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Commentary on 1 Corinthians 14 verses 15–20
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.
Further, because he had run down the possessors of this gift, as though they had no such great thing; that he might not seem to hold them cheap, as being himself destitute of it, see what he saith: "I thank God, speaking with tongues more than ye all."
And this he doth also in another place intending, namely, to take away the advantages of Judaism and to show that henceforth they are nothing, he begins by declaring that himself had been endowed with them, yea, and that in very great excess; and then he calls them "loss," thus saying, "If any man thinketh to have confidence in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the Church; as touching the righteousness which is the law, found blameless." And then, having signified himself to have the advantage of all, he saith, "Howbeit what things were gain to me, those have I counted loss for Christ." So also he doth here, saying, "I speak with tongues more than ye all." Do not ye therefore glory as though ye only had the gift. For I also possess it, yea more than ye.
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SUMMARY
In 1 Corinthians 14:18, the Apostle Paul makes a deeply personal declaration regarding his own extensive experience with the spiritual gift of speaking in tongues. This statement serves as a strategic and authoritative preface to his detailed instructions concerning the proper use and regulation of spiritual gifts within the chaotic Corinthian church, establishing his credibility as one who intimately understands the very phenomena he is seeking to order.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several significant Literary Devices in this concise declaration. Firstly, it functions as a powerful Personal Testimony, where Paul directly asserts his own spiritual experience. This personal disclosure serves to establish his Ethos or credibility; he is not an outsider condemning a practice he does not understand, but an authoritative apostle who himself possesses the gift in abundance. This lends significant weight to his subsequent instructions. The phrase "more than ye all" can be interpreted as a form of Hyperbole or Emphasis, not necessarily a literal count, but a rhetorical device to underscore the vastness of his personal engagement with the gift. This emphasis serves to disarm potential critics who might accuse him of downplaying the gift because he lacked it. By affirming his own proficiency, Paul strategically positions himself as a knowledgeable guide, enabling him to transition seamlessly into his detailed regulations for the gift's proper use without being perceived as dismissive of its spiritual value.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's personal declaration in 1 Corinthians 14:18 underscores a vital theological truth: spiritual gifts are genuinely bestowed by God for His purposes, and their value is not diminished by their misuse. Paul, a paragon of apostolic ministry, possessed this gift in abundance, demonstrating that it was a legitimate manifestation of the Holy Spirit's power. His experience serves as a foundational example that while personal spiritual experiences can be deeply enriching for the individual (as he implies in 1 Corinthians 14:4), the ultimate measure of a gift's value in a communal setting is its contribution to the edification and order of the entire body of Christ. This verse thus connects to the broader biblical understanding of divine empowerment for service and the Spirit's distribution of diverse gifts for the common good.
REFLECTION AND APPLICATION
Paul's statement in 1 Corinthians 14:18 offers profound insights for believers today. It reminds us that spiritual gifts are real, diverse, and divinely given, and that personal spiritual experiences can be a legitimate and enriching part of our walk with God. However, Paul's subsequent instructions in 1 Corinthians 14, following this personal declaration, emphasize that the exercise of these gifts, especially in public worship, must always be governed by the principles of love, order, and edification. Our personal spiritual practices, no matter how profound, should never detract from the clarity, understanding, and spiritual growth of the wider community. This verse challenges us to cultivate our individual gifts with gratitude, but always with a discerning heart that prioritizes the health and building up of the church, ensuring that all we do contributes to the common good and glorifies God.
Questions for Reflection
FAQ
Is Paul boasting when he says he speaks with tongues more than anyone else?
Answer: While the phrasing "more than ye all" might sound like boasting, Paul's intent is not self-aggrandizement. Instead, it serves a strategic rhetorical purpose. By declaring his extensive personal experience with tongues, Paul establishes his credibility and authority to speak on the subject. He is not an outsider condemning a gift he doesn't possess, but an apostle who intimately understands its power and potential. This personal testimony disarms potential critics and lends weight to his subsequent instructions on the proper, orderly, and edifying use of spiritual gifts within the church, particularly in public worship (see 1 Corinthians 14:26-33). His opening "I thank my God" further frames his statement as gratitude for a divine gift, not a personal achievement.
Does this verse encourage speaking in tongues in private?
Answer: Yes, implicitly. Paul's statement, "I speak with tongues more than ye all," coupled with his later distinction between speaking in tongues for personal edification and speaking in tongues for public edification with interpretation (1 Corinthians 14:2-4), strongly suggests that much of his extensive practice of tongues occurred in private devotion. In private, the gift of tongues can be a powerful means of personal prayer, worship, and spiritual edification, as it allows the spirit to communicate directly with God without the need for human understanding or interpretation. Paul encourages this personal use while strictly regulating its public exercise.
What kind of "tongues" is Paul referring to here?
Answer: The Greek word "glōssa" (G1100), translated as "tongues," refers to languages. In the New Testament, it can refer to known human languages (as seen at Pentecost in Acts 2:4-11) or to divinely inspired utterances that are not naturally understood by human hearers, sometimes referred to as "heavenly" or "angelic" languages (1 Corinthians 13:1). Given Paul's emphasis throughout 1 Corinthians 14 on the need for interpretation for public understanding and edification, he is primarily referring to utterances that are unintelligible to the audience without a supernatural interpretation, whether they are unknown human languages or non-human spiritual utterances.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 14:18, while a personal statement from Paul, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the source and embodiment of all spiritual gifts. Christ Himself is the ultimate "Word" of God, the perfect and complete divine utterance (John 1:1 and John 1:14). All spiritual gifts, including the gift of tongues, flow from His ascension and the subsequent outpouring of the Holy Spirit (Ephesians 4:7-8, where Christ "gave gifts to men"). Therefore, Paul's abundant experience with tongues points to the reality of the Spirit's empowering presence, which is a direct result of Christ's finished work on the cross and His exaltation. The purpose of all gifts, as Paul meticulously explains in 1 Corinthians, is to build up the church, which is the body of Christ (Colossians 1:18). Thus, Paul's personal gift, and indeed all spiritual gifts, are ultimately meant to draw believers into deeper communion with Christ and to equip them for His service, reflecting His glory and extending His kingdom.