Verse-by-Verse Bible Commentary
1 Corinthians 14:6

Clarke's Commentary

Verse 1 Corinthians 14:6. Speaking with tongues — Without interpreting.

What shall I profit you? — i.e. I shall not profit you;

Except I shall speak to you either by revelation — Of some secret thing; or by knowledge, of some mystery; or by prophesying, foretelling some future event; or by doctrine, instructing you what to believe and practise.-See Whitby. These four words are taken in different acceptations by learned men. The general sense of the terms is that given above: but the peculiar meaning of the apostle is perhaps not easily discerned.

Bridgeway Bible Commentary

The gift of tongues (14:1-25)

In the light of his teaching on the variety of spiritual gifts and the importance of love, Paul now considers the problem that had arisen in the Corinthian church concerning tongues. The gift is allowable, but prophecy is preferable. This is because those who speak in tongues speak to God, not to their fellow worshippers, and therefore are of spiritual help only to themselves (unless someone interprets for them). Prophets, however, speak to all and so build up the whole church (14:1-5). (GNB calls prophets ‘those who proclaim God’s message’, since they passed on to the people the revelation that God gave specifically to them.)
It would be pointless if Paul came to the Christians in Corinth and spoke in tongues that no one understood. It would be much better to give them some revelation or teaching in their own language, so that they could learn from it and be built up spiritually (6).
Paul follows with two illustrations to emphasize the importance of speaking in a way that means something to the hearers. The purpose of playing a musical instrument is to get a tune out of it, not to make a meaningless noise. The purpose of blowing a bugle on the battlefield is to alert the soldiers to prepare for battle (7-8). Likewise with speech the purpose is to be understood. Tongues that no one understands are as useless to the hearers as a foreign language that they have never heard before (9-11). Christians should desire those gifts that are going to be of help to others in teaching them and building them up in the faith (12).
If people have the gift of tongues, they should pray also for the gift to interpret them. Their mind as well as their spirit will then benefit, because they pray and sing with understanding (13-15). They should think also of others in the church. If the hearers do not understand what the speaker is saying, they can neither benefit from it nor express their support for it (16-17). Paul is thankful to have the gift of tongues, but in the church he would rather speak in ordinary language that will instruct and strengthen the hearers (18-19).

The Corinthians’ love for the spectacular shows that they are childish in their thinking. It is good to have the innocence of childhood concerning evil, but in their minds they must be mature adults (20). In one famous Old Testament event, the strange speech of the Assyrian invaders was a sign to God’s unfaithful people of coming judgment. In a similar way tongues may be a warning of God’s judgment to those who stubbornly refuse to trust in him (21-22a; cf. Deuteronomy 28:49; Isaiah 28:11-12). Prophecy, by contrast, strengthens the hearts of believers with a message from God (22b).

If those who know nothing about Christianity come into a Christian meeting where various people are speaking in different tongues, they may think that the speakers are mad. But if the speakers are prophesying, God’s word may speak to the hearers and bring them to know God (23-25).

Coffman's Commentaries on the Bible

But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching.

What shall I profit you … means "I shall not profit you in any manner at all," if I come to you speaking in tongues. This was Paul's refusal to speak in tongues in the Christian assembly at Corinth; and it is safe to assume that he never did so anywhere else. The only way that even an apostle could benefit his hearers was by preaching to them.

By way of revelation … refers to what was revealed in Scripture.

"Or of knowledge" refers to the spiritual gift of knowledge which Paul assuredly had.

Or of prophesying … refers to intelligible teachings given by the Holy Spirit to Paul as a spiritual gift.

Or of teaching … refers to ordinary teaching of what was learned from others, orally or through study of their writings.

Here again the essentially private nature of the true gift of tongues is implicit and demanded by the context.

Barnes' Notes on the Whole Bible

Now, brethren, if I come unto you ... - The truth which the apostle had been illustrating in an abstract manner, he proceeds to illustrate by applying it to himself. If he should come among them speaking foreign languages, it could be of no use unless it were interpreted to them.

Speaking with tongues - Speaking foreign languages; that is, speaking them “only,” without any interpreter. Paul had the power of speaking foreign languages 1 Corinthians 14:18; but he did not use this power for ostentation or display, but merely to communicate the gospel to those who did not understand his native tongue.

Either by revelation - Macknight renders this, “speak intelligibly;” that is, as he explains it, “by the revelation peculiar to an apostle.” Doddridge, “by the revelation of some gospel doctrine and mystery.” Locke interprets it, that you might understand the revelation, or knowledge,” etc.; but says in a note, that we cannot now certainly understand the difference between the meaning of the four words here used. “It is sufficient,” says he, “to know that these reruns stand for some intelligible discourse tending to the edification of the church.” Rosenmuller supposes the word “revelation” stands for some “clear and open knowledge of any truth arising from meditation.” It is probable that the word here does not refer to divine inspiration, as it usually does, but that it stands opposed to that which is unknown and unintelligible, as that which is “revealed” ἀποκαλύψις apokalupsis stands opposed to what is unknown, concealed, “hidden,” obscure. Here, therefore, it is synonymous, perhaps, with “explained.” “What shall it profit, unless that which I speak be brought out of the obscurity and darkness of a foreign language, and uncovered or explained!” The original sense of the word “revelation” here is, I suppose, intended ἀποκαλύψις apokalupsis, from ἀποκαλύπτω apokaluptō, “to uncover”), and means that the sense should be uncovered, that is, explained or what was spoken could not be of value.

Or by knowledge - By making it intelligible. By so explaining it as to make it understood. Knowledge here stands opposed to the “ignorance” and “obscurity” which would attend a communication in a foreign language.

Or by prophesying - See the note at 1 Corinthians 14:1. That is, unless it be communicated, through interpretation, in the manner in which the prophetic teachers spoke; that is, made intelligible, and explained, and actually brought down to the usual characteristics of communications made in their own language.

Or by doctrine - By teaching (διδαχῇ didachē). By instruction; in the usual mode of plain and familiar instruction. The sense of this passage, therefore, is clear. Though Paul should utter among them, as he had abundant ability to do, the most weighty and important truths, yet, unless he interpreted what he said in a manner clear from obscurity, like “revelation;” or intelligibly, and so as to constitute “knowledge;” or in the manner that the prophets spoke, in a plain and intelligible manner; or in the manner usual in simple and plain “instruction,” it would be useless to them. The perplexities of commentators may be seen stated in Locke, Bloomfield, and Doddridge.

Living By Faith: Commentary on Romans & 1st Corinthians

14:6: But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?

In spite of all the problems at this congregation Paul still considered these readers to be “brethren.” Here he “was about to say some things with which they would agree. First, he spoke of a hypothetical visit he might pay them. Paul declared that even a visit from him would do no good for the Corinthian church unless he came with some revelation or knowledge or prophecy or word of instruction” (Holman, 7:245).

In the final chapter of this book (16:3-7) Paul spoke about a future return to this congregation. “He now theorized that if he came into their midst with only uninterpreted tongues-utterances they would receive no spiritual benefit. Rather, they could receive immense spiritual edification if he ministered in at least one of four different ways” (Gromacki, p. 169). The Church’s Bible (p. 232) described the thought this way: “‘What he means is this: ‘Unless I tell you something easy to understand, something that can be made clear, my speaking in tongues will demonstrate only that I have the gift. You will hear but gain no benefit.’” The word “profit” (opheleo) is the same verb used in 13:3. Here this term reminded the Corinthians about the need to properly use their spiritual gifts. This included using the gifts in a way that edified others (verse 4).

As noted in the commentary on 12:8, the gifts of the Spirit have not been seen for some 2,000 years so there is some difficulty in understanding exactly what some of them were or what some of them did. Here we do not know if the “revelation,” “knowledge,” “prophesying,” and “teaching” were all supernatural gifts or a combination of miraculous and non-miraculous abilities. We also do not know if some of these words describe basically the same type of activity. For instance, what distinction should we make between revelation (apokalupsis) and prophecy? We find the word revelation being used again in verse 26, but there Paul did not mention the word prophecy. Did he omit prophecy in verse 26 because it was so closely related to the gift of revelation? A general definition for the word revelation is “disclosure, revelation” (Exegetical Dictionary of the New Testament, 1:130). For information on the word teaching (didache) see the commentary on verse 26.

About all we know for sure is that these gifts were designed to communicate New Testament truths to people. Gifts such as prophecy revealed the information we now have in the completed New Testament. Gifts such as tongue speaking allowed that information to be communicated to those who spoke other languages. Today these verses remind us about the need to provide proper religious instruction to people and do this in as many languages as possible. Verse 6 also reminds us to make this information easy to understand. We cannot simplify the truth to the point where we dilute some part of the gospel, but we can use words and illustrations that allow the majority of people to readily comprehend what we are saying.

Calvin's Commentary on the Bible

6.Now, brethren, if I should come. He proposes himself as an example, because in his person the case was exhibited more strikingly ⁽⁸¹⁴⁾ The Corinthians experienced in themselves abundant fruit from his doctrine. He asks them, then, of what advantage it would be to them, if he were to make use of foreign languages among them. He shows them by this instance, how much better it were to apply their minds to prophesyings. Besides, it was less invidious to reprove this vice in his own person, than in that of another.

He mentions, however, four different kinds of edification — revelation, knowledge, prophesying, and doctrine As there are a variety of opinions among interpreters respecting them, let me be permitted, also, to bring forward my conjecture. As, however, it is but a conjecture, I leave my readers to judge of it. Revelation and prophesying I put in one class, and I am of opinion that the latter is the administration of the former. I am of the same opinion as to knowledge and doctrine What, therefore, any one has obtained by revelation, he dispenses by prophesying. Doctrine is the way of communicating knowledge. Thus a Prophet will be — one who interprets and administers revelation. This is rather in favor of the definition that I have given above, than at variance with it. For we have said that prophesying does not consist of a simple and bare interpretation of Scripture, but includes also knowledge for applying it to present use — which is obtained only by revelation, and the special inspiration of God.

(814) “Estoit plus propre pour leur imprimer ce qu’il dit;” — “Was the more calculated to impress upon them what he says.”

Smith's Bible Commentary

So Paul exhorts,

Follow after love and desire spiritual ( 1 Corinthians 14:1 ),

But rather, that you may prophecy. We were told to covet earnestly the best gifts. Now, again, he is saying the same thing,

desire spiritual gifts, but rather that you may prophesy. For he that speaketh in an unknown tongue speaks not unto men, but unto God: for no man understands him; howbeit in the spirit he speaks mysteries [or divine secrets] ( 1 Corinthians 14:1-2 ).

So, an interesting verse here. If you are speaking in an unknown tongue, you are speaking to God. In other words, it is a gift whereby a man might be assisted in his worship of God, or in his communicating with God. For by communicating in tongues, because you do not understand it, you are bypassing the narrow channel of your intellect.

Have you ever come to a place where your feelings are greater than your capacity to express them? I often do. Especially when I am in the realm of spiritual things. I am in the realm of God's goodness, and God's blessing or the greatness of God, the character of God. And as I began to ponder on these things of God, the greatness of His love, His power, His glory, when I begin to think of all that He has done for me, as nothing as I am, I suddenly come to the place where to express to God my thanksgiving and gratitude, language is a barrier. It doesn't really express what I feel; it is inadequate. Because I have to express it through language and my vocabulary or whatever is just restricted. And to bring it through the narrow channel of my intellect is sort of like a funnel, and it just sort of backs up because of the broad base of the Spirit now channeling through the narrow funnel, the intellect. It is so cut down. It is so restricted. God has given to us a gift whereby we can bypass the narrow channel of the intellect and we can enter into a full worship of Him.

My spirit now united with His Spirit and a full unrestricted flow of my love, of my appreciation, of my expression to Him of His greatness and His glory as I praise and glorify the God that I worship and serve. It is rather nice to be able to bypass the narrow channel of the intellect in the worship. Sabanarola said, "When prayer reaches its ultimate, words are impossible." There aren't words to express the things of the Spirit. That vocabulary has not yet been developed, and so the Lord helps me in my expression of these divine secrets. The worship, the praise of my spirit unto Him through the gift of tongues. And it assists me in my worship and in my praise. For if I speak in tongues I am actually speaking to God, though I don't understand it, the things of the Spirit as He assists me in praising and worshipping the Father, in glorifying Jesus Christ.

Another capacity is that of offering to God prayer according to His will. For the Spirit also helps our infirmities. Romans 8 : "For we don't always know how to pray as we should. But the Spirit will make intercession through groanings which cannot be uttered." So the Spirit helping us in our prayer life, either with groanings which cannot be uttered, or with words that are uttered, inspired by the Spirit, expressing prayer to God according to the will of God in a particular situation over which I am interceding.

A gift whereby I am built up, I am benefited, I am blessed. But if I am desiring gifts, it would be better that I desired the gift of prophecy than the gift of tongues. Desire spiritual gifts, but rather that you may prophesy. For the gift of tongues is only for my own personal benefit. As I express to God my worship and praise with the help of the Spirit.

But he that prophesies speaks unto men for edification, and exhortation, and comfort ( 1 Corinthians 14:3 ).

So the gift of prophecy has much broader benefits.

The area of the New Testament prophet was not so much foretelling as it was forth telling. Speaking forth God's truth to the people. As we speak forth God's truth to the people, they are built up in their faith. They are built up in their relationship with Jesus Christ. They are built up in their fellowship with the Lord. As we speak forth God's truth, they are exhorted in their walk with the Lord, in their commitment to Jesus Christ, in their abandonment of the flesh to live and to walk after the Spirit. And they are exhorted to trust the Lord, to commit to the Lord, to believe in the Lord. They are comforted as we speak forth God's Word, as they realize it is all in God's hands and God will take care of it, and God is going to work. And as I just patiently wait, I shall see the work of God and glorify Him and praise His name, and I am comforted by the Word of God.

The gift of prophecy has a broad value as the church is benefited by its exercise. Benefited because it is built up, it is exhorted, it is comforted, it is encouraged, which is, of course, exhortation.

He that speaks in an unknown tongue is built up himself ( 1 Corinthians 14:4 );

It builds you up. It is a blessed experience, one that does build you up.

but he that prophesies builds up the church. I would that you all spoke with tongues ( 1 Corinthians 14:4-5 ),

I would that you all had this blessing in your own personal devotional life.

but I would rather that you had the gift of prophecy: for greater is he that prophesies than he that speaks with tongues, except he interpret, that the church may receive the edifying [or the building up] ( 1 Corinthians 14:5 ).

Here is where people often make a mistake, in that they believe that tongues with interpretation becomes equivalent to prophecy. Not so. But it is a common mistake among the Pentecostal churches believing that tongues with interpretation becomes the equivalent to prophecy. Tongues, as far as I can understand from the scriptures, are always, as Paul declared here in verse two, addressed to God.

You remember as you go back in your mind now to the second chapter of Acts, and these men had gathered together there in Jerusalem because of the phenomena and these men and women were speaking in these other tongues. They marveled that they heard them all in their own language, as they were doing what? As they were glorifying and praising God. Their tongues were addressed to God. They weren't addressed to the people.

They weren't being preached to in tongues in their own languages being preached to, but actually, they heard them glorifying God, praising God. Paul the apostle, in a few moments here, is going to show us that we should not speak in tongues in a public assembly unless there is someone there who can interpret, in order that the whole church might be edified. For if you speak in tongues without interpretation, how is the person who is sitting over here in the seat of the unlearned going to say, "Yea, oh yes, amen," at your giving of thanks, seeing he doesn't understand what you are saying? What is he saying amen to? Your giving of thanks, your addressing of your thanks to God. And then Paul went on to say, "Indeed you do praise God well, or it is a good way to praise God, but not without the interpretation, because the others are edified then."

The interpretation, because it does bring to the people the understanding of your worship and praise to God, then does edify them. As you, by the Spirit, are declaring the glory, the power, the greatness of God, when they can understand your words of praise and adulation in glorifying God, they are edified by your praises. Now, if you have been in Pentecostal services or circles, I am sure that as you saw the particular phenomena of tongues, that as you recall those instances you see that there is an inconsistency here. For in the observation over the years of Pentecostal services where there were the public utterances in tongues, they called them messages in tongues. And the interpretation so often was after this manner. "My little children, hearken unto Me, for I would call unto you today to praise Me. My little children, hearken unto my voice." And so often the interpretation, or I would say at this point, the supposed interpretation is addressed to the people as God would be speaking to them. It would appear in the first person. "For I the Lord declared unto thee that today I am going to bless you," and all, and it comes out as a message from God to man.

I have observed this over and over and over again in Pentecostal-type services. Does that mean that the tongues are not genuine? No. It means that the interpretation wasn't genuine. What I feel oftentimes happens in these meetings where you have this kind of a happening is that you do have the gift of tongues exercised, followed by a gift of prophecy exercised, and not the interpretation of the tongues. I think that this is a common error in Pentecostal churches today, and you will find it almost universally within them. Tongues followed by prophecy, rather than be a true interpretation of what was uttered in the unknown tongue.

So tongues with interpretation is not an equivalent or equal to prophecy, or the same thing as prophecy. For prophecy is when God speaks to the church to edify, to exhort, to comfort; where tongues is addressed to God, divine mysteries, the secrets, the beauty, the glory as my spirit worships Him.

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? ( 1 Corinthians 14:6 )

In other words, when I come to you tonight to speak to you, I come speaking to you by revelation, by the word of knowledge, by the gift of prophecy, and by doctrine. If I stood up here the whole evening speaking in an unknown tongue, it would be a wasted evening for all of you. But by speaking to you by revelation, and prophecy, and word of knowledge, and doctrine, you are all blessed and benefited as we take the Word of God and as we learn by it and as we grow by it in our relationship and walk with God. The speaking in tongues would only be meaningless sounds. And meaningless sounds, you don't know what to do with them. So Paul said,

There are things that don't have life that give out sounds ( 1 Corinthians 14:7 ),

Now, if I would go over and play the piano for you tonight, it would be meaningless to you. It would be meaningless sounds. If a gifted, accomplished pianist played, it could bless you. And so there are things like pipes, like harps that give out sounds, but unless a person is really skilled, you know, if you just get a guitar and just hit the strings and let your fingers go wherever, you don't hear any melody, you don't hear anything; it is just a jangle of noise. Tongues can be just a jangle of noise, unless there is an interpretation of them. How do you know what song a person is playing if he is just making the noise on the instrument? You don't know what is being played.

Or if the trumpet gives an uncertain sound, who is going to prepare himself for battle? ( 1 Corinthians 14:8 )

Now, of course, in those days, and even to the present day, they have certain bugle calls whereby they call people to wake up in the morning. They call people to come to breakfast. They call people to come for mail. They call people to assemble together. They call people to charge. They call people to retreat. And each one of these bugle calls has a message. We understand the message, but if a guy just gets up there and starts blaring on the bugle, what are we supposed to do? Retreat? Charge? Or go to breakfast? It is an uncertain sound, he is just making a noise, and you don't know how to respond to it.

Tongues can be meaningless. You don't know how to respond to it. You don't know how to react to it.

So likewise, unless you utter by your tongue words that are easy to be understood, how are people going to know what you say? ( 1 Corinthians 14:9 )

So just to get up and speak in tongues to people is worthless. It doesn't prepare them for anything. They don't know how to respond to it, unless you speak in words they can understand, bringing the simple truths.

Otherwise it is just like speaking into the air. There are, it may be, so many kinds of voices in the world, and none of them without significance ( 1 Corinthians 14:9-10 ).

It may be that you are saying something extremely significant, but who knows? Maybe you are saying something rather dumb.

Therefore if I don't know the meaning of the voice ( 1 Corinthians 14:11 ),

Coming in to foreign language is sometimes a very interesting experience, because you may do something that is dumb in their culture. And they start screaming at you and yelling at you in their language, and oftentimes I am glad I don't understand it. I don't know how to respond, but I am glad I don't understand what they are saying.

Therefore if I don't know the meaning of the voice, I am like a foreigner to the one who is speaking. Even so you, forasmuch as you are zealous of spiritual gifts, seek for those gifts that you might excel in those gifts that will edify the whole church. Therefore let him that speaks in an unknown tongue pray that he may interpret ( 1 Corinthians 14:11-13 ).

Have the gift of interpretation, so that should he exercise that gift of tongues in the church he would also be able to edify the whole church by bringing the interpretation.

For if I pray in an unknown tongue, my spirit prays, but my understanding is unfruitful ( 1 Corinthians 14:14 ).

I don't understand what I am saying.

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 ( 1 Corinthians 14:15 ).

Paul is just declaring there are times in my devotions that I will pray in tongues; there are times in my devotions that I will pray in Greek or in Hebrew, the language I know. There are times when I will sing in tongues; there are times when I sing in the language that I know.

Else, when you shall bless with the spirit, [that is in tongues,] how shall he that is occupying the room of the unlearned say Amen at your giving of thanks, if he doesn't understand what you are saying? For you indeed are giving thanks well, but the rest of them are not edified ( 1 Corinthians 14:16-17 ).

And now Paul inserts this, lest you get the wrong impression of what he is trying to say.

I thank my God, I speak with tongues more than all of you ( 1 Corinthians 14:18 ):

Now Paul has told us already that he doesn't do it in church. He would rather in church speak five words in a known tongue, than ten thousand in an unknown tongue.

Therefore, if he speaks in tongues more than all of them, it is obvious that he does so in his own personal private devotions, in his closet. I do believe that if a person has the gift of tongues that the proper place to exercise that gift is in their own personal private devotions, as by the Spirit they worship God with the assistance of the Spirit declaring to God their love, His glory, His goodness, His power, His greatness.

I thank my God, I speak with tongues more than all of you: yet in church I had rather speak five words that people can understand, that I might be able to teach them, than ten thousand words that they don't understand. Brethren, be not children in understanding: how be it in malice be children, but not in understanding, be men ( 1 Corinthians 14:19-20 ).

So we should seek to understand things, not to be as children. Only as far as malice we should be as children. As far as the malice is concerned, but in understanding, seek to really understand, seek to really know.

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 they will not hear me, saith the Lord ( 1 Corinthians 14:21 ).

Now in Deuteronomy, the twenty-eighth chapter, in the law, Moses was warning the people of Israel at the end of his ministry how that because of their turning their backs on God, their enemies were going to come in and overthrow them. And they would be hearing in their own streets other languages being spoken. As God's judgment was upon them for their turning their backs on Him. So the hearings of the other tongues was really a sign of the judgement of God, because they had turned their backs upon God.

Paul, it seems, was referring to Deuteronomy the twenty-eighth chapter, because he said, "In the law it is written." But also in Isaiah the prophet it is also written in the twenty-eighth chapter, "That with stammering lips and other tongues will I speak to this people. But for all of this they will not hear." Now this is in the context where they were making fun of Isaiah's ministry. They said, "Who is he going to teach? He ought to go back and teach kindergarten, for he is so simple and basic, his teaching is line upon line, precept upon precept, here a little, there a little." They were making fun of his teaching methods, and then he said, "But with stammering lips and other tongues will I speak unto this people." "And this is the rest wherewith he will cause the weary to rest, yet for all of this, they will not hear." Paul is evidentially putting together both of these passages of scriptures. With men of other tongues will God speak, as they hear these foreign languages of these soldiers from the alien armies as they have been captured, Deuteronomy 28 .

Yet, for all of that they will not hear me, saith the Lord, taking Isaiah's. In other words, even with this judgement and, of course, going back to Deuteronomy, the judgement did not turn the people to God.

Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serves not for them that believe not, but for them which believe ( 1 Corinthians 14:22 ).

So the tongues, an interesting passage, are a sign for those who believe not. Now herein is a very difficult passage of scripture, because it would appear that the very next verse completely contradicts this.

We do find on the day of Pentecost that tongues did serve as a sign for those that believed not. For on the day of Pentecost when these devout Jews were drawn by the phenomena, they heard them speaking in the various languages, though they were, all of them, from Galilee region, languages from all over the world, using these languages to praise God and to glorify the Lord. As Peter then explained to them the phenomena that they were observing, giving them the scriptural basis, when Peter was finished with his message and the Holy Spirit had convicted their hearts, they said, "What shall we do since we have crucified the Lord of glory?" Peter said, "Repent, and be baptized in the name of Jesus Christ, for the remission of your sins, and ye shall receive the gift of the Holy Spirit, for the promise is to you and your children who are far off." Approximately two thousand of them believed and were added to the body of Christ that day, the birth of the church. They were drawn by the phenomena, they were convinced by the phenomena of speaking in tongues, and it was a sign there to the unbelievers and they were converted to Jesus Christ as the result of the phenomena that they observed.

Whereas prophecy is more directed to those that believe, to encourage, to strengthen, to comfort, to edify. In the next verse it seems that Paul totally reverses his position.

If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that you are crazy? ( 1 Corinthians 14:23 )

Is Paul totally reversing his position? No, he is giving here a hypothetical case, probably was happening in Corinth. When the church was gathered together they would all stand up and just start speaking in tongues. Now, if I went to a church and everybody in the church got up and started speaking in tongues, I would say they are crazy. I don't understand what is going on if I were an unbeliever. If there is to be tongues in the church, they are to be governed by the rule that Paul set forth here.

Verse 1 Corinthians 14:27 :

If any man speaks in an unknown tongue, let it be by two, or at the most three, and that in turn; and let one interpret ( 1 Corinthians 14:27 ).

Now if the whole church is gathered together and there are unbelievers present, the exercise of the gift of tongues by the whole church would draw the conclusion that they are crazy. It would not be a sign to the unbeliever at all, except the sign that you are all crazy. However, if there is to be the exercise of tongues, definitely it would appear that Paul is discouraging it in the church. "I personally," Paul says, "wouldn't do it in church. I do it in my own devotions." If it is done in church, then definitely it is and should be limited two or three at the most, that in turn, and one person should interpret. Further restrictions,

If there is no one there with the gift of interpretation, then keep silent; and speak unto yourself, and to God ( 1 Corinthians 14:28 ).

I totally discount the person who gets up and speaks in tongues and says, "God made me do it. I couldn't help myself." Paul here does declare that you do have control over it. And that if there is no interpreter, you feel this urge and this anointing, just speak to yourself and speak to God. It could be as God's Word is going forth, the Spirit of God is touching your heart and you're blessed. And many people only know how to respond to God's touch upon their heart by speaking in tongues. If that be the case and you are being blessed and you want to just praise God for what you are gaining and learning, then just do it to yourself and to God.

There are times when the church gathers together, not the whole body, but in parts, little prayer groups, little prayer cells, then I think that there are other rules that apply. I think that there can be a greater freedom in the use of tongues in those smaller groups, but when the whole church is gathered together, unbelievers present, then there are definite rules that apply.

Here at Calvary Chapel, because of the size when the whole church is gathered together, for a person to get up and speak in tongues would be confusing. Therefore, we do not allow it in our public services, to save confusion. Number one: we don't know all of the people who might want to stand up.

The other Sunday night we had some real winners over here. I was expecting one of them to get up and speak in tongues, really. Unfortunately, they spoke language that we did understand, which wasn't edifying.

But there are people who have psychological problems who are drawn to Pentecostal-type services, and they use the freedom of the platform within the Pentecostal services to satisfy a psychological need in their own lives. Inasmuch as we exercise the gift of prophecy and word of knowledge and word of wisdom as we are teaching the Word, it would not be consistent for the Holy Spirit to interrupt Himself with utterances in tongues with interpretations. As I say, we do have the prayer groups, the cell groups and all, where there is a freer exercise of this particular gift with interpretation. It is valuable and we don't invalidate it. We recognize it as the valid work and gift of God, but not in the whole assembly of the church, when the whole church is gathered together and unbelievers present, then we put the brakes on it.

But if all are prophesying, and there comes in one who does not believe, or is unlearned, he is convinced of all, and judged of all ( 1 Corinthians 14:24 ):

Now, he said, though the prophecy was not for them that believed not, but for them which believed. But I have found something that is very interesting. As we are teaching the Word of God using the gift of prophecy, quite often when unbelievers come in, though prophecy is for the body and exhorting or comforting, or edifying the body, and unbelievers comes in, though the gift is directed to the body, yet so many times things are said that cut their own hearts. As I start speaking on a particular issue, start creating examples. We have had people bring their friends to church who became extremely angered with their friends, because they feared it was a setup. They thought that their friends had told me all about them before they got here, and were so upset that they would be set up like that. They were sure that I had received the full report on them, because as we started talking, the Spirit of God began to nail the issues in their lives.

Many times a person in hearing things like this is convicted by the Spirit and he realizes God is real, the things of God are real. Even though the gift is being exercised towards the church, there are those who in hearing the teaching of the Word are convinced in their own hearts of the reality and the truth of God. So prophecy serves a wonderful place within the church to edify, to exhort, to comfort. Unbelievers hearing it don't go away and say, "You are crazy," they go away saying, "There is something there that's real."

For thus are the secrets of their heart made manifest; and falling down on their faces they will worship God, and report that God is there in truth. How is it then, brethren? When you come together, every one of you has a psalm, has a doctrine, has a tongue, has a revelation, has an interpretation ( 1 Corinthians 14:25-26 ).

Here is where they made a mistake in punctuation. In the Greek there is no punctuation. This was done by the translators, and herein I believe they made a mistake in punctuation in putting the question mark after the word brethren. The question mark should be after the word interpretation. So the question is, "How is it then, brethren, when you come together, every one of you has a psalm, has a doctrine, has a tongue, has a revelation, has an interpretation?" In other words, your services are wild, and everybody wants to get into the act. Everyone of you have a psalm, an interpretation.

Now because of the mistake in the punctuation, there are some people who say that when the church comes together, this is the order for the church. When you come you should have the psalm, you should have a song, you should have the prophecy, you should have an interpretation, you know, it should be freewheeling, everybody should get up and do their thing. This is the order.

And it's like when Chuck Junior was growing up and had misbehaved and I took him in to spank him, and I was wanting to explain to him why it was necessary that I spank him for this infraction of the rule. I said, "You know, Chuck, the Bible says to spare the rod and spoil the child." He said, "Ya, why don't you?" "It means that if I spare the rod, I will spoil you." But he interpreted that as a command. Spare the rod and spoil the child, "You ought to spoil me, Dad."

People have misinterpreted this in the same way, taking it as a command. It is not a command; it is a rebuke for the disorderly services that they were having in Corinth. That is why he gives the first rule, when you are gathered together,

Let all things be done unto edifying ( 1 Corinthians 14:26 ).

Let everything that is done, let it be done for the building up of the whole body of Christ. Let it have that benefit of building up the body. First rule.

If they speak in an unknown tongue [as we've already covered], two, or at the most three; one interpret. If there is no interpreter, then let them keep silence in the church; and let them speak to themselves, and to God. Those that prophesy again two or three, and let the others judge ( 1 Corinthians 14:27-29 ).

If a person gets up and says, "Thus saith the Lord," don't just buy it. Judge it. Is it really the Lord speaking, "Thus saith the Lord, 'Go out and sell everything, there is going to be a crash, get rid of all of your stock.'" Is it really the Lord speaking? Judge it! A lot of people have gotten in trouble because they didn't judge supposed prophecies, so a lot of weird things have been done. So let there be two or three, let the others judge. If someone is prophesying and something is revealed to someone sitting by, then let the first hold his peace and let the other one have a chance to share what's on his heart.

For you may all prophesy one at a time, that all may learn, and all be comforted ( 1 Corinthians 14:31 ).

The purpose of prophecy was for comfort and learning.

And the spirits of the prophets are subject to the prophets ( 1 Corinthians 14:32 ).

In other words, the Holy Spirit will not make you do something inordinately. The Holy Spirit isn't going to just take and set you on your feet and set you to shouting in the middle of the service. "The spirit of the prophet is subject unto the prophet." You have the control over the gifts and the use of the gifts of the Spirit in your life. The Spirit doesn't take you out of yourself.

Second rule:

God is not the author of confusion, but of peace, as in all of the churches of the saints ( 1 Corinthians 14:33 ).

Those things that are done should not be, or bring confusion, and if the result is confusion, then it was not of God. As those three ladies went parading out the other night, shouting their judgments upon the house of God, it was confusing. It was not of God. God is not the author of confusion, but of peace.

Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. ( 1 Corinthians 14:34 ).

Now, you remember we pointed out when we were in the eleventh chapter that Paul speaks of a woman praying or prophesying with her head unveiled. When Paul is declaring here that a woman is not to speak but is to keep silence, he is not referring to women not praying in church, or not prophesying in church. Because he already has made allowances for that back in the eleventh chapter. Then what does he mean, "Let your women," notice, your women, "keep silence in the church"?

And if they would learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church ( 1 Corinthians 14:35 ).

The early church followed the pattern of the Jewish synagogue. Men sat on one side. The women sat on the other side. Now we don't follow the Jewish synagogue pattern anymore. We co-mingle. They did that because they felt that they might be distracted by women, so they kept them on one side separately and the men on the other so that they would not be distracted by them. Here, as you're sitting together, if something is said you don't quite understand you might say, "What does he mean by that?" Or you might write a note, What does that mean? There, because their husbands were on the other side, "Honey, what is he talking about?" Paul said, "Let the women keep silent, your women keep silent, your wife keep silent. If she wants to learn anything, if she has a problem, question, let her ask you when you get her home. It is a shame the way the women are calling out in church." It isn't prohibiting them from praying, from prophesying, from exercising the other gifts of the Spirit. It is prohibiting them from calling across the room to their husbands and asking for an explanation of what is being said, or what is going on. "And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak out in church that way."

Now Paul is saying,

Do you think you originated the things of God? [Do you think that you set the standards? Do you think you set the rules, that the Word of God has come forth to you?] Or only to you that you have a special dispensation? ( 1 Corinthians 14:36 ).

Now Paul uses a lot of wisdom and he says,

If any man thinks himself to be a prophet, or he really thinks himself spiritual, let him acknowledge that the things that I am writing to you are the commandments of the Lord ( 1 Corinthians 14:37 ).

There were a lot of people puffed up spiritually. Paul said, "Love isn't puffed up, it doesn't vaunt itself," but that was happening in Corinth. People were trying to take the positions of spiritual authority.

Now it is interesting how that so many people get on these spiritual trips and spiritual pride. They have got the revelation, and they have got the understanding, and they have got the knowledge. Paul said, "Look, if the guy is truly spiritual, let him acknowledge that these things that I am saying are from the Lord." If you really have the gift of prophecy, if you are truly spiritual, you have to acknowledge this.

But if a man is ignorant, that's too bad. Therefore, brethren, desire to prophesy, and forbid not to speak in tongues ( 1 Corinthians 14:38-39 ).

But then, finally, the last rule:

Let all things be done decently and in order ( 1 Corinthians 14:40 ).

That's the failure of the Corinthian church. There was disorder in the house of God, bringing confusion, and people were going there and saying, "Hey, they are crazy." And probably for a good reason. "Let all things be done decently and in order."

Next week that exciting fifteenth chapter of Corinthians. It's a dilly!

May the Lord bless you and guide you in your walk and fellowship with Him. That it might increase and be enriched. May the Lord keep His hand upon your life this week, may you be blessed as He leads and guides, and may it be really a beautiful week. May you experience a new depth of relationship with Him. Some of you who have in times past exercised some of those gifts of the Spirit in your own devotions or whatever, and you have just let them be lax, may you stir up the gifts that are in you. May you just begin to really use every tool that God has given to worship, to know, to fellowship, to understand. May you draw closer to Him, be deepened in your walk. In Jesus' name. "

Contending for the Faith

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?

The word "Now" carries with it the idea of "really" (Cambridge Greek Testament 201) by referring to Paul’s coming visit. This is the first of two examples that show why a person should always speak for the purpose of edifying. Paul first questions them about what "profit" or what knowledge would be gained when he visits them if he speaks in a language they do not understand.

There is no way that a person can be profited from hearing another person speak "except" or "unless" (NIV) the speaker speaks by "revelation," "knowledge," "prophecy," or "doctrine." "In the four clauses, the second pair matches the first: revelation comes through the prophet, knowledge through the teacher" (The Expositor’s Greek Testament, Vol. II 903).

Ways of Edifying the Church

1.    revelation: "Revelation" (apokalupsis) means "instruction" (Thayer 62-2-602). "The secret was made known...by revelation" (Bauer, Arndt, and Gingrich 91). Paul speaks of this same idea in writing to the church in Ephesus when he says, "How that by revelation he made known unto me the mystery" (Ephesians 3:3). Revelation is the act of revealing divine truths to a person.

2.    knowledge: "Knowledge" (gnosis) means, as in 1 Corinthians 12:8, "intelligence (or) understanding" (Thayer 119-2-1108). The "knowledge" referred to here is "that which is gained by observation and study" (The Cambridge Bible 133).

3.    prophesying: "Prophesying" (propheteia) means "utterances...in the form of a prophetic saying" (Bauer, Arndt, and Gingrich 730). "Revelation" is the act of revealing divine truths to a person, and "prophesying" refers to the "outward expressions of that which has come from above by revelation" (The Cambridge Bible 133).

4.    doctrine: "Doctrine" (didache) refers to teaching or "speak(ing) in the way of teaching, in distinction from other modes of speaking in public" (Thayer 145-1-1322). The "doctrine" is the words spoken from the teachers as mentioned in 1 Corinthians 12:8. "Doctrine" is the act of teaching what has been learned from observations and study.

Dr. Constable's Expository Notes

4. The need for intelligibility 14:1-25

"Paul had discussed the gift of the Spirit, the gifts of the Spirit, and the graces of the Spirit; and now he concluded this section by explaining the government of the Spirit in the public worship services of the church. Apparently there was a tendency for some of the Corinthians to lose control of themselves as they exercised their gifts, and Paul had to remind them of the fundamental principles that ought to govern the public meetings of the church. There are three principles: edification, understanding, and order." [Note: Wiersbe, 1:612.]

Paul went on to elaborate on the inferiority of the gift of tongues that the Corinthians elevated so they would pursue more important gifts. His point was that intelligible speech (i.e., prophecy) is superior to unintelligible speech (i.e., tongues) in the assembly. He argued first for intelligible speech for the sake of the believers gathered to worship (1 Corinthians 14:1-25). In this whole comparison Paul was dealing with the gift of tongues without the gift of the interpretation of tongues.

Dr. Constable's Expository Notes

This verse sets the scene for what follows in this pericope. "Revelation," "knowledge," "prophecy," and "teaching" are all intelligible utterances. These words probably refer to a new revelation (cf. 1 Corinthians 12:8), an insight into truth, a word of edification, exhortation, or consolation from the Lord (1 Corinthians 14:3), and instruction in the faith.

Dr. Constable's Expository Notes

Supporting analogies 14:6-12

Paul illustrated his point that hearers do not benefit at all from what they do not understand. He used musical instruments as examples and clarified more about foreign languages.

Barclay's Daily Study Bible

Chapter 14

THE FALSE AND THE TRUE WORSHIP ( 1 Corinthians 14:1-19 )

14:1-19 Pursue this love. Covet the spiritual things, especially the gift of forthtelling the truth to others. For he who speaks in a tongue does not speak to men but to God, for no one can understand. By the Spirit he speaks things which only the initiated can understand. But he who forthtells the truth to men speaks something which builds them up and encourages them and comforts them. He who speaks in a tongue builds up his own spiritual life, but he who forthtells the truth builds up the spiritual life of the Church. I wish that you could all speak with tongues, but I wish still more that you could all forthtell the truth. He who forthtells the truth is greater than he who speaks with tongues, unless the tongues are interpreted so that the Church may receive spiritual upbuilding. Now, brothers, if I come to you speaking with tongues what good would I do you? I cannot do you any good unless I speak to you through some special message given to me direct by God, or with some special knowledge, or with the forthtelling of the truth, or with teaching. There are instruments which, though they are lifeless, have a voice--for example, the flute and the harp but if they do not observe the correct intervals between the notes, how can the tune that is being played on the flute or the harp be recognized? If the trumpet gives a meaningless sound who will prepare for the battle? So, too, if you produce in a tongue speech the meaning of which cannot be grasped, how can what is being said be understood? You might as well be talking to the air. There are so many voices--whatever the number of them may be--in the world and nothing is without a voice. So then if I do not understand what the voice is trying to say, I will be a foreigner to him who speaks and he who speaks will be a foreigner as fir as I am concerned. So, when you are eager for spiritual gifts, be eager to excel in gifts which are useful for the upbuilding of the Church. Therefore let him who speaks in a tongue pray to be able to interpret what he says, for, if I pray in a tongue, my spirit prays, but my mind gets no benefit at all. What then emerges from all this? I will pray with the spirit, but I will pray with my mind too. I will sing with the spirit, but I will sing with my mind too. For if you are blessing God in the spirit, how can the man who occupies the position of a simple layman say the customary Amen to your thanksgiving, since he does not understand what you are saying? It is a fine thing that you give thanks, but the other man receives no spiritual upbuilding. I thank God that I can speak with tongues more than any of you. But in any Christian gathering I would rather speak five words with my intelligence, so that I may teach others as well, rather than ten thousand words in a tongue.

This chapter is very difficult to understand because it deals with a phenomenon which, for most of us, is outside our experience. Throughout Paul sets two spiritual gifts in comparison with each other.

First there is speaking with tongues. This phenomenon was very common in the early Church. A man became worked up to an ecstasy and in that state poured out a quite uncontrollable torrent of sounds in no known language. Unless these sounds were interpreted, no one had any idea what they meant. Strange as it may seem to many of us, in the early Church this was a highly coveted gift. It was dangerous. For one thing, it was abnormal and was greatly admired and therefore the person who possessed it was very liable to develop a certain spiritual pride; and for another thing, the very desire to possess it produced, at least in some, a kind of self-hypnotism and deliberately induced hysteria which issued in a completely false and synthetic speaking with tongue.

Over against this speaking with tongues, Paul sets the gift of prophecy. In the translation we have not used the word prophecy, for that would have further complicated an already complicated situation. In this case, and in fact usually, it has nothing to do with foretelling the future but everything to do with forthtelling the will and the message of God. We have already said that preaching very nearly gives the meaning, but in this case we have kept the literal meaning and have translated it forthtelling.

In this whole section Paul deals with the dangers of the gift of speaking with tongues, and the superiority of the gift of forthtelling the truth in such a way that all can understand it.

We can best follow Paul's line of thought by analysing the section.

He begins by declaring that tongues are addressed to God and not to men, for men cannot understand them. If a man exercises this gift of tongues he may be enriching his own spiritual experience, but he is certainly not enriching the souls of the congregation because to them it is unintelligible; on the other hand, the gift of forthtelling the truth produces something which everyone can understand and which profits every man's soul.

Paul goes on to use certain illustrations and analogies. He is going to come to them; but if he came speaking with tongues what use would that be? They would have no idea what he was talking about. Take the case of a musical instrument. If it obeys the normal laws of harmony, it can produce a melody; but, if it does not, it produces simply a chaos of sound. Take the case of a trumpet. If it plays the correct call, it can summon men to advance, to retreat, to sleep, to wake. But if it produces simply a medley of meaningless sound, no man can know what to do. There are in this world many kinds of speech; but if two men meet each other who do not understand each other's language, the speech of each sounds like gibberish to the other and makes no sense.

Paul does not deny that the gift of tongues exists. Nor can anyone say that with him it is a case of sour grapes, for he possesses the gift more than anyone else does; but he insists that any gift to be of value must benefit the whole congregation, and therefore, if the gift of tongues is used, it is useless unless it is interpreted. Whether a man is speaking or praying or singing, he must do it not only with his spirit, but with his mind. He must know what is going on and others must be able to understand it. And so Paul reaches the blunt conclusion that in a Christian congregation it is better to speak a few intelligible sentences than to pour out a flood of unintelligible sounds.

Out of this difficult section emerge certain valuable truths.

1 Corinthians 14:3 succinctly lays down the aim of all preaching. It is threefold. (i) It must aim to build up; to increase a man's knowledge of Christian truth and his ability to live the Christian life. (ii) It must aim to encourage. In every group of people there are those who are depressed and discouraged. Dreams will not come true; effort seems to have achieved so little; self-examination serves to show nothing but failures and inadequacies. Within the Christian fellowship, a man should find something to cheer his heart and nerve his arm. It was said of a certain preacher that he preached the gospel as if he were announcing a deep depression off Iceland. A service may begin by humbling a man through showing him his sin, but it is a failure unless it ends by pointing him to the grace of God that can enable him to conquer it. (iii) It must aim to comfort. "Never morning wore to evening but some heart did break." There are what Virgil called, "the tears of things." In any company of people there will always be some whom life has hurt; and within the Christian fellowship they must be able to find beauty for their ashes, the oil of joy for mourning and the garment of praise for the spirit of their heaviness.

1 Corinthians 14:5 gives us the things which for Paul were the background and the substance of all preaching. (i) It comes from a direct revelation from God. No man can speak to others unless God has first spoken to him. It was said of a great preacher that ever and again he paused as if listening for a voice. We never give to men or to scholars truth which we have produced, or even discovered; we transmit truth which has been given to us. (ii) It may bring some special knowledge. No man can possibly be an expert in everything, but every man has special knowledge of something. It has been said that any man can write an interesting book if he will simply set down completely honestly all that has happened to him. The experiences of life give something special to each one of us, and the most effective preaching is simply witness to what we have found to be true. (iii) It consists of forthtelling the truth. In the early Church the first preaching given to any fellowship was a simple proclamation of the facts of the Christian story. Certain things are beyond argument. "Tell me of your certainties," said Goethe, "I have doubts enough of my own." However we may finish, it is well to begin with the facts of Christ. (iv) It goes on to teaching. There comes a time when a man has to ask, "What is the meaning of these facts?" Simply because we are thinking creatures, religion implies theology. And it may well be that the faith of many people collapses and the loyalty of many people grows cold because they have not thought things out and thought them through.

From the whole passage two broad principles regarding Christian worship emerge.

(i) Worship must never be selfish. All that is done in it must be done for the sake of all. No man in worship, whether he leads it or shares in it, has any right to direct it according to his own personal preferences. He must seek the good of the whole worshipping fellowship. The great test of any part of worship is, "Will this help everyone?" It is not, "Will this display my special gifts?" It is, "Will this bring all here nearer to each other and nearer to God?"

(ii) Worship must be intelligible. The great things are essentially the simple things; the noblest language is essentially the simplest language. In the end only what satisfies my mind can comfort my heart, and only what my mind can grasp can bring strength to my life.

THE EFFECTS OF FALSE AND TRUE WORSHIP ( 1 Corinthians 14:20-25 )

14:20-25 Brothers, don't be childish in your judgment. True, you must be innocent babes as far as evil goes, but in your judgments you must be mature men. In the law it stands written, "With people of a foreign tongue and with the lips of aliens I will speak to this people, and not even so will they listen to me, says the Lord." So you see tongues are meant for a sign not to believers but to unbelievers.

Paul is still dealing with this question of speaking with tongues. He begins with an appeal to the Corinthians not to be childish. This passion for and over-evaluation of speaking with tongues is really a kind of childish ostentation.

Paul then finds an argument in the Old Testament. We have seen over and over again how Rabbinic exegesis--and Paul was a trained Rabbi--can find in the Old Testament hidden meanings which were certainly not originally there. He goes back to Isaiah 28:9-12. God, through his prophet, is threatening the people. Isaiah has preached to them in their own Hebrew language and they have not listened. Because of their disobedience, the Assyrians will come and conquer them and occupy their cities and then they will have to listen to language which they cannot understand. They will have to listen to the foreign tongues of their conquerors speaking unintelligible things; and not even that terrible experience will make an unbelieving people turn to God. So Paul uses the argument that tongues were meant for a hard-hearted and unbelieving people and were, in the end, ineffective to them.

Then he uses a very practical argument. If any stranger, or any simple person, came into a Christian assembly where everyone was pouring out a flood of unintelligible sounds, he would think that the place was a madhouse. But if the truth of God was being soberly and intelligibly proclaimed, the result would be very different. He would be brought face to face with himself and with God.

1 Corinthians 14:24-25 give us a vivid summary of what happens when the truth of God is intelligibly proclaimed.

(i) It convicts a man of his sin. He sees what he is and is appalled. Alcibiades, the spoilt darling of Athens, was the friend of Socrates, and sometimes he used to say to him, "Socrates, I hate you, for every time I meet you you make me see what I am." "Come," said the woman of Samaria in shamed amazement, "see a man who told me all that I ever did." ( John 4:29). The first thing the message of God does is to make a man realize that he is a sinner.

(ii) It brings a man under judgment. He sees that he must answer for what he has done. So far he may have lived life with no thought of its end. He may have followed the impulses of the day and seized its pleasures. But now he sees that the day has an ending, and there stands God.

(iii) It shows a man the secrets of his own heart. The last thing we face is our own hearts. As the proverb has it, "There are none so blind as those who will not see." The Christian message compels a man to that searing, humiliating honesty which will face himself.

(iv) It brings a man to his knees before God. All Christianity begins with a man on his knees in God's presence. The gateway to that presence is so low that we can enter it only upon our knees. When a man has faced God and faced himself, all that is left for him to do is to kneel and to pray, "God be merciful to me a sinner."

The test of any act of worship is, "Does it make us feel the presence of God?" Joseph Twitchell tells how he went to visit Horace Bushnell when Bushnell was an old man. At night Bushnell took him out for a walk on the hillside. As they walked in the dark, suddenly Bushnell said, "Let us kneel and pray," and they did. Twitchell, telling of it afterwards, said, "I was afraid to stretch out my hand in the darkness in case I should touch God." When we feel as near to God as that, we have really and truly shared in an act of worship.

PRACTICAL ADVICE ( 1 Corinthians 14:26-33 )

14:26-33 What then emerges from all this, brothers? Whenever you meet together, let each have his psalm, let each have his teaching, let each have his message direct from God, let each have his tongue, let each have his interpretation. Let all things be done for the spiritual upbuilding of the congregation. If anyone speaks with a tongue, let it be two, or at the most three, and let them do it by turns, and let one interpret. If there is no interpreter present, let him who has the gift of tongues keep silent in the congregation, and let him speak to God when he is by himself. Let two or three forthtellers of the truth speak, and let the others exercise the gift of discernment. If someone who is seated is conscious that he has been given a special message, let the first be silent, for you can all forthtell the truth one by one so that all may learn and may be encouraged--and the spirits of those who forthtell the truth are under control of those who do forthtell the truth, for God is not the God of disorder but the God of peace, as we see that he is in all the congregation of his dedicated people.

Paul comes near to the end of this section with some very practical advice. He is determined that anyone who possesses a gift should receive every chance to exercise it; but he is equally determined that the services of the Church should not become a kind of competitive disorder. Only two or three are to exercise the gift of tongues, and then only if there is someone there to interpret. All have the gift of forthtelling the truth, but again only two or three are to exercise it; and if someone in the congregation has the conviction that he has received a special message, the man who is speaking must give way to him and give him the opportunity to express it. The man who is speaking can perfectly well do so, and need not say that he is carried away by inspiration and cannot stop, because the preacher is able to control his own spirit. There must be liberty but there must be no disorder. The God of peace must be worshipped in peace.

There is no more interesting section in the whole letter than this, for it sheds a flood of light on what an early church service was like. There was obviously great freedom and an informality about it. From this passage two great questions emerge.

(i) Clearly the early Church had no professional ministry. True, the apostles stood out with special authority; but at this stage there was no professional local ministry. It was open to anyone who had a gift to use it. Has the Church been right or wrong in instituting a professional ministry? Clearly it is essential that, in our busy age when men are so preoccupied with material things, one should be set apart to live close to God and to bring to his fellows the truth and the guidance and the comfort which God gives to him. But there is the obvious danger that when a man becomes a professional preacher he may sometimes be in the position of having to say something when he has really nothing to say. However that may be, it must remain true that if a man has a message to give his fellow men no ecclesiastical rules and regulations should be able to stop him giving it. It is a mistake to think that only the professional ministry can ever bring God's truth to men.

(ii) There was obviously a flexibility about the order of service in the early Church. Everything was informal enough to allow any man who felt that he had a message to give to give it. It may well be that we set far too much store on dignity and order nowadays, and have become the slaves of orders of service. The really notable thing about an early Church service must have been that almost everyone came feeling that he had both the privilege and the obligation of contributing something to it. A man did not come with the sole intention of being a passive listener; he came not only to receive but to give. Obviously this had its dangers, for it is clear that in Corinth there were those who were too fond of the sound of their own voices; but nonetheless the Church must have been in those days much more the real possession of the ordinary Christian. It may well be that the Church lost something when she delegated so much to the professional ministry and left so little to the ordinary Church member; and it may well be that the blame lies not with the ministry for annexing those rights but with the laity for abandoning them, certainly it is all too true that many Church members think far more of what the Church can do for them than of what they can do for the Church, and are very ready to criticize what is done but very unready to take any share in doing the Church's work themselves.

FORBIDDEN INNOVATIONS ( 1 Corinthians 14:34-40 )

14:34-40 Let women keep silent in the congregation, for it is not permitted to them to speak, but let them be in subjection even as the law says. If they wish to learn about anything, let them question their husbands at home. It is a shameful thing for a woman to speak in the congregation. Was it from you that God's word went out? Or, was it to you alone that it came?

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 the originators of the Christian Church? Had they a monopoly of the gospel truth? They had received a tradition and to it they must be obedient.

No man ever rose completely above the background of the age in which he lived and the society in which he grew up; and Paul, in his conception of the place of women within the Church, was unable to rise above the ideas which he had known all his life.

We have already said that in the ancient world the place of women was low. In the Greek world Sophocles had said, "Silence confers grace upon a woman." Women, unless they were very poor or very loose in their morals, led a very secluded life in Greece. The Jews had an even lower idea of women. Amongst the Rabbinic sayings there are many which belittle their place. "As to teaching the law to a woman one might as well teach her impiety." To teach the law to a woman was "to cast pearls before swine." The Talmud lists among the plagues of the world "the talkative and the inquisitive widow and the virgin who wastes her time in prayers." It was even forbidden to speak to a woman on the street. "One must not ask a service from a woman, or salute her."

It was in a society like that that Paul wrote this passage. In all likelihood what was uppermost in his mind was the lax moral state of Corinth and the feeling that absolutely nothing, must be done which would bring upon the infant Church the faintest suspicion of immodesty. It would certainly be very wrong to take these words out of their context and make them a universal rule for the Church.

Paul goes on to speak with a certain sternness. He is quite certain that, even if a man has spiritual gifts, that gives him no right to be a rebel against authority. He is conscious that the advice he has given and the rules he has laid down have come to him from Jesus Christ and his Spirit, and if a man refuses to understand them he must be left in his wilful ignorance.

So Paul draws to an end. He makes it clear that he has no wish to quench anyone's gift; the one thing he strives for is the good order of the Church. The great rule which he in effect lays down is that a man has received from God whatever gift he may possess, not for his own sake, but for the sake of the Church. When a man can say, "To God be the glory," then and only then will he use his gifts aright within the Church and outside it.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

Now, brethren, if I come unto you speaking with tongues,.... The apostle exemplifies this matter in himself, and supposes it his own case, that should he who was the apostle of the Gentiles, and to be received by them as such, when he came to them, come with this gift of tongues, which he was capable of, as much, or more than any, see 1 Corinthians 14:18 and only make use of that,

what shall I profit you? of what use would my ministry be to you? what instruction, comfort, and edification, could you receive by it?

except I shall speak to you, either by revelation; by the revelation of Jesus Christ, whereby he received the Gospel he preached; or by the spirit of wisdom and revelation in the knowledge of Christ, and the mysteries of his grace, by which they were made known unto him at first, or by a fresh immediate revelation from heaven:

or by knowledge; the word of knowledge, one of the peculiar gifts of the Spirit, 1 Corinthians 12:8.

Or by prophesying; the gift of prophecy, another of the extraordinary gifts of the Spirit, mentioned in the same chapter, 1 Corinthians 12:10 and already explained:

or by doctrine? the same with the word of wisdom, another gift of the same Spirit, in 1 Corinthians 12:8. The apostle intimates, that by the use and exercise of these gifts, he might be profitable to them, to lead them into a clearer view of the doctrines of the Gospel, and for the further improvement of their knowledge in the Scriptures of truth, which could never be done by bare speaking with tongues, and with tongues they understood not.

Henry's Complete Commentary on the Bible

      6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?   7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?   8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?   9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.   10 There are, it may be, so many kinds of voices in the world, and none of them is without signification.   11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.   12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.   13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret.   14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

      In this paragraph he goes on to show how vain a thing the ostentation of speaking unknown and unintelligible language must be. It was altogether unedifying and unprofitable (1 Corinthians 14:6; 1 Corinthians 14:6): If I come to you speaking with tongues, what will it profit you, unless I speak to you by revelation, or by knowledge, or by prophesying, or by doctrine? It would signify nothing to utter any of these in an unknown tongue. An apostle, with all his furniture, could not edify, unless he spoke to the capacity of his hearers. New revelations, the most clear explications of old ones, the most instructive discourses in themselves, would be unprofitable in a language not understood. Nay, interpretations of scripture made in an unknown tongue would need to be interpreted over again, before they could be of any use.

      I. He illustrates this by several allusions. 1. To a pipe and a harp playing always in one tone. Of what use can this be to those who are dancing? If there be no distinction of sounds, how should they order their steps or motions? Unintelligible language is like piping or harping without distinction of sounds: it gives no more direction how a man should order his conversation than a pipe with but one stop or a harp with but one string can direct a dancer how he should order his steps, 1 Corinthians 14:7; 1 Corinthians 14:7. 2. To a trumpet giving an uncertain sound, adelon phonen, a sound not manifest; either not the proper sound for the purpose, or not distinct enough to be discerned from every other sound. If, instead of sounding on onset, it sounded a retreat, or sounded one knew not what, who would prepare for the battle? To talk in an unknown language in a Christian assembly is altogether as vain and to no purpose as for a trumpet to give no certain sound in the field or day of battle. The army in one case, and the congregation in the other, must be all in suspense, and at a perfect nonplus. To speak words that have no significancy to those who hear them is to leave them ignorant of what is spoken; it is speaking to the air, 1 Corinthians 14:9; 1 Corinthians 14:9. Words without a meaning can convey no notion nor instruction to the mind; and words not understood have no meaning with those who do not understand them: to talk to them in such language is to waste our breath. 3. He compares the speaking in an unknown tongue to the gibberish of barbarians. There are, as he says (1 Corinthians 14:10; 1 Corinthians 14:10), many kinds of voices in the world, none of which is without its proper signification. This is true of the several languages spoken by different nations. All of them have their proper signification. Without this they would be phonai aphonoi--a voice, and no voice. For that is no language, nor can it answer the end of speaking, which has no meaning. But whatever proper signification the words of any language may have in themselves, and to those who understand them, they are perfect gibberish to men of another language, who understand them not. In this case, speaker and hearers are barbarians to each other (1 Corinthians 14:11; 1 Corinthians 14:11), they talk and hear only sounds without sense; for this is to be a barbarian. For thus says the polite Ovid, when banished into Pontus,

      To speak in the church in an unknown tongue is to talk gibberish; it is to play the barbarian; it is to confound the audience, instead of instructing them; and for this reason is utterly vain and unprofitable.

      II. Having thus established his point, in the two next verses he applies, 1. By advising them to be chiefly desirous of those gifts that were most for the church's edification, 1 Corinthians 14:12; 1 Corinthians 14:12. "Forasmuch as you are zealous of spiritual gifts, this way it will become commendable zeal, be zealous to edify the church, to promote Christian knowledge and practice, and covet those gifts most that will do the best service to men's souls." This is the great rule he gives, which, 2. He applies to the matter in hand, that, if they did speak a foreign language, they should beg of God the gift of interpreting it, 1 Corinthians 14:13; 1 Corinthians 14:13. That these were different gifts, see 1 Corinthians 12:10; 1 Corinthians 12:10. Those might speak and understand a foreign language who could not readily translate it into their own: and yet was this necessary to the church's edification; for the church must understand, that it might be edified, which yet it could not do till the foreign language was translated into its own. Let him therefore pray for the gift of interpreting what he speaks in an unknown tongue; or rather covet and ask of God the gift of interpreting than of speaking in a language that needs interpretation, this being most for the church's benefit, and therefore among the gifts that excel; vide1 Corinthians 14:12; 1 Corinthians 14:12. Some understand it, "Let him pray so as to interpret what he utters in prayer in a language unintelligible without it." The sum is that they should perform all religious exercises in their assemblies so that all might join in them and profit by them. 3. He enforces this advice with a proper reason, that, if he prayed in an unknown tongue, his spirit might pray, that is, a spiritual gift might be exercised in prayer, or his own mind might be devoutly engaged, but his understanding would be unfruitful (1 Corinthians 14:14; 1 Corinthians 14:14), that is, the sense and meaning of his words would be unfruitful, he would not be understood, nor therefore would others join with him in his devotions. Note, It should be the concern of such as pray in public to pray intelligibly, not in a foreign language, nor in a language that, if it be not foreign, is above the level of his audience. Language that is most obvious and easy to be understood is the most proper for public devotion and other religious exercises.

Kelly Commentary on Books of the Bible

As usual, the introductory words (1 Corinthians 1:1-3) of the epistle give us no little intimation of that which is to follow. The apostle speaks of himself as such "called [to be ] an apostle of Jesus Christ through the will of God," but coupling a brother with him, "and Sosthenes our brother," he writes to "the church of God at Corinth" not to the saints, as was the case in the epistle to the Romans, but to the church at Corinth "to them that are sanctified in Christ Jesus," as in the former epistle "called [to be] saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours."

This will be found to lead the way into the main subject of the present communication. Here we must not look for the great foundations of Christian doctrine. There is the unfolding of the assembly in a practical way; that is, the church of God is not viewed here in its highest character. There is no more than an incidental glance at its associations with Christ. No notice is here taken of the heavenly places as the sphere of our blessing; nor are we given to hear of the bridal affections of Christ for His body. But the assembly of God is addressed, those sanctified in Christ Jesus, saints called, "with all that in every place call upon the name of Jesus Christ our Lord." Thus room is left for the profession of the Lord's name. It is not, as in Ephesians, "to the saints which are in Ephesus, and to the faithful in Christ Jesus." There is no such closeness of application, nor intimacy, nor confidence in a really intrinsically holy character. Sanctified they were in Christ Jesus. They had taken the place of being separate, "calling upon the name of the Lord;" but the remarkable addition should be noticed by the way "with all that in every place call upon the name of the Lord, both theirs and ours." And this is the more notable, because if there be an epistle which the unbelief of Christendom tries more than another to annul in its application to present circumstances, it is this first letter to the Corinthians. Nor need we wonder. Unbelief shrinks from that which calls, now rather recalls, the saints to a due sense of their responsibility in virtue of their position as the church of God here below. Those at Corinth had forgotten it. Christendom has not merely forgotten but denied it, and so would fain treat a large part of that which will come before us tonight as a bygone thing. It is not disputed that God did thus work in times past; but they have not the smallest serious thought of submitting to its directions as authoritative for present duty. Yet who can deny that God has taken more care to make this plain and certain in the very frontispiece of this epistle than anywhere else? He is wise and right: man is not. Our place is to bow and believe.

There is another point also to be weighed in the next verses (4-8). The apostle tells them how he thanks his God always on their behalf, but refrains from any expression of thankfulness as to their state. He recognises their rich endowments on God's part. He owns how they had been given all utterance, and all knowledge, the working of the Spirit of God, and His power. This is exceedingly important; for there is a disposition often to consider that difficulties and disorder among the saints of God are due to a want of government and of ministerial power. But no amount of gift, in few or many, can of itself produce holy spiritual order. Disorder is never the result of weakness alone. This, of course, may be taken advantage of, and Satan may tempt men to assume the semblance of a strength they do not possess. No doubt assumption would produce disorder; but weakness simply (where it leads souls, as it should, to spread out their need before the Lord) brings in the gracious action of the Holy Ghost, and the unfailing care of Him who loves His saints and the assembly. It was not so at Corinth. Theirs was rather the display of conscious strength; but at the same time they lacked the fear of God, and the sense of responsibility in the use of what God had given them. They were like children disporting themselves with not a little energy that wrought in vessels which altogether failed in self-judgment. This was a source, and a main source, of the difficulty and disorder at Corinth. It is also of great importance to us; for there are those that continually cry out for increase of power as the one panacea of the church. What reflecting spiritual mind could doubt that God sees His saints are not able to bear it? Power in the sense in which we are now speaking of it that is, power in the form of gift is far from being the deepest need or the gravest desideratum of the saints. Again, is it ever the way of God to display Himself thus in a fallen condition of things? Not that He is restrained, or that He is not Sovereign. Not, moreover, that He may not give, and liberally as suits His own glory; but He gives wisely and holily, so as to lead souls now into exercise of conscience and brokenness of spirit, and thus keep and even deepen their sense of that to which God's church is called, and the state into which it has fallen.

At Corinth there was a wholly different state of things. It was the early rise of the church of God, if I may so say, among the Gentiles. And there was not wanting an astonishing sample of the power of the Spirit in witness of the victory that Jesus had won over Satan. This was now, or at least should have been, manifested by the church of God, as at Corinth. But they had lost sight of God's objects. They were occupied with themselves, with one another, with the supernatural energy which grace had conferred on them in the name of the Lord. The Holy Ghost in inspiring the apostle to write to them in no way weakens the sense of the source and character of that power. He insists on its reality, and reminds them that it was of God; but at the same time he brings in the divine aim in it all. "God," says he, "is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord." Immediately after he alludes to the schisms that were then at work among them, and calls on them to be perfectly joined together in the same mind and in the same judgment; informing them of the tidings which had reached him through the house of Chloe, that there were contentions among them, some saying, "I am of Paul," others "I am of Apollos;" some, "I am of Cephas," and others "I am of Christ himself." There is no abuse to which flesh cannot degrade the truth. But the apostle knew how to introduce the Lord's name and grace with the grandly simple but weighty facts of His person and work. It was unto His name that they were baptized; it was He that had been crucified. And be it observed, that from the first of this epistle it is the cross of Christ that has the prominence. It is not so much His blood-shedding, nor even His death and resurrection, but His cross. This would have been as much out of place in the beginning of Romans as the putting forward of propitiation would be out of place here. Expiation of sins by Christ, His death and resurrection, are given of God to be displayed before the saints, who needed to know the firm, immutable foundation of grace; but what the saints wanted most was to learn the gross inconsistency of turning to selfish ease, honour, and aggrandisement the privileges of God's church, and the power of the Spirit of God that wrought in its members.

It is the cross which stains the pride of man, and puts all his glory in the dust. Hence the apostle brings Christ crucified before them. This to the Jew was a stumbling-block, and to the Greek foolishness. These Corinthians were deeply affected by the judgment of both Jews and Greeks. They were under the influence of man. They had not realized the total ruin of nature. They valued those that were wise, scribes, or disputers of this world. They were accustomed to the schools of their age and country. They conceived that if Christianity did such great things when those who possessed it were poor and simple, what might it not do if it could only be backed by the ability, and the learning, and the philosophy of men! How it must ride triumphantly to victory! How the great must bow, and the wise be brought in! What a glorious change would result when not the unlettered poor only, but the great and the noble, the wise and the Prudent, were all joined in the confession of Jesus!

Their thoughts were fleshly, not of God. The cross writes judgment on man, and folly on his wisdom, as it is itself rejected by man as folly; for what could seem more egregiously unreasonable to a Greek than the God that made heaven and earth becoming a man, and, as such, crucified by the wicked hands of His creatures here below? That God should use His power to bless man was natural; and the Gentile could coalesce as to it with the Jew. Hence too, in the cross, the Jew found his stumbling-block; for he expected a Messiah in power and glory. Though the Jew and the Greek seemed opposite as the poles, from different points they agreed thoroughly in slighting the cross, and in desiring the exaltation of man as he is. They both, therefore, (whatever their occasional oppositions, and whatever their permanent variety of form,) preferred the flesh, and were ignorant of God the one demanding signs, the other wisdom. It was the pride of nature, whether self-confident or founded on religious claims.

Hence the apostle Paul, in the latter part of chap. 1, brings in the cross of Christ in contrast with fleshly wisdom, as well as religious pride, urging also God's sovereignty in calling souls as He will. He alludes to the mystery (1 Corinthians 2:1-16), but does not develop here the blessed privileges that flowed to us from a union with Christ, dead, risen, and ascended; but demonstrates that man has no place whatever, that it is God who chooses and calls, and that He makes, nothing of flesh. There is glorying, but it is exclusively in the Lord. No flesh should glory in his presence."

This is confirmed in1 Corinthians 2:1-16; 1 Corinthians 2:1-16, where the apostle reminds them of the manner in which the gospel had entered Corinth. He had come there setting his face against all things that would commend himself. No doubt, to one of such eminent ability and such varied gifts as the apostle Paul, it was hard, to speak after the manner of men, to be nothing. How much it must have called for self-denial utterly to decline that which he could have handled so well, and which people at Corinth would have hailed with loud acclamation. Just think of the great apostle of the Gentiles, on the immortality of the soul, giving free rein to the mighty spirit that was in him! But not so. What absorbed his soul, in entering, the intellectual and dissolute capital of Achaia, was the cross of Christ. He determined therefore, as he says, to know nothing else not exactly to know the cross alone, but "Jesus Christ and him crucified." It was emphatically, though not exclusively, the cross. It was not simply redemption, but along with this another order of truth. Redemption supposes, undoubtedly, a suffering Saviour, and the shedding of that precious blood which ransoms the captives. It is Jesus who in grace has undergone the judgment of God, and brought in the full delivering power of God for the souls that believe. But the cross is more than this. It is the death of shame pre-eminently. It is utter opposition to the thoughts, feelings, judgments, and ways of men, religious or profane. This is the part accordingly that he was led in the wisdom of God to put forward. Hence the feelings of the apostle were distrust of self, and dependence on God according to that cross. As he says, "I was with you in weakness, and in fear, and in much trembling." Thus, as Christ Himself is said in 2 Corinthians 13:1-14 to be crucified in weakness, such was also the servant here. His speech and his preaching was "not in enticing words of man's wisdom, but in demonstration of the Spirit and of power." Accordingly, in this chapter he proceeds to supplement the application of the doctrine of the cross to the state of the Corinthians by bringing in the Holy Ghost; for this again supposes the incapacity of man in divine things.

All is opened out in a manner full of comfort, but at the same time unsparing to human pride. Weigh from the prophecy of Isaiah the remarkable quotation "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit." There is first the great standing fact before our eyes. Such is the Saviour to the saved. Christ crucified is the death-knell on all man's wisdom, and power, and righteousness. The cross writes total condemnation on the world. It was here the world had to say to Jesus. All that it gave Him was the cross. On the other hand, to the believer it is the power of God and the wisdom of God, because he humbly but willingly reads in the cross the truth of the judgment of his own nature as a thing to be delivered from, and finds Him that was crucified, the Lord Himself, undertaking a deliverance just, present, and complete; as he says, "Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." Flesh is absolutely put down. Man cannot go lower for weakness and ignominy than the cross on which hangs all the blessedness God gives the believer. And therein God is glorified as He is nowhere else. This in both its parts is exactly as it should be; and faith sees and receives it in Christ's cross. The state of the Corinthians did not admit of Christ risen being brought in, at least here. It might have drawn a halo, as it were, round human nature this presenting the risen man in the first instance. But he points to God as the source, and Christ as the channel and means, of all the blessing. "Of him," says he, "are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." But then, as he shows, there was not only this great source of blessing in Christ, but there is the power that works in us. Never is it the spirit of man that lays hold of this infinite good which God vouchsafes him. Man requires a divine power to work within him, just as he needs the Saviour outside himself

Accordingly, in 1 Corinthians 2:1-16, still carrying on the thought of Christ crucified, and connecting it with their condition, he intimates that he was in no wise limited to it. If persons were grounded in Christianity, he was prepared to go into the greatest depths of revealed truth; but then the power of entering safely was not human, but of the Holy Ghost. Man is no more capable of fathoming the depths of divine things than a brute can comprehend the works of human wit or science. This doctrine was utterly repulsive to the pride of the Greeks. They might admit man to have need of pardon, and of moral improvement. They fully admitted his want of instruction, and refinement, and, so to speak, of spiritualization, if it only might be. Christianity deepens our estimate of every want. Man not only wants a new life or nature, but the Holy Ghost. It is not merely His grace in a general sense, but the power of the Holy Ghost personally dwelling in him. It is this alone which can lead us into the deep things of God. And this, he lets us see, affects not merely this particular or that, but the whole working of divine grace and power in man. The whole and sole means of communicating blessing to us must be the Holy Ghost. Hence he insists, that as it is the Spirit of God in the first place who reveals the truth to us, so it is the same Spirit who furnishes suitable words, as, finally, it is through the Holy Ghost that one receives the truth revealed in the words He Himself has given. Thus, from first to last, it is a process begun, carried on, and completed by the Holy Ghost. How little this makes of man!

This introduces 1 Corinthians 3:1-23 and gives point to his rebukes. He taxes them with walking as men. How remarkable is such a reproach! Walking as men! Why, one might ask, how else could they walk? And this very difficulty as no doubt it would be to many a Christian now (that walking as men should be a reproach) was no doubt a clap of thunder to the proud but poor spirits at Corinth. Yes, walking as men is a departure from Christianity. It is to give up the distinctive power and place that belongs to us; for does not Christianity show us man judged, condemned, and set aside? On the faith of this, living in Christ, we have to walk. The Holy Ghost, besides, is brought in as working in the believer, and this, of course, in virtue of redemption by our Lord Jesus. And this is what is meant by being not in the flesh, but in the Spirit, which is proved by the Holy Ghost dwelling in us.

Here the apostle does not explain all this, and he gives a very withering reason for his reticence. These Corinthians had an uncommonly good opinion of themselves, and so they must be told plainly the reason why he does not open out these deep things. They themselves were not fit; they were but babes. What! the polished Greek believers no more than babes! This was rather what they would have said of the apostle or of his teaching. They thought themselves far in advance. The apostle had dwelt on the elementary truths of the gospel. They yearned after the fire of Peter and the rhetoric of Apollos. No doubt they might easily flatter themselves it was to carry on the work of God. How little many a young convert knows what will best lead him on! How little the Corinthians dreamt of depreciating the Second man, or of exalting the first! Hence the apostle tells them that he could not speak unto them as unto spiritual, but as unto carnal, even as unto babes in Christ. "I have fed you with milk, and not with meat." Far from denying, he owns that their insinuation was true he had only brought before them elementary truths. They were not in a condition to bear more. Now this is full of meaning and importance practically at all times. We may damage souls greatly by presenting high truths to those that want the simplest rudiments of divine truth.

The apostle, as a wise master-builder, laid the foundation. The state of the Corinthians was such that he could not build on the foundation as he would have desired. His absence had given occasion for the breaking out of their carnal wishes after the world's wisdom. They were making even the ardour of a Peter and the eloquence of an Apollos to be a reason for dissatisfaction with one that, I need not say, was superior to both of them. But the apostle meets them in a way most unexpected to their self-satisfaction and pride, and lets them know that their carnality was the real reason why he could not go on with them into deeper things.

This leads him to point out the seriousness of the work or building; for he presents the church of God under this figure. What care each servant needs to take how and what he builds! What danger of bringing in that which would not stand the fire or judgment of God nay, further, of bringing in that which was not simply weak and worthless, but positively corrupting; for it was to be feared there were such elements even then at Corinth! Again he brings in another principle to bear upon them. Their party spirit, their feeling of narrowness, the disposition to set up this servant of Christ or that, was not only a dishonour to the Master, but a real loss to themselves. Not that there is any ground to suppose it was the fault of Peter or Apollos any more than of Paul. The evil was in the saints themselves, who indulged in their old zeal of the schools, and allowed their natural partiality to work. In point of fact this never can be without the most grievous impoverishment to the soul, as well as a hindrance to the Holy Ghost. What faith must learn is, that "all things are yours, whether Paul, or Apollos, or Cephas; . . . . . all are yours." Thus the subject enlarges, as is his wont, taking in an immense breadth of the Christian's possessions life, death, things present, and things to come. "All are yours, and ye are Christ's, and Christ is God's."

This again brings in another point before the subject closes. He is not content with the pressing of responsibility on others; he had a solemn sense of his own place, which made him wonderfully independent of the judgments of men. Obedience gives firmness as well as humility. Not in the smallest degree was the pride of the Corinthians met by pride on his part, but by keeping the Lord and His will before his soul. Yet this is certainly true that this effect of faith looks like pride to a man who merely views things on the surface. The calm going on in the service of Christ, the endurance of this spirit or that, as no more than the idle wind, was no doubt exceedingly unpleasant to such as were wise in their own conceit, and valued the criticism they freely bestowed on the different servants of the Lord. But Paul sees all in the light of the eternal day. They had forgotten this, and were in a sense trafficking with these powers of the Spirit of God. They were making them the counters of a game they were playing in this world. They had forgotten that what God gives He gives in time, but in view of eternity. The apostle puts the truth of the case before their souls as he had it vividly before his own. (1 Corinthians 4:1-21)

Another thing is noticeable here. He had reproached them with walking not as Christians but as men (that is, with their habitual life and conversation formed on human principles instead of divine). On the other hand, it would appear from what follows, that they reproached the apostle in their hearts, not, of course, in so many words, with not being enough of a gentleman for their taste. This seems to me the gist of the fourth chapter. It was a thing that they considered quite beneath a Christian minister to work from time to time with his hands, often poor, occasionally in prison, knocked about by crowds, and so on. All this they thought the fruit of indiscretion and avoidable. They would have preferred respectability, public and private, in one who stood in the position of a servant of Christ. This the apostle meets in a very blessed way. He admitted that they were certainly not in such circumstances; they were reigning as kings. As for him it was enough to be the off-scouring of all men, this was his boast and blessedness. He wished that they did indeed reign that he might reign with them (that the blessed time might really arrive). How his heart would rejoice in that day with them! And surely the time will come, and they would all reign together when Christ reigns over the earth. But he quite admits that for the present the fellowship of Christ's sufferings was the place he had chosen. Of honour in the world, and ease for the flesh, he at least could not, if they could, boast. Present greatness was what he in no wise coveted; to suffer great things for His sake was what the Lord had promised, and what His servant expected in becoming an apostle. If his own service was the highest position in the church, his was certainly the lowest position in the world. This was as much an apostle's boast and glory as anything that God had given them. No answer can I conceive more telling to any one of his detractors at Corinth who had a heart and conscience.

In 1 Corinthians 5:1-13 we enter on another and more painful part of the epistle. A fearful instance of sin had come to light, so gross, indeed, that the like was not even named among the Gentiles. In fact it was a case of incest, and this among those called of God, and sanctified in Christ Jesus! The question is not in the least raised whether the guilty person was a saint or not; still less does he allow that which one so often and painfully heard pleaded in extenuation, "Oh, but he [or she] is a dear Christian." Christian affection is most excellent; as brethren we should love even to laying down life for each other; as it is also very right that we should own the work God has wrought, above all what He has wrought in grace. But when one bearing the name of the Lord has, through unwatchfulness, fallen into wickedness, which of course grieves the Holy Ghost and stumbles the weak, it is not the time to talk thus. It is the time, in the very love that God implants, to deal sternly with that which has disgraced the name of the Lord. Is this to fail in love to the person? The apostle showed ere long that he had more love for this evildoer than any of them. The second epistle to the Corinthians entreats them to confirm their love to him whom they had put away. They were too hard against him then, as they were too loose now. Here their consciences needed to be roused. To deal with the matter they owed to the Lord Jesus. It was not merely getting rid of the obnoxious man. They had to prove themselves clear in the matter certainly; but he puts before them another course, whenever the guilty one had repented.

"I verily, as absent in body, but present in spirit, have judged already," etc. The case was most gross, and there was no question about it. The facts were indisputable; the scandal was unheard of. "I have judged already, as though present, concerning him that hath so done this deed, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh." There was no discussion raised whether the person might be converted. The fact is, church discipline supposes and goes on the ground that those on whom it is exercised are Christians; but when it is a question of discipline, it is not the season for the display of Christian affection. This would falsify the conscience and turn the eye from off the point to which the Holy Ghost was directing attention. There was wickedness in their midst; and while known and unjudged, all were implicated; none could be clean till it was put away. Accordingly the apostle, while he expresses the desire that the spirit of the man should be saved in the day of the Lord, flesh being destroyed, at the same time rouses the saints to that which became the name of the Lord on the very ground that they were unleavened. If they were free from evil, let them act consistently. Let them preserve that purity in practice which was theirs in principle. They were unleavened, and therefore should be a new lump. Notoriously there was old leaven among them. What business had it there? "Put away from" not the table of the Lord merely, this he does not say, but "Put away from among yourselves." This is much stronger than expelling from the table. Of course, it implies exclusion from the Lord's table, but from their table too "with such an one, no, not to eat." An ordinary meal, or any such act expressive even in natural things of fellowship with the person thus dishonouring the Lord, is forbidden.

Mark, they must put away. It is not the apostle acting for them; for God took particular care that this case, demanding discipline to the uttermost, should be where the apostle was not. What an admirable instruction for us who have no longer an apostle! None can pretend that it was an assembly where there was a high degree of knowledge or spirituality. The very reverse was the case. The responsibility of discipline depends on our relationship as an assembly to the Lord, not on its changing states. The Corinthians were babes; they were carnal. He who loved them well could not speak of them as spiritual. Nevertheless, this responsibility attached to the very fact that they were members of Christ His body. If saints are gathered to the name of the Lord, and so are God's assembly, if they have faith to take such a position here below, and have the Holy Ghost owned as in their midst, this, and nothing short of this, is their responsibility; nor does the ruined state of the church touch the question, nor can it relieve them from their duty to the Lord. The church at Corinth had soon failed most gravely far and wide. This was the more shameful, considering the brightness of the truth vouchsafed to them, and the striking manifestation of divine power in their midst. The presence of apostles elsewhere in the earth, the beautiful display of Pentecostal grace at Jerusalem, the fact that so short a time had elapsed since they had been brought out of heathenism into their standing in God's grace, all made the present state of the Corinthians so much the more painful; but nothing can ever dissolve the responsibility of saints, whether as individuals or as an assembly. "Put away from among yourselves that wicked person."

Another thing is to be observed, that the Holy Spirit's scale of sin is not that of man. Which of you, my brethren, would have thought of classing a railer with an adulterer? A railer is one who uses abusive language for the purpose of injuring another, not the transient out-breaking of flesh, sad as it is, but provoked it may be, or at any rate, happening through unwatchfulness. The habit of evil speaking stamps him who practises it as a railer; and such a man is unfit for the company of the saints, for God's assembly. It is the old leaven of malice and wickedness. He is unclean. Doubtless the world would not so judge; but this is not the world's judgment. The Corinthians were under the influence of the world. The apostle had already shown that to walk as men is beneath the Christian. Now we see that to walk as the world, no matter how refinedly, ever exposes Christians to act worse than men of the world. God has stamped upon His children the name of Christ; and what does not express His name is inconsistent, not only with the Christian, but with His assembly. They are all as such held responsible, according to the grace and holiness and glory of Christ, for the sin done in their midst, of which they are cognisant. They are bound to keep themselves pure in ways.

There was another case also: brother was going to law with brother. (1 Corinthians 6:1-20) We have no reason to think they had fallen so far as to go to law with those that were not brethren; this would seem to be a lower step still. But brother was going to law with brother, ,and this before the unjust. How often now-a-days one hears, "Well, one expects something better from a brother; and surely he ought to suffer the consequences of his ill-doing." This was just the feeling of the Corinthian plaintiff. What, then, is the weapon that the apostle uses in this case? The dignified place in the glory that God designs for the Christian: "Know ye not that we shall judge the world judge angels?" Were such going before the Gentiles? Thus is seen how practical all truth is, and how God casts the bright light of the approaching day on the smallest matters of the life of today.

Again, there was no quarter in the world where personal purity was more unknown than at Corinth. Indeed, such were the habits of the ancient world, it would only defile the ears and minds of God's children to have any proofs of the depravity in which the world then lay, and that too in its best estate, the wisest and the greatest not excepted, those, alas. whose writings are in the hands of the youth of our day, and more than ever, perhaps, in their hands. Those wits, poets, and philosophers of heathen antiquity lived in habitual, yea, often in unnatural grossness, and thought nothing of it. It is a danger for the saints of God to be tinctured by the atmosphere of the world outside when the first fervour of grace cools, and they begin to take up their old habits. It was certainly so at Corinth.

Accordingly the believers there were betrayed into their former uncleanness of life when the heavenly light got dim. And how does the apostle deal with this? He recalls to them the Holy Spirit's dwelling in them. What a truth, and of what force to the believer! He does not say simply that they were redeemed, though he brings it in also; still less does he merely reason on the moral heinousness of the sin; neither does he cite the law of God that condemned it. He presses upon them that which was proper to them as Christians. It was no question of man, let him be Gentile or Jew, but of a Christian. Thus he sets before them the distinctive Christian blessing the Holy Ghost dwelling in the believer, and making his body (not his spirit but his body) a temple of the Holy Ghost; for here was precisely where the enemy seems to have misled these Corinthians. They affected to think they might be pure in spirit, but do what they liked with their bodies. But, answers the apostle, it is the body which is the temple of the Holy Ghost. The body belongs to the Lord and Saviour; the body, therefore, and not the spirit only, He claims now. No doubt that the spirit be occupied with Christ is a grand matter; but the licentious flesh of man would talk, at any rate, about the Lord, and at the same time indulge in evil. This is set aside by the blessed fact that the Holy Ghost even now dwells in the Christian, and this on the ground of his being bought with a price. Thus the very call to holiness ever keeps the saint of God in the sense of his immense privileges as well as of his perfect deliverance.

1 Corinthians 7:1-40 naturally leads from this into certain questions that had been proposed to the apostle touching marriage and slavery questions which had to do with the various relationships of life. The apostle accordingly gives us what he had learned from the Lord, as well as what he could speak of as a commandment of the Lord, distinguishing in the most beautiful manner, not between inspired and non-inspired, but between revelation and inspiration. All the word is inspired; there is no difference as to this. There is no part of Scripture that is less inspired than another. " All (every) scripture is given by inspiration of God;" but all is not His revelation. We must distinguish between parts revealed and the whole inspired. When a thing is revealed of God, it is absolutely new truth, and of course is the commandment of the Lord. But the inspired word of God contains the language of all sorts of men, and very often the conversation of wicked men nay, of the devil I need not say that all this is not a revelation; but God communicates what Satan and wicked men say (as for instance Pilate's words to our Lord and the Jews). None of these evidently was that which is called a revelation; but the Holy Ghost inspired the writers of the book to give us exactly what each of these said, or revealed what was in the mind of God about them. Take, for example, the book of Job, in which occur the sayings of his friends. What intelligent reader could think that they were in any way authorised communicators of the mind of God? They say sometimes very wrong things, and sometimes wise, and often things that do not in the smallest degree apply to the case. Every word of the book of Job is inspired; but did all the speakers utter necessarily the mind of God? Did not one of the speakers condemn one or other of the rest? Need one reason on such facts? This, no doubt, makes a certain measure of difficulty for a soul at the first blush; but on maturer consideration all becomes plain and harmonious, and the word of God is enhanced in our eyes.

And so it is in this chapter, where the apostle gives both the commandment of the Lord, and his own matured spiritual judgment, which he expressly says was not the commandment of the Lord. Still he was inspired to give his judgment as such. Thus the whole chapter is inspired, one part of it just as much as another. There is no difference in inspiration. What was written by the different inspired instruments is of God as absolutely as if He had written it all without them. There is no degree in the matter. There can be no difference in inspiration. But in the inspired word of God there is not always revelation. Sometimes it is a record which the Spirit gave a man to make of what he had seen and heard, sometimes he recorded by the Spirit what no man could have seen or heard. Sometimes it was a prophecy of the future, sometimes a communication of God's present mind according to His eternal purpose. But all is equally and divinely inspired.

The apostle then lays down at least as far as may be here briefly sketched that while there are cases where it is a positive duty to be married, undisguisedly there was a better place of undivided devotedness to Christ. Blessed is he who is given. thus to serve the Lord without let: still it must be the gift of God. The Lord Jesus had laid down the same principle Himself. InMatthew 19:1-30; Matthew 19:1-30, it is needless to say, you have the selfsame truth in another form.

Again, while the Lord employs the apostle thus to give us both His own commandment and His mind, the general principle is stated as to the relationships of life. It is broadly laid down that one should remain in that condition in which he is called, and for a very blessed reason. Supposing one were a slave even, he is already, if a Christian, a freeman of Christ. You must remember that in these days there were everywhere bondmen: those that then ruled the. world took them from all classes and all countries There were bondmen highly educated, and once in a high position of life. Need it be said that often these bondmen rose up against their cruel masters? The very knowledge of Christ, and the possession of conscious truth, if grace did not counteract mightily, would tend to increase their sense of horror at their position. Suppose, for instance, a refined person, with the truth of God communicated to his soul, was the slave of one living in all the filth of heathenism, what a trial it would be to serve in such a position! The apostle urges the truth of that liberty in Christ which Christendom has well-nigh forgotten that if I am Christ's servant I am emancipated already. Match if you can the manumission he has got. Twenty millions will procure no such emancipation. At the same time, if my master allows me liberty, let me use it rather. Is it not a remarkable style of speech and feeling? The Christian, even if a slave, possesses the best freedom after all: anything else is but circumstantial. On the other hand, if you are a freeman, take care how you use your liberty: use it as the Lord's bondman. The freeman is reminded of his bondmanship; the bondman is reminded of his freedom. What a wonderful antithesis of man is the Second Man! How it traverses all the thoughts, circumstances, and hopes of flesh!

Then he brings before us the different relationships at the end of the chapter, as they are affected by the coming of the Lord. And there is nothing which shows more the importance of that hope as a practical power. There is not only the direct but the indirect allusion when the heart is filled with an object; and the indirect is a yet stronger witness of the place it holds than the direct. A mere hint connects itself with that which is your joy and constant expectation; whereas when a thing is little before the heart you require to explain, prove, and insist upon it. But this chapter brings vividly before them how all outward things pass away, even the fashion of this world. Time is short. It is too late either to make much of scenes so changing, or to seek this thing or that here below with such a morrow before our eyes. Hence he calls on those who had wives to be as those who had none, on those who were selling and buying to be above all the objects that made up the sum of business. In short, he puts Christ and His coming as the reality, and all else as the shadows, transitions, movements of a world that even now crumbles underneath us. No wonder that he follows all up at the end with his own judgment, that the man most blessed is he who has the least entanglement, and is the most thoroughly devoted to Christ and His service.

Next in 1 Corinthians 8:1-13 he begins to take up another danger for the Corinthian saints. They had the sound of the truth ringing in their ears; and assuredly there are few sounds sweeter than the liberty of the Christian. But what is more liable to abuse? They had abused power to self-exaltation; they were now turning liberty to license. But there is a solemn fact which none can afford to forget as to both power and liberty that without responsibility nothing is more ruinous than either. Herein lay the sad failure of these saints. In the sense of responsibility they were utterly wanting They seem to have forgotten completely that the Lord from whom the liberty had come is the One in whose sight, and for whose glory, and according to whose will, all power was to be used. The apostle recalls them to this; but he takes up their license in going into heathen temples, and eating things offered to idols, not first of all on the high ground of the Lord, but on account of their brethren. In their boasted liberty, and because they knew an idol was nothing, they considered that they might go anywhere, and do what they pleased. Nay, not so, cries the apostle; you must consider your brother. There is many a disciple who, far from knowing how vain idolatry is, thinks a good deal of the idol. Thus, you that know so much, if you make light of going here and there, will induce other disciples to follow your steps who may slip into idolatry through it, and thus a brother perish for whom Christ died; and what is the liberty of one who is instructed may prove the extreme ruin of one who is equally a believer in the Lord. Thus he looks at the thing in its full character and ultimate tendency if unchecked. Grace, as we know, can arrest these tendencies, and avert the evil results.

In 1 Corinthians 9:1-27 he interrupts the course of his argument by an appeal to his own place as an apostle. Some were beginning to question his apostolate. It was not that he in the slightest degree forgot his call by God's will to that special service; neither was he insensible to the blessed liberty in which he was serving the Lord. He could lead about a sister-wife like another; he had foregone this for the Lord's sake. He could look for support from the church of God; he preferred to work with his own hands. So in the second epistle to the Corinthians he begs them to forgive the wrong; for he would not accept anything from them. They were not in a condition to be entrusted with such a gift. Their state was such, and God had so overruled it in His ways, that the apostle had received nothing from them. This fact he uses in order to humble them because of their pride and licentiousness.

The course of this chapter then touches on his apostolic place, and at the same time his refusal to use the rights of it. Grace can forego all questions of right. Conscious of what is due, it asserts rights for others, but refuses to use them for itself. Such was the spirit and the faith of the apostle. And now he shows what he felt as to practical state and walk. Far from being full of his knowledge, far from only using his place in the church for the assertion of his dignity and for immunity from all trouble and pain here below, he on the contrary was as one under the law to meet him that was under it; he was as a Gentile to meet him that was free from law (that is, a Gentile). Thus he was a servant of all that he might save some. Besides, he lets them know the spirit of a servant, which was so lacking in the Corinthians in spite of their gifts; for it is not the possession of a gift, but love which serves and delights in service. The simple fact of knowing that you have a gift may and often does minister to self-complacency. The grand point is to have the Lord before you, and when others are thought of, it is in the love which has no need to seek greatness, or to a et it. The love of Christ proves its greatness by serving others.

This, then, was the spirit of that blessed servant of the Lord. He reminds them of another point that he was himself diligent in keeping his body in subjection. He was like a man with a race that was going to be run, and who gets his body into training. He puts this in the strongest way, "Lest that by any means, when I have preached to others, I myself should be a castaway." Mark the tact of the apostle. When he has something discreditable to say, he prefers to say it about himself; when he has something pleasing to say, he loves to put it with regard to others. So here he says, "Lest I myself become a castaway," not " you." He meant their profit, no doubt; his aim was for them to have their own consciences searched by it. If Paul even was exercising himself to have a conscience void offence; if Paul was keeping his body in subjection, how much more did these men need it? They were abusing all the comfort that Christianity brings, to live at ease and play the gentleman, if one may speak according to modern language. They had not entered in the smallest degree into the spirit of the moral glory of Christ humbled here below. They had dislocated the cross from Christianity. They had severed themselves from the power of service. Thus they were in the utmost possible jeopardy; but the apostle, who had the blessedness of Christ before him, and the fellowship of His sufferings is scarce another had like him, even he used all diligence of heart, and held a tight rein over himself. Faithful man as he was, he allowed himself none of these licenses. Liberty indeed he prized, but it was not going here and there to feasts of idols. He was free to serve Christ, and time was short: what had such an one to do with heathen temples?

Thus he wants them to feel their danger, but first of all he begins with himself. He was free but watchful; and he was jealous over himself, the greater the grace shown him. It was not that he in the smallest degree doubted his security in Christ, as some so foolishly say; or that such as have eternal life may lose it again. But it is plain that men who merely take the place of having eternal life may, and often do, abandon that place. Those who have eternal life prove it by godliness; those who have it not prove the lack of it by indifference to holiness, and lack of that love which is of God. So the apostle shows that all his knowledge of the truth, far from making him careless, prompted him to yet greater earnestness, and to daily denial of himself. This is a very important consideration for us all (I press it more especially on the young in such a day as this); and the greater the knowledge of the saints, the more they need to keep it in view.

The apostle draws their attention to another warning in the history of Israel. These had eaten of the same spiritual meat, for so he calls it; they had the heaven-sent manna, had drunk of the same spiritual drink; yet what became of them? How many thousands of them perished in the wilderness? The apostle is approaching far closer to their state. He began with application to his own case, and now he points to Israel as a people sanctified to Jehovah. At length the word is, "Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man; but God is faithful." This was a great comfort, but it was also a serious caution. "God is faithful who will not suffer you to be tempted above that ye are able." It is in vain, therefore, to plead circumstances as an excuse for sin. "But [He] will, with the temptation, also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry." He makes it plain that he is, with characteristic address, dealing with their little-exercised consciences from the statement of his own earnest vigilance over his ways, and then from the sad and solemn history of Israel judged of the Lord. Thus, too, he goes forward into new ground, the deeper spiritual motives, the appeal to Christian affection as well as to faith. The cup of blessing which we bless, is it not the communion of the blood of Christ? He begins with that which most nearly touches the heart. It would have been an order more natural, if one may so say, to speak of the body of Christ; as we know in the Lord's supper habitually, there is that which brings before us first the body and then the blood. The departure from what may be called the historical order makes the emphasis incomparably greater. More than that, the first appeal is founded on the blood of Christ, the answer of divine grace to the deepest need of a soul found in its guilt before God and covered with defilement. Was this to be slighted? "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" He does not here say, "the blood" or the "body of the Lord." This we find in 1 Corinthians 11:1-34; but it is here Christ, because it becomes a question of grace. "The Lord" brings in the idea of authority. This, then, is evidently an immense advance in dealing with the subject. Accordingly he now develops it, not on the ground of injury to a brother, but as a breach of fellowship with such a Christ, and indifference to His immense love. But he does not forget His authority: "Ye cannot drink the cup of the Lord and the cup of demons; ye cannot be partakers of the Lord's table and of the table of demons." It is not simply the love of Christ, but His full authority as the Lord. The apostle contrasts two mighty powers that were contesting demons, on the one hand, a power stronger than man, struggling as to him here below; and, on the other hand, there was the Lord that had shed His blood for them, but the Lord of all who should judge quick and dead. Hence he follows up with a comprehensive and simple principle, but full of liberty withal, that in going into the market you need ask no questions. If I do not know that the food has been connected with idols, the idol is nothing to me; but the moment I know it, it is no longer the question of an idol but a demon; and a demon, be assured, is a very real being indeed. Thus what the apostle insists on amounts to this, that their vaunted knowledge was short indeed. Whenever a person boasts, you will in general find. that he particularly fails precisely where he boasts most. If you set up for great knowledge, this will be the point in which you may be expected to break down. If you set up for exceeding candour, the next thing we may well dread to hear is that you have played very false. The best thing is to see that we give ourselves credit for nothing. Let Christ be all our boast. The sense of our own littleness and of His perfect grace is the way, and the only way, to go on well. "This is the victory that overcometh the world, even our faith. Who is he that overcometh, but he that believeth that Jesus is the Son of God?"

Then in 1 Corinthians 11:1-34 we enter on another point. It would seem that the sisters at Corinth gave them a deal of trouble, and that they had forgotten entirely their due relative place. No doubt the men were at least as much to blame. It is hardly possible that women should ever put themselves forward in the church unless Christian men have deserted their true, responsible position and public action. It is the man's place to guide; and although women may assuredly be far more useful in certain cases, still, unless the man guides, what an evident departure from the order God has assigned to them both! How complete a desertion of the relative position in which they were placed from the first! Thus it was at Corinth. Among the heathen, women played a most important part, and in no quarter of the world, perhaps, so prominent a one as there. Need it be said that this was to their deep shame? There was no city in which they were so degraded as that in which the attained such conspicuous and unnatural prominence. And how does the apostle meet this new feature? He brings in Christ. This is what decides all. He affirms the everlasting principles of God, and he adds that which has so brightly been revealed in and by Christ. He points out that Christ is the image and the glory of God, and that the man stands in an analogous place as connected with and distinguished from the woman. That is to say, the woman's place is one of unobtrusiveness, and in fact, she is most effective where she is least seen. The man, on the contrary, has a public part a rougher and ruder task, no doubt one that may not at all bring into play the finer affections, but which demands a calmer and more comprehensive judgment. The man has the duty of the outward rule and administration.

Accordingly he marks the first departure from what was right by the woman's losing the sign of her subjection. She was to have a covering, on her head; she was to have that which indicated as a sign that she was subject to another. The man seemed to have failed just in the opposite way; and although this may seem a very little thing, what a wonderful thing it is, and what power it shows, to be able to combine in the same epistle eternal things and the very smallest matter of personal decorum, the wearing of long hair or short, the use of a covering on the head or not! How truly it marks God and His word!! Men. would scorn to combine them both in the same epistle; it seems so petty and so incongruous. But it is the littleness of man which calls for big matters to make him important; but the smallest things of God have significance when they bear on the glory of Christ, as they always do. In the first place, it was out of order that a woman should prophesy with her head uncovered; man's place was to do so. He was the image and the glory of God. The apostle connects it all with first principles, going up to the creation of Adam and Eve in a very blessed manner, and above all bringing in the second Man, the last Adam. Did they think to improve on both?

The latter part of the chapter takes up not the relative place of the man and the woman, but the supper of the Lord, and so the saints gathered together. The first part of it, as is evident, has nothing to do with the assembly, and thus does not dispose of the question whether a woman should prophesy there. In fact, nothing is said or implied in the early verses of the assembly at all. The point primarily mooted is of her prophesying after the manner of a man, and this is done with the greatest possible wisdom. Her prophesying is not absolutely shut out. If a woman has a gift for prophecy, which she certainly may have as well as a man, for what is it given of the Lord but for exercise? Certainly such an one ought to prophesy. Who could say the gift of prophecy given to a woman is to be laid up in a napkin? Only she must take care how she does exercise it. First of all, he rebukes the unseemly way in which it was done the woman forgetting that she was a woman, and the man that he is responsible not to act as a woman. They seem to have reasoned in a petty way at Corinth, that because a woman has a gift no less than a man, she is free to use the gift just as a man might. This is in principle wrong; for after all a woman is not a man, nor like one officially, say what you please. The apostle sets aside the whole basis of the argument as false; and we must never hear reasoning which overthrows what God has ordained. Nature ought to have taught them better. But he does not dwell on this; it was a withering rebuke even to hint at their forgetfulness of natural propriety.

Then, in the latter verses, we have the supper of the Lord, and there we find the saints expressly said to be gathered together. This naturally leads the way to the spiritual gifts that are treated of in1 Corinthians 12:1-31; 1 Corinthians 12:1-31. As to the supper of the Lord, happily I need not say many words to you. It is, by the great mercy of God, familiar to most of us; we live, I may say, in the enjoyment of it, and know it to be one of the sweetest privileges God vouchsafes us here below. Alas! this very feast had furnished occasion, in the fleshly state of the Corinthians, to a most humiliating abuse. What led to it was the Agape, as it was styled; for in those days there was a meal which the Christians used to take together. Indeed, the social character of Christianity never can be overlooked without loss, but in an evil state it is open to much abuse. Everything that is good may be perverted; and it never was intended to hinder abuse by extinguishing that which was only to be maintained aright in the power of the Spirit of God. No rules, no abstinence, no negative measures, can glorify God, or make His children spiritual; and it is only by the power of the Holy Ghost in producing a sense of responsibility to the Lord as well as of His grace that saints are duly kept. So it was then at Corinth, that the meeting for the Lord's Supper became mingled with an ordinary meal, where the Christians ate and drank together. They were glad to meet at any rate, originally it was so, when love was gratified with the company of each other. Being not merely young Christians, but unwatchful and then lax, this gave rise to sad abuse. Their old habits re-asserted their influence. They were accustomed to the feasts of the heathen, where people thought nothing whatever of getting drunk, if it was not rather meritorious. It was in some of their mysteries considered a wrong to the god for his votary not to get drunk, so debased beyond all conception were the heathen in their notions of religion.

Accordingly these Corinthian brethren had by little and little got on until some of them had fallen into intemperance on the occasion of the Eucharist; not, of course, simply by the wine drank at the table of the Lord, but through the feast that accompanied it. Thus the shame of their drunkenness fell upon that Holy Supper; and hence the apostle regulated, that from that time forward there should be no such feast coupled with the Lord's Supper. If they wished to eat, let them eat at home; if they came together in worship, let them remember it was to eat of the Lord's body, and to drink of the Lord's blood. He puts it in the strongest terms. He does not feel it needful or suitable to speak of "the figure" of the Lord's body. The point was to make its grace and holy impressiveness duly felt. It was a figure, no doubt; but .still, writing to men who were at least wise enough to judge aright here, he gives all its weight, and the strongest expression of what was meant. So Jesus had said. Such it was in the sight of God. He that partook undiscerningly and without self-judgment was guilty of the body and blood of the Lord Jesus. It was a sin against Him. The intention of the Lord, the true principle and practice for a saint, is to come, examining his ways, trying his springs of action, putting himself to the proof; and so let him eat (not stay away, because there is much discovered that is humbling). The guard and warning is, that if there be not self-judgment, the Lord will judge. How low is the state of things to which all saints tend, and not the Corinthians only! There ought to have been, I suppose, an interposition of the church's judgment between the Christian's lack of self-judgment and the Lord's chastenings; but, alas! man's duty was altogether lacking. It was from no want of gifts. They had no sense of the place God designed self-judgment to hold; but the Lord never fails.

In 1 Corinthians 12:1-31 accordingly, the apostle enters on a full statement of these spiritual powers. He shows that the distinctive feature of that which the Spirit of God leads to is the confession, not exactly of Christ, but of Jesus as Lord. He takes the simplest and most necessary ground that of His authority. This is observable in verse 3: "Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed, and that no man can say that Jesus is the Lord but by the Holy Ghost." Impossible that the Spirit should dishonour, yea, that He should not exalt, Him who humbled Himself for God's glory. "Now, there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God that worketh all in all." They had forgotten all this. They were pre-occupied with human thoughts, with this clever Jew and that able Gentile. They had lost sight of God Himself working in their midst. The apostle points out that if there were different services, if distinct gifts to one and another, it was for the common good of all. He illustrates the nature of the church as a body with its various members subserving the interests of the body and the will of the head. "By one Spirit were we all baptized into one body;" it is not the Holy Ghost merely making many members, but "one body." Accordingly he confronts with this divine aim their misuse of their spiritual powers, independence one of another, disorder as to women, self-glorification, and the like, as we see in1 Corinthians 14:1-40; 1 Corinthians 14:1-40 the detail. He presses that the least comely members, those that are least seen, may be of more importance than any others; just as in the natural body some of the most vital parts are not even visible. What would a man do without a heart, or liver, or lungs? So in the spiritual body there are members which are most important and not seen at all. But men are apt to value most those which make a showy appearance. Thus he rebukes the whole tenor and spirit of Corinthian vanity; at the same time he maintains their place of blessing and responsibility to the last. After all their faults he does not hesitate to, say, "Now ye are the body of Christ." This way of dealing with souls has been grievously enfeebled in the present day. Grace is so feebly known, that the first thought you will find amongst godly people is what they ought to be; but the ground and weapon of the apostle Paul is what they are by God's grace. "Ye are the body of Christ, and members in particular; and God hath set some in the church." It was far from his mind in the least to deny it. Observe here an important use of the expression, "the church." It cannot be the local assembly, because, looking at Corinth, no apostles were there. Whatever might be the providential arrangements outside in the world, he is looking at the assembly of God here on earth; and it is the assembly as a whole, the Corinthian assembly being, as every true assembly is, a kind, of representative, of the church universally. It is the church of God here below; not merely churches, though that was true also.

Thus we can look at what the church will be by-and-by glorified and absolutely perfect. We can also look at a particular local assembly. Besides there is this most important sense of the church never to be forgotten namely, that divine institution viewed as a whole on. earth. Members of Christ no doubt compose it; but there is His body, the assembly as a whole, in which God works here below. Such is the reason why we do not find in this epistle evangelists or pastors, because it is not a question of what is needed to bring souls in or lead them on. He looks at the church as a thing already, subsisting as the witness of the power of God before men. Therefore it was not at all necessary to dwell on those gifts which are the fruit of Christ's love to and cherishing of the church. It is regarded as a vessel of power for the maintenance of God's glory, and responsible for this here below. Therefore tongues miracles, healings, the use of outward powers, are largely dwelt on here.

But we pass on to another and a still more important theme, a wonderfully full picture even for God's word, that most perfect and beautiful unfolding of divine love which we have in 1 Corinthians 13:1-13. After all, if the Corinthians had coveted gifts, they had not coveted the best But even if we may desire the best gifts, there is better still; and the best of all is charity love. Accordingly we have this in the most admirable manner brought out both in what it is and in what it is not, and that too as corrective of the wrong desires of the Corinthians, and the evil spirit which had manifested itself in the exercise of their gifts; so that what seems to be an interruption is the wisest of parentheses between chapter 12, which shows us the distribution of gifts and their character, and chapter 14, which directs the due exercise of gifts in the assembly of God. There is but one safe motive-power for their use, even love. Without it even a spiritual gift only tends to puff up its owner, and to corrupt those who are its objects.

Hence 1 Corinthians 14:1-40 thus opens: "Follow after charity, and desire spiritual gifts, but rather that ye may prophesy." And why? Prophecy seemed to be somewhat despised amongst the Corinthians. Miracles and tongues were liked, because these made themselves of importance. Such wonders made men stare, and drew general attention to those who were invested evidently with a superhuman energy. But the apostle lays it down, that the gifts which suppose the exercise of spiritual understanding have a far higher place. He himself could speak more tongues than they all. It need hardly be added that he did more miracles than any of them. Still, what he valued most was prophesying. We must not suppose that this gift simply means a man preaching. Prophesying never means preaching. More than this, prophesying is not simply teaching. It, no doubt, is teaching; but it is a good deal more. Prophesying is that spiritual application of the word of God to the conscience which puts the soul in His presence, and makes manifest as light to the hearer the mind of God. There is a great deal of valuable teaching, exhortation, and application, that has no such character. It is all very true, but it does not put the soul in the presence of God; it gives no such absolute certainty of God's mind flashing on the condition and judging the state of the heart before Him. I do not speak now of the unconverted, though prophesying might affect such as well as the converted. The direct object of it was, of course, the people of God; but in the course of the chapter the unbeliever is shown coming into the assembly and falling on his face, and owning that God was among them of a truth. Such is the genuine effect. The man finds himself judged in the presence of God.

There is no need to enter into all that this chapter brings before us, but it may be well to observe that we have giving of thanks and blessing, as well as singing and prayer. Prophesying and the rest are brought in as all pertaining to the Christian assembly. What was not directly edifying, as speaking in a tongue, is forbidden unless one could interpret. I doubt very much whether there was any revelation after the scheme of Scripture was complete. To suppose anything revealed, when that which is commonly called the canon was closed, would be an impeachment of God's purpose in it. But till the last portion of His mind was written down in a permanent form for the church, we can quite understand His goodness in allowing a special revelation now and then. This gives no warrant to look for anything of the sort at any time subsequent to the completion of the New Testament. Again, it is plain from this that there are certain modifications of the chapter. Thus so far it is true that if anything has, through the will of God, terminated (for instance, miracles, tongues, or revelations), it is evident that such workings of the Spirit ought not to be looked for; but this does not in the smallest degree set aside the Christian assembly or the exercise according to God's will of what the Spirit still distinctly gives. And undoubtedly He does continue all that is profitable, and for God's glory, in the present state of His testimony and of His church here below. Otherwise the church sinks into a human institute.

In the end of the chapter a very important principle is laid down. It is vain for people to plead the mighty power of God as an excuse for anything disorderly. This is the great difference between the power of the Spirit and the power of a demon. A demon's power may be uncontrollable: chains, fetters, all the power of man outside, may utterly fail to bind a man who is filled with demons. It is not so with the power of the Spirit of God. Wherever the soul walks with the Lord, the power of the Spirit of God on the contrary is always connected with His word, and subject to the Lord Jesus. No man can rightly pretend that the Spirit forces him to do this or that unscripturally. There is no justification possible against Scripture; and the more fully the power is of God, the less will a man think of setting aside that perfect expression of God's mind. All things therefore are to be done decently and in order an order which Scripture must decide. The only aim, as far as we are concerned, that God endorses, is that all be done to edification, and not for self-display.

The next theme (1 Corinthians 15:1-58) is a most serious subject doctrinally, and of capital importance to all. Not only had the devil plunged the Corinthians into confusion upon moral points, but when men begin to give up a good conscience, it is no wonder if the next danger is making shipwreck of the faith. Accordingly, as Satan had accomplished the first mischief among these saints, it was evident the rest threatened soon to follow. There were some among them who denied the resurrection not a separate state of the soul, but the rising again of the body. In fact the resurrection must be of the body. What dies is to be raised. As the soul does not die, "resurrection" would be quite out of place; to the body it is necessary for God's glory as well as man. And how does the apostle treat this? As he always does. He brings Christ in. They had no thought of Christ in the case. They seem to have had no wish to deny the resurrection of Christ; but should not a Christian have at once used Christ to judge all by? The apostle at once introduces His person and work as a test. if Christ did not rise, there is no resurrection, and therefore no truth in the Gospel; "your faith is vain: you are yet in your sins." Even they were quite unprepared for so dreadful a conclusion. Shake the resurrection and Christianity goes. Having reasoned thus, he next points out that the Christian waits for the time of joy and glory and blessing for the body by-and-by. To give up resurrection is to surrender the glorious hope of the Christian, and to be the most miserable of men.. For what could be more cheerless than to give up all present enjoyment without that blessed hope, for the future at Christ's coming? Thus strongly was the whole complex nature of man before the apostle's mind in speaking of this hope of blessedness by-and-by.

Then, somewhat abruptly, instead of discussing the matter any more, he unfolds a most weighty revelation of truth "But now is Christ risen from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the. resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." True, the kingdom is not yet come for which we are waiting, but it 'will come. See how all truth hangs together, and how Satan labours to make a consistency in error. He knows the weakness of man's mind. Nobody likes to be inconsistent. You may be dragged into it, but you are never comfortable when you have a sense of inconsistency about you. Hence, after one. error gains empire over the mind of man, he is ready to embrace others just to make all consistent.

Such was the danger here among the Corinthians. They had been offended by the apostle's supreme indifference to all that is of esteem among men. His habits of speech and life were not at all up to the mark that they supposed seemly before the world in a servant of God. Out of this fertile root of evil has the clergy grown. It has been the effort to acquire as much refinement as possible. Holy orders make a man a sort of gentleman if he was not so before. This seems to have been at work in, the minds of these critics of the apostle. Here we find what lay at the bottom of the matter. There is generally a root of evil doctrine where you find people wrong in practice. At any rate, where it is a deliberate, persistent, and systematic error, it will not be merely a practical one, but have a root deep underneath. And this was what now came out at Corinth. It was feebleness about that which, after all, lies at. the very foundation of Christianity. They did not mean to deny the person of Christ or His condition as risen from the dead; but, this is what the enemy meant, and into this their wrong notion tended to drift them. The next step, after denying resurrection for the Christian, would be to deny it about Christ. And here the apostle does not fail to rebuke them, and in a manner trenchant enough. He (exposes the stupidity of their questions, wise as they flattered themselves to be. How? It is always the danger of man that he is not content to believe; he would like first of all to understand. But this is ruinous in divine things, which are entirely outside sense and reason. All real understanding for the Christian is the fruit of faith.

The apostle does not hesitate in apostrophising the unbeliever, or at any rate, the errorist he has in view, to expose his folly. "Thou fool," says he, "that which thou sowest is not quickened except it die." Thus the strongest possible censure falls on these Corinthians, and this for the very matter in which they plumed themselves. Human reasoning is poor indeed outside its own sphere. However, he is not content merely with putting down their speculations; he brings in subsequent and special revelation. The previous part of the chapter had pointed out the connection of Christ's resurrection with our resurrection, followed by the kingdom which finally gives place in order that God may be all in all. In the latter part of the chapter he adds what had not been explained hitherto, From the early portion we should not have known but that all saints die, and that all rise at Christ's coming. But this would not be the full truth. It is most true that the dead in Christ rise, of course, but this does not explain about the living saints. He had vindicated the glorious character of the resurrection; he had proved how fundamental, and momentous, and practical, is the truth that the body is to be raised again, which they were disposed to deny as though it were a low thing, and useless even if possible. They imagined the true way to be spiritual was to make much of the spirit of man. God's way of making us spiritual is by a simple but strong faith in the resurrection-power of Christ; look to His resurrection as the pattern and spring of our own. Then at the last he adds that he would show them a mystery. On this I must just say a few words in order to develop its force.

The resurrection itself was not a mystery, The, resurrection of just and unjust was a well-known Old Testament truth. It might be founded on Scriptures comparatively few, but it was a fundamental truth of the Old Testament, as the apostle Paul lets us hear in his controversy with the Jews in the Acts of the Apostles. In fact, the Lord Jesus also assumes the same thing in the gospels. But if the raising of the dead saints was known, and even the raising of the wicked dead, the change of the living saints was a truth absolutely unrevealed. Up to this it was not made known, It was a New Testament truth, as this indeed is what is meant by a "mystery." It was one of those, truths that were kept secret in the Old Testament, but now revealed not so much a thing difficult to comprehend when stated, as a thing not revealed before. "And behold," says he, "I show you a mystery. We shall not all sleep, but we shall all be changed." Evidently this supports and confirms, while it might seem an exception to, the resurrection; but, in point of fact, it gives so much the more force and consistency to the rising of the dead in a very unexpected way. The general truth of the resurrection assuredly does put the sentence of death on all present things to the believer, showing that the earth cannot rightly be the scene of his enjoyment, where all is stamped with death, and that he must wait for the resurrection power of Christ to be applied before he enters the scene where the rest of God will be our rest, and where there will be nothing but joy with Christ, and even this earth will behold Christ and His saints reigning over it till the eternal day. The addition to this of the New Testament truth of the chance gives immense impressiveness to all, and a fresh force, because it keeps before the Christian the constant expectancy of Christ. "Behold, I show you a mystery" not now that the dead in Christ shall rise, but "we," beginning with the "we" "we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed; for this corruptible must put on incorruption, and this mortal shall put on immortality." And "therefore," as he closes with the practical deduction from it all, "my beloved brethren, be ye steadfast, unmovable, always abounding in the work, of the Lord, forasmuch as ye know that your labour is not in vain in the Lord."

The last chapter is now before us, in which the apostle lays down a weighty exhortation as to collections for the saints. He puts it on the ground of their being prospered in any degree, and connects it with the special day of Christian enjoyment, when they gather together for the communion of saints. "Upon the, first day of the week let every one of you lay by in store as he has been prospered, that there be no gatherings when I come." Need it be said how human influence has dislocated the truth there? No doubt this was precisely what the apostle, or the Holy Ghost rather, discerned to be at work at Corinth, the same mistake that has wrought so malignantly in Christendom; that is to say, personal rank, learning, eloquence, or a great name (as of an apostle for instance), invoked to call out the generosity of the saints (perhaps, even of the world), and increase the proceeds by all these or like means.

But is there not another danger? Is there no snare for you, beloved brethren? When persons are more or less free from the ordinary incubus of tradition, when they are not so much under the influence of excitement, and of those appeals to the love of being known and of pleasing this or that man, or the cause, or any of those human motives that often do operate, I apprehend that they are exposed to danger in a wholly opposite direction. Do we sufficiently make it a matter of personal responsibility to the Lord, everyone of us, to give, and that in connection with the first day of the week and its blessed surroundings and objects, when we meet at His table? Do we every one of us give as we are prospered by the way? It is very well to keep clear of human influence, but let us see to it that we do not forget that "the Lord has need" of our giving for the purposes He loves here below. And of this I am sure, that if we have rightly cast aside mere human calls, and if we do thank God for the deliverance from worldly influence, and from the power of custom, public opinion, etc., it would be a deep reproach if we did not do double as much now, under the grace that confides in us, as we used to do under the law that used to govern us. Your own consciences must answer whether you can meet the Lord about this matter. I believe that we are in no small danger of settling down in the conviction that our old way was quite wrong, and simply keeping the money in our pockets. It does seem to me, I confess, that bad as human pressure may be in order to raise money, bad as may be a variety of earthly objects in this way or that, bad as a worldly lavish expenditure is, after all, a selfish personal keeping to ourselves of what we have is the worst thing of all. I am quite persuaded that the danger of the saints of God who have been brought outside the camp lies here, lest, delivered from what they know to be wrong, they may not seek in this an exercised conscience. Standing in the consciousness of the power of God's grace, they need to be continually looking out that they be devoted to Him. To cease doing what was done in a wrong way, and sometimes for wrong ends too, is not enough. Let there be zealous and vigilant exercise of soul, and enquiry how to carry out right objects in right ways, and so much the more, if indeed a simpler, fuller knowledge of God's grace and of Christ's glory has been given us.

Then we have various forms of ministry noticed. It is not here gifts as such, but persons devoted to labouring in the Lord; for there is a difference between the two things, as this chapter shows us strikingly. For instance, the apostle himself comes before us in ministry with his especial gift and position in the church. Then again, Timothy is there, his own son in the faith, not only an evangelist, but with a charge over elders at length, to a certain extent acting occasionally for the apostle Paul. Again, we have the eloquent Alexandrian thus introduced: "As touching our brother Apollos I greatly desired him to come unto you, but his will was not at to come at this time." How delicate and considerate the grace of Paul who wished Apollos to go to Corinth then, and of Apollos who wished not to go under the circumstances! On the face of the case we have the working of liberty and responsibility in their mutual relations; and the apostle Paul is the very one to tell us that Apollos's will was not to go as he himself wished at this time. It was no question of one in a place of worldly superiority regulating the movements of another of subordinate degree. The apostle did express his strong desire for Apollos to go; but Apollos must stand to his Master, and be assured that he was using a wisdom greater than that of man's. Finally, we observe another character of service lower down in "the house of Stephanas." This was a simpler case and a humbler position, but very real before God, whatever the danger of being slighted of men. Hence, I think, the word of exhortation "I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints,)" etc. They gave themselves up in an orderly manner to this work. "That ye submit yourselves," not merely to Timothy or to Apollos, but to such, to the simple-hearted Christian men whose desire was to serve the Lord with the measure of power they had, and this proved by their persevering labour. Undoubtedly, in the midst of the difficulties of the church, in the face of the oppositions and disappointment, manifold griefs, enemies, and sources of sorrow and shame, it requires the power of God to go on without being moved by any of these things. It is an easy thing to make a start; but nothing short of the power of God can keep one without wavering at the work in the face of everything to cast down. And this was the question. We may suppose that these Corinthians were troublesome enough. From the statements made in the early part of the epistle it is evident; and so the apostle calls upon them to submit themselves. Evidently there was an unsubject spirit, and those ministered to thought they were just as good as the house of Stephanas. It is good to submit ourselves "unto such, and to every one that helpeth with us and laboureth." I am persuaded, beloved brethren, that it is no impeachment of the blessedness of the brotherhood to maintain the speciality of ministry in the Lord. There can be in these matters no more deplorable error than to suppose that there is not to be this godly submission one toward another, according to the place and power that the Lord is pleased to entrust.

The Lord grant that our souls may hold fast the truth here revealed, and in no general or perfunctory way. All I pretend to now is to give a sketch or combination of the parts of the epistle. But may the word itself, and every part of it, sink into our souls and be our joy, that we may not only take the precious truth of such an epistle as the Romans for the peace and joy of our hearts in believing individually, but also may understand our place by faith as of God's assembly on earth, and with thankful praise as those that call on the name of the Lord ours as well as theirs as those that find ourselves practically in need of such exhortations. The Lord give us His own spirit of obeying the Father.