idolatry, the establishment of the gospel throughout the world and the edification of the church itself. See the illustration prefixed to 1 Thess. chap. i.

COMMENTARY.

CHAP. XIV. 1 Since it is a grace so excellent, pursue love by every method in your power; and only earnestly desire spiritual gifts, but especially that ye may prophesy.

2 For he who speaketh in a foreign language, in the public assemblies, speaketh not to men, but to God; for no one present understandeth him. Nevertheless, by the Spirit he speaketh mysteries, or things which, after he hath spoken them, are wholly hidden from the church.

3 But he who prophesieth, speaketh by inspiration to men in a known language, for increasing their faith, and stirring them up to their duty, and comforting them under their afflictions.

4 He therefore who speaketh in a foreign language, edifieth himself only; but he who prophesieth, speaketh in a known language, so as to edify the church.

5 I wish, indeed, that ye all spake foreign languages; but rather that ye were endowed with the gift of prophecy. For, a more useful inspired person is he who prophesieth, (See ver. 3.) than

other kinds of inspiration, called in the same ver. prophecy and doctrine, which belonged to the inferior prophets. These were said to prophesy, when by inspiration they uttered prayers and psalms in which the church joined them: or delivered a discourse relating to some point of doctrine or practice. And all being done in a known language, the church was edified, exhorted, and comforted. See chap. xii. 10. note 2. Rom. xiv. 19. note.

Ver. 4.-1. Edifieth himself. (See chap. viii. 10. note 2.) From this it is plain, that the inspired person who uttered in an unknown language a revelation made to himself, must have understood it, otherwise he could not increase his own knowledge and faith by speaking it. He might also con

greater is he that prophesieth, than he that speaketh with tongues, except he interpret, that the church may receive edifying.

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?

ἵνα προφητεύητε· μείζων γαρ ὁ προφητευων η ὁ λαλων γλώσσαις, εκτος ει μη διερμηνευῃ, ἵνα ἡ εκκλησια οικοδομην λαβη.

6 Νυνι δε, αδελφοι, εαν ελθω προς υμας γλώσσαις λαλων, τι μας ωφελήσω, εαν μη ύμιν λαλησω η εν αποκαλυψει, η εν γνώσει, η εν προφητεια, η εν διδαχη;

7 Όμως τα αψυχα φω νην διδοντα, είτε αυλος, είτε κιθαρα, κιθαρα, εαν διαςολήν τοις φθογγοις μη δω, πως γνωστ θησεται το αυλούμενον η το κιθαριζόμενον ;

8 Και γαρ εαν αδηλον φωνην σαλπιγξ δῳ, τις πα ρασκευάσεται εις πολεμον ;

firm himself in the faith of the gospel, by his consciousness that he was inspired in delivering the discourse.

Ver. 5.1. Unless some one interpret. Εκτο ει μη διερμηνευη. This is rendered in our bibles, unless he (the person who speaks the unknown discourse) interpret. But this is contrary to the apostle's meaning, and to his precept, ver. 28. where the inspired person, who had a revelation made to him in an unknown tongue, is ordered not to interpret it, but to keep silence, if there was no interpreter by. The expression therefore in this verse is elliptical, and must be completed by supplying r after μ».

Ver. 6. 1. I shall speak. The word λαλεν here, and ver. 3. signifies to speak intelligibly. Ess. iv. 55.

2. Or by doctrine. This was an inspiration, making known a particular doctrine to the ordinary pastors or teachers, which they were to communicate to the church in public, or to the young and more ignorant in private, in a known language.

Ver. 7.-1. In like manner. In accented copies of the New Testament, the original word should have the circumflex accent, thus us, to show that it hath the same signification with ὁμοιως, in like mamer. Whereas accented thus, ὅμως, it will signify, (tamen) yet. Beza observes that όμως, signifying

he who speaketh in foreign languages, unless SOME ONE interpret,' that the church may receive edification.

6 (Novi de) For, nòw, brethren, if I should come to you speaking in foreign languages, what shall I profit you, unless I shall speak to you INTELLIGIBLY, either by revelation, or by knowledge, or by prophecy, (see ver. 3. note) or by doctrine ??

́.7 In like manner,1 things without life giving sound, whether pipe or harp, unless they give a difference? to the notes, how shall it be known what is piped or harped?

8 (Kai yap, 93.) And therefore, if the trumpet give an unknown sound, who will prepare himself for battle?

in like manner, is a poetical word.

he who speaketh mysteries (ver. 2.) in foreign languages, unless some one interpret what he speaketh, that the church may receive edification.

6 For now brethren, if I should come to you, speaking the dictates of inspiration in foreign languages, what good shall Ido you,unless Ishall speak to you intelligibly, either by the reve• lation peculiar to an apostle; or by the word of knowledge, the gift of a superior prophet; or by prophecy, the inspiration proper to an inferior prophet; or by doctrine, the inspiration proper to the ordinary pastor?

7 In like manner, things without life giving sound, whether pipe or harp, unless they give a difference to the notes, both in tone and in time, how shall it be known what is piped or harped? Such unmeaning sounds, are a fit image of unintelligible language, both in their nature and in their effect.

8 And therefore, if the trumpet, instead of sounding those notes whose meaning is understood by the soldiers, shall give an unknown sound, who, in that case, will prepare himself for battle?

But the other sense, namely, Yet, does

not suit the apostle's reasoning in this passage.

2. Give a difference. Aason. Among musicians, this word signifies the measured distance between sounds, according to certain proportions, from which the melody of a tune results.

3. To the notes. Raphelius has shewn that 9:27, as distinguished from pan, signifies a musical sound, a note in music. See Parkh. Diction. 4. Is piped or harped. The ancients not only directed their motions in dancing by musical instruments, but they used them in battle, and even in funeral lamentations for exciting grief, Matth. ix. 23. xi. 17.

9 So likewise you, 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 2017 known tongue, pray that he may interpret.

Ver. 10.1. As many kinds of languages. Bos is of opinion, that φωνη here, signifies articulate speech, language. And Raphelius has shewn, that Polybius and Arrian have used the word in that sense. See Acts xiii. 27. where φωνας των προφητων, signifies the words of the prophets : for they are said to be read every sabbath day, namely in the synagogues. Likewise, 2 Pet. ii. 16. The dumb beast speaking, ανθρωπε φωνή, in man's language, forbad, &c.

Ver 11.-1. A barbarian. The Greeks, after the custom of the Egyptians, mentioned by Herodotus, lib. 2. called all those barbarians, who did not speak their language. In process of time, however, the Romans having subdued the Greeks, delivered themselves by the force of arms from that opprobrious appellation; and joined the Greeks in calling all barbarians, who did not speak either the Greek or the Latin language. Afterwards, barbarian signified any one who spake a language which another did not under-....... stand. Thus the Scythian philosopher Anacharsis said, that among the Athenians, the Scythians were barbarians; and among the Scythians, the Athenians were barbarians. In like manner, Ovid Trist, v. 10. Barbarus hic ego sum, quia non intelligor ulli. This is the sense which the apostle affixes to the word barbarian in the present passage.

9 So also ye, unless with the tongue ye give intelligible speech,'how shall it be known what is spoken? therefore ye will be speaking into the air.

10 There are, perhaps, as many kinds of languages in the world as re SPEAK, and none of them Is without signification.

II (Ouv, 264.) Yet, if I do not know the meaning of the language, I shall be to him who speaketh a barbarian,' and he who speaketh WILL BE a barbarian

to me.

12 (OUTH Kaly 266.) Wherefore, ye also, since ye are earnestly desirous of spiritual GIFTS, seek THEM, that ye may abound for the edification of the church.

13 (Atop) For which cause, let him (av, 55.) who prayeth in a foreign language, pray (iva, 197.) 30 as SOME ONE may interpret. 2

9 So also ye, when ye speak by inspiration in your public assemblies unless with the tongue ye utter intelligible speech, How shall it be known what is spoken? Therefore, however important the things ye speak may be, ye will be speaking into the air like mad men.

10 There are, no doubt, as many kinds of languages used in the world as ye speak, and none of them is with. out signification to those who are acquainted with them.

11 Nevertheless, if I do not know the meaning of the language that is uttered, I shall be to the person who speaketh a foreigner, who has no knowledge of what he speaks, and he who speaketh shall be a foreigner to me: we shall be incapable of holding any conversation with each other.

12 Wherefore ye also, that ye may not be barbarians to each other, since ye are earnestly desirous of spiritual gifts, (evμatav, See ver. 32. note 1.) seek them, that by exercising them properly, ye may abound for the edification of the church.

13 For which cause, let him who by inspiration prayeth in the church in a foreign language, pray in such a manner and at such a time, as some one who is inspired, may interpret his prayer to the edification of the church.

Ver. 13.-1. Let him who prayeth. That way here, signifies a speaking in prayer, is evident from the subsequent clause, and from ver. 14.

2. Pray, (iva duiegunveḥ, sup. ris, see ver. 5. note.) so as some one may interpret. What the apostle meant by ordering the inspired person to pray in such a manner, as that another might interpret his prayer, was this: He who prayed in an unknown language, was to do it by two, or at most by three sentences at a time, and in order; and the interpreter was to interpret what he said, as he went along, ver. 27. But if there was no inter