1 Corinthians 14

1 Corinthians 14:2

2. By which also ye are saved, &c.] They, who by embracing the Christian faith, were brought into that way, which leadeth to salvation, and in which if they

persevered, they would assuredly be saved, are styled in Scripture, “the saved,” according to the original of Acts ii. 47; 1 Cor. i. 18; and are said “to be saved,” Rom. viii. 24; 2 Tim. i. 9; 1 Pet. iii. 21. See the notes on Acts ii. 47; Eph. ii. 5, 8; and on Tit. iii. 5. So here the phrase signifies, You are at present in a state of salvation, and will assuredly enjoy it, if you retain and live suitably to the faith delivered to you. Dr. Whitby.

1 Corinthians 14:3

3, 4. For I delivered unto you first of all &c.] Or among the principal doctrines of faith. Dr. Whitby. As if he had said, Now the foundation, on which that faith was built, I laid in the death of Christ, the end and purpose of that death, and the certainty of His resurrection: all of them exactly agreeable to the prophecies relating to that matter, and confirmed by unquestionable evidence. Dean Stanhope.

3.—died for our sins according to the scriptures:] Namely, all the scriptures of the Old Testament which relate to the sufferings of Christ; all the sacrifices and institutions of the law, which are applied to Christ; particularly that remarkable chapter, the 53d of Isaiah, where it is said, that He was “wounded for our transgressions,” &c. Leslie.

1 Corinthians 14:4

4.—and that he rose again the third day according to the scriptures:] The Scriptures, which foretold the resurrection of Christ on the third day, and to which St. Paul refers, are Ps. xvi. 10, which St. Peter, Acts ii. 31, expressly affirmed to be a prediction of that event. Also Jonah i. 17, which our Lord Himself hath told us, is a typical prophecy of His continuing “three days and three nights in the heart of the earth,” and of His subsequent resurrection. The Apostle makes this reference to the prophecies concerning the Messiah, because by the circumstance of their accomplishment, as well as by His resurrection, our Lord was demonstrated to be the Messiah. Dr. Macknight.

1 Corinthians 14:5

5.—then of the twelve:] That is, the whole society of Apostles, consisting formerly of twelve persons, and again afterwards of the same number; and therefore so called still, John xx. 24; though in strictness of speech they were but eleven, when St. Thomas was with them, and ten in his absence, Matt. xxviii. 16; Luke xxiv. 33. Drs. Hammond and Whitby.

1 Corinthians 14:6

6.—of above five hundred brethren at once:] St. Matthew seems to hint at this appearance, where he informs us, that Jesus after His resurrection said to the women, “Go, tell My brethren, that they go into Galilee, and there shall they see Me;” and that, in obedience to His order, “the eleven went away to a

1 Corinthians 14:7

7. — except they give a distinction in the sounds, &c.] Unless those sounds are set to some tune, no man can tell what to make of them. Dr. Hammond. Instruction, conveyed in unintelligible language, would signify no more, than a confused noise of musical instruments would direct a dancer, or the trumpet a soldier, when it sounded no point of war. Pyle.

1 Corinthians 14:9

9. — for ye shall speak into the air.] Your words shall be vain and unprofitable, lost in the speaking, as the voice is in the air. Dr. Whitby.

1 Corinthians 14:10

10. There are, it may be, so many kinds of voices] Or languages in the world, as there are nations. Dr. Wells. Which languages are significant to those who are acquainted with them, but to others seem strange and useless sounds. Bp. Hall.

1 Corinthians 14:11

11. — a barbarian.] The Greeks, after the custom of the Egyptians, called all those ‘barbarians,’ who did not speak their language. In process of time the Romans joined the Greeks in calling all ‘barbarians,’ who did not speak either the Greek or the Latin language. Afterwards, ‘barbarian’ signified any one who spoke a language which another did not understand. Thus the Scythian philosopher Anacharis said, that among the Athenians the Scythians were ‘barbarians,’ and among the Scythians the Athenians were ‘barbarians.’ The Apostle here uses the word in this sense. Dr. MacKnight. Compare Acts xxviii. 1, and see the note there.

1 Corinthians 14:13

13. — pray that he may interpret.] Instead of amazing people with strange languages, which they understand not, let him pray to God for the gift of expounding strange languages, that he may help others to understand them that speak thus. Dr. Hammond.

It is observable how strongly the Apostle here pleads the necessity of all the publick offices of religion being performed in a language known and understood by all the congregation. We hence see the impiety and absurdity of the church of Rome in appointing their publick offices to be performed in Latin, a language, which is not understood by the common people of any Roman Catholick countries, nor is it now the mother-tongue of any nation under heaven. Burkitt.

1 Corinthians 14:14

14. — my spirit prayeth.] I make use of my gift of tongues, which I myself understand, but I make no use of that understanding of mine to make others do so too. Dr. Hammond.

It is true my spirit accompanies my words which I understand; but my understanding myself what I speak, or my meaning is unfruitful, or of no benefit to others who understand not my words. Dr. Wells.

1 Corinthians 14:15

15. — with the spirit.] With the general good intention and devotion of my will. Bp. Hall. Or, with my spiritual gifts. Dr. Whitby.

— with the understanding also.] So using my spiritual gifts that I may be understood by others. Dr. Whitby.

The meaning is, that every person endowed with supernatural abilities, of this or any other sort, was to think himself bound to employ them in so discreet a manner, that all around him might be instructed and benefited, as much as possible. Abp. Secker.

Some persons apprehend, that there is such a gift or spirit of prayer, bestowed by the Holy Ghost on true Christians, and peculiarly on all that are worthy to be ministers of God’s word, as enables them to address themselves to Heaven on all occasions copiously, and suitably, in unpremeditated words of their own: which they think ought not to be restrained by appointing forms, even for the publick use of congregations. And sometimes this text is quoted in support of this opinion. But plainly, so far as it relates to words, it relates to words inspired; to which, in the strict sense, but few of these persons themselves lay any claim: for indeed it would be equalling their own compositions to the holy Scriptures. And excepting this miraculous gift of inspired prayer, the word of God mentions no gift of ready expression in prayer: nor have we the least ground to consider it as coming from above, any otherwise than as “every good gift,” every natural ability, which God hath conferred upon us, and every improvement, which He qualifies us to make by our own industry, “is from above,” Jam. i. 17. For evidently this talent is one of that sort; depending, partly on the fluency of speech, to which people are born; partly on the art and diligence, which they use to increase it; and varying, as their health and spirits vary. Nor therefore is there any more harm in restraining this faculty, if good reasons require it, than in restraining any other. Even the extraordinary gifts of the Spirit were frequently put under some restraints; much more then may one of our ordinary powers. And they who call it limiting and stinting the Spirit, have no Scripture warrant, either for the phrase, or the thing which they understand by it. Nay, supposing the Holy Ghost did ever so peculiarly assist in directing the words of prayers, why should we not think Him as likely to have assisted in the drawing up of the established forms, as in the extemporary performances of those who reject forms, and trust to the sudden dictates of their own fancy?

All gifts must be referred to edification. Anno DOMINI 59.

1 Corinthians 14:16

16.—say Amen] The Apostle’s question implies, that it was the custom in the Christian church from the beginning, for all the people, in imitation of the ancient worship, to signify their assent to the publick prayers by saying Amen at the conclusion of them. Of this

custom in the Jewish church we have many examples. See Deut. xxvii. 15; Nehem. viii. 6; 1 Eadr. ix. 47. Dr. MacKnight. See the note on Deut. xxvii. 15. Agreeably to the practice of the Jewish church, and of the Christian in the Apostles’ days, the subsequent ecclesiastical writers shew, that it used to be pronounced audibly and fervently; each person expressing his own faith or desire, and animating that of his fellow-worshippers. We should therefore by no means neglect to give this proof, amongst others, that we not only hear the service with attention, but join in it with earnestness. Abp. Secker.

1 Corinthians 14:19

19.—with my understanding,] That is, with my understanding so employed that I may teach others also. Dr. Whitby.

1 Corinthians 14:20

20. Brethren, be not children in understanding:] That you should childishly make ostentation of the gift of those tongues, which others understand not. Bp. Hall.

—in malice] By this term is probably to be understood every sort of ill temper of mind, contrary to the gentleness and innocence of childhood; and, in particular, their emulation and strife about the exercise of their gifts in their assemblies. Locke.

—but in understanding be men.] Act as persons of mature judgment, who know what is fitting to be done. Dr. Whitby.

1 Corinthians 14:21

21, 22. In the law it is written, &c.] The Apostle here tells the Corinthians, that “in the law,” that is, in the writings of the Old Testament, particularly Iesi. xxviii. 11, it is declared, that because the people of Judah would not be instructed by the plain preaching of the Lord’s Prophets, therefore He would cause them to be spoken to in an unknown language, namely, by foreign enemies and armies, whose language they should not understand. Whence he infers, that this strange tongue being threatened as a plague to God’s people, there was no reason that they should glory in that, which was menaced as a judgment upon their forefathers: adding, that the strange tongues now given were intended for another use, even to be for a sign of the marvellous power of God’s Spirit, for the conviction of those that believe not the Gospel, and not so much for the benefit of those that do believe already: whereas prophesying, or interpreting the Scriptures, serves not for infidels who believe not, but for Christians who are already converted to the faith. Burkitt, Bp. Hall.

1 Corinthians 14:23

23.—the whole church] A society of Christians and none else. Dr. Hammond.

Rules for the orderly exercise of spiritual gifts in the church. Anno DOMINI 59. unbelievers, will they not say that ye are mad?

1 Corinthians 14:24

24. But if all prophesy.] And interpret the Scriptures, by course. Bp. Hall. One after another, ver. 31. Dr. Whitby.

— he is convinced of all, he is judged of all: He is made to judge or discern aright his own state and condition. Dr. Wells.

1 Corinthians 14:26

26. How is it then, brethren? &c.] What then is to be done? When ye come together, let every one of you, who is endued with any special gift, make use of it to the benefit of the church. Bp. Hall.

1 Corinthians 14:27

27. — let it be by two, or at the most by three.] That is, let this gift be exercised by no more than two or three at one meeting; “and that by course,” or severally, one after another. Dr. Wells.

1 Corinthians 14:28

28. — let him speak to himself, and to God.] Mentally “to himself,” and “to God” in prayer and thanksgiving. Dr. Whitby.

1 Corinthians 14:29

29. — two or three.] Only two, or at most three, at one meeting; “and let the others,” that have the same gift, “judge,” that is, examine and discuss what is delivered by the former. Dr. Wells.

1 Corinthians 14:30

30. — let the first hold his peace.] Or cease, before the other utter his revelation. Dr. Whitby.

1 Corinthians 14:32

32. And the spirits of the prophets are subject to the prophets.] “The spirits of the Prophets,” that is, their spiritual gifts, “are subject to the Prophets,” or, it is in their power to restrain them, and consequently they may prophesy the one after the other. Dr. Whitby.

It was in their choice, when they would use the power of speaking with divers tongues; and on what occasions they would produce the prayers and hymns, with which they were inspired. Abp. Secker.

1 Corinthians 14:33

33. For God is not the author of confusion, &c.] For the Spirit of God is not a violent, extant, impetuous, but a quiet, gentle Spirit, as appears by the effects in all well-tempered, constituted churches. Dr. Hammond.

The word, here and commonly rendered “confusion,”

and sometimes “tumult,” not unfitly for the sense, literally importeth a kind of unstableness rather, or unsettledness, when a thing doth not stand fast, but shaketh, and tottereth, and is in danger of falling. And this St. Paul here opposeth to “peace;” “God is not the author of confusion,” or unstableness, “but of peace:” by that very opposition intimating, that it is mostly for want of peace that things do not stand fast, but are ready to fall into disorder and confusion. St. James speaketh out what St. Paul but intimateth; and telleth us plainly, that this unstableness is the effect of discord, and that contention is the mother of confusion. “For where envying and strife is,” saith he, “there is” inconstancy, unsettledness, “confusion and every evil work.” The builders make very ill work, where the building is not like to stand, but thresheneth ruin, and is ready to drop down again by the time it is well up. And yet such ill work doth “envying and strife” ever make: it is concord only and unity that maketh good work, and buildeth strong. Let Jerusalem be built “as a city that is at unity in itself;” and Jerusalem will be like to stand the faster, and to stand up the longer. Bp. Sanderson.

1 Corinthians 14:34

34. Let your women keep silence in the churches: &c.] In that of Corinth women not only prophesied in the church, but they did it with the head uncovered, chap. xi. 5. The latter indecency the Apostle corrects there; and the former here. See † Tim. ii. 12. Dr. Whitby.

— for it is not permitted unto them to speak: By way of teaching or prophesying, but only by joining with the church in prayer and psalmody. Dr. Whitby.

1 Corinthians 14:36

36. What? came the word of God out from you? &c.] The Apostle means, that the Corinthians were not to pretend to act in a manner contrary to his injunctions, or to the methods of other churches, as if they had been planters of the Gospel, or as if the Apostles had given directions to none but them. Dr. Hammond.

1 Corinthians 14:37

37. — let him acknowledge &c.] He cannot but ac- Paul proveth by Christ’s resurrection, Anno DOMINI 59.

1 Corinthians 14:38

38.—let him be ignorant.] He that will not, I have no more to say to him: let him take the effects of his obstinate and wilful ignorance. Pyle.

1 Corinthians 14:39

39.—covet to prophesy, and forbid not to speak with tongues.] The Apostle concludes the whole by exhorting them to endeavour earnestly after the gift of prophesying, and not to forbid the use of the gift of tongues, provided the foregoing rules and directions were observed; that so in their publick assemblies all things relating to religious worship might be performed with that becoming gravity, decency, and regularity, which conduce most to the glory of God, and the edification of the church. Burkitt.

Chap. XV. The Apostle here replies to the next question of the Corinthians concerning the absolute certainty of the future state and resurrection of the body. Some Jewish converts were perplexed with objections against the former by their teachers, that had been of the Sadducasical part. The Gentile converts were attacked with difficulties about the latter, by the speculations of their philosophical teachers. The Apostle establishes the truth of both these points, upon the fact of Christ’s resurrection, laying down the evidences that prove it. The disbelief of a future state is utterly inconsistent with the belief of Christ’s resurrection, and with the nature and design of our baptismal profession, and disannuls the faith, and frustrates all the sufferings of Christian people. This is alleged against the Sadducasical Christians, to ver. 35. Then he answers the philosophical objections against the resurrection of the body, to ver. 45, where he turns to the Jewish objectors again, shewing the necessity of believing this point, from the analogy of the first and second Adam, to ver. 51. Then he declares the glorious change which the bodies of good Christians shall undergo at the resurrection, in order to qualify them for the heavenly and immortal state. Pyle.

Ver. 1.—the gospel which I preached unto you.] Particularly the doctrine of the resurrection of the body, which was a great point of that Gospel. Burkitt.

—wherein ye stand:] That is, the best and greatest part of you are firm to your former profession, though some are fallen away. Burkitt.