1 Corinthians 14

1 Corinthians Preface To The First Epistle Of Saint Paul To The Corinthians 1545 (1546 and 1530) In this Epistle, St. Paul exhorts the Corinthians to be one in faith and love and be careful to learn the chief thing, at which all reason and wisdom stumbles; namely, that Christ is our salvation. In our day, when the Gospel has come to light, there are many mad saints, — called spirits of sedition, fanatics, and heretics, who have become wise and learned all too quickly, and, because of their great knowledge and wisdom, cannot live in harmony with anybody. One wants to go this way, another that way; as though it would be a great shame, if everyone were not to try something of his own and to put forth his own wisdom. No one can make them see their folly, for, at bottom, they neither know nor understand anything about the really important matters, even though they jabber much about them with their mouths. So it was with St. Paul, too. He had taught his Corinthians the Christian faith and freedom from the law; but the mad saints came along, and the unripe wise men; theysplit the unity of the doctrine and made a division among the believers. One would be a Paulist, another an Appollist, another a Petrist, another a Christist; one wanted circumcision, another not; one wanted marriage, another not; one wanted to eat meat sacrificed to idols, another not; some wanted to be free from slavery; some of the women wanted to go with uncovered hair, and so on. They carried it so far that one man abused his liberty and married his stepmother; some did not believe in the resurrection of the dead; some thought lightly of the Sacrament. Things got so wild and disorderly that everyone wanted to be master and to teach, and make what he pleased of the Gospel, the Sacrament and faith. Meanwhile, they let the main thing go, as though it were long since worn out; — namely, that Christ is our salvation, our righteousness, our redemption. This truth can never hold the road, when people begin to be knowing and wise. That is just what is now happening to us. Now that we, by God’s grace have opened the Gospel to the Germans, everyone wants to be the best master and have the Holy Ghost all to himself, as though the Gospel had been preached in order that we should show our cleverness and reason, and seek for reputation. These Corinthians may well be an example for our people in these days, for they, too, need such an epistle. But this is the way things have to go with the Gospel; mad saints and unripe wise-men have to start disturbances and offenses, so that the “approved,” as St. Paul says, may be manifest. Therefore St. Paul rebukes and condemns this dangerous wisdom most severely and makes fools of these saucy saints. He says outright that they know nothing of Christ, or of the spirit and gifts of God, given to us in Christ, and that they should begin to learn. There must be spiritual folk who understand it. The desire to be wise and the pretense of cleverness in the Gospel are the things that really give offense and hinder the knowledge of Christ and God, and start disturbances and contentions. This clever wisdom and reason can well serve to make mad saints and wild Christians; but they can never, never know our Lord Christ, unless they first become fools again, and humbly let themselves be taught and led by the simple Word of God. This is what he deals with in the first four chapters. In chapter 5, he rebukes the gross unchastity of the man who had married his stepmother, and would put him under the ban and give him over to the devil. Thus he shows the right way of using the ban; it must be laid upon open vice, with the consent of the believing congregation, as Christ also teaches in Matthew 18:17. In chapter 6, he rebukes contention and disputing before the courts, especially before heathen and unbelievers; and teaches them that they shall either settle their cases among themselves or suffer wrong. In chapter 7, he gives instruction concerning chastity and the wedded state. He praises chastity and virginity, saying that they are profitable for the better attending to the Gospel; as Christ also teaches, in Matthew 19:12, concerning the chaste who are chaste for the sake of the Gospel or the kingdom of heaven. But Paul wills that it shall not be forced or compulsory, and that it shall not be kept at the risk of greater sin; otherwise, marriage is better than a chastity which is a continual burning. In chapters 8 to 12, he discusses, in many ways, how weak consciences are to be led and how men are to conduct themselves in external matters, like eating, drinking, apparel, and taking the Sacrament. Everywhere he forbids the strong to despise the weak, since he himself, though he is an apostle, has refrained from many things to which he had a right. Moreover the strong may well be afraid, because, in ancient Israel, so many were destroyed of those who were brought out of Egypt with miracles. Alongside of this, he makes some digressions of wholesome doctrine. In chapters 12 and 13, he discusses the many different gifts of God, among which love is the best, and teaches them not to exalt themselves but to serve one another in unity of spirit, because there is one God, one Lord, one Spirit, and everything is one, no matter how much diversity there is. In chapter 14, he teaches the preachers, prophets, and singers to use their gifts in an orderly manner and only for edification, and not put forward their sermons, knowledge, and understanding to gain honor for themselves. In chapter 15, he rebukes those who had taught and believed wrongly concerning the resurrection of the flesh. In the last chapter he exhorts them to brotherly assistance of the needy with temporal support.

Verse 5 I would that ye all spake with tongues - The word θελω does not so much imply a wish or desire, as a command or permission. As if he had said: I do not restrain you to prophesying or teaching though I prefer that; but I give you full permission to speak in Hebrew whenever it is proper, and when one is present who can interpret for the edification of the Church, provided yourselves have not that gift, though you understand the language. The apostle said tongue, in the singular number, 1Cor 14:2 , 1Cor 14:4 , because he spoke of a single man; now he says tongues, in the plural number, because he speaks of many speaking; but he has the same meaning in both places. - Lightfoot. Greater is he that prophesieth - A useful, zealous preacher, though unskilled in learned languages, is much greater in the sight of God, and in the eye of sound common sense, than he who has the gift of those learned tongues; except he interpret: and we seldom find great scholars good preachers. This should humble the scholar, who is too apt to be proud of his attainments, and despise his less learned but more useful brother. This judgment of St. Paul is too little regarded. Verse 6 Speaking with tongues - Without interpreting. What shall I profit you? - i.e. I shall not profit you; Except I shall speak to you either by revelation - Of some secret thing; or by knowledge, of some mystery; or by prophesying, foretelling some future event; or by doctrine, instructing you what to believe and practice. - See Whitby. These four words are taken in different acceptations by learned men. The general sense of the terms is that given above: but the peculiar meaning of the apostle is perhaps not easily discerned. Verse 7 And even things without life - I may, as if he had said, illustrate this farther by referring to a pipe or harp; if these were to utter mere sounds without order, harmony, or melody, though every tone of music might be in the sounds, surely no person could discern a tune in such sounds, nor receive pleasure from such discords: even so is the person who speaks in an unknown tongue, but does not interpret. His speech tends no more to edification than those discordant and unmeaning sounds do to pleasure and delight. Verse 8 If the trumpet give an uncertain sound - If, when the soldier should prepare himself for the battle, the trumpet should give a different sound to that which is ordinarily used on such occasions, the soldier is not informed of what he should do, and therefore does not arm himself; consequently, that vague, unintelligible sound of the trumpet, is of no use. Verse 9 Likewise ye - If ye do not speak in the Church so as to be understood, your labor is useless; ye shall speak into the air - your speech will be lost and dissipated in the air, without conveying any meaning to any person: there will be a noise or sound, but nothing else. Gifts of that kind, thus used, are good for nothing. Verse 10 There are, it may be - Ει τυχοι, For example. So many kinds of voices - So many different languages, each of which has its distinct articulation, pronunciation, emphasis, and meaning; or there may be so many different nations, each possessing a different language, etc. Verse 11 If I know not the meaning of the voice - Την δυναμιν της φωνης, The power and signification of the language. I shall be unto him that speaketh a barbarian - I shall appear to him, and he to me, as a person who had no distinct and articulate sounds which can convey any kind of meaning. This observation is very natural: when we hear persons speaking in a language of which we know nothing, we wonder how they can understand each other, as, in their speech, there appears to us no regular distinction of sounds or words. For the meaning and origin of the word barbarian, see the note on Act 28:2 . Verse 12 For as much as ye are zealous - Seeing ye affect so much to have spiritual gifts, seek that ye may get those by which ye may excel in edifying the Church. Verse 13 Pray that he may interpret - Let him who speaks or reads the prophetic declarations in the Old Testament, in that tongue in which they were originally spoken and written, pray to God that he may so understand them himself, and receive the gift of interpretation, that he may be able to explain them in all their depth and latitude to others. Verse 14 For if I pray in an unknown tongue - If my prayers are composed of sentences and sayings taken out of the prophets, etc., and in their own language - my spirit prayeth, my heart is engaged in the work, and my prayers answer all the purpose of prayers to myself; but my understanding is unfruitful to all others, because they do not understand my prayers, and I either do not or cannot interpret them. See the note on 1Cor 14:19 . Verse 16 He that occupieth the room of the unlearned - One who is not acquainted with the language in which you speak, sing, or pray. Say Amen - Give his assent and ratification to what he does not understand. It was very frequent in primitive times to express their approbation in the public assemblies by Amen. This practice, soberly and piously conducted, might still be of great use in the Church of Christ. This response was of the highest authority and merit among the Jews; they even promised the remission of all sins, the annihilation of the sentence of damnation, and the opening of the gates of paradise, to those who fervently say Amen. And it is one of their maxims that "greater is he who says Amen than he who prays." See many testimonies of this kind in Schoettgen. Now, allowing that this was of so much consequence in the time of St. Paul, it was a very serious matter for a person to be in a congregation where prayer was offered, who could not say Amen, because the prayers were in a language which he did not understand. Verse 17 Thou verily givest thanks well - Because he felt gratitude, and, from a sense of his obligation, gave praise to God; but because this was in an unknown tongue, those who heard him received no edification. Verse 18 I speak with tongues more than ye all - He understood more languages than any of them did: and this was indispensably necessary, as he was the apostle of the Gentiles in general, and had to preach to different provinces where different dialects, if not languages, were used. In the Hebrew, Syriac, Greek, and Latin, he was undoubtedly well skilled from his education; and how many he might understand by miraculous gift we cannot tell. But, even literally understood, it is very probable that he knew more languages than any man in the Church of Corinth. Verse 19 Yet in the church - As the grand object of public worship is the edification of those who attend, five words spoken so as to convey edification, were of much more consequence than ten thousand which, not being understood, could convey none. By the word γλωσση, tongue, to which we add unknown, I suppose the apostle always means the Hebrew, for the reasons offered in the note on 1Cor 14:1 . One of the greatest difficulties, says Bishop Pearce, in this epistle is contained in the words πνευμα and νους, spirit and understanding, which are frequently used in this chapter; and fixing the true meaning of these words will solve the difficulty. In this verse the apostle explains λαλειν τῳ νοΐ, to speak with the understanding, by ἱνα αλλους κατηχησω, that I might teach others; so that the sense of νους, understanding, seems to be, that understanding which the hearer has of what is said; and this sense will agree well with, I will sing with the spirit, and with the understanding, 1Cor 14:15 . He observes also that πνευμα spirit, and νους, understanding, have a sense opposite to each other; so that if νους is rightly rendered, the understanding which another has of what is said; then πνευμα will signify a man's own mind, i.e. his own understanding of what he himself speaks; and this sense agrees well with 1Cor 14:2 : In the spirit he speaketh mysteries. Verse 20 Be not children in understanding - There are three words here to which we must endeavor to affix the proper sense. 1. παιδια signifies children in general, but particularly such as are grown up, so as to be fit to send to school in order to receive instruction; 2. νηπιος, from νη, not, and ειπω, I speak, signifies an infant; one that cannot yet speak, and is in the lowest stage of infancy; 3. τελειοι, from τελεω, I complete or perfect, signifies those who are arrived at perfect maturity, both of growth and understanding. We shall now see the apostle's meaning: Brethren, be not, παιδια, as little children, just beginning to go to school, in order to learn the first elements of their mother tongue, and with an understanding only sufficient to apprehend those elements. In malice - Κακιᾳ, In wickedness, νηπιαζετε, be ye as infants, who neither speak, do, nor purpose evil. But in understanding - Τελειοι γινεσθε, Be ye perfect men, whose vigor of body, and energy of mind show a complete growth, and a well cultivated understanding. Verse 21 In the law it is written - But the passage quoted is in Isa 28:11 . Here is no contradiction, for the term תירה torah, Law, was frequently used by the Jews to express the whole Scriptures, law, prophets, and hagiographia; and they used it to distinguish these sacred writings from the words of the scribes. With men of other tongues - Bishop Pearce paraphrases this verse as follows: "With the tongues of foreigners and with the lips of foreigners will I speak to this people; and yet, for all that, will they not hear me, saith the Lord." To enter into the apostle's meaning we must enter into that of the prophet. The Jewish people were under the teaching of the prophets who were sent from God; these instructed, reproved, and corrected them by this Divine authority. They however became so refractory and disobedient that God purposed to cast them off, and abandon them to the Babylonians: then, they had a people to teach, correct, and reprove them, whose language they did not understand. The discipline that they received in this way was widely different from that which they received while under the teaching of the prophets and the government of God; and yet for all this they did not humble themselves before their Maker that this affliction might be removed from them. Verse 22 Wherefore tongues are for a sign - The miraculous gift of tongues was never designed for the benefit of those who have already believed, but for the instruction of unbelievers, that they might see from such a miracle that this is the work of God; and so embrace the Gospel. But as, in the times of the prophet, the strange Babylonish tongues came in the way of punishment, and not in the way of mercy; take heed that it be not the case now: that, by dwelling on the gift, ye forget the Giver; and what was designed for you as a blessing, may prove to you to be a curse. For if, because ye have the gift of tongues, ye will choose for your own aggrandizement to use them in the public congregation where none understands them, God may curse your blessings. Prophesying - Teaching the things of God in a known language is of infinitely more consequence than speaking in all the foreign tongues in the universe. Verse 23 Will they not say that ye are mad? - So they well might, finding a whole assembly of people talking languages which those who had most need of instruction could not understand. Verse 24 But if all prophecy - If all those who teach do it in the tongue which all understand; if an unbeliever, or one who knows nothing of the sacred language, come in and hear things just suited to his own state, he is convicted by all, and he is judged by all. 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. Verse 26 How is it - every one of you hath a psalm, etc. - Dr. Lightfoot understands this in the following manner: When the congregation came together, some were for spending the time in psalmody; others in explaining particular doctrines; others in reading, praying, or speaking in the Hebrew tongue; others were curious to hear of farther revelations; and others wished to spend the time in the interpretation of what had already been spoken. This may be specious, but to me it is not satisfactory. It seems more likely that, when the whole Church came together, among whom there were many persons with extraordinary gifts, each of them wished to put himself forward, and occupy the time and attention of the congregation: hence confusion must necessarily take place, and perhaps not a little contention. This was contrary to that edifying which was the intention of these gifts. Verse 27 Speak in an unknown tongue - The Hebrew, as has already been conjectured. Let it be by two; or at the most by three, and that by course - Let only two or three in one assembly act in this way, that too much time may not be taken up with one exercise; and let this be done by course, the one after the other, that two may not be speaking at the same time: and let one interpret for all that shall thus speak. Verse 28 But if there be no interpreter - If there be none present who can give the proper sense of this Hebrew reading and speaking, then let him keep silence, and not occupy the time of the Church, by speaking in a language which only himself can understand. Verse 29 Let the prophets - Those who have the gift of speaking to men to edification, and exhortation, and comfort; 1Cor 14:3 . Two or three - As prophesying implied psalmody, teaching, and exhortation, Dr. Lightfoot thinks that the meaning of the place is this: Let one sing who has a psalm; let another teach who has a doctrine; and let a third exhort, or comfort, who has a gift of that kind. And let the other judge - The other prophets, or qualified persons, judge of the propriety of what had been spoken; or let them discern, διακρινετωσαν, how the revelation under the new covenant confirmed and illustrated the revelation granted under the Old Testament. It appears to have been taken for granted, that a man might pretend to this spirit of prophecy who was not sent of God; and therefore it was the duty of the accredited teachers to examine whether what he spoke was according to truth, and the analogy of faith. For the spirits of the prophets are subject to the prophets; every man's gift was to be judged of by those whose age, experience, and wisdom, gave them a right to decide. Besides, though the person who did speak might do it from an impulse of God, yet, if he was not sufficiently known, his testimony ought to be received with caution; and therefore the aged prophets should judge of his gift, lest false doctrines should slide into the Church. But all these provisions, as Schoettgen justly observes, were in imitation of the practice in the Jewish synagogues; for there it was customary for them to object, interrogate, judge, refute, etc. Verse 30 Be revealed to another that sitteth by - Probably those who were teachers sat on a particular seat, or place, from which they might most readily address the people; and this may be the meaning of sitting by. If such a person could say, I have just received a particular revelation from God, then let him have the liberty immediately to speak it; as it might possibly relate to the circumstances of that time and place. Verse 31 For ye may all prophesy one by one - The gifts which God grants are given for the purpose of edification; but there can be no edification where there is confusion; therefore let them speak one by one. Verse 32 And the spirits of the prophets, etc. - Let no one interrupt another; and let all be ready to prefer others before themselves; and let each feel a spirit of subjection to his brethren. God grants no ungovernable gifts. Verse 33 For God is not the author of confusion - Let not the persons who act in the congregation in this disorderly manner, say, that they are under the influence of God; for he is not the author of confusion; but two, three, or more, praying or teaching in the same place, at the same time, is confusion; and God is not the author of such work; and let men beware how they attribute such disorder to the God of order and peace. The apostle calls such conduct ακαταστασια, tumult, sedition; and such it is in the sight of God, and in the sight of all good men. How often is a work of God marred and discredited by the folly of men! for nature will always, and Satan too, mingle themselves as far as they can in the genuine work of the Spirit, in order to discredit and destroy it. Nevertheless, in great revivals of religion it is almost impossible to prevent wild - fire from getting in amongst the true fire; but it is the duty of the ministers of God to watch against and prudently check this; but if themselves encourage it, then there will be confusion and every evil work. Verse 34 Let your women keep silence in the churches - This was a Jewish ordinance; women were not permitted to teach in the assemblies, or even to ask questions. The rabbins taught that "a woman should know nothing but the use of her distaff." And the sayings of Rabbi Eliezer, as delivered, Bammidbar Rabba, sec. 9, fol. 204, are both worthy of remark and of execration; they are these: ישרפו דברי תורה ואל ימסרו לנשים yisrephu dibrey torah veal yimsaru lenashim, "Let the words of the law be burned, rather than that they should be delivered to women." This was their condition till the time of the Gospel, when, according to the prediction of Joel, the Spirit of God was to be poured out on the women as well as the men, that they might prophesy, i.e. teach. And that they did prophesy or teach is evident from what the apostle says, 1Cor 11:5 , where he lays down rules to regulate this part of their conduct while ministering in the church. But does not what the apostle says here contradict that statement, and show that the words in chap. 11 should be understood in another sense? For, here it is expressly said that they should keep silence in the church; for it was not permitted to a woman to speak. Both places seem perfectly consistent. It is evident from the context that the apostle refers here to asking questions, and what we call dictating in the assemblies. It was permitted to any man to ask questions, to object, altercate, attempt to refute, etc., in the synagogue; but this liberty was not allowed to any woman. St. Paul confirms this in reference also to the Christian Church; he orders them to keep silence; and, if they wished to learn any thing, let them inquire of their husbands at home; because it was perfectly indecorous for women to be contending with men in public assemblies, on points of doctrine, cases of conscience, etc. But this by no means intimated that when a woman received any particular influence from God to enable her to teach, that she was not to obey that influence; on the contrary, she was to obey it, and the apostle lays down directions in chap. 11 for regulating her personal appearance when thus employed. All that the apostle opposes here is their questioning, finding fault, disputing, etc., in the Christian Church, as the Jewish men were permitted to do in their synagogues; together with the attempts to usurp any authority over the man, by setting up their judgment in opposition to them; for the apostle has in view, especially, acts of disobedience, arrogance, etc., of which no woman would be guilty who was under the influence of the Spirit of God. But - to be under obedience, as also saith the law - This is a reference to Gen 3:16 : Thy desire shall be to thy husband, and he shall rule over thee. From this it is evident that it was the disorderly and disobedient that the apostle had in view; and not any of those on whom God had poured out his Spirit. Verse 35 For it is a shame for women to speak in the church - The Jews would not suffer a woman to read in the synagogue; though a servant or even a child, had this permission; but the apostle refers to irregular conduct, such conduct as proved that they were not under obedience, 1Cor 14:34 . Verse 36 Came the word of God out from you? - Was it from you that other Churches received the Gospel? Are you the mother Church? that you should have rules, and orders, and customs, different from all others; and set yourselves up for a model to be copied by all the Churches of Christ? Or came it unto you only? - Are you the only Church of God? Are there not many others founded before you that have no such customs, and permit no such disorders? Verse 37 If any man think himself to be a prophet, etc. - He who is really a spiritual man, under the influence of the Spirit of God, and capable of teaching the Divine will, he will acknowledge that what I now say is from the same Spirit; and that the things which I now write are the commandments of God, and must be obeyed on pain of his displeasure. Verse 38 But if any man be ignorant - If he affect to be so, or pretend that he is ignorant; let him be ignorant - let him be so at his peril. Verse 39 Covet to prophesy - Let it be your endeavor and prayer to be able to teach the way of God to the ignorant; this is the most valuable, because the most useful gift of the Spirit. And forbid not to speak with tongues - Let every gift have its own place and operation; let none envy another; nor prevent him from doing that part of the work to which God, by giving the qualification, has evidently called him. Verse 40 Let all things be done decently - Ευσχημονως· In their proper forms; with becoming reverence; according to their dignity and importance, Every thing in the Church of God should be conducted with gravity and composure, suitable to the importance of the things, the infinite dignity of the object of worship, and the necessity of the souls in behalf of which those religious ordinances are instituted. And in order - Κατα ταξιν· Every thing in its place, every thing in its time, and every thing suitably. Let all things be done decently and in order, is a direction of infinite moment in all the concerns of religion, and of no small consequence in all the concerns of life. How much pain, confusion, and loss would be prevented, were this rule followed! There is scarcely an embarrassment in civil or domestic life that does not originate in a neglect of this precept. No business, trade, art, or science, can be carried on to any advantage or comfort, unless peculiar attention be paid to it. And as to religion, there can be absolutely none without it. Where decency and order are not observed in every part of the worship of God, no spiritual worship can be performed. The manner of doing a thing is always of as much consequence as the act itself. And often the act derives all its consequence and utility from the manner in which it is performed. Introduction The Gospel which the apostle preached to the Corinthians; viz. that Christ died for our sins, and rose again the third day, 1Cor 15:1-4 . The witnesses of his resurrection, Peter, James, and more than five hundred brethren, 1Cor 15:5-7 . Lastly, Paul himself saw him, and was called by him to the apostleship, 1Cor 15:8-11 . Objections against the resurrection of the dead answered, vv. 12-34. The manner in which this great work shall be performed, 1Cor 15:35-49 . The astonishing events that shall take place in the last day, 1Cor 15:50-57 . The use we should make of this doctrine, 1Cor 15:58 . It appears from this chapter that there were some false apostles at Corinth, who denied the resurrection, see 1Cor 15:12 ; in consequence of which St. Paul discusses three questions in this chapter: - 1. Whether there be a resurrection of the dead? 1 Corinthians 15:1-35. 2. What will be the nature of the resurrection bodies? 1 Corinthians 15:35-51. 3. What should become of those who should be found alive in the day of judgment? 1Cor 15:51-57 . I. The resurrection he proves, 1. From Scripture, 1Cor 15:1-4 . 2. From eye witnesses, 1Cor 15:5-12 . II. He proves the resurrection by showing the absurdity of the contrary doctrine: - 1. If the dead rise not, Christ is not risen, 1Cor 15:13 . 2. It would be absurd to have faith in Him, according to the preaching of the Gospel, if he be not risen, 1Cor 15:14 . 3. The apostles must be false witnesses who attest this resurrection, 1Cor 15:15 . 4. The faith of the Corinthians must be vain who believe it, 1Cor 15:16 , 1Cor 15:17 . 5. All the believers who have died in the faith of Christ have perished, if Christ be not risen, 1Cor 15:18 . 6. Believers in Christ are in a more miserable state than any others, if there be no resurrection, 1Cor 15:19 . 7. Those who were baptized in the faith that Christ died for them and rose again, are deceived, 1Cor 15:29 . 8. The apostles, and Christians in general, who suffer persecution on the ground that, after suffering awhile here they shall have a glorious resurrection, are acting a foolish and unprofitable part, 1Cor 15:30-32 . Verse 1 The Gospel which I preached unto you - This Gospel is contained in Christ dying for our sins, being buried, and rising again the third day. See the following verses. Verse 2 By which also ye are saved - That is, ye are now in a salvable state; and are saved from your Gentilism, and from your former sins. If ye keep in memory - Your future salvation, or being brought finally to glory, will now depend on your faithfulness to the grace that ye have received. Verse 3 For I delivered unto you first of all - Εν προτοις· As the chief things, or matters of the greatest importance; fundamental truths. That which I - received - By revelations from God himself, and not from man. That Christ died for our sins - The death of Jesus Christ, as a vicarious sacrifice for sin, is εν πρωτοις; among the things that are of chief importance, and is essential to the Gospel scheme of salvation. According to the Scriptures - It is not said any where in the Scriptures, in express terms, that Christ should rise on the third day; but it is fully implied in his types, as in the case of Jonah, who came out of the belly of the fish on the third day; but particularly in the case of Isaac, who was a very expressive type of Christ; for, as his being brought to the Mount Moriah, bound and laid on the wood, in order to be sacrificed, pointed out the death of Christ; so his being brou

1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. 2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries. 3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. 5 I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying. The apostle, in the foregoing chapter, had himself preferred, and advised the Corinthians to prefer, Christian charity to all spiritual gifts. Here he teaches them, among spiritual gifts, which they should prefer, and by what rules they should make comparison. He begins the chapter, I. With an exhortation to charity ( v. 1 ): Follow after charity, pursue it. The original, diokete, when spoken of a thing, signifies a singular concern to obtain it; and is commonly taken in a good and laudable sense. It is an exhortation to obtain charity, to get this excellent disposition of mind upon any terms, whatever pains or prayers it may cost: as if he had said, "In whatever you fail, see you do not miss of this; the principal of all graces is worth your getting at any rate." II. He directs them which spiritual gift to prefer, from a principle of charity: " Desire spiritual gifts, but rather that you may prophesy, or chiefly that you may prophesy." While they were in close pursuit of charity, and made this Christian disposition their chief scope, they might be zealous of spiritual gifts, be ambitious of them in some measure, but especially of prophesying, that is, of interpreting scripture. This preference would most plainly discover that they were indeed upon such pursuit, that they had a due value for Christian charity, and were intent upon it. Note, Gifts are fit objects of our desire and pursuit, in subordination to grace and charity. That should be sought first and with the greatest earnestness which is most worth. III. He assigns the reasons of this preference. And it is remarkable here that he only compares prophesying with speaking with tongues. It seems, this was the gift on which the Corinthians principally valued themselves. This was more ostentatious than the plain interpretation of scripture, more fit to gratify pride, but less fit to pursue the purposes of Christian charity; it would not equally edify nor do good to the souls of men. For, 1. He that spoke with tongues must wholly speak between God and himself; for, whatever mysteries might be communicated in his language, none of his own countrymen could understand them, because they did not understand the language, v. 2 . Note, What cannot be understood can never edify. No advantage can be reaped from the most excellent discourses, if delivered in unintelligible language, such as the audience can neither speak nor understand: but he that prophesies speaks to the advantage of his hearers; they may profit by his gift. Interpretation of scripture will be for their edification; they may be exhorted and comforted by it, v. 3 . And indeed these two must go together. Duty is the proper way to comfort; and those that would be comforted must bear being exhorted. 2. He that speaks with tongues may edify himself, v. 4 . He may understand and be affected with what he speaks; and so every minister should; and he that is most edified himself is in the disposition and fitness to do good to others by what he speaks; but he that speaks with tongues, or language unknown, can only edify himself; others can reap no benefit from his speech. Whereas the end of speaking in the church is to edify the church ( v. 4 ), to which prophesying, or interpreting scripture by inspiration or otherwise, is immediately adapted. Note, That is the best and most eligible gift which best answers the purposes of charity and does most good; not that which can edify ourselves only, but that which will edify the church. Such is prophesying, or preaching, and interpreting scripture, compared with speaking in an unknown tongue. 3. Indeed, no gift is to be despised, but the best gifts are to be preferred. I could wish, says the apostle, that you all spoke with tongues, but rather that you prophesied, v. 5 . Every gift of God is a favour from God, and may be improved for his glory, and as such is to be valued and thankfully received; but then those are to be most valued that are most useful. Greater is he that prophesieth than he that speaketh with tongues, unless he interpret, that the church may receive edifying, v. 5 . Benevolence makes a man truly great. It is more blessed to give than to receive. And it is true magnanimity to study and seek to be useful to others, rather than to raise their admiration and draw their esteem. Such a man has a large soul, copious and diffused in proportion to his benevolence and bent of mind for public good. Greater is he who interprets scripture to edify the church than he who speaks tongues to recommend himself. And what other end he who spoke with tongues could have, unless he interpreted what he spoke, is not easy to say, Note, That makes most for the honour of a minister which is most for the church's edification, not that which shows his gifts to most advantage. He acts in a narrow sphere, while he aims at himself; but his spirit and character increase in proportion to his usefulness, I mean his own intention and endeavours to be useful. On Spiritual Gifts. ( a. d. 57.) 6 Now, brethren,

Follow after love - With zeal, vigour, courage, patience; else you can neither attain nor keep it. And - In their place, as subservient to this. Desire spiritual gifts; but especially that ye may prophesy - The word here does not mean foretelling things to come; but rather opening and applying the scripture.

1st Corinthians CHAPTER 14 THIS chapter is a continuation of the subject commenced in chapter 12, and pursued through chapter 13. In chapter 12. Paul had entered on the discussion of the various endowments which the Holy Spirit confers on Christians, and had shown that these endowments were bestowed in a different degree on different individuals, and yet so as to promote, in the best way, the edification of the church. It was proper, he said, ( 1Cor 12:31,) to desire the more eminent of these endowments; and yet there was one gift of the Spirit of more value than all others, which might be obtained by all, and which should be an object of desire to all. That was LOVE; and to show the nature, power, and value of this, was the design of the thirteenth chapter--certainly one of the most tender and beautiful portions of the Bible. In this chapter the subject is continued with special reference to the subject of prophecy, as being the most valuable of the miraculous endowments, or the extraordinary gifts of Spirit. In doing this, it was necessary to correct an erroneous estimate which they had placed on the power of speaking foreign languages. They had prized this, perhaps, because it gave them importance in the eyes of the heathen. And in proportion as they valued this, they undervalued the gift of being able to edify the church by speaking in a known and intelligible language. To correct this misapprehension; to show the relative value of these endowments, and especially to recommend the gift of "prophecy" as the more useful and desirable of the gifts of the Spirit, was the leading design of this chapter. In doing this, Paul first directs them to seek for charity. He also recommends to them, as in 1Cor 12:31, to desire spiritual endowments, and of these endowments especially to desire prophecy, 1Cor 14:1. He then proceeds to set forth the advantage of speaking in intelligible language, or of speaking so that the church may be edified, by the following considerations, which comprise the chapter:-- (1.) The advantage of being understood, and of speaking for the edification of the church, 1Cor 14:2-5. (2.) No man could be useful to the church except he delivered that which was understood, any more than the sound of a trumpet in times of war would be useful, unless it were so sounded as to be understood by the army, 1Cor 14:6-11. (3.) It was the duty of all to seek to edify the church and if a man could speak in an unknown tongue, it was his duty also to seek to be able to interpret what he said, 1Cor 14:12-15. (4.) The use of tongues would produce embarrassment and confusion, since those who heard them speak would be ignorant of what was said, and be unable to join in the devotions, 1Cor 14:16,17. (5.) Though Paul himself was more signally endowed than any of them, yet he prized far more highly the power of promoting the edification of the church, though he uttered but five words, if they were understood, than all the power which he possessed of speaking foreign languages, 1Cor 14:18,19. (6.) This sentiment illustrated from the Old Testament, 1Cor 14:20,21. (7.) The real use of the power of speaking foreign languages was to be a sign to unbelievers--an evidence that the religion was from God, and not to be used among those who were already Christians, 1Cor 14:22. (8.) The effect of their all speaking with tongues would be to produce confusion and disorder, and disgust among observers, and the conviction that they were deranged; but the effect of order, and of speaking intelligibly, would be to convince and convert them, 1Cor 14:23-25. (9.) The apostle then gives rules in regard to the proper conduct of those who were able to speak foreign languages, 1Cor 14:26-32. (10.) The great rule was, that order was to be observed, and that God was the Author of peace, 1Cor 14:33. (11.) The apostle then gives a positive direction that on no pretence are women to be allowed to speak in the church, even though they should claim to be inspired, 1Cor 14:34,35. (12.) He then required all to submit to his authority, and to admit that what he had spoken was from the Lord, 1Cor 14:36,37. And then, (13.) Concludes with directing them to desire to prophesy, and not to forbid speaking with tongues on proper occasions, but to do all things in decency and order, 1Cor 14:38-40. Verse 1. Follow after charity. Pursue love, ( 1Cor 13:1;) that is, earnestly desire it; strive to possess it; make it the object of your anxious and constant solicitude to obtain it, and to be influenced by it always. Cultivate it in your own hearts, as the richest and best endowment of the Holy Spirit, and endeavour to diffuse its happy influence on all around you. And desire spiritual gifts. I do not forbid you, while you make the possession of love your great object, and while you do not make the desire of spiritual gifts the occasion of envy or strife, to desire the miraculous endowments of the Spirit, and to seek to excel in those endowments which he imparts. 1Cor 12:31. The main thing was to cultivate a spirit of love. Yet it was not improper also to desire to be so endowed as to promote their highest usefulness in the church. On the phrase, "spiritual gifts," 1Cor 12:1. But rather that ye may prophesy. But especially, or particularly, desire to be qualified for the office of prophesying. The apostle does not mean to say that prophecy is to be preferred to love or charity; but that, of the spiritual gifts which it was proper for them to desire and seek, prophecy was the most valuable. That is, they were not most earnestly and especially to desire to be able to speak foreign languages, or to work miracles; but they were to desire to be qualified to speak in a manner that would be edifying to the church. They would naturally, perhaps, most highly prize the power of working miracles and of speaking foreign languages. The object of this chapter is to show them that the ability to speak in a plain: clear, instructive manner, so as to edify the church and convince stoners, was a more valuable endowment than the power of working miracles, or the power of speaking foreign languages. On the meaning of the word prophesy, Rom 12:6. To what is said there on the nature of this office, it seems necessary only to add an idea suggested by Professor Robinson, (Gr. and Eng. Lexicon, Art. προφητης,) that the prophets were distinguished from the teachers, (διδασκαλοι,) "in that, while the latter spoke in a calm, connected, didactic discourse, adapted to instruct and enlighten the hearers, the prophet spoke more from the impulse of sudden inspiration, from the light of a sudden revelation at the moment, ( 1Cor 14:30, αποκαλυφθη;) and his discourse was probably more adapted, by means of powerful exhortation, to awaken the feelings and conscience of the hearers." The idea of speaking from revelation, he adds, seems to be fundamental to the correct idea of the nature of the prophecy here referred to. Yet the communications of the prophets were always in the vernacular tongue, and were always in intelligible language, and in this respect different from the endowments of those who spoke foreign languages. The same truth might be spoken by both; the influence of the Spirit was equally necessary in both; both were inspired; and both answered important ends in the establishment and edification of the church. The gift of tongues, however, as it was the most striking and remarkable, and probably the most rare, was most highly prized and coveted. The object of Paul here is to show that it was really an endowment of less value, and should be less desired by Christians, than the gift of prophetic instruction, or the ability to edify the church in language intelligible and understood by all, under the immediate influences of the Holy Spirit. (a) "spiritual gifts" Eph 1:3 Verse 2. For he that spea

keth in an unknown tongue. This verse is designed to show that the faculty of speaking intelligibly, and to the edification of the church, is of more value than the power of speaking a foreign language. The reason is, that however valuable may be the endowment in itself, and however important the truth which he may utter, yet it is as if he spoke to God only. No one could understand him. Speaketh not unto men. Does not speak so that men can understand him. His address is really not made to men, that is, to the church. He might have this faculty without being able to speak to the edification of the church. It is possible that the power of speaking foreign languages and of prophesying were sometimes united in the same person; but it is evident that the apostle speaks of them as different endowments, and they probably were found usually in different individuals. But unto God. It is as if he spoke to God. No one could understand him but God. This must evidently refer to the addresses in the church, when Christians only were present, or when those only were present who spoke the same language, and who were unacquainted with foreign tongues. Paul says that there that faculty would be valueless compared with the power of speaking in a manner that should edify the church. He did not undervalue the power of speaking foreign languages when foreigners were present, or when they went to preach to foreigners. See 1Cor 14:22. It was only when it was needless, when all present spoke one language, that he speaks of it as of comparatively little value. For no man understandeth him. That is, no man in the church, since they all spoke the same language, and that language was different from what was spoken by him who was endowed with the gift of tongues. As God only could know the import of what he said, it would be lost upon the church, and would be useless. Howbeit in the spirit. Although, by the aid of the Spirit, he should, in fact, deliver the most important and sublime truths. This would doubtless be the case, that those who were thus endowed would deliver most important truths, but they would be lost upon those who heard them, because they could not understand them. The phrase "in the Spirit" evidently means "by the Holy Spirit," i. e., by his aid and influence. Though he should be really under the influence of the Holy Spirit, and though the important truth which he delivers should be imparted by his aid, yet all would be valueless unless it were understood by the church. He speaketh mysteries. For the meaning of the word mystery, 1Cor 2:7. The word here seems to be synonymous with sublime and elevated truth; truth that was not before known, and that might be of the utmost importance. (b) "speaketh not unto men" Acts 10:46 (c) "for no man" Acts 22:9 (1) "understandeth" "heareth" (*) "howbeit" "However"Verse 3. But he that prophes

He that speaketh in an unknown tongue speaks, in effect, not to men, but to God - Who alone understands him.

ieth. 1Cor 14:1. He that speaks under the influence of inspiration in the common language of his hearers. This seems to be the difference between those who spoke in foreign languages and those who prophesied. Both were under the influence of the Holy Spirit; both might speak the same truths; both might occupy an equally important and necessary place in the church; but the language of the one was intelligible to the church, the other not; the one was designed to edify the church, the other to address those who spoke foreign tongues, or to give demonstration, by the power of speaking foreign languages, that the religion was from God. Speaketh unto men. So as to be understood by those who were present. To edification. 1Cor 10:23. Speaks so as to enlighten and strengthen the church. And exhortation. Rom 12:8. He applies and enforces the practical duties of religion, and urges motives for a holy life. And comfort. Encouragement. That is, he presents the promises and the hopes of the gospel; the various considerations adapted to administer comfort in the time of trial. The other might do this, but it would be in a foreign language, and would be useless to the church.Verse 4. Edifieth himself

. That is, the truths which are communicated to him by the Spirit, and which he utters in an unknown language, may be valuable, and may be the means of strengthening his faith, and building him up in the hopes of the gospel, but they can be of no use to others. His own holy affections might be excited by the truths which he would deliver, and the consciousness of possessing miraculous powers might excite his gratitude. And yet, as Doddridge has well remarked, there might be danger that a man might be injured by this gift when exercised in this ostentatious manner. (*) "tongue" "Language"Verse 5. I would that ye

Edifieth himself - Only, on the most favourable supposition. The church - The whole congregation.

all spake with tongues. "It is an important endowment, and is not, in its place, to be undervalued. It may be of great service in the cause of truth, and if properly regulated, and not abused, I would rejoice if these extraordinary endowments were conferred on all. I have no envy against any who possess it; no opposition to the endowment; but I wish that it should not be overvalued; and would wish to exalt into proper estimation the more useful but humble gift of speaking for the edification of the church." Greater is he that prophesieth. This gift is of more value, and he really occupies a more elevated rank in the church. He is more useful. The idea here is, that talents are not to be estimated by their brilliancy, but by their usefulness. The power of speaking in an unknown tongue was certainly a more striking endowment than that of speaking so as simply to be useful; and yet the apostle tells us that the latter is the more valuable. So it is always. A man who is useful, however humble and unknown he may be, really occupies a more elevated and venerable rank than the man of most splendid talents and dazzling eloquence, who accomplishes nothing in saving: the souls of men. Except he interpret. However important and valuable the truth might be which he uttered, it would he useless to the church, unless he should explain it in language which they could understand. In that case, fire apostle does not deny that the power of speaking foreign languages was a higher endowment and more valuable than the gift of prophecy. That the man who spoke foreign languages had: the power of interpreting, is evident from this verse. From 1Cor 14:27, it appears that the office of interpreting was sometimes performed by others. (+) "tongues" "Different languages" (a) "edifying" 1Cor 14:26 Verse 6. Now, brethren, i

Greater - That is, more useful. By this alone are we to estimate all our gifts and talents.

f I come unto you, etc. The truth which the apostle had been illustrating in an abstract manner, he proceeds to illustrate by applying it to himself, If he should come among them speaking foreign languages, it could be of no use unless it were interpreted to them. Speaking with tongues. Speaking foreign languages; that is, speaking them only, without any interpreter. Paul had the power of speaking foreign languages, ( 1Cor 14:18 ); but he did not use this power for ostentation or display, but merely to communicate the gospel to those who did not understand his native tongue. Either by revelation. Macknight renders this, "speak INTELLIGIBLY;" that is, as he explains it, "by the revelation peculiar to an apostle." Doddridge, "by the revelation of some gospel doctrine re and mystery." Locke interprets it, that you might understand the revelation, or knowledge," etc.; but says in a note, that we cannot now certainly understand the difference between the meaning of the four words here used. "It is sufficient," says he, "to know that these terms stand for some intelligible discourse tending to the edification of the church." Rosenmuller supposes the word revelation stands for some "clear and open knowledge of any truth arising from meditation." It is probable that the word here does not refer to Divine inspiration, as it usually does, but that it stands opposed to that which is unknown and unintelligible, as that which is revealed αποκαλυψις stands opposed to what is unknown, concealed, hidden, obscure. Here, therefore, it is synonymous, perhaps, with explained. "What shall it profit, unless that which I speak be brought out of the obscurity and darkness of a foreign language, and uncovered or explained?" The original sense of the word revelation here is, I suppose, intended, (αποκαλυψις, from αποκαλυπτω, to uncover;) and means, that the sense should be uncovered, i.e., explained, or what was spoken could not be of value. Or by knowledge. By making it intelligible. By so explaining it as to make it understood. Knowledge here stands opposed to the ignorance and obscurity which would attend a communication in a foreign language. Or by prophesying. 1Cor 14:1. That is, unless it be communicated, through interpretation, in the manner in which the prophetic teachers spoke; that is, made intelligible, and explained, and actually brought down to the usual characteristics of communications made in their own language. Or by doctrine? By teaching, (διδαχη.) By instruction; in the usual mode of plain and familiar instruction. The sense of this passage, therefore, is clear. Though Paul should utter among them, as he had abundant ability to do, the most weighty and important truths, yet, unless he interpreted what he said in a manner clear from obscurity, like revelation; or intelligibly, and so as to constitute knowledge; or in the manner that the prophets spoke, in a plain and intelligible manner; or in the manner usual in simple and plain instruction, it would be useless to them. The perplexities of commentators may be seen stated in Locke, Bloomfield, and Doddridge. (+) "tongues" "different languages" (b) "revelation" 1Cor 14:26 Verse 7. Things without life. Instruments of music.

if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? 7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? 8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle? 9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. 10 There are, it may be, so many kinds of voices in the world, and none of them is without signification. 11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. 12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. 13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret. 14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. In this paragraph he goes on to show how vain a thing the ostentation of speaking unknown and unintelligible language must be. It was altogether unedifying and unprofitable ( v. 6 ): If I come to you speaking with tongues, what will it profit you, unless I speak to you by revelation, or by knowledge, or by prophesying, or by doctrine? It would signify nothing to utter any of these in an unknown tongue. An apostle, with all his furniture, could not edify, unless he spoke to the capacity of his hearers. New revelations, the most clear explications of old ones, the most instructive discourses in themselves, would be unprofitable in a language not understood. Nay, interpretations of scripture made in an unknown tongue would need to be interpreted over again, before they could be of any use. I. He illustrates this by several allusions. 1. To a pipe and a harp playing always in one tone. Of what use can this be to those who are dancing? If there be no distinction of sounds, how should they order their steps or motions? Unintelligible language is like piping or harping without distinction of sounds: it gives no more direction how a man should order his conversation than a pipe with but one stop or a harp with but one string can direct a dancer how he should order his steps, v. 7 . 2. To a trumpet giving an uncertain sound, adelon phonen, a sound not manifest; either not the proper sound for the purpose, or not distinct enough to be discerned from every other sound. If, instead of sounding on onset, it sounded a retreat, or sounded one knew not what, who would prepare for the battle? To talk in an unknown language in a Christian assembly is altogether as vain and to no purpose as for a trumpet to give no certain sound in the field or day of battle. The army in one case, and the congregation in the other, must be all in suspense, and at a perfect nonplus. To speak words that have no significancy to those who hear them is to leave them ignorant of what is spoken; it is speaking to the air, v. 9 . Words without a meaning can convey no notion nor instruction to the mind; and words not understood have no meaning with those who do not understand them: to talk to them in such language is to waste our breath. 3. He compares the speaking in an unknown tongue to the gibberish of barbarians. There are, as he says ( v. 10 ), many kinds of voices in the world, none of which is without its proper signification. This is true of the several languages spoken by different nations. All of them have their proper signification. Without this they would be phonai aphonoi — a voice, and no voice. For that is no language, nor can it answer the end of speaking, which has no meaning. But whatever proper signification the words of any language may have in themselves, and to those who understand them, they are perfect gibberish to men of another language, who understand them not. In this case, speaker and hearers are barbarians to each other ( v. 11 ), they talk and hear only sounds without sense; for this is to be a barbarian. For thus says the polite Ovid, when banished into Pontus, Barbarus hic ego sum, quia non intelligor ulli, I am a barbarian here, none understand me. To speak in the church in an unknown tongue is to talk gibberish; it is to play the barbarian; it is to confound the audience, instead of instructing them; and for this reason is utterly vain and unprofitable. II. Having thus established his point, in the two next verses he applies, 1. By advising them to be chiefly desirous of those gifts that were most for the church's edification, v. 12 . "Forasmuch as you are zealous of spiritual gifts, this way it will become commendable zeal, be zealous to edify the church, to promote Christian knowledge and practice, and covet those gifts most that will do the best service to men's souls." This is the great rule he gives, which, 2. He applies to the matter in hand, that, if they did speak a foreign language, they should beg of God the gift of interpreting it, v. 13 . That these were different gifts, see ch. xii. 10 . Those might speak and understand a foreign language who could not readily translate it into their own: and yet was this necessary to the church's edification; for the church must understand, that it might be edified, which yet it could not do till the foreign language was translated into its own. Let him therefore pray for the gift of interpreting what he speaks in an unknown tongue; or rather covet and ask of God the gift of interpreting than of speaking in a language that needs interpretation, this being most for the church's benefit, and therefore among the gifts that excel; vide v. 12 . Some understand it, "Let him pray so as to interpret what he utters in prayer in a language unintelligible without it." The sum is that they should perform all religious exercises in their assemblies so that all might join in them and profit by them. 3. He enforces this advice with a proper reason, that, if he prayed in an unknown tongue, his spirit might pray, that is, a spiritual gift might be exercised in prayer, or his own mind might be devoutly engaged, but his understanding would be unfruitful ( v. 14 ), that is, the sense and meaning of his words would be unfruitful, he would not be understood, nor therefore would others join with him in his devotions. Note, It should be the concern of such as pray in public to pray intelligibly, not in a foreign language, nor in a language that, if it be not foreign, is above the level of his audience. Language that is most obvious and easy to be understood is the most proper for public devotion and other religious exercises. On Spiritual Gifts. ( a. d. 57.) 15 What is it then?

Revelation - Of some gospel mystery. Knowledge - Explaining the ancient types and prophecies. Prophecy - Foretelling some future event. Doctrine - To regulate your tempers and lives. Perhaps this may be the sense of these obscure words.

Whether pipe. This instrument (αυλος) was usually made of reeds, and probably had a resemblance to a flageolet. Or harp. This instrument (κιθαρα) was a stringed instrument, and was made in the same way as a modern harp. It usually had ten strings, and was struck with the plectrum, or with a key. It was commonly employed in praise. Except they give a distinction in the sounds. Unless they give a difference in the tones, such as are indicated in the gamut for music. How shall it be known, etc. That is, there would be no time, no music. Nothing would be indicated by it. It would not be fitted to excite the emotions of sorrow or of joy. All music is designed to excite emotions; but if there be no difference in the tones, no emotion would be produced. So it would be in words uttered. Unless there was something that was fitted to excite thought or emotion; unless what was spoken was made intelligible, no matter how important in itself it might be, yet it would be useless. (1) "sounds" "tunes"Verse 8. For if the trumpet give an uncertain sound. The trumpet was

How shall it be known what is piped or harped - What music can be made, or what end answered?

used commonly in war. It is a well-known wind instrument, and was made of brass, silver, etc. It was used for various purposes in war--to summon the soldiers; to animate them in their march; to call them forth to battle; to sound a retreat; and to signify to them what they were to do in battle, whether to charge, advance, or retreat, etc. It therefore employed a language which was intelligible to an army. An uncertain sound was one in which none of these things were indicated, or in which it could not be determined what was required. Who shall prepare himself, etc. The apostle selects a single instance of what was indicated by the trumpet, as an illustration of what he meant. The idea is, that foreign tongues spoken in their assembly would be just as useless in regard to their duty, their comfort, and edification, as would be the sound of a trumpet when it gave one of the usual and intelligible sounds by which it was known what the soldiers were required to do. Just as we would say, that the mere beating on a drum would be useless, unless some tune was played by which it was known that the soldiers were summoned to the parade, to advance, or to retreat. (c) "trumpet" Nu 10:9 Verse 9. So likewise ye, etc. To apply the case. If you use a foreig

Who will prepare himself for the battle - Unless he understand what the trumpet sounds? suppose a retreat or a march.

n language, how shall it be known what is said, or of what use will it be, unless it is made intelligible by interpretation? Utter by the tongue. Unless you speak. Words easy to be understood. Significant words, (margin;) words to which your auditors are accustomed. For ye shall speak into the air. You will not speak so as to be understood; and it will be just the same as if no one was present, and you spoke to the air. We have a proverb that resembles this: "You may as well speak to the winds; that is, you speak where it would not be understood, or where the words would have no effect. It may be observed here, that the practice of the papists accords with what the apostle here condemns, where worship is conducted in a language not understood by the people; and that there is much of this same kind of speaking now, where unintelligible terms are used, or words are employed that are above the comprehension of the people; or where doctrines are discussed which are unintelligible, and which are regarded by them without interest. All preaching should be plain, simple, perspicuous, and adapted to the capacity of the hearers. (1) "words easy to be understood" "significant"Verse 10. There are, it may be, etc. There has been considerable var

Unless ye utter by the tongue - Which is miraculously given you. Words easy to be understood - By your hearers. Ye will speak to the air - A proverbial expression. Will utterly lose your labour.

iety in the interpretation of this expression. Rosenmuller renders it, "For the sake of example." Grotius supposes that Paul meant to indicate that there were, perhaps, or might be, as many languages as the Jews supposed, to wit, seventy. Beza and others suppose it means, that there may be as many languages as there are nations of men. Bloomfield renders it, "Let there be as many kinds of languages as you choose." Macknight, "There are, no doubt, as many kinds of languages in the world as ye speak." Robinson (Lex.) renders it, "If so happen, it may be; perchance, perhaps;" and says the phrase is equivalent to "for example." The sense is, "There are perhaps, or for example, very many kinds of voices in the world; and all are significant. None are used by those who speak them without meaning; none speak them without designing to convey some intelligible idea to their hearers." The argument is, that as all the languages that are in the world, however numerous they are, are for utility, and as none are used for the sake of mere display, so it should be with those who had the power of speaking them in the Christian church. They should speak them only when and where they would be understood. Voices. Languages. (*) "voices" "Languages"Verse 11. The meaning of the voice. Of the language that is uttered,

or the sounds that are made. I shall be unto him, etc. What I say will be unintelligible to him, and what he says will be unintelligible to me. We cannot understand one another any more than people can who speak different languages. A barbarian. Rom 1:14. The word means one who speaks a different or a foreign language. (+) "voice" "language" (a) "barbarian" Rom 1:14 Verse 12. Even so ye. Since you desire spiritual gifts, I may urge i

I shall be a barbarian to him - Shall seem to talk unintelligible gibberish.

t upon you to seek to be able to speak in a clear and intelligible manner, that you may edify the church. This is one of the most valuable endowments of the Spirit; and this should be earnestly desired. Forasmuch as ye are zealous. Since you earnestly desire. 1Cor 12:31. Spiritual gifts. The endowments conferred by the Holy Spirit. 1Cor 12:1. Seek that ye may excel, etc. Seek that you may be able to convey truth in a clear and plain manner; seek to be distinguished for that. It is one of the most rare and valuable endowments of the Holy Spirit. (2) "spiritual gifts" "spirits"Verse 13. Pray that he may interpret. Let him ask of God ability tha

That he may be able to interpret - Which was a distinct gift.

t he may explain it clearly to the church. It would seem probable that the power of speaking foreign languages, and the power of conveying truth in a clear and distinct manner, were not always found in the same person, and that the one did not of necessity imply the other. The truth seems to have been, that these extraordinary endowments of the Holy Spirit were bestowed on men in some such way as ordinary talents and mental powers are now conferred; and that they became in a similar sense the characteristic mental endowments of the individual, and of course were subject to the same laws, and liable to the same kinds of abuse, as mental endowments are now. And as it now happens that one man may have a peculiar faculty for acquiring and expressing himself in a foreign language who may not be by any means distinguished for clear enunciation, or capable of conveying his ideas in an interesting manner to a congregation, so it was then. The apostle therefore directs such, if any there were, instead of priding themselves on their endowments, and instead of always speaking in an unknown tongue, which would be useless to the church, to pray for the more useful gift of being able to convey their thoughts in a clear and intelligible manner in their vernacular tongue. This would be useful. The truths, there- fore, that they had the power of speaking with eminent ability in a foreign language, they ought to desire to be able to interpret so that they would be intelligible to the people whom they addressed in the church. This seems to me to be the plain meaning of this passage, which has given so much perplexity to commentators. Macknight renders it, however, "Let him who prayeth in a foreign language, pray so as SOME ONE may interpret;" meaning that he who prayed in a foreign language was to do it by two or three sentences at a time, so that he might be followed by an interpreter. But this is evidently forced. In order to this, it is needful to suppose that the phrase ολαλων, "that speaketh," should be rendered, contrary to its obvious and usual meaning, "who prays," and to supply τις, some one, in the close of the verse. The obvious interpretation is that which is given above; and this proceeds only on the supposition that the power of speaking foreign languages and the power of interpreting were not always united in the same person--a supposition that is evidently true, as appears from 1Cor 12:10. (+) "unknown tongue" "Language"Verse 14. For if I pray, etc. The reference to prayer here, and to singing in

If I pray in an unknown tongue - The apostle, as he did at 1Cor 14:6 , transfers it to himself. My spirit prayeth - By the power of the Spirit I understand the words myself. But my understanding is unfruitful - The knowledge I have is no benefit to others.

1Cor 14:15, is designed to illustrate the propriety of the general sentiment which he is defending, that public worship should be conducted in a language that would be intelligible to the people. However well meant it might be, or however the heart might be engaged in it, yet, unless it was intelligible, and the understanding could join in it, it would be vain and profitless. My spirit prayeth. The word spirit here (πνευμα) has been variously understood. Some have understood it of the Holy Spirit--the Spirit by which Paul says he was actuated. Others of the spiritual gift, or that spiritual influence by which he was endowed. Others of the mind itself. But it is probable that the word "spirit" refers to the will; or to the mind, as the seat of the affections and emotions; i.e., to the heart, desires, or intentions. The word spirit is often used in the Scriptures as the seat of the affections, emotions, and passions of various kinds. See Mt 5:3, "Blessed are the poor in spirit." Lk 10:21, "Jesus rejoiced in spirit." So it is the seat of ardour or fervour, ( Lk 1:17, Acts 18:25, Rom 12:11;) of grief or indignation, Mk 8:12, Jn 11:33, 13:21, Acts 17:16. It refers also to feelings, disposition, or temper of mind, in Lk 9:55, Rom 8:15. Here it refers, it seems to me, to the heart, the will, the disposition, the feelings, as contradistinguished from the understanding; and the sense is, "My feelings find utterance in prayer; my heart is engaged in devotion; my prayer will be acceptable to God, who looks upon the feelings of the heart, and I may have true enjoyment; but my understanding will be unfruitful, that is, will not profit others. What I say will not be understood by them; and of course, however much benefit I might derive from my devotions, yet they would be useless to others." But my understanding. οδενουςμου. My intellect, my mind; my mental efforts and operations. Is unfruitful. Produces nothing that will be of advantage to them. It is like a barren tree; a tree that bears nothing that can be of benefit to others. They cannot understand what I say, and, of course, they cannot be profited by what I utter. (+) "unknown tongue" "Language" (++) "unfruitful" "but not being understood is without fruit"Verse 15. What is it then? What shall I do? What is the proper course for me to pursue? What

I will pray with the spirit, but I will pray with the understanding also - I will use my own understanding, as well as the power of the Spirit. I will not act so absurdly, as to utter in a congregation what can edify none but myself.

is my practice and my desire? See the same form of expression in Rom 3:9, 6:15. It indicates the conclusion to which the reasoning had conducted him, or the course which he would pursue in view of all the circumstances of the case. I will pray with the spirit, etc. I will endeavour to blend all the advantages which can be derived from prayer; I will unite all the benefits which can result to myself and to others. I deem it of vast importance to pray with the spirit in such a way that the heart and the affections may be engaged, so that I may myself derive benefit from it; but I will also unite with that, utility to others; I will use such language that they may understand it, and be profited. And I will pray with the understanding also. So that others may understand me. I will make the appropriate use of the intellect, so that it may convey ideas, and make suitable impressions on the minds of others. I will sing with the spirit. It is evident that the same thing might take place in singing which occurred in prayer. It might be in a foreign language, and might be unintelligible to others. The affections of the man himself might be excited, and his heart engaged in the duty, but it would be profitless to others. Paul, therefore, says that he would so celebrate the praises of God, as to excite the proper affections in his own mind, and so as to be intelligible and profitable to others. This passage proves, (1.) that the praises of God are to be celebrated among Christians, and that it is an important part of worship; (2.) that the heart should be engaged in it, and that it should be so performed as to excite proper affections in the hearts of those who are engaged in it; and, (3.) that it should be so done as to be intelligible and edifying to others. The words should be so uttered as to be distinct and understood. There should be clear enunciation as well as in prayer and preaching, since the design of sacred music in the worship of God is not only to utter praise, but it is to impress the sentiments which are sung on the heart, by the aid of musical sounds and expression, more deeply than could otherwise be done. If this is not done, the singing might as well be in a foreign language. Perhaps there is no part of public worship in which there is greater imperfection than in the mode of its psalmody. At the same time, there is scarcely any part of the devotions of the sanctuary that may be made more edifying or impressive. It has the advantage --an advantage which preaching and praying have not--of using the sweet tones of melody and harmony to impress sentiment on the heart; and it should be done. (a) "spirit" Jn 4:24 (b) "sing" Eph 5:19, Col 3:16 (c) "understanding" Ps 46:7 Verse 16. Else. επει. Since; if this is not done; if what is said is not intelligible, how sh

I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. 16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? 17 For thou verily givest thanks well, but the other is not edified. 18 I thank my God, I speak with tongues more than ye all: 19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. 20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men. The apostle here sums up the argument hitherto, and, I. Directs them how they should sing and pray in public ( v. 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, &c. 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, v. 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. propè 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 ( v. 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 ( v. 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, v. 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, v. 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. v. 13 ), though they should be unskilful in all the arts of mischief. On Spiritual Gifts. ( a. d. 57.) 21 In the law it is

Otherwise how shall he that filleth the place of a private person - That is, any private hearer. Say Amen - Assenting and confirming your words, as it was even then usual for the whole congregation to do.

all the unlearned be able appropriately to express his assent, and join in your devotions? When thou shalt bless. When thou shalt bless God, or give thanks to him. If thou shalt lead the devotions of the people in expressing thanksgiving for mercies and favours. This may refer to a part of public worship, or to the thanks which should be expressed at table, and the invocation of the Divine blessing to attend the bounties of his providence. Paul had illustrated his subject by prayer and by singing; he now does it by a reference to the important part of public worship expressed in giving thanks. With the spirit. In the manner referred to above; that is, in an unknown tongue, in such a way that your own heart may be engaged in it, but which would be unintelligible to others. He that occupieth the room. Is in the place, or the seat of the unlearned; that is, he who is unlearned. On the meaning of the word room, Lk 14:8. To fill a place means, to occupy a station, or to be found in a state or condition. Of the unlearned, τουιδιωτου. On the meaning of this word, Acts 4:13. Here it means, one who was unacquainted with the foreign language spoken by him who gave thanks. It properly denotes a man in private, in contradistinction from a man in public life; and hence a man who is ignorant and unlettered, as such men generally were. Say Amen. This word means truly, verily; and is an expression of affirmation ( Jn 3:6 ) or of assent. Here it means assent. How can he pronounce the AMEN; how can he express his assent; how can he join in the act of devotion? This might have been, and probably was, expressed aloud; and there is no impropriety in it. It may, however, be mental --a silent assent to what is said, and a silent uniting in the act of thanksgiving. In one way or the other, or in both, the assent should always be expressed by those who join in acts of public worship. (d) "giving of thanks" 1Cor 11:24 Verse 17. For thou verily givest thanks well. That is, even if you use a foreign language. You do it with t

he heart; and it is accepted by God as your offering; but the other, who cannot understand it, cannot be benefited by it.Verse 18. I thank my God. Paul here shows that he did not undervalue or despise the power of speaking forei

gn languages. It was with him a subject of thanksgiving that he could speak so many; but he felt that there were more valuable endowments than this. See the next verse. With tongues more than ye all. I am able to speak more foreign languages than all of you. How many languages Paul could speak, he has nowhere told us. It is reasonable, however, to presume that he was able to speak the language of any people to whom God in his providence, and by his Spirit, called him to preach. He had been commissioned to preach to the Gentiles, and it is probable that he was able to speak the languages of all the nations among whom he ever travelled. There is no account of his being under a necessity of employing an interpreter wherever he preached. (*) "more" "In more languages"Verse 19. Yet in the church. In the Christian assembly. The word church does not refer to the edi

fice where Christians worshipped, but to the organized body of Christians. I had rather, etc. It is probable that in the Christian assembly, usually, there were few who understood foreign languages. Paul, therefore, would not speak in a foreign language when its only use would be mere display. With my understanding. So as to be intelligible to others; so that I might understand it, and so that at the same time others might be benefited. (+) "understanding" "So as to be understood" (++) "unknown tongue" "Language"Verse 20. Brethren, be not children in understanding. Be not childish; do not behave like little children.

With my understanding - In a rational manner; so as not only to understand myself, but to be understood by others.

They admire, and are astonished at what is striking, novel, and what may be of no real utility. They are pleased with anything that will amuse them, and at little things that afford them play and pastime. So your admiration of a foreign language, and of the ability to speak it, is of as little solid value as the common sports and plays of boys. This, says Doddridge, is an admirable stroke of oratory, and adapted to bring down their pride by showing them that those things on which they were disposed to value themselves were really childish. It is sometimes well to appeal to Christians in this manner, and to show them that what they are engaged in is unworthy the dignity of the understanding-- unfit to occupy the time and attention of an immortal mind. Much, alas! very much, of that which engages the attention of Christians is just as unworthy of the dignity of mind, and of their immortal nature, as were the aims and desires which the apostle rebuked among the Christians at Corinth. Much that pertains to dress, to accomplishment, to living, to employment, to amusement, to conversation, will appear, when we come to die, to have been like the playthings of children; and we shall feel that the immortal mind has been employed, and the time wasted, and the strength exhausted, in that which was foolish and puerile. Howbeit in malice be ye children. This is one of Paul's most happy turns of expression and of sentiment. He had just told them that in one respect they ought not to be children. Yet, as if this would appear to be speaking lightly of children--and Paul would not speak lightly of any one, even of a child--he adds, that in another respect it would be well to be like them--nay, not only like children, but like infants. The phrase, "be ye children," here, does not express the force of the original, νηπιαζετε. It means, " be infants," and is emphatic; and was used evidently, by the apostle, of design. The meaning may be thus expressed: "Your admiration of foreign languages is like the sports and plays of childhood. In this respect be not children, (παιδια;) be men. Lay aside such childish things. Act worthy of the understanding which God has given you. I have mentioned children. Yet I would not speak unkindly or with contempt even of them. In one respect you may imitate them. Nay, you should not only be like children, that are somewhat advanced in years, but like infants. Be as free from malice, from any ill-will toward others, from envy, and every improper passion, as they are: This passage, therefore, accords with the repeated declaration of the Saviour, that in order to enter into heaven, it was needful that we should become as little children, Mt 18:3. Be men. Margin, " Perfect, or of a ripe age. τελειοι. The word means, full-grow men. Act like those whose understandings are mature and ripe. (e) "not children" Eph 4:14,15, Heb 6:1-3 (f) "ye children" Ps 131:2, Mt 18:3, Rom 16:19, 1Pet 2:2 (&) "howbeit" "yet" (|) "children" "infants" (1) "be" "perfect or, of a ripe age" (g) "men" Ps 119:99 Verse 21. In the law it is written. This passage is found in Isa 28:11,12. The word

Be not children in understanding - This is an admirable stroke of true oratory! to bring down the height of their spirits, by representing that wherein they prided themselves most, as mere folly and childishness. In wickedness be ye infants - Have all the innocence of that tender age. But in understanding be ye grown men - Knowing religion was not designed to destroy any of our natural faculties, but to exalt and improve them, our reason in particular.

written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. 22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. 23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? 24 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: 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. In this passage the apostle pursues the argument, and reasons from other topics; as, I. Tongues, as the Corinthians used them, were rather a token of judgment from God than mercy to any people ( v. 21 ): In the law (that is, the Old Testament) it is written, With men of other tongues and other lips will I speak to this people; and yet for all this they will not hear me, saith the Lord, Isa. xxviii. 11 . Compare Deut. xxviii. 46 , 49 . To both these passages, it is thought, the apostle refers. Both are delivered by way of threatening, and one is supposed to interpret the other. The meaning in this view is that it is an evidence that a people are abandoned of God when he gives them up to this sort of instruction, to the discipline of those who speak in another language. And surely the apostle's discourse implies, "You should not be fond of the tokens of divine displeasure. God can have no gracious regards to those who are left merely to this sort of instruction, and taught in language which they cannot understand. They can never be benefited by such teaching as this; and, when they are left to it, it is a sad sign that God gives them over as past cure." And should Christians covet to be in such a state, or to bring the churches into it? Yet thus did the Corinthian preachers in effect, who would always deliver their inspirations in an unknown tongue. II. Tongues were rather a sign to unbelievers than to believers, v. 22 . They were a spiritual gift, intended for the conviction and conversion of infidels, that they might be brought into the Christian church; but converts were to be built up in Christianity by profitable instructions in their own language. The gift of tongues was necessary to spread Christianity, and gather churches; it was proper and intended to convince unbelievers of that doctrine which Christians had already embraced; but prophesying, and interpreting scripture in their own language, were most for the edification of such as did already believe: so that speaking with tongues in Christians assemblies was altogether out of time and place; neither one nor the other was proper for it. Note, That gifts may be rightly used, it is proper to know the ends which they are intended to serve. To go about the conversion of infidels, as the apostles did, had been a vain undertaking without the gift of tongues, and the discovery of this gift; but, in an assembly of Christians already converted to the Christian faith, to make use and ostentation of this gift would be perfectly impertinent, because it would be of no advantage to the assembly; not for conviction of truth, because they had already embraced it; not for their edification, because they did not understand, and could not get benefit without understanding, what they heard. III. The credit and reputation of their assemblies among unbelievers required them to prefer prophesying before speaking with tongues. For, 1. If, when they were all assembled for Christian worship, their ministers, or all employed in public worship, should talk unintelligible language, and infidels should drop in, they would conclude them to be mad, to be no better than a parcel of wild fanatics. Who in their right senses could carry on religious worship in such a manner? Or what sort of religion is that which leaves out sense and understanding? Would not this make Christianity ridiculous to a heathen, to hear the ministers of it pray, or preach, or perform any other religious exercise, in a language that neither he nor the assembly understood? Note, The Christian religion is a sober and reasonable thing in itself, and should not, by the ministers of it, be made to look wild or senseless. Those disgrace their religion, and vilify their own character, who do any thing that has this aspect. But, on the other hand, 2. If, instead of speaking with tongues, those who minister plainly interpret scripture, or preach, in language intelligible and proper, the great truths and rules of the gospel, a heathen or unlearned person, coming in, will probably be convinced, and become a convert to Christianity ( v. 24, 25 ); his conscience will be touched, the secrets of his heart will be revealed to him, he will be condemned by the truth he hears, and so will be brought to confess his guilt, to pay his homage to God, and own that he is indeed among you, present in the assembly. Note, Scripture—truth, plainly and duly taught, has a marvellous aptness to awaken the conscience, and touch the heart. And is not this much more for the honour of our religion than that infidels should conclude the ministers of it a set of madmen, and their religious exercises only fits of frenzy? This last would at once cast contempt on them and their religion too. Instead of procuring applause for them, it would render them ridiculous, and involve their profession in the same censure: whereas prophesying would certainly edify the church, much better keep up their credit, and might probably convince and convert infidels who might occasionally hear them. Note, Religious exercises in Christian assemblies should be such as are fit to edify the faithful, and convince, affect, and convert unbelievers. The ministry was not instituted to make ostentation of gifts and parts, but to save souls. On Spiritual Gifts. ( a. d. 57.) 26 How is it then, br

law here seems to mean the same as revelation; or is used to denote the Old Testament in general. A similar use occurs in Jn 10:34, 15:25. With men of other tongues, etc. This passage, where it occurs in Isaiah, means, that God would teach the rebellious and refractory Jews submission to himself, by punishing them amidst a people of another language, by removing them to a land--the land of Chaldea--where they would hear only a language that to them would be unintelligible and barbarous. Yet, notwithstanding this discipline, they would be still, to some extent, a rebellious people. The passage in Isaiah has no reference to the miraculous gift of tongues, and cannot have been used by the apostle as containing any intimation that such miraculous gifts would be imparted. It seems to have been used by Paul, because the words which occurred in Isaiah would appropriately express the idea which he wished to convey, Mt 1:23,) that God would make use of foreign languages for some valuable purpose. But he by no means intimates that Isaiah had any such reference; nor does he quote this as a fulfilment of the prophecy; nor does he mean to say, that God would accomplish the same purpose by the use of foreign languages, which was contemplated in the passage in Isaiah. The sense is, as God accomplished an important purpose by the use of a foreign language in regard to his ancient people, as recorded in Isaiah, so he will make use of foreign languages to accomplish important purposes still. They shall be used in the Christian church to effect important objects, though not in the same manner, nor for the same end, as in the time of the captivity. What the design of making use of foreign languages was, in the Christian church, the apostle immediately states, 1Cor 14:22,23. Yet for all that, etc. Notwithstanding all this chastisement that shall be inflicted on the Jews in a distant land, and among a people of a different language, they will still be a rebellious people. This is the sense of the passage, as it is used by Isaiah. Isa 28:12. It is not quoted literally by the apostle, but the main idea is retained. He does not appear to design to apply this to the Corinthians, unless it may be to intimate that the power of speaking foreign languages did not of necessity secure obedience. It might be that this power might be possessed, and yet they be a sinful people; just as the Jews were admonished by the judgments of God, inflicted by means of a people speaking a foreign language, and yet were not reformed or made holy. (a) "law" Jn 10:34 (b) "it is written" Isa 28:11,12 (*) "tongues" "languages" (+) "hear" "hearken to"Verse 22. Wherefore. Thus, (ωστε) or wherefore. The apostle does not mean to say that what he was about to state was a direct con

It is written in the Law - The word here, as frequently, means the Old Testament. In foreign tongues will I speak to this people - And so he did. He spake terribly to them by the Babylonians, when they had set at nought what he had spoken by the prophets, who used their own language. These words received a farther accomplishment on the day of pentecost. Isaiah 28:11 .

clusion from the passage of Scripture which he had quoted, but that it followed from all that he had said, and from the whole view of the subject. "The true statement or doctrine is, that tongues are for a sign," etc. Tongues. The power of speaking foreign languages. Are for a sign. An indication, an evidence, or a proof that God has imparted this power, and that he attends the preaching of the gospel with his approbation. It is a sign, or a miracle, which, like all other miracles, may be designed to convince the unbelieving world that the religion is from God. Not to them that believe. Not to Christians. They are already convinced of the truth of religion, and they would not be benefited by that which was spoken in a language which they could not understand. But to them that believe not. It is a miracle designed to convince them of the truth of the Christian religion. God alone could confer the power of thus speaking; and as it was conferred expressly to aid in the propagation of the gospel, it proved that it was from God. Acts 2:1-15. But prophesying. Speaking in a calm, connected, didactic manner, in language intelligible to all under the influence of inspiration. 1Cor 14:1. For them that believe not. Is not particularly intended for them; but is intended mainly for the edifying of the church. It is not so striking, so replete with proofs of the Divine presence and power, as the gift of tongues. Though it may be really under the influence of the Holy Spirit, and may be really by inspiration, yet it is not so evidently such as is the power of speaking foreign languages. It was, therefore, better adapted to edify the church than to convince gainsayers. At the same time the truths conveyed by it, and the consolations administered by it, might be as clear evidence to the church of the attending power, and presence, and goodness of God, as the power of speaking foreign languages might be to infidels. (c) "for a sign" Mk 16:17, Acts 2:16 (d) "them that believe" 1Timm 1:9 Verse 23. Be come together into one place. For public worship. And all speak with tongues. All speak with a varie

Tongues are intended for a sign to unbelievers - To engage their attention, and convince them the message is of God. Whereas prophecy is not so much for unbelievers, as for the confirmation of them that already believe.

ty of unknown tongues; all speak foreign languages. The idea is, that the church would usually speak the same language with the people among whom they dwelt; and if they made use of foreign languages which were unintelligible to their visitors, it would leave the impression that the church was a bedlam. And there come in those that are unlearned. Those that are unacquainted with foreign languages, and to whom, therefore, what was said would be unintelligible. Or unbelievers. Heathen, or Jews, who did not believe in Christ. It is evident from this, that such persons often attended on the worship of Christians. Curiosity might have led them to it; or the fact that they had relatives among Christians might have caused it. That ye are mad? They will not understand what is said; it will be a confused jargon; and they will infer that it is the effect of insanity. Even though it might not, therefore, be in itself improper, yet a regard to the honour of Christianity should have led them to abstain from the use of such languages in their worship when it was needless. The apostles were charged, from a similar cause, with being intoxicated. See Acts 2:13. (++) "tongues" "In unknown languages" (e) "mad" Acts 2:13 Verse 24. But if all prophesy. 1Cor 14:1. If all, in proper order and time,

Yet - Sometimes prophecy is of more use, even to unbelievers, than speaking with tongues. For instance: If the whole church be met together - On some extraordinary occasion. It is probable, in so large a city, they ordinarily met in several places. And there come in ignorant persons - Men of learning might have understood the tongues in which they spoke. It is observable, St. Paul says here, ignorant persons or unbelievers; but in the next verse, an unbeliever or an ignorant person. Several bad men met together hinder each other by evil discourse. Single persons are more easily gained.

shall utter the truths of religion in a language intelligible to all. Or one unlearned. One unacquainted with the nature of Christianity, or the truths of the gospel. He is convinced of all. He will be convinced by all that speak. He will understand what is said; he will see its truth and force, and he will be satisfied of the truth of Christianity. The word here rendered convinced (ελεγχεται) is rendered reprove in Jn 16:8: "And when he is come, he will reprove the world of sin," etc. Its proper meaning is to convict, to show one to be wrong; and then to rebuke, reprove, admonish, etc. Here it means, evidently, that the man would be convicted or convinced of his error and of his sin; he would see that his former opinions and practice had been wrong; he would see and acknowledge the force and truth of the Christian sentiments which should be uttered, and would acknowledge the error of his former opinions and life. The following verse shows that the apostle means something more than a mere convincing of the understanding, or a mere conviction that his opinions had been erroneous. He evidently refers to what is now known also as conviction for sin; that is, a deep sense of the depravity of the heart, of the errors and fellice of the past life, accompanied with mental anxiety, distress, and alarm. The force of truth, and the appeals which should be made, and the observation of the happy effects of religion, would convince him that he was a sinner, and show him also his need of a Saviour. He is judged by all. By all that speak; by all that they say. The effect of what they say shall be, as it were, to pass a judgment on his former life, or to condemn him. What is said will be approved by his own conscience, and will have the effect to condemn him, in his own view, as a lost sinner. This is now the effect of faithful preaching, to produce deep self-condemnation in the minds of sinners.Verse 25. And thus are the secrets of his heart made manifest. Made manifest to himself in a surprising and remarkable manner. He shall be led

He is convicted by all - who speak in their turns, and speak to the heart of the hearers. He is judged by all - Every one says something to which his conscience bears witness.

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.

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, ( Acts 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 men; 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, etc. 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. (a) "God is" Isa 45:15, Zech 8:23 (*) "in" "among"Verse 26. How is it then, brethren? 1Cor 14:15. What is the fact? What actually occ

urs among you? Does that state of things exist which I have described? Is there that order in your public worship which is demanded and proper? It is implied in his asking this question that there might be some things among them which were improper, and which deserved reproof. When ye come together. For worship. Every one of you, etc. That is, all the things which are specified would be found among them. It is evidently not meant that all these things would be found in the same person, but would all exist at the same time; and thus confusion and disorder would be inevitable. Instead of waiting for an intimation from the presiding officer in the assembly, or speaking in succession and in order, each one probably regarded himself as under the influence of the Holy Spirit; as having an important message to communicate, or as being called on to celebrate the praises of God; and thus confusion and disorder would prevail. Many would be speaking at the same time, and a most unfavourable impression would be made on the minds of the strangers who should be present, 1Cor 14:23. This implied reproof of the Corinthians is certainly a reproof of those public assemblies where many speak at the same time; or where a portion are engaged in praying, and others in exhortation. Nor can it be urged that in such cases those who engage in these exercises are under the influence of the Holy Spirit; for, however true that may be, yet it is no more true than it was in Corinth, and yet the apostle reproved the practice there. The Holy Spirit is the Author of order, and not of confusion, 1Cor 14:33; and true religion prompts to peace and regularity, and not to discord and tumult. Hath a psalm. Is disposed to sing; is inclined to praise; and, however irregular or improper, expresses his thanks in a public manner. 1Cor 14:16. Hath a doctrine. Has some religious truth on his mind which he deems it of special importance to inculcate. 1Cor 14:6. Hath a tongue. Has something made known to him in a foreign language; or has a power of speaking a foreign language, and exercises it, though it produces great confusion. Hath a revelation. Some truth which has been particularly revealed to him; perhaps an explanation of some mystery, ( Doddridge;) or a revelation of some future event, ( Macknight;) or a prophecy, ( Bloomfield;) or a power of explaining some of the truths couched in the types and figures of the Old Testament, ( Grotius.) Hath an interpretation. An explanation of something that has been uttered by another in a foreign language. 1Cor 12:10. Let all things, etc. Let this be the great principle, to promote the edification of the church. 1Cor 14:12. If this rule were followed, it would prevent confusion and disorder. (b) "doctrine" 1Cor 14:6 (+) "tongue" "Language" (c) "Let all things" 1Cor 14:40 Verse 27. Let it be by two, or at the most by three. That is, two, or at most three in one day, or in one meeting. So Grotius, Rosenmuller, Do

What a thing is it, brethren - This was another disorder among them. Every one hath a psalm - That is, at the same time one begins to sing a psalm; another to deliver a doctrine; another to speak in an unknown tongue; another to declare what has been revealed to him; another to interpret what the former is speaking; every one probably gathering a little company about him, just as they did in the schools of the philosophers. Let all be done to edification - So as to profit the hearers.

ethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. 27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. 28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. 29 Let the prophets speak two or three, and let the other judge. 30 If any thing be revealed to another that sitteth by, let the first hold his peace. 31 For ye may all prophesy one by one, that all may learn, and all may be comforted. 32 And the spirits of the prophets are subject to the prophets. 33 For God is not the author of confusion, but of peace, as in all churches of the saints. In this passage the apostle reproves them for their disorder, and endeavours to correct and regulate their conduct for the future. I. He blames them for the confusion they introduced into the assembly, by ostentation of their gifts ( v. 26 ): When you come together every one hath a psalm, hath a doctrine, hath a tongue, &c.; that is, "You are apt to confound the several parts of worship; and, while one has a psalm to utter by inspiration, another has a doctrine, or revelation;" or else, "You are apt to be confused in the same branch of worship, many of you having psalms or doctrines to propose at the same time, without staying for one another. Is not this perfect uproar? Can this be edifying? And yet all religious exercises in public assemblies should have this view, Let all things be done to edifying. " II. He corrects their faults, and lays down some regulations for their future conduct. 1. As to speaking in an unknown tongue, he orders that no more than two or three should do it at one meeting, and this not altogether, but successively, one after another. And even this was not to be done unless there were some one to interpret ( v. 27, 28 ), some other interpreter besides himself, who spoke; for to speak in an unknown tongue what he himself was afterwards to interpret could only be for ostentation. But, if another were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church edified, and the faith of the hearers confirmed at the same time. But, if there were none to interpret, he was to be silent in the church, and only exercise his gift between God and himself ( v. 28 ), that is (as I think) in private, at home; for all who are present at public worship should join in it, and not be at their private devotions in public assemblies. Solitary devotions are out of time and place when the church has met for social worship. 2. As to prophesying he orders, (1.) That two or three only should speak at one meeting ( v. 20 ), and this successively, not all at once; and that the other should examine and judge what he delivered, that is, discern and determine concerning it, whether it were of divine inspiration or not. There might be false prophets, mere pretenders to divine inspiration; and the true prophets were to judge of these, and discern and discover who was divinely inspired, and by such inspiration interpreted scripture, and taught the church, and who was not—what was of divine inspiration and what was not. This seems to be the meaning of this rule. For where a prophet was known to be such, and under the divine afflatus, he could not be judged; for this were to subject even the Holy Spirit to the judgment of men. He who was indeed inspired, and known to be so, was above all human judgment. (2.) He orders that, if any assistant prophet had a revelation, while another was prophesying, the other should hold his peace, be silent ( v. 30 ), before the inspired assistant uttered his revelation. Indeed, it is by many understood that the former speaker should immediately hold his peace. But this seems unnatural, and not so well to agree with the context. For why must one that was speaking by inspiration be immediately silent upon another man's being inspired, and suppress what was dictated to him by the same Spirit? Indeed, he who had the new revelation might claim liberty of speech in his turn, upon producing his vouchers; but why must liberty of speech be taken from him who was speaking before, and his mouth stopped, when he was delivering the dictates of the same Spirit, and could produce the same vouchers? Would the Spirit of God move one to speak, and, before he had delivered what he had to say, move another to interrupt him, and put him to silence? This seems to me an unnatural thought. Nor is it more agreeable to the context, and the reason annexed ( v. 31 ): That all might prophesy, one by one, or one after another, which could not be where any one was interrupted and silenced before he had done prophesying; but might easily be if he who was afterwards inspired forbore to deliver his new revelation till the former prophet had finished what he had to say. And, to confirm this sense, the apostle quickly adds, The spirits of the prophets are subject to the prophets ( v. 33 ); that is, the spiritual gifts they have leave them still possessed of their reason, and capable of using their own judgment in the exercise of them. Divine inspirations are not, like the diabolical possessions of heathen priests, violent and ungovernable, and prompting them to act as if they were beside themselves; but are sober and calm, and capable of regular conduct. The man inspired by the Spirit of God may still act the man, and observe the rules of natural order and decency in delivering his revelations. His spiritual gift is thus far subject to his pleasure, and to be managed by his discretion. III. The apostle gives the reasons of these regulations. As, 1. That they would be for the church's benefit, their instruction and consolation. It is that all may learn, and all may be comforted or exhorted, that the prophets were to speak in the orderly manner the apostle advises. Note, The instruction, edification, and comfort of the church, is that for which God instituted the ministry. And surely ministers should, as much as possible, fit their ministrations to these purposes. 2. He tells them, God is not the God of confusion, but of peace and good order, v. 33 . Therefore divine inspiration should by no means throw Christian assemblies into confusion, and break through all rules of common decency, which yet would be unavoidable if several inspired men should all at once utter what was suggested to them by the Spirit of God, and not wait to take their turns. Note, The honour of God requires that things should be managed in Christian assemblies so as not to transgress the rules of natural decency. If they are managed in a tumultuous and confused manner, what a notion must this give of the God who is worshipped, to considerate observers! Does it look as if he were the God of peace and order, and an enemy to confusion? Things should be managed so in divine worship that no unlovely nor dishonourable notion of God should be formed in the minds of observers. 3. He adds that things were thus orderly managed in all the other churches: As in all the churches of the saints ( v. 33 ); they kept to these rules in the exercise of their spiritual gifts, which was a manifest proof that the church of Corinth might observe the same regulations. And it would be perfectly scandalous for them, who exceeded most churches in spiritual gifts, to be more disorderly than any in the exercise of them. Note, Though other churches are not to be our rule, yet the regard they pay to the rules of natural decency and order should restrain us from breaking these rules. Thus far they may be proposed as examples, and it is a shame not to follow them. On Spiritual Gifts. ( a. d. 57.) 34 Let your women keep

By two or three at most - Let not above two or three speak at one meeting. And that by course - That is, one after another. And let one interpret - Either himself, 1Cor 14:13 ; or, if he have not the gift, some other, into the vulgar tongue. It seems, the gift of tongues was an instantaneous knowledge of a tongue till then unknown, which he that received it could afterwards speak when he thought fit, without any new miracle.

ddridge, Bloomfield, and Locke understand it. It is probable that many were endowed with the gift of tongues; and it is certain that they were disposed to exercise the gift even when it could be of no real advantage, and when it was done only for ostentation. Paul had shown to them ( 1Cor 14:22 ) that the main design of the gift of tongues was to convince unbelievers; he here shows them that if that gift was exercised in the church, it should be in such a way as to promote edification. They should not speak at the same time; nor should they regard it as necessary that all should speak at the same meeting. It should not be so as to produce disorder and confusion; nor should it be so as to detain the people beyond a reasonable time. The speakers, therefore, in any one assembly, should not exceed two or three. And that by course. Separately; one after another. They should not all speak at the same time. And let one interpret. One who has the gift of interpreting foreign languages, ( 1Cor 12:10,) so that they may be understood, and the church be edified. (+) "tongue" "language" (++) "by course" "In succession"Verse 28. But if there be no interpreter. If there be no one present who has the gift of interpretation. And let him speak to

himself, and to God. 1Cor 14:2,4. Let him commune with himself, and with God; let him meditate on the truths which are revealed to him, and let him in secret express his desires to God.Verse 29. Let the prophets. 1Cor 14:1. Speak two or three. On th

Let him speak - That tongue, if he find it profitable to himself in his private devotions.

e same days, or at the same meeting. 1Cor 14:27. And let the other judge. The word " other " (οιαλλοι, the others) Bloomfield supposes refers to the other prophets; and that the meaning is, that they should decide whether what was said was dictated by the Holy Spirit or not. But the more probable sense, I think, is that which refers it to the rest of the congregation, and which supposes that they were to compare one doctrine with another, and deliberate on what was spoken, and determine whether it had evidence of being in accordance with the truth. It may be that the apostle here refers to those who had the gift of discerning spirits, and that he meant to say that they were to determine by what spirit the prophets who spoke were actuated. It was possible that those who claimed to be prophets might err; and it was the duty of all to examine whether that which was uttered was in accordance with truth. And if this was a duty then, it is a duty now; if it was proper even when the teachers claimed to be under Divine inspiration, it is much more the duty of the people now. No minister of religion has a right to demand that all that he speaks shall be regarded as truth, unless he can give good reasons for it; no man is to be debarred from the right of canvassing freely, and comparing with the Bible, and with sound reason, all that the minister of the gospel advances. No minister who has just views of his office, and a proper acquaintance with the truth, and confidence in it, would desire to prohibit the people from the most full and free examination of all that he utters. It may be added, that the Scripture everywhere encourages the most full and free examination of all doctrines that are advanced; and that true religion advances just in proportion as this spirit of candid, and earnest, and prayerful examination prevails among a people. Acts 17:11. Comp. 1Thes 5:21. (d) "Let the prophets" 1Cor 14:39, 1Thes 5:19,20 Verse 30. If any thing be revealed to another. If, while one is speaking, an important truth is revealed to another, or is suggested to his mind by t

Let two or three of the prophets - Not more, at one meeting. Speak - One after another, expounding the scripture.

he Holy Spirit, which he feels it to be important to communicate. Let the first hold his peace. That is, let him that was speaking conclude his discourse, and let there not be the confusion arising from two persons speaking at the same time. Doddridge understands this as meaning, that he to whom the revelation wag made should sit still, until the other was done speaking, and not rise and rudely interrupt him. But this is to do violence to the language. So Macknight understands it, that the one who was speaking was first to finish his discourse, and be silent, before the other began to speak. But this is evidently a forced construction. Locke understands it as meaning, that if, while one was speaking, the meaning of what he said was revealed to another, the first was to cease speaking until the other had interpreted or explained it. But the obvious meaning of the passage is, that the man who was speaking was to close his discourse and be silent. It does not follow, however, that he was to be rudely interrupted. He might close his discourse deliberately, or perhaps by an intimation from the person to whom the revelation was made. At any rate, two were not to speak at the same time, but the one who was speaking was to conclude before the other addressed the assembly. (e) "the first" Job 32:11 (&) "hold his peace" "Be silent"Verse 31. For ye may all prophesy, etc. There is time enough for all; there is no need of speaking in confusion and in disorder. Every person may hav

e an opportunity of expressing his sentiments at the proper time. That all may learn. In such a manner that there may be edification. This might be done if they would speak one at a time in their proper order.Verse 32. And the spirits of the prophets. 1Cor 14:1 for the meaning of the word prophets.

All - Who have that gift. That all may learn - Both by speaking and by hearing.

The evident meaning of this is, that they were able to control their inclination to speak; they were not under a necessity of speaking, even though they might be inspired. There was no need of disorder. This verse gives confirmation to the supposition, that the extraordinary endowments of the Holy Spirit were subjected to substantially the same laws as a man's natural endowments. They were conferred by the Holy Ghost; but they were conferred on free agents, and did not interfere with their free agency. And as a man, though of the most splendid talents and commanding eloquence, has control over his own mind, and is not compelled to speak, so it was with those who are here called prophets. The immediate reference of the passage is to those who are called prophets in the New Testament; and the interpretation should be confined to them. It is not improbable, however, that the same thing was true of the prophets of the Old Testament; and that it is really true as a general declaration of all the prophets whom God has inspired, that they had control over their own minds, and could speak or be silent at pleasure. In this the spirit of true inspiration differed essentially from the views of the heathen, who regarded themselves as driven on by a wild, controlling influence, that compelled them to speak even when they were unconscious of what they said. Universally, in the heathen world, the priests and priestesses supposed or reigned that they were under an influence which was incontrollable; which took away their powers of self-command, and which made them the mere organs or unconscious instruments of communicating the will of the gods. The Scripture account of inspiration is, however, a very different thing. In whatever way the mind was influenced, or whatever was the mode in which the truth was conveyed, yet it was not such as to destroy the conscious powers of free agency, nor such as to destroy the individuality of the inspired person, or to annihilate what was peculiar in his mode of thinking, his style, or his customary manner of expression. (a) "spirits of" 1Jn 4:1 Verse 33. God is not the author of confusion. Marg., Tumult, or unquietness. His religion cannot tend to produce disorder. He is the Go

For the spirits of the prophets are subject to the prophets - But what enthusiast considers this? The impulses of the Holy Spirit, even in men really inspired, so suit themselves to their rational faculties, as not to divest them of the government of themselves, like the heathen priests under their diabolical possession. Evil spirits threw their prophets into such ungovernable ecstasies, as forced them to speak and act like madmen. But the Spirit of God left his prophets the clear use of their judgment, when, and how long, it was fit for them to speak, and never hurried them into any improprieties either as to the matter, manner, or time of their speaking.

d of peace; and his religion will tend to promote order. It is calm, peaceful, thoughtful. It is not boisterous and disorderly. As in all churches of the saints. As was everywhere apparent in the churches. Paul here appeals to them, and says that this was the fact wherever the true religion was spread, that it tended to produce peace and order. This is as true now as it was then. And we may learn, therefore, (1.) that where there is disorder, there is little religion. Religion does not produce it; and the tendency of tumult and confusion is to drive religion away. (2.) True religion will not lead to tumult, to outcries, or to irregularity. It will not prompt many to speak or pray at once; nor will it justify tumultuous and noisy assemblages. (3.) Christians should regard God as the Author of peace. They should always in the sanctuary demean themselves in a reverent manner, and with such decorum as becomes men when they are in the presence of a holy and pure God, and engaged in his worship. (4.) All those pretended conversions, however sudden and striking they may be, which are attended with disorder, and confusion, and public outcries, are to be suspected. Such excitement may be connected with genuine piety, but it is no part of pure religion. That is calm, serious, orderly, heavenly. No man who is under its influence is disposed to engage in scenes of confusion and disorder. Grateful he may be, and he may and will express his gratitude; prayerful he will be, and he will pray; anxious for others he will be, and he will express that anxiety; but it will be with seriousness, tenderness, love; with a desire for the order of God's house, and not with a desire to break in upon and disturb all the solemnities of public worship. (1) "author of confusion" "tumult or unquietness"Verse 34. Let your women keep silence, etc. This rule is positive: explicit and universal. There is no ambiguity in the expressions; and there can be

silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. Here the apostle, 1. Enjoins silence on their women in public assemblies, and to such a degree that they must not ask questions for their own information in the church, but ask their husbands at home. They are to learn in silence with all subjection; but, says the apostle, I suffer them not to teach, 1 Tim. ii. 11, 12 . There is indeed an intimation ( ch. xi. 5 ) as if the women sometimes did pray and prophecy in their assemblies, which the apostle, in that passage, does not simply condemn, but the manner of performance, that is, praying or prophesying with the head uncovered, which, in that age and country, was throwing off the distinction of sexes, and setting themselves on a level with the men. But here he seems to forbid all public performances of theirs. They are not permitted to speak ( v. 34 ) in the church, neither in praying nor prophesying. The connection seems plainly to include the latter, in the limited sense in which it is taken in this chapter, namely, for preaching, or interpreting scripture by inspiration. And, indeed, for a woman to prophesy in this sense were to teach, which does not so well befit her state of subjection. A teacher of others has in that respect a superiority over them, which is not allowed the woman over the man, nor must she therefore be allowed to teach in a congregation: I suffer them not to teach. But praying, and uttering hymns inspired, were not teaching. And seeing there were women who had spiritual gifts of this sort in that age of the church (see Acts xxii. 9 ), and might be under this impulse in the assembly, must they altogether suppress it? Or why should they have this gift, if it must never be publicly exercised? For these reasons, some think that these general prohibitions are only to be understood in common cases; but that upon extraordinary occasions, when women were under a divine afflatus, and known to be so, they might have liberty of speech. They were not ordinarily to teach, nor so much as to debate and ask questions in the church, but learn in silence there; and, if difficulties occurred, ask their own husbands at home. Note, As it is the woman's duty to learn in subjection, it is the man's duty to keep up his superiority, by being able to instruct her; if it be her duty to ask her husband at home, it is his concern and duty to endeavour at lest to be able to answer her enquiries; if it be a shame for her to speak in the church, where she should be silent, it is a shame for him to be silent when he should speak, and not be able to give an answer, when she asks him at home. 2. We have here the reason of this injunction: It is God's law and commandment that they should be under obedience ( v. 34 ); they are placed in subordination to the man, and it is a shame for them to do any thing that looks like an affectation of changing ranks, which speaking in public seemed to imply, at least in that age, and among that people, as would public teaching much more: so that the apostle concludes it was a shame for women to speak in the church, in the assembly. Shame is the mind's uneasy reflection on having done an indecent thing. And what more indecent than for a woman to quit her rank, renounce the subordination of her sex, or do what in common account had such aspect and appearance? Note, Our spirit and conduct should be suitable to our rank. The natural distinctions God has made, we should observe. Those he has placed in subjection to others should not set themselves on a level, nor affect or assume superiority. The woman was made subject to the man, and she should keep her station and be content with it. For this reason women must be silent in the churches, not set up for teachers; for this is setting up for superiority over the man. On Spiritual Gifts. ( a. d. 57.) 36 What? came the word

no difference of opinion, one would suppose, in regard to their meaning. The sense evidently is, that in all those things which he had specified, the women were to keep silence; they were to take no part. He had discoursed of speaking foreign languages, and of prophecy; and the evident sense is, that in regard to all these they were to keep silence, or were not to engage in them. These pertained solely to the male portion of the congregation. These things constituted the business of the public teaching; and in this the female part of the congregation were to be silent. "They were not to teach the people, nor were they to interrupt those who were speaking."--Rosenmuller. It is probable that, on pretence of being inspired, the women had assumed the office of public teachers. In 1Cor 11 Paul had argued against their doing this in a certain manner--without their veils, ( 1Cor 11:5;) and he had shown that, on that account, and in that manner, it was improper for them to assume the office of public teachers, and to conduct the devotions of the church. The force of the argument in 1Cor 11 is, that what he there states would be a sufficient reason against the practice, even if there were no other. It was contrary to all decency and propriety that they should appear in that manner in public. He here argues against the practice ON EVERY GROUND; forbids it altogether; and shows that on every consideration it was to be regarded as improper for them even so much as to ask a question in time of public service. There is, therefore, no inconsistency between the argument in 1Cor 11 and the statement here; and the force of the whole is, that on every consideration it was improper, and to be expressly prohibited, for women to conduct the devotions of the church. It does not refer to those only who claimed to be inspired, but to all; it does not refer merely to acts of public preaching, but to all acts of speaking, or even asking questions, when the church is assembled for public worship. No rule in the New Testament is more positive than this; and however plausible may be the reasons which may be urged for disregarding it, and for suffering women to take part in conducting public worship, yet the authority of the apostle Paul is positive, and his meaning cannot be mistaken. Comp. 1Timm 2:11,12. To be under obedience. To be subject to their husbands; to acknowledge the superior authority of the man. 1Cor 11:3. As also saith the law. Gen 3:16, "And thy desire shall be to thy husband, and he shall rule over thee." (c) "Let your women" 1Timm 2:11,12 (d) "under obedience" Eph 5:22, Tit 2:5, 1Pet 3:1 (e) "saith the law" Gen 3:16, Nu 30:3-12, Est 1:20 Verse 35. And if they will learn any thing. If anything has been spoken which they do not understand; or if on any particular subject they desire mor

Let your women be silent in the churches - Unless they are under an extraordinary impulse of the Spirit. For, in other cases, it is not permitted them to speak - By way of teaching in public assemblies. But to be in subjection - To the man whose proper office it is to lead and to instruct the congregation. Gen 3:16 .

And even if they desire to learn anything - Still they are not to speak in public, but to ask their own husbands at home - That is the place, and those the persons to inquire of.

e full information, let them inquire of their husbands in their own dwelling. They may there converse freely; and their inquiries will not be attended with the irregularity and disorder which would occur, should they interrupt the order and solemnity of public worship. For it is a shame. It is disreputable and shameful; it is a breach of propriety. Their station in life demands modesty, humility, and they should be free from the ostentation of appearing so much in public as to take part in the public services of teaching and praying. It does not become their rank in life; it is not fulfilling the object which God evidently intended them to fill. He has appointed men to rule; to hold offices; to instruct and govern the church; and it is improper that women should assume that office upon themselves. This evidently and obviously refers to the church assembled for public worship, in the ordinary and regular acts of devotion. There the assembly is made up of males and females, of old and young, and there it is improper for them to take part in conducting the exercises. But this cannot be interpreted as meaning that it is improper for females to speak or to pray in meetings of their own sex, assembled for prayer or for benevolence; nor that it is improper for a female to speak or to pray in a Sabbath-school. Neither of these come under the apostle s idea of a church. And in such meetings, no rule of propriety or of the Scriptures is violated in their speaking for the edification of each other, or in leading in social prayer. It may be added here, that on this subject the Jews were very strenuous, and their laws were very strict. The Rabbins taught that a woman should know nothing but the use of the distaff; and they were specially prohibited from asking questions in the synagogue, or even from reading.--See Lightfoot. The same rule is still observed by the Jews in the synagogues. (*) "shame" "unbecoming"Verse 36. What? came the word of God out from you? The meaning of this is, "Is the church at Corinth the mother church? Was it first establish

Are ye of Corinth either the first or the only Christians? If not, conform herein to the custom of all the churches.

ed; or has it been alone in sending forth the word of God? You have adopted customs which are unusual. You have permitted women to speak in a manner unknown to other churches. See 1Cor 11:16. You have admitted irregularity and confusion unknown in all the others. You have allowed many to speak at the same time, and have tolerated confusion and disorder. Have you any right thus to differ from others? Have you any authority, as it were, to dictate to them, to teach them, contrary to their uniform custom, to allow these disorders? Should you not rather be conformed to them, and observe the rules of the churches which are older than yours?" The argument here is, that the church at Corinth was not the first that was established; that it was one of the last that had been founded; and that it could, therefore, claim no right to differ from others, or to prescribe to them. The same argument is employed in 1Cor 11:16. 1Cor 11:16. Or came it unto you only? As you are not the first of those who believed, neither are you the only ones. God has sent the same gospel to others, and it is travelling over the world. Others, therefore, have the same right as you to originate customs and peculiar habits; and as this would be attended with confusion and disorder, you should all follow the same rule, and the customs which do not prevail in other churches should not be allowed in yours. (a) "came it" 1Cor 4:7 Verse 37. If any man think himself to be a prophet. 1Cor 14:1. If any man claim to be divin

of God out from you? or came it unto you only? 37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. 38 But if any man be ignorant, let him be ignorant. 39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. 40 Let all things be done decently and in order. In these verses the apostle closes his argument, 1. With a just rebuke of the Corinthians for their extravagant pride and self-conceit: they so managed with their spiritual gifts as no church did like them; they behaved in a manner by themselves, and would not easily endure control nor regulation. Now, says the apostle, to beat down this arrogant humour, " Came the gospel out from you? Or came it to you only? v. 36 . Did Christianity come our of Corinth? was its original among you? Or, if not, is it now limited and confined to you? are you the only church favoured with divine revelations, that you will depart from the decent usages of all other churches, and, to make ostentation of your spiritual gifts, bring confusion into Christian assemblies? How intolerably assuming is this behaviour! Pray bethink yourselves." When it was needful or proper the apostle could rebuke with all authority; and surely his rebukes, if ever, were proper here. Note, Those must be reproved and humbled whose spiritual pride and self-conceit throw Christian churches and assemblies into confusion, though such men will hardly bear even the rebukes of an apostle. 2. He lets them know that what he said to them was the command of God; nor durst any true prophet, any one really inspired, deny it ( v. 37 ): " If any man think himself a prophet, or spiritual, let him acknowledge, &c., nay, let him be tried by this very rule. If he will not own what I deliver on this head to be the will of Christ, he himself never had the Spirit of Christ. The Spirit of Christ can never contradict itself; if it speak in me, and in them, it must speak the same things in both. If their revelations contradict mine, they do not come from the same Spirit; either I or they must be false prophets. By this therefore you may know them. If they say that my directions in this matter are no divine commandments, you may depend upon it they are not divinely inspired. But if any continue after all, through prejudice or obstinacy, uncertain or ignorant whether they or I speak by the Spirit of God, they must be left under the power of this ignorance. If their pretences to inspiration can stand in competition with the apostolical character and powers which I have, I have lost all my authority and influence; and the persons who allow of this competition against me are out of the reach of conviction, and must be left to themselves." Note, It is just with God to leave those to the blindness of their own minds who wilfully shut out the light. Those who would be ignorant in so plain a case were justly left under the power of their mistake. 3. He sums up all in two general advices:—(1.) That though they should not despise the gift of tongues, nor altogether disuse it, under the regulations mentioned, yet they should prefer prophesying. This is indeed the scope of the whole argument. It was to be preferred to the other, because it was the more useful gift. (2.) He charges them to let all things be done decently and in order ( v. 40 ), that is, that they should avoid every thing that was manifestly indecent and disorderly. Not that they should hence take occasion to bring into the Christian church and worship any thing that a vain mind might think ornamental to it, or that would help to set it off. Such indecencies and disorders as he had remarked upon were especially to be shunned. They must do nothing that was manifestly childish ( v. 20 ), or that would give occasion to say they were mad ( v. 23 ), nor must they act so as to breed confusion, v. 33 . This would be utterly indecent; it would make a tumult and mob of a Christian assembly. But they were to do things in order; they were to speak one after another, and not all at once; take their turns, and not interrupt one another. To do otherwise was to destroy the end of a Christians ministry, and all assemblies for Christian worship. Note, Manifest indecencies and disorders are to be carefully kept out of all Christian churches, and every part of divine worship. They should have nothing in them that is childish, absurd, ridiculous, wild, or tumultuous; but all parts of divine worship should be carried on in a manly, grave, rational, composed, and orderly manner. God is not to be dishonoured, nor his worship disgraced, by our unbecoming and disorderly performance of it and attendance at it. In this c

ely endowed. Macknight renders it, "be really a prophet." But the more correct meaning here is, doubtless, "If any man profess to be a prophet; or is reputed to be a prophet." --Bloomfield. The proper meaning of the word δοκεω is, to seem to one's self; to be of opinion, to suppose, believe, etc.; and the reference here is to one who should regard himself, or who should believe and profess to be thus endowed. Or spiritual. Regarding himself as under the extraordinary influence of the Spirit. Let him acknowledge, etc. He will show that he is truly under the influence of the Holy Spirit, by acknowledging my authority, and by yielding obedience to the commands which I utter in the name and by the authority of the Lord. All would probably be disposed to acknowledge the right of Paul to speak to them; all would regard him as an apostle; and all would show that God had influenced their hearts, if they listened to his commands, and obeyed his injunctions. I do not speak by my own authority, or in my own name, says Paul. I speak in the name of the Lord; and to obey the commands of the Lord is a proof of being influenced by his Spirit. True religion everywhere, and the most ardent and enthusiastic zeal that is prompted by true religion, will show their genuineness and purity by a sacred and constant regard for the commands of the Lord. And that zeal which disregards those commands, and which tramples down the authority of the Scriptures, and the peace and order of the church, gives demonstration that it is not genuine. It is false zeal, and, however ardent, will not ultimately do good to the cause. (b) "any man" 2Cor 10:7, 1Jn 4:6 Verse 38. But if any man be ignorant, etc. If any one affects to be ignorant of my authority, or whether I have a right to command. If he affects to do

Or spiritual - Endowed with any extraordinary gift of the Spirit. Let him - Prove it, by acknowledging that I now write by the Spirit.

Let him be ignorant - Be it at his own peril.

ubt whether I am inspired, and whether what I utter is in accordance with the will of God. Let him be ignorant. At his own peril, let him remain so, and abide the consequences. I shall not take any further trouble to debate with him. I have stated my authority. I have delivered the commands of God. And now, if he disregards them, and still doubts whether all this is said by Divine authority, let him abide the consequences of rejecting the law of God. I have given full proof of my Divine commission. I have nothing more to say on that head. And now, if he chooses to remain in ignorance or incredulity, the fault is his own, and he must answer for it to God.Verse 39. Covet to prophesy. 1Cor 14:1. This is the summing up of all that he had said. It was d

esirable that a man should wish to be able to speak, under the teaching of the Holy Spirit, in such a manner as to edify the church. And forbid not, etc. Do not suppose that the power of speaking foreign languages is useless, or is to be despised, or that it is to be prohibited. In its own place it is a valuable endowment; and on proper occasions the talent should be exercised. See in 1Cor 14:22. (*) "tongues" "in different languages"Verse 40. Let all things be done decently and in order. Let all things be done in an appropriate and becoming manner; decorously, as becomes the wo

Therefore - To sum up the whole.

rship of God. Let all be done in order, regularly, without confusion, discord, tumult. The word used here (καταταξιν) is, properly, a military term, and denotes the order and regularity with which an army is drawn up. This is a general rule, which was to guide them. It was simple, and easily applied. There might be a thousand questions started about the modes and forms of worship, and the customs in the churches, and much difficulty might occur in many of these questions; but here was a simple and plain rule, which might be easily applied. Their good sense would tell them what became the worship of God; and their pious feelings would restrain them from excesses and disorders. This rule is still applicable, and is safe in guiding us in many things in regard to the worship of God. There are many things which cannot be subjected to rule, or exactly prescribed; there are many things which may and must be left to pious feeling, to good sense, and to the views of Christians themselves, about what will promote their edification and the conversion of sinners. The rule in such questions is plain. Let all be done decorously, as becomes the worship of the great and holy God; let all be without confusion, noise, and disorder. In view of this chapter, we may remark: (1.) That public worship should be in a language understood by the people; the language which they commonly employ. Nothing can be clearer than the sentiments of Paul on this. The whole strain of the chapter is to demonstrate this, in opposition to making use of a foreign and unintelligible language in any part of public worship. Paul specifies in the course of the discussion every part of public worship; public preaching, ( 1Cor 14:2,3,5,13,19;) prayer, ( 1Cor 14:14,15;) singing, ( 1Cor 14:15;) and insists that all should be in a language that should be understood by the people. It would almost seem that he had anticipated the sentiments and practice of the Roman Catholic denomination. It is remarkable that a practice should have grown up, and have been defended, in a church professedly Christian, so directly in opposition to the explicit meaning of the New Testament. Perhaps there is not, even in the Roman Catholic denomination, a more striking instance of a custom or doctrine in direct contradiction to the Bible. If anything is plain and obvious, it is that worship, in order to be edifying, should be in a language that is understood by the people. Nor can that service be acceptable to God which is not understood by those who offer it; which conveys no idea to their minds, and which cannot, therefore, be the homage of the heart. Assuredly, God does not require the offering of unmeaning words. Yet this has been a grand device of the great enemy of man. It has contributed to keep the people in ignorance and superstition; it has prevented the mass of the people from seeing how utterly unlike the New Testament are the sentiments of the papists; and it has, in connexion with the kindred doctrine that the Scripture should be withheld from the people, contributed to perpetuate that dark system, and to bind the human mind in chains. Well do the Roman Catholics know, that if the Bible were given to the people, and public worship conducted in a language which they could understand, the system would soon fall. It could not live in the midst of light. It is a system which lives and thrives only in darkness. (2.) Preaching should be simple and intelligible. There is a great deal of preaching which might as well be in a foreign tongue as in the language which is actually employed. It is dry, abstruse, metaphysical, remote from the common manner of expression, and the common habits of thought among men. It may be suited to schools of philosophy, but it cannot be suited to the pulpit. The preaching of the Lord Jesus was simple, and intelligible even to a child. And nothing can be a greater error, than for the ministers of the gospel to adopt a dry and metaphysical manner of preaching. The most successful preachers have been those who have been most remarkable for their simplicity and clearness. Nor are simplicity and intelligibleness of manner inconsistent with bright thought and profound sentiments. A diamond is the most pure of all minerals; a river may be deep, and yet its water so pure that the bottom may be seen at a great depth; and glass in the window is most valuable the clearer and purer it is, when it is itself least seen, and when it gives no obstruction to the light. If the purpose is that the glass may be itself an ornament, it may be well to stain it; if to give light, it should be pure. A very shallow stream may be very muddy; and because the bottom cannot be seen, it is no evidence that it is deep. So it is with style. If the purpose is to convey thought, to enlighten and save the soul, the style should be plain, simple, pure. If it be to bewilder and confound, or to be admired as unintelligible, or perhaps as profound, then an abstruse and metaphysical, or a flowery manner, may be adopted in the pulpit. (3.) We should learn to value useful talent more than that which is splendid and showy, 1Cor 14:3. The whole scope of this chapter goes to demonstrate that we should more highly prize and desire that talent which may be useful to the church, or which may be useful in convincing unbelievers, ( 1Cor 14:24,25,) than that which merely dazzles, or excites admiration. Ministers of the gospel who preach as they should do, engage in their work to win souls to Christ, not to induce them to admire eloquence; they come to teach men to adore the great and dreadful God, not to be loud in their praises of a mortal man. (4.) Ministers of the gospel should not aim to be admired. They should seek to be useful. Their aim should not be to excite admiration of their acute and profound talent for reasoning; of their clear and striking power of observation; of their graceful manner; of their glowing and fervid eloquence; of the beauty of their words, or the eloquence of their well-turned periods. They should seek to build up the people of God in holy faith, and so to present truth as that it shall make a deep impression on mankind. No work is so important, and so serious in its nature and results, as the ministry of the gospel; and in no work on earth should there be more seriousness, simplicity: exactness, and correctness of statement, and invincible and unvarying adherence to simple and unvarnished truth. Of all places, the pulpit is the last in which to seek to excite admiration, or where to display profound learning, or the powers of an abstract and subtle argumentation, for the sake of securing a reputation. Cowper has drawn the character of what a minister of the gospel should be, in the well-known and most beautiful passage in the "Task:" Would I describe a preacher, such as Paul, Were he on earth, would hear, approve, and own, Paul should himself direct me. I would trace His master strokes, and draw from his design. I would express him simple, grave, sincere; In doctrine uncorrupt; in language plain; And plain in manner; decent, solemn, chaste, And natural in gesture; much impress'd Himself, as conscious of his awful charge, And anxious mainly that the flock he feeds May feel it too; affectionate in look. And tender in address, as well becomes A messenger of grace to guilty men. He stablishes the strong, restores the weak, Reclaims the wanderer, binds the broken heart; And, arm'd himself, in panoply complete Of heavenly temper, furnishes with arms, Bright as his own, and trains, by every rule Of holy discipline, to glorious war, The sacramental host of God's elect.

Decently - By every individual. In order - By the whole church.