Gēlínduōqiánshū 14

1 Nǐmen yào zhuīqiú aì , yĕ yào qiè mù shǔlíng de ēncì , qízhōng gèng yào xiànmù de , shì zuò xiānzhī jiǎng dào . ( yuánwén zuò shì shuō yùyán xià tóng )

2 Nà shuō fāngyán de , yuán bú shì duì rén shuō , nǎi shì duì shén shuō . yīnwei méiyǒu rén tīng chūlai . ránér tā zaì xīnlíng lǐ , què shì jiǎng shuō gèyàng de àomì .

3 Dàn zuò xiānzhī jiǎng dào de , shì duì rén shuō , yào zào jiù , ānwèi , quànmiǎn rén .

4 Shuō fāngyán de , shì zào jiù zìjǐ . zuò xiānzhī jiǎng dào de , nǎi shì zào jiù jiàohuì .

5 Wǒ yuànyì nǐmen dōu shuō fāngyán . gèng yuànyì nǐmen zuò xiānzhī jiǎng dào . yīnwei shuō fāngyán de , ruò bù fān chūlai , shǐ jiàohuì beì zào jiù , nà zuò xiānzhī jiǎng dào de , jiù bǐ tā qiáng le .

6 Dìxiōng men , wǒ dào nǐmen nàli qù , ruò zhǐ shuō fāngyán , búyòng qǐshì , huò zhīshi , huò yùyán , huò jiàoxun , gĕi nǐmen jiǎngjiĕ , wǒ yǔ nǐmen yǒu shénme yìchu ne .

7 Jiù shì nà yǒu shēng wú qì de wù , huò xiāo , huò qín , ruò fāchū lái de shēngyīn , méiyǒu fēnbié , zĕn néng zhīdào suǒ chuī suǒ tán de shì shénme ne .

8 Ruò chuī wú déng de hào shēng , shuí néng yùbeì dǎzhàng ne .

9 Nǐmen yĕ shì rúcǐ , shétou ruò bù shuō róngyi míngbai de huà , zĕn néng zhīdào suǒ shuō de shì shénme ne . zhè jiù shì xiàng kōng shuōhuà le .

10 Shìshang de shēngyīn , huòzhĕ shèn duō , què méiyǒu yíyàng shì wú yìsi de .

11 Wǒ ruò bù míngbai nà shēngyīn de yìsi , zhè shuōhuà de rén bì yǐ wǒ wéi huàwaì zhī rén , wǒ yĕ yǐ tā wéi huàwaì zhī rén .

12 Nǐmen yĕ shì rúcǐ . jì shì qiè mù shǔlíng de ēncì , jiù dàng qiú duō dé zào jiù jiàohuì de ēncì .

13 Suǒyǐ nà shuō fāngyán de , jiù dāng qiú zhe néng fān chūlai .

14 Wǒ ruò yòng fāngyán dǎogào , shì wǒde líng dǎogào . dàn wǒde wùxìng méiyǒu guǒ xiào .

15 Zhè què zĕnme shuō ne . wǒ yào yòng líng dǎogào , yĕ yào yòng wùxìng dǎogào . wǒ yào yòng líng gē chàng , yĕ yào yòng wùxìng gē chàng .

16 Bù rán , nǐ yòng líng zhù xiè , nà zaì zuò bù tōng fāngyán de rén , jìrán bù míngbai nǐde huà , zĕn néng zaì nǐ gǎnxiè de shíhou shuō āmén ne .

17 Nǐ gǎnxiè de gùrán shì hǎo , wúnaì bùnéng zào jiù biérén .

18 Wǒ gǎnxiè shén , wǒ shuō fāngyán bǐ nǐmen zhòngrén hái duō .

19 Dàn zaì jiàohuì zhōng , néngkĕ yòng wùxìng shuō wǔ jù jiàodǎo rén de huà , qiáng rú shuō wàn jù fāngyán .

20 Dìxiōng men , zaì xīnzhì shang búyào zuò xiǎo háizi . ránér zaì è shì shang yào zuò yīnghái . zaì xīnzhì shang zǒng yào zuò dà rén .

21 Lǜfǎ shang jì zhe , zhǔ shuō , wǒ yào yòng waìbāngrén de shétou , hé waìbāngrén de zuǐchún , xiàng zhè bǎixìng shuōhuà . suīrán rúcǐ , tāmen háishì bù tīng cóng wǒ .

22 Zhèyàng kàn lái , shuō fāngyán , bù shì wèi xìn de rén zuò zhèngjù , nǎi shì wèi bú xìn de rén . zuò xiānzhī jiǎng dào , bù shì wèi bù xìn de rén zuò zhèngjù , nǎi shì wèi xìn de rén .

23 Suǒyǐ quán jiàohuì jù zaì yī chù de shíhou , ruò dōu shuō fāngyán , ǒurán yǒu bù tōng fāngyán de , huò shì bù xìn de rén jìnlái , qǐbù shuō nǐmen diān kuáng le ma .

24 Ruò dōu zuò xiānzhī jiǎng dào , ǒurán yǒu bù xìn de , huò shì bù tōng fāngyán de rén jìnlái , jiù beì zhòngrén quàn xǐng , beì zhòngrén shĕn míng .

25 Tā xīnli de yǐn qíng xiǎnlù chūlai , jiù bì jiāng liǎn fú dì , jìngbaì shén , shuō shén zhēn shì zaì nǐmen zhōngjiān le .

26 Dìxiōng men , zhè què zĕnmeyàng ne . nǐmen jùhuì de shíhou , gèrén huò yǒu shīgē , huò yǒu jiàoxun , huò yǒu qǐshì , huò yǒu fāngyán , huò yǒu fān chūlai de huà . fán shì dōu dāng zào jiù rén .

27 Ruò yǒu shuō fāngyán de , zhǐhǎo liǎng gèrén , zhì duō sān gèrén , qiĕ yào lún liú shuō , yĕ yào yī gèrén fān chūlai .

28 Ruò méiyǒu rén fān , jiù dāng zaì huì zhōng bì kǒu . zhǐ duì zìjǐ hé shén shuō , jiù shì le .

29 Zhìyú zuò xiānzhī jiǎng dào de , zhǐhǎo liǎng gèrén , huò shì sān gèrén , qíyú de jiù dāng shèn sī míng biàn .

30 Ruò pángbiān zuò zhe de dé le qǐshì , nà xiān shuōhuà de jiù dāng bì kǒu bù yán .

31 Yīnwei nǐmen dōu kĕyǐ yī ge yī ge de zuò xiānzhī jiǎng dào , jiào zhòngrén xué dàolǐ , jiào zhòngrén dé quànmiǎn .

32 Xiānzhī de líng , yuán shì shùnfú xiānzhī de .

33 Yīnwei shén bú shì jiào rén hùnluàn , nǎi shì jiào rén ānjìng .

34 Fùnǚ zaì huì zhōng yào bì kǒu bù yán , xiàng zaì shèngtú de zhòng jiàohuì yíyàng . yīnwei bù zhún tāmen shuōhuà . tāmen zǒng yào shùnfú , zhèng rú lǜfǎ suǒ shuō de .

35 Tāmen ruò yào xué shénme , kĕyǐ zaì jiā lǐ wèn zìjǐ de zhàngfu . yīnwei fùnǚ zaì huì zhōng shuōhuà yuán shì kĕchǐ de .

36 Shén de dàolǐ , qǐ shì cóng nǐmen chūlai ma . qǐ shì dān líndào nǐmen ma .

37 Ruò yǒu rén yǐwéi zìjǐ shì xiānzhī huò shì shǔlíng de , jiù gāi zhīdào , wǒ suǒ xiĕ gĕi nǐmen de shì zhǔ de mìnglìng .

38 Ruò yǒu bù zhīdào de , jiù yóu tā bù zhīdào ba .

39 Suǒyǐ wǒ dìxiōng men , nǐmen yào qiè mù zuò xiānzhī jiǎng dào , yĕ búyào jìnzhǐ shuō fāngyán .

40 Fán shì dōu yào guī guīju jǔ de àn zhe cìxù xíng .

Gēlínduōqiánshū 14 Commentary

Chapter 14

Prophecy preferred to the gift of tongues. (1-5) The unprofitableness of speaking in unknown languages. (6-14) Exhortations to worship that can be understood. (15-25) Disorders from vain display of gifts; (26-33) and from women speaking in the church. (34-40)

Verses 1-5 Prophesying, that is, explaining Scripture, is compared with speaking with tongues. This drew attention, more than the plain interpretation of Scripture; it gratified pride more, but promoted the purposes of Christian charity less; it would not equally do good to the souls of men. What cannot be understood, never can edify. No advantage can be reaped from the most excellent discourses, if delivered in language such as the hearers cannot speak or understand. Every ability or possession is valuable in proportion to its usefulness. Even fervent, spiritual affection must be governed by the exercise of the understanding, else men will disgrace the truths they profess to promote.

Verses 6-14 Even an apostle could not edify, unless he spoke so as to be understood by his hearers. To speak words that have no meaning to those who hear them, is but speaking into the air. That cannot answer the end of speaking, which has no meaning; in this case, speaker and hearers are barbarians to each other. All religious services should be so performed in Christian assemblies, that all may join in, and profit by them. Language plain and easy to be understood, is the most proper for public worship, and other religious exercises. Every true follower of Christ will rather desire to do good to others, than to get a name for learning or fine speaking.

Verses 15-25 There can be no assent to prayers that are not understood. A truly Christian minister will seek much more to do spiritual good to men's souls, than to get the greatest applause to himself. This is proving himself the servant of Christ. Children are apt to be struck with novelty; but do not act like them. Christians should be like children, void of guile and malice; yet they should not be unskilful as to the word of righteousness, but only as to the arts of mischief. It is a proof that a people are forsaken of God, when he gives them up to the rule of those who teach them to worship in another language. They can never be benefitted by such teaching. Yet thus the preachers did who delivered their instructions in an unknown tongue. Would it not make Christianity ridiculous to a heathen, to hear the ministers pray or preach in a language which neither he nor the assembly understood? But if those who minister, plainly interpret Scripture, or preach the great truths and rules of the gospel, a heathen or unlearned person might become a convert to Christianity. His conscience might be touched, the secrets of his heart might be revealed to him, and so he might be brought to confess his guilt, and to own that God was present in the assembly. Scripture truth, plainly and duly taught, has a wonderful power to awaken the conscience and touch the heart.

Verses 26-33 Religious exercises in public assemblies should have this view; Let all be done to edifying. As to the speaking in an unknown tongue, if another were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church be edified, and the faith of the hearers confirmed at the same time. As to prophesying, two or three only should speak at one meeting, and this one after the other, not all at once. The man who is inspired by the Spirit of God will observe order and decency in delivering his revelations. God never teaches men to neglect their duties, or to act in any way unbecoming their age or station.

Verses 34-40 When the apostle exhorts Christian women to seek information on religious subjects from their husbands at home, it shows that believing families ought to assemble for promoting spiritual knowledge. The Spirit of Christ can never contradict itself; and if their revelations are against those of the apostle, they do not come from the same Spirit. The way to keep peace, truth, and order in the church, is to seek that which is good for it, to bear with that which is not hurtful to its welfare, and to keep up good behaviour, order, and decency.

Chapter Summary

INTRODUCTION TO 1 CORINTHIANS 14

In this chapter the apostle discourses concerning the use of spiritual gifts, and prefers prophesying, or preaching, to every other gift; and directs to the order and manner of using it, and also points at the persons who should exercise it; and whereas there was much confusion and disorder in this church, in the management of the affairs of it, the chapter is concluded with a general exhortation to do everything in a decent and orderly manner. The apostle begins with an exhortation to follow after charity, which he had commended in the preceding chapter, and had preferred to gifts, and yet he would not have gifts slighted, but represents them as desirable; particularly prophesying or preaching, which he prefers above all, 1Co 14:1 and especially above the gift of tongues, and for which he gives his reasons; he that speaks with tongues, speaks to God and not to men; at least not to their understanding, though he may by his gift deliver the most excellent truths, 1Co 14:2 whereas he that preaches speaks to men, to their edification, exhortation, and comfort, 1Co 14:3 the one edifies himself, and the other the church, 1Co 14:4 wherefore since he had a sincere affection for this church, though he could wish they all had the gift of speaking with tongues, yet he rather desired they might have the gift of preaching, because that was most for edification, 1Co 14:5 and exemplifies this in himself, that should he come to them speaking with divers tongues, this would be of no use to them, unless he came revealing, making known, and preaching the doctrines of the Gospel to them, 1Co 14:6 and illustrates this by a simile taken from musical instruments, in which unless there is a distinction of sounds, the music will not be understood, and there can be nothing grateful and pleasant: and such is speaking with divers tongues, without an interpretation, 1Co 14:7 and particularly by a simile taken from the trumpet, as used in war; which if it gives a sound that is unknown, it will be no direction to prepare for the battle, 1Co 14:8 which similes are accommodated to the case in hand; showing that words easy to be understood by the hearer should be made use of by the speaker, or speaking is in vain, 1Co 14:9 each word in every language indeed has its signification, some idea or another annexed to it; but if this is not understood by the hearer as well as the speaker, they become barbarians to one another, 1Co 14:10,11 wherefore such as were eagerly desirous of spiritual gifts, should covet those that were most for edification; and if speaking with tongues were what they were most set upon, they should pray for the gift of interpretation also, 1Co 14:12,13 because, for instance, if prayer is made in an unknown tongue, the extraordinary gift indeed may be exercised, but not to the understanding, and so not to the profit of others, 1Co 14:14 hence the apostle determines for himself, that though he should make use of his spiritual gifts, both in praying and singing, it should be in such a manner as to be understood by others, as well as himself, 1Co 14:15 and it was right for everyone to do so likewise, otherwise persons not knowing what is prayed for, or thanks given for, would be so far from being able to join in the exercise, that they could not so much as say Amen at the conclusion of it, 1Co 14:16 and though thanks might be returned for a mercy received in ever so agreeable a manner, yet it could be no ways edifying to a man that did not understand the language in which it was expressed, 1Co 14:17 not that the apostle said all this, because he had not such a gift himself, for he had it to a greater degree than any in this church had arrived to, 1Co 14:18 yet after all it was more eligible to him to speak live words in a public manner, so as to be understood, than ten thousand in a language the people were ignorant of, 1Co 14:19 wherefore he exhorts the Corinthians not to act the childish part, to covet speaking with tongues, but rather the more manly one, to prophesy, or preach, to the understanding of others, 1Co 14:20 moreover, the apostle deters them from seeking to speak with divers tongues, by citing a passage out of Isa 28:11 by which it appears, that speaking with divers tongues and strange languages was sometimes threatened as a punishment, and not given as a blessing, 1Co 14:21 besides, speaking with tongues was a sign of unbelief, and used for the conviction of unbelievers; whereas prophesying, or preaching, was a sign of faith, and was for the profit of believers, and therefore the most desirable, 1Co 14:22 to which he adds another reason, dissuading from the use of speaking with divers tongues in public, where they are not understood, taken from the opinion that ignorant and unbelieving persons coming into their assemblies would entertain of them, as though they were madmen, 1Co 14:23 whereas should they preach in a language understood, on the contrary it might be of use for the conviction of such persons, who having the secrets of their hearts laid open to them, will fall down and worship God, whose word they hear; and when they depart, report that the divine presence is with such a people, 1Co 14:24,25 hence the apostle proceeds to direct to the proper and orderly manner of using gifts; that whereas there were different ones among them, one had one gift, and another had another, they might all be used, provided they were used in such a manner as to tend to edification, 1Co 14:26 so for instance, if speaking in an unknown tongue was used, it should be only by two or three at most, one after another; and there should be an interpreter to make known the meaning of what was said to the people, 1Co 14:27 but if there were none that had the gift of interpreting, then it was most advisable for the speaker to be silent in public, and only in private speak to God and himself, 1Co 14:28 and then as for those that had the gift of prophesying, or preaching, these should exercise their gift two or three at a time, one after another, and the rest should sit and judge what they delivered, whether agreeable to the word of God or not, 1Co 14:29 and should anything be more clearly revealed to one that sat and heard, the speaker should be silent, and give way to him, that he might have the opportunity of declaring it to the edification of the church, 1Co 14:30 for all that had the gift of preaching might use it one after another, by turns, for general instruction and comfort, 1Co 14:31 seeing spiritual gifts are subject to and at the dispose of those that are possessed of them: or the doctrines preached by the one are subject to the examination and judgment of the other, 1Co 14:32 for God, the donor of all gifts, is the author of order and peace, and not of confusion in all the churches, 1Co 14:33 and whereas the apostle had suggested, that all might prophecy, or preach, that is, that had gifts qualifying for it, he would be understood only of men, and not women, who were not permitted to speak in the church in a way of preaching; no, not even to ask questions there about what they heard, but if they wanted to be informed of any thing they did not rightly understand, they were to ask their husbands at home; this the apostle argues, partly from the law, which commands them to be in obedience to men, and partly from the indecency of such a practice, 1Co 14:34,35 and seeing as it should seem such a practice did obtain in the church at Corinth, the apostle warmly reproves them for it, it being what was not to be observed in other churches, by intimating to them, that the Gospel neither came out from them, nor did it come to them only, 1Co 14:36 and whoever had a gift of preaching, or a spiritual understanding of things, must allow, that what the apostle said were not the commandments of men, but of God, 1Co 14:37 but as for ignorant persons, who were affectedly and wilfully such, they must so remain, there was no help for it, 1Co 14:38 upon which the apostle repeats his exhortation he set out with, to desire in the first place the gift of prophesying, or preaching, though he would not have speaking with tongues forbidden, provided the above rules were attended to, 1Co 14:39 and concludes with a general exhortation to do all the above things, and everything relating to the doctrine and discipline of the church, in a becoming and orderly manner, 1Co 14:40.