The apostle here sums up the argument hitherto, and,

I.Directs them how they should sing and pray in public (Co1 14:15): What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, etc. He does not forbid their praying or singing under a divine afflatus, or when they were inspired for this purpose, or had such a spiritual gift communicated to them; but he would have them perform both so as to be understood by others, that others might join with them. Note, Public worship should be performed so as to be understood.

II.He enforces the argument with several reasons.

1.That otherwise the unlearned could not say Amen to their prayers or thanksgivings, could not join in the worship, for they did not understand it, Co1 14:16. He who fills up or occupies the place of the unlearned, that is, as the ancients interpret it, the body of the people, who, in most Christian assemblies, are illiterate; how should they say Amen to prayers in an unknown tongue? How should they declare their consent and concurrence? This is saying Amen, So be it. God grant the thing we have requested; or, We join in the confession that has been made of sin, and in the acknowledgment that has been made of divine mercies and favours. This is the import of saying Amen. All should say Amen inwardly; and it is not improper to testify this inward concurrence in public prayers and devotions, by an audible Amen. The ancient Christians said Amen aloud. Vide Just. Mart. apol. 2. prop fin. Now, how should the people say Amen to what they did not understand? Note, There can be no concurrence in those prayers that are not understood. The intention of public devotions is therefore entirely destroyed if they are performed in an unknown tongue. He who performs may pray well, and give thanks well, but not in that time and place, because others are not, cannot be, edified (Co1 14:17) by what they understand not.

2.He alleges his own example, to make the greater impression, concerning which observe, (1.) That he did not come behind any of them in this spiritual gift: "I thank my God, I speak with tongues more than you all (Co1 14:18); not only more than any single person among you, but more than all together." It was not envy at their better furniture that made Paul depreciate what they so highly valued and so much vaunted of; he surpassed them all in this very gift of tongues, and did not vilify their gift because he had it not. This spirit of envy is too common in the world. But the apostle took care to guard against this misconstruction of his purpose, by letting them know there was more ground for them to envy him upon this head than for him to envy them. Note, When we beat down men's unreasonable value for themselves, or any of their possessions or attainments, we should let them see, if possible, that this does not proceed from an envious and grudging spirit. We miss our aim if they can fairly give our conduct this invidious turn. Paul could not be justly censured, nor suspected for any such principle in this whole argument. He spoke more language than they all. Yet, (2.) He had rather speak five words with understanding, that is, so as to be understood, and instruct and edify others, than ten thousand words in an unknown tongue, Co1 14:19. He was so far from valuing himself upon talking languages, or making ostentation of his talents of this kind, that he had rather speak five intelligible words, to benefit others, than make a thousand, ten thousand fine discourses, that would do no one else any good, because they did not understand them. Note, A truly Christian minister will value himself much more upon doing the least spiritual good to men's souls than upon procuring the greatest applause and commendation to himself. This is true grandeur and nobleness of spirit; it is acting up to his character; it is approving himself the servant of Christ, and not a vassal to his own pride and vanity.

3.He adds a plain intimation that the fondness then discovered for this gift was but too plain an indication of the immaturity of their judgment: Brethren, be not children in understanding; in malice be you children, but in understanding be men, Co1 14:20. Children are apt to be struck with novelty and strange appearances. They are taken with an outward show, without enquiring into the true nature and worth of things. Do not you act like them, and prefer noise and show to worth and substance; show a greater ripeness of judgment, and act a more manly part; be like children in nothing but an innocent and inoffensive disposition. A double rebuke is couched in this passage, both of their pride upon account of their gifts, and their arrogance and haughtiness towards each other, and the contests and quarrels proceeding from them. Note, Christians should be harmless and inoffensive as children, void of all guile and malice; but should have wisdom and knowledge that are ripe and mature. They should not be unskilful in the word of righteousness (Heb 5:13), though they should be unskilful in all the arts of mischief.

I speak with tongues more than ye all - He understood more languages than any of them did: and this was indispensably necessary, as he was the apostle of the Gentiles in general, and had to preach to different provinces where different dialects, if not languages, were used. In the Hebrew, Syriac, Greek, and Latin, he was undoubtedly well skilled from his education; and how many he might understand by miraculous gift we cannot tell. But, even literally understood, it is very probable that he knew more languages than any man in the Church of Corinth.

I thank my God, I speak with tongues more than you all. This the apostle says, to observe to them that he did not despise speaking with tongues: nor did he endeavour to beat them off, and dissuade them from desiring them, or envied their having them, because he was destitute of them himself; for he had this gift in a very eminent manner, and oftentimes made use of it, and was frequently under a necessity of so doing; he could speak with more tongues than any of those that had them, and spoke them oftener than they did; having occasion for them through his travelling into different countries, and preaching the Gospel to people of divers languages; and this he mentions also not in a boasting manner, but in great humility, giving thanks to God, and acknowledging him to be the author of this gift.

I thank my God, I speak with tongues more than you all. This the apostle says, to observe to them that he did not despise speaking with tongues: nor did he endeavour to beat them off, and dissuade them from desiring them, or envied their having them, because he was destitute of them himself; for he had this gift in a very eminent manner, and oftentimes made use of it, and was frequently under a necessity of so doing; he could speak with more tongues than any of those that had them, and spoke them oftener than they did; having occasion for them through his travelling into different countries, and preaching the Gospel to people of divers languages; and this he mentions also not in a boasting manner, but in great humility, giving thanks to God, and acknowledging him to be the author of this gift.

1 Corinthians 14:19

co1 14:19

co1 14:19

co1 14:19Yet in the church I had rather speak five words,.... Referring not to the five books of Moses, as Jerom suggests, and much less, as the Papists say, to the five words, "for this is my body"; by the muttering of which they suppose the bread in the Lord's supper to be transubtantiated into the body of Christ; but meaning a very few words, which he chose to speak in the church before the congregation, when and where saints were met together for public worship, for their edification and comfort, and the glory of God; for though at other times, and to other people, he might think fit to make use of his gift in speaking with divers tongues, yet at such a time and place he thought it much more eligible to say ever so few words

with understanding: so as to be understood by others, as well as himself:

that by my voice I might teach others also; the doctrines of the Gospel, the mysteries of grace, the duty of men towards God and men, and one another:

than ten thousand words in an unknown tongue; than to deliver ever so long an oration in a language not understood by them, which could be of no use unto them; for though they might hear his voice, the sound of his words, yet thereby he could not teach and instruct them to their profit, unless they understood the language which he spoke; and therefore five words understood were more likely to be of use than ten thousand spoken in a strange language.

tongues--The oldest manuscripts have the singular, "in a tongue [foreign]."