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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>F I R S T C O R I N T H I A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XIV.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter the apostle directs them about the use of their
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spiritual gifts, preferring those that are best and fitted to do the
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greatest good.
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I. He begins with advising them of all spiritual gifts to prefer
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prophesying, and shows that this is much better than speaking with
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tongues,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:1-5">ver. 1-5</A>.
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II. He goes on to show them how unprofitable the speaking of foreign
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languages is, and useless to the church; it is like piping in one tone,
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like sounding a trumpet without any certain note, like talking
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gibberish; whereas gifts should be used for the good of the church,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:6-14">ver. 6-14</A>.
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III. He advises that worship should be celebrated so that the most
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ignorant might understand, and join in prayer and praise, and presses
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the advice by his own example,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:15-20">ver. 15-20</A>.
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IV. He informs them that tongues were a sign for unbelievers rather
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than those that believe; and represents the advantage of prophecy above
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speaking with tongues, from the different suggestions they would give
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to the mind of an unbeliever coming into their assemblies,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:21-25">ver. 21-25</A>.
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V. He blames them for the disorder and confusion they had brought into
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the assembly, by their vanity and ostentation of their gifts; and
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directs them in using the gifts both of tongues and prophecy,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:26-33">ver. 26-33</A>.
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VI. He forbids women speaking in the church; and closes this subject by
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requiring them to perform every thing in the public worship with order
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and decency,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:34-40">ver. 34, to the end</A>.</P>
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</FONT>
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<A NAME="1Co14_1"> </A>
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<A NAME="1Co14_2"> </A>
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<A NAME="1Co14_3"> </A>
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<A NAME="1Co14_4"> </A>
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<A NAME="1Co14_5"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>
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On Spiritual Gifts.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Follow after charity, and desire spiritual <I>gifts,</I> but
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rather that ye may prophesy.
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2 For he that speaketh in an <I>unknown</I> tongue speaketh not unto
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men, but unto God: for no man understandeth <I>him;</I> howbeit in the
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spirit he speaketh mysteries.
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3 But he that prophesieth speaketh unto men <I>to</I> edification,
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and exhortation, and comfort.
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4 He that speaketh in an <I>unknown</I> tongue edifieth himself; but
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he that prophesieth edifieth the church.
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5 I would that ye all spake with tongues, but rather that ye
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prophesied: for greater <I>is</I> he that prophesieth than he that
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speaketh with tongues, except he interpret, that the church may
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receive edifying.
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</FONT></P>
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<P>
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The apostle, in the foregoing chapter, had himself preferred, and
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advised the Corinthians to prefer, Christian charity to all spiritual
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gifts. Here he teaches them, among spiritual gifts, which they should
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prefer, and by what rules they should make comparison. He begins the
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chapter,</P>
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<P>
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I. With an exhortation to charity
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:1"><I>v.</I> 1</A>):
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<I>Follow after charity,</I> pursue it. The original,
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<B><I>diokete,</I></B> when spoken of a thing, signifies a singular
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concern to obtain it; and is commonly taken in a good and laudable
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sense. It is an exhortation to obtain charity, to get this excellent
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disposition of mind upon any terms, whatever pains or prayers it may
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cost: as if he had said, "In whatever you fail, see you do not miss of
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this; the principal of all graces is worth your getting at any
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rate."</P>
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<P>
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II. He directs them which spiritual gift to prefer, from a principle of
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charity: "<I>Desire spiritual gifts, but rather that you may
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prophesy,</I> or chiefly that you may prophesy." While they were in
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close pursuit of charity, and made this Christian disposition their
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chief scope, they might be zealous of spiritual gifts, be ambitious of
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them in some measure, but especially of prophesying, that is, of
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interpreting scripture. This preference would most plainly discover
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that they were indeed upon such pursuit, that they had a due value for
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Christian charity, and were intent upon it. Note, Gifts are fit objects
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of our desire and pursuit, in subordination to grace and charity. That
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should be sought first and with the greatest earnestness which is most
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worth.</P>
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<P>
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III. He assigns the reasons of this preference. And it is remarkable
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here that he only compares prophesying with speaking with tongues. It
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seems, this was the gift on which the Corinthians principally valued
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themselves. This was more ostentatious than the plain interpretation of
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scripture, more fit to gratify pride, but less fit to pursue the
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purposes of Christian charity; it would not equally edify nor do good
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to the souls of men. For,
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1. He that spoke with tongues must wholly speak between God and
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himself; for, whatever mysteries might be communicated in his language,
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none of his own countrymen could understand them, because they did not
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understand the language,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:2"><I>v.</I> 2</A>.
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Note, What cannot be understood can never edify. No advantage can be
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reaped from the most excellent discourses, if delivered in
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unintelligible language, such as the audience can neither speak nor
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understand: but he that prophesies speaks to the advantage of his
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hearers; they may profit by his gift. Interpretation of scripture will
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be for their edification; they may be exhorted and comforted by it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:3"><I>v.</I> 3</A>.
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And indeed these two must go together. Duty is the proper way to
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comfort; and those that would be comforted must bear being exhorted.
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2. He that speaks with tongues may edify himself,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:4"><I>v.</I> 4</A>.
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He may understand and be affected with what he speaks; and so every
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minister should; and he that is most edified himself is in the
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disposition and fitness to do good to others by what he speaks; but he
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that speaks with tongues, or language unknown, can only edify himself;
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others can reap no benefit from his speech. Whereas the end of speaking
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in the church is to edify the church
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:4"><I>v.</I> 4</A>),
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to which prophesying, or interpreting scripture by inspiration or
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otherwise, is immediately adapted. Note, That is the best and most
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eligible gift which best answers the purposes of charity and does most
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good; not that which can edify ourselves only, but that which will
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edify the church. Such is prophesying, or preaching, and interpreting
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scripture, compared with speaking in an unknown tongue.
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3. Indeed, no gift is to be despised, but the best gifts are to be
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preferred. <I>I could wish,</I> says the apostle, <I>that you all spoke
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with tongues, but rather that you prophesied,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:5"><I>v.</I> 5</A>.
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Every gift of God is a favour from God, and may be improved for his
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glory, and as such is to be valued and thankfully received; but then
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those are to be most valued that are most useful. <I>Greater is he that
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prophesieth than he that speaketh with tongues, unless he interpret,
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that the church may receive edifying,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:5"><I>v.</I> 5</A>.
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Benevolence makes a man truly great. <I>It is more blessed to give than
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to receive.</I> And it is true magnanimity to study and seek to be
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useful to others, rather than to raise their admiration and draw their
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esteem. Such a man has a large soul, copious and diffused in proportion
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to his benevolence and bent of mind for public good. Greater is he who
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interprets scripture to edify the church than he who speaks tongues to
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recommend himself. And what other end he who spoke with tongues could
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have, unless he interpreted what he spoke, is not easy to say, Note,
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That makes most for the honour of a minister which is most for the
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church's edification, not that which shows his gifts to most advantage.
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He acts in a narrow sphere, while he aims at himself; but his spirit
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and character increase in proportion to his usefulness, I mean his own
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intention and endeavours to be useful.</P>
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<A NAME="1Co14_6"> </A>
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<A NAME="1Co14_7"> </A>
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<A NAME="1Co14_8"> </A>
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<A NAME="1Co14_9"> </A>
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<A NAME="1Co14_10"> </A>
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<A NAME="1Co14_11"> </A>
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<A NAME="1Co14_12"> </A>
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<A NAME="1Co14_13"> </A>
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<A NAME="1Co14_14"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>On Spiritual Gifts.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>6 Now, brethren, if I come unto you speaking with tongues, what
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shall I profit you, except I shall speak to you either by
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revelation, or by knowledge, or by prophesying, or by doctrine?
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7 And even things without life giving sound, whether pipe or
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harp, except they give a distinction in the sounds, how shall it
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be known what is piped or harped?
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8 For if the trumpet give an uncertain sound, who shall prepare
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himself to the battle?
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9 So likewise ye, except ye utter by the tongue words easy to
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be understood, how shall it be known what is spoken? for ye shall
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speak into the air.
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10 There are, it may be, so many kinds of voices in the world,
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and none of them <I>is</I> without signification.
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11 Therefore if I know not the meaning of the voice, I shall be
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unto him that speaketh a barbarian, and he that speaketh <I>shall
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be</I> a barbarian unto me.
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12 Even so ye, forasmuch as ye are zealous of spiritual
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<I>gifts,</I> seek that ye may excel to the edifying of the church.
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13 Wherefore let him that speaketh in an <I>unknown</I> tongue pray
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that he may interpret.
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14 For if I pray in an <I>unknown</I> tongue, my spirit prayeth, but
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my understanding is unfruitful.
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</FONT></P>
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<P>
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In this paragraph he goes on to show how vain a thing the ostentation
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of speaking unknown and unintelligible language must be. It was
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altogether unedifying and unprofitable
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:6"><I>v.</I> 6</A>):
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<I>If I come to you speaking with tongues, what will it profit you,
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unless I speak to you by revelation, or by knowledge, or by
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prophesying, or by doctrine?</I> It would signify nothing to utter any
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of these in an unknown tongue. An apostle, with all his furniture,
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could not edify, unless he spoke to the capacity of his hearers. New
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revelations, the most clear explications of old ones, the most
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instructive discourses in themselves, would be unprofitable in a
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language not understood. Nay, interpretations of scripture made in an
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unknown tongue would need to be interpreted over again, before they
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could be of any use.</P>
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<P>
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I. He illustrates this by several allusions.
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1. To a pipe and a harp playing always in one tone. Of what use can
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this be to those who are dancing? If there be no distinction of sounds,
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how should they order their steps or motions? Unintelligible language
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is like piping or harping without distinction of sounds: it gives no
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more direction how a man should order his conversation than a pipe with
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but one stop or a harp with but one string can direct a dancer how he
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should order his steps,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:7"><I>v.</I> 7</A>.
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2. To a trumpet giving an <I>uncertain sound,</I> <B><I>adelon
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phonen,</I></B> a sound not manifest; either not the proper sound for
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the purpose, or not distinct enough to be discerned from every other
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sound. If, instead of sounding on onset, it sounded a retreat, or
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sounded one knew not what, who would prepare for the battle? To talk in
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an unknown language in a Christian assembly is altogether as vain and
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to no purpose as for a trumpet to give no certain sound in the field or
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day of battle. The army in one case, and the congregation in the other,
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must be all in suspense, and at a perfect nonplus. To speak words that
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have no significancy to those who hear them is to leave them ignorant
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of what is spoken; it is speaking to the air,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:9"><I>v.</I> 9</A>.
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Words without a meaning can convey no notion nor instruction to the
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mind; and words not understood have no meaning with those who do not
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understand them: to talk to them in such language is to waste our
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breath.
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3. He compares the speaking in an unknown tongue to the gibberish of
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barbarians. There are, as he says
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:10"><I>v.</I> 10</A>),
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many kinds of voices in the world, none of which is without its proper
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signification. This is true of the several languages spoken by
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different nations. All of them have their proper signification. Without
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this they would be <B><I>phonai aphonoi</I></B>--<I>a voice, and no
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voice.</I> For that is no language, nor can it answer the end of
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speaking, which has no meaning. But whatever proper signification the
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words of any language may have in themselves, and to those who
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understand them, they are perfect gibberish to men of another language,
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who understand them not. In this case, speaker and hearers are
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barbarians to each other
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:11"><I>v.</I> 11</A>),
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they talk and hear only sounds without sense; for this is to be a
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barbarian. For thus says the polite Ovid, when banished into
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Pontus,</P>
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<CENTER>
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<TABLE BORDER=0>
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<TR><TD>Barbarus hic ego sum, quia non intelligor ulli,
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<BR>
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<BR>I am a barbarian here, none understand me.</TD></TR>
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</TABLE>
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</CENTER>
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<P>
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To speak in the church in an unknown tongue is to talk gibberish; it is
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to play the barbarian; it is to confound the audience, instead of
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instructing them; and for this reason is utterly vain and
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unprofitable.</P>
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<P>
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II. Having thus established his point, in the two next verses he
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applies,
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1. By advising them to be chiefly desirous of those gifts that were
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most for the church's edification,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:12"><I>v.</I> 12</A>.
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"Forasmuch as you are zealous of spiritual gifts, this way it will
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become commendable zeal, be zealous to edify the church, to promote
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Christian knowledge and practice, and covet those gifts most that will
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do the best service to men's souls." This is the great rule he gives,
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which,
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2. He applies to the matter in hand, that, if they did speak a foreign
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language, they should beg of God the gift of interpreting it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:13"><I>v.</I> 13</A>.
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That these were different gifts, see
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+12:10"><I>ch.</I> xii. 10</A>.
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Those might speak and understand a foreign language who could not
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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
|
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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
|
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needs interpretation, this being most for the church's benefit, and
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|
therefore among the gifts that excel; <I>vide</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:12"><I>v.</I> 12</A>.
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Some understand it, "Let him pray so as to interpret what he utters in
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prayer in a language unintelligible without it." The sum is that they
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should perform all religious exercises in their assemblies so that all
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might join in them and profit by them.
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3. He enforces this advice with a proper reason, that, if <I>he prayed
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in an unknown tongue, his spirit might pray,</I> that is, a spiritual
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gift might be exercised in prayer, or his own mind might be devoutly
|
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engaged, <I>but his understanding would be unfruitful</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:14"><I>v.</I> 14</A>),
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|
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>
|
|
|
|
<A NAME="1Co14_15"> </A>
|
|
<A NAME="1Co14_16"> </A>
|
|
<A NAME="1Co14_17"> </A>
|
|
<A NAME="1Co14_18"> </A>
|
|
<A NAME="1Co14_19"> </A>
|
|
<A NAME="1Co14_20"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>On Spiritual Gifts.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The apostle here sums up the argument hitherto, and,</P>
|
|
|
|
<P>
|
|
|
|
I. Directs them how they should sing and pray in public
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:15"><I>v.</I> 15</A>):
|
|
|
|
<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> &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>
|
|
|
|
II. He enforces the argument with several reasons.</P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:16"><I>v.</I> 16</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:17"><I>v.</I> 17</A>)
|
|
|
|
by what they understand not.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:18"><I>v.</I> 18</A>);
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:19"><I>v.</I> 19</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:20"><I>v.</I> 20</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+5:13">Heb. v. 13</A>),
|
|
|
|
though they should be unskilful in all the arts of mischief.</P>
|
|
|
|
<A NAME="1Co14_21"> </A>
|
|
<A NAME="1Co14_22"> </A>
|
|
<A NAME="1Co14_23"> </A>
|
|
<A NAME="1Co14_24"> </A>
|
|
<A NAME="1Co14_25"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>On Spiritual Gifts.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
In this passage the apostle pursues the argument, and reasons from
|
|
other topics; as,</P>
|
|
|
|
<P>
|
|
|
|
I. Tongues, as the Corinthians used them, were rather a token of
|
|
judgment from God than mercy to any people
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:21"><I>v.</I> 21</A>):
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+28:11">Isa. xxviii. 11</A>.
|
|
|
|
Compare
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+28:46,49">Deut. xxviii. 46, 49</A>.
|
|
|
|
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>
|
|
|
|
II. Tongues were rather a sign to unbelievers than to believers,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:22"><I>v.</I> 22</A>.
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:24,25"><I>v.</I> 24, 25</A>);
|
|
|
|
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>
|
|
|
|
<A NAME="1Co14_26"> </A>
|
|
<A NAME="1Co14_27"> </A>
|
|
<A NAME="1Co14_28"> </A>
|
|
<A NAME="1Co14_29"> </A>
|
|
<A NAME="1Co14_30"> </A>
|
|
<A NAME="1Co14_31"> </A>
|
|
<A NAME="1Co14_32"> </A>
|
|
<A NAME="1Co14_33"> </A>
|
|
|
|
<A NAME="Sec5"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>On Spiritual Gifts.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
In this passage the apostle reproves them for their disorder, and
|
|
endeavours to correct and regulate their conduct for the future.</P>
|
|
|
|
<P>
|
|
|
|
I. He blames them for the confusion they introduced into the assembly,
|
|
by ostentation of their gifts
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:26"><I>v.</I> 26</A>):
|
|
|
|
<I>When you come together every one hath a psalm, hath a doctrine, hath
|
|
a tongue,</I> &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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:27,28"><I>v.</I> 27, 28</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:28"><I>v.</I> 28</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:20"><I>v.</I> 20</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:30"><I>v.</I> 30</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:31"><I>v.</I> 31</A>):
|
|
|
|
<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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:33"><I>v.</I> 33</A>);
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:33"><I>v.</I> 33</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:33"><I>v.</I> 33</A>);
|
|
|
|
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>
|
|
|
|
<A NAME="1Co14_34"> </A>
|
|
<A NAME="1Co14_35"> </A>
|
|
|
|
<A NAME="Sec6"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>On Spiritual Gifts.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+2:11,12">1 Tim. ii. 11, 12</A>.
|
|
|
|
There is indeed an intimation
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+11:5"><I>ch.</I> xi. 5</A>)
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:34"><I>v.</I> 34</A>)
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+22:9">Acts xxii. 9</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:34"><I>v.</I> 34</A>);
|
|
|
|
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>
|
|
|
|
<A NAME="1Co14_36"> </A>
|
|
<A NAME="1Co14_37"> </A>
|
|
<A NAME="1Co14_38"> </A>
|
|
<A NAME="1Co14_39"> </A>
|
|
<A NAME="1Co14_40"> </A>
|
|
|
|
<A NAME="Sec7"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>On Spiritual Gifts.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:36"><I>v.</I> 36</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:37"><I>v.</I> 37</A>):
|
|
|
|
"<I>If any man think himself a prophet, or spiritual, let him
|
|
acknowledge,</I> &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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:40"><I>v.</I> 40</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:20"><I>v.</I> 20</A>),
|
|
|
|
or that would give occasion to say they were mad
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:23"><I>v.</I> 23</A>),
|
|
|
|
nor must they act so as to breed confusion,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:33"><I>v.</I> 33</A>.
|
|
|
|
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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