1 Corinthians 14 commentary

Prophesying, that is, explaining Scripture, is compared with speaking with tongues. This drew attention, more than the plain interpretation of Scripture; it gratified pride more, but promoted the purposes of Christian charity less; it would not equally do good to the souls of men. What cannot be understood, never can edify. No advantage can be reaped from the most excellent discourses, if delivered in language such as the hearers cannot speak or understand. Every ability or possession is valuable in proportion to its usefulness. Even fervent, spiritual affection must be governed by the exercise of the understanding, else men will disgrace the truths they profess to promote.

Even an apostle could not edify, unless he spoke so as to be understood by his hearers. To speak words that have no meaning to those who hear them, is but speaking into the air. That cannot answer the end of speaking, which has no meaning; in this case, speaker and hearers are barbarians to each other. All religious services should be so performed in Christian assemblies, that all may join in, and profit by them. Language plain and easy to be understood, is the most proper for public worship, and other religious exercises. Every true follower of Christ will rather desire to do good to others, than to get a name for learning or fine speaking.

There can be no assent to prayers that are not understood. A truly Christian minister will seek much more to do spiritual good to men's souls, than to get the greatest applause to himself. This is proving himself the servant of Christ. Children are apt to be struck with novelty; but do not act like them. Christians should be like children, void of guile and malice; yet they should not be unskilful as to the word of righteousness, but only as to the arts of mischief. It is a proof that a people are forsaken of God, when he gives them up to the rule of those who teach them to worship in another language. They can never be benefitted by such teaching. Yet thus the preachers did who delivered their instructions in an unknown tongue. Would it not make Christianity ridiculous to a heathen, to hear the ministers pray or preach in a language which neither he nor the assembly understood? But if those who minister, plainly interpret Scripture, or preach the great truths and rules of the gospel, a heathen or unlearned person might become a convert to Christianity. His conscience might be touched, the secrets of his heart might be revealed to him, and so he might be brought to confess his guilt, and to own that God was present in the assembly. Scripture truth, plainly and duly taught, has a wonderful power to awaken the conscience and touch the heart.

Religious exercises in public assemblies should have this view; Let all be done to edifying. As to the speaking in an unknown tongue, if another were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church be edified, and the faith of the hearers confirmed at the same time. As to prophesying, two or three only should speak at one meeting, and this one after the other, not all at once. The man who is inspired by the Spirit of God will observe order and decency in delivering his revelations. God never teaches men to neglect their duties, or to act in any way unbecoming their age or station.

When the apostle exhorts Christian women to seek information on religious subjects from their husbands at home, it shows that believing families ought to assemble for promoting spiritual knowledge. The Spirit of Christ can never contradict itself; and if their revelations are against those of the apostle, they do not come from the same Spirit. The way to keep peace, truth, and order in the church, is to seek that which is good for it, to bear with that which is not hurtful to its welfare, and to keep up good behaviour, order, and decency.

As he had previously exhorted them to follow after the more excellent gifts, (1 Corinthians 12:31,) so he exhorts them now to follow after love, “The word διώκετε,” says Doddridge, “properly signifies — to pursue with an eagerness like that with which hunters follow their game And it may be intended to intimate, how hard it is to obtain and preserve such a truly benevolent spirit in the main series of life; considering, on the one hand, how many provocations we are like to meet with, and on the other, the force of self-love, which will in so many instances be ready to break in upon it.” — Ed for that was the distinguished excellence, “C’estoit ceste voye et vertu excellente;” — “This was that distinguished way and excellence.” which he had promised that he would show them. They will, therefore, regulate themselves with propriety in the use of gifts, if love prevails among them. For he tacitly reproves the want of love, as appearing in this — that they had hitherto abused their gifts, and, inferring from what goes before, that where they do not assign to love the chief place, they do not take the right road to the attainment of true excellence, he shows them how foolish their ambition is, which frustrates their hopes and desires.

1. Covet spiritual gifts. Lest the Corinthians should object that they wronged God, if they despised his gifts, the Apostle anticipates this objection by declaring, that it was not his design to draw them away even from those gifts that they had abused — nay rather he commends the pursuit of them, and wishes them to have a place in the Church. And assuredly, as they had been conferred for the advantage of the Church, man’s abuse of them ought not to give occasion for their being thrown away as useless or injurious, but in the meantime he commends prophecy above all other gifts, as it was the most useful of them all. He observes, therefore, an admirable medium, by disapproving of nothing that was useful, while at the same time he exhorts them not to prefer, by an absurd zeal, things of less consequence to what was of primary importance. Now he assigns the first place to prophecy. Covet, therefore, spiritual gifts — that is, “Neglect no gift, for I exhort you to seek after them all, provided only prophecy holds the first place.”

2. For he that speaketh in another It is remarked by Granville Penn, that “the context shows that the Apostle means, a language foreign to that of the auditors, and, therefore, not known to them” — as “we learn from verse 21 that we are to supply ἑτερᾳ — ‘other,’ not αγνωστὟ — ‘unknown.’ We have,” he adds, “had lamentable proof of the abuse to which the latter injudicious rendering can be perverted in the hands of ignorant or insidious enthusiasm, by assuming the term to mean, ‘a tongue unknown to all mankind;’ and from thence, by an impious inference, supernatural and divine; instead of relatively, ‘unknown to another people.’ And yet, after all, ‘unknown’ is not the Apostle’s word, but only an Italic supplement suggested by the English revisers of the seventeenth century.” — Ed tongue, speaketh, etc. He now shows from the effect, why it was that he preferred prophecy to other gifts, and he compares it with the gift of tongues, in which it is probable the Corinthians exercised themselves the more, because it had more of show connected with it, for when persons hear a man speaking in a foreign tongue, their admiration is commonly excited. He accordingly shows, from principles already assumed, how perverse a thing this is, inasmuch as it does not at all contribute to the edifying of the Church. He says in the outset — He that speaketh in another tongue, speaketh not unto men, but unto God: that is, according to the proverb, “He sings to himself and to the Muses.” “Comme on dit en prouerbe — I1 presche a soy-mesme et aux murailles;” — “As they say proverbially — He preaches to himself and the bare walls.” The proverb, “Sibi canit et Musis” — (“He sings to himself and the Muses,”) is believed to have originated in a saying of Antigenides, a celebrated musician of Thebes, who, when his scholar Ismenias sung with good taste, but not so as to gain the applause of the people, exclaimed — “Mihi cane et Musis;” — (“Sing to me and the Muses”) — meaning that it was enough, if he pleased good judges. — Ed. In the use of the word tongue, there is not a pleonasm, A pleonasm is a figure of speech — involving a redundancy of expression. — Ed. as in those expressions — “She spake thus with her mouth,” and “I caught the sound with these ears.” The term denotes a foreign language. The reason why he does not speak to men is — because no one heareth, that is, as an articulate voice. For all hear a sound, but they do not understand what is said.

He speaketh in the Spirit — that is, “by a spiritual gift, (for in this way I interpret it along with Chrysostom.) He speaketh mysteries and hidden things, and things, therefore, that are of no profit.” Chrysostom understands mysteries here in a good sense, as meaning — special revelations from God. I understand the term, however, in a bad sense, as meaning — dark sayings, that are obscure and involved, as if he had said, “He speaks what no one understands.”

3. He that prophesieth, speaketh unto men “Prophecy,” says he, “is profitable to all, while a foreign language is a treasure hid in the earth. What great folly, then, it is to spend all one’s time in what is useless, and, on the other hand, to neglect what appears to be most useful!” To speak to edification, is to speak what contains doctrine fitted to edify. For I understand this term to mean doctrine, by which we are trained to piety, to faith, to the worship and fear of God, and the duties of holiness and righteousness. As, however, we have for the most part need of goads, while others are pressed down by afflictions, or labor under weakness, he adds to doctrine, exhortation and consolation It appears from this passage, and from what goes before, that prophecy does not mean the gift of foretelling future events: but as I have said this once before, I do not repeat it.

4. He that speaketh in another tongue, edifieth himself. In place of what he had said before — that he speaketh unto God, he now says — he speaketh to himself But whatever is done in the Church, ought to be for the common benefit. Away, then, with that misdirected ambition, which gives occasion for the advantage of the people generally being hindered! Besides, Paul speaks by way of concession: for when ambition makes use of such empty vauntings, “Iettent ainsi de grandes bouffees et se brauent en leur parler;” — “Make use in this way of great puffings, and boast themselves in their talk.” there is inwardly no desire of doing good; but Paul does, in effect, order away from the common society of believers those men of mere show, who look only to themselves.

5. I would that ye all spake with tongues Again he declares that he does not give such a preference to prophecy, as not to leave some place for foreign tongues. This must be carefully observed. For God has conferred nothing upon his Church in vain, and languages were of some benefit. “Les langues aidoyent lors aucunement a l’auancement des Eglises;” — “Languages, at that time, were of some help for the advancement of the Churches.” Hence, although the Corinthians, by a misdirected eagerness for show, had rendered that gift partly useless and worthless, and partly even injurious, yet Paul, nevertheless, commends the use of tongues. So far is he from wishing them abolished or thrown away. At the present day, while a knowledge of languages is more than simply necessary, and while God has at this time, in his wonderful kindness, brought them forward from darkness into light, there are at present great theologians, who declaim against them with furious zeal. As it is certain, that the Holy Spirit has here honored the use of tongues with never-dying praise, we may very readily gather, what is the kind of spirit that actuates those reformers, “Ces gentils reformateurs;” — “Those pretty reformers.” who level as many reproaches as they can against the pursuit of them. At the same time the cases are very different. For Paul takes in languages of any sort — such as served merely for the publication of the gospel among all nations. They, on the other hand, condemn those languages, from which, as fountains, the pure truth of scripture is to be drawn. An exception is added — that we must not be so taken up with the use of languages, as to treat with neglect prophecy, which ought to have the first place.

Unless he interpret. For if interpretation is added, there will then be prophecy. You must not, however, understand Paul to give liberty here to any one to take up the time of the Church to no profit by muttering words in a foreign tongue. For how ridiculous it were, to repeat the same thing in a variety of languages without any necessity! But it often happens, that the use of a foreign tongue is seasonable. In short, let us simply have an eye to this as our end — that edification may redound to the Church.

6. Now, brethren, if I should come. He proposes himself as an example, because in his person the case was exhibited more strikingly “Estoit plus propre pour leur imprimer ce qu’il dit;” — “Was the more calculated to impress upon them what he says.” The Corinthians experienced in themselves abundant fruit from his doctrine. He asks them, then, of what advantage it would be to them, if he were to make use of foreign languages among them. He shows them by this instance, how much better it were to apply their minds to prophesyings. Besides, it was less invidious to reprove this vice in his own person, than in that of another.

He mentions, however, four different kinds of edification — revelation, knowledge, prophesying, and doctrine As there are a variety of opinions among interpreters respecting them, let me be permitted, also, to bring forward my conjecture. As, however, it is but a conjecture, I leave my readers to judge of it. Revelation and prophesying I put in one class, and I am of opinion that the latter is the administration of the former. I am of the same opinion as to knowledge and doctrine What, therefore, any one has obtained by revelation, he dispenses by prophesying. Doctrine is the way of communicating knowledge. Thus a Prophet will be — one who interprets and administers revelation. This is rather in favor of the definition that I have given above, than at variance with it. For we have said that prophesying does not consist of a simple and bare interpretation of Scripture, but includes also knowledge for applying it to present use — which is obtained only by revelation, and the special inspiration of God.

1 Corinthians 14:7-17

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?

7. Quin et inanimia vocem reddentia, sive tibia, sive cithara, nisi distinctionem sonis dederint: quomodo cognoscetur, quod tibia canitur aut cithara?

8. For if the trumpet give an uncertain sound, who shall prepare himself to the battle?

8. Etenim si incertam vocem tuba dederit, quis apparabitur ad bellum?

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.

9. Sic et vos per linguam, nisi significantem sermonem dederitis: quomodo intelligetur quod dicitur? eritis enim in aerem loquentes.

10. There are, it may be, so many kinds of voices in the world, and none of them is without signification.

10. Tam multa, verbi gratia, genera vocum sunt in mundo, et nihil horum mutum.

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.

11. Itaque si nesciero vim voeis, ero ei qui loquitur, barbarus: et qui loquitur, apud me barbarus.

12. Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.

12. Itaque et vos, quandoquidem sectatores estis spirituum, ad aedificationera Ecclesiae quaeerite, ut excellatis.

13. Wherefore let him that speaketh in an unknown tongue pray that he may interpret.

13. Quapropter qui loquitur lingua, oret ut interpretetur.

14. For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

14. Nam si orem lingua, spiritus meus orat, mens autem mea fructu caret.

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, and I will sing with the understanding also.

15. Quid igitur est? orabo spiritu, sed orabo et mente: canam spiritu, sed canam et mente.

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?

16. Alioqui si benedixeris spiritu, is qui implet locum idiotae, quomodo dicturus est Amen ad tuam gratiarum actionem? quandoquidem quid dicas, nescit.

17. For thou verily givest thanks well, but the other is not edified.

17. Nam tu quidem bene gratias agis, sed alius non aedificatur.

7. Nay even things without life. He brings forward similitudes, first from musical instruments, and then afterwards from the nature of things generally, there being no voice that has not some peculiarity, suitable for distinction. “C’est a dire, pour signifier quelque chose;” — “That is to say, for signifying something.” “Even things without life,” says he, “instruct us.” There are, it is true, many random sounds or crashes, without any modulation, “Sans mesure ou distinction;” — “Without measure or distinction.” but Paul speaks here of voices in which there is something of art, as though he had said — “A man cannot give life to a harp or flute, but he makes it give forth a sound that is regulated in such a manner, that it can be distinguished. How absurd then it is, that even men, endowed with intelligence, should utter a confused, indistinguishable sound!”

We must not, however, enter here upon any minute discussion as to musical harmonies, inasmuch as Paul has merely taken what is commonly understood; as, for example, the sound of the trumpet, “It is well known that trumpets were exclusively employed in almost all ancient armies, for the purpose of directing the movements of the soldiers, and of informing them what they were to do — as when to attack, advance, or retreat. This was the custom in even the most early Jewish armies, as the Law directed two silver trumpets to be made for the purpose. (Numbers 10:1, 2, 9.) Of course, a distinction of tones was necessary, to express the various intimations which were in this manner conveyed; and if the trumpeter did not give the proper intonation, the soldiers could not tell how to act, or were in danger, from misconception, of acting wrongly.” Illustrated Commentary. — Ed. of which he speaks shortly afterwards; for it is so much calculated to raise the spirits, that it rouses up — not only men, but even horses. Hence it is related in historical records, that the Lacedemonians, when joining battle, preferred the use of the flute, “Ils vsoyent plustost de fluste, que de trompette;” — “They used the flute, rather than the trumpet.” lest the army should, at the first charge, rush forward upon the enemy with too keen an onset. The use of the flute on such occasions by the Lacedemonians, is supposed by Valerius Maximus to have “been intended to raise the courage of the soldiers, that they might begin the onset with greater violence and fury;” but the reason stated by Calvin accords with the account given of it by Thucydides (with whom the rest of the ancient historians agree) — that it was designed to “render them cool and sedate — trumpets and other instruments being more proper to inspire with heat and rage;” which passions they thought were “fitted rather to beget disorder and confusion, than to produce any noble and memorable actions — valor not being the effect of a sudden and vanishing transport, but proceeding from a settled and habitual firmness and constancy of mind.” Potter’s Gr. Ant. volume 2. — Ed. In fine, we all know by experience what power music has in exciting men’s feelings, so that Plato affirms, and not without good reason, that music has very much effect in influencing, in one way or another, the manners of a state. To speak into the air is to beat the air (1 Corinthians 9:26) to no purpose. “Thy voice will not reach either God or man, but will vanish into air.”

10. None of them dumb “That in this passage,” says Dr. Henderson, “φωνὴ, which properly signifies sound, then voice, must be taken in the sense of language or dialect, is evident: for it would not be true, that there are no sounds or voices in the world (ἄφωνων) without signification, according as these terms are usually understood. The meaning is — every language is intelligible to some nation or other; and it is only to persons who are ignorant of it, that its words are destitute of signification. This the Apostle illustrates in a very forcible manner: ‘Therefore, if I know not the, meaning of the voice, (τὢς φωνὢς, of the language,) I shall be to him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.’ We shall be like two foreigners, who do not understand each other’s tongue. The very use of the term interpret and interpretation, as applied to this subject, also proves that he could only have intelligent language in view: it being a contradiction in terms to speak of interpreting that which has no meaning.” Henderson on Inspiration. — Ed He now speaks in a more general way, for he now takes in the natural voices of animals. He uses the term dumb here, to mean confused — as opposed to an articulate voice; for the barking of dogs differs from the neighing of horses, and the roaring of lions from the braying of asses. Every kind of bird, too, has its own particular way of singing and chirping. The whole order of nature, therefore, as appointed by God, invites us to observe a distinction. “C’est a dire, nous monstre aucunement qu’il faut parler en sorte que nous soyons entendus;” — “That is to say, it shows us, in a manner, that we must speak so as to be understood.”

11. I shall be to him that speaketh a barbarian “The Greeks, after the custom of the Egyptians, mentioned by; Herodotus, (lib. 2,) called all those barbarians who did not speak their language. In process of time, however, the Romans having subdued the Greeks, delivered themselves by the force of arms from that opprobrious appellation; and joined the Greeks in calling all barbarians who did not speak either the Greek or the Latin language. Afterwards, barbarian signified any one who spoke a language which another did not understand. Thus the Scythian philosopher, Anacharsis, said, that among the Athenians the Scythians were barbarians; and among the Scythians the Athenians were barbarians. In like manner Ovid. Trist. 5. 10, ‘Barbarus hic ego sum, quia non intelligor ulli;’ — ‘I am a barbarian here, because I am not understood by any one.’ This is the sense which the Apostle affixes to the word barbarian, in the present passage. McKnight. — Ed. The tongue ought to be an index of the mind — not merely in the sense of the proverb, but in the sense that is explained by Aristotle in the commencement of his book — “On Interpretation.” “La langue doit estre comme vn image, pour expimer et representer ce qui est en l’entendement;” — “The tongue should be like an image, to express and represent what is in the understanding.” How foolish then it is and preposterous in a man, to utter in an assembly a voice of which the hearer understands nothing — in which he perceives no token from which he may learn what the person means! It is not without good reason, therefore, that Paul views it as the height of absurdity, that a man should be a barbarian to the hearers, by chattering in an unknown tongue, and at the same time he elegantly treats with derision the foolish ambition of the Corinthians, who were eager to obtain praise and fame by this means. “This reward,” says he, “you will earn — that you will be a barbarian.” For the term barbarian, whether it be an artificial one, (as Strabo thinks, He considers the term βάρβαρος, (barbarian,) to be a term constructed in imitation of the sense — to convey the idea of one that speaks with difficulty and harshness. See Strabo, Book 14. Bloomfield considers the term barbarian to be derived — “not” as some think, “from the Arabic berber, to murmur, but from the Punic berber, a shepherd — having been originally appropriated to the indigenous and pastoral inhabitants of Africa; who, to their more civilized fellow-men on the other side of the Mediterranean, appeared rustics and barbarians. Hence the term βάρβαρος came at length to mean a rustic or clown.” — Ed ) or derived from some other origin, is taken in a bad sense. Hence the Greeks, who looked upon themselves as the only persons who were good speakers, and had a polished language, gave to all others the name of barbarians, from their rude and rustic dialect. No language, however, is so cultivated as not to be reckoned barbarous, when it is not understood. “He that heareth,” says Paul, “will be unto me a barbarian, and I will be so to him in return.” By these words he intimates, that to speak in an unknown tongue, is not to hold fellowship with the Church, but rather to keep aloof from it, and that he who will act this part, will be deservedly despised by others, because he first despises them.

12. Since you are in pursuit of spiritual gifts Paul concludes that the gift of tongues has not been conferred with the view of giving occasion of boasting to a few, without yielding advantage to the Church. “If spiritual gifts,” says he, “delight you, let the end be edification. Then only may you reckon, that you have attained an excellence that is true and praiseworthy — when the Church receives advantage from you. Paul, however, does not hereby give permission to any one to cherish an ambition to excel, even to the benefit of the Church, but by correcting the fault, he shows how far short they come of what they are in pursuit of, and at the same time lets them know who they are that should be most highly esteemed. He would have a man to be held in higher estimation, in proportion as he devotes himself with eagerness to promote edification. In the meantime, it is our part to have this one object in view — that the Lord may be exalted, and that his kingdom may be, from day to day, enlarged.

The term spirits, “Les dons spirituels, il y a mot a mot, les esprits;” — “Spiritual gifts — it is literally, spirits.” he employs here, by metonymy, to denote spiritual gifts, as the spirit of doctrine, or of understanding, or of judgment, is employed to denote spiritual doctrine, or understanding, or judgment. Otherwise we must keep in view what he stated previously, that it is one and the same Spirit, who distributeth to every man various gifts according to his will. (1 Corinthians 12:11.)

13. Wherefore let him that speaketh in another tongue This is an anticipation, by way of reply to a question which might very readily be proposed to him. “If any one, therefore, is able to speak a foreign language, will the gift be useless? Why should that be kept back, which might be brought out to light, to the glory of God?” He shows the remedy. “Let him,” says he, “ask from God the gift of interpretation also. If he is without this, let him abstain in the meantime from ostentation.” “De parler a ostentation;” — “From speaking for ostentation’s sake.”

14. For if I pray in another tongue. “What is it,” says Witsius, (in his “Sacred Dissertations,”) “to pray with the tongue? with the spirit? with the mind? (1 Corinthians 14:14, 15.) The tongue means here a language unknown to others, and employed by one who is endowed with a supernatural gift of the Holy Spirit. To pray with the tongue, is to pray in a language unknown to others; as, for instance, to pray in the Hebrew language in presence of Greeks. In that sense he had said, (1 Corinthians 14:2,) ‘He that speaketh with the tongue, speaketh not unto men, but unto God; for no man understandeth him;’ that is, he who speaks in a foreign tongue, the knowledge of which he has acquired by an extraordinary gift of the Spirit, has God only for a witness. He cannot reckon as his witnesses, or as persons aware of what he is doing, those who are ignorant of the language, and to whose edification he has contributed little or nothing. The spirit means here that extraordinary gift, by which a man is led to act in a certain way, accompanied by almost ecstatic emotions, so that sometimes he is neither aware what he says, nor do others understand what he means. To pray with the Spirit, is to pray in such a manner as to show that you feel the presence of an extraordinary gift of the Spirit, which moves and hurries you along, in a powerful manner, to those actions which excite astonishment. Νους, intelligence, mind, seems here to be chiefly used in a transitive sense, to mean what we give another to understand. Such is the meaning of, תבונה, to which νους corresponds. חט אזנך לתבונתי, incline thine ear to my understanding, that is, to those things which I shall give thee to understand. (Proverbs 5:1.) To pray with the mind, is to pray in such a manner that the prayers which you deliberately conceive, may be conceived and understood by others. Paul, accordingly, proposes himself as an example of the proper manner of conducting prayers. If I pray in a tongue unknown to the assembly in whose presence I pray, but which I have learned by Divine inspiration, my spirit prayeth, I am acting under the influence of that gift, which impels and arouses me to unusual and remarkable proceedings; but my understanding is unfruitful, I do not enable another to understand with advantage the conceptions of my mind. What then? I will pray with the Spirit; when the vehement emotion of the Spirit comes upon me, I will not struggle against it, but I will pray with the understanding also; I will show that I am not mad, but possessed of a sound understanding; and I will endeavor that others, as well as myself, be edified by my prayer.” Biblical Cabinet, volume 24. — Ed While this example, too, serves to confirm what he has previously maintained, it forms, at the same time, in my opinion, an additional particular. For it is probable that the Corinthians had been in fault in this respect also, that, as they discoursed, so they also prayed in foreign tongues. At the same time, both abuses took their rise from the same source, as indeed they were comprehended under one class. What is meant by praying in a tongue, “Que c’est que prier de langue, (car il y a ainsi mot a mot, la ou nous traduisons Prier en langage incognu);” — “What it is to pray in a tongue, for such is the literal meaning, where we render it — to pray in an unknown language.” Wilclif (1380) gives the literal rendering — For if I preie in tunge. Tyndale, (1534,) If I pray with tonges. Cranmer, (1539,) For if I praye with tongue. Rheims, (1582,) For if I pray with the tongue. — Ed. appears from what goes before — to frame a prayer in a foreign language.

The meaning of the term spirit, however, is not so easily explained. The idea of Ambrose, who refers it to the Spirit that we receive in baptism, has not only no foundation, but has not even the appearance of it. Augustine takes it in a more refined way, as denoting that apprehension, which conceives ideas and signs of things, so that it is a faculty of the soul that is inferior to the understanding. There is more plausibility in the opinion of those who interpret it as meaning the breathing of the throat — that is, the breath. This interpretation, however, does not accord with the meaning which the term invariably bears in Paul’s discussion in this place: nay more, it appears to have been repeated the oftener by way of concession. For they gloried in that honorary distinction, which Paul, it is true, allows them, while, on the other hand, he shows how preposterous it is to abuse “Quel danger il y a, quand on abuse;” — “What danger there is, when one abuses.” a thing that is good and excellent. It is as though he had said — “Thou makest thy boast to me of spirit, but to what purpose, if it is useless?” From this consideration, I am led to agree with Chrysostom, as to the meaning of this term, who explains it, as in the previous instance, (1 Corinthians 14:12,) to mean a spiritual gift. Thus my spirit will mean — the gift conferred upon me. “What the Apostle means by τὸ πνεῦμα μου, (my spirit,) is, neither the Holy Spirit moving him to speak, nor any spiritual endowment with which he was gifted, but, as the phrase signifies in other passages in which it occurs, (Romans 1:9; 1 Corinthians 5:3; 2 Timothy 4:22; Philemon 25,) his own mind, with which he engaged in the service. By νοῦς, as contrasted with this, it is manifest he cannot mean his faculty of understanding — for it is comprehended under the former. The word must, therefore, signify the meaning or sense which he attached to the language he employed — an acceptation in which he uses the term, ver. 19. So far as he himself was concerned, he derived benefit — connecting, as he did, intelligent ideas with the words to which he gave utterance; but the meaning of what he uttered (ἄκαρπος) produced no fruit in the hearers, inasmuch as they did not understand him. It must be observed, however, that the Apostle is here only supposing a case, such as that which frequently presented itself in the Church at Corinth; not that he would have it to be believed that it ever occurred in his own experience. On the contrary, he avers that, whenever he engaged either in prayer or praise, it was in a way that was intelligible, and consequently profitable both to himself and others, τῷ πνεύματι, — τῶ νωΐ, with the spirit — with the understanding.” Henderson on Inspiration. — Ed

But here a new question arises; for it is not credible (at least we nowhere read of it) that any spoke under the influence of the Spirit in a language that was to themselves unknown. For the gift of tongues was conferred — not for the mere purpose of uttering a sound, but, on the contrary, with the view of making a communication. For how ridiculous a thing it would be, that the tongue of a Roman should be framed by the Spirit of God to pronounce Greek words, which were altogether unknown to the speaker, as parrots, magpies, and crows, are taught to mimic human voices! If, on the other hand, the man who was endowed with the gift of tongues, did not speak without sense and understanding, Paul would have had no occasion to say, that the spirit prays, but the understanding is unfruitful, for the understanding must have been conjoined with the spirit

I answer, that Paul here, for the sake of illustration, makes a supposition, that had no reality, in this way: “If the gift of tongues be disjoined from the understanding, so that he who speaks is a barbarian to himself, as well as to others, what good would he do by babbling in this manner?” For it does not, appear that the mind is here said to be unfruitful, (ἄκαρπον) on the ground of no advantage accruing to the Church, inasmuch as Paul is here speaking of the private prayers of an individual. Let us therefore keep it in view, that things that are connected with each other are here disjoined for the sake of illustration — not on the ground that it either can, or usually does, so happen. The meaning is now obvious. “If, therefore, I frame prayers in a language that is not understood by me, and the spirit supplies me with words, the spirit indeed itself, which regulates my tongue, will in that case pray, but my mind will either be wandering somewhere else, or at least will have no part in the prayer.”

Let us take notice, that Paul reckons it a great fault if the mind is not occupied in prayer. And no wonder; for what else do we in prayer, but pour out our thoughts and desires before God? Farther, as prayer is the spiritual worship of God, what is more at variance with the nature of it, than that it should proceed merely from the lips, and not from the inmost soul? And these things must have been perfectly familiar to every mind, had not the devil besotted the world to such a degree, as to make men believe that they pray aright, when they merely make their lips move. So obstinate, too, are Papists in their madness, that they do not merely justify the making of prayers without understanding, but even prefer that the unlearned should mutter in unknown mumblings. “Mais qui plus est, aiment mieux que les idiots et ignorans barbotent des patinostres en langage qui leur est incognu;” — “But, what is more, they like better that unlearned and ignorant persons should mutter over paternosters in a language which they do not understand.” Meanwhile they mock God by an acute sophism “Ils ont vne solution bien aigue et peremptoire;” — “They have a very acute and peremptory solution.” — that the final intention is enough, or, in other words, that it is an acceptable service to God, if a Spaniard curses God in the German language, while in his mind he is tossed with various profane cares, provided only he shall, by setting himself to his form of prayer, make up matters with God by means of a thought that quickly vanishes. “Vne pensee esuanouissante en l’air, qu’ils appellent Intention finale;” — “A thought vanishing into air, which they call final Intention.”

15. I will pray with the spirit Lest any one should ask, by way of objection, “Will the spirit then be useless in prayer?” he teaches, that it is lawful, indeed, to pray with the spirit, provided the mind be at the same time employed, that is, the understanding He allows, therefore, and sanctions the use of a spiritual gift in prayer, but requires, what is the main thing, that the mind be not unemployed. “Que ne soit point sans intelligence;” — “That it be not without understanding.”

When he says, I will sing Psalms, or, I will sing, he makes use of a particular instance, instead of a general statement. For, as the praises of God were the subject-matter of the Psalms, he means by the singing of Psalms The original word is ψαλῶ — I will sing Psalms It is the same verb that is made use of by James, (James 5:13,) εὐθυμεῖ τίς; ψαλλέτω — Is any one cheerful: let him sing Psalms. — Ed — blessing God, or rendering thanks to him, for in our supplications, we either ask something from God, or we acknowledge some blessing that has been conferred upon us. From this passage, however, we at the same time infer, that the custom of singing was, even at that time, in use among believers, as appears, also, from Pliny, who, writing at least forty years, or thereabouts, after the death of Paul, mentions, that the Christians were accustomed to sing Psalms to Christ before day-break. Pliny’s letter, referred to by Calvin, (written A.D. 107,) is given at full length (as translated by Dr. Lardner) in Horne’s Introduction, volume 1. — Ed. I have also no doubt, that, from the very first, they followed the custom of the Jewish Church in singing Psalms.

16 Else, if thou wilt bless with the spirit. Hitherto he has been showing, that the prayers of every one of us will be vain and unfruitful, if the understanding does not go along with the voice. He now comes to speak of public prayers also. “If he that frames or utters forth prayers in the name of the people is not understood by the assembly, how will the common people add an expression of their desires in the close, so as to take part in them? For there is no fellowship in prayer, unless when all with one mind unite in the same desires. The same remark applies to blessing, or giving thanks to God.”

Paul’s expression, however, intimates, “Signifie et presuppose;” — “Intimates and presupposes.” that some one of the ministers uttered or pronounced prayers in a distinct voice, and that the whole assembly followed in their minds the words of that one person, until he had come to a close, and then they all said Amen — to intimate, that the prayer offered up by that one person was that of all of them in common. “‘Amen,’ or ‘So be it,’ was, among the Jews, used by the congregation at the end of a prayer or blessing, to denote their assent to, or appropriation of, that which one person had pronounced. Many instances of this practice occur in the Old Testament. From the Jewish Synagogue this, with many other customs of worship, passed to the Christian Church, in which it is still generally retained. Justin Martyr particularly notices the unanimous and loud ‘Amen’ at the conclusion of the Lord’s Supper, observing, that when the minister had finished the prayer and the thanksgiving, all the people present, with a joyful exclamation, said ‘Amen.’ — (Apol. volume 2.)” llustrated Commentary. — Ed. It is known, that Amen is a Hebrew word, derived from the same term from which comes the word that signifies faithfulness or truth. The word to which Calvin. refers is אמן, (Amen) truth The term occurs in Isaiah 65:16, אלחי אמן, (Elohe Amen,) the God of truth It is, accordingly, a token of confirmation, “Confirmation et approbation;” — “Confirmation and approbation.” both in alarming, and in desiring. “Amen,” says Witsius, in his Dissertations on the Lord’s Prayer, “is a Hebrew particle, expressive both of strong affection and of ardent desire. Luther, with his wonted liveliness of manner, wrote to Melancthon in the following terms: — ‘I pray for you, I have prayed, and I will pray, and I have no doubt I shall be heard, for I feel the Amen in my heart.’” — Biblical Cabinet, volume 24. — Ed. Farther, as the word was, from long use, familiar among the Jews, it made its way from them to the Gentiles, and the Greeks made use of it as if it had belonged originally to their own language. Hence it came to be a term in common use among all nations. Now Paul says — “If in public prayer thou makest use of a foreign tongue, that is not understood by the unlearned and the common people among whom thou speakest, there will be no fellowship, and thy prayer or blessing will be no longer a public one.” “Why?” “No one,” says he, “can add his Amen to thy prayer or psalm, if he does not understand it.”

Papists, on the other hand, reckon that to be a sacred and legitimate observance, which Paul so decidedly rejects. In this they discover an amazing impudence. Nay more, this is a clear token from which we learn how grievously, and with what unbridled liberty, Satan rages in the dogmas of Popery. “Par lequel nous voyons comment Satan a tenu ses rangs, et domine en la Papaute furieusement, et d’une license merueilleusement desbordee;” — “From which we see how Satan has maintained his place, and has ruled in Popery with fury, and with a liberty amazingly reckless.” For what can be clearer than those words of Paul — than an unlearned person cannot take any part in public prayer if he does not understand what is said? What can be plainer than this prohibition — “let not prayers or thanksgivings be offered up in public, except in the vernacular tongue.” In doing every day, what Paul says should not, or even cannot, be done, do they not reckon him to be illiterate? In observing with the utmost strictness what he forbids, do they not deliberately contemn God? We see, then, how Satan sports among them with impunity. Their diabolical obstinacy shows itself in this — that, when admonished, they are so far from repenting, that they defend this gross abuse by fire and sword.

1 Corinthians 14:18-25

18. I thank my God, I speak with tongues more than ye all:

18. Gratias ago Deo meo, quod magis quam vos omnes linguis loquor:

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.

19. Sed in Ecclesia volo quinque verba mente mea loqui, ut et alios instituam, potius quam decem millia verborum, lingua.

20. Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.

20. Fratres, ne sitis pueri sensibus, sed malitia pueri sitis: sensibus vero sitis perfecti.

21. In the law it is 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.

21. In lege scriptum est: (Ies. 28:11,12;) Alienis linguis et labiis alienis loquar populo huic: et ne sic quidem audient me, dicit Dominus.

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.

22. Itaque linguae signi vice sunt, non iis qui credunt, sed ineredulis: contra prophetia non incredulis, sed s credentibus.

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?

23. Ergo si convenerit Ecclesia tota simul, et omnes linguis loquantur, ingrediantur autem indocti aut increduli, nonne dicent vos insanire?

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:

24. Quodsi omnes prophetent, ingrediatur autem ineredulus aut indoctus, coarguitur ab omnibus, diiudieatur ab omnibus,

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.

25. Et sic occulta cordis eius manifesta fiunt; atque ita procidens in faciem, adorabit Deum, renuntians, quod Deus revera in vobis sit.

18. I thank, etc. As there are many that detract from another’s excellencies, in which they cannot themselves have distinction, Paul, that he might not seem to depreciate, through malignity or envy, the gift of tongues, anticipates that suspicion, by showing that he is, in this respect, superior to them all. “See,” says he, “how little occasion you have to suspect the design of my discourse, as if I depreciated what I myself lacked; for if we were to contend as to tongues, there is not one of you that could bear comparison with me. While, however, I might display myself to advantage in this department., I am more concerned for edification.” Paul’s doctrine derives no small weight from the circumstance, that he has not an eye to himself. Lest, however, he should appear excessively arrogant, in preferring himself before all others, he ascribes it all to God. Thus he tempers his boasting with modesty.

19. I would rather speak five words. This is spoken hyperbolically, unless you understand five words, as meaning five sentences. Now as Paul, who might otherwise have exulted loftily in his power of speaking with tongues, voluntarily abstains from it, and, without any show, aims at edification exclusively, he reproves, by this means, the empty ambition of those, that are eagerly desirous to show themselves off with empty tinkling. (1 Corinthians 13:1.) The authority of the Apostle ought, also, to have no little weight in drawing them off from vanity of this kind.

20. Brethren, be not children in understanding He proceeds a step farther; for he shows that the Corinthians are so infatuated, that they, of their own accord. draw down upon themselves, and eagerly desire, as though it were a singular benefit, what the Lord threatens that he will send, when he designs to inflict upon his people the severest punishment. What dreadful madness is this — to pursue eagerly with their whole desire, what, in the sight of God, is regarded as a curse! That we may, however, understand more accurately Paul’s meaning, we must, observe, that this statement is grounded on the testimony of Isaiah, which he immediately afterwards subjoins. (Isaiah 28:11, 12.) And as interpreters have been misled, from not observing the connection to be of this nature, to prevent all mistake, we shall first explain the passage in Isaiah, and then we shall come to Paul’s words.

In that chapter the Prophet, inveighs with severity against the ten tribes, which had abandoned themselves to every kind of wickedness. The only consolation is, that God had still a people uncorrupted in the tribe of Judah; but straightway he deplores the corruption of that tribe also; and he does so the more sharply, because there was no hope of amendment. For thus he speaks in the name of God — Whom shall I teach knowledge? those that are weaned from their mother? those that are drawn from the breasts By this he means, that they are no more capable of instruction than little children but lately weaned.

It is added — Precept upon precept, instruction upon instruction, charge upon charge, direction upon direction, here a little, and there a little In these words he expresses, in the style of a mimic, Mimetice Our author has here evidently in his eye the Greek adverb,μιμητικῶς — imitatively See Plut. 2.18. B. — Ed the slowness and carelessness by which they were kept back. “In teaching them, I lose my labor, for they make no progress, because they are beyond measure uncultivated, and what they had been taught by means of long-continued labor, they in a single moment forget.”

It is added still farther — He that speaketh to that people is like one that maketh use of stammering lips, and a foreign language This is the passage that Paul quotes. Now the meaning is, “Or le Prophete signifie;” — “Now the Prophet means.” that the people have been visited with such blindness and madness, that they no more understand God when speaking to them, than they would some barbarian or foreigner, stammering in an unknown tongue — which is a dreadful curse. He has not, however, quoted the Prophet’s words with exactness, because he reckoned it enough to make a pointed reference to the passage, that the Corinthians, on being admonished, might attentively consider it. As to his saying that it was written in the law, “It is written in the law. ‘In the law,’ that is, in the Scripture, in opposition to the words of the Scribes; for that distinction was very usual in the schools. ‘This we learn out of the law, and this from the words of the Scribes. The words of the law (that is, of the Scripture) have no need of confirmation, but the words of the Scribes have need of confirmation.’ The former Prophets, and the latter, and the Hagiographa, are each styled by the name of the law.” Lightfoot. — Ed. this is not at variance with common usage; for the Prophets had not a ministry distinct from the law, but were the interpreters of the law, and their doctrine is, as it were, a sort of appendage to it; hence the law included the whole body of Scripture, up to the advent of Christ. Now Paul from this infers as follows — “Brethren, it is necessary to guard against that childishness, which is so severely reproved by the Prophet — that the word of God sounds in your ears without any fruit. Now, when you reject prophecy, which is placed within your reach, and prefer to stand amazed at empty sound, is not this voluntarily to incur the curse of God? Henderson on Isaiah, when commenting on the passage here quoted by the Apostle, (Isaiah 28:9-11,) observes, that it “contains the taunting language of the drunken priests and judges of the Jews, who repel with scorn the idea that they should require the plain and reiterated lessons which Jehovah taught by his messengers. Such elementary instruction was fit” (in their view) “only for babes: it was an insult to their understanding to suppose that they stood in need of it. The language of verse 10” (precept pon, precept, etc.) “more resembles that of inebriated persons, than any used by persons in a state of sobriety. The words are obviously selected to suit the character of those supposed to employ them; and, by their monosyllabic and repetitious forms, admirably express the initiatory process of tuition which they indignantly despise. 13-24 The language they employed in caviling at the Prophetic warnings was all but barbarous: it consisted of barely intelligible sounds: they should, by way of condign punishment, hear the foreign, and to them apparently mocking accents of the Chaldeans, whom God would employ as the interpreters of his severe but righteous will. The passage is employed by Paul (1 Corinthians 14:20, 21) quite in the spirit of the connection in which it here stands. He tacitly compares the Corinthian faction, which boasted of the faculty of speaking in unknown tongues, to the puerile characters adverted to, 1 Corinthians 14:9, (παιδία, νηπάζετε, etc.) and then reminds them, that speaking in such languages had been represented in the Jewish Scriptures — ἐν τῷ νόμῳ (in the law) as a punishment, or a mark of the Divine displeasure, and not as a matter of desire or envy.” — Ed

Farther, lest the Corinthians should say in reply, that to be spiritually children, is elsewhere commended, (Matthew 18:4,) Paul anticipates this objection, and exhorts them, indeed, to be children in malice, but to beware of being children in understanding Hence we infer how shameless a part those act, who make Christian simplicity consist in ignorance. Paul would have all believers to be, as far as possible, in full maturity as to understanding The Pope, inasmuch as it is easier to govern asses than men, gives orders, under pretext of simplicity, that all under him shall remain uninstructed. “En ignorance et bestise“ — “In ignorance and stupidity.” Let us from this draw a comparison between the dominion of Popery, and the institution of Christ, and see how far they agree. Calvin makes a similar observation when commenting on Ephesians 4:14. “Nam postquam Christo nati sumus, debemus adolescere, ita ut non simus intelligentia pueri. Hine apparet, qualis sub Papatu sit Christianismus, ubi, quam diligentissime possunt, in hoc laborant pastores, ut plebem in prima infantia detineant;” — “For after being born to Christ, we ought to grow, and not to be children in understanding. (1 Corinthians 14:20.) Hence it appears what sort of Christianity there is in connection with Popery, in which the pastors labor as strenuously as they can to keep the people in infancy.” — Ed.

22. Therefore tongues are for a sign This passage may be explained in two ways, by considering the word therefore as referring merely to the preceding sentence, or as having a bearing generally on the whole of the foregoing discussion. If it is a particular inference, the meaning will be — “You see, brethren, that what you so eagerly desire is not a blessing bestowed by God upon believers, but a punishment, by which he inflicts vengeance upon unbelievers.” In this way, Paul would not be viewed as taking in the use of tongues under all circumstances, but simply as touching upon what had in one instance occurred. Should any one, however, prefer to extend it to the whole discussion, I have no objection, though I do not dislike the former interpretation.

Taking it in a general way, the meaning will be “Tongues, in so far as they are given for a sign — that is, for a miracle — are appointed not properly for believers, but for unbelievers.” The advantages derived from tongues were various. They provided against necessity — that diversity of tongues might not prevent the Apostles from disseminating the gospel over the whole world: there was, consequently, no nation with which they could not hold fellowship. They served also to move or terrify unbelievers by the sight of a miracle — for the design of this miracle, equally with others, was to prepare those who were as yet at a distance from Christ for rendering obedience to him. Believers, who had already devoted themselves to his doctrine, did not stand so much in need of such preparation. Hence, the Corinthians brought forward that gift improperly and out of its right place, allowing prophecy in the meantime to be neglected, which was peculiarly and specially set apart for believers, and ought, therefore, to be familiar to them, for in tongues they looked to nothing farther than the miracle.

23. If therefore the whole Church come together As they did not see their fault, in consequence of having their minds pre-occupied with a foolish and depraved desire, he tells them that they will be exposed to the scorn of the wicked or the unlearned, if any, on coming into their assembly, should hear them uttering a sound, but not speaking. For what unlearned person will not reckon those to be out of their right mind, who, in place of speech, utter empty sound, and are taken up with that vanity, while they were gathered together for the purpose of hearing the doctrine of God? This statement has much that is cutting: “You applaud yourselves in your own sleeve; but the wicked and the unlearned laugh at your fooleries. You do not, therefore, see what to the unlearned and unbelieving is perfectly manifest.”

Here Chrysostom starts a question’ “If tongues were given to unbelievers for a sign, why does the Apostle say now, that they will be derided by them?” He answers, that they are for a sign to fill them with astonishment — not to instruct them, or to reform them. At the same time he adds, that it is owing to their wickedness, that they look upon the sign as madness. This explanation does not satisfy me; for however an unbeliever or unlearned person may be affected by a miracle, and may regard with reverence the gift of God, he does not cease on that account to deride and condemn an unseasonable abuse of the gift, “Le sot abus de ce don, quand on le met en auant sans raison et consideration;” — “The foolish abuse of this gift, when they bring it forward without, reason and consideration.” and think thus with himself: “What do these men mean, by wearying out themselves and others to no purpose? Of what avail is their speaking, if nothing is to be learned from it?” Paul’s meaning, therefore, is — that the Corinthians would be justly convicted of madness by the unbelieving and unlearned, however much they might please themselves. “En ceste faqon de faire;” — “In this manner of acting.”

24. But if all prophesy As he had previously showed them, how much more advantageous prophecy is to those that are of the household of faith (Galatians 6:10) than the gift of tongues, so he now shows that it would be useful also to those that are without. (1 Corinthians 5:13.) This is a most powerful consideration for showing the Corinthians their error. For what a base part it is to depreciate a gift that is most useful both within and without, and to be wholly taken up with another gift which is useless to those that are within the house; and, in addition to this, gives occasion of offense to those that are without. He sets before them this advantage of prophecy, that it summons the consciences of the wicked to the tribunal of God, and strikes them with a lively apprehension of divine judgment in such a manner, that he who before in utter regardlessness despised sound doctrine, is constrained to give glory to God.

We shall find it, however, much easier to understand this passage, if we compare it with another that occurs in the Epistle to the Hebrews (Hebrews 4:12.)

The Word of God is quick and powerful, and sharper than any two-edged sword; piercing to the dividing asunder of soul and spirit, and of the joints and marrow — a discerner of the thoughts of the heart. “Des pensees et intentions du coeur;” — “Of the thoughts and intents of the heart.”

For in both passages, it is the same kind of efficacy of the Word of God that is spoken of: only in that other passage it is spoken of more fully and distinctly. So far as the passage before us is concerned, it is not difficult to understand now, what is meant by being convinced and judged. The consciences of men are in a torpid state, “Elles sont comme endormies et stupides;” “They are, as it were, drowsy and stupid.” and are not touched with any feeling of dissatisfaction on account of their sins, so long as they are enveloped in the darkness of ignorance. In short, unbelief is like a lethargy that takes away feeling. But the Word of God penetrates even to the farthest recesses of the mind, and by introducing, as it were, a light, dispels darkness, and drives away that deadly torpor. Thus, then, unbelievers are convinced, inasmuch as they are seriously affected and alarmed, on coming to know that they have to do with God; and, in like manner, they are judged in this respect, that whereas they were previously involved in darkness, and did not perceive their own wretchedness and baseness, they are now brought into the light of day, and are constrained to bear witness against themselves.

When he says, that they are judged and convinced by all, you must understand him as meaning all that prophesy; for he had said a little before, If ye all prophesy, (1 Corinthians 14:24.) He has expressly made use of a general term, with the view of removing the dislike that they felt for prophecy. “Afin de monstrer qu’il ne se faut point lasser de la prophetic;” — “In order to show that they ought not to entertain a feeling of dislike for prophecy.” The unbeliever, I say, is convinced — not as if the Prophet pronounced a judgment upon him either silently in the mind, or openly with the mouth, but because the conscience of the hearer apprehends from the doctrine his own judgment. He is judged, inasmuch as he descends into himself, and, after thorough examination, comes to know himself, while previously he was unmindful of himself. To the same purpose, too, is that saying of Christ:

The Spirit, when he is come, will convince the world of sin, (John 16:8;)

and this is what he immediately adds — that the secrets of his heart are made manifest For he does not mean, in my opinion, that it becomes manifest to others what sort of person he is, but rather that his own conscience is aroused, so that he perceives his sins, which previously lay hid from his view.

Here again Chrysostom asks, how it comes to pass that prophecy is so effectual for arousing unbelievers, while Paul had said a little before that it was not given to them. He answers, that it was not given to them as a useless sign, but for the purpose of instructing them. For my part, however, I think that it will be simpler, and therefore more suitable, to say that it was not given to unbelievers, who perish, whose hearts

Satan has blinded, that they may not see the light which shines forth from it. (2 Corinthians 4:3, 4.)

It will also suit better to connect this statement with the prophecy The reader will observe that this is the prophecy to which the Apostle refers in 1 Corinthians 14:21. — Ed. of Isaiah (Isaiah 28:11,12,) because the Prophet speaks of unbelievers, among whom prophecy is of no profit or advantage.

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

1 Corinthians 14:26-33

26. How is it then, brethren? 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.

26. Quid igitur est, fratres? Quoties convenitis, unusquisque vestrum canticum habet, doctrinam habet, linguam habet, revelationem habet, interpretationem habet: omnia ad aedificationem fiant.

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.

27. Sive lingua quis loquitur, fiat per duos, aut ad summum tres, idque vicissim, et unus interpretetur.

28. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

28. Quodsi non sit interpres, taceat in Ecclesia: caeterum sibi ipsi loquatur et Deo.

29. Let the prophets speak two or three, and let the other judge.

29. Prophetae autem duo aut tres loquantur, et caeteri diiudicent.

30. If any thing be revealed to another that sitteth by, let the first hold his peace.

30. Quodsi alii fuerit revelatum assidenti, prior taceat:

31. For ye may all prophesy one by one, that all may learn, and all may be comforted.

31. Potestis enim singulatim omnes prophetare, ut omnes discant, et omnes consolationem accipiant. “Que tous soyent consolez, ou, exhortez;” — “That all may be comforted, or, exhorted.”

32. And the spirits of the prophets are subject to the prophets.

32. Et spiritus prophetarum prophetis sunt subiecti:

33. For God is not the author of confusion, but of peace, as in all churches of the saints.

33. Non enim seditionis est Deus, sed pacis, quemadmodum in omnibus Ecclesiis sanctorum. “Comme en toutes les Eglises des satnets, ou, comme on voit en toutes;” — “As in all the Churches of the saints, or, as one sees in all.”

26. What is it then? He now shows the way in which they may remedy those evils. In the first place, each gift must have its place, but in order and in measure. Farther, the Church must not be taken up to no purpose with unprofitable exercises, but must, in whatever is done, have an eye to edification. He speaks, however, in the first place of edification in this way: “Let every one, according as he has been endowed with some particular gift, make it his aim to lay it out for the advantage of all.” For it is in this way that we must understand the word rendered every one — that no one may take it as implying universality, as though all to a man were endowed with some such gift.

27. If any one speak in another tongue He now describes the order and limits the measure. “If you have a mind to speak with other tongues, let only two speak, or, at most, not more than three, and let there be at the same time an interpreter sitting by Without an interpreter, tongues are of no advantage: let them, therefore be dispensed with.” It is to be observed, however, that he does not command, but merely permits; for the Church can, without any inconvenience, dispense with tongues, except in so far as they are helps to prophecy, as the Hebrew and Greek languages are at this day. Paul, however, makes this concession, that he may not seem to deprive the assembly of believers of any gift of the Spirit.

At the same time, it might seem as if even this were not agreeable to reason, inasmuch as he said before, (1 Corinthians 14:22,) that tongues, in so far as they are for a sign, are suited to unbelievers. I answer, that, while a miracle may be performed more particularly with a view to unbelievers, it, nevertheless, does not follow, that it may not be of some advantage to believers also. If you understand, that an unknown tongue is a sign to unbelievers in the sense that Isaiah’s words The words referred to are those which Paul had quoted above in 1 Corinthians 14:21. — Ed. bear, the method of procedure, which Paul here prescribes, is different. For he allows of other tongues in such a way that, interpretation being joined with them, nothing is left obscure. He observes, therefore, a most admirable medium in correcting the fault of the Corinthians. On the one hand, he does not at all set aside any gift of God whatever, “Tant petit soit-il;” — “Be it ever so small.” in order that all his benefits may be seen among believers. On the other hand he makes a limitation — that ambition do not usurp the place that is due to the glory of God, and that no gift of inferior importance stand in the way of those that are of chief moment; and he adds the sauce “Ascauoir l’interpretation;” — “Namely, the interpretation.” — that there be no mere ostentation, devoid of advantage.

28. Let him speak to himself and to God “Let him enjoy,” says he, “his gift in his own conscience, and let him give thanks to God.” For in this way I explain the expression to speak to himself and to God, as meaning — to recognize in his own mind with thanksgiving the favor conferred upon him, “Le benefice et don de Dieu;” — “The kindness and gift of God.” and to enjoy it as his own, when there is not an opportunity for bringing it forward in a public manner. For he draws a contrast between this secret way of speaking, and speaking publicly in the Church — which he forbids. “En ce cas;” — “In this case.”

29. Prophets, two or three. As to prophecy, too, he prescribes limits, because “multitude,” as they commonly say, “breeds confusion.” This is true, for we know it by every day’s experience. He does not, however, restrict the number so definitely, as when he was treating of tongues, for there is less danger, in the event of their applying themselves for a longer time to prophesyings, nay more, continued application would be the most desirable thing of all; but Paul considered what the weakness of men could bear.

There still remains, however, a question — why it is that he assigns the like number to prophesyings and to tongues, except that, as to the latter, he adds particularly — at the most, for if tongues are less useful, there ought assuredly to be a more sparing use of them? I answer, that even in tongues, as he takes the term, prophecy is included; for tongues were made use of either for discourses, “Pour traiter de quelques matieres de la religion;” — “For treating of some matters of religion.” or for prayers. In the former department, the interpreter was in the place of the prophet: thus it was the principal and more frequent exercise of it. Only he limits the measure of it, lest it should fall into contempt through a feeling of disgust, and lest those who were less skillful should prevent those that were better qualified from having time and opportunity of speaking; for he would, undoubtedly, have those to whom he assigns the duty of speaking, to be of the more select class, and appointed by their common suffrages. “Par l’approbation commune de l’Eglise;” — “By the common approbation of the Church.” None, however, are more inclined to push themselves forward, than those who have but a slight smattering of learning, so that the proverb holds good, “Ignorance is pert.” The Latins have a similar proverb — “Stater in lagena bis bis clamat;” — “A penny in an earthen pot is constantly tinkling.” The Germans say — “The higher the head, the humbler the heart.” — Ed. Paul had it in view to remedy this evil, by assigning the office of speaking to two or three

Let the others judge. Lest he should give any occasion to the others to complain — as though he were desirous that the gift of God “Le don de Dieu qu’ils ont receu;” — “The gift of God which they have received.” should be suppressed among them and buried, he shows in what way they may lawfully make use of it for the benefit of the Church, even by keeping silence — if they set themselves to judge of what is said by others. For it is of no small advantage, that there should be some that are skillful in judging, who will not allow sound doctrine to be perverted by the impostures of Satan, or to be otherwise corrupted by silly trifles. Paul, accordingly, teaches that the other prophets will be useful to the Church, even by keeping silence.

It may seem, however, to be absurd that men should have liberty given them to judge of the doctrine of God, which ought to be placed beyond all controversy. I answer, that the doctrine of God is not subjected to the scrutiny of men, but there is simply permission given them to judge by the Spirit of God, whether it is his word that is set before them, or whether human inventions are, without any authority, set off under this pretext, as we shall have occasion to notice again ere long.

30. But if anything be revealed to another. Here is another advantage — that whenever there will be occasion, the way will also be open to them. “Que toutes fois et quantes qu’il sera besoin, eux aussi auront lieu de parler;” — “That as often, and in as far as there will be occasion, they will also have opportunity of speaking.” Hence they have no longer any occasion to complain, that the Spirit is bound, or that his mouth is shut. For all have opportunity and liberty allowed them of speaking, when there is occasion for it, provided only no one unseasonably intrudes — having it in view to please himself, rather than to serve some useful purpose. Now he requires this modesty on the part of all — that every one in his place shall give way to another that has something better to bring forward. “But if anything be revealed to another that sitteth by That is very frequently said of the Jewish doctors, היה יושכ He sat — which means not barely he was sitting, but he taught out of the seat of the teacher, or he sat teaching, or ready to teach So that, indeed, he sat and he taught are all one. Examples among the Talmudists are infinite. In the same sense the Apostle: ‘If something be revealed to some minister, who hath a seat among those that teach, etc., not revealed in that very instant: but if he saith that he hath received some revelation from God, then ὁ πρῶτος σιγάτω — let the first be silent:, let him be silent who ψαλμὸν ἔχει — hath a psalm — and give way to him.’” Lightfoot. — Ed For this only is the true liberty of the Spirit — not that every one be allowed to blab out rashly whatever he pleases, but that all, from the highest to the lowest, voluntarily allow themselves to be under control, and that the one Spirit be listened to, by whatever mouth he speaks. As to the certainty of the revelation, we shall see ere long.

31. You can all, one by one. In the first place, when he says all, he does not include believers universally, but only those that were endowed with this gift. Farther, he does not mean that all ought to have equally their turn, but that, according as it might be for the advantage of the people, each one should come forward to speak either more frequently or more seldom. “Ainsi qu’il sera auise pour le mieux;” — “As it shall be judged for the better.” “No one will remain always unemployed; but an opportunity of speaking will present itself, sometimes to one and at other times to another.”

He adds, that all may learn. This is applicable, it is true, to the whole of the people, but it is particularly suited to the Prophets, and Paul more especially refers to them. For no one will ever be a good teacher, who does not show himself to be teachable, as no one will ever be found who has, in himself alone, such an overflowing in respect of perfection of doctrine, as not to derive benefit from listening to others. Let all, therefore, undertake the office of teaching on this principle, that they do not refuse or grudge, to be scholars to each other in their turn, whenever there shall be afforded to others the means of edifying the Church.

He says, in the second place, that all may receive consolation. Hence we may infer, that the ministers of Christ, so far from envying, should rather rejoice with all their heart, that they are not the only persons that excel, but have fellow-partakers of the same gift — a disposition which Moses discovered, as is related in sacred history. (Numbers 11:28.) For when his servant, inflamed with a foolish jealousy, was greatly displeased, because the gift of prophecy was conferred upon others also, he reproves him: “Nay,” says he, “would that all the people of God were sharers with me in this superior gift!” And, undoubtedly, it is a special consolation for pious ministers, to see the Spirit of God, whose instruments they are, working in others also, and they derive also from this no small confirmation. It is a consolation, too, that it contributes to the spread of the word of God, the more it has of ministers and witnesses.

As, however, the word παρακαλεῖσθαι, which Paul here employs, is of doubtful signification, “Ha double signification;” — “Has a double signification.” it might also be rendered may receive exhortation. Thus in Acts 15:32, παρεκάλεσαν means exhorted, while the noun παρακλήσις is used in the immediately preceding verse in the sense of consolation. — Ed Nor would this be unsuitable, for it is sometimes of advantage to listen to others, that we may be more powerfully stirred up to duty.

32. And the spirits of the Prophets. This, too, is one of the reasons, why it is necessary for them to take turns — because it will sometimes happen that, in the doctrine of one Prophet, the others may find something to reprove. “It is not reasonable,” says he, “that any one should be beyond the sphere of scrutiny. In this way it will sometimes come to a person’s turn to speak, who was among the audience and was sitting silent.”

This passage has been misunderstood by some, as if Paul had said, that the Lord’s Prophets were not like persons taken with a sudden frenzy, who, when a divine impulse (ἐνθουσιασμὸς) had once seized them, “Depuis que leur folie les prenoit, laquelle ils appeloyent vn mouuement Diuin;” — “Whenever their folly seized them, which they called a Divine impulse.” were no longer masters of themselves. The reference here is manifestly to those who practiced divination, (Θεομαντεία) of whom there were three sorts among the Grecians, distinguished by three distinct ways of receiving the divine afflatus, (ἐνθουσιασμὸς.) See Potter’s Grecian Antiquities, volume 1, pp. 349-354. Virgil describes in the following terms the frantic state of the Sibyl, when pretending to be under divine impulse: —

“Non comtaee mansere comae; sed pectus anhelum, Et rabie fera corda tument: majorque videri, Nee mortale sonans, attlata est numine quando Jam propiore dei.”

“But when the headstrong god, not yet appeased, With holy frenzy had the Sibyl seized, Terror froze up her grisly hair; her breast Throbbing with holy fury, still expressed A greater horror, and she bigger seems, Swoln with the afflatus, whilst in holy screams She unfolds the hidden mysteries of fate.”

Virg. Aen.VI. 48-51. — Ed. It is indeed true that God’s Prophets are not disordered in mind; but this has nothing to do with this passage of Paul’s writings. For it means, as I have already stated, that no one is exempted from the scrutiny of others, but that all must be listened to, with this understanding, that their doctrine is, nevertheless, to be subjected to examination. It is not, however, without difficulty, for the Apostle declares that their spirits are subject. Though it is of gifts that he speaks, how can prophecy, which is given by the Holy Spirit, be judged of by men, so that the Spirit himself is not judged by them? In this manner, even the word of God, which is revealed by the Spirit; will be subjected to examination. The unseemliness of this needs not be pointed out, for it is of itself abundantly evident. I maintain, however, that neither the Spirit of God nor his word is restrained by a scrutiny of this kind. The Holy Spirit, I say, retains his majesty unimpaired, so as to

judge all things, while he is judged by no one. (1 Corinthians 2:15.)

The sacred word of God, too, retains the respect due to it, so that it is received without any disputation, as soon as it is presented.

“What is it, then,” you will say, “that is subjected to examination?”’ I answer — If any one were furnished with a full revelation, that man would undoubtedly, along with his gift, be above all scrutiny. There is, I say, no subjection, where there is a plenitude of revelation; but as God has distributed his spirit to every one in a certain measure, in such a way that, even amidst the greatest abundance, there is always something wanting, it is not to be wondered, if no one is elevated to such a height, as to look down from aloft upon all others, and have no one to pass judgment upon him. We may now see how it is, that, without any dishonor to the Holy Spirit, his gifts admit of being examined. Nay more, where, after full examination, nothing is found that is worthy of reproof, there will still be something, that stands in need of polishing. The sum of all, therefore, is this — that the gift is subjected to examination in such a way, that whatever is set forth, the Prophets consider as to it — whether it has proceeded from the Spirit of God; for if it shall appear that the Spirit is the author of it, there is no room left for hesitation.

It is, however still farther asked — “What rule is to be made use of in examining?” This question is answered in part by the mouth of Paul, who, in Romans 12:6, requires that prophecy be regulated according to the proportion of faith. As to the passing of judgment, however, there is no doubt, that it ought to be regulated by the word and Spirit of God — that nothing may be approved of, but what is discovered to be from God — that nothing may be found fault with but in accordance with his word — in fine, that God alone may preside in this judgment, and that men may be merely his heralds.

From this passage of Paul’s writings, we may conjecture how very illustrious that Church was, in respect of an extraordinary abundance and variety of spiritual gifts. There were colleges of Prophets, so that pains had to be taken, that they might have their respective turns. There was so great a diversity of gifts, that there was a superabundance. We now see our leanness, nay, our poverty; but in this we have a just punishment, sent to requite our ingratitude. For neither are the riches of God exhausted, nor is his benignity lessened; but we are neither deserving of his bounty, nor capable of receiving his liberality. Still we have an ample sufficiency of light and doctrine, provided there were no deficiency in respect of the cultivation of piety, and the fruits that spring from it.

33. For God is not of confusion. “Car Dieu n’est point Dieu de confusion;” — “For God is not a God of confusion.” We must understand the word Author, or some term of that kind. Granville Penn reads the verse as follows: For they are not spirits of disorder, but of peace He thinks it probable, that “the singular, ἐστι, has caused a vitiation of this passage, by suggesting the introduction of a singular nominative to agree with it, namely ὁ Θεος, God;’ whereas in the reading of Tertullian, as early as the second or third century, ἐστι referred to the neuter plural, πνεύματα: ‘Et spiritus prophetarum prophetis subditi sunt — non enim eversionis sunt, sed pacis.’ (And the spirits of the Prophets are subject to the Prophets — for they are not of disorder but of peace.) The Greek, therefore, stood thus: οὐ γάρ ἐστιν ἀκαταστασίας (πνεύματα), αλλ εἰρήνης. This early external testimony, combined with the internal testimony of the context, is sufficient evidence, that Θεὸς has been unskilfully inserted by philoponists here, as Θεὸς, Κύριος, Χριστός, have been intruded into many other passages of the Sacred Text.” — Ed Here we have a most valuable statement, by which we are taught, that we do not serve God unless in the event of our being lovers of peace, and eager to promote it. Whenever, therefore, there is a disposition to quarrel, there, it is certain, God does not reign. And how easy it is to say this! How very generally all have it in their mouths! Yet, in the meantime, the most of persons fly into a rage about nothing, or they trouble the Church, from a desire that they may, by some means, rise into view, and may seem to be somewhat. (Galatians 2:6.)

Let us, therefore, bear in mind, that, in judging as to the servants of Christ, this mark must be kept in view — whether or not they aim at peace and concord, and, by conducting themselves peaceably, avoid contentions to the utmost of their power, provided, however, we understand by this a peace of which the truth of God is the bond. For if we are called to contend against wicked doctrines, even though heaven and earth should come together, we must, nevertheless, persevere in the contest. We must, indeed, in the first place, make it our aim, that the truth of God may, without contention, maintain its ground; but if the wicked resist, we must set our face against them, and have no fear, lest the blame of the disturbances should be laid to our charge. For accursed is that peace of which revolt from God is the bond, and blessed are those contentions by which it is necessary to maintain the kingdom of Christ.

As in all the Churches. The comparison “Ce mot, Comme;” — “This word, As.” does not refer merely to what was said immediately before, but to the whole of the foregoing representation. “I have hitherto enjoined upon you nothing that is not observed in all the Churches, and, in this manner, they are maintained in peace. Let it be your care, therefore, to borrow, what other Churches have found by experience to be salutary, and most profitable for maintaining peace.” His explicit mention of the term saints is emphatic — as if with the view of exempting rightly constituted Churches from a mark of disgrace. “Comme s’il vouloit dire qu’il n’y auroit point de propos d’auoir quelque souspecon sur les Eglises bien reformees;” — “As if he meant to say, that there was no occasion for having any suspicion as to Churches thoroughly reformed.”

1 Corinthians 14:34-40

34. Let your women keep 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.

34. Mulieres vestrae in Ecclesiis taceant; non enim permissum est ipsis loqui, sed subiectae sint, quemadmodum et Lex dicit.

35. And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the church.

35. Si quid autem velint discere, domi maritos suos interrogent: turpe enim est mulieribus in Ecclesia loqui.

36. What? came the word of God out from you? or came it unto you only?

36. An a vobis sermo Dei profectus est, aut ad vos solos pervenit?

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.

37. Si quis videtur sibi propheta esse aut spiritualis, agnoscat, quae scribo vobis, Domini esse mandata.

38. But if any man be ignorant, let him be ignorant.

38. Si quis autem ignorat, ignoret.

39. Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

39. Itaque, fratres, aemulamini prophetiam, et linguis loqui ne prohibeatis.

40. Let all things be done decently and in order.

40. Porro onmia decenter et ordine fiant.

It appears that the Church of the Corinthians was infected with this fault too, that the talkativeness of women was allowed a place in the sacred assembly, or rather that the fullest liberty was given to it. Hence he forbids them to speak in public, either for the purpose of teaching or of prophesying. This, however, we must understand as referring to ordinary service, or where there is a Church in a regularly constituted state; for a necessity may occur of such a nature as to require that a woman should speak in public; but Paul has merely in view what is becoming in a duly regulated assembly.

34. Let them be in subjection, as also saith the law. What connection has the object that he has in view with the subjection under which the law places women? “For what is there,” some one will say, “to hinder their being in subjection, and yet at the same time teaching?” I answer, that the office of teaching “D’enseigner ou de prescher;” — “Of teaching or of preaching.” is a superiority in the Church, and is, consequently, inconsistent with subjection. For how unseemly a thing it were, that one who is under subjection to one of the members, should preside “Eust preeminence et authorite;” — “Should have pre-eminence and authority.” over the entire body! It is therefore an argument from things inconsistent — If the woman is under subjection, she is, consequently, prohibited from authority to teach in public. “Elle ne pent donc auoir authorire publique de prescher ou enseigner;” — “She cannot, therefore, have public authority to preach or teach.” And unquestionably, “Entre toutes les nations et peuples;” — “Among all nations and peoples.” wherever even natural propriety has been maintained, women have in all ages been excluded from the public management of affairs. It is the dictate of common sense, that female government is improper and unseemly. Nay more, while originally they had permission given to them at Rome to plead before a court, “On les souffroit proposer deuant les iuges, et plaider publiquement;” — “They were allowed to make an appearance before the judges, and plead publicly.”’ the effrontery of Caia Afrania Caia, Afrania was the wife of a senator, Licinius Buccio. The circumstance referred to by Calvin is related by Valerius Maximus, (lib. 8. c. 3. n. 2,) in the following terms: — “Mulicbris verecundiae oblita, suas per se causas agebat, et importunis clamoribus judicibus obstrepebat; non quod advocati ei deessent, sed quia impudentia abundabat. Hinc factum est. ut mulieres perfrictae frontis et matronalis pudoris oblitae, Afraniae per contumeliam dicerentur;” — “Forgetful of the modesty that becomes a femme, she pleaded her own cause in person, and annoyed the judges with a senseless clamouring — not from any want of advocates to take her case in hand, but from excessive impudence. In consequence of this, women that were of bold front, and were forgetful of the modesty that becomes a matron, were, by way of reproach, called Afranias.” — Ed. led to their being interdicted, even from this. Paul’s reasoning, however, is simple — that authority to teach is not suitable to the station that a woman occupies, because, if she teaches, she presides over all the men, while it becomes her to be under subjection.

35. If they wish to learn any thing. That he may not seem, by this means, to shut out women from opportunities of learning, he desires them, if they are in doubt as to anything, to inquire in private, that they may not stir up any disputation in public. When he says, husbands, he does not prohibit them from consulting the Prophets themselves, if necessary. For all husbands are not competent to give an answer in such a case; but, as he is reasoning here as to external polity, he reckons it sufficient to point out what is unseemly, that the Corinthians may guard against it. In the meantime, it is the part of the prudent reader to consider, that the things of which he here treats are intermediate and indifferent, in which there is nothing unlawful, but what is at variance with propriety and edification.

36 Did the word of God come out from you? This is a somewhat sharper reproof, but nothing more than was needful for beating down the haughtiness of the Corinthians. They were, beyond measure, self-complacent. They could not endure that either themselves, or what belonged to them, should be found fault with in anything. He asks, accordingly, whether they are the only Christians in the world; nay, farther, whether they are the first, or are to be the last? “Did the word of God,” says he, “come out from you?” that is, “Did it originate with you?” “Has it ended with you?” that is, “Will it spread no farther?” The design of the admonition is this — that they may not, without having any regard to others, please themselves in their own contrivances or customs. And this is a doctrine of general application; for no Church should be taken up with itself exclusively, to the neglect of others; but on the contrary, they ought all, in their turn, to hold out the right hand to each other, in the way of cherishing mutual fellowship, and accommodating themselves to each other, in so far as a regard to harmony requires. “Autant qu’il est requis pour nourrir paix et concorde;” — “in so far as it is requisite for maintaining peace and harmony.”

But here it is asked, whether every Church, according as it has had the precedence of another in the order of time, “Et est plus ancienne;” — “And is more ancient.” has it also in its power to bind it to observe its institutions. “A ses ordonnances et manieres de faire;” — “To its ordinances and methods of acting.” For Paul seems to intimate this in what he says. For example, Jerusalem was the mother of all the Churches, inasmuch as the word of the Lord had come out from it Was she then at liberty to assume to herself a superior right, so as to bind all others to follow her? I answer, that Paul here does not employ an argument of universal application, but one that was specially applicable to the Corinthians, as is frequently the case. He had, therefore, an eye to individuals, rather than to the thing itself. Hence it does not necessarily follow, that Churches that are of later origin must be bound to observe, in every point, the institutions of the earlier ones, inasmuch as even Paul himself did not bind himself by this rule, so as to obtrude upon other Churches the customs that were in use at Jerusalem. Let there be nothing of ambition — let there be nothing of obstinacy — let there be nothing of pride and contempt for other Churches — let there be, on the other hand, a desire to edify — let there be moderation and prudence; and in that case, amidst a diversity of observances, there will be nothing that is worthy of reproof.

Let us, therefore, bear in mind, that the haughtiness of the Corinthians is here reproved, who, concerned for themselves exclusively, “Ne regardans qu’a eux mesmes, et se plaisans en leur facons de faire;” — “Looking only to themselves, and pleasing themselves in their modes of acting.” showed no respect to the Churches of earlier origin, from which they had received the gospel, and did not endeavor to accommodate themselves to other Churches, to which the gospel had flowed out from them. Would to God that there were no Corinth in our times, in respect of this fault, as well as of others! But we see how savage men, who have never tasted the gospel, (Hebrews 6:5,) trouble the Churches of the saints by a tyrannical enforcement of their own laws. “En voulant d’vne faqon tyrannique contraindre tout le monde a receuoir leurs loix;” — “By endeavoring, in a tyrannical way, to constrain every one to receive their laws.”

37. If any one thinks himself. Mark here the judgment, which he had previously assigned to the Prophets — that they should receive what they recognised as being from God. He does not, however, desire them to inquire as to his doctrine, as though it were a doubtful matter, but to receive it as the sure word of God, inasmuch as they will recognize it as the word of God, if they judge rightly. Farther, it is in virtue of apostolical authority, that he takes it upon himself to prescribe to them the sentence which they ought to pronounce. “En cest endroit;” — “In this case.”

There is still greater confidence in what he immediately adds — He that is ignorant, let him be ignorant. This, it is true, was allowable for Paul, who was fully assured as to the revelation that he had received from God, and he ought also to have been well known to the Corinthians, so that they should have looked upon him in no other light, than as an Apostle of the Lord. It is not, however, for every one to advance such a claim for himself, or if he does, he will, by his boasting, throw himself open to merited derision, for then only is there ground for such confidence, when what is affirmed with the mouth shows itself in reality. It was with truth that Paul affirmed, that his precepts were those of the Lord. Many will be prepared to pretend the same thing on false grounds. His great object is this — that it may be clearly perceived, that he who does not allow himself to be under control, speaks as from the Holy Spirit, not from his own brain. That man, therefore, who is no other than a pure organ of the Holy Spirit, will have the courage to declare fearlessly with Paul, that those who shall reject his doctrine, are not Prophets or spiritual persons; and this he will do in virtue of a right that belongs to him, in accordance with what we had in the beginning of the Epistle — he that is spiritual, judgeth all things. (1 Corinthians 2:15.)

But it may be asked here, how it is that Paul declares those things to be commandments of the Lord, as to which no statement is to be found in the Scriptures? Besides this, there is also another difficulty that presents itself — that if they are the commandments of the Lord, they are necessary to be observed, and they bind the conscience, and yet they are rites connected with polity, as to the observance of which no such necessity exists. Paul, however, merely says, that he enjoins nothing, but what is in accordance with the will of God. Now God endowed him with wisdom, that he might recommend this order in external things at Corinth, and in other places — not that it might be an inviolable law, like those that relate to the spiritual worship of God, but that it might be a useful directory to all the sons of God, and not by any means to be despised.

38. But if any man be ignorant The old translation reads thus: He that knows not this, will be unknown; Beausobre, when adverting to this reading, says: “La Vulgate porte, il sera ignore, Dieu k meconnoitra; ce qui vent dire, le punira Ce sens est fort bon;” — “The Vulgate renders it: he will be unknown — God will disown him — meaning to say: He will punish him This is a very good meaning.” In one Greek MS. the reading is ἀγνοεῖται, — is unknown Wiclif, (1380) renders it — And if ony man unknowith: he schal be unknown The view taken by Calvin, however, is the more generally approved, and seems to accord better with the general strain of the passage. — Ed but this is a mistake. For Paul had it in view to cut off every handle from contentious persons, who make no end of disputing, and that, under the pretense of inquiring — as if the matter were not yet clear; or at least he intimates in general terms, that he regarded as of no account any one that would call in question what he said. “If any one is ignorant, I do not stop to take notice of his doubts, for the certainty of my doctrine is not at all impaired thereby. Let him go then, whoever he may be. As for you, do not the less on that account give credit to Christ, as speaking by me.” In fine, he intimates, that sceptics, contentious persons, and subtle disputants; “Les sophistes qui ne font iamais que disputer, sans rien resoudre ou accorder, ne les contentieux, et subtils iaseurs;” — “Sophists who are never but disputing, without coming to any solution or agreement, nor contentious persons, and subtile prattlers.” do not by the questions they raise diminish, in any degree, the authority of sound doctrine, and of that truth as to which believers ought to feel assured, and at the same time he admonishes us, not to allow their doubts to be any hindrance in our way. That elevation of mind, however, which despises all human judgments, ought to be founded on ascertained truth. Hence, as it would be the part of perverse rashness, either to maintain pertinaciously, in opposition to the views of all others, an opinion that has once been taken up, or audaciously to cling to it, while others are in doubt, so, on the other hand, when we have felt assured that it is God that speaks, let us fearlessly break through all human impediments and all difficulties. “Sans nous en soucier aucunement;” — “Without giving ourselves any concern as to them.”

39. Wherefore, brethren This is the conclusion in connection with the principal question — that prophecy is to be preferred to other gifts, because it is the most useful gift of all, while at the same time other gifts ought not to be despised. We must observe, however, his manner of speaking. For he intimates, that prophecy is worthy of being eagerly and ardently aspired at by all. In the meantime, he exhorts them not to envy others the rarer gift, “Autres, qui ont le don des langues, qui est vn don plus rare;” — “Others, who have the gift of tongues, which is a rarer gift.” which is not so much to be desired; nay more, to allow them the praise that is due to them, divesting themselves of all envy.

40. All things decently and in order Here we have a more general conclusion, which does not merely include, in short compass, the entire case, but also the different parts. Nay farther, it is a rule by which we must regulate “This precept is sometimes applied to support the use of rites and ceremonies in the worship of God, not commanded in Scripture. But any one who considers the place which it holds in this discourse, will be sensible that it hath no relation to rites and ceremonies, but to the decent and orderly exercise of the spiritual gifts. Yet by parity of reasoning, it may be extended even to the rites of worship, provided they are left free to be used by every one as he sees them expedient.” — McKnight. “To adduce this text, as a direct argument about any particular external ceremonies used in divine worship, (which always appear decent and orderly to those who invent, impose, or are attached to them, and the contrary to those who dissent from them,) is doubtless wresting it from its proper meaning.” Scott. — Ed. everything, that has to do with external polity. As he had discoursed, in various instances, as to rites, he wished to sum up everything here in a brief summary — that decorum should be observed — that confusion should be avoided. This statement shows, that he did not wish to bind consciences by the foregoing precepts, as if they were in themselves necessary, but only in so far as they were subservient to propriety and peace. Hence we gather (as I have said) a doctrine that is always in force, as to the purpose to which the polity of the Church ought to be directed. The Lord has left external rites in our choice with this view — that we may not think that his worship consists wholly in these things.

In the meantime, he has not allowed us a rambling and unbridled liberty, but has inclosed it (so to speak) with railings, Cancellos (ut ita loquar) circumdedit. Calvin has here very probably in his eye an expression made use of by Cicero, “Si extra hos cancellos egredi conabor, quos mihi circumdedi;” — “If I shall attempt to go beyond those limits, which I have marked out for myself.” — (Cic. Quint. 10.) — Ed.

or at least has laid a restriction upon the liberty granted by him in such a manner, that it is after all only from his word that we can judge as to what is right. This passage, therefore, when duly considered, will show the difference between the tyrannical edicts of the Pope, which oppress men’s consciences with a dreadful bondage, and the godly regulations of the Church, by which discipline and order are maintained. Nay farther, we may readily infer from this, that the latter are not to be looked upon as human traditions, inasmuch as they are founded upon this general injunction, and have a manifest approval, as it were, from the mouth of Christ himself.

Indexes

Index of Scripture References

Genesis

1:27   2:18   2:18   2:18   2:18   2:21   2:21   2:22   2:24   2:24   5:2   11:4   15:16   18:25   24:38   25:27   35:22

Exodus

12:5   12:14   12:46   19:21   32:6   32:7

Leviticus

1:3

Numbers

10:1   10:2   10:9   11:4   11:28   11:34   12:8   14:29   16:1-50   21:6   25:9   26:64

Deuteronomy

24:15   25:4   32:17

Joshua

7:1

Judges

6:37   6:39

Ruth

3:15

2 Samuel

7:14

2 Kings

12:10   19:29   20:8

2 Chronicles

35:11

Job

1:1   1:8   5:13   5:13

Psalms

2:12   10:13   13:2   24:1   24:1   35:4   41:7   50:12   51:5   55:21   91:15   94:1   94:11   94:11   96:5   113:7   116:15   132:14   146:8

Proverbs

5:1   12:4   12:10   13:24   21:2   21:27   610

Isaiah

1:15   3:23   5:20   6:5   6:10   7:12   28:9-11   28:11   28:11   28:11   28:12   28:12   28:12   29:14   29:14   <a href="#x

CHAPTER 14

1Co 14:1-25. Superiority of Prophecy over Tongues.

1. Follow after charity--as your first and chief aim, seeing that it is "the greatest" (1Co 13:13).

and desire--Translate, "Yet (as a secondary aim) desire zealously (see on 1Co 12:31) spiritual gifts."

but rather--"but chiefly that ye may prophesy" (speak and exhort under inspiration) (Pr 29:18; Ac 13:1; 1Th 5:20), whether as to future events, that is, strict prophecy, or explaining obscure parts of Scripture, especially the prophetical Scriptures or illustrating and setting forth questions of Christian doctrine and practice. Our modern preaching is the successor of prophecy, but without the inspiration. Desire zealously this (prophecy) more than any other spiritual gift; or in preference to "tongues" (1Co 14:2, &c.) [Bengel].

2. speaketh ... unto God--who alone understands all languages.

no man understandeth--generally speaking; the few who have the gift of interpreting tongues are the exception.

in the spirit--as opposed to "the understanding" (1Co 14:14).

mysteries--unintelligible to the hearers, exciting their wonder, rather than instructing them. Corinth, being a mart resorted to by merchants from Asia, Africa, and Europe, would give scope amidst its mixed population for the exercise of the gift of tongues; but its legitimate use was in an audience understanding the tongue of the speaker, not, as the Corinthians abused it, in mere display.

3. But--on the other hand.

edification--of which the two principal species given are "exhortation" to remove sluggishness, "comfort" or consolation to remove sadness [Bengel]. Omit "to."

4. edifieth himself--as he understands the meaning of what the particular "tongue" expresses; but "the church," that is, the congregation, does not.

5. Translate, "Now I wish you all to speak with tongues (so far am I from thus speaking through having any objection to tongues), but rather IN ORDER THAT (as my ulterior and higher wish for you) ye should prophesy." Tongues must therefore mean languages, not ecstatic, unintelligible rhapsodie (as Neander fancied): for Paul could never "wish" for the latter in their behalf.

greater--because more useful.

except he interpret--the unknown tongue which he speaks, "that the Church may receive edifying (building up)."

6. Translate, "But now"; seeing there is no edification without interpretation.

revelation ... prophesying--corresponding one to the other; "revelation" being the supernatural unveiling of divine truths to man, "prophesying" the enunciation to men of such revelations. So "knowledge" corresponds to "doctrine," which is the gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general obvious truths of salvation, brought from the common storehouse of believers.

7. Translate, "And things without life-giving sound, whether pipe or harp, YET (notwithstanding their giving sound) if they give not a distinction in the tones (that is, notes) how?" &c.

what is piped or harped--that is, what tune is played on the pipe or harp.

8. Translate, "For if also," an additional step in the argument.

uncertain sound--having no definite meaning: whereas it ought to be so marked that one succession of notes on the trumpet should summon the soldiers to attack; another, to retreat; another, to some other evolution.

9. So ... ye--who have life; as opposed to "things without life" (1Co 14:7).

by the tongue--the language which ye speak in.

ye shall speak--Ye will be speaking into the air, that is, in vain (1Co 9:26).

10. it may be--that is, perhaps, speaking by conjecture. "It may chance" (1Co 15:37).

so many--as may be enumerated by investigators of such matters. Compare "so much," used generally for a definite number left undefined (Ac 5:8; also 2Sa 12:8).

kinds of voices--kinds of articulate speech.

without signification--without articulate voice (that is, distinct meaning). None is without its own voice, or mode of speech, distinct from the rest.

11. Therefore--seeing that none is without meaning.

a barbarian--a foreigner (Ac 28:2). Not in the depreciatory sense as the term is now used, but one speaking a foreign language.

12. zealous--emulously desirous.

spiritual gifts--literally, "spirits"; that is, emanations from the one Spirit.

seek that ye may excel to--Translate, "Seek them, that ye may abound in them to the edifying," &c.

13. Explain, "Let him who speaketh with a tongue [unknown] in his prayer (or, when praying) strive that he may interpret" [Alford]. This explanation of "pray" is needed by its logical connection with "prayer in an unknown tongue" (1Co 14:14). Though his words be unintelligible to his hearers, let him in them pray that he may obtain the gift of interpreting, which will make them "edifying" to "the church" (1Co 14:12).

14. spirit--my higher being, the passive object of the Holy Spirit's operations, and the instrument of prayer in the unknown tongue, distinguished from the "understanding," the active instrument of thought and reasoning; which in this case must be "unfruitful" in edifying others, since the vehicle of expression is unintelligible to them. On the distinction of soul or mind and spirit, see Ep 4:23; He 4:12.

15. What is it then?--What is my determination thereupon?

and--rather as Greek, "but"; I will not only pray with my spirit, which (1Co 14:14) might leave the understanding unedified, BUT with the understanding also [Alford and Ellicott].

pray with the understanding also--and, by inference, I will keep silence altogether if I cannot pray with the understanding (so as to make myself understood by others). A prescient warning, mutatis mutandis, against the Roman and Greek practice of keeping liturgies in dead languages, which long since have become unintelligible to the masses; though their forefathers spoke them at a time when those liturgies were framed for general use.

16. Else ... thou--He changes from the first person, as he had just expressed his own resolution, "I will pray with the understanding," whatever "thou" doest.

bless--the highest kind of prayer.

occupieth the room of the unlearned--one who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the position of one unlearned, or "a private person."

say Amen--Prayer is not a vicarious duty done by others for us; as in Rome's liturgies and masses. We must join with the leader of the prayers and praises of the congregation, and say aloud our responsive "Amen" in assent, as was the usage of the Jewish (De 27:15-26; Ne 8:6) and Christian primitive churches [Justin Martyr, Apology, 2. 97].

17. givest thanks--The prayers of the synagogue were called "eulogies," because to each prayer was joined a thanksgiving. Hence the prayers of the Christian Church also were called blessings and giving of thanks. This illustrates Col 4:2; 1Th 5:17, 18. So the Kaddisch and Keduscha, the synagogue formulæ of "hallowing" the divine "name" and of prayer for the "coming of God's kingdom," answer to the Church's Lord's Prayer, repeated often and made the foundation on which the other prayers are built [Tertullian, Prayer].

18. tongues--The oldest manuscripts have the singular, "in a tongue [foreign]."

19. I had rather--The Greek verb more literally expresses this meaning, "I WISH to speak five words with my understanding (rather) than ten thousand words in an unknown tongue"; even the two thousandth part of ten thousand. The Greek for "I would rather," would be a different verb. Paul would NOT wish at all to speak "ten thousand words in an unknown tongue."

20. Brethren--an appellation calculated to conciliate their favorable reception of his exhortation.

children in understanding--as preference of gifts abused to nonedification would make you (compare 1Co 3:1; Mt 10:16; Ro 16:19; Ep 4:14). The Greek for "understanding" expresses the will of one's spirit, Ro 8:6 (it is not found elsewhere); as the "heart" is the will of the "soul." The same Greek is used for "minded" in Ro 8:6.

men--full-grown. Be childlike, not childish.

21. In the law--as the whole Old Testament is called, being all of it the law of God. Compare the citation of the Psalms as the "law," Joh 10:34. Here the quotation is from Is 28:11, 12, where God virtually says of Israel, This people hear Me not, though I speak to. them in the language with which they are familiar; I will therefore speak to them in other tongues, namely, those of the foes whom I will send against them; but even then they will not hearken to Me; which Paul thus applies, Ye see that it is a penalty to be associated with men of a strange tongue, yet ye impose this on the Church [Grotius]; they who speak in foreign tongues are like "children" just "weaned from the milk" (Is 28:9), "with stammering lips" speaking unintelligibly to the hearers, appearing ridiculous (Is 28:14), or as babbling drunkards (Ac 2:13), or madmen (1Co 14:23).

22. Thus from Isaiah it appears, reasons Paul, that "tongues" (unknown and uninterpreted) are not a sign mainly intended for believers (though at the conversion of Cornelius and the Gentiles with him, tongues were vouchsafed to him and them to confirm their faith), but mainly to be a condemnation to those, the majority, who, like Israel in Isaiah's day, reject the sign and the accompanying message. Compare "yet ... will they not hear Me" (1Co 14:21). "Sign" is often used for a condemnatory sign (Eze 4:3, 4; Mt 12:39-42). Since they will not understand, they shall not understand.

prophesying ... not for them that believe not, but ... believe--that is, prophesying has no effect on them that are radically and obstinately like Israel (Is 28:11, 12), unbelievers, but on them that are either in receptivity or in fact believers; it makes believers of those not wilfully unbelievers (1Co 14:24, 25; Ro 10:17), and spiritually nourishes those that already believe.

23. whole ... all ... tongues--The more there are assembled, and the more that speak in unknown tongues, the more will the impression be conveyed to strangers "coming in" from curiosity ("unbelievers"), or even from a better motive ("unlearned"), that the whole body of worshippers is a mob of fanatical "madmen"; and that "the Church is like the company of builders of Babel after the confusion of tongues, or like the cause tried between two deaf men before a deaf judge, celebrated in the Greek epigram" [Grotius].

unlearned--having some degree of faith, but not gifts [Bengel].

24. all--one by one (1Co 14:31).

prophesy--speak the truth by the Spirit intelligibly, and not in unintelligible tongues.

one--"anyone." Here singular; implying that this effect, namely, conviction by all, would be produced on anyone, who might happen to enter. In 1Co 14:23 the plural is used; "unlearned or unbelievers"; implying that however many there might be, not one would profit by the tongues; yea, their being many would confirm them in rejecting the sign, as many unbelieving men together strengthen one another in unbelief; individuals are more easily won [Bengel].

convinced--convicted in conscience; said of the "one that believeth not" (Joh 16:8, 9).

judged--His secret character is opened out. "Is searched into" [Alford]. Said of the "one unlearned" (compare 1Co 2:15).

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

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

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

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

1Co 14:26-40. Rules for the Exercise of Gifts in the Congregation.

26. How is it then?--rather, "What then is the true rule to be observed as to the use of gifts?" Compare 1Co 14:15, where the same Greek occurs.

a psalm--extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna (Lu 1:46-55, 67-79; 2:34-38).

a doctrine--to impart and set forth to the congregation.

a tongue ... a revelation--The oldest manuscripts transpose the order: "revelation ... tongue"; "interpretation" properly following "tongue" (1Co 14:13).

Let all things be done unto edifying--The general rule under which this particular case fails; an answer to the question at the beginning of this verse. Each is bound to obey the ordinances of his church not adverse to Scripture. See Article XXXIV, Church of England Prayer Book.

27. let it be by two--at each time, in one assembly; not more than two or three might speak with tongues at each meeting.

by course--in turns.

let one interpret--one who has the gift of interpreting tongues; and not more than one.

28. let him--the speaker in unknown tongues.

speak to himself, and to God--(compare 1Co 14:2, 4)--privately and not in the hearing of others.

29. two or three--at one meeting (he does not add "at the most," as in 1Co 14:27, lest he should seem to "quench prophesyings," the most edifying of gifts), and these "one by one," in turn (1Co 14:27, "by course," and 1Co 14:31). Paul gives here similar rules to the prophets, as previously to those speaking in unknown tongues.

judge--by their power of "discerning spirits" (1Co 12:10), whether the person prophesying was really speaking under the influence of the Spirit (compare 1Co 12:3; 1Jo 4:13).

30. If any thing--Translate, "But if any thing."

another that sitteth by--a hearer.

let the first hold his peace--Let him who heretofore spoke, and who came to the assembly furnished with a previous ordinary (in those times) revelation from God (1Co 14:26), give place to him who at the assembly is moved to prophesy by a sudden revelation from the Spirit.

31. For ye may--rather, "For ye can [if ye will] all prophesy one by one," giving way to one another. The "for" justifies the precept (1Co 14:30), "let the first hold his peace."

32. And--following up the assertion in 1Co 14:31, "Ye can (if ye will) prophesy one by one," that is, restrain yourselves from speaking all together; "and the spirits of the prophets," that is, their own spirits, acted on by the Holy Spirit, are not so hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they alone should be heard uttering communications from God.

33. In all the churches of the saints God is a God of peace; let Him not among you be supposed to be a God of confusion [Alford]. Compare the same argument in 1Co 11:16. Lachmann and others put a full stop at "peace," and connect the following words thus: "As in all churches of the saints, let your women keep silence in your churches."

34. (1Ti 2:11, 12). For women to speak in public would be an act of independence, as if they were not subject to their husbands (compare 1Co 11:3; Ep 5:22; Tit 2:5; 1Pe 3:1). For "under obedience," translate, "in subjection" or "submission," as the Greek is translated (Ep 5:21, 22, 24).

the law--a term applied to the whole Old Testament; here, Ge 3:16.

35. Anticipation of an objection. Women may say, "But if we do not understand something, may we not 'ask' a question publicly so as to 'learn'? Nay, replies Paul, if you want information, 'ask' not in public, but 'at home'; ask not other men, but 'your own particular (so the Greek) husbands.'"

shame--indecorous.

36. What!--Greek, "Or." Are you about to obey me? Or, if you set up your judgment above that of other churches. I wish to know, do you pretend that your church is the first church FROM which the gospel word came, that you should give the law to all others? Or are you the only persons In, fro whom it has come?

37. prophet--the species.

spiritual--the genus: spiritually endowed. The followers of Apollos prided themselves as "spiritual" (1Co 3:1-3; compare Ga 6:1). Here one capable of discerning spirits is specially meant.

things that I write ... commandments of the Lord--a direct assertion of inspiration. Paul's words as an apostle are Christ's words. Paul appeals not merely to one or two, but to a body of men, for the reality of three facts about which no body of men could possibly be mistaken: (1) that his having converted them was not due to mere eloquence, but to the "demonstration of the Spirit and of power"; (2) that part of this demonstration consisted in the communication of miraculous power, which they were then exercising so generally as to require to be corrected in the irregular employment of it; (3) that among these miraculous gifts was one which enabled the "prophet" or "spiritual person" to decide whether Paul's Epistle was Scripture or not. He could not have written so, unless the facts were notoriously true: for he takes them for granted, as consciously known by the whole body of men whom he addresses [Hinds, On Inspiration].

38. if any man be ignorant--wilfully; not wishing to recognize these ordinances and my apostolic authority in enjoining them.

let him be ignorant--I leave him to his ignorance: it will be at his own peril; I feel it a waste of words to speak anything further to convince him. An argument likely to have weight with the Corinthians, who admired "knowledge" so much.

39. covet--earnestly desire. Stronger than "forbid not"; marking how much higher he esteemed "prophecy" than "tongues."

40. Let, &c.--The oldest manuscripts read, "But let," &c. This verse is connected with 1Co 14:39, "But (while desiring prophecy, and not forbidding tongues) let all things be done decently." "Church government is the best security for Christian liberty" [J. Newton]. (Compare 1Co 14:23, 26-33).

Follow after charity - Most earnestly labor to be put in possession of that love which beareth, believeth, hopeth, and endureth all things. It may be difficult to acquire, and difficult to retain this blessed state, but it is essential to your present peace and eternal happiness. This clause belongs to the preceding chapter.

Desire spiritual gifts - Ye are very intent on getting those splendid gifts which may add to your worldly consequence, and please your carnal minds - but labor rather to get the gifts of God's Spirit, by which ye may grow in grace, and be useful to others - and particularly desire that ye may prophesy - that ye may be able to teach and instruct others in the things of their salvation.

For he that speaketh in an unknown tongue - This chapter is crowded with difficulties. It is not likely that the Holy Spirit should, in the church, suddenly inspire a man with the knowledge of some foreign language, which none in the church understood but himself; and lead him to treat the mysteries of Christianity in that language, though none in the place could profit by his teaching.

Dr. Lightfoot's mode of reconciling these difficulties is the most likely I have met with. He supposes that by the unknown tongue the Hebrew is meant, and that God restored the true knowledge of this language when he gave the apostles the gift of tongues. As the Scriptures of the Old Testament were contained in this language, and it has beauties, energies, and depths in it which no verbal translation can reach, it was necessary, for the proper elucidation of the prophecies concerning the Messiah, and the establishment of the Christian religion, that the full meaning of the words of this sacred language should be properly understood. And it is possible that the Hebrew Scriptures were sometimes read in the Christian congregations as they were in the Jewish synagogues; and if the person who read and understood them had not the power and faculty of explaining them to others, in vain did he read and understand them himself. And we know that it is possible for a man to understand a language, the force, phraseology, and idioms of which he is incapable of explaining even in his mother tongue. We shall see, in the course of these notes, how this view of the subject will apply to the illustration of the apostle's words throughout the chapter.

Speaketh not unto men, but unto God - None present understanding the language, God alone knowing the truth and import of what he says: -

In the spirit he speaketh mysteries - Though his own mind (for so πνευματι is understood here by many eminent critics) apprehends the mysteries contained in the words which he reads or utters; but if, by the spirit, we understand the Spirit of God, it only shows that it is by that Spirit that he is enabled to speak and apprehend these mysteries. See the note on 1Cor 14:19.

But he that prophesieth - The person who has the gift of teaching is much more useful to the Church than he is who has only the gift of tongues, because he speaks to the profit of men: viz. to their edification, by the Scriptures he expounds; to their exhortation, by what he teaches; and to their comfort, by his revelation. - Whitby. I must here refer to my sermon on this text, intitled, "The Christian Prophet and his Work," in which I have endeavored to consider the whole of this subject at large.

He that speaketh in an unknown tongue - In the Hebrew for instance, the knowledge of the depth and power of which he has got by a Divine revelation, edifieth himself by that knowledge.

But he that prophesieth - Has the gift of preaching.

Edifieth the Church - Speaketh unto men to edification, exhortation, and comfort, 1Cor 14:3.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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

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

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

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.

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

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

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.

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

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

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.

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.

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.

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

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.

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.

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.

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.

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.

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.

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.

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

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

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

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.

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.

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

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.

Therefore - To sum up the whole.

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

1 FOllow after charity , and desire spiritual gif[illegible: 1 letter]s, but rather that ye may prophesie .

That Love to God and your Brethren, concerning which I have been speaking so much, as preferable to all common gifts, follow that with your utmost diligence▪ as the Persecutors follow you; for it is the same word that is ordinarily used to signifie the violent prosecution of Persecutors, though it be applied also to things which we ought eagerly to follow, Rom. 9.31. and 14.19.

But rather, or principally, that you may be able to reveal the Mind and Will of God unto others. Some think by foretelling things to come; but that is not very probable, such an ability of prophesying being given but to few under the New Testament: it is therefore more probable, that he speaketh of an ability to open the Scriptures, either by immediate Revelation (as to which they could use no means but Prayer and an holy Life) or by ordinary Meditation, and study of Scriptures. For though the former Species of Prophesying, by prediction of future things, when the truth of it was justified by such Prophecies accomplishment, was of great use to confirm the Doctrine of the Gospel; yet the latter was of greater and more general use for the good of others, which makes the Apostle put them upon the coveting, and earnest desire of that faculty or ability, because, of all others, it made them most eminently and generally useful to others, as well those within the Church, as those without; and thus the Apostle expoundeth himself, v. 3.

Marginal references: Chap. 12.[illegible: 2 letters]; Num. 11.[illegible: 2 letters] 29.

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 .

By a Tongue (for unknown is not in the Greek, but necessarily added by our Translators, for he speaketh of such a Language) he meaneth a Language not known to all, or at least not to the most of them that hear him. It may be asked, what unknown Language the Apostle here meaneth? Shall we think that any Pastors or Teachers in the Church of Corinth were so vain, as to preach in the Arabick, Scythian, or Part[illegible: 1 letter]ian Language to a people who understood only the Greek? Our Learned Lightfoot thinks this not probable, and that if any had been so vain for ostentation, the Apostle would rather have chid them for suffering▪ such an abuse, and have forbidden such further practice, than have given direction, that if any so spake, he should interpret, as he doth v. 5. He rather thinks therefore, that the Apostle meaneth the Hebrew Tongue; the use of which, though it was by this time much lost through the Jews mixture with other Nations, yet was restored in a great measure to the Guides of Churches, for their better understanding the Scriptures of the Old Testament; and continued amongst the Jews in their reading of the Law in the Synagogues. Now there being many Jews in this Church, and the Service of God being ordinarily in the Jewish Synagogues performed in that Language, it is very probable, that some of these Jews that were Christianized, (to shew their skill) might, when they spake to the whole Church of Corinth, use to speak in Hebrew, though few or none understood that Language. The Apostle saith, he that did so,

spake not to men, that is, not to those men who did not understand that Language, not to the generality of his Hearers, though possibly here and there some might understand him,

but unto God, who being the Author of all Languages, must necessarily know the significancy of all words in them:

For (he saith) scarce any man understood him.

Howbeit he may speak mysterious things to himself, and to the understanding of his own Soul and Spirit. Others think that it was possible, that some who thus spake, being but the instruments of the holy Spirit, might not themselves understand all which they said; but that is hardly probable.

Marginal references: Acts. 2.4. & 1[illegible: 1 letter].46.; Gr. [illegible: 2 letters]areth.

3 But he that prophesieth, speaketh unto men , to edification , and exhortation , and comfort .

That is, to the understanding of men, and for the good and profit of men.

To Edification, for their increase in knowledge and all habits of Grace.

And Exhortation, to quicken them in the exercise and practice of such duties, as God hath, in his Word, required of them.

And for the relief of them under their burdens, to support and uphold their troubled or wounded Spirits. These expressions make it probable, that the Apostle, by Prophecy in this Text, understands ministerial Preaching; which more properly tends to Edification, Exhortation ▪ and Comfort, than the foretelling of things to come.

4 He that speaketh in an unknown tongue, edifieth himself ; but he that prophesieth, edifieth the church .

Knowledge or understanding of the things that any man speaketh, is necessary to the improvement of them, by their being a means to promote Faith and Love; for how shall what men say in the least promote, either my Faith in God or Christ, or my Love to him, if I understand not what they say? Rom. 10.14. How shall men believe on him of whom they have not heard? So that, though he that speaketh in an unknown Tongue, may (if he understand what he says) have his own heart affected with what he saith; yet it is not possible he should affect another.

But he that preacheth in an intelligible Language and stile to all that hear him, he doth what in him lieth to edifie all those that hear him.

5 I would that ye all spake with tongues , but rather that ye prophesied: for greater is he that prophesieth, then he that speaketh with tongues, except he interpret , that the church may receive edifying .

I would in this place signifies no more than either I could wish, or I could be content that you could all speak with Tongues, if God pleased. It should seem by this speech of the Apostle's, that this speaking in unknown Tongues, was that extraordinary Gift, which, above all others, this Church, or the several Members of it, were proud and ambitious of. S. Paul tells them, that if God pleased, he wished they could all do it.

But of the two, he rather wished them all a power to open and apply the holy Scriptures to mens understandings and conscience. He addeth the reason, because it was a more honourable gift and work, and made men truly greater. But he adds, Except he interpret, for then he prophesied also.

That, saith he, the Church, that is, those that heard him prophesying, might be edified. Whence we learn, 1. That spiritual growth, and proficiency in Divine knowledge and habits of Grace, ought to be the great end of all Preachers; and whoso doth not propound this as his end, abuseth his Office, and trifles in a Pulpit. 2. That whoso maketh this his end, will make it his business to the best of his skill, to use such a language, stile, and method, as the generality of his Hearers may best understand; for without their understanding, there can be no edifying. And this lets us see the vanity of using much Latine, or Greek, or a lofty stile, or a Cryptick method, not obvious to poor people in popular Sermons, where the people understand not those languages: or Philosophical ratiocinations, before a plain people that understand none of these thing[illegible: 1 letter]. Such preaching is neither justifiable by Reason, nor by the practice either of Christ, or his Apostles.

6 Now, brethren, 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 prophecy , or by doctrine? .

God hath given me an ability to speak with Tongues, suppose I should come to you speaking in the Arabian, Scythian, or Parthian language, what good would it do you? How should it any way profit you?

except I should speak to you, either by Revelation, &c. Some make these four things distinct each from other: others think, that they all signifie no more, than the interpreting mentioned in the former verse. Those who distinguish them, say, By Revelation is meant the Explication of the Types and Figures of the Old Testament; or some such Revelation as Iohn had in Patmos; or the expounding the Mysteries of the Gospel.

By Knowledge they understand the knowledge of History, or any other ordinary knowledge.

By Prophecy, the Explication of the difficult Texts of Scripture.

By Doctrine, catechistical or practical Doctrine. But these are all but uncertain guesses; the sense is plainly no more, than if I should come speaking with unknown Tongues, and no way by interpretation make what I say intelligible unto you.

Marginal references: Vers. 26.

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? .

In the Sounds which are artificially made by the use of Wind-Musick, or other Musick, nothing could be understood, if Art had not also devised a distinction in the Sounds; that one Sound should signifie one thing, another Sound should signifie another thing: So unless the Voice of the Teacher be significant to, and understood by the person instructed or taught, the Sound is of no use at all.

Marginal references: Or, Tunes.

8 For if the trumpet give an uncertain sound, who shall prepare himself to the battel? .

The Trumpet is made use of in Battels, and that variously; it is used to give Souldiers notice to march on against the Enemy, and also to sound a Retreat: If there were not a distinction in the one sound, and in the other, how should the Souldier know when to go forward, and when to come back by the sound of it. To instruct them what to do, the Trumpet must not only sound, but sound intelligibly to those that hear it, which it could not, if there were no distinction in the sound.

10 There are, it may be, so many kinds of voices in the world, and none of them is without signification

The whole Earth was originally of one Language and of one Speech, Gen. 11.1. But upon the building of Babel, v. 7. God confounded their Languages, so as they did not understand one another. They being scattered abroad, had different Languages; so as now there are in the World many Languages, and the words in every Language are significant to those that understand that Language.

11 Therefore if I know not the meaning of the voice, I shall be to him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me .

But if a man doth not understand the Language, the words are not significant unto him, I shall neither understand him, nor will he understand me; for a Barbarian cannot understand one of another Nation, till he hath learned the Language of that Nation▪ nor can a man of another Nation understand a Barbarian, till he hath learned his Language.

12 Even so ye, forasmuch as ye are zealous of spiritual gifts , seek that ye may excel to the edifying of the church .

Gr. Spirits.

This proves that the Members of the Church of Corinth were very ambitious of spiritual gifts. The Particle [non-Latin text not transcribed], which our Translation here renders so, plainly signifies therefore in this place. In the Greek it is because, or forasmuch as ye are zealous of Spirits, the Efficient is put for the Effect, the Spirit which is the Author of those gifts for the gifts themselves.

Seek that ye may excel in them, and that will be, if you most desire those which tend to the edifying the Church, and use those with which God hath blessed you in the best order and manner for that end. From whence it is observable, That the improvement of the people, to whom we preach in the knowledge of God, and in Faith and Obedience, is the great end which we ought to propose to our selves in the discharge of our Office, and in the use of our Gifts.

13 Wherefore let him that speaketh in an unknown tongue, pray that he may interpret .

To interpret here signifieth no more[illegible: 1 letter] than to render that intelligible to people, which he first uttereth in an unknown Tongue. But what need he pray for that? Hath not every man, that can speak, a power to speak his native Language, as well as a foreign Language? Some say therefore, that [non-Latin text not transcribed] in this place signifies also. Let him pray, and also interpret; but this seemeth hard: nor can I think those that had a faculty to speak in an unknown Tongue, might some of them not themselves understand what they said, and so had need to pray that they might interpret: But they might be pufft up with their gift, and think it beneath them to interpret, and then they had need to pray, that they might have humility enough to interpret. Others think, that by interpreting in this place, is meant something more than bare translating, or turning the words into the common Language of the place, viz. the opening and applying of the Scriptures, an ability to which was a distinct gift; which they who would have, had need pray, that God would open their eyes to understand the Mysteries of his Law.

14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful .

From this and the former verse, the Papists would justifie the lawfulness of their Latine Service, which none or few of the common people understand; and they seem to have a little advantage from the Opinion of some of the Ancients, That some of those who spake with Tongues, did not themselves understand what they uttered, but the Spirit of God only made use of their Tongues as Machins. But these are apprehensions much beneath the Spirit of Light and Truth, that it should make use of the tongue of a man for an end neither profitable to the man himself, nor others. Besides, how is it then true which we had, v. 4. That he who spake in an unknown tongue, edifieth himself? Nay, how can it be true, which is here said, That such a mans Spirit prayeth? Nor is it here said, My Vnderstanding is dark or blind, but unfruitful; that is, though my self understand, yet my knowledge bringeth forth no fruit to the advantage or good of others. My Spirit prayeth, but others cannot pray with me.

15 What is it then? I will pray with the spirit , and I will pray with the understanding also : also I will sing with the spirit, and I will sing with the understanding also .

What is to be done then? I will (saith the Apostle) pray with the Spirit, that is, either use the extraordinary influences of the Spirit of God upon me: or with my own Spirit, with the inward attention of my thoughts, and the utmost intension of my mind, and the greatest devotion and [illegible: 1 letter]ervour of affections.

But I will so pray, that my self and others may understand what I say, I will neither so pray, that my self shall not understand what I say, nor yet so, that others shall not understand me. Vnderstanding is here taken in a Passive sense, though the Active sense of the term be not to be excluded.

The same thing he also saith of Singing, to let us know, That all our religious Acts in publick Assemblies, ought to be so performed, that others may be benefited by them, which they cannot be, if they do not understand what we say, whether it be in preaching, praying, or singing.

Marginal references: Psal. 47.7. Eph. 5.19. Col. 3. 16.

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?

Blessing is expounded in the latter part of the verse, giving of thanks to God, which is either in Prayer, (for Thanksgiving is a part of Prayer) or in singing of Psalms. Blessing with the Spirit either signifieth giving of thanks with the inward man, or giving of thanks in an unknown Tongue, by the extraordinary influence of the Spirit of God.

It is plain from hence, 1. That the Teachers had in the Apostolical Churches distinct places and seats from the common Hearers, for their better conveniency in speaking, that they might so speak, as all might hear, understand, and be profited. 2. That in those Churches there was one only who used to speak audibly, and the work of the others was only from a devout heart to say Amen, wishing or praying, that God would do what in the name of all, he that ministred, had asked of God for them. So 1 Chron. 16.36. Nehem. 5.13. & 8.6. Psal. 106.48.

People ought not to say Amen to any thing, but to understand that Petition, or those Petitions to which, in the Worship of God, they added their Amen, which word made the Petitions theirs, being a Particle of wishing, as well as affirming.

17 For thou verily givest thanks well: but the other is not edified .

Otherwise, saith the Apostle, it is possible, that thou mayest give thanks well; but others get no good by it, nor can make any good and spiritual improvement of it.

18 I thank my God, I speak with tongues more then you all .

Our Saviour, in the Parable of the good Shepherd, gives us this as his Character, That the sheep hear his voice, and follow him; and we shall observe this great Apostle every where propounding himself for imitation to them. They are bad Shepherds over Gods Flock, that must only be heard, but not followed. The Apostle lets them know, That God had not left him without the gift of speaking with divers Tongues, nay, he had it in a more eminent manner than they all, put them all together, they could not speak with so many Tongues as he did.

19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, then ten thousand words in an unknown tongue .

Yet he had so great a regard to the end of his Ministry, teaching others, and communicating Divine knowledge to them, that he had rather speak a little tending to that end, than never so much in a Language, which those to whom he spake, did not understand.

20 Brethren, be not children in understanding howbeit in malice be ye children: but in understanding be men .

In Understanding the differences of gifts, and which are more excellent, or of the right use of gifts.

Gr. perfect, or of ripe age.

You are commanded indeed in something to be like little children, Matt. 18.3. but it is not to be understood with relation to knowledge and understanding, but with reference to innocence and malice, which is opposite to it; ye ought to study to be men in understanding, though with respect to innocence, ye ought to be as little children.

Marginal references: Psal. 131.2. Matt. 11.25. & 18.3. Rom. 16.19.; Chap. 2.6.

21 In the Law it is written With men of other tongues and other lips, will I speak to this people s: and yet for all that they will not hear me, saith the Lord .

By the Law here is meant the Old Testament, (as in many other Texts, Ioh. 10.34. and 15.25.) so called (as some think) in opposition to the words of the Scribes. The words following are quoted out of Isa. 28.11, 12. For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest, and this is the refreshing, yet they would not hear. But there is nothing more ordinary, than for the Penmen of the Scriptures of the New Testament to quote passages out of the Old, keeping not so much to the words, as to the sense; nor quoting them all, but so many of them as serve for their purposes. The words in the Prophet are a threatning, that because God had brought the Jews into Canaan, and promised them rest there, upon their obedience to his Commandments, and they would not hear, he would now take another course with them, speaking to them with men of stammering lips, and of another Language; meaning the Chaldeans and Babylonians, with whom in Captivity they conversed afterwards for seventy years. The sense is much the same (as some think.) For they that speak to others in and with strange Tongues, are like those that stammer at others, which looks more like a mocking them, than an instructing them. Others make the gift of Tongues, under the New Testament, to be within the Prophecy of Isaiah; as if the Prophets words contained both a threatning, to speak to the Israelites with the strange Tongues of the Chaldeans; and a promise under the Gospel; to speak to them with the Tongues of the Apostles and others, tuned to various Tunes, as men of several Nations could understand. Others make this the sense, as if the Prophet complained, That the people were so mad, that they regarded no more God speaking to them, than they would have regarded one chattering with a strange Tongue. And they think, the Apostle checks them for being so ambitious of speaking with strange Tongues, whenas their being so spoken to, was by the Prophet threatned as a judgment upon them.

And yet they will not hear me, nor hearken to, and obey me.

22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not : but prophecy serveth not for them that believe not, but for them that believe .

Wherefore tongues are for a sign, &c. that is, an eminent product of Divine Providence for the confirmation of the Truth of the Doctrine of the Gospel; signifying, that the Doctrine which was so delivered in every Nations language, must be from Heaven, from whence the first Ministers must have their power so to speak; yet doubtless, they were not only for a sign, being also a means, by which the knowledge of the Gospel was conveyed unto those who could not have understood what the Apostles and first Ministers of the Gospel said, had they not spoken to them in the Language of the Hearers.

When he saith, Prophesying serveth not for them that believe not: the meaning is, not only for them that believe not; for prophesying is certainly of use for them that believe not, for their conversion, as well as for them that believe for their edification.

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 ye are mad? .

The Phrase signifieth to one place, or for one and the same work; the first seemeth to be meant here by what followeth.

Some think that the Apostle here, by all speaking with Tongues, understands all, or many of them, confusedly talking together; and indeed that is an errour: we shall find the Apostle afterward reflecting upon them for; but here I do not think it is intended, but only many of you, one after another, because of what the Apostle speaketh of Prophesying, v. 24. For if all prophesied in that sense, talking at the same time together confusedly, and an Unbeliever came in and heard, they would also, instead of being convinced, say they were mad.

One that is an Heathen, or that did not understand the Language you discoursed in,

would he not say you were men that had lost the use of your Reason, to talk to men in a Language you your selves knew they understood nothing of?

24 But if all prophesie , and there come in one that believeth not, or one unlearned, he is convinced of all , he is judged of all .

All here certainly is not to be understood of every one in the Assembly, for all were not Prophets, Chap. 12.29. nor could the speaking of a great number be judged orderly by the Light of Nature: it here must signifie any, one, or more, successively, interpret or apply the holy Scriptures.

The Heathens will see an order in this, and will stand still to hear and be convinced.

Seeing their wicked life, and false Religion judged, and condemned by all those that so prophesie.

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 g.

God either, by an extraordinary Providence discovering to him that prophesieth, the secrets of such a sinners heart, and causing him that prophesieth to make them manifest; or by a more ordinary Providence (often experienced at this day) directing the Preacher to such Subjects and Discourses, as he that cometh to hear shall think directed to himself, and confess that he is the man.

and be convinced of his errours, and converted, and turn to the Christian Religion, and report that God indeed is amongst you. S[illegible: 2 letters]as Prophesying will have these two great advantages of speaking with Tongues, God will be more glorified, and the Souls of others will be more profited, (which makes the gift of Prophesying much preferable to the gift of Tongues.)

Marginal references: [illegible: 1 word]. 45.14. [illegible: 1 word]. [illegible: 1 letter].23.

26 How is it then, brethren? 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 to edifying .

By what followeth in the two next verses, one would think that some of them, in their Church-meetings, were so absurd, as being endued with several gifts, they would be using them all together; one singing, another preaching, a third speaking with Tongues, &c. But this is so apparent a confusion, that one must be very uncharitable to this famous Church, to presume that they should be so absurd. Others therefore rather think, that those endued with several gifts, (of which he reckoneth five) under which he comprehendeth all others) were every one contending for his course to exercise his gift; one for spending the time in singing the Psalm he had made; another for spending the time in hearing his doctrinal discourse; a third for the spending it in hearing him discourse in an unknown Tongue; a fourth for the spending it in hearing his Revelation; a fifth for the spending it in hearing his Interpretation, or at least desiring the time might be protracted, until they had been all successively heard.

To prevent this and other disorders, the Apostle giveth several Rules. The first is, That all things should be so done, as might tend best to promote in men Faith and Holiness; that is, and ought to be the main and chief end of those who any way minister in Sacred things.

Marginal references: [illegible: 1 word]. 12. 8, [illegible: 1 span].

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 .

Concerning the use of their gift of Tongues, he directeth three things: 1. That every one that had it, should not be ambitious to shew it at all times, but two or three at most at a time. 2. That they should do it by course, not together, confusedly. 3. Not without one to interpret, that people might understand. For though these were extraordinary gifts, flowing from a more than ordinary influence of the Spirit of God; yet they were abiding habits, not coming upon them at some certain times, by an impulse; for then they would not have been under humane Government, as it is apparent this gift of tongues was, else Paul could not have so governed himself in the use of it, as he lets us know he did, v. 19.

28 But if there be no interpreter, let him keep silence in the church , and let him speak to himself, and to God .

If he hath a mind to use this gift, he may use it to God, who understands all Languages by himself;

but let him keep silence, in the Assembly of Christians, where he is not understood.

29 Let the prophets speak two or three, and let the others judge .

That is, two or three successively, the one beginning to speak when the others have done, and two or three at the same Church-Assembly; and if there be more present, let them sit still and judge of the truth of what he saith.

30 If any thing be revealed to another that sitteth by, let the first hold his peace .

There were two modes or sorts of Prophecies; the one ordinary, when the Teachers came to those Assemblies furnished with a Revelation from some previous impression of God upon him, inabling him to give the sense of some Scripture, or to open some Divine Truth; not as we are, but by some influence of the holy Spirit upon him, without the use of such means as we use. The other was, by some present afflatus or impression: the Apostle seems not to speak of the latter, or if of both, he plainly lets them know, that even such a one was under the Government of natural Order, and obliged to do nothing confusedly and tumultuously, but might, without any offence to God, stay until the other had finished his Discourse.

31 For ye may all prophesie one by one, that all may learn, and all may be comforted .

Ye may not all prophesie in the same day, or hour, or moment of time, but orderly and successively, ye may all prophesie, the end of it being for the instruction and consolation of all, which may mind you so to govern your selves in the exercise of that gift, as not to lose your end, but all may learn, and may be comforted. Which lets us know, that though their receiving the gift of Prophecy obliged them to an exercise of it, yet it did not oblige them to an exercise of it, in or at this or that particular time.

32 And the spirits of the prophets are subject to the prophets .

By the Spirits of the Prophets the Apostle either meaneth their spiritual Gifts, as to the use and exercise of them, and the actions to be done by them; or the actions themselves, or interpretations pretendedly done and given, by the exercise of those Gifts, their Doctrines: Or thirdly, That Instinct, or Impetus, by which they pretend themselves to be moved to prophesie, these (he saith) are subject to the Prophets themselves, so as they may themselves govern their Gifts, or (which most think is the rather here intended) they are subject to the judgment and censure of others that are endued with the same Gift. But here ariseth a difficulty, how the Gifts of the holy Spirit, flowing immediately from the Spirit, should be subject to any humane judgment or censure? This indeed they could not, if the Divine Revelation to this or that man were full and perfect, and ran as clearly in the stream always, as it was in the fountain. But God giveth his Spirit to us but by measure, and in the exercise of our gifts there is always aliquid hawani, something of our own, and this maketh them subject to the Prophets: viz. whether what they pretended to have from the Spirit of God, were indeed from it yea or no? Prophets were obliged to prohesie, Rom. 12.6. but according to the Analogy of saith. Now whether they did so or no, might be judged by other Prophets, according to that Rule. Others think this Text is to be interpreted restrainedly, viz. As to this thing in this matter of plain, natural order, commanding, whiles one speaks, all the rest to hold their peace.

33 For God is not the author of confusion, but of peace, as in all churches of the Saints .

Here he sheweth the Principle upon which he said, That the Spirits of the Prophets are subject to the Prophets: what any Prophets speak is not so certain, or at least not more certain, than this, That nothing, which is confusion, can be from God. Now for two or three to speak together in a publick Assembly, is a confusion, and a breach of order, of which God cannot be the Author: therefore in such a thing as that, the Spirits of the Prophets must be subject to other Prophets; and there is a general Rule which concerneth not only the Church of Corinth, but all Churches.

Marginal references: Or, 'tumult, or unquietness.; Chap. 11.16.

34 Let your women keep 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 .

This Rule must be restrained to ordinary Prophesyings: For certainly, if the Spirit of Prophecy came upon a Woman in the Church, she might speak. Anna, who was a Prophetess, in the Temple, gave thanks to the Lord, and spake of him to all them that looked for Redemption in Israel: and I cannot tell how Philips Daughters prophesied, if they did not speak in the presence of many, Acts 21.9. The reason that is given, why women should keep silence, is, because they are commanded to be in obedience. This Apostle speaketh much the same thing, 1 Tim. 2.11, 12. because it looked like an usurping authority over the man; which indeed is true, if it had been the ordinary practice of women to speak in the Assemblies of the Church; but not so, if some particular women sometimes spake upon an extraordinary impulse or impression. The Law to which the Apostle here refers, is thought to be that, Gen. 3.16. where the woman is commanded to be subject to her husband, and it is said, that he should rule over her: yet that Law did neither restrain Miriam from prophesying, Exod. 15.20. nor yet Huldah, to whom Iosiah himself sent, 2 Chron. 34.22. of whom it is also said, That she dwelt in the Colledge; but setting aside that extraordinary case of a special Afflatus, it was doubtless unlawful for a woman to speak in the Church.

Marginal references: Chap. 11.3. Eph. 5.23. Col. 3.18. 1 Pet. 3.1.

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 .

This must be understood of speaking to the Congregation, for the Instructing them, or speaking in the Congregation to the Minister, or any of the people, for her own instruction. For the woman might doubtless say Amen to the publick Prayers, and also sing with the Congregation to the honour and glory of God. But for her to speak in an ordinary course of Prophecy to instruct people, or to call aloud to the Minister, or any Members in the Assembly of the Church, to be satisfied in any thing wherein she was in doubt, this she is forbidden.

36 What? came the word of God out from you? or came it unto you only? .

These words look like a smart reflection upon divers Members of this Church of Corinth, who thought themselves wiser than all the World besides; and the Apostle might foresee, that out of the high opinion they had of themselves, they would much contemn and slight his directions. He therefore asks them, what they thought of themselves? Whether they thought themselves the only Churches in the World, or were the first that believed in Christ? so that the Gospel went out from them, and they might give Law to all Churches? There were Churches at Ierusalem, and in several other places, before there was any Church at Corinth, so as the Gospel came unto them from other Churches, and did not go out from them to other Churches.

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 .

If there be any amongst you who hath a conceit, that he is inspired by God, and from that inspiration understandeth the Mind and Will of God, he must acknowledge, that I also am an Apostle, and know the Mind and Will of God as well as he; and being so, that what I tell you, is the Commandment of the Lord.

Marginal references: 2 Cor. 10.7. 1 Joh. 4.6.

38 But if any man be ignorant, let him be ignorant .

If any one will pretend ignorance in this, he is wilfully ignorant; for my own part I will concern my self no further about him, but leave my self and him also to the Judgment of God, Let him be ignorant. In some Copies it is, He shall not be known. In the Day of Judgment Christ shall say unto him, Depart from me, I know you not.

39 Wherefore, brethren, covet to prophesie, and forbid not to speak with tongues .

The Apostle concludeth his Discourse, summarily repeating all that he before had said. He had, v. 2. incouraged their desire of spiritual gifts; all along the Chapter he hath been magnifying the gift of Prophecy above the gift of Tongues, as being of much more general use, and more for the profit of others; but he minds them here, that he did not forbid those for whom God had given the gift of Tongues, to make use of it at due times, and in a due manner and order.

40 Let all things be done decently, and in order .

He forbad them not to speak with Tongues, provided they did it decently and orderly, as all other things ought to be done in so grave an Assembly, as that of the Church, and in so grave an Action, as the Worship of God. For Women to prophesie in the publick Assemblies, was an undecent thing, v. 35. he had said, that it was a shame. For many of them to speak together, confusedly, making a noise, that was disorderly; nor did this decency or indecency, order or disorder, arise from obeying or disobeying the Apostolical Constitution, but from the Law of God, the Light of Nature, the common usage of all the Churches of Christians, as v. 33. All things ought so be done, (especially in Religious Assemblies and Actions) as they may not be judged by the Law of God, or the Light of Nature, or the common custom of other Churches, to be done indecently or confusedly, without order. It is very observable, That though the Apostle, in these things, hath given Rules, yet he hath determined nothing shameful or uncomely, but what he hath made to appear so, either from the Divine Law, (as in the case of the womens prophesying, v. 34.) or from Nature and Reason, (as in the case of many speaking at the same time) it being useless to the end, which was teaching and instructing those to whom they spake, and what Unbelievers would count the effect of madness, v. 23.

On Spiritual Gifts. (a. d. 57.)

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, 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? 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. prop&#232; 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 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, brethren? 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 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 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.

CHAP. XIV. Verſe 1. Follow after charity]

FOllow it hot-foot, as they ſay: purſue and practice it. It is more then to deſire or to be zealous of a thing, as it follows in the next words, [non-Latin text not transcribed]. be zealous of ſpirituall gifts. Follow charity cloſe, as the Hunter doth his prey, [non-Latin text not transcribed]. or as the perſecutour doth the Martyr, that will hide or eſcape if he can. Charity may be fitly compared to the precious ſtone Pantarbe ſpoken of by Philoſtratus. A ſtone of great beauty and of ſtrange property.Philoſtr. in vit. Apollony lib 3. cap. [illegible: 1 letter]4 So bright it is and radiant, that it gives light in the darkeſt midnight. And that light is of that admirable vertue, that it brings together the ſtones that it reacheth into heaps, as if they were ſo many hives of Bees. But nature, leſt ſo precious a gift ſhould be undervalued, hath not only hid this ſtone in the ſecret bowels of the earth, but hath alſo put into it a property of ſlipping out of the hands of thoſe that hold it, Niſi providâ ratione teneatur, unleſſe they hold it faſt indeed.

Verſe 2. In an unknown tongue] So they that preach in a kinde of Roman Engliſh, and not in a low language to the peoples capacity.

But unto God] Canit ſibi & Muſis, as the proverb is: And as good he may hold his tongue, for God needs him not.

Verſe 3. To edification, to exhortation] Theſe three ends every preacher ought to propound to himſelf; 1. Edification in knowledge and holineſſe. 2. Exhortation, that is, Reprehenſion and Admonition. 3. Conſolation, leſt that which is lame be turned out of the way, Heb. 12.13.

Verſe 4. Edifieth the Church] Therefore prophecy is the more worthy, becauſe profitable. Prodeſſe meliùs quam praeeſſe.

Verſe 6. If I come unto you, &c.] This you would not like in me. And is that Venus in Caio, that is, Naevus in Titio? a blemiſh in one, that is a beauty in another.

By revelation or by knowledge, or &c.] Piſcator reads it by revelation, or by knowledge, that is, either by prophecying or by doctrine. The Apoſtle expounding himſelf.

Verſe 7. Except they give a diſtinction] Ʋniſono nihil auribus moleſtius. Diſcords in muſick make the beſt harmony. Blunts voiage, pag. 106. Thorow all Turky there runs one tune, nor can every man play that: yet ſcarce any but hath a fiddle with two ſtrings.

Verſe 8. For if the Trumpet] Similies are excellent for illuſtration, and muſt be fetcht from things familiar.

Verſe 9. Ye ſhall speak into the air] You ſhall loſe your labour, and may as well keep your breath to cool your broth.

Verſe 10. So many kindes of voices] Seventy two maternall languages, they ſay.

Verſe 11. A Barbarian] So the Grecians called all Nations that ſpoke not their language. It is reported that no where at this day is ſpoken more barbarous language then at Athens, once the Greece of Greece.Neand. Chron.

Verſe 12. To the edifying of the Church] Clouds when full, pour down, and the preſſes over-flow, and the Aromaticall trees ſweat out their precious and ſoveraign oils, and every learned Scribe muſt bring out his treaſure for the Churches behoof and benefit.

Verſe 13. Pray that he may interpret] Pope Innocent the third never praied thus: for he ſaid that the Church decreed the ſervice in an unknown tongue, Ne ſacroſancta verba vileſcerent, leſt the holy words ſhould be under-prized. But publike praiers in an unknown tongue, ſaith one, muſt be attributed to the change of time it ſelf in Italy, France and Spain, for there a long time the Latine was underſtood of all.Eraſm. But when afterwards their ſpeeches degenerated into thoſe vulgar tongues now there uſed, then the language not of the ſervice, but of the people was altered.

Verſe 14. Is unfruitfull] In regard of others edification. It were a great grace, ſaid Lambert the Martyr,Act. and Mon. fol. 1015. if we might have the Word of God diligently and often ſpoken and ſung unto us in ſuch wiſe, that the people might underſtand it: then ſhould it come to paſſe that craftſmen ſhould ſing ſpirituall Pſalms ſitting at their work, and the husbandman at his plow, as wiſheth S. Hierome, Pavier Town-clark of London in Henry the eighths time, was a man that in no caſe could abide to hear that the Goſpel ſhould be in Engliſh: Inſomuch that he once ſware a great oath, that if he thought that the Kings highneſſe would ſet forth the Scripture in Engliſh, and let it be read of the people by his authority, Ibid 962. rather then he would ſo long live, he would cut his own throat. But he broke promiſe; for ſhortly after he hanged himſelf.

Verſe 15. I will pray with underſtanding] To an effectuall praier there muſt concur intentio & affectus, the intention of the minde, and the affection of the heart. Elſe it is not praying but parotting.Sphinx. Philoſ. I have read of a Parot in Rome, that could diſtinctly ſay over the whole Creed.

Verſe 16. Say Amen] This the Apoſtle reckons for a great loſſe. The poor miſled and muzled Papiſts are enjoined not to joyn ſo far with a Proteſtant in any holy action, as to ſay Amen. But in that,Specul. Europ. there is no ſo great loſſe.

Verſe 17. But the other is not edified] This we ſhould all labour, viz. to edifie others. Syneſius ſpeaks of ſome, who having a treaſure of tongues, and other abilities in them, would aſſoon part with their hearts as their meditations: the canker of whoſe great skill ſhall be a witneſſe againſt them.

Verſe 18. I thank my God, &c.] Skill in tongues is, as now, a great bleſſing. Indeed at firſt when men began [non-Latin text not transcribed], to fight againſt God, they were compelled [non-Latin text not transcribed], to brabble in divers languages, ſeventy two, as Epiphanius affirmeth. But God hath turned this curſe into a bleſſing unto his people, Act. 2. and as in the firſt plantation of the Goſpel, ſo in the late Reformation, God ſent it before, as his munition to batter the forts of Antichriſt, who had baniſhed arts and languages, overſpreading all with barbariſme and Atheiſme. Graecè noſſe ſuſpectum erat, Hebraicè ferè haereticum.

Verſe 19. In an unknown tongue] A Pariſian Doctour tels us that though the Apoſtle would have Gods ſervice to be celebrated in a known tongue, Benedict. Mo[illegible: 1 letter] tan. in 1 Cor. 14. yet the Church for divers weighty reaſons hath otherwiſe ordered and appointed it. The Mahometans reade their Alchoran (which they ſuppoſed were profaned, if it were tranſlated into vulgar tongues) and perform their publique devotions in the Arabique tongue, Breerw Enquit. 185. which is their learned language.

Verſe 20. Be not children] Mentibus ſcilicet, ſed moribus, Mat. 18.3. See the Note there.

In malice be ye children] In innocency and ignoſcency.

In underſtanding be men] Is it not a ſhame to have no more underſtanding at eighty, then at eight years of age?

Verſe 21. With men of other tongues] God threatned the Jews, that ſith they would not hearken to their own Prophets, they ſhould [illegible: 1 word] forrain enemies, Iſa. 28.11. Jer. 5.15. So thoſe that will not obey the ſweet command of Chriſt, Come unto me, ſhall have one day no command to obey but that dreadfull diſcedite, Depart from me, &c.

Verſe 22. But for them which believe] To confirm and comfort believers: This is the chief end of preaching. Let this comfort thoſe that cannot ſay they have converted any by their Miniſtery.

Verſe 23. Will they not ſay, ye are mad!] And may they not ſay as much if we jangle and diſſent in opinion, one holding this,Lib. 2. cap. 2. and another that. Ammianus Marcellinus taxed the ancient Biſhops of his time for their hatefull miſcarriages in this kinde.

Verſe 24. He is convinced of all] God ſmiteth the earth with the rod of his mouth, and with the breath of his lips doth he ſlay the wicked, Iſa. 11.4. By his Word he telleth a man (as he did the Samariteſſe, Joh. 4.) all that ever he did.

Verſe 25. The ſecrets of his heart] Gods Word is a curious Critick, Heb. 4.12. a diſcerner of the thoughts, &c. It findes and ferrets out ſecret ſins.

Verſe 26. Let all things, &c.] There is edifying even in appointing of fit Pſalms.

Verſe 27. Or at the moſt by three] Leſt the hearers be tired out. Our infirmity will not ſuffer any long intention, either of body or minde. Long ſervices can hardly maintain their vigour, as in tall bodies the ſpirits are diffuſed. Eraſmus hath obſerved that Origen never preached above an hour, oft but half an hour: Conſultiùs judicabat crebrò docere, quam diu, ſaith he. He held it better to preach oft, then long.Eraſ praefat. ad Orig. opera.

Verſe 28. Let him keep ſilence] Such as ſtuff their Sermons with Greek and Latine are here ſilenced, further then they interpret the ſame. If thou canſt help my hearers to Greek and Latine ears (ſaith a reverend Preacher) they ſhall have Greek and Latine enough.

Verſe 29. Let the other judge] But is not this a diſparagement to the Prophets? may ſome ſay: No, but an honour, 1 Theſſ. 5.20, 21. After Despiſe not prophecying, he ſubjoyneth, Try all things.

Verſe 30. That ſitteth by] And is extraordinarily inſpired and qualified: a little otherwiſe then our Enthuſiaſts, that brag of their lumen propheticum.

Verſe 31. That all may learn] The moſt learned may learn ſomething by the diſcourſes of others leſſe learned then themſelves. Apollos a learned teacher, may yet be taught by a Tent maker. The Jewiſh Rabbins acknowledge that they came to underſtand, Iſa. 14.23. [non-Latin text not transcribed] by hearing an Arabian woman mention a beeſome in her language to her maid.

Verſe 32.R. David. in Radic. Are ſubject to the Prophets] To be ſcanned and examined; which they ſhould not be, unleſſe they took their turns in courſe to prophecy. Eloquere, ſaid one, ut quid ſit videam, Speak that I may ſee what's in thee.

Verſe 33. Not the authour of confuſion] Nec author, nec fautor. Unquiet ſpirits are of the devil, who keeps adoe, and fils the Church with confuſion by his turbulent agents and emiſſaries, ſowing ſedition and ſpreading ſchiſmes.

Verſe 34. Let your women, &c.] See the Note on Rom. 16.1.

Verſe 35. Ask their husbands] Who therefore muſt dwell with them according to knowledge, 1 Pet. 3.7. and be manly guides unto them in the way to heaven. The maſters breſt muſt be the houſholds treaſury.

For it is a ſhame for women, &c] She was a ſingular example, that taught the Greek and Latine tongues at Heidelberg, anno 1554. Her name was Olympia Fulvia Morata an Italian, of the City of Ferrara.

Verſe 36. What? came the word, &c.] As if he ſhould ſay (and he ſaith it with ſome diſpleaſure) Are ye the firſt, or the only Chriſtians? Are ye too good to be admoniſhed? Take heed leſt God for your arrogancy and high ſpiritednes lay you low enough, even in that ſlimy vally, Job 21.31, 32.

Verſe 37. The Commandments] And therefore to be obeyed by the beſt of you. Aut faciendum, aut patiendum: Aut poenitendum, aut pereundum. Either do it or die for it.

Verſe 38. But if any man be ignorant, &c.] If ſtubbornly ignorant and uncounſellable, let him take his own courſe. I have cleared the truth in things now controverted, and there I reſt me. Who ſo blinde, as he that will not ſee?

Verſe 39. Wherefore, brethren] This he adds as a corollary, to prevent miſtakes, as if that he were an enemy either to prophecy, or tongues, ſo ſoberly and orderly uſed. Arbitror nounullos in quibuſdam locis librorum meorum, opinaturos me ſenſiſſe quod non ſenſi, aut non ſenſiſſe quod ſenſi, ſaith Auguſtine. Aug. lib. 3. de Trin. c 3. I foreſee that ſome will conſtrue many paſſages of my writings far otherwiſe then I intended them: and it fell out accordingly, Annal tom 6. ad annum, 450. n. 17. as Baronius teſtifieth.

Verſe 40. Let all things, &c.] A generall rule of great moment. In things both reall and rituall decency and order muſt be obſerved in Church-meetings. For this the Coloſſians are much commended, Chap. 2.5. Our Saviour cauſed the people whom he fed to keep order in their ſitting on the graſſe: they ſat down rank by rank, as rows, or borders of beds in a garden; ſo the Greek imports. [non-Latin text not transcribed]. Hebraiſ. ut Exod. 8.14. Cartwright. Whereupon an Expoſitour noteth, Ordinatim res in Eccleſia faciendae. Order muſt be obſerved in the Church.

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

For he that speaketh 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"

But he that prophesieth. 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.

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"

I would that ye 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

Now, brethren, if 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

Things without life. Instruments of music.

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"

For if the trumpet give an uncertain sound. The trumpet was 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

So likewise ye, etc. To apply the case. If you use a foreign 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"

There are, it may be, etc. There has been considerable variety 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"

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

Even so ye. Since you desire spiritual gifts, I may urge it 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"

Pray that he may interpret. Let him ask of God ability that 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"

For if I pray, etc. The reference to prayer here, and to singing in 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"

What is it then? What shall I do? What is the proper course for me to pursue? What 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

Else. επει. Since; if this is not done; if what is said is not intelligible, how shall 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

For thou verily givest thanks well. That is, even if you use a foreign language. You do it with the heart; and it is accepted by God as your offering; but the other, who cannot understand it, cannot be benefited by it.

I thank my God. Paul here shows that he did not undervalue or despise the power of speaking foreign 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"

Yet in the church. In the Christian assembly. The word church does not refer to the edifice 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"

Brethren, be not children in understanding. Be not childish; do not behave like little children. 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

In the law it is written. This passage is found in Isa 28:11,12. The word 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"

Wherefore. Thus, (ωστε) or wherefore. The apostle does not mean to say that what he was about to state was a direct conclusion 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

Be come together into one place. For public worship.

And all speak with tongues. All speak with a variety 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

But if all prophesy. 1Cor 14:1. If all, in proper order and time, 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.

And thus are the secrets of his heart made manifest. Made manifest to himself in a surprising and remarkable manner. He shall be led to see the real designs and motives of his heart. His conscience would be awakened; he would recall his former course of life; he would see that it was evil; and the present state of his heart would be made known to himself. It is possible that he would suppose that the speaker was aiming directly at him, and revealing his feelings to others; for such an effect is often produced. The convicted sinner often supposes that the preacher particularly intends him, and wonders that he has such an acquaintance with his feelings and his life; and often supposes that he is designing to disclose his feelings to the congregation. It is possible that Paul here may mean that the prophets, by inspiration, would be able to reveal some secret facts in regard to the stranger; or to state the ill design which he might have had in coming into the assembly; or to state some things in regard to him which could be known only to himself; as was the case with Ananias and Sapphira, (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"

How is it then, brethren? 1Cor 14:15. What is the fact? What actually occurs 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

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, Doddridge, 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"

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.

Let the prophets. 1Cor 14:1.

Speak two or three. On the 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

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 the 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"

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 have 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.

And the spirits of the prophets. 1Cor 14:1 for the meaning of the word prophets. 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

God is not the author of confusion. Marg., Tumult, or unquietness. His religion cannot tend to produce disorder. He is the God 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"

Let your women keep silence, etc. This rule is positive: explicit and universal. There is no ambiguity in the expressions; and there can be 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

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 more 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"

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 established; 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

If any man think himself to be a prophet. 1Cor 14:1. If any man claim to be divinely 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

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 doubt 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.

Covet to prophesy. 1Cor 14:1. This is the summing up of all that he had said. It was desirable 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"

Let all things be done decently and in order. Let all things be done in an appropriate and becoming manner; decorously, as becomes the worship 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.

Observe here, 1. The apostle propounds to the Corinthians a threefold object: charity, spiritual gifts, and prophecy. Charity has the precedency and pre-eminency; the apostle not only prefers it before all other gifts, but before the most useful and excellent graces, even faith and hope; for service and benefit to the church of God, it exceeds them all. Next he mentions spiritual gifts: such were the gift of tongues, the gift of miracles, the gift of healing, and lastly, prophecy, by which we are to understand an ordinary set course of preaching, interpreting and opening the holy scriptures, which contain a revelation of God's mind and will.

Observe, 2. A threefold act recommended, answerable to a threefold object propounded. An act of prosecution; diokhete, prosecute and follow after charity as close as your prosecutors pursue and follow after you. It imports a most earnest, vigorous, and vehement pursuit. An act of emulation; dzeyldte, Desire earnestly spiritual gifts. An act of election and choice: Choose rather that ye may prophesy, or clearly understand the mind of God yourselves, and have an ability to expound and explain it to others; this will bring most glory to God, most profit to his church, and most comfort to yourselves.

Here observe, 1. That the gift of tongues, or speaking divers languages, was greatly valued and much desired by some in the church at that time; probably for this reason, because the apostles were very eminently endowed with this gift, the Holy Ghost descending upon them in the shape of cloven tongues; but yet the gift of prophecy, that is, of understanding in intrepreting God's will, was clearly the more valuable and desirable accomplishment; for though speaking with tongues created more admiration, and conciliated greater veneration to the speaker, yet prophesying was by far the most excellent gift, and tended most to the edification of the church: it is far better to do good, than to appear great; that is most valuable and excelling which is most advantageous and edifying.

Observe, 2. How the apostle enters upon a comparison between the gift of speaking in an unknown tongue, and prophesying or speaking plainly to the church's benefit and comfort. He that speaketh in an unknown tongue, that is, in a language not understood, not explained or interpreted, he speaketh not unto men; that is, not to the understanding of men, for none understand him; but to God only, he alone understands him; and though in the Spirit he speaks mysteries, or the deep things of God, yet all this is not to edification, because not understood by the church.

Whereas, he that prophesieth, that is, he that intelligibly openeth and applieth the word of God to his auditors in the congregation, what he speaks conduces exceedingly to their edification and consolation,

Here note, That the apostle not only dislikes, but plainly forbids, preaching, praying, and all other offices being performed in the church in a language not understood.

So that the practice of the church of Rome in their Latin prayers is a flat contradiction to this whole chapter, and to the practice of the primitive church, Acts 4:24; who lifted up their voice with one accord, and offered up a reasonable service to God.

The prayers of the Jewish church were made in the Hebrew tongue; and God gave the gift of tongues to the Christian church, that the apostles might establish the worship of God in every nation in their own language.

Observe here, 1. Another argument used by the apostle to prove the gift of prophesying, that is, of interpreting the holy scripture, to be far more excellent than the gift of tongues, separated from the gift of interpretation: he that speaketh in an unknown tongue edifies none but himself, because none but himself understands it; but he that teacheth, instructeth, and exhorteth others, edifieth the church, or the whole assembly that he spake in.

Observe, 2. The apostle wishes they all had the gift of tongues, because they were so very covetous and desirous of them: though alas! rather for their own ostentation than the church's edification: yet he rather desires, with Moses, that all the Lord's people were prophets; that is, directed and assisted by the Spirit of God, to deliver plainly and persuasively the will of God to men; for he is the greatest in the church who is most edifying; and he that prophesieth, edifieth more than he that speaketh all languages uninterpreted.

Observe, 3. He amplifies this by instancing in his own person: If I come to you speaking with tongues; as if he had said, I wonder whether what you so admire in others would please you in me! suppose that I, whom God has eminently endowed with the gift of tongues, should come and speak to you in the Arabian language, what good would it do you? What would you be the wiser or better for me, should I make known to you some revelation which I immediately received from God, or open to you some truth which you knew not before, or urge you to some needful duty, or doctrinally expound to you the matters of faith and obedience recorded in the gospel, if either myself or some interpreter did not make what I say intelligible to you, what will it profit you?

To deliver the mind and will of God plainly and persuasively to the church's benefit and edification, is much more acceptable to God, profitable to man, and comfortable to ourselves, than to speak with the tongues of men and angels, in language not understood, or not heard.

Our apostle here proceeds to illustrate his former arguments by a similitude taken from musical instruments, the one used in peace, to wit, the harp; the other in war, to wit, the trumpet; as they are useless, if by distinction their signification is not perceived; for if a man hears not, or understands not, the sound of the harp or trumpet, he cannot prepare himself either for the dance, or the battle: so if persons in the church do not speak intelligibly, they will nothing edify: it is like beating the air, all is vain and to no purpose.

Here the apostle tells them, That there may probably be as many voices or languages in the world as there are nations; and every nation understands its own language, and commonly no other.

Now, says the apostle, if he that has the gift of tongues speak to you in a language which ye understand not, will he not be a barbarian unto you? And if you talk to him in a language he understands not, will you not be barbarians unto him? Verily, it will be just as if two men of two different countries should talk to one another, and neither understands a word of each other.

He farther adds, That seeing they were so very desirous of the extraordinary gifts of the Spirit, they should seek those gifts especially by which the church may receive edification and advantage: Seek that ye may excel, to the edifying of the church.

Here note, 1. The noble end which St. Paul directs them to propound in what they desire and design, namely, the edifying of the church.

The church's edification should be the scope of all her members', especially of all her ministers', wishes and prayers, enterprizes and endeavours: our first care should be to lay a right foundation, namely, the doctrine of redemption and salvation, by the meritorious undertaking of Christ Jesus our Lord, the eternal Son of the Father.

Our next care, that our superstructure be answerable to our foundation; this being solid and substantial, that must be so too; acquainting persons with the whole will of God, and the whole duty of man.

Note, 2. The operation to be performed, and the means to be used in order to this noble end: Seek that ye may excel, to the edifying of the church.

Learn hence, 1. That the edifying of the church, and the improvement of its members in knowledge, faith, and holiness, is, and ought to be, the great end which the ministers of God propound to themselves in the use of their gifts, and discharge of their office.

Learn, 2. That the edifying of the church being the proper office of the ministers of Christ, they should study to excel in all gifts and graces conducing thereunto, by such means and methods as are proper for that end; namely, by fervent prayer to God for divine illumination and knowledge, by reading the scriptures with great attention and application of mind, by studying other authors in order to that end, by deep meditation, by judicious, zealous, and laborious preaching, but especially by holy living.

There ought to be a consecration of our lives, as well as of our persons, to the service of God and his church; in this manner, especially, the meanest of her ministers may seek that they may excel, to the edifying of the church.

Observe here, How strongly the apostle pleads the necessity for all public worship, particularly preaching or prophesying, praying and singing, to be performed in a language known and understood by all the congregation: Let him that speaketh, preacheth, or teacheth, in an unknown tongue, in which he cannot edify others, pray for the edifying gift of interpretation, that others may be edified as well as himself; otherwise when we pray in an unknown tongue, our spirit prayeth, that is, our own gifts are exercised; but our understanding is unfruitful, that is, unto others. If we satisfy ourselves, we cannot deify them.

Learn from hence, Both the impiety and absurdity of the church of Rome, in appointing their public offices to be performed in Latin; a language which the common people in France, Spain, Germany, yea, in Italy itself, do not undertand; for the Latin tongue in not now the mother tongue of any nation under heaven: and the council of Trent thunders out an anathema against those that say the mass ought to be celebrated only in the vulgar tongue.

Lord! what is it, if this be not, to offer the sacrifice of fools? How can this be a reasonable service, which is no better than a sinful taking God's name in vain. How can their hearts and tongues go along together, who understand nothing which their tongues utter. They neither know the God they pray to, nor yet the mercies which they pray for. Lord, pity the miserable souls in their communion, who erect an altar, and offer up unknown prayers to an unknown God.

Our apostle still goes on, arguing, that public prayers ought to be made in a language understood by them that pray.

His argument is this: The heart ought to consent to, and agree with, the supplications and prayers presented unto God, and to testify its consent by saying Amen; but, says the apostle, no man can say Amen to that which he doth not understand, nor be edified by that which cannot be understood.

For a close, he tells them, that Almighty God had given him the gift of speaking more languages than all of them, put together, that so as an apostle he might plant and propagate the Christian faith in and throughout all nations; yet he declares he had rather speak a few words to the instruction and edification of his hearers, than a multitude in a language not understood.

The faithful ministers of Christ have such a regard to the end of their ministry, which is the communicating of the divine knowledge to the understandings of their people, that they had much rather they should be edified and profited, than their own parts and gifts applauded and admired.

As if the apostle had said, My brethren, be not like children in understanding, who prefer gay and gaudy things, which make a fine show, as the gift of tongues does, before things more useful.

Thus, do not you choose what best pleaseth you, but what most profits others. I would have you indeed in some respects to be as children, namely in innocency and harmlessness, in freedom from malice, and all kind of wickedness; but in understanding, be and act as men, as persons of mature judgment, who know what is fittest to be spoken, and best to be done.

To be like children in the innocency of our actions, is a virtue; but to be like them in the impotency and weakness of our understanding, is a reproach: In understanding be men.

Observe here, How the apostle, to take the Corinthians off from their fond admiration of the gift of tongues, tells them, That in the law, that is, in the writings of the Old Testament, particularly in Isa 28:11 it is declared, that because the people of Judah would cause them to be spoken to in an unknown language; namely, by outlandishing enemies and armies, whose language they should not understand: from whence he infers, that strange tongues were not given for a sign of any good to believers, but they were given as a token rather of God's displeasure to unbelievers; insomuch that, by the just judgment of God, their ignorance by this means would be the more increased: but the gift of prophecy serveth not only for the conversion of unbelievers, but for the edification of believers also; therefore prophecy, or preaching intelligibly, is to be preferred in the church before speaking with tongues.

To convince the Corinthians that prophecy was for more excellent than the gift of tongues, the apostle here argues from the absurdity of speaking in the congregation with a strange tongue uninterpreted; Will they not say ye are man?

And from the utility and advantage of speaking in a language understood, it convinceth and converteth sinners: He is convinced of all, he is judged of all.

As if the apostle had said, When the church meets together, if all that speak should speak in a strange tongue, what will an ignorant or unbelieving person, coming into the congregation, think or say? Will he not apprehend you to be madmen?

Whereas if all that speak do prophecy and interpret scripture to the edification of the church, in such a case, if an unbeliever comes in, he is convinced, discovered, judged by all them that prophesy, and the secrets of his heart are made manifest to himself: and so, falling down, he will adore God, the searcher of the heart, and report, from his own experience, that God is in or among you of a truth.

Where note, Whence prophesying or preaching of the word has its convincing power, and converting efficacy, namely, from that God who is present in and with his own word: God is in, or with, you of a truth.

When Almighty God quickens the word with his own Spirit, and clothes it with his own power, when he bids it go in his might, and prevail in his strength, the strongest holds of ignorance and unbelief, of obstinacy and rebellion, fall to the ground like the first-ripe figs shaken with the wind: when the unlearned or idiot comes into the assembly of the saints, he is convinced of all, he is judged of all, he falls down and worships.

What is it that works this sudden change?

Not the preaching of men, but the power of God: He will report that God is in you of a truth.

The arm of grace in the ministry of the word is victorious and invincible; the efficacy and success of the word depends not on the parts of a man, but the power of God.

From this verse to the end of the chapter, the apostle lays down particular precepts for the preservation of decency and good order in the church of God; and first he advises, when they came together into the public assemblies, that if any of them had a psalm or hymn suggested to them by the Spirit of God, to his glory, and the church's edification; or had a doctrine, either for instruction or consolation; or had a strange tongue, or the gift of interpreting tongues; let it be how it will, he exhorts that all be done so as may most and best tend to the benefit and edification of the church, which is the true end of church assemblies.

The great end, design and aim, which those who administer in holy things ought to propound to themselves in all their public administrations, is the church's edification, the people's growth and improvement in knowledge, faith, and holiness.

Let all things be done to edifying; that is, let all your public offices be so performed, and in such a manner, as may best conduce to the end for which they were designed.

Our apostle's next advice for the church's edification, is this, That such as had the gift of tongues should not speak all together, but two or three successively, one after another; and that one interpret what was so spoken, to the benefit and edifying of the church.

But if there were no interpreter present, let him, says the apostle, that only speaks with tongues, keep silence in the church; and let him only speak mentally to himself and to God, in prayer and thanksgiving.

The same advice he gives to them that prophesied; to wit, that only two or three of them should prophesy successively, in order to the church's edification, and that the rest of the prophets should sit still and judge, examining their doctrines by the rule of the word: for says he, the spirits of the prophets are subject to the prophets; that is, the doctrines which the prophets deliver are apt to be judged and examined by other prophets, whether they be agreeable to the word of God or not: or the instinct by which the prophets pretend to be moved at that time to prophesy, is subject to the judgment and censure of other prophets who are endowed with the same gift.

And thus he declares, that all that are prophets, and prophetically inspired, may prophesy, provided it be done orderly and successively, without occasioning disorder and confusion in the church; and so managed as to answer the great end of the institution; namely, the instruction, edification, and consolation, of the church; For God is not the author of confusion, but of peace.

Confusion is so far from being of divine inspiration, that it is hateful to God, who requires that peace and order should be kept and maintained, not only in the church of Corinth, but in all the churches of the saints.

That which breaks order, doth also break peace: for there can be no true peace without order; and God is not the author of disorder and confusion in the churches, but of peace.

Here by the way let us observe and note, That speaking and preaching in the public assemblies is limited all along, by the apostle, to the prophets. Let the prophets speak; not the common people; they were to sit by, it was no part of their business to speak, but to examine what was spoken by the rule of the word.

The authoritative preaching of the gifted brethren, at the call of a private congregation, was no more permitted by St. Paul, than his suffering of women to speak in the church; none but prophets, or persons in office, appointed for the work of preaching, were ever suffered to undertake it in the primitive times, and downwards, till very lately.

Let such as first gave, and still give, encouragement to the contrary, consider how they will answer it at the bar of God, who is not the author of such confusion and disorder, but of peace.

A farther rule is here given by the apostle for maintaining decency and order in the public assemblies; namely, that the women should never presume to speak or utter any thing as public teachers in the congregation; no, nor so much as ask any question publicly. Almighty God having by his law made subjection (not public instruction) their duty, of which silence is a token.

Here observe, That it is not the women's speaking in the public assemblies, when they join with the congregation in singing of psalms and prayer, but their speaking by way of teaching and prophesying that is there forbidden.

Note farther, That the means of instruction were not denied the women; at home they might put forth questions to their husbands, for their own information and satisfaction; but to do any thing like this publicly was a shame, or indecent thing, both to the church, the husband, and herself.

Still observe, How the God of order calls for order, and delights in decency, especially in places where his religious worship is celebrated. He has unworthy thoughts of God that thinks him either a patron of, or pleased with, any disorder, either in civil affairs, or religious services.

These words are looked upon by interpreters as a smart reflection upon some of the ministers and members of the church at Corinth; who from a high opinion which they had of themselves and their own management, would not submit to the foregoing precepts, canons, and rules, for order and decency in the church of God. What, says the apostle, do you think that you have all the word and will of God? Doth all knowledge of scripture, and resolution of doubts, rest in your breasts, and flow out of your lips? Consider, you are not the first church that was planted, (Jerusalem was before you,) the gospel was sent to you, it did not come out first from you.

Whence learn, That all kind of scorn is not always uncomely: men are apt to overrate themselves, and to overvalue their own abilities, as if they had engrossed all knowledge, that all must borrow from their store, and light their candle at their torch. Now in that case we may, without breach of charity, or blemish of holiness, check pride with derision; and speak them below men, who set themselves up above men.

Observe next, The apostle affirms, that these rules for order and decency which he had given them, were from the Lord; and he expected and required, that those who esteemed themselves prophets, should observe and obey them as such. But if men will be ignorant, and obstinate in their ignorance, be it at their peril, and let them look to it; do not you regard them: If any be ignorant, let him be ignorant.

For a close of the whole, he exhorts them earnestly to endeavour after the gift of prophesying, and not to forbid the use of the gift of tongues, provided the forementioned rules and directions before given be observed: that so in their public assemblies all things relating to religious worship be performed with that becoming gravity and decency which may most and best conduce to the glory of God and the church's edification.

Learn hence, 1. That the whole church in general, and every individual member of it in particular, ought to perform all the duties of God's worship in a decent and orderly manner.

Learn, 2. That it is the duty of church governors to take care that order and decency be enjoined and observed in the church of God, to the edification of all the members of it.

Learn, 3. That they only have authority to make church orders whom the Lord has made church governors.

Learn, 4. That such orders as relate to real decency in the worship of God, made and confirmed by the governors of the church, ought to be obeyed and conformed to by the members of the church for conscience' sake, that all things may be done decently and in order.