mh_parser/vol_split/46 - 1Corinthians/Chapter 14.xml

<div2 id="iCor.xv" n="xv" next="iCor.xvi" prev="iCor.xiv" progress="48.92%" title="Chapter XIV">
<h2 id="iCor.xv-p0.1">F I R S T   C O R I N T H I A N
S.</h2>
<h3 id="iCor.xv-p0.2">CHAP. XIV.</h3>
<p class="intro" id="iCor.xv-p1">In this chapter the apostle directs them about the
use of their spiritual gifts, preferring those that are best and
fitted to do the greatest good. I. He begins with advising them of
all spiritual gifts to prefer prophesying, and shows that this is
much better than speaking with tongues, <scripRef id="iCor.xv-p1.1" osisRef="Bible:1Cor.14.1-1Cor.14.5" parsed="|1Cor|14|1|14|5" passage="1Co 14:1-5">ver. 1-5</scripRef>. II. He goes on to show them how
unprofitable the speaking of foreign languages is, and useless to
the church; it is like piping in one tone, like sounding a trumpet
without any certain note, like talking gibberish; whereas gifts
should be used for the good of the church, <scripRef id="iCor.xv-p1.2" osisRef="Bible:1Cor.14.6-1Cor.14.14" parsed="|1Cor|14|6|14|14" passage="1Co 14:6-14">ver. 6-14</scripRef>. III. He advises that worship
should be celebrated so that the most ignorant might understand,
and join in prayer and praise, and presses the advice by his own
example, <scripRef id="iCor.xv-p1.3" osisRef="Bible:1Cor.14.15-1Cor.14.20" parsed="|1Cor|14|15|14|20" passage="1Co 14:15-20">ver. 15-20</scripRef>.
IV. He informs them that tongues were a sign for unbelievers rather
than those that believe; and represents the advantage of prophecy
above speaking with tongues, from the different suggestions they
would give to the mind of an unbeliever coming into their
assemblies, <scripRef id="iCor.xv-p1.4" osisRef="Bible:1Cor.14.21-1Cor.14.25" parsed="|1Cor|14|21|14|25" passage="1Co 14:21-25">ver. 21-25</scripRef>.
V. He blames them for the disorder and confusion they had brought
into the assembly, by their vanity and ostentation of their gifts;
and directs them in using the gifts both of tongues and prophecy,
<scripRef id="iCor.xv-p1.5" osisRef="Bible:1Cor.14.26-1Cor.14.33" parsed="|1Cor|14|26|14|33" passage="1Co 14:26-33">ver. 26-33</scripRef>. VI. He
forbids women speaking in the church; and closes this subject by
requiring them to perform every thing in the public worship with
order and decency, <scripRef id="iCor.xv-p1.6" osisRef="Bible:1Cor.14.34-1Cor.14.40" parsed="|1Cor|14|34|14|40" passage="1Co 14:34-40">ver. 34, to the
end</scripRef>.</p>
<scripCom id="iCor.xv-p1.7" osisRef="Bible:1Cor.14" parsed="|1Cor|14|0|0|0" passage="1Co 14" type="Commentary"/>
<scripCom id="iCor.xv-p1.8" osisRef="Bible:1Cor.14.1-1Cor.14.5" parsed="|1Cor|14|1|14|5" passage="1Co 14:1-5" type="Commentary"/><div class="Commentary" id="Bible:1Cor.14.1-1Cor.14.5">
<h4 id="iCor.xv-p1.9">On Spiritual Gifts. (<span class="smallcaps" id="iCor.xv-p1.10">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xv-p2">1 Follow after charity, and desire spiritual
<i>gifts,</i> but rather that ye may prophesy.   2 For he that
speaketh in an <i>unknown</i> tongue speaketh not unto men, but
unto God: for no man understandeth <i>him;</i> howbeit in the
spirit he speaketh mysteries.   3 But he that prophesieth
speaketh unto men <i>to</i> edification, and exhortation, and
comfort.   4 He that speaketh in an <i>unknown</i> tongue
edifieth himself; but he that prophesieth edifieth the church.
  5 I would that ye all spake with tongues, but rather that ye
prophesied: for greater <i>is</i> he that prophesieth than he that
speaketh with tongues, except he interpret, that the church may
receive edifying.</p>
<p class="indent" id="iCor.xv-p3">The apostle, in the foregoing chapter, had
himself preferred, and advised the Corinthians to prefer, Christian
charity to all spiritual gifts. Here he teaches them, among
spiritual gifts, which they should prefer, and by what rules they
should make comparison. He begins the chapter,</p>
<p class="indent" id="iCor.xv-p4">I. With an exhortation to charity
(<scripRef id="iCor.xv-p4.1" osisRef="Bible:1Cor.14.1" parsed="|1Cor|14|1|0|0" passage="1Co 14:1"><i>v.</i> 1</scripRef>): <i>Follow
after charity,</i> pursue it. The original, <b><i>diokete,</i></b>
when spoken of a thing, signifies a singular concern to obtain it;
and is commonly taken in a good and laudable sense. It is an
exhortation to obtain charity, to get this excellent disposition of
mind upon any terms, whatever pains or prayers it may cost: as if
he had said, "In whatever you fail, see you do not miss of this;
the principal of all graces is worth your getting at any rate."</p>
<p class="indent" id="iCor.xv-p5">II. He directs them which spiritual gift to
prefer, from a principle of charity: "<i>Desire spiritual gifts,
but rather that you may prophesy,</i> or chiefly that you may
prophesy." While they were in close pursuit of charity, and made
this Christian disposition their chief scope, they might be zealous
of spiritual gifts, be ambitious of them in some measure, but
especially of prophesying, that is, of interpreting scripture. This
preference would most plainly discover that they were indeed upon
such pursuit, that they had a due value for Christian charity, and
were intent upon it. Note, Gifts are fit objects of our desire and
pursuit, in subordination to grace and charity. That should be
sought first and with the greatest earnestness which is most
worth.</p>
<p class="indent" id="iCor.xv-p6">III. He assigns the reasons of this
preference. And it is remarkable here that he only compares
prophesying with speaking with tongues. It seems, this was the gift
on which the Corinthians principally valued themselves. This was
more ostentatious than the plain interpretation of scripture, more
fit to gratify pride, but less fit to pursue the purposes of
Christian charity; it would not equally edify nor do good to the
souls of men. For, 1. He that spoke with tongues must wholly speak
between God and himself; for, whatever mysteries might be
communicated in his language, none of his own countrymen could
understand them, because they did not understand the language,
<scripRef id="iCor.xv-p6.1" osisRef="Bible:1Cor.14.2" parsed="|1Cor|14|2|0|0" passage="1Co 14:2"><i>v.</i> 2</scripRef>. Note, What
cannot be understood can never edify. No advantage can be reaped
from the most excellent discourses, if delivered in unintelligible
language, such as the audience can neither speak nor understand:
but he that prophesies speaks to the advantage of his hearers; they
may profit by his gift. Interpretation of scripture will be for
their edification; they may be exhorted and comforted by it,
<scripRef id="iCor.xv-p6.2" osisRef="Bible:1Cor.14.3" parsed="|1Cor|14|3|0|0" passage="1Co 14:3"><i>v.</i> 3</scripRef>. And indeed
these two must go together. Duty is the proper way to comfort; and
those that would be comforted must bear being exhorted. 2. He that
speaks with tongues may edify himself, <scripRef id="iCor.xv-p6.3" osisRef="Bible:1Cor.14.4" parsed="|1Cor|14|4|0|0" passage="1Co 14:4"><i>v.</i> 4</scripRef>. He may understand and be
affected with what he speaks; and so every minister should; and he
that is most edified himself is in the disposition and fitness to
do good to others by what he speaks; but he that speaks with
tongues, or language unknown, can only edify himself; others can
reap no benefit from his speech. Whereas the end of speaking in the
church is to edify the church (<scripRef id="iCor.xv-p6.4" osisRef="Bible:1Cor.14.4" parsed="|1Cor|14|4|0|0" passage="1Co 14:4"><i>v.</i> 4</scripRef>), to which prophesying, or
interpreting scripture by inspiration or otherwise, is immediately
adapted. Note, That is the best and most eligible gift which best
answers the purposes of charity and does most good; not that which
can edify ourselves only, but that which will edify the church.
Such is prophesying, or preaching, and interpreting scripture,
compared with speaking in an unknown tongue. 3. Indeed, no gift is
to be despised, but the best gifts are to be preferred. <i>I could
wish,</i> says the apostle, <i>that you all spoke with tongues, but
rather that you prophesied,</i> <scripRef id="iCor.xv-p6.5" osisRef="Bible:1Cor.14.5" parsed="|1Cor|14|5|0|0" passage="1Co 14:5"><i>v.</i> 5</scripRef>. Every gift of God is a favour
from God, and may be improved for his glory, and as such is to be
valued and thankfully received; but then those are to be most
valued that are most useful. <i>Greater is he that prophesieth than
he that speaketh with tongues, unless he interpret, that the church
may receive edifying,</i> <scripRef id="iCor.xv-p6.6" osisRef="Bible:1Cor.14.5" parsed="|1Cor|14|5|0|0" passage="1Co 14:5"><i>v.</i>
5</scripRef>. Benevolence makes a man truly great. <i>It is more
blessed to give than to receive.</i> And it is true magnanimity to
study and seek to be useful to others, rather than to raise their
admiration and draw their esteem. Such a man has a large soul,
copious and diffused in proportion to his benevolence and bent of
mind for public good. Greater is he who interprets scripture to
edify the church than he who speaks tongues to recommend himself.
And what other end he who spoke with tongues could have, unless he
interpreted what he spoke, is not easy to say, Note, That makes
most for the honour of a minister which is most for the church's
edification, not that which shows his gifts to most advantage. He
acts in a narrow sphere, while he aims at himself; but his spirit
and character increase in proportion to his usefulness, I mean his
own intention and endeavours to be useful.</p>
</div><scripCom id="iCor.xv-p6.7" osisRef="Bible:1Cor.14" parsed="|1Cor|14|0|0|0" passage="1Co 14" type="Commentary"/>
<scripCom id="iCor.xv-p6.8" osisRef="Bible:1Cor.14.6-1Cor.14.14" parsed="|1Cor|14|6|14|14" passage="1Co 14:6-14" type="Commentary"/><div class="Commentary" id="Bible:1Cor.14.6-1Cor.14.14">
<h4 id="iCor.xv-p6.9">On Spiritual Gifts. (<span class="smallcaps" id="iCor.xv-p6.10">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xv-p7">6 Now, brethren, if I come unto you speaking
with tongues, what shall I profit you, except I shall speak to you
either by revelation, or by knowledge, or by prophesying, or by
doctrine?   7 And even things without life giving sound,
whether pipe or harp, except they give a distinction in the sounds,
how shall it be known what is piped or harped?   8 For if the
trumpet give an uncertain sound, who shall prepare himself to the
battle?   9 So likewise ye, except ye utter by the tongue
words easy to be understood, how shall it be known what is spoken?
for ye shall speak into the air.   10 There are, it may be, so
many kinds of voices in the world, and none of them <i>is</i>
without signification.   11 Therefore if I know not the
meaning of the voice, I shall be unto him that speaketh a
barbarian, and he that speaketh <i>shall be</i> a barbarian unto
me.   12 Even so ye, forasmuch as ye are zealous of spiritual
<i>gifts,</i> seek that ye may excel to the edifying of the church.
  13 Wherefore let him that speaketh in an <i>unknown</i>
tongue pray that he may interpret.   14 For if I pray in an
<i>unknown</i> tongue, my spirit prayeth, but my understanding is
unfruitful.</p>
<p class="indent" id="iCor.xv-p8">In this paragraph he goes on to show how
vain a thing the ostentation of speaking unknown and unintelligible
language must be. It was altogether unedifying and unprofitable
(<scripRef id="iCor.xv-p8.1" osisRef="Bible:1Cor.14.6" parsed="|1Cor|14|6|0|0" passage="1Co 14:6"><i>v.</i> 6</scripRef>): <i>If I come
to you speaking with tongues, what will it profit you, unless I
speak to you by revelation, or by knowledge, or by prophesying, or
by doctrine?</i> It would signify nothing to utter any of these in
an unknown tongue. An apostle, with all his furniture, could not
edify, unless he spoke to the capacity of his hearers. New
revelations, the most clear explications of old ones, the most
instructive discourses in themselves, would be unprofitable in a
language not understood. Nay, interpretations of scripture made in
an unknown tongue would need to be interpreted over again, before
they could be of any use.</p>
<p class="indent" id="iCor.xv-p9">I. He illustrates this by several
allusions. 1. To a pipe and a harp playing always in one tone. Of
what use can this be to those who are dancing? If there be no
distinction of sounds, how should they order their steps or
motions? Unintelligible language is like piping or harping without
distinction of sounds: it gives no more direction how a man should
order his conversation than a pipe with but one stop or a harp with
but one string can direct a dancer how he should order his steps,
<scripRef id="iCor.xv-p9.1" osisRef="Bible:1Cor.14.7" parsed="|1Cor|14|7|0|0" passage="1Co 14:7"><i>v.</i> 7</scripRef>. 2. To a
trumpet giving an <i>uncertain sound,</i> <b><i>adelon
phonen,</i></b> a sound not manifest; either not the proper sound
for the purpose, or not distinct enough to be discerned from every
other sound. If, instead of sounding on onset, it sounded a
retreat, or sounded one knew not what, who would prepare for the
battle? To talk in an unknown language in a Christian assembly is
altogether as vain and to no purpose as for a trumpet to give no
certain sound in the field or day of battle. The army in one case,
and the congregation in the other, must be all in suspense, and at
a perfect nonplus. To speak words that have no significancy to
those who hear them is to leave them ignorant of what is spoken; it
is speaking to the air, <scripRef id="iCor.xv-p9.2" osisRef="Bible:1Cor.14.9" parsed="|1Cor|14|9|0|0" passage="1Co 14:9"><i>v.</i>
9</scripRef>. Words without a meaning can convey no notion nor
instruction to the mind; and words not understood have no meaning
with those who do not understand them: to talk to them in such
language is to waste our breath. 3. He compares the speaking in an
unknown tongue to the gibberish of barbarians. There are, as he
says (<scripRef id="iCor.xv-p9.3" osisRef="Bible:1Cor.14.10" parsed="|1Cor|14|10|0|0" passage="1Co 14:10"><i>v.</i> 10</scripRef>), many
kinds of voices in the world, none of which is without its proper
signification. This is true of the several languages spoken by
different nations. All of them have their proper signification.
Without this they would be <b><i>phonai aphonoi</i></b>—<i>a
voice, and no voice.</i> For that is no language, nor can it answer
the end of speaking, which has no meaning. But whatever proper
signification the words of any language may have in themselves, and
to those who understand them, they are perfect gibberish to men of
another language, who understand them not. In this case, speaker
and hearers are barbarians to each other (<scripRef id="iCor.xv-p9.4" osisRef="Bible:1Cor.14.11" parsed="|1Cor|14|11|0|0" passage="1Co 14:11"><i>v.</i> 11</scripRef>), they talk and hear only
sounds without sense; for this is to be a barbarian. For thus says
the polite Ovid, when banished into Pontus,</p>
<verse id="iCor.xv-p9.5">
<l class="t1" id="iCor.xv-p9.6">Barbarus hic ego sum, quia non intelligor ulli,</l>
<l class="t1" id="iCor.xv-p9.7"/>
<l class="t1" id="iCor.xv-p9.8">I am a barbarian here, none understand me.</l>
</verse>
<p class="indent" id="iCor.xv-p10">To speak in the church in an unknown tongue
is to talk gibberish; it is to play the barbarian; it is to
confound the audience, instead of instructing them; and for this
reason is utterly vain and unprofitable.</p>
<p class="indent" id="iCor.xv-p11">II. Having thus established his point, in
the two next verses he applies, 1. By advising them to be chiefly
desirous of those gifts that were most for the church's
edification, <scripRef id="iCor.xv-p11.1" osisRef="Bible:1Cor.14.12" parsed="|1Cor|14|12|0|0" passage="1Co 14:12"><i>v.</i> 12</scripRef>.
"Forasmuch as you are zealous of spiritual gifts, this way it will
become commendable zeal, be zealous to edify the church, to promote
Christian knowledge and practice, and covet those gifts most that
will do the best service to men's souls." This is the great rule he
gives, which, 2. He applies to the matter in hand, that, if they
did speak a foreign language, they should beg of God the gift of
interpreting it, <scripRef id="iCor.xv-p11.2" osisRef="Bible:1Cor.14.13" parsed="|1Cor|14|13|0|0" passage="1Co 14:13"><i>v.</i>
13</scripRef>. That these were different gifts, see <scripRef id="iCor.xv-p11.3" osisRef="Bible:1Cor.12.10" parsed="|1Cor|12|10|0|0" passage="1Co 12:10"><i>ch.</i> xii. 10</scripRef>. Those might
speak and understand a foreign language who could not readily
translate it into their own: and yet was this necessary to the
church's edification; for the church must understand, that it might
be edified, which yet it could not do till the foreign language was
translated into its own. Let him therefore pray for the gift of
interpreting what he speaks in an unknown tongue; or rather covet
and ask of God the gift of interpreting than of speaking in a
language that needs interpretation, this being most for the
church's benefit, and therefore among the gifts that excel;
<i>vide</i> <scripRef id="iCor.xv-p11.4" osisRef="Bible:1Cor.14.12" parsed="|1Cor|14|12|0|0" passage="1Co 14:12"><i>v.</i> 12</scripRef>.
Some understand it, "Let him pray so as to interpret what he utters
in prayer in a language unintelligible without it." The sum is that
they should perform all religious exercises in their assemblies so
that all might join in them and profit by them. 3. He enforces this
advice with a proper reason, that, if <i>he prayed in an unknown
tongue, his spirit might pray,</i> that is, a spiritual gift might
be exercised in prayer, or his own mind might be devoutly engaged,
<i>but his understanding would be unfruitful</i> (<scripRef id="iCor.xv-p11.5" osisRef="Bible:1Cor.14.14" parsed="|1Cor|14|14|0|0" passage="1Co 14:14"><i>v.</i> 14</scripRef>), that is, the sense
and meaning of his words would be unfruitful, he would not be
understood, nor therefore would others join with him in his
devotions. Note, It should be the concern of such as pray in public
to pray intelligibly, not in a foreign language, nor in a language
that, if it be not foreign, is above the level of his audience.
Language that is most obvious and easy to be understood is the most
proper for public devotion and other religious exercises.</p>
</div><scripCom id="iCor.xv-p11.6" osisRef="Bible:1Cor.14.15-1Cor.14.20" parsed="|1Cor|14|15|14|20" passage="1Co 14:15-20" type="Commentary"/><div class="Commentary" id="Bible:1Cor.14.15-1Cor.14.20">
<h4 id="iCor.xv-p11.7">On Spiritual Gifts. (<span class="smallcaps" id="iCor.xv-p11.8">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xv-p12">15 What is it then? I will pray with the spirit,
and I will pray with the understanding also: I will sing with the
spirit, and I will sing with the understanding also.   16 Else
when thou shalt bless with the spirit, how shall he that occupieth
the room of the unlearned say Amen at thy giving of thanks, seeing
he understandeth not what thou sayest?   17 For thou verily
givest thanks well, but the other is not edified.   18 I thank
my God, I speak with tongues more than ye all:   19 Yet in the
church I had rather speak five words with my understanding, that
<i>by my voice</i> I might teach others also, than ten thousand
words in an <i>unknown</i> tongue.   20 Brethren, be not
children in understanding: howbeit in malice be ye children, but in
understanding be men.</p>
<p class="indent" id="iCor.xv-p13">The apostle here sums up the argument
hitherto, and,</p>
<p class="indent" id="iCor.xv-p14">I. Directs them how they should sing and
pray in public (<scripRef id="iCor.xv-p14.1" osisRef="Bible:1Cor.14.15" parsed="|1Cor|14|15|0|0" passage="1Co 14:15"><i>v.</i>
15</scripRef>): <i>What is it then? I will pray with the spirit,
and I will pray with the understanding also. I will sing with the
spirit,</i> &amp;c. He does not forbid their praying or singing
under a divine <i>afflatus,</i> or when they were inspired for this
purpose, or had such a spiritual gift communicated to them; but he
would have them perform both so as to be understood by others, that
others might join with them. Note, Public worship should be
performed so as to be understood.</p>
<p class="indent" id="iCor.xv-p15">II. He enforces the argument with several
reasons.</p>
<p class="indent" id="iCor.xv-p16">1. That otherwise the unlearned could not
say Amen to their prayers or thanksgivings, could not join in the
worship, for they did not understand it, <scripRef id="iCor.xv-p16.1" osisRef="Bible:1Cor.14.16" parsed="|1Cor|14|16|0|0" passage="1Co 14:16"><i>v.</i> 16</scripRef>. He who fills up or occupies
the place of the unlearned, that is, as the ancients interpret it,
the body of the people, who, in most Christian assemblies, are
illiterate; how should they say <i>Amen</i> to prayers in an
unknown tongue? How should they declare their consent and
concurrence? This is saying <i>Amen,</i> So be it. <i>God grant the
thing we have requested;</i> or, We join in the confession that has
been made of sin, and in the acknowledgment that has been made of
divine mercies and favours. This is the import of saying
<i>Amen.</i> All should say <i>Amen</i> inwardly; and it is not
improper to testify this inward concurrence in public prayers and
devotions, by an audible <i>Amen.</i> The ancient Christians said
<i>Amen</i> aloud. <i>Vide</i> Just. Mart. <i>apol.</i> 2. <i>propè
fin.</i> Now, how should the people say <i>Amen</i> to what they
did not understand? Note, There can be no concurrence in those
prayers that are not understood. The intention of public devotions
is therefore entirely destroyed if they are performed in an unknown
tongue. He who performs may pray well, and give thanks well, but
not in that time and place, because others are not, cannot be,
edified (<scripRef id="iCor.xv-p16.2" osisRef="Bible:1Cor.14.17" parsed="|1Cor|14|17|0|0" passage="1Co 14:17"><i>v.</i> 17</scripRef>) by
what they understand not.</p>
<p class="indent" id="iCor.xv-p17">2. He alleges his own example, to make the
greater impression, concerning which observe, (1.) That he did not
come behind any of them in this spiritual gift: "<i>I thank my God,
I speak with tongues more than you all</i> (<scripRef id="iCor.xv-p17.1" osisRef="Bible:1Cor.14.18" parsed="|1Cor|14|18|0|0" passage="1Co 14:18"><i>v.</i> 18</scripRef>); not only more than any single
person among you, but more than all together." It was not envy at
their better furniture that made Paul depreciate what they so
highly valued and so much vaunted of; he surpassed them all in this
very gift of tongues, and did not vilify their gift because he had
it not. This spirit of envy is too common in the world. But the
apostle took care to guard against this misconstruction of his
purpose, by letting them know there was more ground for them to
envy him upon this head than for him to envy them. Note, When we
beat down men's unreasonable value for themselves, or any of their
possessions or attainments, we should let them see, if possible,
that this does not proceed from an envious and grudging spirit. We
miss our aim if they can fairly give our conduct this invidious
turn. Paul could not be justly censured, nor suspected for any such
principle in this whole argument. He spoke more language than they
all. Yet, (2.) He had rather <i>speak five words with
understanding,</i> that is, so as to be understood, and instruct
and edify others, <i>than ten thousand words in an unknown
tongue,</i> <scripRef id="iCor.xv-p17.2" osisRef="Bible:1Cor.14.19" parsed="|1Cor|14|19|0|0" passage="1Co 14:19"><i>v.</i> 19</scripRef>.
He was so far from valuing himself upon talking languages, or
making ostentation of his talents of this kind, that he had rather
speak five intelligible words, to benefit others, than make a
thousand, ten thousand fine discourses, that would do no one else
any good, because they did not understand them. Note, A truly
Christian minister will value himself much more upon doing the
least spiritual good to men's souls than upon procuring the
greatest applause and commendation to himself. This is true
grandeur and nobleness of spirit; it is acting up to his character;
it is approving himself the servant of Christ, and not a vassal to
his own pride and vanity.</p>
<p class="indent" id="iCor.xv-p18">3. He adds a plain intimation that the
fondness then discovered for this gift was but too plain an
indication of the immaturity of their judgment: <i>Brethren, be not
children in understanding; in malice be you children, but in
understanding be men,</i> <scripRef id="iCor.xv-p18.1" osisRef="Bible:1Cor.14.20" parsed="|1Cor|14|20|0|0" passage="1Co 14:20"><i>v.</i>
20</scripRef>. Children are apt to be struck with novelty and
strange appearances. They are taken with an outward show, without
enquiring into the true nature and worth of things. Do not you act
like them, and prefer noise and show to worth and substance; show a
greater ripeness of judgment, and act a more manly part; be like
children in nothing but an innocent and inoffensive disposition. A
double rebuke is couched in this passage, both of their pride upon
account of their gifts, and their arrogance and haughtiness towards
each other, and the contests and quarrels proceeding from them.
Note, Christians should be harmless and inoffensive as children,
void of all guile and malice; but should have wisdom and knowledge
that are ripe and mature. They should not be unskilful in the word
of righteousness (<scripRef id="iCor.xv-p18.2" osisRef="Bible:Heb.5.13" parsed="|Heb|5|13|0|0" passage="Heb 5:13">Heb. v.
13</scripRef>), though they should be unskilful in all the arts of
mischief.</p>
</div><scripCom id="iCor.xv-p18.3" osisRef="Bible:1Cor.14.21-1Cor.14.25" parsed="|1Cor|14|21|14|25" passage="1Co 14:21-25" type="Commentary"/><div class="Commentary" id="Bible:1Cor.14.21-1Cor.14.25">
<h4 id="iCor.xv-p18.4">On Spiritual Gifts. (<span class="smallcaps" id="iCor.xv-p18.5">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xv-p19">21 In the law it is written, With <i>men of</i>
other tongues and other lips will I speak unto this people; and yet
for all that will they not hear me, saith the Lord.   22
Wherefore tongues are for a sign, not to them that believe, but to
them that believe not: but prophesying <i>serveth</i> not for them
that believe not, but for them which believe.   23 If
therefore the whole church be come together into one place, and all
speak with tongues, and there come in <i>those that are</i>
unlearned, or unbelievers, will they not say that ye are mad?
  24 But if all prophesy, and there come in one that believeth
not, or <i>one</i> unlearned, he is convinced of all, he is judged
of all:   25 And thus are the secrets of his heart made
manifest; and so falling down on <i>his</i> face he will worship
God, and report that God is in you of a truth.</p>
<p class="indent" id="iCor.xv-p20">In this passage the apostle pursues the
argument, and reasons from other topics; as,</p>
<p class="indent" id="iCor.xv-p21">I. Tongues, as the Corinthians used them,
were rather a token of judgment from God than mercy to any people
(<scripRef id="iCor.xv-p21.1" osisRef="Bible:1Cor.14.21" parsed="|1Cor|14|21|0|0" passage="1Co 14:21"><i>v.</i> 21</scripRef>): <i>In the
law</i> (that is, the Old Testament) <i>it is written, With men of
other tongues and other lips will I speak to this people; and yet
for all this they will not hear me, saith the Lord,</i> <scripRef id="iCor.xv-p21.2" osisRef="Bible:Isa.28.11" parsed="|Isa|28|11|0|0" passage="Isa 28:11">Isa. xxviii. 11</scripRef>. Compare <scripRef id="iCor.xv-p21.3" osisRef="Bible:Deut.28.46 Bible:Deut.28.49" parsed="|Deut|28|46|0|0;|Deut|28|49|0|0" passage="De 28:46,49">Deut. xxviii. 46, 49</scripRef>. To both
these passages, it is thought, the apostle refers. Both are
delivered by way of threatening, and one is supposed to interpret
the other. The meaning in this view is that it is an evidence that
a people are abandoned of God when he gives them up to this sort of
instruction, to the discipline of those who speak in another
language. And surely the apostle's discourse implies, "You should
not be fond of the tokens of divine displeasure. God can have no
gracious regards to those who are left merely to this sort of
instruction, and taught in language which they cannot understand.
They can never be benefited by such teaching as this; and, when
they are left to it, it is a sad sign that God gives them over as
past cure." And should Christians covet to be in such a state, or
to bring the churches into it? Yet thus did the Corinthian
preachers in effect, who would always deliver their inspirations in
an unknown tongue.</p>
<p class="indent" id="iCor.xv-p22">II. Tongues were rather a sign to
unbelievers than to believers, <scripRef id="iCor.xv-p22.1" osisRef="Bible:1Cor.14.22" parsed="|1Cor|14|22|0|0" passage="1Co 14:22"><i>v.</i> 22</scripRef>. They were a spiritual gift,
intended for the conviction and conversion of infidels, that they
might be brought into the Christian church; but converts were to be
built up in Christianity by profitable instructions in their own
language. The gift of tongues was necessary to spread Christianity,
and gather churches; it was proper and intended to convince
unbelievers of that doctrine which Christians had already embraced;
but prophesying, and interpreting scripture in their own language,
were most for the edification of such as did already believe: so
that speaking with tongues in Christians assemblies was altogether
out of time and place; neither one nor the other was proper for it.
Note, That gifts may be rightly used, it is proper to know the ends
which they are intended to serve. To go about the conversion of
infidels, as the apostles did, had been a vain undertaking without
the gift of tongues, and the discovery of this gift; but, in an
assembly of Christians already converted to the Christian faith, to
make use and ostentation of this gift would be perfectly
impertinent, because it would be of no advantage to the assembly;
not for conviction of truth, because they had already embraced it;
not for their edification, because they did not understand, and
could not get benefit without understanding, what they heard.</p>
<p class="indent" id="iCor.xv-p23">III. The credit and reputation of their
assemblies among unbelievers required them to prefer prophesying
before speaking with tongues. For, 1. If, when they were all
assembled for Christian worship, their ministers, or all employed
in public worship, should talk unintelligible language, and
infidels should drop in, they would conclude them to be mad, to be
no better than a parcel of wild fanatics. Who in their right senses
could carry on religious worship in such a manner? Or what sort of
religion is that which leaves out sense and understanding? Would
not this make Christianity ridiculous to a heathen, to hear the
ministers of it pray, or preach, or perform any other religious
exercise, in a language that neither he nor the assembly
understood? Note, The Christian religion is a sober and reasonable
thing in itself, and should not, by the ministers of it, be made to
look wild or senseless. Those disgrace their religion, and vilify
their own character, who do any thing that has this aspect. But, on
the other hand, 2. If, instead of speaking with tongues, those who
minister plainly interpret scripture, or preach, in language
intelligible and proper, the great truths and rules of the gospel,
a heathen or unlearned person, coming in, will probably be
convinced, and become a convert to Christianity (<scripRef id="iCor.xv-p23.1" osisRef="Bible:1Cor.14.24-1Cor.14.25" parsed="|1Cor|14|24|14|25" passage="1Co 14:24,25"><i>v.</i> 24, 25</scripRef>); his conscience will be
touched, the secrets of his heart will be revealed to him, he will
be condemned by the truth he hears, and so will be brought to
confess his guilt, to pay his homage to God, and own that he is
indeed among you, present in the assembly. Note, Scripture—truth,
plainly and duly taught, has a marvellous aptness to awaken the
conscience, and touch the heart. And is not this much more for the
honour of our religion than that infidels should conclude the
ministers of it a set of madmen, and their religious exercises only
fits of frenzy? This last would at once cast contempt on them and
their religion too. Instead of procuring applause for them, it
would render them ridiculous, and involve their profession in the
same censure: whereas prophesying would certainly edify the church,
much better keep up their credit, and might probably convince and
convert infidels who might occasionally hear them. Note, Religious
exercises in Christian assemblies should be such as are fit to
edify the faithful, and convince, affect, and convert unbelievers.
The ministry was not instituted to make ostentation of gifts and
parts, but to save souls.</p>
</div><scripCom id="iCor.xv-p23.2" osisRef="Bible:1Cor.14.26-1Cor.14.33" parsed="|1Cor|14|26|14|33" passage="1Co 14:26-33" type="Commentary"/><div class="Commentary" id="Bible:1Cor.14.26-1Cor.14.33">
<h4 id="iCor.xv-p23.3">On Spiritual Gifts. (<span class="smallcaps" id="iCor.xv-p23.4">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xv-p24">26 How is it then, brethren? when ye come
together, every one of you hath a psalm, hath a doctrine, hath a
tongue, hath a revelation, hath an interpretation. Let all things
be done unto edifying.   27 If any man speak in an
<i>unknown</i> tongue, <i>let it be</i> by two, or at the most
<i>by</i> three, and <i>that</i> by course; and let one interpret.
  28 But if there be no interpreter, let him keep silence in
the church; and let him speak to himself, and to God.   29 Let
the prophets speak two or three, and let the other judge.   30
If <i>any thing</i> be revealed to another that sitteth by, let the
first hold his peace.   31 For ye may all prophesy one by one,
that all may learn, and all may be comforted.   32 And the
spirits of the prophets are subject to the prophets.   33 For
God is not <i>the author</i> of confusion, but of peace, as in all
churches of the saints.</p>
<p class="indent" id="iCor.xv-p25">In this passage the apostle reproves them
for their disorder, and endeavours to correct and regulate their
conduct for the future.</p>
<p class="indent" id="iCor.xv-p26">I. He blames them for the confusion they
introduced into the assembly, by ostentation of their gifts
(<scripRef id="iCor.xv-p26.1" osisRef="Bible:1Cor.14.26" parsed="|1Cor|14|26|0|0" passage="1Co 14:26"><i>v.</i> 26</scripRef>): <i>When
you come together every one hath a psalm, hath a doctrine, hath a
tongue,</i> &amp;c.; that is, "You are apt to confound the several
parts of worship; and, while one has a psalm to utter by
inspiration, another has a doctrine, or revelation;" or else, "You
are apt to be confused in the same branch of worship, many of you
having psalms or doctrines to propose at the same time, without
staying for one another. Is not this perfect uproar? Can this be
edifying? And yet all religious exercises in public assemblies
should have this view, <i>Let all things be done to
edifying.</i>"</p>
<p class="indent" id="iCor.xv-p27">II. He corrects their faults, and lays down
some regulations for their future conduct. 1. As to speaking in an
unknown tongue, he orders that no more than two or three should do
it at one meeting, and this not altogether, but successively, one
after another. And even this was not to be done unless there were
some one to interpret (<scripRef id="iCor.xv-p27.1" osisRef="Bible:1Cor.14.27-1Cor.14.28" parsed="|1Cor|14|27|14|28" passage="1Co 14:27,28"><i>v.</i>
27, 28</scripRef>), some other interpreter besides himself, who
spoke; for to speak in an unknown tongue what he himself was
afterwards to interpret could only be for ostentation. But, if
another were present who could interpret, two miraculous gifts
might be exercised at once, and thereby the church edified, and the
faith of the hearers confirmed at the same time. But, if there were
none to interpret, he was to be silent in the church, and only
exercise his gift between God and himself (<scripRef id="iCor.xv-p27.2" osisRef="Bible:1Cor.14.28" parsed="|1Cor|14|28|0|0" passage="1Co 14:28"><i>v.</i> 28</scripRef>), that is (as I think) in
private, at home; for all who are present at public worship should
join in it, and not be at their private devotions in public
assemblies. Solitary devotions are out of time and place when the
church has met for social worship. 2. As to prophesying he orders,
(1.) That two or three only should speak at one meeting (<scripRef id="iCor.xv-p27.3" osisRef="Bible:1Cor.14.20" parsed="|1Cor|14|20|0|0" passage="1Co 14:20"><i>v.</i> 20</scripRef>), and this
successively, not all at once; and that the other should examine
and judge what he delivered, that is, discern and determine
concerning it, whether it were of divine inspiration or not. There
might be false prophets, mere pretenders to divine inspiration; and
the true prophets were to judge of these, and discern and discover
who was divinely inspired, and by such inspiration interpreted
scripture, and taught the church, and who was not—what was of
divine inspiration and what was not. This seems to be the meaning
of this rule. For where a prophet was known to be such, and under
the divine <i>afflatus,</i> he could not be judged; for this were
to subject even the Holy Spirit to the judgment of men. He who was
indeed inspired, and known to be so, was above all human judgment.
(2.) He orders that, if any assistant prophet had a revelation,
while another was prophesying, the other should hold his peace, be
silent (<scripRef id="iCor.xv-p27.4" osisRef="Bible:1Cor.14.30" parsed="|1Cor|14|30|0|0" passage="1Co 14:30"><i>v.</i> 30</scripRef>),
before the inspired assistant uttered his revelation. Indeed, it is
by many understood that the former speaker should immediately hold
his peace. But this seems unnatural, and not so well to agree with
the context. For why must one that was speaking by inspiration be
immediately silent upon another man's being inspired, and suppress
what was dictated to him by the same Spirit? Indeed, he who had the
new revelation might claim liberty of speech in his turn, upon
producing his vouchers; but why must liberty of speech be taken
from him who was speaking before, and his mouth stopped, when he
was delivering the dictates of the same Spirit, and could produce
the same vouchers? Would the Spirit of God move one to speak, and,
before he had delivered what he had to say, move another to
interrupt him, and put him to silence? This seems to me an
unnatural thought. Nor is it more agreeable to the context, and the
reason annexed (<scripRef id="iCor.xv-p27.5" osisRef="Bible:1Cor.14.31" parsed="|1Cor|14|31|0|0" passage="1Co 14:31"><i>v.</i>
31</scripRef>): <i>That all might prophesy, one by one,</i> or one
after another, which could not be where any one was interrupted and
silenced before he had done prophesying; but might easily be if he
who was afterwards inspired forbore to deliver his new revelation
till the former prophet had finished what he had to say. And, to
confirm this sense, the apostle quickly adds, <i>The spirits of the
prophets are subject to the prophets</i> (<scripRef id="iCor.xv-p27.6" osisRef="Bible:1Cor.14.33" parsed="|1Cor|14|33|0|0" passage="1Co 14:33"><i>v.</i> 33</scripRef>); that is, the spiritual gifts
they have leave them still possessed of their reason, and capable
of using their own judgment in the exercise of them. Divine
inspirations are not, like the diabolical possessions of heathen
priests, violent and ungovernable, and prompting them to act as if
they were beside themselves; but are sober and calm, and capable of
regular conduct. The man inspired by the Spirit of God may still
act the man, and observe the rules of natural order and decency in
delivering his revelations. His spiritual gift is thus far subject
to his pleasure, and to be managed by his discretion.</p>
<p class="indent" id="iCor.xv-p28">III. The apostle gives the reasons of these
regulations. As, 1. That they would be for the church's benefit,
their instruction and consolation. It is that <i>all may learn, and
all may be comforted or exhorted,</i> that the prophets were to
speak in the orderly manner the apostle advises. Note, The
instruction, edification, and comfort of the church, is that for
which God instituted the ministry. And surely ministers should, as
much as possible, fit their ministrations to these purposes. 2. He
tells them, <i>God is not the God of confusion, but of peace and
good order,</i> <scripRef id="iCor.xv-p28.1" osisRef="Bible:1Cor.14.33" parsed="|1Cor|14|33|0|0" passage="1Co 14:33"><i>v.</i>
33</scripRef>. Therefore divine inspiration should by no means
throw Christian assemblies into confusion, and break through all
rules of common decency, which yet would be unavoidable if several
inspired men should all at once utter what was suggested to them by
the Spirit of God, and not wait to take their turns. Note, The
honour of God requires that things should be managed in Christian
assemblies so as not to transgress the rules of natural decency. If
they are managed in a tumultuous and confused manner, what a notion
must this give of the God who is worshipped, to considerate
observers! Does it look as if he were the God of peace and order,
and an enemy to confusion? Things should be managed so in divine
worship that no unlovely nor dishonourable notion of God should be
formed in the minds of observers. 3. He adds that things were thus
orderly managed in all the other churches: <i>As in all the
churches of the saints</i> (<scripRef id="iCor.xv-p28.2" osisRef="Bible:1Cor.14.33" parsed="|1Cor|14|33|0|0" passage="1Co 14:33"><i>v.</i>
33</scripRef>); they kept to these rules in the exercise of their
spiritual gifts, which was a manifest proof that the church of
Corinth might observe the same regulations. And it would be
perfectly scandalous for them, who exceeded most churches in
spiritual gifts, to be more disorderly than any in the exercise of
them. Note, Though other churches are not to be our rule, yet the
regard they pay to the rules of natural decency and order should
restrain us from breaking these rules. Thus far they may be
proposed as examples, and it is a shame not to follow them.</p>
</div><scripCom id="iCor.xv-p28.3" osisRef="Bible:1Cor.14.34-1Cor.14.35" parsed="|1Cor|14|34|14|35" passage="1Co 14:34-35" type="Commentary"/><div class="Commentary" id="Bible:1Cor.14.34-1Cor.14.35">
<h4 id="iCor.xv-p28.4">On Spiritual Gifts. (<span class="smallcaps" id="iCor.xv-p28.5">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xv-p29">34 Let your women keep silence in the churches:
for it is not permitted unto them to speak; but <i>they are
commanded</i> to be under obedience, as also saith the law.  
35 And if they will learn any thing, let them ask their husbands at
home: for it is a shame for women to speak in the church.</p>
<p class="indent" id="iCor.xv-p30">Here the apostle, 1. Enjoins silence on
their women in public assemblies, and to such a degree that they
must not ask questions for their own information in the church, but
ask their husbands at home. <i>They are to learn in silence with
all subjection; but,</i> says the apostle, <i>I suffer them not to
teach,</i> <scripRef id="iCor.xv-p30.1" osisRef="Bible:1Tim.2.11-1Tim.2.12" parsed="|1Tim|2|11|2|12" passage="1Ti 2:11,12">1 Tim. ii. 11,
12</scripRef>. There is indeed an intimation (<scripRef id="iCor.xv-p30.2" osisRef="Bible:1Cor.11.5" parsed="|1Cor|11|5|0|0" passage="1Co 11:5"><i>ch.</i> xi. 5</scripRef>) as if the women sometimes
did pray and prophecy in their assemblies, which the apostle, in
that passage, does not simply condemn, but the manner of
performance, that is, praying or prophesying with the head
uncovered, which, in that age and country, was throwing off the
distinction of sexes, and setting themselves on a level with the
men. But here he seems to forbid all public performances of theirs.
They are not permitted to speak (<scripRef id="iCor.xv-p30.3" osisRef="Bible:1Cor.14.34" parsed="|1Cor|14|34|0|0" passage="1Co 14:34"><i>v.</i> 34</scripRef>) in the church, neither in
praying nor prophesying. The connection seems plainly to include
the latter, in the limited sense in which it is taken in this
chapter, namely, for preaching, or interpreting scripture by
inspiration. And, indeed, for a woman to prophesy in this sense
were to teach, which does not so well befit her state of
subjection. A teacher of others has in that respect a superiority
over them, which is not allowed the woman over the man, nor must
she therefore be allowed to teach in a congregation: <i>I suffer
them not to teach.</i> But praying, and uttering hymns inspired,
were not teaching. And seeing there were women who had spiritual
gifts of this sort in that age of the church (see <scripRef id="iCor.xv-p30.4" osisRef="Bible:Acts.22.9" parsed="|Acts|22|9|0|0" passage="Ac 22:9">Acts xxii. 9</scripRef>), and might be under this
impulse in the assembly, must they altogether suppress it? Or why
should they have this gift, if it must never be publicly exercised?
For these reasons, some think that these general prohibitions are
only to be understood in common cases; but that upon extraordinary
occasions, when women were under a divine <i>afflatus,</i> and
known to be so, they might have liberty of speech. They were not
ordinarily to teach, nor so much as to debate and ask questions in
the church, but learn in silence there; and, if difficulties
occurred, <i>ask their own husbands at home.</i> Note, As it is the
woman's duty to learn in subjection, it is the man's duty to keep
up his superiority, by being able to instruct her; if it be her
duty to ask her husband at home, it is his concern and duty to
endeavour at lest to be able to answer her enquiries; if it be a
shame for her to speak in the church, where she should be silent,
it is a shame for him to be silent when he should speak, and not be
able to give an answer, when she asks him at home. 2. We have here
the reason of this injunction: It is God's law and commandment that
they should be under obedience (<scripRef id="iCor.xv-p30.5" osisRef="Bible:1Cor.14.34" parsed="|1Cor|14|34|0|0" passage="1Co 14:34"><i>v.</i> 34</scripRef>); they are placed in
subordination to the man, and it is a shame for them to do any
thing that looks like an affectation of changing ranks, which
speaking in public seemed to imply, at least in that age, and among
that people, as would public teaching much more: so that the
apostle concludes it was a shame for women to speak in the church,
in the assembly. Shame is the mind's uneasy reflection on having
done an indecent thing. And what more indecent than for a woman to
quit her rank, renounce the subordination of her sex, or do what in
common account had such aspect and appearance? Note, Our spirit and
conduct should be suitable to our rank. The natural distinctions
God has made, we should observe. Those he has placed in subjection
to others should not set themselves on a level, nor affect or
assume superiority. The woman was made subject to the man, and she
should keep her station and be content with it. For this reason
women must be silent in the churches, not set up for teachers; for
this is setting up for superiority over the man.</p>
</div><scripCom id="iCor.xv-p30.6" osisRef="Bible:1Cor.14.36-1Cor.14.40" parsed="|1Cor|14|36|14|40" passage="1Co 14:36-40" type="Commentary"/><div class="Commentary" id="Bible:1Cor.14.36-1Cor.14.40">
<h4 id="iCor.xv-p30.7">On Spiritual Gifts. (<span class="smallcaps" id="iCor.xv-p30.8">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xv-p31">36 What? came the word of God out from you? or
came it unto you only?   37 If any man think himself to be a
prophet, or spiritual, let him acknowledge that the things that I
write unto you are the commandments of the Lord.   38 But if
any man be ignorant, let him be ignorant.   39 Wherefore,
brethren, covet to prophesy, and forbid not to speak with tongues.
  40 Let all things be done decently and in order.</p>
<p class="indent" id="iCor.xv-p32">In these verses the apostle closes his
argument, 1. With a just rebuke of the Corinthians for their
extravagant pride and self-conceit: they so managed with their
spiritual gifts as no church did like them; they behaved in a
manner by themselves, and would not easily endure control nor
regulation. Now, says the apostle, to beat down this arrogant
humour, "<i>Came the gospel out from you? Or came it to you
only?</i> <scripRef id="iCor.xv-p32.1" osisRef="Bible:1Cor.14.36" parsed="|1Cor|14|36|0|0" passage="1Co 14:36"><i>v.</i> 36</scripRef>.
Did Christianity come our of Corinth? was its original among you?
Or, if not, is it now limited and confined to you? are you the only
church favoured with divine revelations, that you will depart from
the decent usages of all other churches, and, to make ostentation
of your spiritual gifts, bring confusion into Christian assemblies?
How intolerably assuming is this behaviour! Pray bethink
yourselves." When it was needful or proper the apostle could rebuke
with all authority; and surely his rebukes, if ever, were proper
here. Note, Those must be reproved and humbled whose spiritual
pride and self-conceit throw Christian churches and assemblies into
confusion, though such men will hardly bear even the rebukes of an
apostle. 2. He lets them know that what he said to them was the
command of God; nor durst any true prophet, any one really
inspired, deny it (<scripRef id="iCor.xv-p32.2" osisRef="Bible:1Cor.14.37" parsed="|1Cor|14|37|0|0" passage="1Co 14:37"><i>v.</i>
37</scripRef>): "<i>If any man think himself a prophet, or
spiritual, let him acknowledge,</i> &amp;c., nay, let him be tried
by this very rule. If he will not own what I deliver on this head
to be the will of Christ, he himself never had the Spirit of
Christ. The Spirit of Christ can never contradict itself; if it
speak in me, and in them, it must speak the same things in both. If
their revelations contradict mine, they do not come from the same
Spirit; either I or they must be false prophets. <i>By this
therefore you may know them.</i> If they say that my directions in
this matter are no divine commandments, you may depend upon it they
are not divinely inspired. But if any continue after all, through
prejudice or obstinacy, uncertain or ignorant whether they or I
speak by the Spirit of God, they must be left under the power of
this ignorance. If their pretences to inspiration can stand in
competition with the apostolical character and powers which I have,
I have lost all my authority and influence; and the persons who
allow of this competition against me are out of the reach of
conviction, and must be left to themselves." Note, It is just with
God to leave those to the blindness of their own minds who wilfully
shut out the light. Those who would be ignorant in so plain a case
were justly left under the power of their mistake. 3. He sums up
all in two general advices:—(1.) That though they should not
despise the gift of tongues, nor altogether disuse it, under the
regulations mentioned, yet they should prefer prophesying. This is
indeed the scope of the whole argument. It was to be preferred to
the other, because it was the more useful gift. (2.) He charges
them to let all things be done decently and in order (<scripRef id="iCor.xv-p32.3" osisRef="Bible:1Cor.14.40" parsed="|1Cor|14|40|0|0" passage="1Co 14:40"><i>v.</i> 40</scripRef>), that is, that they
should avoid every thing that was manifestly indecent and
disorderly. Not that they should hence take occasion to bring into
the Christian church and worship any thing that a vain mind might
think ornamental to it, or that would help to set it off. Such
indecencies and disorders as he had remarked upon were especially
to be shunned. They must do nothing that was manifestly childish
(<scripRef id="iCor.xv-p32.4" osisRef="Bible:1Cor.14.20" parsed="|1Cor|14|20|0|0" passage="1Co 14:20"><i>v.</i> 20</scripRef>), or that
would give occasion to say they were mad (<scripRef id="iCor.xv-p32.5" osisRef="Bible:1Cor.14.23" parsed="|1Cor|14|23|0|0" passage="1Co 14:23"><i>v.</i> 23</scripRef>), nor must they act so as to
breed confusion, <scripRef id="iCor.xv-p32.6" osisRef="Bible:1Cor.14.33" parsed="|1Cor|14|33|0|0" passage="1Co 14:33"><i>v.</i>
33</scripRef>. This would be utterly indecent; it would make a
tumult and mob of a Christian assembly. But they were to do things
in order; they were to speak one after another, and not all at
once; take their turns, and not interrupt one another. To do
otherwise was to destroy the end of a Christians ministry, and all
assemblies for Christian worship. Note, Manifest indecencies and
disorders are to be carefully kept out of all Christian churches,
and every part of divine worship. They should have nothing in them
that is childish, absurd, ridiculous, wild, or tumultuous; but all
parts of divine worship should be carried on in a manly, grave,
rational, composed, and orderly manner. God is not to be
dishonoured, nor his worship disgraced, by our unbecoming and
disorderly performance of it and attendance at it.</p>
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