1 Corinthians 14

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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.

打开章节注释

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.

这一章的思考问题

  • 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 你们要追求爱,也要切慕属灵的[恩赐],其中更要羡慕的,是作先知讲道。 2 那说方言的,原不是对人说,乃是对 神说,因为没有人听出来。然而,他在心灵里却是讲说各样的奥秘。 3 但作先知讲道的,是对人说,要造就、安慰、劝勉人。 4 说方言的,是造就自己;作先知讲道的,乃是造就教会。 5 我愿意你们都说方言,更愿意你们作先知讲道;因为说方言的,若不翻出来,使教会被造就,那作先知讲道的,就比他强了。 6 弟兄们,我到你们那里去,若只说方言,不用启示,或知识,或预言,或教训,给你们讲解,我与你们有什么益处呢? 7 就是那有声无气的物,或箫,或琴,若发出来的声音没有分别,怎能知道所吹所弹的是什么呢? 8 若吹无定的号声,谁能预备打仗呢? 9 你们也是如此。舌头若不说容易明白的话,怎能知道所说的是什么呢?这就是向空说话了。 10 世上的声音,或者甚多,却没有一样是无意思的。 11 我若不明白那声音的意思,这说话的人必以我为化外之人,我也以他为化外之人。 12 你们也是如此,既是切慕属灵的[恩赐],就当求多得造就教会的恩赐。 13 所以那说方言的,就当求着能翻出来。 14 我若用方言祷告,是我的灵祷告,但我的悟性没有果效。 15 这却怎么样呢?我要用灵祷告,也要用悟性祷告;我要用灵歌唱,也要用悟性歌唱。 16 不然,你用灵祝谢,那在座不通方言的人,既然不明白你的话,怎能在你感谢的时候说「阿们」呢? 17 你感谢的固然是好,无奈不能造就别人。 18 我感谢 神,我说方言比你们众人还多。 19 但在教会中,宁可用悟性说五句教导人的话,强如说万句方言。 20 弟兄们,在心志上不要作小孩子。然而,在恶事上要作婴孩,在心志上总要作大人。 21 律法上记着: 主说:我要用外邦人的舌头 和外邦人的嘴唇向这百姓说话; 虽然如此, 他们还是不听从我。 22 这样看来,说方言不是为信的人作证据,乃是为不信的人;作先知讲道不是为不信的人[作证据],乃是为信的人。 23 所以,全教会聚在一处的时候,若都说方言,偶然有不通方言的,或是不信的人进来,岂不说你们癫狂了吗? 24 若都作先知讲道,偶然有不信的,或是不通方言的人进来,就被众人劝醒,被众人审明, 25 他心里的隐情显露出来,就必将脸伏地,敬拜 神,说:「 神真是在你们中间了。」 26 弟兄们,这却怎么样呢?你们聚会的时候,各人或有诗歌,或有教训,或有启示,或有方言,或有翻出来的话,凡事都当造就人。 27 若有说方言的,只好两个人,至多三个人,且要轮流着说,也要一个人翻出来。 28 若没有人翻,就当在会中闭口,只对自己和 神说就是了。 29 至于作先知讲道的,只好两个人或是三个人,其余的就当[慎思]明辨。 30 若旁边坐着的得了启示,那先说话的就当闭口不言。 31 因为你们都可以一个一个地作先知讲道,叫众人学道理,叫众人得劝勉。 32 先知的灵原是顺服先知的; 33 因为 神不是叫人混乱,乃是叫人安静。 34 妇女在会中要闭口不言,像在圣徒的众教会一样,因为不准她们说话。她们总要顺服,正如律法所说的。 35 她们若要学什么,可以在家里问自己的丈夫,因为妇女在会中说话原是可耻的。 36 神的道理岂是从你们出来吗?岂是单临到你们吗? 37 若有人以为自己是先知,或是属灵的,就该知道,我所写给你们的是主的命令。 38 若有不知道的,就由他不知道吧! 39 所以我弟兄们,你们要切慕作先知讲道,也不要禁止说方言。 40 凡事都要规规矩矩地按着次序行。

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