1st Corinthians CHAPTER 14
THIS chapter is a continuation of the subject commenced in chapter
12, and pursued through chapter 13. In chapter 12. Paul had entered
on the discussion of the various endowments which the Holy Spirit
confers on Christians, and had shown that these endowments were
bestowed in a different degree on different individuals, and yet so as
to promote, in the best way, the edification of the church. It was
proper, he said, (1 Corinthians 12:31,) to desire the more eminent of these
endowments; and yet there was one gift of the Spirit of more value
than all others, which might be obtained by all, and which should
be an object of desire to all. That was LOVE; and to show the
nature, power, and value of this, was the design of the thirteenth
chapter--certainly one of the most tender and beautiful portions of
the Bible. In this chapter the subject is continued with special
reference to the subject of prophecy, as being the most valuable
of the miraculous endowments, or the extraordinary gifts of
Spirit.
In doing this, it was necessary to correct an erroneous estimate
which they had placed on the power of speaking foreign languages.
They had prized this, perhaps, because it gave them importance in
the eyes of the heathen. And in proportion as they valued this,
they undervalued the gift of being able to edify the church by speaking
in a known and intelligible language. To correct this misapprehension;
to show the relative value of these endowments, and especially to
recommend the gift of "prophecy" as the more useful and desirable of the
gifts of the Spirit, was the leading design of this chapter. In doing
this, Paul first directs them to seek for charity. He also recommends to
them, as in 1 Corinthians 12:31, to desire spiritual endowments, and of these
endowments especially to desire prophecy, 1 Corinthians 14:1. He then proceeds
to set forth the advantage of speaking in intelligible language, or of
speaking so that the church may be edified, by the following
considerations, which comprise the chapter:--
(1.) The advantage of being understood, and of speaking for the
edification of the church, 1 Corinthians 14:2-5.
(2.) No man could be useful to the church except he delivered
that which was understood, any more than the sound of a trumpet
in times of war would be useful, unless it were so sounded as to be
understood by the army, 1 Corinthians 14:6-11.
(3.) It was the duty of all to seek to edify the church and if
a man could speak in an unknown tongue, it was his duty also to seek
to be able to interpret what he said, 1 Corinthians 14:12-15.
(4.) The use of tongues would produce embarrassment and confusion, since
those who heard them speak would be ignorant of what was said, and be
unable to join in the devotions, 1 Corinthians 14:16,17.
(5.) Though Paul himself was more signally endowed than any of them,
yet he prized far more highly the power of promoting the edification of
the church, though he uttered but five words, if they were understood,
than all the power which he possessed of speaking foreign languages,
1 Corinthians 14:18,19.
(6.) This sentiment illustrated from the Old Testament,
1 Corinthians 14:20,21.
(7.) The real use of the power of speaking foreign languages was to be a
sign to unbelievers--an evidence that the religion was from God, and not
to be used among those who were already Christians, 1 Corinthians 14:22.
(8.) The effect of their all speaking with tongues would be to produce
confusion and disorder, and disgust among observers, and the conviction
that they were deranged; but the effect of order, and of speaking
intelligibly, would be to convince and convert them, 1 Corinthians 14:23-25.
(9.) The apostle then gives rules in regard to the proper conduct of
those who were able to speak foreign languages, 1 Corinthians 14:26-32.
(10.) The great rule was, that order was to be observed, and that God
was the Author of peace, 1 Corinthians 14:33.
(11.) The apostle then gives a positive direction that on no pretence
are women to be allowed to speak in the church, even though they should
claim to be inspired, 1 Corinthians 14:34,35.
(12.) He then required all to submit to his authority, and to admit
that what he had spoken was from the Lord, 1 Corinthians 14:36,37. And then,
(13.) Concludes with directing them to desire to prophesy, and not to
forbid speaking with tongues on proper occasions, but to do all things
in decency and order, 1 Corinthians 14:38-40.
Verse 1. Follow after charity. Pursue love, (1 Corinthians 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. See Barnes "1 Corinthians 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," See Barnes "1 Corinthians 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,
See Barnes "Romans 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. \~profhthv\~,) that the prophets
were distinguished from the teachers, (\~didaskaloi\~,) "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, (1 Corinthians 14:30, \~apokalufyh\~;) 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" Ephesians 1:3
Verse 2. 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 1 Corinthians 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,
See Barnes "1 Corinthians 2:7". The word here seems to be synonymous with
sublime and elevated truth; truth that was not before known, and that
might be of the utmost importance.
{b} "speaketh not unto men" Acts 10:46
{c} "for no man" Acts 22:9
{1} "understandeth" "heareth"
{*} "howbeit" "However"
Verse 3. But he that prophesieth. 1 Corinthians 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. See Barnes "1 Corinthians 10:23". Speaks so as to
enlighten and strengthen the church.
And exhortation. See Barnes "Romans 12:8". He applies and enforces
the practical duties of religion, and urges motives for a holy life.
And comfort. Encouragement. That is, he presents the promises and
the hopes of the gospel; the various considerations adapted to
administer comfort in the time of trial. The other might do this, but
it would be in a foreign language, and would be useless to the church.
Verse 4. Edifieth himself. That is, the truths which are communicated
to him by the Spirit, and which he utters in an unknown language,
may be valuable, and may be the means of strengthening his faith,
and building him up in the hopes of the gospel, but they can be of
no use to others. His own holy affections might be excited by the
truths which he would deliver, and the consciousness of possessing
miraculous powers might excite his gratitude. And yet, as Doddridge has
well remarked, there might be danger that a man might be injured by this
gift when exercised in this ostentatious manner.
{*} "tongue" "Language"
Verse 5. I would that ye 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 1 Corinthians 14:27, it appears
that the office of interpreting was sometimes performed by others.
{+} "tongues" "Different languages"
{a} "edifying" 1 Corinthians 14:26
Verse 6. 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, (1 Corinthians 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 \~apokaluqiv\~ 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, (\~apokaluqiv\~, from \~apokaluptw\~, \@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. See Barnes "1 Corinthians 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, (\~didach\~.) 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" 1 Corinthians 14:26
Verse 7. Things without life. Instruments of music.
Whether pipe. This instrument (\~aulov\~) was usually made of reeds,
and probably had a resemblance to a flageolet.
Or harp. This instrument (\~kiyara\~) was a stringed instrument, and
was made in the same way as a modern harp. It usually had ten strings,
and was struck with the plectrum, or with a key. It was commonly employed
in praise.
Except they give a distinction in the sounds. Unless they give a
difference in the tones, such as are indicated in the gamut for music.
How shall it be known, etc. That is, there would be no time, no
music. Nothing would be indicated by it. It would not be fitted
to excite the emotions of sorrow or of joy. All music is designed
to excite emotions; but if there be no difference in the tones, no
emotion would be produced. So it would be in words uttered.
Unless there was something that was fitted to excite thought or
emotion; unless what was spoken was made intelligible, no matter
how important in itself it might be, yet it would be useless.
{1} "sounds" "tunes"
Verse 8. For if the trumpet give an uncertain sound. The trumpet was
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" Numbers 10:9
Verse 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"
Verse 10. 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"
Verse 11. The meaning of the voice. Of the language that is uttered,
or the sounds that are made.
I shall be unto him, etc. What I say will be unintelligible to him,
and what he says will be unintelligible to me. We cannot understand one
another any more than people can who speak different languages.
A barbarian. See Barnes "Romans 1:14". The word means one who speaks
a different or a foreign language.
{+} "voice" "language"
{a} "barbarian" Romans 1:14
Verse 12. 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.
See Barnes "1 Corinthians 12:31".
Spiritual gifts. The endowments conferred by the Holy Spirit.
See Barnes "1 Corinthians 12:1".
Seek that ye may excel, etc. Seek that you may be able to convey
truth in a clear and plain manner; seek to be distinguished for that.
It is one of the most rare and valuable endowments of the Holy Spirit.
{2} "spiritual gifts" "spirits"
Verse 13. Pray that he may interpret. Let him ask of God ability 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 \~o lalwn\~, "that speaketh," should be rendered, contrary to
its obvious and usual meaning, "who prays," and to supply \~tiv\~,
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 1 Corinthians 12:10.
{+} "unknown tongue" "Language"
Verse 14. For if I pray, etc. The reference to prayer here, and to
singing in 1 Corinthians 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 (\~pneuma\~) 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 Matthew 5:3, "Blessed are the poor in spirit."
Luke 10:21, "Jesus rejoiced in spirit." So it is the seat of ardour
or fervour, (Luke 1:17; Acts 18:25; Romans 12:11;) of grief or indignation,
Mark 8:12; John 11:33; 13:21; Acts 17:16. It refers also to feelings,
disposition, or temper of mind, in Luke 9:55; Romans 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. \~o de nouv mou\~. My intellect, my mind; my mental
efforts and operations.
Is unfruitful. Produces nothing that will be of advantage to them.
It is like a barren tree; a tree that bears nothing that can be of
benefit to others. They cannot understand what I say, and, of course,
they cannot be profited by what I utter.
{+} "unknown tongue" "Language"
{++} "unfruitful" "but not being understood is without fruit"
Verse 15. What is it then? What shall I do? What is the proper course
for me to pursue? What is my practice and my desire? See the
same form of expression in Romans 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" John 4:24
{b} "sing" Ephesians 5:19; Colossians 3:16
{c} "understanding" Psalms 46:7
Verse 16. Else. \~epei\~. 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, See Barnes "Luke 14:8". To fill a place
means, to occupy a station, or to be found in a state or condition.
Of the unlearned, \~tou idiwtou\~. On the meaning of this word,
See Barnes "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 (John 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" 1 Corinthians 11:24
Verse 17. 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.
Verse 18. 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"
Verse 19. 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"
Verse 20. 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, \~nhpiazete\~. 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, (\~paidia\~;) 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, Matthew 18:3.
Be men. Margin, "Perfect, or of a ripe age. \~teleioi\~. The word
means, full-grow men. Act like those whose understandings are mature
and ripe.
{e} "not children" Ephesians 4:14,15; Hebrews 6:1-3
{f} "ye children" Psalms 131:2; Matthew 18:3; Romans 16:19; 1 Peter 2:2
{&} "howbeit" "yet"
{|} "children" "infants"
{1} "be" "perfect or, of a ripe age"
{g} "men" Psalms 119:99
Verse 21. In the law it is written. This passage is found in
Isaiah 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 John 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, See Barnes "Matthew 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,
1 Corinthians 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. Isaiah 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" John 10:34
{b} "it is written" Isaiah 28:11,12
{*} "tongues" "languages"
{+} "hear" "hearken to"
Verse 22. Wherefore. Thus, (\~wste\~) 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.
See Barnes "Acts 2:1-15".
But prophesying. Speaking in a calm, connected, didactic manner, in
language intelligible to all under the influence of inspiration.
See Barnes "1 Corinthians 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" Mark 16:17; Acts 2:16
{d} "them that believe" 1 Timothy 1:9
Verse 23. 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
Verse 24. But if all prophesy. See Barnes "1 Corinthians 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 (\~elegcetai\~) is rendered reprove in John 16:8:
"And when he is come, he will reprove the world of sin," etc. Its
proper meaning is to convict, to show one to be wrong; and then to
rebuke, reprove, admonish, etc. Here it means, evidently, that the man
would be convicted or convinced of his error and of his sin; he would
see that his former opinions and practice had been wrong; he would see
and acknowledge the force and truth of the Christian sentiments which
should be uttered, and would acknowledge the error of his former
opinions and life. The following verse shows that the apostle means
something more than a mere convincing of the understanding, or a mere
conviction that his opinions had been erroneous. He evidently refers to
what is now known also as conviction for sin; that is, a deep sense of
the depravity of the heart, of the errors and fellice of the past life,
accompanied with mental anxiety, distress, and alarm. The force of
truth, and the appeals which should be made, and the observation of the
happy effects of religion, would convince him that he was a sinner, and
show him also his need of a Saviour.
He is judged by all. By all that speak; by all that they say. The
effect of what they say shall be, as it were, to pass a judgment on
his former life, or to condemn him. What is said will be approved by his
own conscience, and will have the effect to condemn him, in his own
view, as a lost sinner. This is now the effect of faithful preaching,
to produce deep self-condemnation in the minds of sinners.
Verse 25. And thus are the secrets of his heart made manifest. Made
manifest to himself in a surprising and remarkable manner. He shall be
led 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" Isaiah 45:15; Zechariah 8:23
{*} "in" "among"
Verse 26. How is it then, brethren? See Barnes "1 Corinthians 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, 1 Corinthians 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, 1 Corinthians 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.
See Barnes "1 Corinthians 14:16".
Hath a doctrine. Has some religious truth on his mind which he deems
it of special importance to inculcate. See Barnes "1 Corinthians 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. See Barnes "1 Corinthians 12:10".
Let all things, etc. Let this be the great principle, to promote the
edification of the church. See Barnes "1 Corinthians 14:12". If this rule
were followed, it would prevent confusion and disorder.
{b} "doctrine" 1 Corinthians 14:6
{+} "tongue" "Language"
{c} "Let all things" 1 Corinthians 14:40
Verse 27. Let it be by two, or at the most by three. That is, two,
or at most three in one day, or in one meeting. So Grotius, Rosenmuller,
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 (1 Corinthians 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, (See Barnes "1 Corinthians 12:10",) so that they may be understood,
and the church be edified.
{+} "tongue" "language"
{++} "by course" "In succession"
Verse 28. But if there be no interpreter. If there be no one present
who has the gift of interpretation.
And let him speak to himself, and to God. 1 Corinthians 14:2,4. Let him
commune with himself, and with God; let him meditate on the truths which
are revealed to him, and let him in secret express his desires to God.
Verse 29. Let the prophets. See Barnes "1 Corinthians 14:1".
Speak two or three. On the same days, or at the same meeting.
See Barnes "1 Corinthians 14:27".
And let the other judge. The word "other" (\~oi alloi\~, 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. See Barnes "Acts 17:11". Comp. 1 Thessalonians 5:21.
{d} "Let the prophets" 1 Corinthians 14:39; 1 Thessalonians 5:19,20
Verse 30. If any thing be revealed to another. If, while one is
speaking, an important truth is revealed to another, or is suggested to
his mind by 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"
Verse 31. For ye may all prophesy, etc. There is time enough for all;
there is no need of speaking in confusion and in disorder. Every
person may 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.
Verse 32. And the spirits of the prophets. See Barnes "1 Corinthians 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" 1 John 4:1
Verse 33. God is not the author of confusion. Marg., Tumult, or
unquietness. His religion cannot tend to produce disorder. He is the
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"
Verse 34. Let your women keep silence, etc. This rule is positive:
explicit and universal. There is no ambiguity in the expressions; and
there can be 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 1 Corinthians 11 Paul had argued against their doing this in a certain
manner--without their veils, (1 Corinthians 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 1 Corinthians 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
1 Corinthians 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. 1 Timothy 2:11,12.
To be under obedience. To be subject to their husbands; to
acknowledge the superior authority of the man.
See Barnes "1 Corinthians 11:3".
As also saith the law. Genesis 3:16, "And thy desire shall be to thy
husband, and he shall rule over thee."
{c} "Let your women" 1 Timothy 2:11,12
{d} "under obedience" Ephesians 5:22; Titus 2:5; 1 Peter 3:1
{e} "saith the law" Genesis 3:16; Numbers 30:3-12; Esther 1:20
Verse 35. And if they will learn any thing. If anything has been
spoken which they do not understand; or if on any particular subject they
desire 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"
Verse 36. What? came the word of God out from you? The meaning of
this is, "Is the church at Corinth the mother church? Was it first
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 1 Corinthians 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 1 Corinthians 11:16. See Barnes "1 Corinthians 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" 1 Corinthians 4:7
Verse 37. If any man think himself to be a prophet.
See Barnes "1 Corinthians 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 \~dokew\~ 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" 2 Corinthians 10:7; 1 John 4:6
Verse 38. But if any man be ignorant, etc. If any one affects to be
ignorant of my authority, or whether I have a right to command. If he
affects to 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.
Verse 39. Covet to prophesy. See Barnes "1 Corinthians 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 1 Corinthians 14:22.
{*} "tongues" "in different languages"
Verse 40. Let all things be done decently and in order. Let all
things be done in an appropriate and becoming manner; decorously, as
becomes the worship of God. Let all be done in order, regularly,
without confusion, discord, tumult. The word used here (\~kata taxin\~) 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, (1 Corinthians 14:2,3,5,13,19;)
prayer, (1 Corinthians 14:14,15;) singing, (1 Corinthians 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, 1 Corinthians 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, (1 Corinthians 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.
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