Note 5 at 1Co 14:26: What seems so different from our twenty-first century church services is the fact that the whole church seemed to have the freedom to exercise their spiritual gifts and minister to one another. This may have come as an offshoot of the early Jewish synagogue services in which there was much more freedom to openly share (Mr 1:21; Lu 4:16-20; Joh 6:59, 18:20; Ac 5:25, 42, and 13:14-15).

Note 6 at 1Co 14:26: The Greek word for "psalm" used here is "PSALMOS," and literally means "plucking" then "playing" (a stringed instrument) (Theological Dictionary of the New Testament, p. 1225). The New International Dictionary of New Testament Theology states, "'Psalmos' denoted originally a variety of instrumental music, then also the vocal accompaniment. Following on from the LXX (the Hebrew Pentateuch translated into Greek) 'psalmos' in the New Testament probably refers to that aspect of early Christian worship which, both in form and content, was closely modelled on the temple hymns of the Old Testament and late Judaistic periods" (Volume 3, p. 668).

It is interesting that the New Testament believers used various ways and means to describe worship of the Lord. Here are a few: praise (Eph 1:12 and Php 1:11); blessing (Ro 9:5; 1Co 14:16; 2Co 1:3, 11:31; and Eph 1:3); psalms, hymns, and spiritual songs (Eph 5:19); thanksgiving (Ro 1:8, 6:17, 7:25, 14:6; 1Co 1:4, 15:57; and 2Co 2:14); boasting and rejoicing in Christ (Ro 15:17; Php 1:26, and 3:3); and giving glory to the Lord, or what we might call a doxology (Ro 4:20, 11:36, 15:6, 9; 1Co 6:20, 10:31; 2Co 9:13; Ga 1:5; Php 1:11, 2:11, and 4:20).

Note 7 at 1Co 14:26: The Greek word used here for "doctrine" is "DIDACHE" and occurs a total of thirty times in the New Testament. In the King James Version, it was translated "hath been taught" one time, "doctrines" one time, and "doctrine" twenty-eight times. This noun comes from the verb "DIDASKO." DIDASKO means "to teach" and was translated as some form of "teach" ("teach," "teaching," "taught," "teachest," etc.) ninety-seven times in the N.T. (Strong's Concordance). Teaching was a primary part of the N.T. church life (see note 3 at Mt 5:2, note 5 at Mt 28:19, and note 5 at Ro 12:7). Therefore, this is speaking of individuals who gave a teaching.

From this verse, we can see that it was proper to have individuals share a teaching that the Lord had given them. However, in many Spirit-filled churches today where the gifts of the Spirit are encouraged, people sometimes share a teaching disguised as prophecy. This is incorrect. Prophecy is prophecy (see note 26 at 1Co 12:10 and note 6 at 1Co 14:3), and teaching is teaching. They should not be confused.

Note 8 at 1Co 14:26: The Greek word for "tongue" is "GLOSSA," and it was translated "tongue" and "tongues" a total of fifty times in the New Testament. In general, this Greek word is used in three different ways in the N.T. One, it was used for the physical organ of the tongue (Lu 1:64 and 16:24). Two, it was used to refer to a manner of speech or a language (Ac 2:11). Three, it was used to refer to the spiritual gift of tongues. This gift is primarily used to pray, praise, and thank God (1Co 14:2 and 14-17, see note 21 at 1Co 14:17). It also edifies the individual user of the gift (see note 7 at 1Co 14:4). To make this gift useful in a public assembly or church gathering, there must be someone present who can interpret (see note 13 at 1Co 14:28).

Note 9 at 1Co 14:26: "APOKALUPSIS" is the Greek noun that was translated as our English word "revelation" in this passage. In the King James Version, it was translated in the following ways: "appearing" one time, "the coming" one time, "lighten" one time, "manifestation" one time, "shall be revealed" two times, "revelations" two times, and "revelation" ten times. It is a word that actually means "disclosure" (Strong's Concordance). The Hebrew Old Testament word that is similar is "GALAH," and it means "to denude...to reveal" (Strong's Concordance).

In this passage here, the word "revelation" is used to describe a fresh, new insight that was provided by the Holy Spirit for the church through the prophets and those gifted within the body (this verse, 1Co 14:29-30; and 2Co 12:1).

Note 10 at 1Co 14:26: This Greek word "OIKODOME," translated "edifying" here, was translated in the King James Version as follows: "edification" four times, "building" three times, "buildings" three times, "may edify" one time, and "edifying" seven times. OIKODOME actually means "(the act of) building, building up...edification, i.e. the act of one who promotes another's growth in Christian wisdom, piety, holiness, happiness" (Thayer's Greek-English Lexicon). Paul said, "Let all things be done unto edifying." We, as believers, are given the sole responsibility in ministry of building others up. This takes place in various ways as we walk in love (1Co 8:1), promote harmony and peace (Ro 14:19), seek the true welfare of others (Ro 15:2), prophesy unto the edifying of the church (1Co 14:3, 5, 12, and 26), speak things that are "good and beneficial to the spiritual progress of others" (Eph 4:29, Amplified Bible), etc. Or, as the Theological Dictionary of the New Testament states, "oikodome...denotes the act of building (Hermas Similitudes 9.5.1). In Paul's writings, spiritual furtherance is primarily in view (1Co 14:12). Everything, including apostolic authority, should serve this (2Co 10:8)" (Volume 1, p. 678).