1 Corinthians 14

Bu bölümü niyetle oku

Bu bölüm hakkında AI'ye sor

1 Corinthians 14 is Paul's fullest discussion of speaking in tongues and prophecy, and it ends with the principle that everything in worship should be done "in a proper and orderly manner." He does not forbid tongues, and says he speaks them more than anyone, but he ranks prophecy higher because it builds up the church, while an uninterpreted tongue edifies only the speaker. He asks for intelligibility: five clear words are better than ten thousand no one understands. The practical rules follow: two or three tongue-speakers, in turn, with an interpreter; two or three prophets, weighed by the others; and the disputed instruction that women keep silent in the churches.

Bölüm yorumunu aç

1 Corinthians 14 is where Paul finally gets practical about the problem that has occupied him since chapter 12: a church so excited about spiritual gifts that its meetings had become a competition. The gift in question is tongues, speech that the speaker does not understand and that no one else does either, and the Corinthians prized it. Paul does not despise it; he says he speaks in tongues more than all of them and forbids anyone to ban it. But he sets a different gift above it, prophecy, plain speech from God to people, for one reason that he repeats a dozen ways: it builds up the church, and a tongue no one interprets builds up only the speaker. A flute that plays no tune, a trumpet with a muffled call, a foreigner's language, all illustrate the same point, that sound without meaning helps no one. He would rather say five words people understand than ten thousand they do not. He pictures an unbeliever walking into a room full of tongues and concluding they are all mad, and the same person walking into a room of prophecy and falling on his face, saying God is really among you. Then come the rules, which are simple: two or three at most, one at a time, always with interpretation, prophets weighed by the others, everyone able to learn. Two verses about women keeping silent have caused more argument than the rest of the chapter combined. The last line is the one the whole chapter has been building toward: let everything be done properly and in order.

Historical and literary context

Paul wrote from Ephesus around AD 54 or 55 to a church he had founded, meeting in the homes of members such as Gaius. Corinth was a wealthy, competitive port, and its Christians treated spiritual gifts as marks of status. Ecstatic speech was known in the surrounding religious world, at the oracle of Delphi and in some mystery cults, so an outsider entering a room where everyone was speaking in tongues would have a ready label for it: madness, as verse 23 says. Chapters 12 to 14 form one argument, with chapter 13 on love in the middle, and 14 applies it to the meeting itself, where the whole church came together, probably weekly around a shared meal.

How the chapter unfolds

Verses 1 to 5 set the comparison: prophecy edifies the church, tongues edify the speaker unless interpreted. Verses 6 to 12 illustrate with flutes, trumpets, and foreign languages: sound without meaning helps no one. Verses 13 to 19 turn to Paul's own practice of praying and singing with both spirit and mind. Verses 20 to 25 read Isaiah 28 on tongues as a sign for unbelievers and picture the outsider convicted by prophecy. Verses 26 to 33 lay down the order for tongues and prophets. Verses 34 to 36 concern women's silence. Verses 37 to 40 close with a claim to the Lord's authority and the summary rule.

Why this chapter matters

The chapter is the charter for every discussion of charismatic worship, cited by those who practice tongues today and by those who believe the gifts have ceased. Its lasting contribution is broader than that dispute: worship exists to build up the body, not to display the individual, and what happens in the meeting should be intelligible to a newcomer. "God is not a God of disorder, but of peace" in verse 33 has governed Christian liturgy in every tradition. Verse 26, with each person bringing a psalm or a teaching, is the earliest description of a participatory Christian service.

Interpretive tension to watch

Verses 34 and 35 appear to contradict 11:5, where women pray and prophesy in the assembly. Some manuscripts place the two verses after verse 40, which has led some scholars to treat them as an early marginal note copied into the text; others read them as restricting only the weighing of prophecy or disruptive questions; others take them at face value as a standing rule. What tongues are, human languages as in Acts 2 or ecstatic speech, is a second unresolved question that the chapter's own wording, "no one understands him," does not settle.

Bu bölüm için sorular

  • Paul's test for everything in the meeting is whether it builds up the church. What in modern worship would pass that test, and what would not?
  • He imagines an outsider walking in. What would a visitor conclude about God from your community's gathering?
  • How do you weigh verses 34 and 35 against 11:5, where women pray and prophesy?

Study with context

Use this as a chapter guide, then press deeper into the text itself. The goal is to slow down observation, notice structure, and ask better questions before jumping to conclusions.

1 Διώκετε τὴν ἀγάπην· ζηλοῦτε δὲ τὰ πνευματικά, μᾶλλον δὲ ἵνα προφητεύητε. 2 Ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ, ἀλλὰ τῷ Θεῷ· οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια. 3 Ὁ δὲ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν. 4 Ὁ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ, ὁ δὲ προφητεύων ἐκκλησίαν οἰκοδομεῖ. 5 Θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις, μᾶλλον δὲ ἵνα προφητεύητε· μείζων γὰρ ὁ προφητεύων ἢ ὁ λαλῶν γλώσσαις, ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ. 6 Νυνὶ δέ, ἀδελφοί, ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ ἢ ἐν διδαχῇ; 7 Ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλός, εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ, πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον; 8 Καὶ γὰρ ἐὰν ἄδηλον φωνὴν σάλπιγξ δῷ, τίς παρασκευάσεται εἰς πόλεμον; 9 Οὕτω καὶ ὑμεῖς διὰ τῆς γλώσσης ἐὰν μὴ εὔσημον λόγον δῶτε, πῶς γνωσθήσεται τὸ λαλούμενον; Ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες. 10 Τοσαῦτα, εἰ τύχοι, γένη φωνῶν ἐστὶν ἐν κόσμῳ καὶ οὐδὲν αὐτῶν ἄφωνον. 11 Ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῷ λαλοῦντι βάρβαρος, καὶ ὁ λαλῶν ἐν ἐμοὶ βάρβαρος. 12 Οὕτω καὶ ὑμεῖς, ἐπεὶ ζηλωταί ἐστε πνευμάτων, πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας ζητεῖτε ἵνα περισσεύητε. 13 Διόπερ ὁ λαλῶν γλώσσῃ προσευχέσθω ἵνα διερμηνεύῃ. 14 Ἐὰν γὰρ προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστι. 15 Τί οὖν ἐστί; Προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ· ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ. 16 Ἐπεὶ ἐὰν εὐλογήσῃς τῷ πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ Ἀμὴν ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις οὐκ οἶδε; 17 Σὺ μὲν γὰρ καλῶς εὐχαριστεῖς, ἀλλ᾿ ὁ ἕτερος οὐκ οἰκοδομεῖται. 18 Εὐχαριστῶ τῷ Θεῷ μου, πάντων ὑμῶν μᾶλλον γλώσσαις λαλῶν· 19 ἀλλ᾿ ἐν ἐκκλησίᾳ θέλω πέντε λόγους διὰ τοῦ νοός μου λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ. 20 Ἀδελφοί, μὴ παιδία γίνεσθε ταῖς φρεσίν· ἀλλὰ τῇ κακίᾳ νηπιάζετε, ταῖς δὲ φρεσὶ τέλειοι γίνεσθε. 21 Ἐν τῷ νόμῳ γέγραπται ὅτι Ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέροις λαλήσω τῷ λαῷ τούτῳ, καὶ οὐδ᾿ οὕτως εἰσακούσονταί μου, λέγει Κύριος. 22 Ὥστε αἱ γλῶσσαι εἰς σημεῖόν εἰσιν, οὐ τοῖς πιστεύουσιν, ἀλλὰ τοῖς ἀπίστοις· ἡ δὲ προφητεία, οὐ τοῖς ἀπίστοις, ἀλλὰ τοῖς πιστεύουσιν. 23 Ἐὰν οὖν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτό, καὶ πάντες γλώσσαις λαλῶσιν, εἰσέλθωσι δὲ ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν ὅτι μαίνεσθε; 24 Ἐὰν δὲ πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων, 25 καὶ οὕτω τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται· καὶ οὕτω πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῷ Θεῷ ἀπαγγέλλων ὅτι Ὁ Θεὸς ὄντως ἐν ὑμῖν ἐστι. 26 Τί οὖν ἐστίν, ἀδελφοί; Ὅταν συνέρχησθε, ἕκαστος ὑμῶν ψαλμὸν ἔχει, διδαχὴν ἔχει, γλῶσσαν ἔχει, ἀποκάλυψιν ἔχει, ἑρμηνείαν ἔχει. Πάντα πρὸς οἰκοδομὴν γενέσθω. 27 Εἴτε γλώσσῃ τις λαλεῖ, κατὰ δύο ἢ τὸ πλεῖστον τρεῖς, καὶ ἀνὰ μέρος, καὶ εἷς διερμηνευέτω· 28 ἐὰν δὲ μὴ ᾖ διερμηνευτής, σιγάτω ἐν ἐκκλησίᾳ· ἑαυτῷ δὲ λαλείτω καὶ τῷ Θεῷ. 29 Προφῆται δὲ δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν. 30 Ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ, ὁ πρῶτος σιγάτω. 31 Δύνασθε γὰρ καθ᾿ ἕνα πάντες προφητεύειν, ἵνα πάντες μανθάνωσι, καὶ πάντες παρακαλῶνται· 32 καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται. 33 Οὐ γάρ ἐστιν ἀκαταστασίας ὁ Θεός, ἀλλ᾿ εἰρήνης, ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων. 34 Αἱ γυναῖκες ὑμῶν ἐν ταῖς ἐκκλησίαις σιγάτωσαν· οὐ γὰρ ἐπιτέτραπται αὐταῖς λαλεῖν, ἀλλ᾿ ὑποτάσσεσθαι, καθὼς καὶ ὁ νόμος λέγει. 35 Εἰ δέ τι μαθεῖν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν· αἰσχρὸν γάρ ἐστι γυναιξὶν ἐν ἐκκλησίᾳ λαλεῖν. 36 Ἢ ἀφ᾿ ὑμῶν ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν; Ἢ εἰς ὑμᾶς μόνους κατήντησεν; 37 Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, ἐπιγινωσκέτω ἃ γράφω ὑμῖν, ὅτι τοῦ Κυρίου εἰσὶν ἐντολαί. 38 Εἰ δέ τις ἀγνοεῖ, ἀγνοείτω. 39 Ὥστε, ἀδελφοί, ζηλοῦτε τὸ προφητεύειν, καὶ τὸ λαλεῖν γλώσσαις μὴ κωλύετε· 40 πάντα εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.

Okumayı gerçek bir çalışmaya dönüştür

Ayet kaydetmek, not almak ve YZ destekli araçlarla çalışmak için kayıt ol.

Bu bölümden sonraki adımınızı seçin Okumaya devam et, bir plan seç veya AI ile çalışmaya devam et.
Bu bölümün açtığı temaları takip et Bu bölümün açmış olabileceği daha büyük sorular için ilgili konu merkezleri.