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.

Yet in the church - As the grand object of public worship is the edification of those who attend, five words spoken so as to convey edification, were of much more consequence than ten thousand which, not being understood, could convey none. By the word γλωσση, tongue, to which we add unknown, I suppose the apostle always means the Hebrew, for the reasons offered in the note on Co1 14:1.

One of the greatest difficulties, says Bishop Pearce, in this epistle is contained in the words πνευμα and νους, spirit and understanding, which are frequently used in this chapter; and fixing the true meaning of these words will solve the difficulty. In this verse the apostle explains λαλειν τῳ νοΐ, to speak with the understanding, by ἱνα αλλους κατηχησω, that I might teach others; so that the sense of νους, understanding, seems to be, that understanding which the hearer has of what is said; and this sense will agree well with, I will sing with the spirit, and with the understanding, Co1 14:15.

He observes also that πνευμα spirit, and νους, understanding, have a sense opposite to each other; so that if νους is rightly rendered, the understanding which another has of what is said; then πνευμα will signify a man's own mind, i.e. his own understanding of what he himself speaks; and this sense agrees well with Co1 14:2 : In the spirit he speaketh mysteries.

Brethren, be not children in understanding,.... There are some things in children in which it is reproachful for believers to be like them; as nonproficiency in knowledge, want of capacity to receive, bear, and digest strong meat; levity, fickleness, and inconstancy, unskilfulness in the word, deficiency of knowledge, want of understanding, not of things natural, but spiritual and evangelical; which is the more aggravated, since their understandings were opened and enlightened; an understanding was given them; the Spirit of God, as a spirit of understanding, was bestowed on them; they had the Scriptures, which are able to make wise unto salvation, and the man of God perfect; and also the ministers of the Gospel to explain divine truths to them; and many had been a long time in the school of Christ, and might have been teachers of others; and yet; after all, were children in understanding, and needed to be taught the first principles of the oracles of God. The apostle here has chiefly reference to the gift of speaking with tongues, these Corinthians were so desirous of; which when they had it, was only to talk like children; and for them to prefer it to other gifts, which were more useful and beneficial, discovered their judgment to be but the judgment of children; and if they desired this, and made use of it for ostentation, it showed a childish vanity, from which the apostle here dissuades:

howbeit in malice be ye children: in other things it is commendable to imitate children, and be like them; as in innocence and harmlessness of conversation; to be meek, modest, and humble, free from pride and vain glory; to be without guile and hypocrisy, without rancour and bitterness, envying and malice, but tender hearted, and ready to forgive. This the apostle recommends:

but in understanding be men; or "perfect", of ripe and full age, who have their senses exercised to discern between good and evil, "a man", says Aben Ezra (p), in our language, signifies , "one full of knowledge", as in Exo 10:11. It is not perfection of justification that is here meant, for babes in Christ are as perfect in this sense as grown men; nor a perfection of sanctification, for there is no such thing as this in any in this life; there is a perfection of sanctification in Christ, and of parts in everyone that is a new creature; and as that denotes sincerity and uprightness, it is in all that have known the grace of God in truth; but then these are each of them as true of new born babes, young converts, as of older Christians, and strong men: but of knowledge and understanding in divine things; which though it is imperfect in the best, yet in some it is in greater perfection than in others; who may, in a comparative sense, be said to be perfect, or men of full age, who are arrived to a considerable ripeness and maturity of spiritual knowledge; and this is what believers should be pressing after, and desirous of, and make use of all proper methods, such as reading, hearing, and praying, to attain unto.

(p) Comment. in Psal. xxxvii. 23.

I had rather--The Greek verb more literally expresses this meaning, "I WISH to speak five words with my understanding (rather) than ten thousand words in an unknown tongue"; even the two thousandth part of ten thousand. The Greek for "I would rather," would be a different verb. Paul would NOT wish at all to speak "ten thousand words in an unknown tongue."