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Text -- 1 Corinthians 14:38-40 (NET)

Strongs On/Off
Context
14:38 If someone does not recognize this, he is not recognized. 14:39 So then, brothers and sisters, be eager to prophesy, and do not forbid anyone from speaking in tongues. 14:40 And do everything in a decent and orderly manner.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Tongues | Tongue | TONGUES, GIFT OF | Pride | Pentecostalism | PROPHECY; PROPHETS, 2 | ORDER | MINISTRY | Language | HOLY SPIRIT, 2 | Fanaticism | DECENTLY | Corinth | Church | COVET | CHURCH GOVERNMENT | AFFECT; AFFECTION | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Co 14:40 - -- Decently and in order ( euschēmonōs kai kata taxin ). That is surely a good rule for all matters of church life and worship. It applies also to t...

Decently and in order ( euschēmonōs kai kata taxin ).

That is surely a good rule for all matters of church life and worship. It applies also to the function of women in church service.

Vincent: 1Co 14:38 - -- Let him be ignorant ( ἀγνοείτω ) Let him remain ignorant. The text is doubtful. Some read ἀγνοεῖται he is not k...

Let him be ignorant ( ἀγνοείτω )

Let him remain ignorant. The text is doubtful. Some read ἀγνοεῖται he is not known ; i.e., he is one whom God knows not.

Wesley: 1Co 14:38 - -- Be it at his own peril.

Be it at his own peril.

Wesley: 1Co 14:39 - -- To sum up the whole.

To sum up the whole.

Wesley: 1Co 14:40 - -- By every individual.

By every individual.

Wesley: 1Co 14:40 - -- By the whole church.

By the whole church.

JFB: 1Co 14:38 - -- Wilfully; not wishing to recognize these ordinances and my apostolic authority in enjoining them.

Wilfully; not wishing to recognize these ordinances and my apostolic authority in enjoining them.

JFB: 1Co 14:38 - -- I leave him to his ignorance: it will be at his own peril; I feel it a waste of words to speak anything further to convince him. An argument likely to...

I leave him to his ignorance: it will be at his own peril; I feel it a waste of words to speak anything further to convince him. An argument likely to have weight with the Corinthians, who admired "knowledge" so much.

JFB: 1Co 14:39 - -- Earnestly desire. Stronger than "forbid not"; marking how much higher he esteemed "prophecy" than "tongues."

Earnestly desire. Stronger than "forbid not"; marking how much higher he esteemed "prophecy" than "tongues."

JFB: 1Co 14:40 - -- The oldest manuscripts read, "But let," &c. This verse is connected with 1Co 14:39, "But (while desiring prophecy, and not forbidding tongues) let all...

The oldest manuscripts read, "But let," &c. This verse is connected with 1Co 14:39, "But (while desiring prophecy, and not forbidding tongues) let all things be done decently." "Church government is the best security for Christian liberty" [J. NEWTON]. (Compare 1Co 14:23, 1Co 14:26-33).

Clarke: 1Co 14:38 - -- But if any man be ignorant - If he affect to be so, or pretend that he is ignorant; let him be ignorant - let him be so at his peril.

But if any man be ignorant - If he affect to be so, or pretend that he is ignorant; let him be ignorant - let him be so at his peril.

Clarke: 1Co 14:39 - -- Covet to prophesy - Let it be your endeavor and prayer to be able to teach the way of God to the ignorant; this is the most valuable, because the mo...

Covet to prophesy - Let it be your endeavor and prayer to be able to teach the way of God to the ignorant; this is the most valuable, because the most useful gift of the Spirit

Clarke: 1Co 14:39 - -- And forbid not to speak with tongues - Let every gift have its own place and operation; let none envy another; nor prevent him from doing that part ...

And forbid not to speak with tongues - Let every gift have its own place and operation; let none envy another; nor prevent him from doing that part of the work to which God, by giving the qualification, has evidently called him.

Clarke: 1Co 14:40 - -- Let all things be done decently - Ευσχημονως· In their proper forms; with becoming reverence; according to their dignity and importance...

Let all things be done decently - Ευσχημονως· In their proper forms; with becoming reverence; according to their dignity and importance, Every thing in the Church of God should be conducted with gravity and composure, suitable to the importance of the things, the infinite dignity of the object of worship, and the necessity of the souls in behalf of which those religious ordinances are instituted

Clarke: 1Co 14:40 - -- And in order - Κατα ταξιν· Every thing in its place, every thing in its time, and every thing suitably Let all things be done decently a...

And in order - Κατα ταξιν· Every thing in its place, every thing in its time, and every thing suitably

Let all things be done decently and in order, is a direction of infinite moment in all the concerns of religion, and of no small consequence in all the concerns of life. How much pain, confusion, and loss would be prevented, were this rule followed! There is scarcely an embarrassment in civil or domestic life that does not originate in a neglect of this precept. No business, trade, art, or science, can be carried on to any advantage or comfort, unless peculiar attention be paid to it. And as to religion, there can be absolutely none without it. Where decency and order are not observed in every part of the worship of God, no spiritual worship can be performed. The manner of doing a thing is always of as much consequence as the act itself. And often the act derives all its consequence and utility from the manner in which it is performed.

Calvin: 1Co 14:38 - -- 38.But if any man be ignorant The old translation reads thus: He that knows not this, will be unknown; 889 but this is a mistake. For Paul had it i...

38.But if any man be ignorant The old translation reads thus: He that knows not this, will be unknown; 889 but this is a mistake. For Paul had it in view to cut off every handle from contentious persons, who make no end of disputing, and that, under the pretense of inquiring — as if the matter were not yet clear; or at least he intimates in general terms, that he regarded as of no account any one that would call in question what he said. “If any one is ignorant, I do not stop to take notice of his doubts, for the certainty of my doctrine is not at all impaired thereby. Let him go then, whoever he may be. As for you, do not the less on that account give credit to Christ, as speaking by me.” In fine, he intimates, that sceptics, contentious persons, and subtle disputants; 890 do not by the questions they raise diminish, in any degree, the authority of sound doctrine, and of that truth as to which believers ought to feel assured, and at the same time he admonishes us, not to allow their doubts to be any hindrance in our way. That elevation of mind, however, which despises all human judgments, ought to be founded on ascertained truth. Hence, as it would be the part of perverse rashness, either to maintain pertinaciously, in opposition to the views of all others, an opinion that has once been taken up, or audaciously to cling to it, while others are in doubt, so, on the other hand, when we have felt assured that it is God that speaks, let us fearlessly break through all human impediments and all difficulties. 891

Calvin: 1Co 14:39 - -- 39.Wherefore, brethren This is the conclusion in connection with the principal question — that prophecy is to be preferred to other gifts, becaus...

39.Wherefore, brethren This is the conclusion in connection with the principal question — that prophecy is to be preferred to other gifts, because it is the most useful gift of all, while at the same time other gifts ought not to be despised. We must observe, however, his manner of speaking. For he intimates, that prophecy is worthy of being eagerly and ardently aspired at by all. In the meantime, he exhorts them not to envy others the rarer gift, 892 which is not so much to be desired; nay more, to allow them the praise that is due to them, divesting themselves of all envy.

Calvin: 1Co 14:40 - -- 40.All things decently and in order Here we have a more general conclusion, which does not merely include, in short compass, the entire case, but als...

40.All things decently and in order Here we have a more general conclusion, which does not merely include, in short compass, the entire case, but also the different parts. Nay farther, it is a rule by which we must regulate 893 everything, that has to do with external polity. As he had discoursed, in various instances, as to rites, he wished to sum up everything here in a brief summary — that decorum should be observed — that confusion should be avoided. This statement shows, that he did not wish to bind consciences by the foregoing precepts, as if they were in themselves necessary, but only in so far as they were subservient to propriety and peace. Hence we gather (as I have said) a doctrine that is always in force, as to the purpose to which the polity of the Church ought to be directed. The Lord has left external rites in our choice with this view — that we may not think that his worship consists wholly in these things.

In the meantime, he has not allowed us a rambling and unbridled liberty, but has inclosed it (so to speak) with railings, 894 or at least has laid a restriction upon the liberty granted by him in such a manner, that it is after all only from his word that we can judge as to what is right. This passage, therefore, when duly considered, will show the difference between the tyrannical edicts of the Pope, which oppress men’s consciences with a dreadful bondage, and the godly regulations of the Church, by which discipline and order are maintained. Nay farther, we may readily infer from this, that the latter are not to be looked upon as human traditions, inasmuch as they are founded upon this general injunction, and have a manifest approval, as it were, from the mouth of Christ himself.

Defender: 1Co 14:38 - -- The intent here is to tell the Corinthian church (and, by extension, any other true church) that if any of its leaders refused to recognize the inerra...

The intent here is to tell the Corinthian church (and, by extension, any other true church) that if any of its leaders refused to recognize the inerrant authority of the Pauline epistles (or, presumably, of any other Scriptures - note what Paul affirmed in 2Ti 3:16, 2Ti 3:17, and Gal 1:8-12), then he should be regarded as "ignorant" of God's will, and no longer regarded as a leader."

TSK: 1Co 14:38 - -- Hos 4:17; Mat 7:6, Mat 15:14; 1Ti 6:3-5; 2Ti 4:3, 2Ti 4:4; Rev 22:11, Rev 22:12

TSK: 1Co 14:39 - -- covet : 1Co 14:1, 1Co 14:3, 1Co 14:5, 1Co 14:24, 1Co 14:25, 1Co 12:31; 1Th 5:20

TSK: 1Co 14:40 - -- 1Co 14:26-33, 1Co 11:34; Rom 13:13 *marg. Col 2:5; Tit 1:5

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Co 14:38 - -- But if any be ignorant ... - If anyone affects to be ignorant of my authority, or whether I have a right to command. If he affects to doubt whe...

But if any be ignorant ... - If anyone affects to be ignorant of my authority, or whether I have a right to command. If he affects to doubt whether I am inspired, and whether what I utter is in accordance with the will of God.

Let him be ignorant - At his own peril, let him remain so, and abide the consequences. I shall not take any further trouble to debate with him. I have stated my authority. I have delivered the commands of God. And now, if he disregards them, and still doubts whether all this is said by divine authority, let him abide the consequences of rejecting the law of God. I have given full proof of my divine commission. I have nothing more to say on that head. And now, if he chooses to remain in ignorance or incredulity, the fault is his own, and he must answer for it to God.

Barnes: 1Co 14:39 - -- Covet to prophesy - See the note at 1Co 14:1. This is the "summing up"of all that he had said. It was "desirable"that a man should wish to be a...

Covet to prophesy - See the note at 1Co 14:1. This is the "summing up"of all that he had said. It was "desirable"that a man should wish to be able to speak, under the teaching of the Holy Spirit, in such a manner as to edify the church.

And forbid not ... - Do not suppose that the power of speaking foreign languages is useless, or is to be despised, or that it is to be prohibited. "In its own place"it is a valuable endowment; and on proper occasions the talent should be exercised; see in 1Co 14:22.

Barnes: 1Co 14:40 - -- Let all things be done decently and in order - Let all things be done in an "appropriate"and "becoming"manner; "decorously,"as becomes the wors...

Let all things be done decently and in order - Let all things be done in an "appropriate"and "becoming"manner; "decorously,"as becomes the worship of God. Let all be done in "order, regularly;"without confusion, discord, tumult. The word used here ( κατὰ τάξιν kata taxin ) is properly a military term, and denotes the order and regularity with which an army is drawn up. This is a general rule, which was to guide them. It was simple, and easily applied. There might be a thousand questions started about the modes and forms of worship, and the customs in the churches, and much difficulty might occur in many of these questions; but here was a simple and plain rule, which might be easily applied. Their good sense would tell them what became the worship of God; and their pious feelings would restrain them from excesses and disorders. This rule is still applicable, and is safe in guiding us in many things in regard to the worship of God. There are many things which cannot be subjected to "rule,"or exactly prescribed; there are many things which may and must be left to pious feeling, to good sense, and to the views of Christians themselves, about what will promote their edification and the conversion of sinners. The rule in such questions is plain. Let all be done "decorously,"as becomes the worship of the great and holy God; let all be without confusion, noise, and disorder.

In view of this chapter, we may remark:

(1) That public worship should be in a language understood by the people; the language which they commonly employ. Nothing can be clearer than the sentiments of Paul on this. The whole strain of the chapter is to demonstrate this, in opposition to making use of a foreign and unintelligible language in any part of public worship. Paul specifics in the course of the discussion every part of public worship; "public preaching"1Co 14:2-3, 1Co 14:5,1Co 14:13, 1Co 14:19; "prayer"1Co 14:14-15; "singing"1Co 14:15; and insists that all should be in a language that should be understood by the people. It would almost seem that he had anticipated the sentiments and practice of the Roman Catholic denomination. It is remarkable that a practice should have grown up, and have been defended, in a church professedly Christian, so directly in opposition to the explicit meaning of the New Testament. Perhaps there is not even in the Roman Catholic denomination, a more striking instance of a custom or doctrine in direct contradiction to the Bible. If anything is plain and obvious, it is that worship, in order to be edifying, should be in a language that is understood by the people.

Nor can that service be accepable to God which is not understood by those who offer it; which conveys no idea to their minds, and which cannot, therefore, be the homage of the heart. Assuredly, God does not require the offering of unmeaningful words. Yet, this has been a grand device of the great enemy of man. It has contributed to keep the people in ignorance and superstition; it has prevented the mass of the people from seeing how utterly unlike the New Testament are the sentiments of the papists; and it has, in connection with the kindred doctrine that the Scripture should be withheld from the people, contributed to perpetuate that dark system, and to bind the human mind in chains. Well do the Roman Catholics know, that if the Bible were given to the people, and public worship conducted in a language which they could understand, the system would soon fall. It could not live in the midst of light. It is a system which lives and thrives only in darkness.

\caps1 (2) p\caps0 reaching should be simple and intelligible. There is a great deal of preaching which might as well be in a foreign tongue as in the language which is actually employed. It is dry, abstruse, metaphysical, remote from the common manner of expression, and the common habits of thought among people. It may be suited to schools of philosophy, but it cannot be suited to the pulpit. The preaching of the Lord Jesus was simple, and intelligible even to a child. And nothing can be a greater error, than for the ministers of the gospel to adopt a dry and metaphysical manner of preaching. The most successful preachers have been those who have been most remarkable for their simplicity and clearness. Nor is simplicity and intelligibleness of manner inconsistent with bright thought and profound sentiments. A diamond is the most pure of all minerals; a river may be deep, and yet its water so pure that the bottom may be seen at a great depth; and glass in the window is most valuable the clearer and purer it is, when it is itself least seen, and when it gives no obstruction to the light. If the purpose is that the glass may be itself an ornament, it may be well to stain it; if to give light, it should be pure. A very shallow stream may be very muddy; and because the bottom cannot be seen, it is no evidence that it is deep. So it is with style. If the purpose is to convey thought, to enlighten and save the soul, the style should be plain, simple, pure. If it be to bewilder and confound, or to be admired as unintelligible, or perhaps as profound, then an abstruse and metaphysical, or a flowery manner may be adopted in the pulpit.

\caps1 (3) w\caps0 e should learn to value "useful"talent more than that which is splendid and showy; 1Co 14:3. The whole scope of this chapter goes to demonstrate that we should more highly prize and desire that talent which may be "useful"to the church, or which may be useful in convincing unbelievers 1Co 14:24-25, than that which merely dazzles, or excites admiration. Ministers of the gospel who preach as they should do, engage in their work to win souls to Christ, not to induce them to admire eloquence; they come to teach people to adore the great and dreadful God, not to be loud in their praises of a mortal man.

\caps1 (4) m\caps0 inisters of the gospel should not aim to be admired. They should seek to be useful. Their aim should not be to excite admiration of their acute and profound talent for reasoning; of their clear and striking power of observation; of their graceful manner; of their glowing and fervid eloquence; of the beauty of their words, or the eloquence of their well-turned periods. They should seek to build up the people of God in holy faith, and so to present truth as that it shall make a deep impression on mankind. No work is so important, and so serious in its nature and results, as the ministry of the gospel; and in no work on earth should there be more seriousness, simplicity, exactness, and correctness of statement, and invincible and unvarying adherence to simple and unvarnished truth. Of all places, the pulpit is the last, in which to seek to excite admiration, or where to display profound learning, or the powers of an abstract and subtle argumentation, "for the sake"of securing a reputation. Cowper has drawn the character of what a minister of the gospel should be. in the wellknown and most beautiful passage in the "Task."

Would I describe a preacher, such as Paul.

Were he on earth, would hear, approve, and own,

Paul should himself direct me. I would trace.

His master-strokes, and draw from his design.

I would express him simple, grave, sincere;

In doctrine uncorrupt; in language plain;

And plain in manner; decent, solemn, chaste,

And natural in gesture; much impress’ d.

Himself, as conscious of his awful charge,

And anxious mainly that the flock he feeds.

May feel it too; affectionate in look,

And tender in address, as well becomes.

A messenger of grace to guilty men.

He stablishes the strong, restores the weak,

Reclaims the wanderer, binds the broken heart,

And, arm’ d himself in panoply complete.

Of heavenly temper, furnishes with arms,

Bright as his own, and trains, by every rule.

Of holy discipline, to glorious war,

The sacramental host of God’ s elect.

Poole: 1Co 14:38 - -- If any one will pretend ignorance in this, he is wilfully ignorant; for my own part, I will concern myself no further about him, but leave myself an...

If any one will pretend ignorance in this, he is wilfully ignorant; for my own part, I will concern myself no further about him, but leave myself and him also to the judgment of God;

let him be ignorant In some copies it is, he shall not be known: in the day of judgment Christ shalt say unto him: Depart from me, I know you not.

Poole: 1Co 14:39 - -- The apostle concludeth his discourse, summarily repeating all that he before had said. He had, 1Co 14:2 , encouraged their desire of spiritual gifts...

The apostle concludeth his discourse, summarily repeating all that he before had said. He had, 1Co 14:2 , encouraged their desire of spiritual gifts; all along the chapter he hath been magnifying the gift of prophecy above the gift of tongues, as being of much more general use, and more for the profit of others; but he minds them here, that he did not forbid those to whom God had given the gift of tongues, to make use of it at due times, and in a due manner and order.

Poole: 1Co 14:40 - -- He forbade them not to speak with tongues, provided they did it decently and orderly, as all other things ought to be done in so grave an assembly a...

He forbade them not to speak with tongues, provided they did it decently and orderly, as all other things ought to be done in so grave an assembly as that of the church, and so grave an action as the worship of God. For women to prophesy in the public assemblies, was an indecent thing; he had said, 1Co 14:35 , that it was a shame. For many of them to speak together, confusedly, making a noise, that was disorderly. Nor did this decency or indecency, order or disorder, arise from obeying or disobeying the apostolical constitution, but from the law of God, the light of nature, the common usage of all the churches of Christians, as 1Co 14:33 . All things ought so to be done, (especially in religious assemblies and actions), as they may not be judged by the law of God, or the light of nature, or the common custom of other churches, to be done indecently or confusedly, without order. It is very observable, that though the apostle, in these things, hath given rules, yet he hath determined nothing shameful or uncomely, but what he hath made to appear so, either from the Divine law, (as in the case of the women’ s prophesying, 1Co 14:34 ), or from nature and reason, (as in the case of many speaking at the same time), it being useless to the end, which was teaching and instructing those to whom they spake, and what unbelievers would count the effect of madness, 1Co 14:23 .

Haydock: 1Co 14:36-38 - -- Did the word of God first come out from you? This he says, to check these new preachers, by putting them in mind, that they are not the first, nor...

Did the word of God first come out from you? This he says, to check these new preachers, by putting them in mind, that they are not the first, nor the only Christians, and so must conform themselves to the discipline practised in other Churches, especially since, as their apostle, he hath delivered them the commandments of the Lord. And if any man know not, will not acknowledge, and follow these rules, he shall not be known; God will not know, nor approve his ways. The pretended reformers, from the expressions with which the apostle blames the abuse some new converts made of the gift of tongues, think they have found a plausible argument to reprehend Catholic, for using the same Latin tongue in the Mass, and in the public liturgy. They consider not, whether they have the same reasons to find fault with the present discipline of the Church, as St. Paul then had to blame the Corinthians: whether the circumstances be the same or different: they think it enough that Latin, which is used in the Mass, is a language not understood by a great many ignorant people, and therefore they can say with St. Paul, that an idiot, or an unlearned man, knows not when to say Amen to what he hears. Two things offer themselves here to the consideration of every man, who is disposed to judge impartially. 1. Whether the same reasons and motives now subsist for blaming the Catholics. 2ndly, whether the conveniences and inconveniences, duly examined, it be found more commendable to perform the public liturgy, in those, which are the most general languages, as in Latin or Greek, or to have all liturgies turned into as many tongues, as the ignorant people understand and speak in different places. As to the first, St. Paul does not absolutely forbid the use of this gift of tongues, that were not understood, even by any one (as hath been already observed). All that he blames is, that many, who valued themselves on this gift, spoke at the same time altogether strange tongues, which none understood, but those who had another gift of the Spirit, called the interpretation of speeches, on which account in these meetings there was nothing but confusion, without any profit, edification, or instruction, at a time, and in such circumstances, when instructions were absolutely necessary, both for the new converted Christians, and also for the infidels, who flocked thither as much as the Christians. The case is now quite different, when none but Catholics meet, (especially at the Mass) who have been instructed from their infancy, what they are to believe, as to the mysteries of faith, and what they ought to practise, as to the commandments, the sacraments, prayer, and other points, which they have in their catechisms, or which have been delivered to them by catechetical discourses and instructions. And if they have been happily converted, or are upon their conversion, they are always carefully instructed in the tongue which they understand, as to what they ought to believe, and in the duties of a Christian life. Besides this, all present are frequently instructed by sermons and exhortations, not only on Sundays and holidays, but daily in Advent and Lent, as it is the custom in Catholic countries. I know some of our adversaries have been persuaded, that we preach in Latin to the people; to be convinced of the contrary, let them come and hear us; it is the worst I wish them. As to the sacrifice of the Mass, which none but they who are priests, can offer for the people, of which also a great part, according to the institution of the Church, as the Council of Trent observes, (session 22. cap. 5.) is said with a low voice: it is not performed in Latin in the Western Church, or in Greek in the East, that the meaning of the words may be concealed, since the same Council has laid an express injunction upon all pastors, and upon all that have care of souls, that they frequently, and especially on Sundays, and holidays, expound to the people, what is contained in the Mass, to wit, the parts, and the ceremonies. See 22nd session, cap. 8.) And this command is again repeated, (session 24. cap. 7.) that they instruct the people in their mother tongue concerning the divine mysteries and sacraments. All that can read, may find the Mass translated into their own language, and the most ignorant are taught and instructed, that by the different parts are represented the death and sufferings of our Saviour, Christ: they are taught how to offer up at the same time their intention, their heart, and their prayers: to confess themselves sinners before God, as the priest does, how they ought to endeavour to praise, and adore Christ with the blessed spirits in heaven; how they ought to beg graces of God, by saying the Lord's prayer; how they ought, at the same time, at least in spirit and desire, to receive the holy sacrament of the eucharist, with a sincere repentance, with humility and devotion. Cannot all things, then, be done to edification, as St. Paul requires, though the words of the Mass, and public liturgy, be in a language which the ignorant do not understand, but which, of all others, is the most general! Now the second thing to be examined is, whether, all things duly considered, it be better to retain the public Church-offices in Latin, and in those ancient dead languages, as they are called, or to turn the liturgy into as many tongues, as are spoken in different places and countries! Our adversaries, by this new alteration which they have made, have good against the judgment of all Christian Churches, both in the West and East, and in all parts of the world. For as Mons. Simon takes notice, in his Critics, all other Churches (the Protestant only excepted) have judged it expedient, to stick to the words and languages of their ancient liturgies, the Grecians to the ancient Greek, which now the ignorant among them do not understand; the like is to be said of the ancient Syriac, Arabic, Coptic, &c. And it is also observed, that the Israelites continued the reading of the law and the prophets, in the ancient Hebrew, which the common people of the Jews did not understand after their return from the Babylonian captivity. It is well known that Latin in this part of the world, is more generally spread and known, than any other language whatsoever. It is taught every where in all public schools. It is learnt, not only by the ministers of the Church, but by almost all gentlemen, and by persons of all conditions, the poorer sort only excepted. There is this great convenience, that the same priest can perform all the public Church-offices, in all places and kingdoms where he travels. All the faithful, whithersoever they have occasion to go, meet with the same Mass, and liturgy in the same words abroad, which they were accustomed to hear at home. The same uniformity is every where preserved without change or confusion. But according to the method introduced by the Protestants, the liturgy must be changed into as many different tongues, as there are countries and places, and in almost every century, as we see by experience, languages are liable and subject to considerable changes and alterations. From hence arises a danger of changes, as to the doctrine and belief of the faithful: errors and heresies are the consequences, that follow such frequent changes, especially, when by another false principle of the said reformers, every private man and woman has a right to expound the hard and obscure place of the holy Scriptures, which make up the chief and greatest part of all public liturgies in all Christian Churches. I might ask of the Protestants, whether the ignorant people at lest, and idiots, as St. Paul calls them, understand the meaning of the Psalms, when they are sung in Hopkins's rhymes; though they may perhaps know when to say Amen, with the rest. Nor yet does every ignorant man know what the word itself, Amen, signifies, and therefore knows not what he answers. I cannot but here take notice of an unfair way of proceeding, even in the best Protestant translation, by sometimes adding in this chapter the word unknown, and sometimes omitting it. All Catholics are willing to allow, that by the gift of speaking tongues, St. Paul means tongues unknown, though the word unknown is not found so much as once, neither in the Latin, nor even so much as in any one Greek manuscript. The Protestant translators, for tongues, have put unknown tongues, in all the verses, where St. Paul blames the abuse of this gift; to wit, ver. 2. 4. 13. 14. 19. 27. but they make now such addition, where St. Paul either commends, or permits the speaking in tongues not understood, as ver. 5. where he says, I would have you to speak tongues; and ver. 29. where he says, forbid not to speak tongues. It is evident, that there is the very same reason for the addition, or the omission equally in all these verses. Is this to translate faithfully? I would by no means judge rashly, even of any adversary; but it looks as if both the addition and omission was with a design of making this popular objection seem to be of greater force against this point of discipline, and practice of the Catholics, and indeed of all Christian Churches. (Witham)

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Gill: 1Co 14:38 - -- But if any man be ignorant,.... Of "these" words, as the Arabic version adds, and does not know and own them to be the commandments of Christ; though ...

But if any man be ignorant,.... Of "these" words, as the Arabic version adds, and does not know and own them to be the commandments of Christ; though he may profess himself to be a prophet, or a spiritual man, he is a very ignorant one, and has not the Spirit of God he pretends to: and if he will not be convinced, but goes on to doubt, and call in question the truth of these things, and obstinately persist in his ignorance,

let him be ignorant: let him be treated and despised as an ignorant man; and let his ignorance be no hinderance to any in receiving these rules and directions as the commandments of Christ; for no regard is to be had, or pity shown, to a man of affected ignorance, and wilful obstinacy; such a man is not to be known and owned, but shunned and rejected.

Gill: 1Co 14:39 - -- Wherefore, brethren, covet to prophesy,.... The apostle now draws to a conclusion, and reassumes the exhortation he gave in the beginning of the chapt...

Wherefore, brethren, covet to prophesy,.... The apostle now draws to a conclusion, and reassumes the exhortation he gave in the beginning of the chapter, pressing the members of this church to desire the gift of prophecy, that being the most eligible and preferable to others, particularly to speaking with tongues, since it was the most useful and edifying, as he abundantly proves:

and forbid not to speak with tongues; such as have that gift, and are desirous of exercising it, provided they observe the rules prescribed, and have an interpreter; this he adds to promote love, and prevent dissension and discord.

Gill: 1Co 14:40 - -- Let all things be done decently and in order. Which may refer not only to what is said in this chapter, but in the foregoing part of the epistle; go n...

Let all things be done decently and in order. Which may refer not only to what is said in this chapter, but in the foregoing part of the epistle; go not to law before the unbelievers; let not a believing yokefellow depart from an unbelieving one; let not him that has knowledge sit in an idol's temple, and eat meat there; let not a man pray with his head covered, and a woman with hers uncovered; come not to the house of God to eat and drink intemperately, thereby reflecting dishonour and scandal on the ordinance of the Lord's supper; let not any speak in an unknown tongue in the church, without an interpreter, as if he was a madman, nor suffer women to teach in public; all which are very unbecoming, and contrary to the rules of decency: do not encourage animosities, factions, and parties; despise not the faithful ministers of the word, but honour and obey them in the Lord; neglect not the discipline of the church, lay on censures, and pass the sentence of excommunication on such as deserve them; keep the ordinances as they have been delivered, particularly that of the Lord's supper; observe the rules prescribed for prophesying and speaking with tongues, and so all these things will be done according to the order of the Gospel: and the words may be considered as a general rule for the decent and orderly management of all things relating to the worship of God, and discipline of his house; that in all things a good decorum, and strict order, be observed, that nothing be done contrary to the rules of decency, and the laws and commandments of Christ.

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Commentary -- Verse Notes / Footnotes

NET Notes: 1Co 14:39 Grk “speaking in tongues.” The words “anyone from” are supplied for the sake of clarity.

Geneva Bible: 1Co 14:38 ( 17 ) But if any man be ignorant, let him be ignorant. ( 17 ) The church ought not to care for those who are stubbornly ignorant, and will not abide...

Geneva Bible: 1Co 14:39 ( 18 ) Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. ( 18 ) Prophecy ought certainly to be retained and kept in congr...

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Commentary -- Verse Range Notes

TSK Synopsis: 1Co 14:1-40 - --1 Prophecy is commended,2 and preferred before speaking with tongues,6 by a comparison drawn from musical instruments.12 Both must be referred to edif...

MHCC: 1Co 14:34-40 - --When the apostle exhorts Christian women to seek information on religious subjects from their husbands at home, it shows that believing families ought...

Matthew Henry: 1Co 14:36-40 - -- 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 mana...

Barclay: 1Co 14:34-40 - --There were innovations threatening in the Church at Corinth which Paul did not like. In effect, he asks what right they had to make them. Were they...

Constable: 1Co 7:1--16:13 - --III. Questions asked of Paul 7:1--16:12 The remainder of the body of this epistle deals with questions the Corin...

Constable: 1Co 12:1--14:40 - --E. Spiritual gifts and spiritual people chs. 12-14 Paul had been dealing with matters related to worship...

Constable: 1Co 14:26-40 - --5. The need for order 14:26-40 The Corinthians' public worship practices not only failed to be e...

Constable: 1Co 14:36-40 - --Concluding confrontation 14:36-40 Paul concluded his answer to the Corinthians' question concerning spiritual gifts (chs. 12-14) and his teaching on t...

College: 1Co 14:1-40 - --1 CORINTHIANS 14 D. GIFTS OF PROPHECY AND TONGUES (14:1-25) 1. Tongues and Prophecy Compared (14:1-5) 1 Follow the way of love and eagerly desire s...

McGarvey: 1Co 14:38 - --But if any man is ignorant, let him be ignorant . [Since Paul's words were dictated by the Spirit of God, any one filled with that Spirit would be gui...

McGarvey: 1Co 14:39 - --Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues .

McGarvey: 1Co 14:40 - --But let all things be done decently and in order . [Paul concludes with a recapitulation. The higher gift is to be sought and the lower gift is not to...

Lapide: 1Co 14:1-40 - --CHAPTER XIV SYNOPSIS OF THE CHAPTER i. He puts prophecy before the gift of tongues, because ( a ) it is of great use in edifying others, and tongue...

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Introduction / Outline

Robertson: 1 Corinthians (Book Introduction) First Corinthians From Ephesus a.d. 54 Or 55 By Way of Introduction It would be a hard-boiled critic today who would dare deny the genuineness o...

JFB: 1 Corinthians (Book Introduction) The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and...

JFB: 1 Corinthians (Outline) THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. ...

TSK: 1 Corinthians 14 (Chapter Introduction) Overview 1Co 14:1, Prophecy is commended, 1Co 14:2, and preferred before speaking with tongues, 1Co 14:6, by a comparison drawn from musical instr...

Poole: 1 Corinthians 14 (Chapter Introduction) CORINTHIANS CHAPTER 14

MHCC: 1 Corinthians (Book Introduction) The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful conduct ...

MHCC: 1 Corinthians 14 (Chapter Introduction) (1Co 14:1-5) Prophecy preferred to the gift of tongues. (1Co 14:6-14) The unprofitableness of speaking in unknown languages. (1Co 14:15-25) Exhortat...

Matthew Henry: 1 Corinthians (Book Introduction) An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians Corinth was a principal city of Greece, in that partic...

Matthew Henry: 1 Corinthians 14 (Chapter Introduction) 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....

Barclay: 1 Corinthians (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: 1 Corinthians 14 (Chapter Introduction) The False And The True Worship (1Co_14:1-19) The Effects Of False And True Worship (1Co_14:20-25) Practical Advice (1Co_14:26-33) Forbidden Innova...

Constable: 1 Corinthians (Book Introduction) Introduction Historical Background Corinth had a long history stretching back into the...

Constable: 1 Corinthians (Outline) Outline I. Introduction 1:1-9 A. Salutation 1:1-3 B. Thanksgiving 1:4-9 ...

Constable: 1 Corinthians 1 Corinthians Bibliography Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presb...

Haydock: 1 Corinthians (Book Introduction) THE FIRST EPISTLE OF ST. PAUL, THE APOSTLE, TO THE CORINTHIANS. INTRODUCTION. Corinth was the capital of Achaia, a very rich and populous city...

Gill: 1 Corinthians (Book Introduction) INTRODUCTION TO 1 CORINTHIANS This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having ...

Gill: 1 Corinthians 14 (Chapter Introduction) INTRODUCTION TO 1 CORINTHIANS 14 In this chapter the apostle discourses concerning the use of spiritual gifts, and prefers prophesying, or preachin...

College: 1 Corinthians (Book Introduction) FOREWORD Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, a brief word to t...

College: 1 Corinthians (Outline) OUTLINE I. INTRODUCTION - 1:1-9 A. Salutation - 1:1-3 B. Thanksgiving - 1:4-9 II. DISUNITY AND COMMUNITY FRAGMENTATION - 1:10-4:21 A. ...

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