6. Rejoiceth not in iniquitjj. Does not rejoice over the vices of other men does not take delight when they are guilty of crime, or when, in any manner, they fall into sin. It does not find pleasure in hearing others accused of sin, and in having it proved that they have committed it. It does not find a malicious pleasure in the repm-t thai they have done wrong; or in following up that report, and finding it established.
Wicked men often find pleasure in this (Rom. i. 32), and rejoice when others have fallen into sin, and have disgraced and ruined themselves. Men of the world often find a malignant pleasure in the report, and in the evidence that a member of the church has brought dish.)ijour on his profession. A man often rejoices when an enemy, a persecutor, or a slanderer has committed some crime, and when he has shown an improper spirit, uttered a rash expression, or taken some step which shall, involve him in ignominy. But love does none of these things. It does not desire that an enemy, a persecutor, or a slanderer should do evil, or should disgrace and ruin himself. It does not lejoice, but grieves, when a professor of religion, or an enemy of religion — when a pexsonal friend or foe has done any thing- wrong. It neither loves the wrong, nor the fact that it has been done. And perhaps there is no greater triumph of the gospel than in its enabling a man to rejoice that even* his enemy and persecutor in any respect does well; or to rejoic% that he is in any way honoured and respected among men. Human nature, without the gospel, manifests a different feeling; and it is only as the heart is subdued by the gospel, and filled with universal benevolence, that it is brought to rejoice when all men do well. ^ Rpjoiceth in the trutfi. The word iriitk here stands opposed to iniquity, and means virtue, piety, goodness. It does not rejoice in the vices, but in the virtues of others. It is pleased, it rejoices when they do tue/L It is pleased when those who differ from us conduct in any manner in such a way as to please God, and to advance their own reputation and happiness. They who are under the influence of that love rejoice that good is done, and the truth defended and advanced, whoever may be the instrument; rejoice that others are successful in their plans of doing good, though 22* i they do not act with us; rejoice that I other men have a reputation well earned [ for virtue and purity of life, though they i may differ from us in opinion, and may I be connected with a different denoini- \ nation. They do not rejoice when ■ other denominations of Christians fall j into error; or when their plans are j blasted; or when they are calumniated, j and oppres.sed, and reviled. By whom-' soever good is done, or wheresoever, it is to them a matter of rejoicing; and by « whomsoever evil is done, or wheresoever, it is to them a matter of grief.; See Phil. i. 14 — 18. The reason of this; is, that all sin, error, and vice will ultimately ruin the happiness of any one; and as love desires their happiness, it, desires that they should walk in the I ways of virtue, and is grieved when they do not. What a chanL^e would I the prevalence of this feeling produce ' in the conduct and happiness of manj kind! How much ill-natured jcy would; it repress at the faults of others! How j much would it do to repress the pains j which a man often takes to circulate I reports disadvantageous to his adversary; to find out and establish some flaw in his character; to prove that he has said or done something disgraceful and evil! And how much would it do I even among Christians, in restraining I them from rejoicing at the errors, mis-! takes, and improprieties of the friends i of revivals of religion, and in leading [ them to mourn over their errors in se- I cret, instead of taking a malicious plea-! sure in promulgating them to the world! This would be a very different world if there were none to rejoice in iniquity; ' and the church would be a different church if there were none in its bosom ' but those who rejoiced in the truth, and in the efforts of humble and self-denying! piety.
I 7. Beareth nil things. Comp. Note,!ch. ix. 12. Dotldridge renders this, ["covers all things." The word here j used ((TTtyu) properly means to cuvcr
(from vTiyn, a covering, roof. Matt, viii. 8. Luke vii. 6); and then to hide, conceal, not to make known. If this be the sense here, then it means that love is disposed to hide or conceal the faults and imperfections of others; not to promulgate or blazon them abroad, or to give any undue publicity to them. Benevolence to the individual or to the public would require that these faults and errors should be concealed. If this is the sense, then it accords nearly with what is said in the previous verse. The word may also mean, to forbear, bear with, endure. Thus it is used in 1 Thes.—. iii. 1. 5. And so our translators understand it here, as meaning that love is patient, long-suffering, not soon angry, not disposed to revenge. And if this is the sense, it accords with the expression in ver. 4, " love suffers long." The more usual classic meaning is the former; the usage in the New Testament seems to demand the latter. Ro.-enmiiller renders it, ^^ bears all things;" Bloomfield prefers the other interpretation. Locke and Macknight render it " cover." The real sense of the passage is not materially varied, whichever interpretation is adopted. It means, that in regard to the errors and faults of others, there is a disposition not to notice or to revenge them. There is a willingness to conceal, or to bear with them patiently, t ^H fhwgs. This is evidently to be taken in a popular.sense, and to be interpreted in accordance with the connexion. All universal expressions of this kind demand to be thus limited, 'i'he meaning must be, ' as far as it can con.sistently or lawfully be done.' There are offences which it is not proper or right for a man to conceal, or to suffer to pass unnoticed. Such are those where the laws of the land are violated, and a man is called on to testify, &c. But the phrase here refers to private matters; and indicates a disposition not to make public, or to avenge the faults committed by others. ^ HH-tveth all things. The whole scope of the connexion and the argument here requires us to understand this of the conduct of others. It cannot mean, that the man who is under the influence of love is a man oi univer&al credulity,- that he makes no discrimination in regard to things to be believed; and is as prone to believe a falsehood as the truth; or that he is at no pains to inquire what is true and what is false, what is right and what is wrong. But it must mean, that in regard to the conduct of others, there is a disposition to put the best construction on it; to believe that they may be actuated by good motives, and that they intend no injury; and that there is a willingness to suppose, as far as can be, that what is done is done consistently with friendship, good feeling, and virtue. Love produces this, because it rejoices in the happiness and virtue of others, and will not believe the contrary except on irrefragable evidence. 1 Hopeth all timigs. Hopes that all will turn out well. This must also refer to the conduct of others; and it means, that however dark may be appearances; how much soever there may be to produce the fear that others are actuated by improper motives or are bad men, yet that there is a hope that matters may be explained and made clear; that the difficulties may be made to vanish; ami that the conduct of others may be made to appear to be fiiir and pure. Love will hold on to this hope until all possibility of such a result has vanished, and it is compelled to believe that the conduct is not susceptible of a fair explanation. This hope will extend to all thivgs — to words, and actions, and plans; to public and to private intercourse; to what is said and done in our own presence, and to what is said and done in our absence. Love will do this, because it delights in the virtue and happiness of others, and will not credit any thing to the contrary unless compelled to do so. 1 Endurelh all things. Bears up under, sustains, and does not murmur. Bears up under all yiersecutions at the hand of man; all eilbrts to injure the person, property, or reputation; and bears all that may be laid upon us in the providencd and by the direct agencv
8 Charity never failelh: but whether there be prophecies,
of GoJ. Comp. Job xiii. 15. Tlic connexion requires us to understand it principally ot'our treatment at the liands cf our iel!i3w men.
8. Charlhf never failelh. Paul here proceeds to illustrate the value of love, I'roin its permaneacff as compared with other valued endowments. It is valuable, and is to be sought because it viiW always abide; may be always exercised; is adapted to all circumstances, and to all workis in which we may be placed, or in which we may dwell. 'J'he word rendered faileth {.K-riT-n:) denotes properly to tall out of. to fall from or oft"; and may be applied to the stars of heaven falling (Mark xiii. 25), or to fl)wers that fall or fade (James i. 11. 1 Pet. i. 24), or to chain:^ falling from the hands, &c. Acts xii. 7. Here it means to fall away, to fail; to be •without elTect, to cease to be in existence. The expression may mean that it will be adapted to all the situations of life, and is of a nature to be always exercised; or it may mean that it will continue to all eternity, and be exercised in heaven for ever. The connexion demands that the latter should he regarded as the true interpretatiou. 8ee ver. 13. The sense is, that while other endowments of the Holy Spirit must soon cease and be valueless, lovk would abide, and would always exist. The arirurnenl is, that we ought to seek that which is of enduring value; and that, therefore, love should be preferred to those endowments of the Spirit on which so high a value had been.set by the Corinthians. ^H\lI lohellter there be prnpriecies. That is, the ir'ft of prophct-y, or the power of speaking as a propliet; that is, of delivering the truth of (iod in an intellii^ible manner under the influence of inspiration; the gift of being a public speaker, of inslruclin;? and edifviiig the church, and foretelling future events. See Note, ch. xiv. 1. ^ TUty shall fa'd. The gift shall cea^ to be exercised; shall be abolished.
they shall fail; whether there be tongues, they shall cease;
come to nauglit. Tiiere shall be no further use for this gift in the light and glory of the world above, and it shall cease. God shall be the teacher there. And as there will be no need of conlirining the truth of religion by the prediction of future events, and no need of warning against impending dangers there, the gift of foretelling future events will be of course unknown. In heaven, also, there will be no need that the faith of God's people shall be encouraged, or their devotions excited, by such exhortations and instructions as are needful now; and the endowment of prophecy will be, therefore, unknown, t There be tnngues. The power of speaking foreign languages. ^ T/iey shall cease. Macknight supposes this means that they shall cease in the church after the gospel shall have been preached to all nations. But the more natural interpretation is, to refer it to the future life; since the main idea which Paul is urging here is the value of love above all other endowments, from the fact that it would be abiding, or permanent— an idea which is more certainly anil fully met by a reference to the future world than by a reference to the state of things in the church on earth. If it refers to heaven, it means that the power of communicating thoughts there will not be by the medium of learned and foreign tongues. What will be the mode is unknown. But as the diversity of tongues is one of the fruits of sin (Gen. xi.), it is evident that in those who are saved there will be deliverance from all the disadvantages which have resulted from the (confusion of tongues. Yet lovk will not cease to be necessary; and love will live for ever. ^ Whelher there be knoicletlge. Soe Note. ch. xiv. 8. Thhs refers, I think, to knowledge as we now possess it. It cannot mean that there will be no knowledge in heaven; for there must be a vast increase of knowledge in that world among all its inha« l)itants. The idea in the passage here, I ihiuk, is, 'All the knowledge which wp now possess, valuable as it is, will be obscured and lost, and rendered comparatively valueless, in the fuller splendours of the eternal world; as the feeble lijjht of the stars, beautiful and valuable as it is, vanishes, or is lost in the splendours of the rising sun. The knowledge which we now have is valuable, as the gift of prophecy and the power of s{)eaking foreign languag! s is valuable, but it will be lost in the brighter visions of the world above.' That this is the sense is evident from what Paul says in illustration of the sentiment in ver. 9, 10. Nuw we know in part. "What we deem ourselves acquainted with, we imperfectly understand. There are many obscurities and many difficulties. But in that future world we shall know distinctly and clearly (ver. 12); and then the knowledge which we now possess will appear so dim and obscure, that it will seem to have vanished away and disappeared,
Macknight and others understand this of the knowledge of the mysteries of the Old Testament, or " the inspired knowledge of the ancient revelations, which should be abolished when the church should have attained its mature state;" a most meager, jejune, and frigid interpretation. It is true, also, that not only shall our imperfect knowleilge seem to have vanisheil in the superior light and glory of t!ie eternal world, but that much of that which here passes for knowledge shall be then unknown. Much of that which is called science is " falsely so cnlled;" and much that is connected with literature that has attracted so much attention, will be unknown in the ei.ernal worltl. It is evident that much that is connected witli criticism, and the knowledge of language, with the difTereMt systems of muutal philosophy which are erro-
9 For we know in part, " and we prophesy in part;
neous; perhaps jnuch tluu is connected with anatomy, piiysiology, and geology; and much of the science which now is connected with the arts, and which is of use only as tributary to the arts, will be then unknown. Other subjects may rise into importance which are now unknown; and possibly things connected with science which are now regarded as of the least importance will then become objects of great moment, ai:d ripen and expand into sciences that shall contribute much to the eternal haf)piness of heaven. The essential idea in this passage is, that all the knowledge which we now possess shall lose its elTulgence, be dimmed and lost in the superior light of heaven. But LOVK shall live there; and we should, therefore, seek that which is permanent and eternal.
9. For we knoiu in part. Comp. Note on ch. xii. 27. This expression means ^^ onlt/ in part;" that is, iniperfectly. Our knowledge here is imperfect and obscure. It may, therefore, all vanish in the eternal world amidst its rjuperior brightness; and we should not regard that as of such vast value which is imperfect and obscure. Comp. Note, ch. viii. 2. 'i'his idea of the ol)scurity and imperfection of our knowledge, as compared with heaven, the apostle illustrates (ver. 11) by coini>aring it with the knowledge which a child has, cornpared with that in maturer years; and (ver. 12) by the knowledge which we have in looking through a glass — an imperfect medium — contpared with thatwhich we have in looking closely and directly at an object without any medium, t -^"rf ^^ prophesf/ in part. This does not mean that we fiarlly know the truths of religion, and partly conjecture or guess at the; i; or that we know oidy a p;nt of them, and conjecture l\\o remainder. But the apostle is showing the iinperfection of the prophetic gift; and he observes, thai there is the same imperfection which
10 But "when that which is perfect is come, then that which is ill part shall he done away.
attends knowledge. It is only in part; it is imperfect; it is indistinct, compared with the full view of truth in heaven; it is obscure, and all that is imparted by that gift will soon become dim and lost in the superior brightness and glory of the heavenly world. The argument is, that we ought not to seek so anxiously that which is so imperfect and obscure, and which must soon vanish away; but we should rather seek that love which is permanent, expanding, and eternal.
10. Bat when that which is perfect is come. Does come; or shall come. This proposition is couched in a general form. It means that when ani/ thing which is perfect is seen or enjoyed, then that which is imperfect is ibrgotten, laid aside, or vanishes. Thus, in the full and perfect light of day, the imperfect and feeble light of the stars vanishes. The sense here is, that in heaven — a state of absolute perfection — that which is " in part," or which is imperfect, shall be lost in superior brightness. All imperfection will vanish. And all that we here possess that is obscure shall be lost in the superior and perfect glory of that eternal world. All our present unsatisfactory modes of obtaining knowledge shall be unknown. All shall be clear, bright, and eternal.
11. When I was a child. The idea here is, that the knowledge which we now have, compared with that which we shall have in heaven, is like that which is possessed in infancy compared with that we have in manhood; and that as, when we advance in years, we lay aside, as unworthy of our attention, the views, feelings, and plans which we had in boyhood, and which we then esteemed to be of so great importance, 80, when we reach heaven, we shall lay aside the views, feelings, and plans which we have in this life, and which we now esteem so wise and so valuable. The word cluld here (v-iW^c) denotes properly a babe, an infant, though without any definable limitation of age. It refers to the first periods of existence; before the period which we denominate boyhood, or youth. Paul here refers to a period when he could speak, though evidently a period when his speech was scarcely intelligible — when he first began to articulate. ^ I spake as a child. Just beginning to articulate, in a broken and most imperfect manner. The idea here is, that our knowledge at present, compared with the knowledge of heaven, is like the broken and scarcely intelligible eftbrts of a child to speak coni' pared with the power of utterance in manhood. ^ I understood as a child. My understanding was feeble and imperfect. I had narrow and imperfect views of things. I knew little. I fixed my attention on objects which I now see to be of little value. I acquired knowledge which has vanished, or which has sunk in the superior intelligence of riper years. " I was affected as a child. I was thrown into a transport of joy or grief on the slightest occasions, which manly reason taught me to despise." — Dod-lridge. 1 I thought as a child. Marg. Reasoned. The word may mean either. I thought, argued, reasoned in a weak and inconclusive manner. My thoughts, and plans, and argumentations were puerile, and such as I now see to be short-sighted and erroneous. Thus it will be with our thoughts compared to heaven. There will be, doubtless, a* much difference between our present knowledge, and plans, and views, and those which we shall have in heaven, as there is between the plans and views of a child and those of a man. Just before his death, Sir Isaac Newton made this re-
12 For now we see through a glass, " darkly; * but then face
mark: *' I do not know what I may appear to the world; but to myself I seem to have been only like a boy playing on the sea-shore, and diverting myself by now and then finding a smoother pebble or a prettier shell than ordinary, while the great ocean of truth lay all undiscovered before me." — Brewsfer's Life of Newton, pp. 300,301. Ed. New York, 1832.
12. For now we see through a glass. Paul here makes use of another illustration to show the imperfection of our knowledge here. Compared with what it will be in the future world, it is like the imperfect view of an object which we have in looking through an obscure and opaque medium compared with the view which we have when we look at it " face to face." The word glass here (icraTJT^cv) means properly a mirror, a looking-glass. The mirrors of the ancients were usually made of polished metal. Ex. xxxviii. 8. Job xxxvii. 18. Many have supposed (see Doddridge, in loc. and Robinson's Lexicon) that the idea here is that of seeing objects by reflection from a mirror, which reflects only their imperfect forms. But this interpretation does not well accord with the apostle's idea of seeing things obscurely. The most natural idea is that of seeing objects by an imperfect medium, by looking through something in contemplating them. It is, therefore, probable that he refers to those transparent substances which the ancients had, and which they used in their windows occasionally; such as thin plates of horn, transparent stone, &c. Windows were often made of the lapis speciilaris described by Pliny (xxxvi. 22), which was pellucid, and which admitted of beina split into thin laminx or scales, probably the same as mica. Humboldt mentions such kinds of stone as being used in South America in church windows. — liloomjield. It is not improbable, I think, that even in to face: now I know in- part; but then shall I know even as also I am known.
the time of Paul the ancients had the knowledge of glass, though it was probably at first very imperfect and obscure. There is some reason to believe that glass was known to the Phenicians, the Tyrians, and the Egyptians. Pliny says that it was first discovered by accident. A merchant vessel, laden with nitre or fossil alkali, having been driven on shore on the coast of Palestine near the river Belus, the crew went in search of provisions, and accidentally supported the kettles on which they dressed their food upon pieces of fossil alkali. The river sand above which this operation was performed was vitrified by its union with the alkali, and thus produced glass. — See Edin. Ency., art. Glass. It is known that glass was in quite common use about the commencement of the Christian era. In the reign of Tiberius an artist had his house demolished for making glass malleable. About this time drinking vessels were made commonly of glass; and glass bottles for holding wine and flowers were in common use. That glass was in quite common use has been proved by the remains that have been discovered in the ruins of Herculaneum and Pompeii. There is, therefore, no impropriety in supposing that Paul here may have alluded to the imperfect and discoloured glass which was then in extensive use; for we have no reason to suppose that it was then as transparent as that which is now made. It was, doubtless, an imperfect and obscure medium, and, therefore, well adapted to illustrate the nature of our knowledge here compared with what it will be in heaven. ^ Darklt/. Marg. In a riddle (ev eLtviy/wxTi). The word means a riddle; an enigma; then an obscure intimation. In a riddle a statement is made with some resemblance to the truth; a puzzling question is proposed, and the solution is left to conjecture. Hence it means, as here, obscurely,
13 And now abideth faith,"
darkly, imperfectly. Little is known; much is left to conjecture; — a very accarate account of most of that which passes for knowledge. Compared with heaven, our knowledge here much resembles the obscure intimations in an enigma compared with clear statement and manifest tru;h. 1 But then. In the fuller revelations in heaven, t Face to face. As when one looks upon an object openly, and not through an ob- Bcure and dark medium. It here means, therefore, ckarlij, ivlihout ohscarUij. ^ I knnvj in part. ver. 9. % But then shall I fidino. My knowledge shall be cleai- and d'stinct. I shall have a clear viev\ of those oljects which are now so indistinct and obscure. I shall be in the presence of those objects about which I now inquire; I shall see them; I shall have a clear acquaintance w'lXh the olivine perfections, plans, and character. This does not mean that he would know every thing, or that he would be omniscient; but that in regard to those points of inquiry in which he was then interested, lie would have a view that would be distinct and clear — a view that would be clear, arising from the fact that he would be present with them, and permitted to see them, instead of surveying them at a distance, and by imperfect mediums. ^ Even as also I am known. In the same manner (kxS-o)-:), not to the same extent. It does not mean that he would know God as clearly and as fully as God would know him; for his remark does not relate to the extent, but to the manner and the comparative clearness of his knowledge. He would see things as he was now seen and would be seen there. It vs'ould be face to face. He would be in their presence. It would not be where he would be seen clearly and distinctly, and himself compelled to look upon all objects confusedly and obscurely, and through an imperfect medium. But he would be with them:
hope, charity, these three; but the greatest of these h charity.
would see them face to face; would see them without any medium; would see them in the same manner as they would see him. Disembodied spirits, and the inhabitants of the heavenly world, have this knowledge; and when we are there, we shall see the truths, not at a distance and obscurely, but plainly and openly.
13. And nov) abideth. Remains (/uivit). The word means properly to remain, continue, abide; and is applied to persons remaining in a place, in a state or condition, in contradistinction from removing or changing their place, or passing away. Here it must be un- [ derstood to be used to denote perma- [ nency, when the other things of which; he had spoken had passed away; and ' the sense is, that faith, hope, and love j wouiil remain when the gift of tongues I should cease, and the need of prophecy,! &c.; that is, these should survive them ail. And the connexion certainly re*: quires us to understand him as saying I that faith, hope, and love would survive [ all those things of which he had been speaking, and must, therefore, include knowledge (ver. 8, 9), as well as miracles and the other endowments of the Holy Spirit. They would survive them all; would be valuable when they should cease; and should, therefore, be mainly sought; and of these the greatest and most important is love. Most commentators have supposed that Paul is speaking here only of this life, and that he means to say that in this life these three exist; that "faith, hope, and charity exist in 'his scene only, but that in the future world faith and hope will be done away, and therefore the greatest of these is charity." — Bloomfield. See also Doddridge, Macknight, Rosenmiiller, Clarke, &c. But to me it seems evident that Paul means to say that faith, hope, and love will survive all those other things of which he had been speaking; that they would vanish away, o be lost in superior attainments and endowments; that the time would come wlijen they would be useless; but that faith, hope, and love would then remain; but of these, for important reasons, love was the most valuable. Not because it would endure the longest, for the apostle does not intimate that, but because it is more important to the welfare of others, and is a more eminent virtue than they are. As the strain of the argument requires us to look to another state, to a world where prophecy shall cease and knowledge shall vanish away, so the same strain of argumentation requires us to understand him as saying that fiith, and hope, and love will subsist there; and that there, as here, love will be of more importance than faith and hope. It cannot be objected to this view that there will be no occasion for faith and hope in heaven. That is assumed without evidence, and is not affirmed by Paul. He gives no such intimation. Faith is confidence in God and in Christ; and there will be as much necessity of confidence in heaven as on earth. Indeed, the great design of the plan of salvation is to restore confidence in God among alienated creatures; and heaven could not subsist a moment without confidence; and faith, therefore, must be eternal. No society — be it a family, a neighbourhood, a church, or a nation; be it mercantile, professional, or a mere association of friendship— can subsist a moment without mutual confidence or faith, and in heaven such confidence in God must subsist for ever. And so of hope. It is true that many of the objects of hope will then be realized, and will be succeeded by possession. But will the Christian have nothing to hope for in heaven? Will it be nothing to expect and desire greatly augmented knowledge, eternal enjoyment; perfect peace fn all corning ages, and the happy society of the blessed for ever 1 All heaven cannot be enjoyed at once; and if there is any thing future that 13 an object of desire, there will be hope, llupe ib' a compound emotion, made up of a desire for an object and an expectation of obtaining it. But both these will exist in heaven. It is folly to say that a redeemed saint will not desire there eternal happiness; it is equal folly to say that there will be no strong expectation of obtaining it. All that is said, therefore, about faith as about to cease, and hope as not having an existence in heaven, is said without the authority of the Bible, and in violation of what must be the truth, and is contrary to the whole scope of the reasoning of Paul here. ^ But the greatest of these is charity. Not because it is to endure the longest, but because it is the more important virtue; it exerts a vs'ider influence; it is more necessary to the happiness of society; it overcomes more evils. It is the great principle which is to bind the universe in harmony, which unites God to his creatures, and his creatures to himself, and which binds and confederates all holy beings with each other. It is therefore more important, because it pertains to society to the great kingdom of which God is the head, and because it enters into tho very conception of a holy and happy organization. Faith and hope rather pertain to individuals; love pertains to society, and is that without which the kingdom of God cannot stand. Individuals may be saved by faith and hope; but the whole immense kingdom of God depends on lovk. It ia, therefore, of more importance than all other graces and endowments; more j important than prophecy and miracles, and the gift of tongues and knowledge, because it will suuvive them all; more important than faith and hope, because, although it may coexist with them, and though they all shall live for ever, yet LOVK enters into the very nature of the kingdom of God; binds society together; unites the Creator and the creat ture; and blends the interests of all the redeemed, and of tl e angels, and of
This chapter is a continuation of the subject commenced in ch. xii. and pursued through ch. xiii. In ch. xii. Paiil 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 (ch. xii. 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 lovk; 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 the 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 ch. xii. 31, to desire spiritual endowments, and of these endowments especially to desire prophecy.
ver. 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 tho chapter: —
1. The advantage of being understood, and of speaking for the edification of the church, ver. 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. ver. 6 — 11.
3. It was the duty of all to seek to edify the church; and if o. man could speak in an unknown tongue, it was his duty also to seek to be able to interpret what he said. ver. 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, ver. 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, ver. 18, 19.
6. This sentiment illustrated from the Old Testament, ver. 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, ver. 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 tjie effect of order.
9. The apostle then gives rules in regard to the proper conduct of those who were able to speak, foreign languages, ver. 26 — 32.
10. The great rule was, that order was to be observed, and that God was the author of peace, ver. 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, ver. 34, 35.
12. He then required all to submit to his authority, and to admit that what he had spoken was from the Lord. ver. 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, ver. 38 — 40.
1. Follow after charity. Pursue love (ch. xiii. 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 dift'use 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 Note, ch. xii. 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 Note, ch. xii. I. 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 sinners, 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 Note, Rom. xi. 6. To what is said there on the nature of this office, it seems necessary only to add Sn idea suggested by Prof. Robinson (Gr. and Eng. Lexicon, Art. n§c^«'T«f), that the prophets were distinguished from the teachers (tfJacrxaxc/), "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 Cor. xiv. 30, uTroKaKv^^n), 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 communicatior/s of the prophets vverd 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
2 For he that speaketh in an unknown tongue, " speaketh not unto men. but unto God: for' no man ^ understandeth him;
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.
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 thtre that faculty would be valueless I compared with the power of speaking I in a manner that should edify the i church. He did not undervalue the | power of speaking foreign languages when foreigners were present, or when 1
3 But he that prophesieth speaketh unto men to edifica-
they went to preach to foreigners. See ver. 22. It was only when it was needless, when all present spoke one language, that he speaks of it as of comparatively little value, t 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 shoulil, 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 Note, ch. ii. 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.
3. But he that prophesieth. Note, ver. 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
4 He that speaketh in an iinknoivn tongue edifieth himself; but he that prophesieth edifieth the church.
5 I would that ye all spake
necessary place in the church; but the language of the one was intelligible to the church, the otiier 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. 1 To edification. Note, ch. x. 8. 23. Speaks so as to enlighten and strengthen the church. 1 And exhortation. See Note, Rom. xii. 8. He applies and enforces the practical duties of religion, and urges motives for a holy life. "IJ 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.
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 nianner.
5. / would that ye all spake luith ionguefi. ' 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
with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying."
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 tiseful. 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. 1 Except he interpret. However important and valuable the truth might be which he uttered, it would be useless to the church, unless he should explain it in language which they could understand. In that case, the 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 ver. 27, it appears that the office of interpreting was sometimes performed by others.
unto you speaking with tongues, what shall I profit you, except I sliall speak to you either by revelation, " or by knowledge, or by prophesying, or by doctrine?
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, t Speaking with tongues. Speaking foreign languages; that is, speaking them on/>/, without any interpreter. Paul had the power of speaking foreign languages (ver. 18); but he did not use this power for ostentation or dis,»lay, but merely to communicate the gospel to those who did not understand his native tongue. ^ Either by revelation. Macknight renders this, "speak ixtklligibly;" that is, as he explains it, " by the revelation peculiar to an apostle." Doddridge, " by the revelation of some gospel doctrine and mystery." Locke interprets it, " that you migiit understand the revelation, or knowledge," &c.; but says in a note, that we cannot now certainly understand the ditference 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." Rosennuiller 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 (,5TiKt>i:>%|,ic) 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 iinjcoaered or explained ]' The original 24*
7 And even things without life giving sou'.d, whether pipe or harp, except they give a dis-^ tinction in the ^sounds, how shall it be known what is piped or harped?
sense of the word revelation here is, I suppose, intended {ayr^x. ik-j-^ic, from ^^T-.KxhuTnc, to uncover), and means that the sense should be uncovered, i. e. explained, or what was spoken could not be of value. ^ Or by /cnniuledge. 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 prophesy ing. Note, ver. 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 (tT./u;^!}). 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.
7. Things without life. Instruments of music. 1 Whether pipe. This instrument {'xhK'ic) v^'as usually made of reeds, and probably had a resemhiancc to a flageolet. 1 Or harp. This instrument (x.-3-a^t) was a stringed instrument, and was made in the same way as a modern harp. It usually had
8 For if the trumpet « give an uncertain sound, who shall pre- 'pare himself to the battle?
9 So likewise ye, except ye Utter by the tongue words ^easy
ten strings, and was struck with the plectrum, or with a key. It was commonly employed in praise. •! Except they give a diithiclion in the sounds. Unless they give a difference in the tones, such as are indicated in the gamut for music, "f Haiv shall it he knuwn, &c. 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 ivas made intelligible, no matter how important in itself it might be, yet it would be useless.
8. For if the trumpet give an tmcertain sound. The trumpet was used commonly in war. It is a well-known wind instrument, and was made of brass, silver, &c. 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, &c. It therefore employed a lang;:uge 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, <fec. The apostle selects a single instance of what was indicated by the trumjtet, as an illustration of what he meant. The idea is, that fo roian tongins 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 trum-
to be understood, how shall It be known what is spoken? for ye shall si)eak into the air.
10 There are, it may be, so many kinds of voices in the
pet when it gave one of the usual Dnd 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 useleas, unless some tune was played by which it was known that the soldiers were summoned to the parade, to advance, or to retreat.
9. Su likeivise ye, &c. 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 '\ \ Uller 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 tne 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 com[)rehension of the ptople; or where doctrines arc discussed which are unintelligible, and which are regarded by them without interest. All preaciiing should be plain, simple, perspicuous, and adapted to the capacity of the hearers.
10. There are, it may be, &c. There has been considerable variety in the interpreiation of this expression. Rosenmiiller renders it. " for the sake of ex-
11 Therefore if I know not the meaning of the voice, I shall be unto him that speakelh a barbarian; " and he that speaketh shall be a barbarian unto me.
ample." 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 (Le.v.) renders it, " If so happen, it may be; perchance, perhaps;' and says the phrase is equi-
12 Even so ye, forasmuch as ye are zealous of ^ spiritual giffSf seek tlial ye may excel to the edifying' of the cimrch.
13 Wherefore let him that speaketh in an unknoivn tongue, pray that he may interpret.
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. 1 Forasmuch as ye are zeulmis. Since you earnestly desire. Note, ch. xii. 31. 1 S/vritual gifts. The endowments conferred by the Holy Spirit. Note, ch. xii. ]. ^ Seek that ye may excel, &c. Seek that you may be abie to convey truth in a clear and plain manner; seek to be distinguished for valent to " for example." The sense | that. It is one of the most rare and 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 w ithout meaning; none speak them without designing to convey some intelligibi'-* idea to their hearers.' The arf!;ument is, that as a/l 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.
11. The meaning of the voice. Of the language that is uttered, or the sounds that are made. ^ I shall be unto him, &c. 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 differ valuable endowments of the Holy Spirit. 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 endawments 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
Note, Rom. i. 14. The word means one who speaks a different, or a foreign language.
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 anv
14 For if I pray in an unhnoma tongue, my spirit praythere were, instead of priding themselves on tlieir endowments, and instead «)f 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 uselul. The truths, therefore, that they had the power of speaking with eminent ability in a foreign language, they ought to desire to be able to inierpret. 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!)im who prayeth in a foreign language, pray so as soMK 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 h k-jlkZv, " that speakelh," should be rendered, contrary to its obvious and usual meaning, " who pray a," and to supply TK, 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 ch. xii. 10.
14. Fur if I pray, &c. The reference to prayer here, and to singing in vcr. 1.5, 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 j in it, yet, unless it was intelligible, and j eth; but my understanding is the understanding could join in it, it would be vain and protilless. ^ My spirit prayctfi. The word.spirit here (Tvjyp.u) has been variously understood. Some have understood it of the Holy Spirit — the Spirit by which Paul says he was actuated. Others of the spi' ritual 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 icHl; or to the mind, as the seat of the aUtctions 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 Matt. v. 3, '• Blessed are the poor in spirit." Luke X. 21, "Jesus rejoiced in s})irit." So it is the seat of ardour or fervour (Luke i. 17. Acts xviii. 25. Rom. xii. 11); of grief or indignation. Mark iii. 12..John xi. 33; xiii. 21. Acts xvii. 16. It refers also to feelings, disposition, or tern per of mind, in Luke ix. 55. Kom. viii. 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 / might derive from my devotions, yet they would be useless to others.' ^Biit my understandin<y; (o i'i rZz f^'-v)' My intellect, my mind; my mental eflbrts and operations. ^ Is xinfruitfitl. 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
15 What is it then? I will pray with the spirit," and I will pray with the understanding also: I will sing * with the spi-
15. What is it then? What shall I do 1 What is the proper course for me to pursue ] What is my practice and my desire ] See the same form of expression in Rom. iii. 9, and vi. 15. It indicates the conclusion to which the reasoning had conducted him, or the course which he would pursue in view of ail the circumstances of the case. ^ / will pray with the spirit, «fec. 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. t And I ivill 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, f / 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. 'J'he 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.) I'hat the praises of God are to be celebrated among Christians, and that it is an important part of worship; (3.) That the heart should be engaged in it, and that it should be so performed as to excite proper affections in the hearts of tliose who are engaged in it; and, (3.)
16 Else, when thon shalt bless with the spirit, how sliall he
That it should be so done as to be mj teWgible and edifying to others. The I words should be S() uttered as to be. distinct and understood. There should! be clear enunciation as well as in prayer and [)reaching, since the design of sacred music in the worship of God is not only to utter praise, but it is to im- I press the sentiments which are sung oa the heart by the aid of musical sounds and ex{)ression more dee[)ly 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.
16. Else ("Etj)). 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 at- ■ tend the bounties of his providence. I Paul had illustrated his subject by; prayer and by singing; he now does ' it by a reference to the important [)art of public worship expressed in giving I thanks. •[ With the spirit. In the j manner referred to above; that is, in an unknown tongue, in such a way 1 that your own heart iray be engaged that occupieth the room of the \ with tongues more than ye all. unlearned,.say Amen at thy giv- 1 19 Yet in the chu:ch I had ing"ot' thanks? seeing he under-' rather speak five wor( s with my standelh not what tlioii sayest. ' understanding, that by my voice 17 For thou verily givest I might teach others also, than thanks well, but the other is not: ten thousand words in an mi' editied.! known tonnue.
in it, but which would be unintelligible to others. ^ He that occupietk the room. Is in the place, or the seat of the unlearned; thi^t is, he who is unlearned. On the meaning of the word room, see Note, Luke xiv. 8. To JiU\ a place means to occupy a station, or i to be found in a state or condition, j ^ Of the unlearned (rou \SiLt.v). On j the meaning of this word, see Note, ' Acts IV. 13. Here it n)eans one who! was unacquainted with the foreign language spolien by him who gave thanks. I It properly denotes a man in private, \ in contradistinction from a man in public life; and hence a man who is igno- j rant and unlettered, as such men generally were. ^ Say Amen. This word mcuns Iruhj, verily,' and is an expression of affirmation (John iii. 5) or of assent. Here it means assent. How can he pronounce the amkx; 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, he 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.
17. For thou verily givest thanks luell. That is, even if you use a foreign language. You do it with the heart; and it is accepted by God as y:)ur ollering; but the other, who cannot understand it, cannot be benefited by it.
18. / 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 fell that there were more valuable endowments than this. Se« the next ve.-se. ^ With tongues more than ye all. I am able to speak more foreign languages than all of you. Hoiv many languages Paul could speak, he has nowhere told us. It is reasonable, however, to presunie 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.
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, &ic. 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 / might understand it, and so that at the same time others might be benefited.
20. Brethren, be not children in tin» derstanding. 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 any thing that will amuse them, and at in understanding: howbeit in malice be ^ ye children, but in understauJins' be 'men.''
21 In the law' it is written, ''With men 0/ other tongues and other lips will I speak unto this
little things that afford them play and pa^;tiine. 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 admiral)le 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 ihis manner, and to sl'ow them that what they are engaged in is iiniuorthy the dignity of I the understanding — unfit to occupy the | time and attention of an immortal j mind. Much, alas! very much, of that which engages the attention of Christians is ju.st as unworthy of the dignity of the 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 oi 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. ^ Howheit in malice be ye children. This is one of Paul's most happy turns of expression and of sentiment. He had just told j them that in one respect they ought not i 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 vHTrm^jTe. 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 })lays of chtldhuitd. In this respect be not children {rrxtSi:); be men. Lav aside such childish ihings. Act worthy of the tinderstanding 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 pa.ssion, 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. Matt, xviii. 3. % Be men. Margin, ' Perfect, or of a riper age' (rkfei/). The word means full grown men. Act like them whose understandings are mature and ripe.
21. In the law it is written. This passage is found in Isa.xxviii.il, 12. The word huv here seems to mean the same as revelation; or is used to denote the Old Tcstamwit in general. A similar use occurs in John x..34, and John XV. 25, ^ With men of other tonguesy &c. 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, be-
people; and yet for all that will they not hear me, saith the Loro.
cause the words which occurred in Isaiah would approprlalcltj express the ilea which he wished to convey (see Note, Matt. i. 23), that God would make use of foreign languages for some valuable purpof^e. 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 he used in the Christian church to eflect 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. ver. 22, 23. ^ Yet for all that, &c. Notwithstanding all this chastisement that shall be inflicted on the Jews in a distant land, and among a peo{)!e of a diflerent language, they will still be a rebellious people. This is the sense of the passage, as it is used by Isaiah. See Isa. xxviii. 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, nnd yet they be a sinful people; just as the Jews were admonished by the judgments of God, inflicted by moans of a people speaking a foreign language, and yet were not reformed or made holy.
but to them that believe not: but propiiesying serveth not for them that believe not, but for thein which believe.
22. Wherefore. Tims (''.QffT*), 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,' &c. t 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 o' 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. t ^^'t 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. *I 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 Note on Acts ii. 1 — 15. ^ But prophesying. Speaking in a calm, connected, didactic manner, in language intelligible to all under the influence of inspiration. See Notes on ver. 1. t 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, bet-
23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned or unbeliev-
ter 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.
23. Be come together into one place. For public worship. lAnd 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 visiters, it would leave the impression that the church was a bedlam. ^And there come in those that are U7ilearned. Tho.-e 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 ciuse, with being intoxicated. See Acts ii. 13.
ers, will they not say that ye are mad? ■*
24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is con-
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 (iKiy^rrai) is rendered reprove in John xvi. 8, " And when he is come, he will reprove the world of sin," &c. Its proper meaning is to coiivict, to show one to be wrong; and then to rebuke, reprove, admonish, &c. 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 follies of the past hfe, 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 ef[ect 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. Tliis is now the effe«*,t of faith»*'
vinced of all, he is judged of all: 25 And thus are the secrets of his heart made manifest; and so, falling down on his face, he will worship God, and report that God is " in you of a truth.
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 revealins; his feelings to others; for such an etfect 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 v. 1, seq.); but perhaps it is better to understand this in a more general sense, as describing the proper and more common etfect 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 80 falling down on h'\s face. The usual posture of worship or reverence in eastern countries. It was performed by sinking on the knees and hands.and then
26 How is it then, brethren? when ye come together,every one of you hath a psalm, hath a doctrine, *■ hath a tongue, halh a revelation, hath an interpretation. Let "all things be done unto edifying.
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 thai Gud, &c. 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.
26. Hoiv is it then, brethren? Note, ver. 15. What is the fact? What actually occurs among you 1 Does that state of things exist which I have described 1 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 thera which were improper, and which deserved reproof. ^ When ye come together. For worship. 1 Every one of you, &c. 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 he 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 tin)e, and a most unfavourable impression would be made on the minds of the strangers who should be present, ver. 23. This implied reproof of the
27 If any man speak in an I 28 But if there be no inter* U7i-inoivn tonf^ue, let it be by preter, let him keep silence in two, or at tlie most by three, the church; and let him speak and that by course; and let one to himself and to God.
29 Let " the prophets speak
Corinthians is certainly a reproof of those pubUc 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 (ver. 33); and true religion prompts to peace and regularity, and not to discord and tumult. ^ Hafk a psalm. Is disposed to sing; is inclined to praise; and, however irregular or improper, ex presses his thanks in a public manner. Note, ver. 1 5. ^ Hafh a doctrine. Has some religious truth on his mind which he deems it of special importance to inculcate. Note, ver. 6. "li 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. 11 Hufh 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 (Bloom-field); or a power of explaining some of the truths couched in the types and figures of the Old Testament. Gi-otius. t Hath an interpretction. An explanation of something that has been uttered by another in a foreign language. Note, ch. xii. 10. ^ Let all thingft, &c. Let this be the great principle, to promote the edification of the church. Note, ver. 12. If this rule were followed, it would prevent confusion and disorder.
27. Let it be bi/ two, or at the most by three. That is, two, or at most three in one day, or in one meeting:. So Grotius, Rosenmiiller, 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 (ver. 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 ta 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, f Ajid that bt/ course. Separately; one after another. They should not all speak at the same time, t And let one interpret. One who has the gift of interpreting foreign languages (Note, ch. xii. 10), so that they may be understood, and the church be edified.
28. But if there be no interpreter. If there be no one present who has the gift of interpretation, t And let him speak to himself end to God. See Note, ver. 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.
29. Let the prophets. Note, ver. 1. 1 Speak two or three. On the same days, or at the same meeting. Note, ver. 27. ^ And let the other judge. 'J'he word "other" (o* aKKu, the others), Bloomfield supposes refers to the other prophets; and that the meaning is, that they should decide whether what was said was dio
30 If any thing be revealed to another that sitteth by, let the • first hold his peace
tated 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 moct 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 Note, Acts xvii. 11. Comp. iThoss. V. 21.
30. i/any thing //c rtvealed to another. If, while one is speaking, an important truth is revaaled to another, or is sug-
31 For ye may all prophesy one by one, that all may learn, and all may be comforted.
32 And the spirits* of the prophets are subject to the prophets.
gested to his mind by the Holy Spirit, which he feels it to be important to communicate. T[ 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 j)ersons speaking at the same time. Doddridge understands this as meaning, that he to whom the revelation was 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 that 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.
3 1. For ye may all prophesy. Sec. 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.
32. And the spirits of the prophets. See in ver. 1 for the meaning of the word
33 For God is not the author of ' confusion, but of peace,
prophets. The evident meaning of this is, that they were able to control their inchnation 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 feigned that they were under an influence which was incontrollable; which took away their powersof self-command, and which made them the mere organs or unconscious instruments of communicating the will of the gods. The Scripture account of ir.spiration 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 25» 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. 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 sai7its. 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 edmean 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 cotinecfed luith 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, tender-
34 Let * your women keep silence in the churches; for it is not permitted unto them to speak; but they are commanded to be ''
ncss, 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.
34. Let your women keep silence, &c. 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 ch. xi. Paul had argued against their doing this in a certain manner — without their veils (ch. xi. 4), and he had shown, that 07i 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 ch. xi. 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 thoy should appear in that manner in public. He here argues against the practice ox EVKUT guound; 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
35 And if they will learn any thing, let them ask their hus-
in time of public service. There is^ therefore, no inconsistency between the argument in ch. xi. 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 sulfering women to lake part in conducting public worship, yet the authority of the apostle Paul is positive, and his meaning cannot be mistaken. Comp. 1 Tim. ji. 11, 12. 1 To be under obedience. To be subject to their husbands; to acknowledge the superior authority of the man. Note, ch. xi. 3. t -4« o.lso saith the law. Gen. iii. 16, "And thy desire shall be to thy husband, and he shall rule over thee."
35. And if they will learn any thing. If any thing has been spoken which they do not understand; or if on any particular subject they desire more full information, let them inquire of theii 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
bands at home: for it is a shame for women to speak in the church.
36 What! came the word of
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 distatf; and they were specially prohibited from asking questions in the synagogue, or even from reading. See Ligk/foof. The same rule is still observed by the Jews in the synagogues.
36. What! came Ihe 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 1 You have adopted customs which are unusual. You have permitted women to speak in a manner unknown to other churches. See ch. xi. 16. You have admitted irregularity and confusion unknown in all the others. You have allowed many to speak at the game time, and have tolerated confusion and disorder. Have you any right thus
God out from you? or * came it unto you only?
37 If "any man think himself
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 tho churches which are older than yo'.r.s V 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 ia ch. xi. 16.. See Note, t 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.