In
this chapter the apostle directs them about the use of their spiritual
gifts, preferring those that are best and fitted to do the greatest good. I.
He begins with advising them of all spiritual gifts to prefer prophesying,
and shows that this is much better than speaking with tongues, ver. 1-5. II.
He goes on to show them how unprofitable the speaking of foreign languages
is, and useless to the church; it is like piping in one tone, like sounding
a trumpet without any certain note, like talking gibberish; whereas gifts
should be used for the good of the church, ver. 6-14. III. He advises that
worship should be celebrated so that the most ignorant might understand, and
join in prayer and praise, and presses the advice by his own example, ver.
15-20. IV. He informs them that tongues were a sign for unbelievers rather
than those that believe; and represents the advantage of prophecy above
speaking with tongues, from the different suggestions they would give to the
mind of an unbeliever coming into their assemblies, ver. 21-25. V. He blames
them for the disorder and confusion they had brought into the assembly, by
their vanity and ostentation of their gifts; and directs them in using the
gifts both of tongues and prophecy, ver. 26-33. VI. He forbids women
speaking in the church; and closes this subject by requiring them to perform
every thing in the public worship with order and decency, ver. 34, to the
end.
|
On Spiritual Gifts.
|
A. D. 57.
|
|
|
1 Follow after charity, and desire spiritual gifts,
but rather that ye may prophesy. 2 For he that speaketh in an unknown
tongue speaketh not unto men, but unto God: for no man understandeth him;
howbeit in the spirit he speaketh mysteries. 3 But he that
prophesieth speaketh unto men to edification, and exhortation, and
comfort. 4 He that speaketh in an unknown tongue edifieth
himself; but he that prophesieth edifieth the church. 5 I would
that ye all spake with tongues, but rather that ye prophesied: for greater is
he that prophesieth than he that speaketh with tongues, except he interpret,
that the church may receive edifying.
The apostle, in the foregoing chapter, had himself preferred, and advised
the Corinthians to prefer, Christian charity to all spiritual gifts. Here he
teaches them, among spiritual gifts, which they should prefer, and by what
rules they should make comparison. He begins the chapter,
I. With an exhortation to charity (v. 1): Follow after charity,
pursue it. The original, diwkete,
when spoken of a thing, signifies a singular concern to obtain it; and is
commonly taken in a good and laudable sense. It is an exhortation to obtain
charity, to get this excellent disposition of mind upon any terms, whatever
pains or prayers it may cost: as if he had said, "In whatever you fail,
see you do not miss of this; the principal of all graces is worth your
getting at any rate."
II. He directs them which spiritual gift to prefer, from a principle of
charity: "Desire spiritual gifts, but rather that you may prophesy,
or chiefly that you may prophesy." While they were in close pursuit of
charity, and made this Christian disposition their chief scope, they might
be zealous of spiritual gifts, be ambitious of them in some measure, but
especially of prophesying, that is, of interpreting scripture. This
preference would most plainly discover that they were indeed upon such
pursuit, that they had a due value for Christian charity, and were intent
upon it. Note, Gifts are fit objects of our desire and pursuit, in
subordination to grace and charity. That should be sought first and with the
greatest earnestness which is most worth.
III. He assigns the reasons of this preference. And it is remarkable here
that he only compares prophesying with speaking with tongues. It seems, this
was the gift on which the Corinthians principally valued themselves. This
was more ostentatious than the plain interpretation of scripture, more fit
to gratify pride, but less fit to pursue the purposes of Christian charity;
it would not equally edify nor do good to the souls of men. For, 1. He that
spoke with tongues must wholly speak between God and himself; for, whatever
mysteries might be communicated in his language, none of his own countrymen
could understand them, because they did not understand the language, v.
2. Note, What cannot be understood can never edify. No advantage can be
reaped from the most excellent discourses, if delivered in unintelligible
language, such as the audience can neither speak nor understand: but he that
prophesies speaks to the advantage of his hearers; they may profit by his
gift. Interpretation of scripture will be for their edification; they may be
exhorted and comforted by it, v. 3. And indeed these two must go
together. Duty is the proper way to comfort; and those that would be
comforted must bear being exhorted. 2. He that speaks with tongues may edify
himself, v. 4. He may understand and be affected with what he speaks;
and so every minister should; and he that is most edified himself is in the
disposition and fitness to do good to others by what he speaks; but he that
speaks with tongues, or language unknown, can only edify himself; others can
reap no benefit from his speech. Whereas the end of speaking in the church
is to edify the church (v. 4), to which prophesying, or interpreting
scripture by inspiration or otherwise, is immediately adapted. Note, That is
the best and most eligible gift which best answers the purposes of charity
and does most good; not that which can edify ourselves only, but that which
will edify the church. Such is prophesying, or preaching, and interpreting
scripture, compared with speaking in an unknown tongue. 3. Indeed, no gift
is to be despised, but the best gifts are to be preferred. I could wish,
says the apostle, that you all spoke with tongues, but rather that you
prophesied, v. 5. Every gift of God is a favour from God, and may
be improved for his glory, and as such is to be valued and thankfully
received; but then those are to be most valued that are most useful. Greater
is he that prophesieth than he that speaketh with tongues, unless he
interpret, that the church may receive edifying, v. 5.
Benevolence makes a man truly great. It is more blessed to give than to
receive. And it is true magnanimity to study and seek to be useful to
others, rather than to raise their admiration and draw their esteem. Such a
man has a large soul, copious and diffused in proportion to his benevolence
and bent of mind for public good. Greater is he who interprets scripture to
edify the church than he who speaks tongues to recommend himself. And what
other end he who spoke with tongues could have, unless he interpreted what
he spoke, is not easy to say, Note, That makes most for the honour of a
minister which is most for the church's edification, not that which shows
his gifts to most advantage. He acts in a narrow sphere, while he aims at
himself; but his spirit and character increase in proportion to his
usefulness, I mean his own intention and endeavours to be useful.
|
On
Spiritual Gifts.
|
A. D. 57.
|
|
|
6 Now, brethren, if I come unto you speaking
with tongues, what shall I profit you, except I shall speak to you either by
revelation, or by knowledge, or by prophesying, or by doctrine?
7 And even things without life giving sound, whether pipe or harp, except
they give a distinction in the sounds, how shall it be known what is piped
or harped? 8 For if the trumpet give an uncertain sound, who
shall prepare himself to the battle? 9 So likewise ye, except ye
utter by the tongue words easy to be understood, how shall it be known what
is spoken? for ye shall speak into the air. 10 There are, it may
be, so many kinds of voices in the world, and none of them is without
signification. 11 Therefore if I know not the meaning of the
voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall
be a barbarian unto me. 12 Even so ye, forasmuch as ye are
zealous of spiritual gifts, seek that ye may excel to the edifying of
the church. 13 Wherefore let him that speaketh in an unknown
tongue pray that he may interpret. 14 For if I pray in an unknown
tongue, my spirit prayeth, but my understanding is unfruitful.
In this paragraph he goes on to show how vain a thing the ostentation of
speaking unknown and unintelligible language must be. It was altogether
unedifying and unprofitable (v. 6): If I come to you speaking with
tongues, what will it profit you, unless I speak to you by revelation, or by
knowledge, or by prophesying, or by doctrine? It would signify nothing
to utter any of these in an unknown tongue. An apostle, with all his
furniture, could not edify, unless he spoke to the capacity of his hearers.
New revelations, the most clear explications of old ones, the most
instructive discourses in themselves, would be unprofitable in a language
not understood. Nay, interpretations of scripture made in an unknown tongue
would need to be interpreted over again, before they could be of any use.
I. He illustrates this by several allusions. 1. To a pipe and a harp playing
always in one tone. Of what use can this be to those who are dancing? If
there be no distinction of sounds, how should they order their steps or
motions? Unintelligible language is like piping or harping without
distinction of sounds: it gives no more direction how a man should order his
conversation than a pipe with but one stop or a harp with but one string can
direct a dancer how he should order his steps, v. 7. 2. To a trumpet
giving an uncertain sound, adhlon fwnhn,
a sound not manifest; either not the proper sound for the purpose, or not
distinct enough to be discerned from every other sound. If, instead of
sounding on onset, it sounded a retreat, or sounded one knew not what, who
would prepare for the battle? To talk in an unknown language in a Christian
assembly is altogether as vain and to no purpose as for a trumpet to give no
certain sound in the field or day of battle. The army in one case, and the
congregation in the other, must be all in suspense, and at a perfect
nonplus. To speak words that have no significancy to those who hear them is
to leave them ignorant of what is spoken; it is speaking to the air, v.
9. Words without a meaning can convey no notion nor instruction to the mind;
and words not understood have no meaning with those who do not understand
them: to talk to them in such language is to waste our breath. 3. He
compares the speaking in an unknown tongue to the gibberish of barbarians.
There are, as he says (v. 10), many kinds of voices in the world,
none of which is without its proper signification. This is true of the
several languages spoken by different nations. All of them have their proper
signification. Without this they would be fwnai afwnoi--a
voice, and no voice. For that is no language, nor can it answer the end
of speaking, which has no meaning. But whatever proper signification the
words of any language may have in themselves, and to those who understand
them, they are perfect gibberish to men of another language, who understand
them not. In this case, speaker and hearers are barbarians to each other (v.
11), they talk and hear only sounds without sense; for this is to be a
barbarian. For thus says the polite Ovid, when banished into Pontus,
|
Barbarus
hic ego sum, quia non intelligor ulli,
I am a barbarian here, none understand me.
|
To speak in the church in an unknown tongue is to talk gibberish; it is to
play the barbarian; it is to confound the audience, instead of instructing
them; and for this reason is utterly vain and unprofitable.
II. Having thus established his point, in the two next verses he applies, 1.
By advising them to be chiefly desirous of those gifts that were most for
the church's edification, v. 12. "Forasmuch as you are zealous
of spiritual gifts, this way it will become commendable zeal, be zealous to
edify the church, to promote Christian knowledge and practice, and covet
those gifts most that will do the best service to men's souls." This is
the great rule he gives, which, 2. He applies to the matter in hand, that,
if they did speak a foreign language, they should beg of God the gift of
interpreting it, v. 13. That these were different gifts, see ch.
xii. 10. Those might speak and understand a foreign language who could not
readily translate it into their own: and yet was this necessary to the
church's edification; for the church must understand, that it might be
edified, which yet it could not do till the foreign language was translated
into its own. Let him therefore pray for the gift of interpreting what he
speaks in an unknown tongue; or rather covet and ask of God the gift of
interpreting than of speaking in a language that needs interpretation, this
being most for the church's benefit, and therefore among the gifts that
excel; vide v. 12. Some understand it, "Let him pray so
as to interpret what he utters in prayer in a language unintelligible
without it." The sum is that they should perform all religious
exercises in their assemblies so that all might join in them and profit by
them. 3. He enforces this advice with a proper reason, that, if he prayed
in an unknown tongue, his spirit might pray, that is, a spiritual gift
might be exercised in prayer, or his own mind might be devoutly engaged, but
his understanding would be unfruitful (v. 14), 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.
|
On
Spiritual Gifts.
|
A. D. 57.
|
|
|
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 by my voice I might
teach others also, than ten thousand words in an unknown
tongue. 20 Brethren, be not children in understanding: howbeit
in malice be ye children, but in understanding be men.
The apostle here sums up the argument hitherto, and,
I. Directs them how they should sing and pray in public (v. 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, &c. He does not
forbid their praying or singing under a divine afflatus, 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.
II. He enforces the argument with several reasons.
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, v. 16. 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 Amen to
prayers in an unknown tongue? How should they declare their consent and
concurrence? This is saying Amen, So be it. God grant the thing we
have requested; 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 Amen. All should say Amen
inwardly; and it is not improper to testify this inward concurrence in
public prayers and devotions, by an audible Amen. The ancient
Christians said Amen aloud. Vide Just. Mart. apol. 2. propè
fin. Now, how should the people say Amen 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 (v. 17) by what they understand
not.
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 thank my God, I speak with tongues more than you
all (v. 18); 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 speak five words with
understanding, that is, so as to be understood, and instruct and edify
others, than ten thousand words in an unknown tongue, v. 19.
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.
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: Brethren,
be not children in understanding; in malice be you children, but in
understanding be men, v. 20. 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 (Heb. v. 13), though they should be unskilful in all the arts
of mischief.
|
On Spiritual Gifts.
|
A. D. 57.
|
|
|
21 In the law it is written, With men of
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 serveth 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 those that are
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 one
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 his
face he will worship God, and report that God is in you of a truth.
In this passage the apostle pursues the argument, and reasons from other
topics; as,
I. Tongues, as the Corinthians used them, were rather a token of judgment
from God than mercy to any people (v. 21): In the law (that
is, the Old Testament) 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, Isa. xxviii. 11. Compare Deut. xxviii. 46, 49. 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.
II. Tongues were rather a sign to unbelievers than to believers, v.
22. 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.
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 (v. 24,
25); 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.
|
On Spiritual Gifts.
|
A. D. 57.
|
|
|
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 unknown tongue, let
it be by two, or at the most by three, and that 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 any thing 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 the author of confusion, but of peace, as in all
churches of the saints.
In this passage the apostle reproves them for their disorder, and endeavours
to correct and regulate their conduct for the future.
I. He blames them for the confusion they introduced into the assembly, by
ostentation of their gifts (v. 26): When you come together every
one hath a psalm, hath a doctrine, hath a tongue, &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, Let all things be done to edifying."
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 (v. 27, 28), 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 (v. 28), 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 (v.
20), 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 afflatus, 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 (v. 30),
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 (v. 31): That all might
prophesy, one by one, 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, The spirits of the prophets
are subject to the prophets (v. 33); 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.
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 all may learn, and all may be comforted or exhorted, 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, God is not
the God of confusion, but of peace and good order, v. 33.
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: As
in all the churches of the saints (v. 33); 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.
|
On Spiritual Gifts.
|
A. D. 57.
|
|
|
34 Let your women keep silence in the
churches: for it is not permitted unto them to speak; but they are
commanded 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.
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. They are to
learn in silence with all subjection; but, says the apostle, I suffer
them not to teach, 1 Tim. ii. 11, 12. There is indeed an intimation (ch.
xi. 5) 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 (v.
34) 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 suffer them not to teach. 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 Acts xxii. 9),
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 afflatus, 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, ask their own husbands at
home. 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 (v.
34); 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.
|
On Spiritual Gifts.
|
A. D. 57.
|
|
|
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.
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, "Came
the gospel out from you? Or came it to you only? v. 36. 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 (v. 37): "If any
man think himself a prophet, or spiritual, let him acknowledge, &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. By this therefore you may know them. 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 (v. 40), 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
(v. 20), or that would give occasion to say they were mad (v.
23), nor must they act so as to breed confusion, v. 33. 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.
