VER. 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?

ƒ Ver. 26.

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Now, brethren, if I come unto you, &c.-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, (ver. 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," &c.; 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 terms stand for some intelligible discourse tending to the edification of the church." Rosenmüller supposes the word " velation" 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 (áπокaλviç) 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, (añoкalvis, from aroкaÚT, to uncover,) and means that the sense should be uncovered, i. e. explained, or what was spoken could not be of value. Or by knowedge-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.-Note, ver. 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, (waxy.) 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

g Or, tunes.

Things without life.-Instruments of music. Whether pipe.--This instrument (avλòc) was usually made of reeds, and probably had a resemblance to a flageolet. Or harp.-This instrument (apa) was a stringed instrument, and was made in the same way as a modern harp. It usually had ten strings, and was struck with the plectrum, or with a key. It was commonly employed in praise. Except they give a distinction in the sounds.-Unless they give a difference in the tones, such as are indicated in the gamut for music. How shall it be known, &c.-That is. there would be no time, no music. Nothing would be indicated by it. It would not be fitted to excite the emotions of sorrow or of joy. All there be no difference in the tones, no emotion music is designed to excite emotions; but if would be produced. So it would be in words uttered. Unless there was something that was fitted to excite thought or emotion; unless what was spoken was made intelligible, no matter how important in itself it might be, yet it would be useless.

VER. 8. For if the trumpet "give an uncertain sound, who shall prepare himself to the battle?

h Num. x. 9.

For if the trumpet give an uncertain sound.It is The trumpet was used commonly in war. a well-known wind instrument, and was made of brass, silver, &c. It was used for various purposes in war-to summon the soldiers; to animate them in their march; to call them forth to battle; to sound a retreat; and to signify to them what they were to do in battle, whether to It therefore charge, advance, or retreat, &c. employed a language which was intelligible to an army. An uncertain sound was one in which none of these things were indicated, or in which it could not be determined what was required. Who shall prepare himself, &c.-The apostle selects a single instance of what was indicated by the trumpet, as an illustration of what he meant. The idea is, that foreign tongues spoken in their assembly would be just as useless in regard to their duty, their comfort, and edification, as would be the sound of a trumpet when it gave one of the usual and intelligible sounds by which it was known what the soldiers were required to do. Just as we should say, that the mere beating on a drum would be useless, unless some tune

was played by which it was known that the soldiers were summoned to the parade, to advance,

or to retreat.

VER. 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.

i Significant.

If

So likewise ye, &c.-To apply the case. you use a foreign language, how shall it be known what is said, or of what use will it be, unless it is made intelligible by interpretation? Utter by the tongue.-Unless you speak. Words easy to be understood.-Significant words, (margin,) words to which your auditors are accustomed. For ye shall speak into the air.--You will not speak so as to be understood; and it will be just the same as if no one was present, and you spoke to the air. We have a proverb that resembles this: You may as well speak to the winds;" that is, you speak where it would not be understood, or where the words would have no effect. It may be observed here, that the practice of the papists accords with what the apostle here condemns, where worship is conducted in a language not understood by the people; and that there is much of the same kind of speaking now, where unintelligible terms are used, or words are employed that are above the comprehension of the people; or where doctrines are discussed which are unintelligible, and which are regarded by them without interest. preaching should be plain, simple, perspicuous, and adapted to the capacity of the hearers.

All

VER. 10. There are, it may be, so many kinds of voices in the world, and none of them is without signification.

There are, it may be, &c.-There has been considerable variety in the interpretation of this expression. Rosenmüller renders it, "for the sake of example." Grotius supposes that Paul meant to indicate that there were, perhaps, or might be, as many languages as the Jews supposed, to wit, seventy. Beza and others suppose it means, that there may be as many languages as there are nations of men. Bloomfield renders it, "Let there be as many kinds of languages as you choose." Macknight, "There are, no doubt, as many kinds of languages in the world as ye speak." Robinson (Lex.) renders it, "If so happen, it may be; perchance, perhaps ;" and says the phrase is equivalent to “for example." The sense is, "There are perhaps, or for example, very many kinds of voices in the world; and all are significant. None are used by those who speak them without meaning; none speak them without designing to convey some intelligible idea to their hearers." The argument is, that as all the languages that are in the world. however numerous they are, are for utility, and as none are used for the sake of mere display, so it should be with those who had the power of speaking them in the Christian church. They should speak them only when and where they would be understood. Voices.--Languages.

VER. 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.

Rom. i. 14.

The meaning of the voice-Of the language that is uttered, or the sounds that are made. I shall be unto him, &c.-What I say will be unintelligible to him, and what he says will be unintelligible to me. We cannot understand one another any more than people can who speak different languages. A barbarian.-See Note, Rom. i. 14. The word means, one who speaks a different or a foreign language.

VER. 12. Even so ye, forasmuch as ye are zealous of 'spiritual gifts, seek that ye may excel to the edifying of the church.

/Spirits.

Even so ye.—Since you desire spiritual gifts, I may urge it upon you to seek to be able to speak in a clear and intelligible manner, that you may edify the church. This is one of the most valuable endowments of the Spirit; and this should be earnestly desired. Forasmuch as ye are zeal ous. Since you earnestly desire. Note, chap.

xii. 35.

Spiritual gifts.-The endowments conferred by the Holy Spirit. Note, chap. xii. 1. Seek that ye may excel, &c.-Seek that you may be able to convey truth in a clear and plain manner; seek to be distinguished for that. It is one of the most rare and valuable endowments of the Holy Spirit.

VER. 13. Wherefore let him that speaketh in an unknown tongue, pray that he may interpret.

Pray that he may interpret.-Let him ask of God ability that he may explain it clearly to the church. It would seem probable that the power of speaking foreign languages, and the power of conveying truth in a clear and distinct manner, were not always found in the same person, and that the one did not of necessity imply the other. The truth seems to have been, that these extraordinary endowments of the Holy Spirit were bestowed on men in some such way as ordinary talents and mental powers are now conferred; and that they became in a similar sense the characteristic mental endowments of the individual, and of course were subject to the same laws, and liable to the same kinds of abuse, as mental endowments are now. And as it now happens that one man may have a peculiar faculty for acquiring and expressing himself in a foreign language who may not be by any means distinguished for clear enunciation, or capable of conveying his ideas in an interesting manner to a congregation, so it was then. The apostle, therefore, directs such, if any there were, instead of priding themselves on their endowments, and instead of always speaking in an unknown tongue, which would be useless to the church, to pray for the more useful gift of being able to convey their thoughts in a clear and intelligible manner in their vernacular tongue. This would be useful. The truths,

therefore, that they had the power of speaking with eminent ability in a foreign language, they ought to desire to be able to interpret, so that they would be intelligible to the people whom they addressed in the church. This seems to me to be the plain meaning of this passage, which has given so much perplexity to commentators. Macknight renders it, however, "Let him who prayeth in a foreign language, pray so as some one may interpret:" meaning, that he who prayed in a foreign language was to do it by two or three sentences at a time, so that he might be followed by an interpreter. But this is evidently forced. In order to this, it is needful to suppose that the phrase o λaλŵy, “ that speaketh," should be rendered, contrary to its obvious and usual meaning, "who prays," and to supply rig, some one, in the close of the verse. The obvious interpretation is that which is given above; and this proceeds only on the supposition that the power of speaking foreign languages and the power of interpreting were not always united in the same person-a supposition that is evidently true, as appears from chap. xii. 10.

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

For if I pray. &c.-The reference to prayer here, and to singing in ver. 15, is designed to illustrate the propriety of the general sentiment which he is defending, that public worship should be conducted in a language that would be intelligible to the people. However well meant it might be, or however the heart might be engaged in it, yet, unless it was intelligible, and the understanding could join in it, it would be vain and profitless. My spirit prayeth.-The word spirit here (veμa) has been variously understood. Some have understood it of the Holy Spirit--the Spirit by which Paul says he was actuated. Others of the spiritual gift, or that spiritual influence by which he was endowed. Others of the mind it self. But it is probable that the word "spirit" refers to the will; or to the mind, as the seat of the affections and emotions; i. e. to the heart, desires, or intentions. The word spirit is often used in the Scriptures as the seat of the affections, emotions, and passions of various kinds. See Matt. v. 3, "Blessed are the poor in spirit." Luke x. 21, Jesus rejoiced in spirit." So it is the seat of ardour or fervour, (Luke i. 17. Acts xviii. 25. Rom. xii. 11;) of grief or indignation, (Mark iii. 12. John xi. 33; xiii. 21. Acts xvii. 16.) It refers also to feelings, disposition, or temper of mind, in Luke ix. 55. Rom. viii. 15. Here it refers, it seems to me, to the heart, the will, the disposition, the feelings, as contradistinguished from the understanding; and the sense is, "My feelings find utterance in prayer; my heart is engaged in devotion; my prayer will be acceptable to God, who looks upon the feelings of the heart, and I may have true enjoyment; but my understanding will be unfruitful, that is, will not profit others. What I say will not be understood by them; and, of course, however much benefit I might derive from my devotions, yet they would be useless to others." But my understanding,

(ò de vous pov.) My intellect, my mind; my mental efforts and operations. Is unfruitful.Produces nothing that will be of advantage to them. It is like a barren tree; a tree that bears nothing that can be of benefit to others. They cannot understand what I say, and, of course, they cannot be profited by what I utter.

VER. 15. What is it then? I will pray with the spirit," and I will pray with the understanding also I will sing "with the spirit, and I will sing with the understanding also.

:

m John iv. 24. n Eph. v. 19. Col. iii. 16. o Ps. xlvii. 7.

case.

What is it then?-What shall I do? What is the proper course for me to pursue? What is my practice and my desire? See the same form of expression in Rom. iii. 9, and vi. 15. It indicates the conclusion to which the reasoning had conducted him, or the course which he would pursue in view of all the circumstances of the I will pray with the spirit, &c.—I will endeavour to blend all the advantages which can be derived from prayer; I will unite all the benefits which can result to myself and to others. I deem it of vast importance to pray with the spirit in such a way that the heart and the affections may be engaged, so that I may myself derive benefit from it; but I will also unite with that, utility to others: I will use such language that they may understand it and be profited. And I will pray with the understanding also.-So that others may understand me. I will make the appropriate use of the intellect, so that it may convey ideas, and make suitable impressions on the minds of others. I will sing with the spirit.—It is evident that the same thing might take place in singing which occurred in prayer. It might be in a foreign language, and might be unintelligible to others. The affections of the man himself might be excited, and his heart engaged in the duty, but it would be profitless to others. Paul, therefore, says that he would so celebrate the praises of God as to excite the proper affections in his own mind, and so as to be intelligible and profitable to others. This passage proves, (1.) That the praises of God are to be celebrated among Christians, and that it is an important part of worship. (2.) That the heart should be engaged in it, and that it should be so performed as to excite proper affections in the hearts of those who are engaged in it. And, (3.) That it should be so done as to be intelligible and edifying to others. The words should be so uttered as to be distinct and understood. There should be clear enunciation as well as in prayer and preaching, since the design of sacred music in the worship of God is not only to utter praise, but it is to impress the sentiments which are sung on the heart, by the aid of musical sounds and expression, more deeply than could otherwise be done. If this is not done, the singing might as well be in a foreign language. Perhaps there is no part of public worship in which there is greater imperfection than in the mode of its psalmody. At the same time there is scarcely any part of the devotions of the sanctuary that may be made more edifying or impressive. It has the advantage-an advantage