amusement, to conversation, will appear, when ¦ we come to die, to have been like the playthings of children; and we shall feel that the immortal mind has been employed, and the time wasted, and the strength exhausted, in that which was foolish and puerile. Howbeit in malice be ye children. This is one of Paul's most happy turns of expression and of sentiment. He had just told them that in one respect they ought not to be children. Yet, as if this would appear to be speaking lightly of children-and Paul would not speak lightly of any one, even of a child-❘ he adds, that in another respect it would be well to be like them- nay, not only like children, but like infants. The phrase "be ye children," here, does not express the force of the original vnάere. It means, "be infants," and is emphatic, and was used, evidently, by the apostle of design. The meaning may be thus expressed. Your admiration of foreign languages is like the sports and plays of childhood. In this respect be not children, (audia,) be men. Lay aside such childish things. Act worthy of the understanding which God has given you. I have mentioned children. Yet I would not speak unkindly, or with contempt, even of them. In one respect you may imitate them. Nay, you should not only be like children, that are somewhat advanced in years, but like infants. Be as free from malice, from any ill-will toward others, from envy, and every improper passion, as they are." This passage, therefore, accords with the repeated declaration of the Saviour, that, in order to enter into heaven, it was needful that we should become as little children. (Matt. xviii. 3.) Be men. Marg. "Perfect, or of a riper age," (TEλot.)-The word means "full grown men.' Act like them whose understandings are mature and ripe.

In the law it is written.-This passage is found in Isa. xxviii. 11, 12. The word "law" here seems to mean the same as revelation; or is used to denote the Old Testament in general. A similar use occurs in John x. 34, and John xv. 25. With men of other tongues, &c.-This passage, where it occurs in Isaiah, means, that God would teach the rebellious and refractory Jews submission to himself, by punishing them amidst a people of another language, by removing them to a landthe land of Chaldea-where they would hear only a language that to them would be unintelligible and barbarous. Yet, notwithstanding this discipline, they would be still, to some extent, a rebellious people. The passage in Isaiah has no reference to the miraculous gift of tongues, and cannot have been used by the apostle as containing any intimation that such miraculous gifts would be imparted. It seems to have been used by Paul, because the words which occurred in Isaiah would appropriately express the idea which he wished to convey, (see Note, Matt. i. 23,) that

God would make use of foreign languages for some valuable purpose. But he by no means intimates that Isaiah had any such reference; nor does he quote this as a fulfilment of the prophecy; nor does he mean to say, that God would accomplish the same purpose, by the use of foreign languages, which was contemplated in the passage in Isaiah. The sense is, as God accomplished an important purpose by the use of a foreign language, in regard to his ancient people, as recorded in Isaiah, so he will make use of foreign languages to accomplish important purposes still. They shall be used in the Christian church to effect important objects, though not in the same manner, nor for the same end, as in the time of the captivity. What the design of making use of foreign languages was, in the Christian church, the apostle immediately states. (Ver. 22, 23.) Yet for all that, &c.-Notwithstanding all this chastisement that shall be inflicted on the Jews in a distant land, and among a people of a different language, they will still be a rebellious people. This is the sense of the passage, as it is used by Isaiah. See Isa. xxviii. 12. It is not quoted literally by the apostle, but the main idea is retained. He does not appear to design to apply this to the Corinthians, unless it may be to intimate that the power of speaking foreign languages did not of necessity secure obedience. It might be that this power might be possessed, and yet they be a sinful people; just as the Jews were admonished by the judgments of God, inflicted by means of a people speaking a foreign language, and yet were not reformed or made holy.

VER. 22. Wherefore tongues are for a sign, "not to them that believe, but to them that believe not but prophesying serveth not for them that believe not, but for them which believe.

w Mark xvi. 17. Acts ii. 6. &c.

1 Tim. i. 9.

Wherefore. Thus, ("267ɛ,) or wherefore. The apostle does not mean to say that what he was about to state was a direct conclusion from the passage of Scripture which he had quoted, but that it followed from all that he had said, and from the whole view of the subject. "The true statement or doctrine is, that tongues are for a sign," &c. Tongues.-The power of speaking foreign languages. Are for a sign.-An indication, an evidence, or a proof that God has imparted this power, and that he attends the preaching of the gospel with his approbation. It is a sign, or a miracle, which, like all other miracles, may be designed to convince the unbelieving world that the religion is from God. Not to them that believe.-Not to Christians. They are already convinced of the truth of religion, and they would not be benefited by that which was spoken in a language which they could not understand. But to them that believe not.-It is a miracle designed to convince them of the truth of the Christian religion. God alone could confer the power of thus speaking; and, as it was conferred expressly to aid in the propagation of the gospel, it proved that it was from God. See Note on Acts ii. 1-15. But prophesying.-Speaking in

a calm, connected, didactic manner, in language intelligible to all under the influence of inspirat:on. See Notes on ver. 1. For them that believe not. Is not particularly intended for them; but is intended mainly for the edifying of the church. It is not so striking, so replete with proofs of the divine presence and power as the gift of tongues. Though it may be really under the influence of the Holy Spirit, and may be really by inspiration, yet it is not so evidently such as is the power of speaking foreign languages. It was, therefore, better adapted to edify the church than to convince gainsayers. At the same time the truths conveyed by it, and the consolations administered by it, might be as clear evidence to the church of the attending power, and presence, and goodness of God, as the power of speaking foreign languages might be to infidels.

VER. 23. 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 ye are mad?y

y Acts ii. 13.

or

Be come together into one place. For public worship. And all speak with tongues.-All speak with a variety of unknown tongues; all speak foreign languages. The idea is, that the church would usually speak the same language with the people among whom they dwelt; and if they made use of foreign languages which were unintelligible to their visitors, it would leave the impression that the church was a bedlam. And there come in those that are unlearned.-Those that are unacquainted with foreign languages, and to whom, therefore, what was said would be unintelligible. Or unbelievers. - Heathen, Jews, who did not believe in Christ. It is evident from this, that such persons often attended on the worship of Christians. Curiosity might have led them to it; or the fact that they had relatives among Christians, might have caused it. That ye are mad.—They will not understand what is said; it will be a confused jargon; and they will infer that it is the effect of insanity. Even though it might not, therefore, be in itself improper, yet a regard to the honour of Christianity should have led them to abstain from the use of such languages in their worship when it was needless. The apostles were charged, from a similar cause, with being intoxicated. See

Acts ii. 13.

VER. 24. But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:

But if all prophesy.-Note, ver. 1. If all, in proper order and time, shall utter the truths of religion in a language intelligible to all. Or one unlearned.-One unacquainted with the nature of Christianity, or the truths of the gospel. He is convinced of all. He will be convinced by all that speak. He will understand what is said; he will see its truth and force, and he will be satisfied of the truth of Christianity. The word here

rendered " convinced," (Aéyyɛrai,) is rendered "reprove" in John xvi. 8: And when he is come, he will reprove the world of sin," &c. Its proper meaning is to convict, to show one to be wrong; and then to rebuke, reprove, admonish, &c. Here it means, evidently, that the man would be convicted, or convinced of his error and of his sin; he would see that his former opinions and practice had been wrong; he would see and acknowledge the force and truth of the Christian sentiments which should be uttered, and would acknowledge the error of his former opinions and life. The following verse shows that the apostle means something more than a mere convincing of the understanding, or a mere conviction that his opinions had been erroneous. He evidently refers to what is now known also as conviction for sin; that is, a deep sense of the depravity of the heart, of the errors and follies of the past life, accompanied with mental anxiety, distress, and alarm. The force of truth, and the appeals which should be made, and the observation of the happy effects of religion, would convince him that he was a sinner, and show him also his need of a Saviour. He is judged by all.-By all that speak; by all that they say. The effect of what they say shall be, as it were, to pass a judgment on his former life, or to condemn him. What is said will be approved by his own conscience, and will have the effect to condemn him, in his own view, as a lost sinner. This is now the effect of faithful preaching, to produce deep self-condemnation in the minds of sinners.

VER. 25. And thus are the secrets of his heart made manifest; and so, falling down on his face, he will worship God, and report that God is in you of a truth.

And thus are the secrets of his heart made manifest.-Made manifest to himself in a surprising and remarkable manner. He shall be led to see the real designs and motives of his heart. His conscience would be awakened; he would recall his former course of life; he would see that it was evil; and the present state of his heart would be made known to himself. It is possible that he would suppose that the speaker was aiming directly at him, and revealing his feelings to others; for such an effect is often produced. The convicted sinner often supposes that the preacher particularly intends him, and wonders that he has such an acquaintance with his feelings and his life; and often supposes that he is designing to disclose his feelings to the congregation. It is possible that Paul here may mean that the prophets, by inspiration, would be able to reveal some secret facts in regard to the stran ger, or to state the ill design which he might have had in coming into the assembly; or to state some things in regard to him which could be known only to himself: as was the case with Ananias and Sapphira, (Acts v. 1, seq. ;) but perhaps it is better to understand this in a more general sense, as describing the proper and more com mon effect of truth, when it is applied by a man's

own conscience. Such effects are often witnessed now; and such effects show the truth of religion; its adaptedness to men; the omniscience and the power of God; the design of the conscience, and its use in the conversion of sinners. And so falling down on his face.-The usual posture of worship or reverence in eastern countries. It was performed by sinking on the knees and hands, and then placing the face on the ground. This might be done publicly; or the apostle may mean to say that it would lead him to do it in private. He will worship God.-He will be converted, and become a Christian. And report that God, &c. -Will become your friend, and an advocate for the Christian religion. An enemy will be turned to a friend. Doubtless this was often done. It

is now often done. Paul's argument is, that they should so conduct their public devotions as that they should be adapted to produce this result.

VER. 26. How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

How is it, then, brethren ?-Note, ver. 15. What is the fact? What actually occurs among you? Does that state of things exist which I have described? Is there that order in your publie worship which is demanded and proper? It is implied in his asking this question, that there might be some things among them which were improper, and which deserved reproof. When ye come together. For worship. Every one of you, &c.-That is, all the things which are specified would be found among them. It is evidently not meant that all these things would be found in the same person, but would all exist at the same time; and thus confusion and disorder would be inevitable. Instead of waiting for an intimation from the presiding officer in the assembly, or speaking in succession and in order, each one probably regarded himself as under the influence of the Holy Spirit; as having an important message to communicate, or as being called on to celebrate the praises of God; and thus confusion and disorder would prevail. Many would be speaking at the same time, and a most unfavourable impression would be made on the minds of the strangers who should be present. (Ver. 23.) This implied reproof of the Corinthians is certainly a reproof of those public assemblies where many speak at the same time; or where a portion are engaged in praying, and others in exhortation. Nor can it be urged that in such cases those who engage in these exercises are under the influence of the Holy Spirit; for, however true that may be, yet it is no more true than it was in Corinth, and yet the apostle reproved the practice there. The Holy Spirit is the author of order, and not of confusion, (ver. 33) and true religion prompts to peace and regularity, and not to discord and tumult. Hath a psalm.-Is disposed to sing; is inclined to praise; and, however irregular or improper, expresses his thanks in a public manner. Note,

ver. 15.

Hath a doctrine.-Has some religious truth on his mind which he deems it of special importance to inculcate. Note, ver. 6. Hath a tongue.-Has something made known to him in a foreign language; or has a power of speaking a foreign language, and exercises it, though it produces great confusion. Hath a revelation.Some truth which has been particularly revealed to him; perhaps an explanation of some mystery, (Doddridge ;) or a revelation of some future event, (Macknight;) or a prophecy, (Bloomfield ;) or a power of explaining some of the truths couched in the types and figures of the Old Testament.-Grotius. Hath an interpretation.-An explanation of something that has been uttered by another in a foreign language. Note, chap. xii. 10. Let all things, &c.-Let this be the great principle, to promote the edification of the church. Note, ver. 12. If this rule were followed, it would prevent confusion and disorder. VER. 27. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.

Let it be by two, or at the most by three.-That is, two, or at most three in one day, or in one meeting. So Grotius, Rosenmüller, Doddridge, Bloomfield, and Locke understand it. It is probable that many were endowed with the gift of tongues; and it is certain that they were disposed to exercise the gift, even when it could be of no real advantage, and when it was done only for ostentation. Paul had shown to them (ver. 22) that the main design of the gift of tongues was to convince unbelievers; he here shows them that if that gift was exercised in the church, it should be in such a way as to promote edification. They should not speak at the same time; nor should they regard it as necessary that all should speak at the same meeting. It should not be so as to produce disorder and confusion; nor should it be so as to detain the people beyond a reasonable time. The speakers, therefore, in any one assembly should not exceed two or three. And that by course.— -Separately; one after another. They should not all speak at the same time. And let one interpret.-One who has the gift of interpreting foreign languages, (Note, chap. xii. 10,) so that they may be understood, and the church be edified.

VER. 28. But if there be no interpreter, let him keep silence in the church; and let him speak to himself and to God.

But if there be no interpreter.—If there be no one present who has the gift of interpretation. And let him speak to himself and to God.-See Note, ver. 2, 4. Let him commune with himself and with God; let him meditate on the truths which are revealed to him, and let him in secret express his desires to God.

VER. 29. Let the prophets speak two or three, and let the other judge.

c Ver. 39. 1 Thess. v. 19, 20.

Let the prophets.—Note, ver. 1. Speak two or three. On the same days, or at the same meeting. Note, ver. 27. And let the other judge.The word "other" (oi aXXot, the others) Bloomfield supposes refers to the other prophets; and that the meaning is, that they should decide whether what was said was dictated by the Holy Spirit or not. But the more probable sense, I think, is that which refers it to the rest of the congregation, and which supposes that they were to compare one doctrine with another, and deliberate on what was spoken, and determine whether it had evidence of being in accordance with the truth. It may be that the apostle here refers to those who had the gift of discerning spirits, and that he meant to say that they were to determine by what spirit the prophets who spoke were actuated. It was possible that those who claimed to be prophets might err; and it was the duty of all to examine whether that which was uttered was in accordance with truth. And if this was a duty then, it is a duty now; if it was proper even when the teachers claimed to be under divine inspiration, it is much more the duty of the people now. No minister of religion has a right to demand that all that he speaks shall be regarded as truth, unless he can give good reasons for it: no man is to be debarred from the right of canvassing freely, and comparing with the Bible, and with sound reason, all that the minister of the gospel advances. No minister who has just views of his office, and a proper acquaintance with the truth, and confidence in it, would desire to prohibit the people from the most full and free examination of all that he utters. It may be added, that the Scripture every where encourages the most full and free examination of all doctrines that are advanced; and that true religion advances just in proportion as this spirit of candid, and earnest, and prayerful examination prevails among a people. See Note, Acts xvii. 11. Comp. 1

Thess. v. 21.

obvious meaning of the passage is, that the man that was speaking was to close his discourse, and be silent. It does not follow, however, that he was to be rudely interrupted. He might close his discourse deliberately, or perhaps by an intimation from the person to whom the revelation was made. At any rate, two were not to speak at the same time, but the one who was speaking was to conclude before the other addressed the assembly.

VER. 31. For ye may all prophesy one by one, that all may learn, and all may be comforted For ye may all prophesy, &c.-There is time enough for all; there is no need of speaking in confusion and in disorder. Every person may have an opportunity of expressing his sentiments at the proper time. That all may learn.—In such a manner that there may be edification. This might be done, if they would speak one at a time in their proper order.

VER. 32. And the spirits of the prophets are subject to the prophets.

e 1 John iv. 1.

And the spirits of the prophets.-See in ver. 1, for the meaning of the word prophets. The evident meaning of this is, that they were able to control their inclination to speak; they were not under a necessity of speaking, even though they might be inspired. There was no need of disorder. This verse gives confirmation to the supposition, that the extraordinary endowments of the Holy Spirit were subjected to substantially the same laws as a man's natural endowments. They were conferred by the Holy Ghost; but they were conferred on free agents, and did not interfere with their free agency. And as a man, though of the most splendid talents and commanding eloquence, has control over his own mind, and is not compelled to speak, so it was with those who are here called prophets. The

d Job xxxii. 11.

If any thing be revealed to another.-If, while one is speaking, an important truth is revealed to another, or is suggested to his mind by the Holy Spirit, which he feels it to be important to communicate. Let the first hold his peace. That is, let him that was speaking conclude his discourse, and let there not be the confusion arising from two persons speaking at the same time. Doddridge understands this as meaning, that he to whom the revelation was made should sit still, until the other was done speaking, and not rise and rudely interrupt him. But this is to do violence to the language. So Macknight understands it, that the one who was speaking was first to finish his discourse, and be silent, before the other began to speak. But this is evidently a forced construction. Locke understands it as meaning, that if, while one was speaking, the meaning of what he said was revealed to another, the first was to cease speaking until the other had interpreted or explained it. But the

who are called prophets in the New Testament; and the interpretation should be confined to them. It is not improbable, however, that the same thing was true of the prophets of the Old Testament; and that it is really true as a general declaration of all the prophets whom God has inspired, that they had control over their own minds, and could speak or be silent at pleasure. In this the spirit of true inspiration differed essentially from the views of the heathen, who regarded themselves as driven on by a wild, controlling influence, that compelled them to speak even when they were unconscious of what ¦ they said. Universally, in the heathen world, the priests and priestesses supposed or feigned that they were under an influence which was uncontrollable; which took away their powers of self-command, and which made them the mere organs or unconscious instruments of communicating the will of the gods. The Scripture account of inspiration is, however, a very different thing. In whatever way the mind was influenced, or whatever was the mode in which the truth was conveyed, yet it was not such as