1 Corinthians 14

Chap. XIV. Ver. 1—20. St. Paul farther cautions the Corinthians concerning Christ, was called prophesying, and is held in the highest honour by our apostle, and pronounced superior to the other; from which we may learn to value spiritual gifts, not according to their splendour, but their utility. The gift of tongues was evidently designed for the conversion of the heathen, and was therefore abused when addressed to persons who could not understand them; and the reproof given to the Corinthians on this point may be well applied to preachers, who, by their learned and eloquent discourses, shoot over the heads of their hearers—as it has sometimes been ex- We have seen how earnestly St. Paul renounced the words of human wisdom in the second chapter of this Epistle; and here, so far from glorying in the display of the extraordinary endowments, as to the knowledge of foreign languages, he solemnly declares that he had rather speak “five words” or sentences, so as to be generally understood, than “ten thousand”

to excite wonder and admiration. Against this abuse the apostle urges several considerations as, first, he that spoke in an unknown language spake to God only, and conveyed no instruction to his brethren; nor could they, when he engaged in public prayer, know when to introduce an audible Amen, as (says Macknight) was the custom from the beginning in the Christian church, in imitation of the ancient Jewish worship. (See (Deuteronomy 27:15). (Nehemiah 8:6).) This affords so powerful an argument against the use of prayers in an unknown tongue, as practised in the church of Rome, that it seems wonderful such a custom should ever have been adopted by any who acknowledged the inspiration of St. Paul. Ver.

21—40. On the exercise of miraculous gifts, continued.—After some farther remarks and directions as to the conduct of their devotional meetings, the apostle enters a caveat against females speaking in the church, which it has been found difficult to reconcile with the directions which he gives in (1 Corinthians 11:5), &c., as to women’s prophesying. On this subject we venture to remark, 1. That when God bestows any extraordinary gifts on females, there is no human power which has a right to forbid their exercise, and certainly no apostle would. Even Anna was allowed to prophesy in the temple as well as Simeon; Philip, the deacon, had two daughters which did prophesy; and the Spirit, on the day of Pentecost, was doubtless poured upon both sexes, as had been predicted

((Acts 2:17-18).) And Paul’s prohibition of a woman’s praying or prophesying unveiled, was certainly an acknowledgment of their right under such regulation.—2. In the present chapter nothing is said of women as to prophesying or praying; but only against their speaking or talking in the churches, which we humbly conceive regards rather their interference in church government, which was unbecoming their subjection to the other sex. Neither were they allowed to ask questions, which might interrupt the course of their meetings, either for business or devotion. “Let them ask their husbands at home,” (ver. 35,) but, in public, “Let things be done decently, and in order,” (ver. 40,) that is, according to Doddridge, “‘Let all [your meetings] be conducted in a regular manner, to prevent such disturbances, disputes, and scandals, for the future, as have already arisen in your society, and will proceed to greater evils, if you do not immediately set upon reforming them.”

If women were allowed to prophesy or preach in the public congregation, we conceive it was only on particular occasions, and under special divine influence.

Notes on the verses

Chap. XIV. Ver. 1. Follow after.—Doddridge, “pursue.” The original word alludes to the act of a person to promote love (which is the true charity) eagerly, earnestly, perpetually. A Ver. 4. Edifieth himself—i.e. himself only. So Macknight.—Compare 1 Peter i. 10—12. ulness.: f ba 5. Greater is he.—Every man ranks in the church according to his use- Ver. 6. By revelation, &c.—This seems to refer to the different ways in which the church was edified by apostolic gifts. Ver. 7. And even things, &c.—[It] may, as if he had said, illustrate this farther from even lifeless things, which are made use of to give sound, as for instance, a pipe or harp; if these were to utter mere sounds without order, harmony, or melody, though every tone of music might be in the sounds, no person could discern a tune, or receive pleasure from such sounds; and they could give no direction to those who were to sing or dance to them, unless a proper distinction was observed.

So also, if the trumpet should be blown at random, without any distinction between that sound which calls the combatants to the field, and that which sounds a retreat, and other sounds of different meanings, what soldier could understand when to “prepare himself to battle?” If, then, an intelligible distinction of sounds be necessary in the concerns of life, how much more must they be so in those of religion?—Bagster.—— A distinction in the sounds.—Macknight, “notes.” This verse seems to refer to dancing, as the next does to military music. Ver. 10. So nay, kinds of voices.—Doddridge and Macknight, “of languages (as ye speak).” fe ul, A barbarian.—So the Greeks and Romans esteemed all other ver.

M4. My understanding is unfruitful—i.e. affords no instruction to Ver. 16. He that occupieth the room [of] individuals, not endowed with miraculous gi Ver. 21. In the law—i.e. in the Old Testament. [The passage quoted is taken from the prophet Isaiah; but the term Torah (law) was used by the Jews to express the whole Scriptures, law, prophets, and hagiographia; and they used it to distinguish these Sacred Writings from the words of the Scribes. It is not taken from the LXX. from which it varies as much as any words can differ from others where the general meaning is similar. It accords much more with the Hebrew: and may be considered as a translation from it; only what is said of God in the third person, in the Hebrew, is here expressed in the first person, with the addition of saith the Lord.—Randolph.

ied 2. Tongues are for a sign—i.e. for a miracle, to convince the un- Ver. 23. The whole church—i.e. evidently the congregation of believers, as the word implies, though used afterwards for the place of assembly; as is the case with the word “Meeting,” among Dissenters.——That ye are mad —That is, from hearing you all talk so unintelligibly. Comp. (Acts 2:18). Ver. 25. Thus are the secrets of his heart made manifest.—This refers to the work of the Holy Spirit on men’s consciences. Ver. 26. Every one (Macknight, “each”) of you hath, &c.—This, according to Mr. Harmer, is to be understood of extroanea [rather inspired] devotional songs; such we read of repeatedly in the Old Testament, as in the times of Moses and David.

s " Ver. 27. Let it be by two, &c.—i.e. according to Doddridge, “two or three” speakers, and one interpreter; but Macknight renders it, “Let it be two or at most three (sentences,) and separately; and let one a… {Let not more than two, or at most three, be so engaged at one time of assembly of the unlearned—i.e. private individuals, not endowed with miraculous gifts. So Doddridge, Macknight, &c. bling; and let this be done by course, one after another |—Bagster, Ver. 29. Let the other judge.—Literally, “discriminate” between truth and error.—Dr. P. Smith. Ver. 32. The spirits of the prophets.—In verse 12, where the original is the same, our translators render it “spiritual gifts,” the noun being supplied, as Macknight thinks it should be here—‘The spiritual (gifts) of the prophets are subject to the prophets.”—‘Those who were actuated by the Holy Spirit, in the very moments of inspiration, still retained the free use of themselves

and continued masters of their rational and persuasive faculties.—Bp. Warburton.|\—Bagster. aa er. 36. What? came the word, &c.—Doddridge says, the Scotticism, “Whether did the word of God come forth from you alone?” would be the exactest version. This excellent expositor considers these words as addressed to the church at large; but Macknight, as addressed to the women only; as much as to say, “Did Christ employ any of your sex as apostles? or did the word only come to you by the ministry of men?” ae. Ver. 37. They are the commandments of the Lord.—This is a direct assertion of the apostle’s inspiration. Ver. 33. But if any man be ignorant—i.e. neither a prophet nor inspired—let him remain so.

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