1 Corinthians 14:25

14:25 “God is truly here among you.” Paul is alluding to Isa 45:14.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 14:25. Τὰ κρυπτὰ τῆς καρδίας αὐτοῦ, the secrets of his heart) all the inmost thoughts of the heathen’s heart, which has never experienced such feelings, and has now for the first time become acquainted with itself and makes confession concerning itself: for the unbeliever is here principally intended. The unlearned man is added by the way, on account of his case being not altogether dissimilar. Any one with the lowest degree of faith before entering an assembly of that kind knew, that God is truly in believers.—αὐτοῦ, of him) the unbelieving stranger.—φανερὰ γίνεται, are made manifest) Dan 2:30 at the end.—οὕτω) so, at last.—πεσὼν, falling down) a public declaration on the part of those, who feel and experience in themselves the power of the word, is generally made too sparingly in our times.—ἀπαγγέλλων, declaring) spontaneously, clearly, expressly announcing this fact either in the Church, or even out of it elsewhere: comp. on this word, Greg. Paneg. § 123 cum Annot.—ὅτι, that) comp. Dan 2:46-47. A most conclusive argument for the truth of religion, from the operations of God on godly men.—ὄντως, indeed) He will confess, that you are not mad, but that God is truly in you, and that He is the true God, who is in you.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_14:24, 1Co_14:25

But if all prophesy, and there come in one that believeth not, or (one) unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so falling down on (his) face he will worship God, and report that God is in you of a truth.

This is another part of the inference from what was said in 1Co_14:21, 1Co_14:22. Speaking in languages unknown to the hearers is not adapted to do good; speaking intelligibly is suited to produce the happiest effects. If all prophesy, i.e. if all the speakers speak under the guidance of the Spirit in a language which the hearers can understand. If one that believeth not, or one unlearned. From these words it is manifest that the unlearned were not Christians as distinguished from Jews or Gentiles here called unbelievers, for the same effect is said to be produced on both. The unlearned were therefore as much the subjects of conversion as the unbelieving. The meaning is, if any person, either ignorant or destitute of faith, should come in, he would be convinced by all. That is, what he heard from all would carry conviction to his mind. He would be convinced of the truth of what he heard; convinced of sin, of righteousness and of judgment, Joh_16:8; convinced that Jesus is the Christ, the Son of the living God, Act_9:20, Act_9:22; and that it is a faithful saying, and worthy of all acceptation, that Jesus Christ is come into the world to save sinners, 1Ti_1:15. He is judged of all, i.e. examined, searched into (ἀνακρίνεται); for the word of God is a discerner (κριτικός) of the thoughts and intents of the heart, Heb_4:12. The result of this searching examination is, that the secrets of his heart are made manifest; that is, they are revealed to himself. His real character and moral state, with regard to which he was before ignorant, are made known to him. The effect of this is humility, contrition, self-condemnation, and turning unto God. This is expressed by saying, so i.e. in this condition of a convinced sinner who has been brought to the knowledge of himself, falling down on his face, he will worship God. The first step in religion is entire self-abasement; such a conviction of sin, i.e. of guilt and pollution, as shall lead to self-condemnation and self-abhorrence, and to a complete renunciation of all dependence on our own righteousness and strength. When the soul is thus humbled God reveals himself sooner or later, in mercy, manifesting himself as reconciled in Jesus Christ; and then we worship him. This expresses reverence, love and confidence. It is the return of the soul to the favor and fellowship of God. One who has had such an experience cannot keep it to himself. The apostle therefore describes the convert as declaring, i.e. proclaiming aloud that God is in you of a truth. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, Rom_10:10. It is not enough to believe the truth, it must be publicly professed; because confession is the natural fruit of faith. When there is a proper apprehension of the value of the truth, and a sincere appropriation of the promises of God to ourselves, there will be the desire to acknowledge his goodness and to proclaim the truth to others. The thing acknowledged is, that God is in you, i.e. that Christianity is divine; that Christians are not deluded fanatics, but the true children of God, in whom he dwells by his Spirit. The convert therefore joins himself to them to share their fate, to take part in whatever of reproach or persecution falls to their lot. This confession is made with confidence. Declaring that God is in you of a truth. It is not a mere conjecture, but a firm conviction, founded on experience, i.e. on the demonstration of the Spirit, 1Co_2:4.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

And thus--omitted in the oldest manuscripts and versions.

secrets of his heart made manifest--He sees his own inner character opened out by the sword of the Spirit (Heb 4:12; Jam 1:23), the word of God, in the hand of him who prophesieth. Compare the same effect produced on Nebuchadnezzar (Dan 2:30 and end of Dan 2:47). No argument is stronger for the truth of religion than its manifestation of men to themselves in their true character. Hence hearers even now often think the preacher must have aimed his sermon particularly at them.

and so--convicted at last, judged, and manifested to himself. Compare the effect on the woman of Samaria produced by Jesus' unfolding of her character to herself (Joh 4:19, Joh 4:29).

and report--to his friends at home, as the woman of Samaria did. Rather, as the Greek is, "He will worship God, announcing," that is, openly avowing then and there, "that God is in you of a truth," and by implication that the God who is in you is of a truth the God.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. And thus are the secrets of his heart] As these, who were the prophets or teachers, had often the discernment of spirits, they were able in certain cases, and probably very frequently, to tell a man the secrets of his own heart; and, where this was not directly the case, God often led his ministers to speak those things that were suitable to the case before them, though they themselves had no particular design. The sinner, therefore, convinced that God alone could uncover the secrets of his heart, would be often obliged to fall down on his face, abashed and confounded, and acknowledge that God was truly among them. This seems to be the plain meaning of the passages before us.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

25. Falling down on his face, he will worship For it is only the knowledge of God that can bring down the pride of the flesh. To that, prophecy brings us. Hence, it is its proper effect and nature to bring down men from their loftiness, that they may, with prostrate homage, render worship to God. To many, however, prophecy also is of no benefit — nay more, they are made worse by what they hear. Nor was it even Paul’s intention to ascribe this effect to prophecy, as if it were always the result of it. He simply designed to show how much advantage is derived from it, and what is its office. It is therefore a singular commendation, that it extorts from unbelievers this confession — that God is present with his people, and that his majesty shines forth in the midst of their assembly.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(25) And thus are the secrets of his heart made manifest.—Better, and the secrets of his heart are made manifest—such being the reading of the best MSS. It is the third result of the prophetic utterances explained in previous Note. His complete conversion is evidenced by his worshipping God and recognising the presence of God in that assembly of Christians: “He will confess that you are not mad, but that God is truly in you, and that He is the true God who is in you” (Bengel). It is to be noticed that though the Apostle speaks in this passage of an “unlearned” person (i.e., a private person, one who has no gift of prophecy or tongues), or an “unbeliever,” it is the latter that is most prominently before his mind, and the former only so far as he shared in common with the latter his ignorance and inability to understand.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. and thus are the secrets of his heart made manifest] The nature of Christian prophecy is here plainly shewn. See note on 1Co_14:1. ‘And thus’ is omitted by most modern editors.

that God is in you of a truth] Literally, that God is really in you (or among you). This description of the effect of prophecy upon the unbeliever is in no way contrary to the assertion in 1Co_14:22. There the Apostle is speaking of a sign to attract the attention of the unbeliever; here his attention is already attracted. He has come to the Christian assembly, and is listening to the words spoken there in the name of Jesus Christ. Unless his conscience is ‘seared with a hot iron’ there will be no further need of signs to induce him to give his attention to what is spoken.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

How is it then, brethren?.... Or "what is it brethren?" The Arabic renders it, "what is the sense of my words?" The meaning of what he had said, the drift of his whole discourse; or rather the sense is, what is to be done in the case he was about to propose?

when ye come together; as a church into one place, to worship God;

everyone of you hath a psalm; not that everyone had this, or any other gift here mentioned, but that there were some among them that had one or other of these several gifts: some of them had a gift of composing and singing a psalm extempore; they delighted in psalmody, and were forward to promote it, and fond of spending the time wholly in it.

Hath a doctrine; others of them had a gift of deducing doctrines out of the word of God, which is profitable for that purpose, in an extraordinary manner, without study, and were capable of teaching them, and instructing men in them in a very edifying way:

hath a tongue others had the gift of speaking with divers tongues; or had knowledge and skill in the Hebrew tongue, could not only pray and sing in that language, and read the sacred text, but could deliver a sermon in it.

Hath a revelation; others had a peculiar insight into the types and figures of the Mosaic dispensation, a clear view of the prophetic writings, and a large discovery of the mysteries of the Gospel, by the Spirit, as a spirit of wisdom and revelation.

Hath an interpretation; others had a gift of interpreting languages, particularly the Hebrew language, when anything was delivered therein by another. Now the apostle answers to the question, what is to be done in such a case, where there is such a variety of gifts, and everyone is desirous of exercising his peculiar gift?

let all things be done to edifying; intimating, that each of these things might be done; every gift might be made use of: he that had a psalm might sing it; and he that had a doctrine might deliver it; he that had a tongue might speak with it; and he that had a revelation might declare it; and he that had an interpretation might make use of it; provided that care was taken that each was done in such a manner, as might be for the edifying of the church that was met together; otherwise, if it was only for ostentation sake to make a show of their gifts and talents, and to nourish their own pride and vanity, no good end would be answered; it had better be let alone: but if edification could be promoted, each gift might be employed; for which the apostle gives the following directions.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

Ver. 25. The secrets of his heart] God’s word is a curious critic, Heb 4:12; "a discerner of the thoughts," &c. It finds and ferrets out secret sins.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And thus are the secrets of his heart made manifest - Made manifest to himself in a surprising and remarkable manner. He shall be led to see the “real” designs and motives of his heart. His conscience would be awakened; he would recall his former course of life; he would see that it was evil; and the present state of his heart would be made known to himself. It is possible that he would “suppose that the speaker was aiming directly at him, and “revealing” his feelings to others; for such an effect is often produced. The convicted sinner often supposes that the preacher particularly intends “him,” and wonders that he has such an acquaintance with his feelings and his life; and often supposes that he is designing to disclose his feelings to the congregation. It is possible that Paul here may mean that the prophets, by inspiration, would be able to reveal some secret facts in regard to the stranger; or to state the ill design which he might have had in coming into the assembly; or to state some things in regard to him which could be known only to himself; as was the case with Ananias and Sapphira (Act 5:1, seq.); but perhaps it is better to understand this in a more general sense, as describing the proper and more common effect of truth, when it is applied by a man’s own conscience. Such effects are often witnessed now; and such effects show the truth of religion; its adaptedness to people; the omniscience and the power of God; the design of the conscience, and its use in the conversion of sinners.

And so falling down on his face - The usual posture of worship or reverence in eastern countries. It was performed by sinking on the knees and hands, and then placing the face on the ground. This might be done publicly; or the apostle may mean to say that it would lead him to do it in private.

He will worship God - He will be converted, and become a Christian.

And report that God ... - Will become your friend, and an advocate for the Christian religion. An enemy will be turned to a friend. Doubtless this was often done. It is now often done. Paul’s argument is, that they should so conduct their public devotions as that they should be adapted to produce this result.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

God either, by an extraordinary providence, discovering to him that prophesieth the secrets of such a sinner’s heart, and causing him that prophesieth to make them manifest; or, by a more ordinary providence, (often experienced at this day), directing the preacher to such subjects and discourses, as he that cometh to hear shall think directed to himself, and confess that he is the man, and be convinced of his errors, and converted, and turn to the Christian religion, and report that God indeed is amongst you. So as prophesying will have these two great advantages of speaking with tongues, God will be more glorified, and the souls of others will be more profited; which makes the gift of prophesying much preferable to the gift of tongues.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

25. Secrets of his heart—The man (as has often been the case under a searching ministry) feels as if the speaker knew him through and through, and was preaching at, and to, and through him alone.

Falling… face—In complete submission, self-surrender, and worship.

Report—As Dr. Hodge says, “The man who has had such an experience cannot keep it to himself.” He will joyfully declare, in substance, that he “has experienced religion;”

or, if witlings will so have it, he “has got religion.”

That God—No longer identified with the deities of heathen mythology.

Is in you—Both among you as a Church, and in your hearts individually by his Spirit.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The secrets of his heart. "The Word of God is quick and powerful, and sharper than any two-edged sword,.., and is a discerner of the thoughts and intents of the heart. (Heb_4:12) Falling down on his face. An Oriental. mode of showing humility and deep conviction. (Isa_45:14; 1Sa_19:24) It does not furnish the shadow of an excuse for the encouragement of catalepsy by the mechanical excitement of revivalism. That God is in you of a truth. St. Paul is probably thinking both of Isa_45:14 and Zec_8:23, where similar phrases are used. Truth from his lips prevailed with double sway,

And fools, who came to scoff, remained to pray. (Goldsmith. )

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The secrets of his heart are made manifest - Laid open, clearly described; in a manner which to him is most astonishing and utterly unaccountable. How many instances of it are seen at this day! So does God still point his word.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

25. “The secrets of his heart are made manifest, and thus falling down on his face he will worship God, confessing that God is truly in you all.” Oh, how infinitely profitable is this paragraph to the people of God in all ages and nations! because here we have vividly described a normal gospel meeting, which we may regard as a sample elucidatory of the true gospel economy amid all environments. Here you see the roaring, shouting demonstrations of newborn souls, and gloriously sanctified people speaking aloud the languages of their newly found rhapsody, arousing and magnetizing Satan’s idiots on all sides, and bringing them together helter- skelter and pell-mell to see what is the matter. Now the curious rabble have poured in and crowded the house, gazing on as if it were a monkey show, and pronouncing all the dramedians “crazy.” Now immediately they all turn to prophesying, their attention attracted by the sight of the curious rabble, every one besieging a sinner and “speaking to him edification, exhortation or comfort,” which is the definition of prophesying (1Co 14:3). What is the effect of all this rally by those shouting Christians encompassing those wicked people with their burning words of prophetic fire? Conviction seizes them; “the secrets of their hearts are made manifest,” i. e., they proceed to make awful confessions of their terrible sins. They are discerned by all;

i. e., those Spirit filled saints read them like books, and see that they are thunder-riven with conviction. What is the ultimatum of the enterprise? “Falling down on their faces, they will confess that God is surely in the midst of you;” i. e., they are gloriously and rousingly converted to God, and turn “crazy” like the balance. Here we have an inspired illustration of a gospel meeting, and we see that it is characterized by the old-style knockdown power. The Holiness Movement much needs a general quickening and toning up, lest we slow down as our predecessors have done. Oh, how infinitely valuable this literal description of a normal gospel meeting, and how vividly contrastive with the humdrum, deadbeat routine of modern churchism!

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

the secrets of his heart are made manifest [being exposed by the cleaving sword of the Spirit-- Heb_4:12 ; Jam_1:23-24 ; comp. Joh_4:19 ; Joh_4:29 ]; and so he will fall down on his face [The Oriental mode of showing deep emotion ( Isa_45:14 ; 1Sa_19:24 ). Here it indicates feelings of submission and self-abasement] and worship God, declaring that God is among you indeed . [Paul supposes the case of one who dropped into the meeting out of curiosity. If he heard many people speaking at once in an unknown tongue, he would regard the gathering as little better than bedlam ( Act_2:13 ), and the more he heard speaking at once, the worse it would be. Therefore the meeting would be to him void of blessing from God, and the sign without any signification, for he would hear his fellow-citizens addressing him in a foreign tongue, which was to him a mere jargon, instead of hearing foreigners address him in his own tongue, similar to the miracle at Pentecost. If, on the other hand, he heard all his fellow-citizens prophesying in his own tongue, he would be reproved by all, and the secrets of his heart would be laid bare as though he had been cross-examined by a skillful attorney. This would lead to his conversion, and so be of profit to him, and would make him a witness to the divine nature of the church, instead of one who looked upon it as a hive of fanatics. Prophetic preaching must have had great power to make men feel that they stood face to face with God, for even the faithful preaching of our day lays bare the sinner's heart. He feels that sermons are aimed at him, and is often convinced that some one has been tattling to the preacher because the life is so fully exposed by his words. It should be observed that if truth is more potent than signs, much more is it more efficacious in revivals than mere excitement or pumped-up enthusiasm.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

25. The secrets of his heart are made manifest. He is made to feel that he is face to face with God, who knows his life, and he is brought to confession. It is still often the case that the hearer thinks that the preacher knows his life, and is laying it bare, when it is his own conscience that is stirred up.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

25. [καὶ οὕτω] rec. at beginning of verse. Text אABDFG, Vetus Lat. Vulg. Peshito.

25. τὰ κρυπτὰ τῆς καρδίας. The nature of Christian prophecy is here plainly shewn. See note on 1Co 14:1.

ἐπὶ πρόσωπον. See note on 1Co 14:4, and Luk 5:12; Luk 17:16.

ὄντως ὁ θεὸς ἐν ὑμῖν. Literally, that God is really in you (or among you). This description of the effect of prophecy upon the unbeliever is in no way contrary to the assertion in 1Co 14:22. There the Apostle is speaking of a sign to attract the attention of the unbeliever; here his attention is already attracted. He has come to the Christian assembly, and is listening to the words spoken there in the name of Jesus Christ. Unless his conscience is ‘seared with a hot iron’ there will be no further need of signs to induce him to give his attention to what is spoken.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25. The scrutiny in the court of conscience (ἀνάκρισις) produces self-revelation, self-condemnation, and submission. ‘The secrets of his heart become manifest, and thus, falling upon his face, he will worship God.’ A spontaneous expression of submission and thankfulness; but the homage is to God, not to the inspired speaker. The gift of prophesying, however successful, is no glory to the possessor of it. It is the Spirit of God, not the preacher’s own power, that works the wonderful effect. This verse seems to be at variance with v. 22; ‘prophesying is not for the unbelieving’ : but the discrepancy is only apparent. The comparison with the disobedient Israelites shows that the ἄπιστοι in v. 22 have heard the word and rejected it. Here the context shows that the ἄπιστος has not previously heard. Comp. Saul and his messengers (1Sa 19:20-24). With ‘fall down on his face’ comp. the Samaritan leper (Luk 17:16). In the Gospels προσκυνεῖν is frequent, but here only in St Paul. The ἰδιώτης is almost forgotten in this stronger instance: if an unbeliever is thus τετραχηλισμένος (Heb 4:13), how much more the ungifted or inexperienced Christian.

ἀπαγγέλλων ὅτι ὄντως ὁ Θεὸς ἐν ὑμῖν ἐστίν. ‘Proclaiming that (so far from your being mad, and little as he had hitherto supposed that you were thus blessed) verily God is among you.’ In ἀπαγγέλλων the sender rather than the destination (ἀνσγγ.) of the message is thought of: he spreads it abroad from (abkündigen). This declaration begins there and then, and is continued afterwards: ultro, plane, diserte pronuncians Deum vere esse in vobis et verum Deum esse qui in vobis est (Beng.); ὄντως, in spite of his previous scoffs and denials, there is the Real Presence of the true God. The article before Θεός is doubtless genuine (א 3 B D2 D3 E K L); it has special point in the unbeliever’s confession. Both ‘among you’ as a congregation and ‘in your hearts’ as individuals would be included in ἐν ὑμῖν, but the former most strongly. Compare the confession of Alcibiades as to the effect of Socrates upon him; “I have heard Pericles and other great orators, but I never had any similar feeling; my soul was not stirred by them, nor was I angry at the thought of my slavish state. But Socrates makes me confess that I ought not to live as I do, neglecting the wants of my soul. And he is the only person who ever made me ashamed: for I know that I cannot answer him or say that I ought not to do as he bids,” etc. (Plato, Symposium, 215, 216). For ὄντως, see Gal 3:21; Mar 11:32.

The A V., with some inferior MSS., has ‘and thus’ (καί οὔτω or καὶ οὔτως) at the beginning of the verse (א A B D* F G, Vulg. omit), and repeats ‘and so’ in the proper place.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 25. Then a sudden penetrating illumination, spread over his whole life, is produced in him: he sees himself, as a whole and in the particular details of his life, as God sees him. One might apply this description to the revelation of certain particular circumstances of his life, as when Elisha speaks to Gehazi (2Ki 5:26), or Jesus to Nathanael and to the Samaritan woman (John 1, 4). But it is simpler to think here of a moral illumination, similar to that of the judgment, which shows a man his past and present state in its true light. What passes in him at such a moment resembles what passed in Paul on the way to Damascus. Struck by this light, he casts himself in the dust, not before man, but before God, acknowledging that such brightness can only proceed from the Holy of holies and the Searcher of hearts; that consequently it is He who speaks by the mouth of those into the midst of whom He has come.

The participle ἀπαγγέλλων, reporting, may refer only to what passes at the time in the assembly itself; it is a cry escaping from him under the power of overwhelming emotion: “Yes, God is among you of a truth!” But this declaration may be regarded also as extending after his departure from the assembly to those whom he meets.

The ἐν ὑμῖν may signify: among you; but in this context, where inspiration is the matter in question, perhaps it is more natural to explain it: in you. So Meyer, Edwards, etc. — By the ὄντως, really, the man recognises that the claim of Christians to Divine inspiration is well-founded. Here is the opposite of the μαίνεσθε, ye are mad (1Co 14:23). The apostle could not better close the discussion on the relative value of the gifts of tongues and of prophecy than by these two examples; and now he can go on to lay down the practical rules which will secure the salutary use of these gifts.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.