26 What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, has an interpretation. Let all things be done to build each other up.
*Minor differences ignored. Grouped by changes, with first version listed as example.
What is it then? He now shows the way in which they may remedy those evils. In the first place, each gift must have its place, but in order and in measure. Farther, the Church must not be taken up to no purpose with unprofitable exercises, but must, in whatever is done, have an eye to edification. He speaks, however, in the first place of edification in this way: "Let every one, according as he has been endowed with some particular gift, make it his aim to lay it out for the advantage of all." For it is in this way that we must understand the word rendered every one -- that no one may take it as implying universality, as though all to a man were endowed with some such gift.
How is it then, brethren? - See the note at 1-Corinthians 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.
Everyone of you - 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 unfavorable impression would be made on the minds of the strangers who should be present, 1-Corinthians 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 1-Corinthians 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, see the note at 1-Corinthians 14:15.
Hath a doctrine - Has some religious truth on his mind which be deems it of special importance to inculcate, see the note at 1-Corinthians 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 ot 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; See the note at 1-Corinthians 12:10.
Let all things - Let this be the great principle, to promote the edification of the church; See the note at 1-Corinthians 14:12. If this rule were followed, it would prevent confusion and disorder.
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.
(12) How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
(12) The conclusion: the edifying of the congregation is a rule and measure of the right use of all spiritual gifts.
How is it then, brethren?.... Or "what is it brethren?" The Arabic renders it, "what is the sense of my words?" The meaning of what he had said, the drift of his whole discourse; or rather the sense is, what is to be done in the case he was about to propose?
when ye come together; as a church into one place, to worship God;
everyone of you hath a psalm; not that everyone had this, or any other gift here mentioned, but that there were some among them that had one or other of these several gifts: some of them had a gift of composing and singing a psalm extempore; they delighted in psalmody, and were forward to promote it, and fond of spending the time wholly in it.
Hath a doctrine; others of them had a gift of deducing doctrines out of the word of God, which is profitable for that purpose, in an extraordinary manner, without study, and were capable of teaching them, and instructing men in them in a very edifying way:
hath a tongue others had the gift of speaking with divers tongues; or had knowledge and skill in the Hebrew tongue, could not only pray and sing in that language, and read the sacred text, but could deliver a sermon in it.
Hath a revelation; others had a peculiar insight into the types and figures of the Mosaic dispensation, a clear view of the prophetic writings, and a large discovery of the mysteries of the Gospel, by the Spirit, as a spirit of wisdom and revelation.
Hath an interpretation; others had a gift of interpreting languages, particularly the Hebrew language, when anything was delivered therein by another. Now the apostle answers to the question, what is to be done in such a case, where there is such a variety of gifts, and everyone is desirous of exercising his peculiar gift?
let all things be done to edifying; intimating, that each of these things might be done; every gift might be made use of: he that had a psalm might sing it; and he that had a doctrine might deliver it; he that had a tongue might speak with it; and he that had a revelation might declare it; and he that had an interpretation might make use of it; provided that care was taken that each was done in such a manner, as might be for the edifying of the church that was met together; otherwise, if it was only for ostentation sake to make a show of their gifts and talents, and to nourish their own pride and vanity, no good end would be answered; it had better be let alone: but if edification could be promoted, each gift might be employed; for which the apostle gives the following directions.
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.
RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (1-Corinthians 14:26-40)
How is it then?--rather, "What then is the true rule to be observed as to the use of gifts?" Compare 1-Corinthians 14:15, where the same Greek occurs.
a psalm--extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna (Luke 1:46-55, Luke 1:67-79; Luke 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" (1-Corinthians 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.
What is it then, brethren? What course should be pursued in the public assemblies of the church?
When ye come together, each one hath, etc. When they come together, one comes purposing to sing a psalm; another to teach concerning some question; another, a prophet, has a revelation to present; another proposes to speak in a tongue; another, still, to interpret what is spoken. Now this must all be done unto edifying. All that will not tend to this must be left out.
If any man speaketh in a tongue. He must speak two, or at the most three sentences (by two, or at the most three) in succession (by course), and another, who has the gift of interpretation (1-Corinthians 12:10), must interpret. Most commentators refer two or three to persons speaking. I follow Macknight.
But if there be no interpreter. In that case the rule, "Let all things be done to edifying," will force the speaker in tongues to keep silence in the church. He may speak somewhere else, or in his soul, but not in the assembly of the saints.
Let the prophets speak two or three. Let two or three prophets speak at a meeting. In the Greek, "two or three" are in the nominative. In 1-Corinthians 14:27, in which speaking with tongues is treated, the numerals are in the accusative case with a preposition. Hence there, with Macknight, I have referred to them to the sentences spoken. If the persons speaking were meant the construction would be as in 1-Corinthians 14:29.
Let the others discern. Let them discern whether they speak by inspiration.
If anything be revealed. If the prophetic impulse comes upon a hearer, let the first desist. Let only one speak at a time.
For ye all may prophesy. All who have the prophetic gift, but it must be one by one, not more than one speaking at a time.
The spirits of the prophets are subject to the prophets. A prophet can wait his turn in silence; he is not compelled to speak at once, for his spirit is subject to him. He can be silent if he wills it.
For God is not the author of confusion. Such confusion as more than one speaking at a time is not of God. God demands peace and order "in all the churches of the saints."
What a thing is it, brethren - This was another disorder among them. Every one hath a psalm - That is, at the same time one begins to sing a psalm; another to deliver a doctrine; another to speak in an unknown tongue; another to declare what has been revealed to him; another to interpret what the former is speaking; every one probably gathering a little company about him, just as they did in the schools of the philosophers. Let all be done to edification - So as to profit the hearers.
*More commentary available at chapter level.