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TEXT.

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.

PARAPHRASE.

1 Let your endeavours, let your pursuit, therefore, be after charity; not that you should neglect the use of your spiritual 2 gifts, especially the gift of prophecy: For he, that speaks in an unknown tongue, speaks to God alone, but not to men :

NOTES.

1 * Ζηλοῦσε τὰ πνευματικά. That ζηλοῦν does not signify to covet or desire, nor can be understood to be so used by St. Paul in this section, I have already shown, chap. xii. 31. That it has here the sense that I have given it, is plain from the same direction concerning spiritual gifts, repeated ver. 39, in these words, ζηλοῦσε τὸ προφητεύειν καὶ τὸ λαλεῖν γλώσσαις μὴ κωλύετε, the meaning, in both places, being evidently this, that they should not neglect the use of their spiritual gifts; especially they should, in the first place, cultivate and exercise the gift of prophesying, but yet should not wholly lay aside the speaking with variety of tongues in their assemblies. It will, perhaps, be wondered why St. Paul should employ the word λ in so unusual a sense; but that will easily be accounted for, if what I have remarked, chap. xiv. 15, concerning St. Paul's custom of repeating words, be remembered. But, besides what is familiar in St. Paul's way of writing, we may find a particular reason for his repeating the word λ here, though in a somewhat unusual signification. He having, by way of reproof, told them that they did ζηλοῦν τὰ χαρίσματα τὰ κρείττονα, had an emulation, or made a stir about whose gifts were best, and were, therefore, to take place in their assemblies. To prevent their thinking that λ might have too harsh a meaning, (for he is, in all this epistle, very tender of offending them, and therefore sweetens all his reproofs as much as possible,) he here takes it up again, and uses it, more than once, in a way that approves and advises that they should λy wveuμalixà, whereby yet he means no more but that they should not neglect their spiritual gifts; he would have them use them in their assemblies, but yet in such method and order as he directs.

2 He, who attentively reads this section about spiritual men and their gifts, may find reason to imagine that it was those, who had the gift of tongues, who caused the disorder in the church at Corinth, by their forwardness to speak, and striving to be heard first, and so taking up too much of the time in their assemblies, in speaking in unknown tongues. For the remedying this disorder, and better regulating of this matter, amongst other things, they had recourse to St. Paul. He will not avoid easily thinking so, who considers,

1st, That the first gift which St. Paul compares with charity, chap. xiii., and extremely undervalues, in comparison of that divine virtue, is the gift of tongues, as if that were the gift they most affected to show, and most valued themselves upon; as indeed it was, in itself, most fitted for ostentation in their assemblies of any other, if any one were inclined that way: and that the Corinthians, in their present state, were not exempt from emulation, vanity, and ostentation, is very evident.

2dly, That chap. xiv. when St. Paul compares their spiritual gifts one with another, the first, nay, and only one, that he debases and depreciates, in com

TEXT.

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. 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,

PARAPHRASE.

for nobody understands him; the things he utters, by the Spirit, in an unknown tongue, are mysteries, things not under3 stood by those who hear them. But he, that prophesieth, speaks to men, who are exhorted and comforted thereby, and 4 helped forwards in religion and piety. He that speaks in an unknown tongue, edifies himself alone; but he, that pro5 phesieth, edifieth the church. I wish that I wish that ye had all the gift of tongues, but rather that ye all prophesied; for greater is he that prophesieth, than he that speaks with tongues, unless he interprets what he delivers in an unknown tongue, that the 6 church may be edified by it. For example, should I apply myself to you in a tongue you knew not, what good should I do you, unless I interpreted to you what I said, that you might understand the revelation, or knowledge, or prophecy, or doc7 trine contained in it? Even inanimate instruments of sound,

NOTES.

parison of others, is the gift of tongues, which he discourses of for above twenty verses together, in a way fit to abate a too high esteem, and a too excessive use of it in their assemblies; which we cannot suppose he would have done, had they not been guilty of some such miscarriages in the case, whereof the twentyfourth verse is not without an intimation.

3dly, When he comes to give direction about the exercise of their gifts in their meetings, this of tongues is the only one that he restrains and limits, ver. 27, 28.

C

3 What is meant by prophesying, see note, chap. xii. 10.

4 d By yλwoon, “unknown tongue," Dr. Lightfoot, in this chapter, understands the Hebrew tongue, which, as he observes, was used in the synagogue in reading the Sacred Scripture, in praying and in preaching. If that be the meaning of tongue here, it suits well the apostle's design, which was to take them off from their Jewish, false apostle, who probably might have encouraged and promoted this speaking of Hebrew in their assemblies.

6 It is not to be doubted but these four distinct terms, used here by the apostle, had each its distinct signification in his mind and intention: whether what may be collected from these epistles may sufficiently warrant us to understand them

TEXT.

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 you, 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.

PARAPHRASE.

as pipe, or harp, are not made use of, to make an insignificant noise; but distinct notes, expressing mirth, or mourning, or the like, are played upon them, whereby the tune and compo. 8 sure are understood. And if the trumpet sound not some point of war that is understood, the soldier is not thereby in9 structed what to do. So likewise ye, unless with the tongue, which you use, utter words of a clear and known signification to your hearers, you talk to the wind; for your auditors un10 derstand nothing that you say. There is a great number of significant languages in the world; I know not how many: every nation has its own. If then I understand not another's language, and the force of his words, I am to him, when he speaks, a barbarian; and whatever he says, is all gibberish to me; and so is it with you; ye are barbarians to one another, 12 as far as ye speak to one another in unknown tongues. But since there is emulation amongst you concerning spiritual gifts, seek to abound in the exercise of those which tend most to the 13 edification of the church. Wherefore, let him that speaks an

11

NOTE.

in the following significations, I leave to the judgment of others: 1st, 'Aπxáλs, “revelation," something revealed by God, immediately to the person, vid. ver.30. 2dly, гvoris, “knowledge, the understanding the mystical and evangelica! sense of passages in the Old Testament, relating to our Saviour and the Gospel. 3dly, Пpoplex, "prophecy," an inspired hymn, vid. ver. 26. 4thly, Aday, "doctrine," any truth of the Gospel concerning faith or manners. But whether this, or any other precise meaning of these words can be certainly made out now, it is perhaps of no great necessity to be over-curious; it being enough, for the understanding the sense and argument of the apostle here, to know that these terms stand for some intelligible discourse, tending to the edification of the church, though of what kind each of them was, in particular, we certainly know

not.

TEXT.

14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

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?

PARAPHRASE.

unknown tongue, pray that he may interpret what he says. 14 For, if I pray in the congregation in an unknown tongue, my spirit, it is true, accompanies my words, which I understand, and so my spirit prays; but my meaning is unprofitable to 15 others who understand not my words. What, then, is to be done in the case? Why, I will, when moved to it by the Spirit, pray in an unknown tongue, but so that my meaning may be understood by others; i. e. I will not do it but when there is somebody by, to interpret". And so will I do also in singing; I will sing by the Spirit, in an unknown tongue; but I will take care that the meaning of what I sing shall be 16 understood by the assistants. And thus ye should all do, in all like cases. For if thou, by the impulse of the Spirit, givest thanks to God in an unknown tongue, which all understand

NOTES.

14 This is evident from ver. 4, where it is said, "He that speaketh with a tongue, edifies himself."

15 I will not pretend to justify this interpretation of T vot by the exact rules of the Greek idiom; but the sense of the place will, I think, bear me out in it. And, as there is occasion often to remark, he must be little versed in the writings of St. Paul, who does not observe, that when he has used a term, he is apt to repeat it again, in the same discourse, in a way peculiar to himself, and somewhat varied from its ordinary signification. So, having here, in the foregoing verse, used vous, for the sentiment of his own mind, which was unprofitable to others, when he prayed in a tongue unknown to them, and opposed it to μx, which he used there, for his own sense accompanying his own words, intelligible to himself, when, by the impulse of the Spirit, he prayed in a foreign tongue; he here, in this verse, continues to use praying, T veúμati, and тý voi, in the same opposition; the one for praying in a strange tongue, which alone his own mind understood and accompanied; the other, for praying so, as that the meaning of his mind, in those words be uttered, was made known to others, so that they were also benefited. This use of war is farther confirmed, in the next verse: and what he means by of, here, he expresses by dià voós, ver. 19, and there explains the meaning of it.

For so he orders, in the use of an unknown tongue, ver. 27.

Here it may be observed, that as, in their public prayer, one prayed, and the others held their peace; so it was in their singing, at least in that singing, which was of extempore hymns, by the impulse of the Spirit.

M

TEXT.

17 For thou verily givest thanks well, but the other is not edified. 18 I thank my God, I speak with tongues more than you 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.

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.

PARAPHRASE.

not, how shall the hearer, who, in this respect, is unlearned, and, being ignorant in that tongue, knows not what thou sayest, how shall he say Amen? How shall he join in the thanks, 17 which he understands not? Thou, indeed, givest thanks well; 18 but the other is not at all edified by it. I thank God, I speak 19 with tongues more than you all: But I had rather speak in the

church five words that are understood, that I might instruct others also, than, in an unknown tongue, ten thousand, that 20 others understand not. My brethren, be not, in understanding, children, who are apt to be taken with the novelty, or strangeness of things: in temper and disposition be as children, void of malice; but, in matters of understanding, be ye perfect 21 men, and use your understandings'. Be not so zealous for the use of unknown tongues in the church; they are not so proper there it is written in the law m, "With men of other tongues, and other lips, will I speak unto this people; and 22 yet, for all that, will they not hear me, saith the Lord." So that, you see, the speaking of strange tongues miraculously is not for those who are already converted, but for a sign to those who are unbelievers: but prophecy is for believers, and

NOTES.

20 * By xaxía, “ malice,” I think here is to be understood all sorts 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 assemb lies.

1 Vid. Rom. xvi. 19. Eph. iv. 13—15.

21 m The books of sacred Scripture, delivered to the Jews by divine revelation, under the law, before the time of the Gospel, which we now call the Old Testament, are, in the writings of the New Testament, called sometimes, “the law, the prophets, and the psalms," as Luke xxiv. 44; sometimes "the law and the prophets," as Acts xxiv. 14. And sometimes they are all comprehended under this one name, "the law," as here; for the passage cited is in Isaiah, chap. xxviii. 1.

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