5 (6.) Doth not behave itself unseemly] Ovx aoxпpovet, from evil, where no evil seems." Never supposes that a good ac a, negative, and axnua, figure, mien; love never acts out of tion may have a bad motive; gives every man credit for his its place or character: observes due decorum and good man profession of religion, uprightness, godly zeal, &c. while noners; is never rude, bearish, or brutish: and is ever willing thing is seen in his conduct or in his spirit inconsistent with to become all things to all men, that it may please them for this profession. His heart is so governed and influenced by their good to edification. No ill-bred man, or what is termed the love of God, that he cannot think of evil but where it aprude or unmannerly, is a Christian. A man may havea na pears. The original implies that he does not invent, or devise tural bluntness, or be a clown, and yet there be nothing bearish any evil; or does not reason on any particular act or word, or hoggish in his manner. I must apologise for using such so as to infer evil from it; for this would destroy his love to words; they best express the evil against which I wish, both his brother; it would be ruinous to charity and benevolence. powerfully and successfully, to decinim. I never wish to 6. (10.) Rejoiceth not in iniquity] Ov xaipei εni Ty adikig ineet with those who affect to be called "blunt, honest men,' ," rejoiceth not in falsehood, but, on the contrary, rejoiceth in who feel themselves above all the forms of respect and civili- the truth: this meaning adikta has in different parts of the ty; and care not how many they put to pain; or how many Scriptures. At first view, this character of love seems to say they displease, But let me not be misunderstood: I do not, but little in its favour; for who can rejoice in unrighteousnesa contend for ridiculous ceremonies, and hollow compliments; or falsity. But is it not a frequent case, that persons who there is surely a medium; and a sensible Christian man will have received any kind of injury, and have forborne to not be long at a loss to find it out. Even that people, who pro- avenge themselves, but perhaps, heve left it to God; when fess to be above all worldly forms, and are generally stiff evil falls upon the sinner, do console themselves with what enough, yet are rarely found to be rude, unciril, or ill bred. appears to them an evidence that God has avenged their quar rel; and do at least secretly rejoice that the man is suffering for his misdeeds. Is not this, in some sort, rejoicing in iniquity? Again, is it not common for interested persons to resachage and burning of cities and towns and is not the joy always in proportion to the slaughter that has been made of the enemy? And do these call themselves Christians? Then we may expect that Moloch and his sub-devils, are not so far behind his description of Christians as to render their case utterly desperate. If such Christians can be saved, demons need not despair! (7.) Seeketh not her own] Ov Entel Ta corns: is not desi rous of her own spiritual welfare only, but of her neighbour's also: for the writers of the Old and New Testaments do, almost every where, agreeably to their Hebrew idiom, ex-joice in the successes of an unjust and sanguinary war, in the press a preference given to one thing before another, by an affirmation of that which is preferred, and a negative of that which is contrary to it. See Bishop Pearce; and see the note on chap. i. 17. and chap. x. 24. 33. Love is never satisfied but in the welfare, comfort, and salvation of all. That man is no Christian who is solicitous for his own happiness alone; and cares not how the world goes, so that himself be comfortable. (8.) Is not easily provoked] Ov nap{overai; is not provoked, is not irritated, is not made sour or bitter. How the word easily got into our translation it is hard to say; but, however it got in, it is utterly improper, and has nothing in the original to countenance it. By the transcript from my old, MS. which certainly contains the first translation ever made in English, we find that the word did not exist there; the conscientious translator rendering it thus:-Et is not stirio to wrath. The New Testament, printed in 1547, 4to, the first year of Edward VI in English and Latin, has simply, is not probotect to angre. The edition published in English, in the following year, 1518, has the same rendering, but the orthography bet ter: is not provoked to anger. The Bible in folio, with notes, published the next year, 1549, by Edmund Becke, preserves nearly the same reading, is not provoketh to anger. The large folio printed by Richard Cardmarden, at Rouen, 1566, has the saine reading. The translation made and print ed by the command of King James I. fol. 1611, &c. départs from all these, and improperly inserts the word easily, which might have been his majesty's own; and yet this translation was not followed by some subsequent editions; for the 4to. Bibie printed at London four years after, f615, not only retains this original and correct reading, it is not provoked to anger, but has the word love every where in this chapter, instead of charity, in which all the preceding versions and editions agree. In short, this is the reading of Coverdale, Matthews, Cranmer, the Geneca, and others; and our own authorized version is the only one which I have seen where this false reading ap. pears. As to the ancient versions, they all, Vulgate, Syriae, Arabic, Ethiopic, Coptic, and Itala, strictly follow the Greek text; and supply no word that tends to abate the signification of the apos the's on napočuverai, is not provoked; nor is there a various reading here, in all the numerous MSS. It is of importance to make these observations, because the common version of this place destroys the meaning of the apostle, and makes him speak very improperly. If love is provoked at all, it then ceases to be love; and if it be not easily provoked, this grants, as almost all the commentators say, that in special cases, it may ve provoked; and this they instance in the case of Paul and Barnabas, Acts xv. 39. but I have sufficiently vindicated this passage in my note on that place, and given at large the meaning of the word "apouvo; and to that place I beg leave to refer the reader. The apostle's own words in ver. 7. are a suffielect proof that the love of which he speaks, can never be proroked-When the man who possesses this love, gives way to provocation, he loses the balance of his soul, and grieves the Spirit of God. In that instant he ceases from loving God with all his soul, mind, and strength; and surely if he get embit tered against his neighbour, he does not love him as himself. It is generally said, that though a man may feel himself highty irritated against the sin, he may feel tender concern for the sinner. Irritation of any kind is inconsistent with self government, and consequently with internal peace and communion with God. However favourably we may think of our own state, and however industrious we may be to find out excuses for sallies of passion, &c. still the testimony of God is, Love is not provoked; and if I have not such a love, whatever else I may possess, It profiteth me nothing. (9.) Thinketh no evilj “Ov dovíčesai - ako (11.) But rejoiceth in the truth] Andria-every thing that is opposite to falsehood and irreligion. Those who are filled with the love of God and man, rejoice in the propagation and extension of divine truth; in the spread of true religion, by which alone peace and good-will can be diffused throughout the earth. And because they rejoice in the truth, therefore they do not persecute or hinder true religion; but help it for. ward with all their might and power. 7. (12.) Beareth all things] Harra styet. This word is also variously interpreted; to endure, bear, sustain, cover, con. ceal, contain. Bishop Pearce contends that it should be transla. ted covereth all things, and produces several plausible reasons for this translation; the most forcible of which is, that the common translation confounds it with endureth all things, in the sune verse. We well know that it is a grand and distingnishing property of lore to cover and conceal the fault of another; and it is certainly better to consider the passage in this light than in that which our common version holds out: and this perfectly agrees with what St. Peter says of charity, I Ep. iv. 8. it shall cover the multitude of sins; but there is not sufficient evidence that the original will fully bear this sense; and perhaps it would be better to take it in the sense of contain, keep in, as a vessel does liquor; thus Plato compared the souls of foolish men to a sieve, and not able seyelv ta añisiav re kai λnen, to contain any thing through un faithfulness and forgetfulness. See Parkhurst and Wetstein. Some of the Versions have stpyst, loveth, or is warmly affectioned to all things or persons. But the true import must be found either in cover or contain. Love conceals every thing that should be concealed; betrays no secret; retains the grace given, and goes on to continual increase. A person under the influence of this love, never makes the sins, follies, faults, or imperfections of any man, the subject either of censure or conversation. He corers them as far as he can; and if alone privy to them, he retains the knowledge of them in his own bosom, as far as he ought. (13) Believeth all things] lavra 715ɛver—is ever ready to believe the best of every person, and will credit no evil of any but on the most positive evidence; gladly receives whatever may tend to the advantage of any person whose character may have suffered from obloquy and detraction; or even justly, be cause of his misconduct. (14) Hopeth all things] Havra diet-When there is no place left for believing good of a person; then love comes in with its hope, where it could not work by its faith; and begins immediately to make allowances and excuses, as far as a good conscience can permit; and farther, anticipates the repent ance of the transgressor; and his restoration to the good opi nion of society, and his place in the church of God from which he had fallen. (15.) Endureth all things] Havra voμever-bears up under all persecutions and mal-treatment from open enemies and professed friends. Bears adversities with an even mind, as it submits with perfect resignation to every dispensation of the providence of God; and never says of any trial, affliction, or insult, this cannot be endured. 8 (16.) Charity never faileth] Hayann orderOTE EKTITTELThis love never falleth off, because it bears, believes, hopes, and endures all things; and while it does so it cannot fail; it is the means of preserving all other graces, indeed, properly speaking, it includes them all; and all receive their perfection believes no The importance of love to God and man. 1. CORINTHIANS. 11 When I was a child, I spake as a child, I understood as a face to face: now I know in part; but then shall I know child. I thought as a child: but when I became a man, I at even as also I am known. away childish things. 12 For, T 13 And now abideth faith, hope, charity, these three; but the greatest of these is charity. ■ Matt. 18.10. 1 John 2.2-1 Ch. 15.19. Rom. 13.9-10. Λαβων ΕΣΟΠΤΡΟΝ αθρεί K μας μεν ουκέτ' ούσας. The women tell me, Anacreon, thou art grown old: now we see through a glass, darkly; but then p Or, reasonet.-q 2 Cor. 3. 18. & 5.7. Phil. 3. 12→r Gr.in a riddle. from it. Love to God and man can never be dispensed with. It is essential to social and religions life; without it, no communion can be kept up with God: nor can any man have a preparation for eternal glory whose heart and soul are not Jeeply imbued with it. Without it there never was true religion, nor ever can be; and it not only is necessary through life, but will exist throughout eternity. What were a state of And again in Ode xx. ver. 5. blessedness, if it did not comprehend love to God and human spirits. in the most exquisite, refined, and perfect degrees? Prophecies-shall fail] Whether the word imply predicting future events, or teaching the truths of religion toinen, all such shall soon be rendered useless. Though the accurate prophet, In Exod. xxxviii. 8. we meet with the term looking-glasses, and the eloquent persuasive preacher, be useful in their day, but the original is n maroth, and should be translated mir they shall not be always so; nor shall their gifts fit them forrors; as out of those very articles which we absurdly transglory; nothing short of the love above described, can fit a soul for the kingdom of God. Tongues-shall cease] The miraculous gift of different languages, that also shall cease, as being unnecessary. Knowledge shall vanish away) All human arts and sciences, as being utterly useless in the eternal world, though so highly extolled and useful here. 4. For we know in part] We have here but little know ledge even of earthly, and much less, of heavenly things. He that knows most, knows little in comparison of what is known by angels, and the spirits of just inen made perfect. And as we know so very little, how deficient must we be if we have not much love! Angels may wonder at the imperfection of our knowledge; and separate spirits may wonder at the perfection of their own, having obtained so much more in consequence of being separated from the body, than they could conceive to be possible while in that body. When Sir Isaac Newton had made such astonishing discoveries in the lays of nature, far surpassing any thing that had been done, by all his predecessors in science, from the days of Solomon; one of our poets, considering the scantiness of human knowledge, when compared with that which is possessed by the inhabit ants of heaven, reduced his meditations on the subject to the following nervous and expressive epigram: Superior beings, when of late they saw, We prophecy in part] Even the sublimest prophets have been able to say but little of the heavenly state; and the best prechers have left the Spirit of God, very much to supply. And had we no more religious knowledge than we can derive from men and books; and had we no farther instruction in the knowledge of God and ourselves, than we derive fim preaching, our religious experience would be low indeed. Yet, it is our duty to acquire all the knowledge we possibly can: and, as preaching is the ordinary means by which God is pleased to instruct and convert the soul, we should diligently and thankfully use it. For, we have neither reason nor ripture to suppose that God will give us that immediately from himself, which he has promised to convey only by the use of Even this, his blessing makes effectual: and, after all, his Spirit supplies much that man cannot teach. Every preacher should take care to inculcate this on the hearts of his hearers. When you have learned all you can from your ministers, remember you have much to learn from God: and for this you should diligently wait on him by the reading of his word, and incessant prayer. means. 19. But when that which is perfect] The state of eternal blessedness: then that which is in part, that which is imperfect shall be done away; the imperfect as well as the probationary state shall cease for ever. 11. When I was a child] This future state of blessedness is as far beyond the utmost perfection that can be attained in this world, as our adult state of Christianity is above our state of natural infancy; in which we understood only as children understand; speak only a few broken articulate words; and reason only as children reason; having few ideas, little know ledge but what may be called mere instinct, and that much less perfect than the instinct of the brute creation; and having no experience. But when we became men; adults, having gained much knowledge of men and things, we spoke and reasoned more correctly, having left off all the manners and habits of our childhood. Εγω δ' εσοπτρον είην I wish I were a mirror, That thou mightest always look into me. late looking-GLASSES, the brazen laver was made! In the Greek version, the word comтpov, is not found but twice, and that in the apocryphal books. In the book of the wisdom of Solomon, chap. vii. 26. speaking of wisdom, the author says, "She is the brightness of the everlasting light, kaιEGORтpov akaλidorov, and the unspotted mirror of the power of God and the image of his goodness." In Eccles. xii. 11. exhorting to put no trust in an enemy, he says, "Though he humble himself, and go crouching, yet take good heed, and beware of him, and thou shalt be unto him as expɛyaxшs εпOTTрov, as if thou hadst wiped a looking glass, (initror,) and thou shalt know that his rust hath not altogether been wiped away," All these passages must be understood of polished metal, not of glass; which, though it existed among the Romans and others, yet was brought to very little perfection; and as to grinding and silvering of glass, they are modern inventions. Some have thought that the apostle refers to something of the telescope kind; by which distant and small objects become visible, although their surfaces become dim in proportion to the quantum of the magnifying power: but this is too refined: he appears simply to refer to a mirror, by which images were reflected, and not to any diaphanous and magnifying powers, through which objects were perceived. Possibly the true meaning of the words de cron7pon er alviy pari, through a glass darkly, may be found among the Jewish writers, who use a similar terin to express nearly the same thing to which the apostle refers. A revelation of the will of God, in clear and express terms, is called by them ND MADEON aspecularia maira, a clear or lucid glass, or specular; in reference specularibus lapidibus, to the diaphanous, polished stones, used by the ancients for windows, instead of glass. An obscure prophecy they termed nyang Nya Ninypon aspecula ria dela naharia, “A specular which is not clear." Numb. xii. 6. If there be a prophet, I, the Lord, will make myself known unto him in a vision, and I will speak unto him in a dream: Rab. Tanchum thus explains-" My Sheelnah shall not be revealed to him, Ng Mubpoona heasp cularia maira, in a lucid specular, but only in a dream and a vision." On Ezek. i. 4, 5. And I looked and behold a whirlwind, a great cloud and a fire infolding itself, &c., Solar Chadash, fol. 33. says, "This is a vision Noon heaspecu laria dela nahara, "by an obscure or dark specula." From a great variety of examples produced by Schoettgen, it appears that the rabbins make a great deal of difference between seeing through the lucid glass or specular, and seeing through the obscure one. The first is attributed only to Moses, who Conversed with God face to face, i. e. through the lucid specu lar; and between the other prophets, who saw him in dreams and visions, i. e. through the obscure specular. In these distinctions and sayings of the ancient Jews we must seek for that to which the apostle alludes. See Schoetigen. The word atriyuari, which we render darkly, will help us to the true meaning of the place. The following is Mr. Park hurst's definition of the term and of the thing. "Airypa, from quypat, the perfect passive of awirro, to hint, intimate, signify with some degree of obscurity: an enigma, in which one thing ansurers or stands in correspondence to, or as the representative of, another; which is, in some respect, similar to it, occurs 1 Cor. xiii. 12. Now, in this life, we see by means of a mirror reflecting the images of heavenly and spiritasi things, tv aviyuari, in an enigmatical manner, invisible things being represented by visible; spiritual, by natural; eternal, by temporal; but then, in the eternal world, face to 12. Now we see through a glass darkly) Al scon7pw ev u-face; every thing being seen in itself, and not by means of a typart. Of these words, some literal explanation is neces-representative or similitude." sary. The word coorтpov, which we translate a glass, literally signifies a mirror, or reflector, from eis, into, and orrouat, 1 look: and among the ancients, mirrors were certainly made of fine polished metal. The word here may signify any thing by which the image of a person is reflected, as in our looking, or look in glass. The word is not used for a glass to look through; nor would such an image have suited with the apostle's design. The GOTTрov, or mirror, is mentioned by soine of the most ancient Greek writers; so Anacreon, Ode xi. ver. 1. Λεγουσιν &ι γυναίκες, 142 Now I know in part] Though I have an immediate revelation from God, concerning his great design in the dispensation of the Gospel, yet there are lengths, brendths, depths, and heights of this design, which even that revelation has not discovered; nor can they be known and apprehended in the present imperfect state. Eternity alone can unfold the whole scheme of the Gospel. As-I am known.] In the same manner in which disem bodied spirits know and understand. 13. And now, [in this present life,] abideth faith, hops. charity] These three supply the place of that direct vision, 1 Dj'speaking and prophesying CHAPTER XIV. which no human embodied spirit can have; these abide or remain for the present state. Faith, by which we apprehend spiritual blessings, and walk with God. Hope, by which we view and expect eternal blessedness, and pass through things temporal, so as not to lose those which are eternal. Charity or love, by which we show forth the virtues of the grace which we receive by faith, in living a life of obedience to God, and of good will and usefulness to man. But the greatest of these is charity] Without faith it is Impossible to please God; and without it, we cannot partake of the grace of our Lord Jesus: without hope, we could not endure, as seeing him who is invisible; nor have any adequate notion of the eternal world: nor bear up under the afflictions and difficulties of life: but great, and useful, and indispensably necessary as these are, yet charity or love is greater: Love is the fulfilling of the law; but this is never said of faith or hope. It may be necessary to enter more particularly into a con- 2. Some say love is the greatest, because it remains through 3. From the nature of the Divine perfections, there must be infinite glories in them which must be objects of faith to disembodied spirits; because it is impossible that they should be experimentally, or possessively known by any creature. Even in the heaven of heavens we shall, in reference to the infinite and eternal excellencies of God, walk by faith, and not by sight. We shall credit the existence of infinite and illimitable glories in Him, which, from their absolute and infinite nature, must be incommunicable. And as the very nature of the soul shows it to be capable of eternal growth and improvement; so the communications from the Deity, which are to produce this growth, and effect this improvement, must be objects of faith to the pure spirit; and, if objects of faith, consequently objects of hope; for, as hope is "the expectation of future good," it is inseparable from the nature of the soul, to know of the existence of any attainable good, without making it immediately the object of desire or hope. And is it not this that shall constitute the eternal and progressive happiness of the immortal spirit; viz. knowing, from what it has received, that there is infinitely more to be received; and desiring to be put in possession of every communicable good which it knows to exist? 4. As faith goes forward to view, so hope goes forward to desire; and God continues to communicate; every communication making way for another, by preparing the soul for greater enjoyment; and this enjoyment must produce love. To say that the soul can have neither faith nor hope in a future state, is to say that, as soon as it enters heaven, it is as happy as it can possibly be; and this goes to exclude all growth in the eternal state; and all progressive manifestations and communications of God: and consequently to fix a spirit which is a composition of infinite desires, in a state of eternal sameness, in which it must be greatly changed in its constitution, to find endless gratification. in an unknown longite. 5. To sum up the reasoning on this subject, I think it neces sary to observe-1. That the term faith is here to be taken in the general sense of the word, for that belief which a soul has of the infinite sufficiency and goodness of God; in consequence of the discoveries he has made of himself and his designs, either by revelation, or immediately by his Spirit. ference to this world, but in reference to eternity: and much Now we know that God has revealed himself not only in reof our faith is employed in things pertaining to the eternal world, and the enjoyments in that state. 2. That hope is to be taken in its common acceptation, the expectation of future good; which expectation is necessarily founded on faith, as faith is founded on knowledge. God gives a revelation which concerns both worlds; containing exceeding great and precious promises relative to both. We believe what he has blessings in both worlds, because he is faithful who has pro. said on his own veracity; and we hope to enjoy the promised inised. 3. As,the promises stand in reference to both worlds, 80 also must the faith and hope to which these promises stand as objects. 4. The enjoyments in the eternal world are all spiritual, and must proceed immediately from God himself. 5. God, in the plenitude of his excellencies, is as incomprehensible to a glorified spirit, as he is to a spirit resident in flesh and blood. 6. Every created, intellectual nature, is capable of eternal improvement. 7. If seeing God as he is, be essential to the eternal happiness of beatified spirits, then the discoveries which He makes of himself must be gradual: forasmuch as it is impossible that an infinite eternal nature can be manifested to a created and limited nature, in any other way. 8. As the perfections of God are infinite, they are capable of being eternally manifested: and after all manifestations, there must be an infinitude of perfections still to be brought to view. 9. As every soul that has any just notion of God must know that he is possessed of all possible perfections; so these perfections being objects of knowledge must be ob jects of faith. 10. Every holy spirit feels itself possessed of unlimited desires for the enjoyment of spiritual good; and faith, in the infinite goodness of God necessarily implies that he will satisfy every desire he has excited. 11. The power to gratify, in the Divine Being, and the capacity to be gratified in the immortal spirit, will necessarily excite continual de sires; which desires, on the evidence of faith, will as neces sarily produce hope, which is the expectation of future good. and the communication of all possible blessedness, the object 12. All possible perfections in God, are the objects of faith: of hope. 13. Faith goes forward to apprehend, and hope to anticipate, as God continues to discover his unbounded glories and perfections. 14. Thus discovered and desired, their influences become communicated, love possesses them, and is excited and increased by the communication. 15. With respect to those which are communicated, faith and hope cease, and go forward to new apprehensions and anticipa 16. Thus an eternal interest is kept up; and infinite blessings, tions: while love continues to relain and enjoy the whole. in endless succession, apprehended, anticipated, and enjoyed. 6. My opinion, that faith and hope, as well as love, will continue in a future state, will, no doubt, appear singular to many, who have generally considered the two former as neces sarily terminating in this lower world: but this arises from an improper notion of the beatified state; and from inattention to the state and capacity of the soul. If it have the same faculties there which it has here, howsoever improved they may be, it must acquire its happiness from the Supreme Being, in the way of communication; and this communication must necessarily be gradual, for the reasons already we have any knowledge at all of the Divine nature,) faith that alleged: and if gradual, then there must be, (if in that state such things exist, and may be communicated; desire to possess them because they are good; and hope that these good things shall be communicated. 7. I conclude, therefore, from these, and a multitude of other We should earnestly desire spiritual gifts; but prophesying is to he preferred, because it is superior to the gift of tongues, Ch. 12.31.-b Num. 11.25, 29. NOTES-Verse 1. Follow after charity] Most carnestly labour to be put in possession of that love which beareth, belie veth, hopeth, and endureth all things. It may be difficult 3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 4 He that speaketh in an unknown tongue edifieth himself; 5 I would that ye all spake with tongues, but rather that yo but he that prophesieth edifieth the church. e Acts 2.4.& 10.46- Gr. heareth. Acts 22.9. to acquire, and difficult to retain this blessed state; but it is prophesied for greater is he that prophesieth than he that 6 Now, brethren, if I come unto you speaking with tongues, 7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the f 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. Desire spiritual gifts] Ye are very intent on getting those splendid gifts which may add to your worldly consequence; and please your carnal minds; but labour rather to get the gifts of God's Spirit, by which ye may grow in grace, and be useful to others: and particularly desire that ye may pro phesy, that ye may be able to teach and instruct others in the things of their salvation. 2. For he that speaketh in an unknown tongue] This chapter is crowded with difficulties. It is not likely that the Holy Spirit should, in the church, suddenly inspire a man with the knowledge of some foreign language, which none in the church understood but himself: and lead him to treat the mysteries of Christianity in that language, though none in the place could profit by his teaching. Dr. Lightfoot's mode of reconciling these difficulties is the most likely I have met with. He supposes that, by the unknown tongue, the Hebrew is meant: and that God restored the true knowledge of this language when he gave the apostles the gift of tongues. As the Scriptures of the Old Testament were contained in this language, and it has beauties, energies, and depths in it, which no verbal translation can reach: it was necessary for the proper elucidation of the prophecies concerning the Messiah, and the establishment of the Christian religion, that the full meaning of the words of this sacred language, should be properly understood. And it is possible that the Hebrew Scriptures were sometimes read in the Christian congregations, as they were in the Jewish syna. gogues; and if the person who read and understood them had not the power and faculty of explaining them to others; in vain did he read and understand them himself. And we know that it is possible for a man to understand a language, the force, phraseology, and idioms of which he is incapable of explaining, even in his mother's tongue. We shall see, in the course of these notes, how this view of the subject will apply to the illustration of the apostle's words throughout the chapter. Speaketh not unto men, but unto God] None present understanding the language, God alone knowing the truth and import of what he says. In the spirit he speaketh mysteries] Though his own mind, (for so TVεvpart is understood here by many eminent critics,) apprehends the mysteries contained in the words which he reads or utters; but if, by the Spirit, we understand the Spirit of God, it only shows that it is by that Spirit that he is enabled to speak and apprehend these mysteries. See the note on ver. 19. 3. But he that prophesieth] The person who has the gift of teaching, is much more useful to the church than he is who has only the gift of tongues, because he speaks to the profit of men, viz. to their edification, by the Scriptures he expounds; to their exhortation, by what he teaches; and to their comfort, by his revelation.-Whitby. I must here refer to my sermon on this text, intituled, "The Christian Prophet and his Work," in which I have endeavoured to consider the whole of this subject at large. 4. He that speaketh in an unknown tongue] In the Hebrew for instance: the knowledge of the depth and power of which he has got by a divine revelation, edifieth himself by that knowledge. But he that prophesieth] Has the gift of preaching. Edifieth the church] Speaketh unto men to edification, exhortation, and comfort, ver. 3. 5. I woula that ye all spake with tongues] The word Ocλw, does not so much imply a wish, or desire, as a command or permissun. As if he had said, I do not restrain you to prophesying or teaching, though I prefer that; but I give you full perm ssion to speak in Hebrein whenever it is proper; and when one is present who can interpret for the edification of the church: provided yourselves have not that gift, though you understand the language. The apostle said tongue, in the singular number, ver. 2, 4. because he spoke of a single man: now he says tongues, in the plural number, because he speaks of many speaking; but he has the same meaning in both places. Lightfoot. Greater is he that prophesieth] A useful, zealous preacher, though unskilled in learned languages, is much greater in the sight of God, and in the eye of sound common sense, than he who has the gift of those learned tongues: except he interpret; and we seldom find great scholars good preachers. This should humble the scholar, who is too apt to be proud 144 in an unknown tongu. and none of them is without signification. be unto him that speaketh a barbarian, and he that speaketh 12 Even so ye, forasmuch as ye are zealous hof spiritual but my understanding is unfruitful. pray with the understanding also: I will sing with the spi of his attainments, and despise his less learned, but more illustrate this farther, by referring to a pipe or harp; if these 7. And even things without life] I may, as if he had said, lody: though every tone of music might be in the sounds surely no person could discern a tune in such sounds, nor were to utter mere sounds without order, harmony, or me receive pleasure from such discords: even so is the person who speaks in an unknown tongue, but does not interpret. His speech tends no more to edification, than those discordant and unmeaning sounds do to pleasure and delight. soldier should prepare himself for the battle, the trumpet should give a different sound to that which is ordinarily used 8. If the trumpet give an uncertain sound] If, when the on such occasions; the soldier is not informed of what he should do, and therefore does not arm himself; consequently, that vague, unintelligible sound of the trumpet, is of no use. be understood, your labour is useless: ye shall speak into the air; your speech will be lost and dissipated in the air, 9. Likewise ye] If ye do not speak in the church so as to without conveying any meaning to any person: there will be a noise or sound, but nothing else. Gifts of that kind, thus used, are good for nothing. each of which has its distinct articulation, pronunciation, emphasis, and meaning; or there may be so many different So many kinds of voices] So many different languages nations, each possessing a different language, &c. 10. There are it may be] Et ruxot, for example. rns ons, the power and signification of the language. pear to him, and he to me, as a person who had no distinct, to have spiritual gifts; seek that you may get those by which tongue in which they were originally spoken and written, pray 14. For if I pray in an unknown tongue] If my prayers all my prayers influenced and guided by the Spirit of God; deavour so to pray, that others may understand me; and thus psalms, or spiritual hymns, was one thing that was implied 56365 CES CHAPTER XIV. 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 edifled. 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 analice be ye children, but in understanding be ye men. 21 PIn 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. Ich 11.94-m Psa. 131.2. Matt. 11:25. & 18.3 & 19.14. Rom. 16:19. Ch.3.1. Eph. 414. Heb 5. 12, 13. dent from 1 Sam. x. 5, 6, 10, &c. And when this came through an immediate afflatus or inspiration of God, there is no doubt that it was exceedingly edifying; and must have served greatly to improve and excite the devotional spirit of all that were present. But I rather suppose that their singing consisted in solemn well-measured recitativo, than in the jing. ling and often foolish sounds which we use when a single monosyllable is sometimes shivered into thirty-six demisemiquavers! Here it may not be improper to remark that the spirit and the understanding are seldom united in our congrega. tional singing. Those whose hearts are right with God, have generally no skill in music; and those who are well skilled in angie, have seldom a devotional spirit; but are generally prond, self-willed, contentious, and arrogant. Do not these nersons entirely overrate themselves? Of all the liberal arts, smely music is the least useful, however ornamental it may e. And should any thing be esteemed in the church of God, but in proportion to its utility? A good singer, among the people of God, who has not the life of God in his soul, is vor el præterea nihil, as Heliogabulus said of the nightingale's brains on which he desired to sup, he is nothing but a sound. Some of those persons, I mean they who sing with the understanding, without the spirit; suppose themselves of great consequence in the church of Christ; and they find foolish, perficial people, whom they persuade to be of their own mind, and soon raise parties and contentions if they have not every thing their own way; and that way is generally as absurd as it is unscriptural, and contrary to the spirit and simplicity of the Gospel. 16. He that occupieth the room of the unlearned] One who is not acquainted with the language in which you speak, sing, Say Amen] Give his assent and ratification to what he does not understand. It was very frequent in primitive times, to express their approbation in the public assemblies by Amen. This practice, soberly and piously conducted, might still be of great use in the church of Christ. This response was of the highest authority and merit among the Jews; they even promised the remission of all sins; the annihilation of the sentence of damnation; and the opening of the gates of Paradise, to those who fervently say Amen. And it is one of their maximis, that "greater is he who says Amen, than he who prays." See many testimonies of this kind in Schoettgen. Now, allowing that this was of so much consequence in the time of St. Paul: it was a very serious matter for a person to be in a congregation where prayer was offered, and who could not say Amen, because the prayers were in a language which he did not understand. 17. Thou verily giveth thanks arell] Because he felt gratiJade; and, from a sense of his obligation, gave praise to God: but because this was in an unknown tongue, those who heard him, received no edification. 18 I speak with tongues more than ye all] He understood more languages than any of them did; and this was indispensably necessary, as he was the apostle of the Gentiles in general; and had to preach to different provinces where different diainets, if not languages, were used. In the Hebrew, Syriac, Greek, and Latin, he was undoubtedly well skilled from his education: and how many he might understand, by miraculons gift, we cannot tell. But, even literally understood, it is very probable that he knew more languages than any man in the church of Corinth. 19. Yet in the church] As the grand object of public worship is the edification of those who attend; five words, spoken o as to convey edification, were of much more consequence than ten thousand, which not being understood, could convey By the word yλooon, tongue, to which we add unknown, I suppose the apostle always means the Hebrew, for the reasons offered in the note on ver. 1. One of the greatest difficulties, says Bishop Pearce, in this epistle, is contained in the words Vevpa, and vous, spirit and understanding, which are frequently used in this chapter; and, fixing the true meaning of these words, will solve the dimculty. In this verse the apostle explains XaXcv To voi, to speak with the understanding, by iva áλovs Karmxnow, that I might teach others; so that the sense of vovs, understanding, seems to be that understanding which the hearer as of what is said, and this sense will agree well with, I will aing with the spirit; and with the understanding, ver. 15. He observes also, that vevpa, spirit, and vous, understand ing, have a sense opposite to each other so that if vous, is Vol. VI. understanding and prudence. 22 Wherefore tongues are for a sign, not to them that believe, 24 But if all prophesy, and there come in one that believeth 26 How is it then, brethren? when ye come together, every rightly rendered, the understanding which another has of 21. In the law it is written] But the passage quoted is in 22. Wherefore tongues are for a sign] The miraculous gift of tongues was never designed for the benefit of those who that they might see from such a miracle, that this is the work have already believed, but for the instruction of unbelievers of God; and so embrace the Gospel. But as in the times of the prophet, the strange Babylonish tongues came in the way it be not the case now; that by dwelling on the gift, ye forget of punishment, and not in the way of mercy, take heed that the giver: and what was designed for you as a blessing, may prove to you to be a curse. For, if, because ye have the gift of tongues, ye will choose for your aggrandizement, to use them in the public congregation where none understand them, Prophesying Teaching the things of God in a known lanGod may curse your blessings. guage, is of infinitely more consequence than speaking in all the foreign tongues in the universe. 23. Will they not say that ye are mad?] So they well might, finding a whole assembly of people talking languages, which. 24. But if all prophesy] If all those who teach, do it in the those who had most need of instruction could not understand. tongue which all understand; if an unbeliever, or one who knows nothing of the sacred language, come in, and hears things just suited to his own state, he is convicted by all, and he is judged by all. 25. And thus are the secrets of his heart] As these, who were the prophets or teachers, had often the discernment of spirits, they were able in certain cases, and probably very frequently, to tell a man the secrets of his own heart: and where this was not directly the case, God often led his minis ters to speak those things that were suitable to the case before them, though they themselves had no particular design. The sinner, therefore, convinced that God alone could uncover the God was truly among them. This seems to be the plain secrets of his heart; would be often obliged to fall down on his face, abashed and confounded, and acknowledged that 26. How is it every one of you hath a psalm, &c.] Dr 145 meaning of the passages before us. |