalalia or speaking in tongues. Sub-definitions vary and include speaking in unintelligible utterance (1Co 14.2), speaking in a so-called "heavenly language" (1Cor 13.1), or speaking foreign languages not learned through natural means by the speaker (Acts 2.4); (3) by metonymy glossa refers to people that speak a common language ("every tribe, every tongue..." = Rev 5.9+); (4) In Acts 2:3+ glossa refers to the shape of fire = "there appeared to them tongues as of fire distributing themselves, and they rested on each one of them." Glossa - 50x in 47v always translated tongue in NAS (CSB translates it most often as language)- NOTE: Glossa is a keyword in 1 Corinthians 12-14 occurring 22 times) -- Mk. 7:33; Mk. 7:35; Mk. 16:17; Lk. 1:64; Lk. 16:24; Acts 2:3; Acts 2:4; Acts 2:11; Acts 2:26; Acts 10:46; Acts 19:6; Rom. 3:13; Rom. 14:11; 1 Co. 12:10; 1 Co. 12:28; 1 Co. 12:30; 1 Co. 13:1; 1 Co. 13:8; 1 Co. 14:2; 1 Co. 14:4; 1 Co. 14:5; 1 Co. 14:6; 1 Co. 14:9; 1 Co. 14:13; 1 Co. 14:14; 1 Co. 14:18; 1 Co. 14:19; 1 Co. 14:22; 1 Co. 14:23; 1 Co. 14:26; 1 Co. 14:27; 1 Co. 14:39; Phil. 2:11; Jas. 1:26; Jas. 3:5; Jas. 3:6; Jas. 3:8; 1 Pet. 3:10; 1 Jn. 3:18; Rev. 5:9; Rev. 7:9; Rev. 10:11; Rev. 11:9; Rev. 13:7; Rev. 14:6; Rev. 16:10; Rev. 17:15 See also Dialect (language) (1258) dialektos Speak (2980) laleo is the Greek verb meaning to make a sound and then to utter words. Laleo originally meant just sounds like the chatter of birds or the the prattling of children..As a result it has a broad range of meaning and import (e.g., “to say, to chatter [especially of animals], to babble, to sound [a musical instrument]” or “to chirp” [of locusts]) In classical Greek the meanings “to babble” (as an infant) and “to croon” (as a nurse) (cf. English lullaby) or “to whisper” were common. Laleo later became significant in philosophical discussions. Most authorities agree that laleō points to the external sound more than to the content of what is said. The Gospels and Acts are responsible for about two-thirds of the occurrences in the New Testament. The emphasis of laleō upon the physical nature of speech is apparent in some texts (e.g., Matthew 15:31; Luke 1:20; 7:15; Acts 2:6,11; cf. above), but the message of what was spoken is more important (e.g., Luke 24:25; Acts 3:24; 9:6). Vincent contrasts laleo with the other Greek word for speak (lego) explaining that laleo "contemplates the fact rather than the substance of speech. Hence it is used of God (Heb 1:1), the point being, not what God said, but the fact that he spoke to men. On the contrary, lego refers to the matter ("content") of speech. The verb lego originally meant to pick out, and hence to use words selected as appropriate expressions of thought, and to put such words together in orderly discourse." Laleo in 1-2 Corinthians - 1 Co. 2:6; 1 Co. 2:7; 1 Co. 2:13; 1 Co. 3:1; 1 Co. 9:8; 1 Co. 12:3; 1 Co. 12:30; 1 Co. 13:1; 1 Co. 13:11; 1 Co. 14:2; 1 Co. 14:3; 1 Co. 14:4; 1 Co. 14:5; 1 Co. 14:6; 1 Co. 14:9; 1 Co. 14:11; 1 Co. 14:13; 1 Co. 14:18; 1 Co. 14:19; 1 Co. 14:21; 1 Co. 14:23; 1 Co. 14:27; 1 Co. 14:28; 1 Co. 14:29; 1 Co. 14:34; 1 Co. 14:35; 1 Co. 14:39; 1 Co. 15:34; 2 Co. 2:17; 2 Co. 4:13; 2 Co. 7:14; 2 Co. 11:17; 2 Co. 11:23; 2 Co. 12:4; 2 Co. 12:19; 2 Co. 13:3; Question: What is glossolalia? Answer: Glossolalia (ED: SEE WIKIPEDIA), a phenomenon sometimes referred to as “ecstatic utterances,” is the uttering of unintelligible, language-like sounds while in a state of ecstasy. Glossolalia is sometimes confused with xenoglossia, which is the biblical “gift of tongues.” However, whereas glossolalia is babbling in a nonexistent language, xenoglossia (ED:SEE WIKIPEDIA) is the ability to speak fluently a language the speaker has never learned. Additionally, whereas xenoglossia is not an innate or natural ability, studies have shown that glossolalia is a learned behavior. Research conducted by the Lutheran Medical Center demonstrates that glossolalia is readily learned by following simple instructions. Correspondingly, it was found that students could exhibit “speaking in tongues” in the absence of any indications of trance-like stupor or behaviors. Another test conducted with sixty students showed that after listening to a one-minute sample of glossolalia, 20 percent were able to imitate it precisely. After some training, 70 percent succeeded. In just about every part of the world, glossolalia can be observed. Pagan religions all over the world are obsessed with tongues. These include the Shamans in the Sudan, the Shango cult of the West Coast of Africa, the Zor cult of Ethiopia, the Voodoo cult in Haiti, and the Aborigines of South America and Australia. Murmuring or speaking gibberish that is construed to be deep mystical insight by holy men is an ancient practice. There are basically two aspects to glossolalia. First is talking or murmuring in language-like sounds. Practically everyone is able to do this; even children before they ever learn to speak can mimic real language, though unintelligibly. There is nothing extraordinary about this. The other aspect of glossolalia is ecstasy or the demonstration of trance-like elation. There is nothing unusual about this either, although it is more difficult to do intentionally than to merely utter language-like sounds. There are some Christians, especially within the Pentecostal movement, who believe there is a supernatural explanation for glossolalia similar to that described in the New Testament. They believe that the chief purpose of the gift of speaking in tongues is to manifest the Holy Spirit being poured out upon them just as on the day of Pentecost (Acts 2:1-16+), which was prophesied by Joel (Acts 2:17). Among those Christian churches who do espouse the practice of glossolalia to one degree or another, there is no uniform agreement as to its workings. For example, some are adamant that it is indeed a gift of the Holy Spirit, while others minimize its importance, saying Paul taught that the gift of “speaking in tongues” wasn’t nearly as important as the other gifts of the Holy Spirit (see 1 Corinthians 13). Also, there are those wishing to avoid dividing the church on such issues by not speaking of it at all or dismissing it as a simple psychological experience. Then there are those who regard glossolalia as a deception of Satan himself. Exotic languages are heard and understood throughout the world, but existing languages are not heard or understood when spoken as “ecstatic utterances” or “tongues.” What we do hear is a profusion of hype, claims, confusion, and noise. We simply cannot declare, as at the time of the first church, that “each of us hears [understands] them in his own native language” (Acts 2:8NIV+). Simply put, the practice of glossolalia is not the biblical gift of tongues. Paul made it clear that the chief purpose of the gift of speaking in tongues was to be a sign for those who did not believe and to spread the good news, the gospel of Christ (1 Corinthians 14:19, 22). GotQuestions.org Related Resources: What is the gift of speaking in tongues? | GotQuestions.org What is the spiritual gift of interpreting tongues? | GotQuestions.org What is praying in tongues? Is praying in tongues a prayer language between a believer and God? | GotQuestions.org Do you have to speak in tongues to be saved? | GotQuestions.org What does it mean that tongues will cease? | GotQuestions.org 1 Corinthians 14:3 But one who prophesies speaks to men for edification and exhortation and consolation. Amplified - But [on the other hand], the one who prophesies [who interprets the divine will and purpose in inspired preaching and teaching] speaks to men for their upbuilding and constructive spiritual progress and encouragement and consolation. edification 1Co 14:4,12,26 8:1 10:23 Ac 9:31 Ro 14:19 15:2 Eph 4:12-16,29 1Th 5:11 1Ti 1:4 Jude 1:20 exhortation Lu 3:18 Ac 13:15 14:22 15:32 Ro 12:8 1Th 2:3 4:1 5:11,14 2Th 3:12 1Ti 4:13 6:2 2Ti 4:2 Tit 1:9 2:6,9,15 Heb 3:13 10:25 Heb 13:22 1Pe 5:12 comfort 1Co 14:31 2Co 1:4 2:7 Eph 6:22 Col 4:8 1Th 2:11 3:2 4:18 5:11-14 1 Corinthians 13 Resources - Multiple Sermons and Commentaries PROPHECY IS PROFITABLE! This is ultimate test of the gift - does it build up or tear down? But one who prophesies (propheteuo) speaks (laleo) to men for edification and exhortation and consolation - Note contrast with tongues speak not to men but to God whereas prophecy speaks to men. Prophecy is indeed profitable for it spiritually builds up the body of Christ, exhorts them and consoles them. Brian Bell - Paul deals with the 2 major objectives for the church: 1. The edifying of the believers! 2. The conversion of the unsaved! (1 Cor 12:25) This is the 2-fold purpose of the church,…let no church forget it! This chapter also shows what we should find when we go to church! (1) Teaching and preaching (1 Cor 14:3); praying and singing (1 Cor 14:15). A worship service should lift up the Lord & build up the saints, not puff up the participants!... Before the Scriptures were complete, Gods message came through the prophets. “So the prophet came & ministered the Word, until the Word came to minister prophecy.”(Swindoll) Prophesies doesn’t have to mean foretelling the future, but it is the speaking forth of the mind & counsel of God, or the will & message of God. Alan Redpath on prophesies - Do not put a narrow definition on this word. It literally means preaching, testimony, witnessing in our daily life. William Barclay translates prophesies as “the gift of forth telling the truth!” In preaching, “you may humble a man through showing him his sin, but it is a failure unless it ends by pointing him to the grace of God that can enable him to conquer it.” W.E. Vine says, “Though much of OT prophecy was purely predictive…prophecy is not necessarily, nor even primarily, fore-telling. It is the declaration of that which cannot be known by natural means (Mt.26:68 Prophesy to us, Christ! Who is the one who struck You?) it is the forth-telling of the will of God, whether to the reference of the past, the present, or the future.” Staton - one who proclaims the Word of God in a native language is communicating to others, for they are able to understand him. That kind of communication can build people up, hold people up, and cheer people up. (Ibid) Edification (building up) (3619)(oikodome rom oikos = dwelling, house + doma = building or demo = to build) is literally the building of a house and then any building process. (Mt 24:1, Mk 13:1, 2 are the only literal uses of oikodome in the NT). (See sermon by Alexander Maclaren entitled "Edification") Earlier Paul had written "For we are God’s fellow workers; you are God’s field, God’s building (oikodome)." (1 Co. 3:9) In Eph 2:21, oikodome refers to the church as the building for God's indwelling. Figuratively the idea is the process of building up spiritually or spiritual strengthening. 18v in NT - Matt. 24:1; Mk. 13:1; Mk. 13:2; Rom. 14:19; Rom. 15:2; 1 Co. 3:9; 1 Co. 14:3; 1 Co. 14:5; 1 Co. 14:12; 1 Co. 14:26; 2 Co. 5:1; 2 Co. 10:8; 2 Co. 12:19; 2 Co. 13:10; Eph. 2:21; Eph. 4:12; Eph. 4:16; Eph. 4:29 Exhortation (3874)(paraklesis <> pará = side of + kaléo = call) refers to calling to one's side or one's aid which can be for the purpose of providing solace, comfort, consolation, exhortation, encouragement. Exhortation is from ex = out + hortari = to urge or incite and means incitement by argument or advice, a strong urging, an urgent appeal, an earnest persuasion, giving strong advisement, animation by arguments to a good deed or laudable conduct or course of action. 28v in NT - Lk. 2:25; Lk. 6:24; Acts 4:36; Acts 9:31; Acts 13:15; Acts 15:31; Rom. 12:8; Rom. 15:4; Rom. 15:5; 1 Co. 14:3; 2 Co. 1:3; 2 Co. 1:4; 2 Co. 1:5; 2 Co. 1:6; 2 Co. 1:7; 2 Co. 7:4; 2 Co. 7:7; 2 Co. 7:13; 2 Co. 8:4; 2 Co. 8:17; Phil. 2:1; 1 Thess. 2:3; 2 Thess. 2:16; 1 Tim. 4:13; Phlm. 1:7; Heb. 6:18; Heb. 12:5; Heb. 13:22 Consolation (3889)(paramuthia from paramutheomai from para = towards, beside, pictures one coming to another's side of one to stimulate or comfort + muthéomai = to speak from múthos = a tale, myth, speech) literally describes speaking to someone coming close to his or her side and speak to them in a friendly way. The meaning can develop along two main lines -- with reference to rousing up someone's will about what ought to be done (admonish to something) or with reference to what has happened rousing up hope for a good outcome (to console about something, cheer up - as in a secular use - "consolation for Alexander when he was depressed") It was used in secular Greek especially in connection with death or other tragic events. The idea is speaking kindly or soothingly so as to comfort or pacify. This word group denotes the soothing and encouraging side of exhortation, inspiring the converts to continue the desired course of action. It means to encourage in the sense of comfort and consolation which is critical in assisting spiritual growth because of the many obstacles and failures Christians can experience. This is the only use in the NT. 1 Corinthians 14:4 One who speaks in a tongue edifies himself; but one who prophesies edifies the church. Amplified He who speaks in a [strange] tongue edifies and improves himself, but he who prophesies interpreting the divine will and purpose and teaching with inspiration] edifies and improves the church and promotes growth [in Christian wisdom, piety, holiness, and happiness]. edifies himself 1Co 14:14 edifies the church 1Co 14:3,18,19 1 Corinthians 13 Resources - Multiple Sermons and Commentaries TONGUES EDIFY SELF PROPHECY EDIFIES CHURCH One who speaks (laleo) in a tongue edifies himself; but one who prophesies (propheteuo) (present tense - continually) edifies the church. Ryrie on edifies self - In his emotions and worship but not in his mind, since, without interpretation, he does not understand what he is saying. Church is a key word in this chapter - 1 Cor 14:4 1 Cor 14:5 1 Cor 14:12 1 Cor 14:19 1 Cor 14:23 1 Cor 14:28 1 Cor 14:33 1 Cor 14:34 1 Cor 14:35 Morris on KJV's "unknown" tongue - The word "unknown" is not in the original, but was supplied by the King James translators to emphasize that the language being used was one that was not known to the rest of the congregation, and so such an inspired message would be of no value to them. The gift of languages was spectacular and obviously supernatural. However, it was useful only if someone hearing it could actually understand it and interpret ("translate") it for the others, so they also could profit. It was given by the Holy Spirit both as a sign of His presence and also to convey a profitable message to at least some in the audience. The gift of prophecy was not as spectacular, though more profitable. Thus one possessing the gift of tongues could more easily become puffed up and be tempted to use his ability just to draw attention to himself (or herself)--that is, to "edify" ("build up") himself. In fact, it is probable that he might even open himself to demonic inspiration, for it is unlikely that the Holy Spirit would inspire a message that would be mere gibberish to its hearers. In the definitive passage on this gift, when it was first given on the day of Pentecost, the result was that "the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold...we do hear them speak in our tongues the wonderful works of God" (Acts 2:6,7,11). When one really has the Spirit's "gift of tongues" and uses it properly, then such a result as this should follow. Otherwise it is useless, even dangerous. Morris on edifies the church - Paul was especially concerned about the misuse of tongues or other spiritual gifts (Greek pneumatikos) "in the church" (1 Corinthians 14:19). It should be remembered that the instructions given here apply in their details only to the church at Corinth, not necessarily to other churches with different problems. For example, the problem of eating meats, discussed in chapters 8 and 10, and that of the "collection for the saints" in chapter 16, were peculiar to Corinth, as also were some of these problems with the misuse of their gifts. The broad principles, however, do apply to all churches (charity, edification, unity, etc.). Edifies (builds up) (3618) oikodomeo from oikos = dwelling + doma = building [of a house] from demo = to build - see word study on derivative verb sunoikodomeo) means literally to build, construct or erect a dwelling. Oikodomeo is used here as a metaphor meaning to build up, establish, confirm, edify. See Alexander Maclean's sermon below on Edification. 1 Corinthians 14:5 Now I wish that you all spoke in tongues, but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying. Amplified Now I wish that you might all speak in [unknown] tongues, but more especially [I want you] to prophesy (to be inspired to preach and interpret the divine will and purpose). He who prophesies [who is inspired to preach and teach] is greater (more useful and more important) than he who speaks in [unknown] tongues, unless he should interpret [what he says], so that the church may be edified and receive good [from it]. Now I wish 1Co 12:28-30 13:4 Nu 11:28,29 for 1Co 14:1,3 except 1Co 14:12,13,26-28 12:10,30 1 Corinthians 13 Resources - Multiple Sermons and Commentaries PAUL'S PREFERENCE FOR PROPHECY OVER TONGUES Now I wish that you all spoke (laleo) in tongues, but even more that you would prophesy; and greater is one who prophesies (propheteuo) than one who speaks (laleo) in tongues, unless he interprets, so that the church may receive edifying (oikodome) - To prophesy is the greater gift for it is speaking in the native language and needs no interpreter and thus it has the greater benefit to the church. Tongues can be allowed but only if the speaker interprets. The goal is not about edifying oneself (as tongues might do, in addition to "elevating" self) but about edifying the body of Christ, for as Paul has said earlier "to each one is given the manifestation of the Spirit for the common good." (1 Cor 12:7+). Believer's Study Bible - Once again, as in 1 Cor 12:31, Paul stresses the priority and importance of the gift of prophecy (1 Cor 12:, 5) because of its edifying nature for the church body as contrasted with the gift of tongues, which at Corinth was being misused for personal edification only. Staton - While speaking in a foreign language edifies self, proclaiming the Word of God in a native language edifies the church, and that corresponds with the real purpose for gifts (1 Corinthians 12:7, 25; 1 Cor 14:12, 26). If the foreign language speaker translates what he says, then the church is edified. Paul is not opposed to people’s speaking in tongues—foreign languages—but he wants it to be done in a way that edifies the entire body, not just one individual member of that body. Interprets (1329)(diermeneuo from diá = an intensifier + hermeneuo = to interpret, translate which some say is from Hermes the pagan god of language - English Hermeneutics - study of interpretation of Scripture) means to explain clearly, exactly, thoroughly. To translate from one language into another, to expound. Related Resource: Spiritual gift of interpreting tongues 1 Corinthians 14:6 But now, brethren, if I come to you speaking in tongues, what will I profit you unless I speak to you either by way of revelation or of knowledge or of prophecy or of teaching? Amplified Now, brethren, if I come to you speaking in [unknown] tongues, how shall I make it to your advantage unless I speak to you either in revelation (disclosure of God’s will to man) in knowledge or in prophecy or in instruction? what will 1Co 10:33 12:7 13:3 1Sa 12:21 Jer 16:19 23:32 Mt 16:26 2Ti 2:14 Tit 3:8 Heb 13:9 revelation 1Co 14:26-30 Mt 11:25 16:17 2Co 12:1,7 Eph 1:17 Php 3:15 knowledge 1Co 12:8 13:2,8,9 Ro 15:14 2Co 11:6 Eph 3:4 2Pe 1:5 3:18 prophecy 1Co 14:1 13:2 teaching 1Co 14:26 Ro 16:17 2Ti 3:10,16 4:2 2Jn 1:9 1 Corinthians 13 Resources - Multiple Sermons and Commentaries UNINTERPRETED TONGUES USELESS But now, brethren, if I come to you speaking (laleo) in tongues, what will I profit you unless I speak (laleo) to you either by way of revelation or of knowledge or of prophecy (propheteia) or of teaching (didache)? - Paul is saying that tongues do not profit the church apart from other gifts (revelation or of knowledge or of prophecy or of teaching) Paul's point is that the church needs to understand what is being said and he will go on to illustrate that with two examples. Brethren (80)(adelphos from a = denotes unity + delphus = a womb) literally means brother referring to a physical brother or figuratively can refer to a brother in the spiritual sense as it does in the 4 uses in chapter 14. Uses in 1-2 Corinthians 1 Co. 1:1; 1 Co. 1:10; 1 Co. 1:11; 1 Co. 1:26; 1 Co. 2:1; 1 Co. 3:1; 1 Co. 4:6; 1 Co. 5:11; 1 Co. 6:5; 1 Co. 6:6; 1 Co. 6:8; 1 Co. 7:12; 1 Co. 7:14; 1 Co. 7:15; 1 Co. 7:24; 1 Co. 7:29; 1 Co. 8:11; 1 Co. 8:12; 1 Co. 8:13; 1 Co. 9:5; 1 Co. 10:1; 1 Co. 11:33; 1 Co. 12:1; 1 Co. 14:6; 1 Co. 14:20; 1 Co. 14:26; 1 Co. 14:39; 1 Co. 15:1; 1 Co. 15:6; 1 Co. 15:31; 1 Co. 15:50; 1 Co. 15:58; 1 Co. 16:11; 1 Co. 16:12; 1 Co. 16:15; 1 Co. 16:20; 2 Co. 1:1; 2 Co. 1:8; 2 Co. 2:13; 2 Co. 8:1; 2 Co. 8:18; 2 Co. 8:22; 2 Co. 8:23; 2 Co. 9:3; 2 Co. 9:5; 2 Co. 11:9; 2 Co. 12:18; 2 Co. 13:11 Profit (5623)(opheleo from ophéllo = heap up or from ophelos = increase, profit) means to provide assistance, with emphasis upon the resulting benefit. In 1 Cor 13:3 it is in the passive sense meaning to have benefit from or to be profitable. Revelation (602) apokalupsis from apó = from + kalúpto = cover, conceal, English = apocalypse) literally means cover from and so the idea is to remove that which conceals something. Apokalupsis conveys the idea of "taking the lid off" and means to remove the cover and expose to open view that which was heretofore not visible, known or disclosed. It means to make manifest or reveal a thing previously secret or unknown. It describes removing of a veil (an unveiling) or covering thus exposing to open view what was concealed. In all its uses, revelation refers to something or someone, once hidden, becoming visible and now made fully known. Knowledge (1108) gnosis from ginosko = to know especially experientially) in simple terms is the possession of information of what is known. Gnosis describes the comprehension or intellectual grasp of something. Gnosis refers to knowledge gained by experience in contrast to intuitive knowledge. Stated another way gnosis is experientially known, functional ("working") knowledge gleaned from first-hand/personal experience which in turn connects theory to application. E.g., the Gnostics boasted of their "applied knowledge" gained by their personal spiritual experiences – which was (is) disastrous! Thus Gnosis was not simply an intellectual (head) knowledge of Christ, but referred to a more intimate, experiential, personal knowledge. Gnosis can also stand for the content of what is known or what one knows Teaching (instruction) (1322) didache from didasko = to give instruction in a formal or informal setting with the highest possible development of the pupil as the goal; English = didactic = intended to teach, particularly in having moral instruction as an ulterior motive) is a noun which describes the activity of teaching (instruction). 1 Corinthians 14:7 Yet even lifeless things, either flute or harp, in producing a sound, if they do not produce a distinction in the tones, how will it be known what is played on the flute or on the harp? Amplified If even inanimate musical instruments, such as the flute or the harp, do not give distinct notes, how will anyone [listening] know or understand what is played? things 1Co 13:1 except 1Co 14:8 Nu 10:2-10 Mt 11:17 Lu 7:32 1 Corinthians 13 Resources - Multiple Sermons and Commentaries USELESS TONGUES COMPARED TO TONELESS MUSICAL INSTRUMENTS Yet even lifeless things, either flute or harp, in producing a sound, if they do not produce a distinction in the tones, how will it be known what is played on the flute or on the harp? - If the musical instruments just make sounds but the sound is not recognized unless there is a melody. In the same way tongues must have intelligible speech to be of any use. Staton -- Speaking content in a foreign language without translation camouflages rather than clarifies that content. To do so would be like playing an instrument without meaningful notes. The noise would be heard but not a message or communication through the tune. 1 Corinthians 14:8 For if the bugle produces an indistinct sound, who will prepare himself for battle? Amplified And if the war bugle gives an uncertain (indistinct) call, who will prepare for battle? Nu 10:9 Jos 6:4-20 Jud 7:16-18 Ne 4:18-21 Job 39:24,25 Isa 27:13 Am 3:6 Eph 6:11-18 1 Corinthians 13 Resources - Multiple Sermons and Commentaries A BUNGLED BUGLE IS A BAD BATTLE CRY For (gar) Term of explanation. Paul is elaborating on the ineffectiveness of tongues without interpretation by asking a rhetorical question. If the bugle produces an indistinct sound, who will prepare himself for battle? - Answer? No one! Everyone knows that would be the case. Staton -- The trumpet is blown to give a clear call; but if meaningless noise is blown, then communication is lost. By the same token, a person who speaks in a language not known to others is just speaking noise into the air as far as the people who hear him are concerned. What he says simply does not communicate content with clarity. (Ibid)
1 Coríntios 14
Utley - Prophesying in 1 Corinthians is basically communicating the gospel (cf. 1 Cor 14:39).
1 Coríntios 14
Utley - Prophesying in 1 Corinthians is basically communicating the gospel (cf. 1 Cor 14:24). And do not forbid to speak (laleo) in tongues - - Then the negative command. Do not forbid is present imperative with a negative which means some were forbidding others to speak in tongues. Robertson and Plummer - A vast difference; the one gift to be greatly longed for, the other only not forbidden (1 Corinthians 14 Commentary) Pulpit Commentary - The power to preach is to be desired; all that can be said of glossolaly is that it is not to be absolutely forbidden so long as the conditions which St. Paul has laid down for its regulation are observed. But glossolaly is hardly possible under conditions of order, decorum, and self suppression, and we are not surprised that we hear no more of it in the Church, but only in the wild excitement of fanatical sects. The suppression, however, of the startling manifestation by no means necessarily involves any enfeeblement of the inspiring conviction from which it sprang. The brawling torrent which "foams its madness off" is lost in the calm and majestic flow of the deep river. (1 Corinthians 14 Commentary) Do not forbid (2967)(koluo from kólos = docked, lopped, clipped, kolazo = curtail) means to cut off, to cut short, to weaken and generally to hinder, to prevent, to check, to restrain or to forbid by word or act. The idea is to cause something not to happen. 23v Matt. 19:14; Mk. 9:38; Mk. 9:39; Mk. 10:14; Lk. 6:29; Lk. 9:49; Lk. 9:50; Lk. 11:52; Lk. 18:16; Lk. 23:2; Acts 8:36; Acts 10:47; Acts 11:17; Acts 16:6; Acts 24:23; Acts 27:43; Rom. 1:13; 1 Co. 14:39; 1 Thess. 2:16; 1 Tim. 4:3; Heb. 7:23; 2 Pet. 2:16; 3 Jn. 1:10 1 Corinthians 14:40 But all things must be done properly and in an orderly manner. 1Co 14:26-33 11:34 Ro 13:13 *marg: Col 2:5 Titus 1:5 1 Corinthians 13 Resources - Multiple Sermons and Commentaries WORSHIP PROPERLY AND ORDERLY Propriety means conformity to established standards of good or proper behavior or manners. PROPRIETY: 1. Be done in its proper time. 2. Be kept to its proper use. 3. Be put in its proper place. But all things must be done properly (decently, fittingly, with propriety, with seemliness) and in an orderly manner (fashion, way) - Paul ends with another command, must be done, in the present imperative (calling for their need to depend on the Holy Spirit to obey). An orderly is a military word so Paul is probably using this as a military metaphor which is not a bad thought in view that the Body of Christ locally is continually engaged in a titanic struggle against the forces of darkness. Ordered "troops" are much more likely to assure victory in our incessant battles against our crafty adversary! Disorderly "troops" places the church in a precarious position! THOUGHT - From a personal perspective "disorderly discipline" also makes the individual believer vulnerable to attacks by the terrible triumvirate the world, the flesh and the devil. See the profit and dual promises of a disciplined Christian walk - don't miss your once in a lifetime opportunity to obtain promises not only for this life but the life to come! Tomorrow is too late to begin, redeem today, for you may not have tomorrow. I just received an email from a former missionary whose missionary friend to Nicaragua died suddenly 4 days ago and had been in perfect health. Pray Psalm 90:12+ frequently! But have nothing to do with (more actively reject - present imperative see our need to depend on the Holy Spirit to obey) with worldly fables fit only for old women. On the other hand, discipline (present imperative see our need to depend on the Holy Spirit to obey) yourself for the purpose of godliness; 8 for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come (READ THAT AGAIN! DO YOU REALLY BELIEVE IT? cf Jesus' words - Mt 6:19-21, 24+). 9 It is a trustworthy statement deserving full acceptance. 10 For it is for this we labor and strive, because we have fixed our hope on the living God, Who is the Savior of all men, especially of believers. (1 Timothy 4:7-10+)