Exhortation to seek after love,

1. CORINTHIANS.

and the gift of prophesying.

CHAPTER XIV.

The Christians at Corinth having erred in their opinion of the comparative excellence of spiritual gifts, and having been guilty of great irregularities in the exercise of these gifts, the apostle in this chapter gives them a variety of directions and cautions on these subjects. (1,) He recommends their secking after such spiritual gifts as were most calculated to edify others, particularly that of prophecy, 1–5. (2,) He illustrates the unprofitableness of barely speaking in unknown tongues in the public worship of God, by several similitudes, 6-12. (3,) He exhorts them to adopt and pursue such an intelligible and instructive mode of public worship as might profit strangers, as well as themselves, 13–20. (4,) He shows the proper use of the gift of tongues, and the greater usefulness of prophesying, 21-25. (5,) He reproves and endeavours to regulate the disorders which had arisen in their religious assemblies from men's vain ostentation of their gifts, 26–33; and women speaking in the church, 34–40.

crease his own knowledge and faith by speaking it. But he that prophesieth-While he edifies himself, edifieth the church also, the whole congregation.

stand; except he interprel-Or rather, except some one interpret; for it appears from verse 28, that what was spoken in an unknown tongue was usually interpreted by another person, and not by the person who spoke it, the interpretation of tongues being, in the first church, a distinct gift. See on chap. xii. 10. That the church may receive edifying-Which it might, it seems, equally receive if the things spoken had been delivered only in a language understood by the auditory, aud not first in an unknown tongue.

NOTES ON CHAPTER XIV. Verses 1-4. Follow after love-Namely, that love, the nature, necessity, and excellence of which are shown at large in the preceding chapter; pursue Verse 5. I would that ye all spake with tongues— this, which far exceeds all extraordinary gifts, with In as great a variety as God hath imparted that gift zeal, vigour, courage, patience, otherwise you will to any man living; but rather that ye prophesied— neither attain nor keep it. And-In their place, as For when we consider the different effects and tendsubservient to this; desire spiritual gifts-With encies of these different gifts, we must acknowledge moderation, and in submission to the divine will; that, with respect to the prospects of usefulness by but rather, or especially, that ye may prophecy-which these things are to be estimated, greater is The word here does not appear to mean foretelling he that prophesieth than he that speaketh with things to come, but rather opening and applying the || tongues-Which those who hear him cannot underScriptures, and discoursing on divine things in an edifying manner. For he that speaketh in a tongue -Unknown to the auditory, to which he addresses himself; speaketh-In effect; not unto men, but unto God-Who alone understands him. Howbeit, or although, in or by the inspiration of the Spirit, he speaketh mysteries-Such things as are full of divine and hidden wisdom. But he that prophesieth -That is, who discourses of divine things, in a language understood by the hearers; speaketh to edification-To the building up of believers in faith and holiness; and exhortation-To excite them to zeal and diligence; and comfort-Support and consolation under their trials and troubles. He that speaketh in an unknown tongue edifieth himself only-On the most favourable supposition. The apostle speaks thus, because a person who spoke in an unknown tongue might possibly, while he spoke, find his own good affections awakened by the truths he delivered with fervency, and he might find his faith in Christianity established by the consciousness he had of a miraculous power working in him. From this it is plain that the inspired person, who uttered, in an unknown language, a revelation made to himself, must have understood it, otherwise he could not in

How happily does the apostle here teach us to estimate the value of gifts and talents, not by their brilliancy, but usefulness. Speaking with tongues was indeed very serviceable for spreading the gospel abroad; but for those who remained at home, it was much more desirable to be able to discourse well on useful subjects in their own language, which might serve more for the improvement of the society they belonged to, and the conviction of such of their unbelieving neighbours as might, out of curiosity, happen to step into the assemblies."—Doddridge.

Verse 6. Now, brethren-As if he had said, I wonder whether that which you so much admire in others would please you in me: if I come unto you speak

A. M. 4063. cept I shall speak to you either by a 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 2 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?

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10 There are, it may be, so many A. M. 4063. 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. Gr. of spirits.

3 Gr. significant.—

ing with tongues-Supposing the next time I make fore-Nevertheless; if I know not the meaning of you a visit at Corinth, I should address you in a va the voice-The import of the particular language riety of languages which you do not understand; which is used in my hearing; I shall be unto him what shall I profit you-Who are supposed not to that speaketh a barbarian-What I say will appear understand me; except I speak to you-In a lan- unintelligible jargon; and he a barbarian unto me guage with which you are acquainted; either by-We shall be incapable of holding any conversation revelation Of some gospel mystery; or by know- || with each other. "The Greeks, after the custom of ledge-Explaining the ancient types and prophecies; or by prophesying-Foretelling some future event; or by doctrine-For the regulation of your tempers and lives. Perhaps this may be the sense of these obscure expressions.

Verses 7-9. And even-Greek, ouws, in like manner, (the word, it seems, being here used for ouotos, as it sometimes is by the poets, see Beza and Mac- || knight,) things without life-Inanimate things; whether pipe or harp-Or any other instrument of music; except they give a distinction-Greek, dia|| 502ŋv q0oyyois, a difference to the notes.

the Egyptians, mentioned by Herodotus, lib. ii., called all those barbarians who did not speak their language. In process of time, however, the Romans, having subdued the Greeks, delivered themselves by 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. Afterward, the word barbarian signified any one who spake a language which another did not understand. Thus the Scythian philosopher, Anacharsis, said, that among the Athenians, the Scythians were Among barbarians; and among the Scythians, the Athenimusicians, the former word signifies the measured ans were barbarians. This is the sense of the word distance between sounds, according to certain barbarian in this passage." Even so, &c.-Whereproportions, from which the melody of a tune re- fore ye also, that ye may not be barbarians to each sults." And Raphelius has shown that the latter other; forasmuch as ye are zealous of spiritual word, as distinguished from owvn, voice, signifies a gifts-And are ready to vie with each other in the musical sound, a note in music. How shall it be exercise of them, seek that ye may excel to the ediknown what is piped or harped-What music can fying of the church-And not merely for your own be made, or what end answered? For-Or, more-honour. Strive for the greatest share of those gifts over; in war, if-Instead of sounding those notes whereby you may be useful to your fellow-Chriswhose meaning is understood by the soldiers, the tians. trumpet give an uncertain sound, who shall prepare Verses 13, 14. Wherefore let him that speaketh himself to the battle-How could soldiers know when in a tongue-Unknown to the congregation to which to advance or when to retreat, unless the trumpet he would address himself; pray that he may intersounds were adjusted, and constantly adhered to?|| pret-That God would give him the gift also of exSo likewise-In your religious assemblies; except ye || pounding his discourse, in the common language of utter words easy to be understood-Significant words, the place, a gift this distinct from the other. For to which the ears of your auditory are accustomed;|| how shall it be known what is spoken-What is intended to be signified by your expressions? For ye shall speak into the air-(A proverbial expression,) || you will utterly lose your labour.

Verses 10-12. There are--No doubt; so many kinds of voices-Or languages; in the world-As ye speak; and none of them is without signification -To those that are acquainted with them. There( 13 )

VOL. II.

if I pray, &c.-The apostle, as he did at verse 6, transfers it to himself; in an unknown tongue; without making use of any explication; my spirit indeed prayeth-By the influence of the Spirit of God, I understand the words myself; but my understanding is unfruitful—Namely, to others; the knowledge I have is of no benefit to them; and I perform an action void of that prudence and good sense which ought always to govern persons in their ad

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I. CORINTHIANS.

manner you do, preferring the things which make a threatens this as a curse, do not voluntarily bring it fine show and gain applause, above things more || upon the church, merely to make ostentation of useful and solid. This is an admirable stroke of your own gifts." Isaiah's words, however, may be true oratory, and was a severe reproof to the || considered as an intimation of the purpose God had Corinthians, who piqued themselves on their wis- of sending one last message to them by his servants, dom, to represent their speaking unknown lan-endued with the gift of tongues. This, according to guages, and contending about precedency, as a Macknight, is the primary meaning of the prophet's childishness which men of sense would be ashamed words. "Isaiah evidently foretels," says he, "the of. Howbeit in malice-Or wickedness rather, as methods which God, in future times, would use for xaxta here significs; be ye children—As much as pos-converting the unbelieving Jews; and among others, sible like infants; have all the gentleness, sweetness, and innocency of their tender age; but in understanding be men—Teλeioi, full-grown men. Conduct yourselves with the good sense and prudence of such, knowing religion was not designed to destroy any of our natural faculties, but to exalt and improve them, our reason in particular. Doddridge makes the following remark on this part of the apostle's epistle to the Corinthians: "Had the most zealous Protestant divine endeavoured to expose the|| absurdity of praying and praising in an unknown tongue, as practised in the Church of Rome, it is difficult to imagine what he could have written more full to the purpose than the apostle hath done here." He adds, for the instruction of those who preach the gospel, "that a height of composition, an abstruseness of thought, and an obscurity of phrase, which common Christians cannot understand, is really a speaking in an unknown tongue, though the language used be the language of the country."

that he would speak to them in foreign languages, that is, in the languages of the nations among whom they were dispersed. The passage, therefore, is a prediction of the gift of speaking foreign languages, to be bestowed on the first preachers of the gospel." The prophecy thus understood had its accomplishment at the day of pentecost. Yet for all that— Though I shall do this extraordinary thing to awaken, convince, and alarm them; they will not hear me-They will not hearken and obey me. This the Lord foresaw, and foretold repeatedly by Moses and the prophets.

Verse 22. Wherefore-Since this was formerly threatened by God as a punishment, you should not so admire or magnify it, especially since tongues are for a sign, not to them that believe-Not to convince, edify, or comfort the faithful; but to them that believe not-To unbelievers, to whom ye speak in their own language, Acts ii. 8; namely, to engage their attention to the gospel, and to convince them Verse 21. In the law it is written-The law here that what is delivered is the truth of God. But signifies the whole Jewish Scriptures. The passage prophesying-Preaching the word, discoursing on quoted is taken from Isa. xxviii. 11, (where see the divine things; serveth not so much for them that note.) With stammering lips and another tongue || believe not-Who cannot know that you are inspired will he speak to this people. And so he did: he in prophesying, and have no proof that your docspake terribly to them by the Babylonians, (whose trine is true; but for them which believe-For their language, strange and unintelligible to the Jews, confirmation in the faith, and their edification in is here referred to,) when they had set at naught|| holiness and righteousness. what he had spoken by the prophets, who used their Verses 23-25. Yet sometimes prophecy is of more own language. Some critics have observed, that use even to unbelievers than speaking with tongues. the Hebrew words in this passage of Isaiah, ought For instance: if the whole church be come together to be translated, in labiis irrisionis, with mocking -On some extraordinåry occasion; (it is probable in lips; in which sense the LXX. understood the so large a city they ordinarily met in several places;) phrase, rendering it, dia pavλiopov xether. But that || and all-That are endowed with such a gift; speak translation makes no alteration in the meaning; for with tongues-One in one language, and another in they who speak to others in an unknown language, another; and there come in those that are unlearned seem to the persons to whom they speak, to stammer-Persons ignorant of those languages; men of learnand to mock them. The same thing is predicted, Deut. xxviii. 49, and Jer. v. 15; where see the notes. According to Diodati the meaning is, "Because they would not attend to plain messages, God would speak to them by such as they could not understand;" and which they would hate to hear: and then the apostle's argument will be, "Since God

ing might possibly have understood the tongues in which they spake; or unbelievers-Heathen, who are strangers to these dealings of God with his church; will they not say ye are mad-When they see the confusion you make by speaking languages which no one present understands? "This is not contrary to what is said verse 22, that the speaking

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ed of all:

being ostentatious of their gifts.

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A. M. 4063. one that believeth not, or one unlearn- a doctrine, hath a tongue, hath a re- A. M. 4063. ed, he is convinced of all, he is judg-velation, 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.

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.

n

26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath

Isa. xlv. 14; Zech. viii. 23 - Verse 6; Chap. xii. 8, 9, 10.

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

P Chap. xii. 7; 2 Cor. xii. 19; Eph. iv. 12.

paraphrasing it thus: "What is to be done, brethren When ye are assembled, one of you, by inspiration, hath a psalm; another hath a discourse; another hath something made known to him in a foreign

in foreign languages was a sign to convince unbelievers. For the unbelievers to be convinced by that sign, were such strangers as understood the language in which they were addressed; whereas the unbelievers and unlearned persons, who con-language; another, a revelation of some future sidered the speaking of foreign languages as an event; another hath an interpretation of what was effect of madness, were those strangers who did not uttered in a foreign language. In such cases, let all understand them."-Macknight. But if all prophesy these gifts be exercised to edification." Grotius -Expound the word of God, or discourse by turns thinks the several clauses of this verse should be on divine things; and there come in one that believ- || read interrogatively: Hath each of you a psalm? eth not-One who did not before believe; or one hath he a discourse? The inspired psalms of which unlearned-Acquainted with no language but that the apostle speaks, were not metrical compositions, in which the discourses are delivered; he is con- but compositions which were distinguished from vinced-Rather, convicted, by all who thus speak prose by the sublimity of the sentiments, and the in succession, and speak to the hearts of the hearers; strength, beauty, and aptness of the expressions. he is judged of all-Every one says something to Such was the inspired psalm which Mary, our which his conscience bears witness. And thus are Lord's mother, uttered, Luke i. 46, and the inspired the secrets of his heart made manifest-Laid open, thanksgiving and prayer in which the disciples clearly described in a manner which to him is most joined upon the deliverance of Peter and John from astonishing and utterly unaccountable; insomuch, the council, recorded Acts iv. 24-30. The word that although he perhaps came into your assembly didaxn, rendered doctrine in our text, signifies not out of mere curiosity, or with some ill design, he only the thing taught, but the discourse in which it is not able to command himself under the impres- is taught; and here, probably, a discourse for edifision which the word of God thus spoken makes cation, exhortation, and consolation. upon him; and so falling down-Under the power Verses 27, 28. If any man speak-That is, be of it; on his face-To the ground; he will worship moved to speak; in an unknown tongue, let it be -That one living and true God-Whose people you by two, or, at the most, three-Let not above two or are, and to whose truth you thus bear witness; and three speak at one meeting; and that by course— report-Declare to others; that God is among you || That is, one after another; and let one interpret— of a truth-How many instances of this kind are seen What is said, into the vulgar tongue. It seems, the at this day, in places where the true gospel of our gift of tongues was an instantaneous knowledge of Lord Jesus Christ is faithfully preached! So does God a tongue, till then unknown, which he that received still give point and efficacy to the word of his grace! it could afterward speak when he thought fit, withVerse 26. How is it then, (rather, what a thing is out any new miracle. But if there be no interpreter it,) brethren?—This was another disorder among present, let him-The person speaking in a foreign them. When ye come together-For the purposes language; be silent in the church-Where he can of social worship, in which all hearts should unite, do no manner of service by uttering what none but each of you is desirous himself to officiate publicly himself can understand; and let him speak in that in such a manner as best suits his present inclina- tongue to himself and to God-Make use of his tion, without any regard to decency and order. gift in his own private devotions, if he find it profitEvery one of you hath a psalm, &c.-That is, at able so to do. From its being here ordered that, if the same time, one begins to read or sing a psalm, no interpreter were present, the person who spoke another to inculcate a doctrine, another to speak in in a foreign language must be silent, Macknight an unknown tongue, another to declare what had infers that, even if the inspired person were able to been revealed to him in explanation of some mys- interpret the foreign language in which a revelation tery, another to interpret what the former had but was given to him, he was not permitted to do it; just begun to speak: every one, probably, gathering "because, to have delivered the revelation first in a little company about him, just as they did in the the foreign language, and then in a known tongue, schools of the philosophers. Dr. Macknight under- would have been an ostentation of inspiration, of stands the passage in a somewhat different sense, which the church would not approve; not to men