1 Corinthians 14:26

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(26) How is it then, brethren?—From a discussion as to the relative value of the gift of tongue and that of prophecy, the Apostle now turns to practical instructions as to the method of their employment in public church assemblies. He first gives directions regarding the tongues (1Corinthians 14:27-28), then regarding prophecy (1Corinthians 14:29-36), and the concluding verses of this chapter contain a summing up and brief repetition of what has been already laid down. In this verse he introduces the practical application of the truths which he has been enforcing, by the question, “How is it, then?”—i.e., what should follow from all these arguments?—and, instead of answering the question directly, he first recalls the existing state of confusion in their public assemblies, which had rendered necessary the teaching of the previous verses, and which is to be remedied by the practical instructions which now follow.

When ye come together, every one of you hath . . .—Better, when ye are assembling together each one of you hath a psalm, &c. The uppermost thought in each mind as you are assembling for public worship is the individual gift which he possesses. One had the gift of pouring forth a psalm of praise; another could deliver a doctrinal discourse; another could speak to God in a tongue; another had some deep insight into the spiritual world; another could interpret the tongue. If these varied gifts were employed by each for his own gratification, or even for his own spiritual advancement, they would not be used worthy of the occasion. In public these gifts were to be exercised not by each one for himself, but for the building up of the whole Church.

Benson Commentary

1 Corinthians 14:26. How is it then, (rather, what a thing is it,) brethren? — This was another disorder among them. When ye come together — For the purposes of social worship, in which all hearts should unite, each of you is desirous himself to officiate publicly in such a manner as best suits his present inclination, without any regard to decency and order: Every one of you hath a psalm, &c. — That is, at the same time, one begins to read or sing a psalm, another to inculcate a doctrine, another to speak in an unknown tongue, another to declare what had been revealed to him in explanation of some mystery, another to interpret what tie former had but just begun to speak: every one, probably, gathering a little company about him, just as they did in the schools of the philosophers. Dr. Macknight understands the passage in a somewhat different sense, paraphrasing it thus: “What is to be done, brethren, When ye are assembled, one of you, by inspiration, hath a psalm; another hath a discourse; another hath something made known to him in a foreign language; another, a revelation of some future event; another hath an interpretation of what was uttered in a foreign language. In such cases, let all these gifts be exercised to edification.” Grotius thinks the several clauses of this verse should be read interrogatively: Hath each of you a psalm? hath he a discourse? The inspired psalms of which the apostle speaks, were not metrical compositions, but compositions which were distinguished from prose by the sublimity of the sentiments, and the strength, beauty, and aptness of the expressions. Such was the inspired psalm which Mary, our Lord’s mother, uttered, Luke 1:46, and the inspired thanksgiving and prayer in which the disciples joined upon the deliverance of Peter and John from the council, recorded Acts 4:24-30. The word διδαχη, rendered doctrine in our text, signifies not only the thing taught, but the discourse in which it is taught; and here, probably, a discourse for edification, exhortation, and consolation.

Matthew Henry's Concise Commentary

14:26-33 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.

Barnes' Notes on the Bible

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.

Jamieson-Fausset-Brown Bible Commentary

1Co 14:26-40. Rules for the Exercise of Gifts in the Congregation.

26. How is it then?—rather, "What then is the true rule to be observed as to the use of gifts?" Compare 1Co 14:15, where the same Greek occurs.

a psalm—extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna (Lu 1:46-55, 67-79; 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" (1Co 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.

Matthew Poole's Commentary

By what followeth in the two next verses, one would think that some of them, in their church meetings, were so absurd, as, being endued with several gifts, they would be using them all together, one singing, another preaching, a third speaking with tongues, &c.; but this is so apparent a confusion, that one must be very uncharitable to this famous church, to presume that they should be so absurd. Others therefore rather think, that those endued with several gifts, of which he reckoneth five, (under which he comprehendeth all others), were every one contending for his course to exercise his gift; one, for spending the time in singing the psalm he had made; another, for spending the time in hearing his doctrinal discourse; a third, for the spending it in hearing him discourse in an unknown tongue; a fourth, for the spending it in hearing his revelation; a fifth, for the spending it in hearing his interpretation; or at least desiring the time might be protracted, until they had been all successively heard.

Let all things be done unto edifying: to prevent this and other disorders, the apostle giveth several rules. The first is: That all things should be so done, as might tend best to promote in men faith and holiness; that is and ought to be the main and chief end of those who any way minister in sacred things.

Gill's Exposition of the Entire Bible

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.

Geneva Study Bible

{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.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

1 Corinthians 14:26 ff. The theoretical part regarding the charismata is closed (1 Corinthians 14:1-25). There is now added as its sequel the regulative part regarding the proper application of the charismata, and (1) of the charismata in general (1 Corinthians 14:26); then, in particular, (2) of the glossolalia (1 Corinthians 14:27-28); and (3) of the gift of prophecy (1 Corinthians 14:29-33). Upon this follows, as an appendix, (4) the prohibition of public speaking on the part of women (1 Corinthians 14:34-36). And by way of conclusion, (5) the assertion of apostolic authority for the whole teaching now given (1 Corinthians 14:37-38); and (6) a summary repetition of the chief points (1 Corinthians 14:39-40).

1 Corinthians 14:26. Τί οὖν ἐστιν;] as in 1 Corinthians 14:15.

The apodosis begins with ἕκαστος, and πάντα on to γινέσθω is a sentence by itself. As often as you come together, every one (every one gifted with charismatic speech among you) has a psalm ready, i.e. he feels himself qualified and constrained to sing aloud such a spirit-given song. It is not, however, the glossolalic ψάλλειν which is meant, since afterwards γλῶσσαν ἔχει is specially mentioned in addition, but the intelligible singing of praise, which takes place with the νοῦς (comp. 1 Corinthians 14:15). Comp. generally on Ephesians 5:19. Grotius compares the improvised hymns of Deborah, Simeon, et.

ἔχει is neither interrogative (Grotius) nor: he may have (David Schulz), nor are we to supply in thought with Locke, “ut moram ferre non possit;” but it simply expresses the state of the case: in promptu habet. Bengel rightly judges of the repetition of the ἔχει: “eleganter exprimit divisam donorum copiam.”

διδαχήν] a doctrinal address. See on 1 Corinthians 12:10; 1 Corinthians 12:28.

γλῶσσαν] a tongue, i.e. a spirit-tongue, which seeks utterance. The matter is so conceived and described as that not every one has the use of a tongue in the sense of the glossolalia, but only the man gifted with this charisma, in whom there is present for this purpose a tongue as the organ of the Spiri.

ἀποκάλυψιν] a revelation, which he wishes to utter by a prophetic address, comp. 1 Corinthians 14:29 f.

ἑρμηνείαν] an interpretation, which he wishes to give of an address in a tongue already delivered.

The words ψάλμον to ἑρμ. ἔχει are the separate divisions of the ἕκαστος, as in 1 Corinthians 1:12. Then follows the general rule for all these charismata: all must be done for the furtherance of Christian perfection (of the church)! Observe how, according to this passage, public teaching was not restricted to one definite office. See Ritschl, altkath. K. p. 350.

Expositor's Greek Testament

1 Corinthians 14:26-33. § 48. SELF-CONTROL IN RELIGIOUS EXERCISES. The enquiry of the Cor[2142] as to whether Tongues or Prophecy is the charism more to be coveted is now disposed of. P. supplements his answer by giving in the two last paragraphs of this chap. certain directions of a more general bearing relative to the conduct of Church meetings, which arise from the whole teaching of chh. 11–14: see the Introd. to Div. iv.

[2142] Corinth, Corinthian or Corinthians.

Cambridge Bible for Schools and Colleges

26–40. Regulations to insure decency and order

26. hath a psalm] The Apostle here reproves another fault. Not only are the Corinthians ambitious rather of the gifts which attract attention, than of those which do good to others, but in their exercise of those gifts they are utterly neglectful of Church order Each member of the teaching body (ch. 1 Corinthians 12:29 forbids us to include the whole Church) had his own special subject to bring before the Church; some hymn of praise, unpremeditated or otherwise, some point of Christian doctrine to enforce, some hidden mystery to reveal, some utterance in a foreign tongue, or some interpretation peculiar to himself of such utterance. This he desired to deliver just when the impulse seized him to do so, and all with a view of asserting himself, rather than of promoting the common welfare. The consequence was an amount of disorder which prevented the striking picture of the true effects of Christian prophecy in the last verse from being ever realized. For the various gifts mentioned in this verse see 1 Corinthians 14:2; 1 Corinthians 14:6; 1 Corinthians 14:13, and notes. The word psalm must be understood of a song of praise addressed to God, such as the Psalms of David, though it is by no means to be confined to them. Cf. Ephesians 5:19.

Let all things be done unto edifying] See ch. 1 Corinthians 6:12, 1 Corinthians 8:1, 1 Corinthians 10:23, 1 Corinthians 12:7; 2 Corinthians 12:19; 2 Corinthians 13:10. The Apostle corrects two errors in this section; (1) the disorderly manner in which the services of the Church were carried on; (2) the practice of women speaking in the public assembly.

Bengel's Gnomen

1 Corinthians 14:26. Ἕκαστος, every one) The public assembly was at that time more fruitful, than in the present day, wherein one individual, whatever may be the state of his mind, must fill up the time with a sermon.—ψαλμὸν ἔχει) has a psalm, in habit of mind or in actual fact, either a little before, or only now: comp. 1 Corinthians 14:30. Extemporary hymns were given to them by the Spirit. Individuals had a psalm, wherewith to praise God, or a doctrine to be imparted to his neighbour; or a tongue, by which they might speak every one to himself. The word ἔχει, has, repeated, elegantly expresses the abundance of the gifts, which had been divided.—ἀποκάλυψιν, revelation) by which God communicates something to man; Galatians 2:2, prophetical revelation, 1 Corinthians 14:30; 1 Corinthians 14:29.—ἑρμηνείαν, interpretation) by which one man may interpret an unknown tongue to another.—οἰκοδομὴν, edification) the best rule.

Pulpit Commentary

Verses 26-33. - Rules to check disorderly self-assertion in Christian assemblies. Verse 26. - How is it then? The same phrase as in ver. 15. Every one of you hath a psalm, etc. We see here a somewhat melancholy picture of the struggling self assertion of rival claimants to attention. A doctrine; rather, a teaching, The glossolaly had probably been promoted by Syrian enthusiasts, perhaps of the Petrine party; the egotism of oratory and itch of teaching now described (James 3:1) may have been developed in the Apollonian party. Unto edifying. The object is moral improvement, not idle self display, not the ostentation of individual gifts (1 Corinthians 12:7, 8, 10). To this he recurs again and again (1 Corinthians 3:9; 1 Corinthians 14:3, 5, 12; 2 Corinthians 5:1; 2 Corinthians 10:8; 2 Corinthians 11:19; 2 Corinthians 13:10; and the verb frequently). The substantive, as used by St. Paul, only occurs again in Romans (Romans 14:19; Romans 15:2), and in Ephesians (Ephesians 2:21, etc.). 1 Corinthians 14:26