Rom 12:6, 1Cor 12:10, 28, 13:2, 8, 14:3, 5, 24 | Barnes | STEP | Verse 6. Having then gifts . All the endowments which Christians have are regarded by the apostle as gifts . God has conferred them; and this fact, when properly felt, tends much to prevent our thinking of ourselves more highly than we ought to think, . For the use of the word rendered gifts , see , etc. It may refer to natural endowments, as well as to the favours of grace; though in this place it refers doubtless to the distinctions conferred on Christians in the churches. Differing . It was never designed that all Christians should be equal. God designed that men should have different endowments. The very nature of society supposes this. There never was a state of perfect equality in anything; and it would be impossible that there should be, and yet preserve society. In this, God exercises a sovereignty, and bestows his favours as he pleases, injuring no one by conferring favours on others; and holding me responsible for the right use of what I have, and not for what may be conferred on my neighbour. According to the grace . That is, the favour , the mercy that is bestowed on us. As all that we have is a matter of grace, it should keep us from pride; and it should make us willing to occupy our appropriate place in the church. True honour consists not in splendid endowments, or great wealth and office. It consists in rightly discharging the duties which God requires of us in our appropriate sphere. If all men held their talents as the gift of God; if all would find and occupy in society the place for which God designed them, it would prevent no small part of the uneasiness, the restlessness, the ambition, and misery of the world. Whether prophecy . The apostle now proceeds to specify the different classes of gifts or endowments which Christians have, and to exhort them to discharge aright the duty which results from the rank or office which they held in the church. The first is prophecy. This word properly means, to predict future events ; but it also means, to declare the Divine will; to interpret the purposes of God; or to make known in any way the truth of God, which is designed to influence men. Its first meaning is to predict or foretell future events; but as those who did this were messengers of God, and as they commonly connected with such predictions instructions and exhortations in regard to the sins, and dangers, and duties of men, the word came to denote any who warned, or threatened, or in any way communicated the will of God; and even those who uttered devotional sentiments or praise. The name in the New Testament is commonly connected with teachers . , "There were in the church at Antioch certain prophets and teachers, as Barnabas," etc.; , "And Judas and Silas, being prophets themselves," etc.; , "A certain prophet named Agabus." In , prophets are mentioned as a class of teachers immediately after apostles. "And God hath set some in the church, first apostles, secondarily prophets , thirdly teachers," etc. The same class of persons is again mentioned in . In this place they are spoken of as being under the influence of revelation : "Let the prophets speak two or three, and let the other judge, if anything be revealed to another that sitteth by, let the first hold his peace. And the spirits of the prophets are subject to the prophets." , "Covet to prophesy , and forbid not to speak with tongues." In this place endowments are mentioned under the name of prophecy , evidently in advance even of the power of speaking with tongues. Yet all these were to be subject to the authority of the apostle, . In , they are mentioned again in the same order: "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers," etc. From these passages the following things seem clear in relation to this class of persons: (1.) They were an order of teachers distinct from the apostles, and next to them in authority and rank. (2.) They were under the influence of revelation, or inspiration, in a certain sense. (3.) They had power of controlling themselves, and of speaking or keeping silence as they chose. They had the power of using their prophetic gifts as we have the ordinary faculties of our minds; and of course of abusing them also. This abuse was apparent also in the case of those who had the power of speaking with tongues, , etc. (4.) They were subject to the apostles. (5.) They were superior to the other teachers and pastors in the church. (6.) The office or the endowment was temporary , designed for the settlement and establishment of the church; and then, like the apostolic office, having accomplished its purpose, to be disused, and to cease, from these remarks, also, will be seen the propriety of regulating this office by apostolic authority; or stating, as the apostle does here, the manner or rule by which this gift was to be exercised. According to the proportion . This word (αναλογιαν) is nowhere else used in the New Testament. The word properly applies to mathematics, ( Schleusner ,) and means the ratio or proportion which results from comparison of one number or magnitude with another. In a large sense, therefore, as applied to other subjects, it denotes the measure of anything . With us it means analogy , or the congruity or resemblance discovered between one thing and another, as we say there is an analogy or resemblance between the truths taught by reason and revelation. (See Butler's Analogy .) But this is not its meaning here, It means the measure , the amount of faith bestowed on them; for he was exhorting them to "think soberly, according as God hath dealt to every man the measure of faith ." The word faith here means, evidently, not the truths of the Bible elsewhere revealed; nor their confidence in God; nor their personal piety; but the extraordinary endowment bestowed on them by the gifts of prophecy. They were to confine themselves strictly to that; they were not to usurp the apostolic authority, or to attempt to exercise their peculiar office; but they were to confine themselves strictly to the functions of their office according to the measure of their faith, i.e. the extraordinary endowment conferred on them. The word faith is thus used often to denote that extraordinary confidence in God which attended the working of miracles, etc., . If this be the fair interpretation of the passage, then it is clear that the interpretation, which applies it to systems of theology , and which demands that we should interpret the Bible so as to accord with the system, is one that is wholly unwarranted. It is to be referred solely to this class of religious teachers, without reference to any system of doctrine, or to anything which had been revealed to any other class of men; or without affirming that there is any resemblance between one truth and another. All that may be true, but it is not the truth taught in this passage. And it is equally clear that the passage is not to be applied to teachers now, except as an illustration of the general principle that even those endowed with great and splendid talents are not to over-estimate them, but to regard them as the gift of God; to exercise them in subordination to his appointment; and to seek to employ them in the manner, the place, and to the purpose that shall be according to his will. They are to employ them in the purpose for which God gave them; AND FOR NO OTHER . (s) "according to the grace"

Romans 12:6

Verse 6. Having then gifts. All the endowments which Christians have are regarded by the apostle as gifts. God has conferred them; and this fact, when properly felt, tends much to prevent our thinking of ourselves more highly than we ought to think, Rom 12:3. For the use of the word rendered gifts, see Rom 1:11, 5:15,16, 6:23, 11:29, 1Cor 7:7, 12:4,9,28, etc. It may refer to natural endowments, as well as to the favours of grace; though in this place it refers doubtless to the distinctions conferred on Christians in the churches.

Differing. It was never designed that all Christians should be equal. God designed that men should have different endowments. The very nature of society supposes this. There never was a state of perfect equality in anything; and it would be impossible that there should be, and yet preserve society. In this, God exercises a sovereignty, and bestows his favours as he pleases, injuring no one by conferring favours on others; and holding me responsible for the right use of what I have, and not for what may be conferred on my neighbour.

According to the grace. That is, the favour, the mercy that is bestowed on us. As all that we have is a matter of grace, it should keep us from pride; and it should make us willing to occupy our appropriate place in the church. True honour consists not in splendid endowments, or great wealth and office. It consists in rightly discharging the duties which God requires of us in our appropriate sphere. If all men held their talents as the gift of God; if all would find and occupy in society the place for which God designed them, it would prevent no small part of the uneasiness, the restlessness, the ambition, and misery of the world.

Whether prophecy. The apostle now proceeds to specify the different classes of gifts or endowments which Christians have, and to exhort them to discharge aright the duty which results from the rank or office which they held in the church. The first is prophecy. This word properly means, to predict future events; but it also means, to declare the Divine will; to interpret the purposes of God; or to make known in any way the truth of God, which is designed to influence men. Its first meaning is to predict or foretell future events; but as those who did this were messengers of God, and as they commonly connected with such predictions instructions and exhortations in regard to the sins, and dangers, and duties of men, the word came to denote any who warned, or threatened, or in any way communicated the will of God; and even those who uttered devotional sentiments or praise. The name in the New Testament is commonly connected with teachers. Acts 13:1, "There were in the church at Antioch certain prophets and teachers, as Barnabas," etc.; Acts 15:32, "And Judas and Silas, being prophets themselves," etc.; Acts 21:10, "A certain prophet named Agabus." In 1Cor 12:28,29, prophets are mentioned as a class of teachers immediately after apostles. "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers," etc. The same class of persons is again mentioned in 1Cor 14:29-32,39. In this place they are spoken of as being under the influence of revelation: "Let the prophets speak two or three, and let the other judge, if anything be revealed to another that sitteth by, let the first hold his peace. And the spirits of the prophets are subject to the prophets." 1Cor 14:39, "Covet to prophesy, and forbid not to speak with tongues." In this place endowments are mentioned under the name of prophecy, evidently in advance even of the power of speaking with tongues. Yet all these were to be subject to the authority of the apostle, 1Cor 14:37. In Eph 4:11, they are mentioned again in the same order: "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers," etc. From these passages the following things seem clear in relation to this class of persons:

(1.) They were an order of teachers distinct from the apostles, and next to them in authority and rank.

(2.) They were under the influence of revelation, or inspiration, in a certain sense.

(3.) They had power of controlling themselves, and of speaking or keeping silence as they chose. They had the power of using their prophetic gifts as we have the ordinary faculties of our minds; and of course of abusing them also. This abuse was apparent also in the case of those who had the power of speaking with tongues, 1Cor 14:2,4,6,11, etc.

(4.) They were subject to the apostles.

(5.) They were superior to the other teachers and pastors in the church.

(6.) The office or the endowment was temporary, designed for the settlement and establishment of the church; and then, like the apostolic office, having accomplished its purpose, to be disused, and to cease, from these remarks, also, will be seen the propriety of regulating this office by apostolic authority; or stating, as the apostle does here, the manner or rule by which this gift was to be exercised.

According to the proportion. This word (αναλογιαν) is nowhere else used in the New Testament. The word properly applies to mathematics, (Schleusner,) and means the ratio or proportion which results from comparison of one number or magnitude with another. In a large sense, therefore, as applied to other subjects, it denotes the measure of anything. With us it means analogy, or the congruity or resemblance discovered between one thing and another, as we say there is an analogy or resemblance between the truths taught by reason and revelation. (See Butler's Analogy.) But this is not its meaning here, It means the measure, the amount of faith bestowed on them; for he was exhorting them to Rom 12:3 "think soberly, according as God hath dealt to every man the measure of faith." The word faith here means, evidently, not the truths of the Bible elsewhere revealed; nor their confidence in God; nor their personal piety; but the extraordinary endowment bestowed on them by the gifts of prophecy. They were to confine themselves strictly to that; they were not to usurp the apostolic authority, or to attempt to exercise their peculiar office; but they were to confine themselves strictly to the functions of their office according to the measure of their faith, i.e. the extraordinary endowment conferred on them. The word faith is thus used often to denote that extraordinary confidence in God which attended the working of miracles, etc., Mt 17:20, 21:21, Lk 17:6. If this be the fair interpretation of the passage, then it is clear that the interpretation, which applies it to systems of theology, and which demands that we should interpret the Bible so as to accord with the system, is one that is wholly unwarranted. It is to be referred solely to this class of religious teachers, without reference to any system of doctrine, or to anything which had been revealed to any other class of men; or without affirming that there is any resemblance between one truth and another. All that may be true, but it is not the truth taught in this passage. And it is equally clear that the passage is not to be applied to teachers now, except as an illustration of the general principle that even those endowed with great and splendid talents are not to over-estimate them, but to regard them as the gift of God; to exercise them in subordination to his appointment; and to seek to employ them in the manner, the place, and to the purpose that shall be according to his will. They are to employ them in the purpose for which God gave them; AND FOR NO OTHER.

(s) "according to the grace" 1Pet 4:10,11

1 Corinthians 12:10

Verse 10. To another the working of miracles. Commentators have felt some perplexity in distinguishing this from what is mentioned in 1Cor 12:9 of the gift of healing. It is evident that the apostle there refers to the power of working miracles in healing inveterate and violent diseases. The expression here used, "working of miracles," (ενεργηματαδυναμεων,) refers probably to the more extraordinary and unusual kinds of miracles; to those which were regarded as in advance of the power of healing diseases. It is possible that it may denote what the Saviour had reference to in Mk 16:18, where he said they should take up serpents, and if they drank any deadly thing it should not hurt them; and possibly also to the power of raising up the dead. That this power was possessed by the apostles is well known; and it is possible that it was possessed by others also of the early Christians. It is clear from all this that there was a difference even among those who had the power of working miracles, and that this power was conferred in a more eminent degree on some than on others. Indeed, the extraordinary endowments conferred on the apostles and the early Christians seem to have been regulated, to a remarkable degree, in accordance with the rule by which ordinary endowments are conferred upon men. Though all men have understanding, memory, imagination, bodily strength, etc., yet one has these in a more eminent degree than others; and one is characterized for the possession of one of those qualities more than for another. Yet all are bestowed by the same God; So it was in regard to the extraordinary endowments conferred on the early Christians. Comp. 1Cor 14, especially 1Cor 14:32.

To another prophecy. Rom 12:6.

To another discerning of spirits. Comp. 1Jn 4:1. This must refer to some power of searching into the secrets of the heart; of knowing what were a man's purposes, views, and feelings. It may relate either to the power of determining by what spirit a man spoke who pretended to be inspired, whether he was truly inspired or whether he was an impostor, or it may refer to the power of seeing whether a man was sincere or not in his Christian profession. That the apostles had this power, is apparent from the case of Ananias and Sapphira, (Acts 5:1-10,) and from the case of Elymas, Acts 13:9-11. It is evident that where the gift of prophecy and inspiration was possessed, and where it would confer such advantages on those who possessed it, there would be many pretenders to it; and that it would be of vast importance to the infant church, in order to prevent imposition, that there should be a power in the church of detecting the imposture.

To another divers kinds of tongues. The power of speaking various languages. See Acts 2:4,7-11. This passage also seems to imply that the extraordinary endowments of the Holy Spirit were not conferred on all alike.

To another the interpretation of tongues. The power of interpreting foreign languages; or of interpreting the language which might be used by the "prophets" in their communications. 1Cor 14:27. This was evidently a faculty different from the power of speaking a foreign language; and yet it might be equally useful. It would appear possible that some might have had the power of speaking foreign languages who were not themselves apprized of the meaning, and that interpreters were needful in order to express the sense to the hearers.

Or it may have been that in a promiscuous assembly, or in an assembly made up of those who spoke different languages, a part might have understood what was uttered, and it was needful that an interpreter should explain it to the other portion. 1Cor 14:28.

(a) "discerning of spirits" 1Jn 4:1 (b) "of tongues" Acts 2:4,7-11 (*) "tongues" "Languages"

1 Corinthians 12:28

Verse 28. And God hath set. That is, has appointed, constituted, ordained. He has established these Various orders or ranks in the church. The apostle, having illustrated the main idea that God had conferred various endowments on the members of the church, proceeds here to specify particularly what he meant, and to refer more directly to the various ranks which existed in the church.

Some in the church. The word "some," in this place, (ους) seems to mean rather "whom" and "whom God hath placed in the church;" or, they whom God hath constituted in the church in the manner above mentioned are, first, apostles, etc.

First apostles. In the first rank or order; or as superior in honour and in office. He has given them the highest authority in the church; he has more signally endowed them and qualified them than he has others.

Secondarily prophets. As second in regard to endowments and importance. For the meaning of the word "prophets," Rom 12:6.

Thirdly teachers. As occupying the third station in point of importance and valuable endowments. On the meaning of this word, and the nature of this office, Rom 12:7.

After that miracles. Power. δυναμεις. Those who had the power of working miracles-- referred to in 1Cor 12:10.

Then gifts of healings. The power of healing those who were sick. 1Cor 12:9. Compare Jas 5:14,16.

Helps. αντιληψεις. This word occurs nowhere else in the New Testament. It is derived from αντιλαμβανω, and denotes, properly, aid, assistance, help; and then those who render aid, assistance, or help; helpers. Who they were, is not known. They might have been those to whom was entrusted the care of the poor, and the sick, and strangers, widows, and orphans, etc.; i.e., those who performed the office of deacons. Or they may have been those who attended on the apostles to aid them in their work, such as Paul refers to in Rom 16:3, "Greet Priscilla, and Aquila, my helper" in Christ Jesus;" and in Rom 16:9, "Salute Urbane, our helper in Christ." Rom 16:3. It is not possible, perhaps, to determine a precise meaning of the word, or the nature of the office which they discharged; but the word means, in general, those who in any way aided or rendered assistance in the church, and may refer to the temporal affairs of the church, to the care of the poor, the distribution of charity and alms, or to the instruction of the ignorant, or to aid rendered directly to the apostles. There is no evidence that it refers to a distinct and permanent office in the church; but may refer to aid rendered by any class in any way. Probably many persons were profitably and usefully employed in various ways as aids in promoting the temporal or spiritual welfare of the church.

Governments. κυβερνησεις. This word is derived from κυβερναω, to govern; and is usually applied to the government or steering of a ship. The word occurs nowhere else in the New Testament, though the word κυβερνητης (governor) occurs in Acts 27:11, rendered "master," and in Rev 18:17, rendered "ship-master." It is not easy to determine what particular office or function is here intended. Doddridge, in accordance with Amyraut, supposes that distinct offices may not be here referred to, but that the same persons may be denoted in these expressions as being distinguished in various ways; that is, that the same persons were called "helpers" in reference to their skill in aiding those who were in distress, and "governments" in regard to their talent for doing business, and their ability in presiding in counsels for deliberation, and in directing the affairs of the church. There is no reason to think that the terms here used referred to permanent and established ranks and orders in the ministry and in the church; or in permanent offices which were to continue to all times as an essential part of its organization. It is certain that the "order" of apostles has ceased, and also the "order" of miracles, and the "order" of healings, and of diversity of tongues. And it is certain that in the use of these terms of office, the apostle does not affirm that they would be permanent, and essential to the very existence of the church; and from the passage before us, therefore, it cannot be argued that there was to be an order of men in the church who were to be called helps, or governments. The truth probably was, that the circumstances of the primitive churches required the aid of many persons in various capacities which might not be needful or proper in other times and circumstances. Whether, therefore, this is to be regarded as a permanent arrangement that there should be "governments" in the church, or an order of men entrusted with the sole office of governing, is to be learned not from this passage, but from other parts of the New Testament. Lightfoot contends, that the word which is here used and translated "governments" does not refer to the power of ruling, but to a person endued with a deep and comprehensive mind, one who is wise and prudent; and in this view Mosheim, Macknight, and Bishop Horsley coincide. Calvin refers it to the elders, to whom the exercise of discipline was entrusted. Grotius understands it of the pastors, (Eph 4:1,) or of the elders who presided over particular churches, Rom 12:8. Locke supposes that they were the same as those who had the power of discerning spirits. The simple idea, however, is that of ruling, or exercising government; but whether this refers to a permanent office, or to the fact that some were specially qualified by their wisdom and prudence, and in virtue of this usually regulated or directed the affairs of the church by giving council, etc., or whether they were selected and appointed for this purpose for a time; or whether it refers to the same persons who might also have exercised other functions, and this in addition, cannot be determined from the passage before us. All that is clear is, that there were those who administered government in the church. But the passage does not determine the form, or manner; nor does it prove--whatever may be true--that such an office was to be permanent in the church.

Diversities of tongues. Those endowed with the power of speaking various languages. 1Cor 12:10.

(b) "first apostles" Lk 6:13 (|) "secondarily" "secondly" (c) "prophets" Acts 13:1 (a) "healings" 1Cor 12:10 (b) "helps" 1Cor 12:9 (c) "governments" Nu 11:17 (d) "diversities" He 13:17,24 (1) "diversities" "kinds" (e) "tongues" Acts 2:8-11 (*) "tongues" "Languages"

1 Corinthians 13:2

Verse 2. And though I have the gift of prophecy. 1Cor 12:10; 1Cor 14:1.

And understand all mysteries. On the meaning of the word mystery, 1Cor 2:7. This passage proves that it was one part of the prophetic office, as referred to here, to be able to understand and explain the mysteries of religion; that is, the things that were before unknown, or unrevealed. It does not refer, to the prediction of future events, but to the great and deep truths connected with religion; the things that were unexplained in the old economy, the meaning of types and emblems; and the obscure portions of the plan of redemption. All these might be plain enough if they were revealed; but there were many things connected with religion which God had not chosen to reveal to men.

And all knowledge. 1Cor 12:8. Though I knew everything. Though I were acquainted fully with all the doctrines of religion; and were with all sciences and arts.

And though I have all faith, so that I could remove mountains. Though I should have the highest kind of faith. This is referred to by the Saviour, (Mt 17:20,) as the highest kind of faith; and Paul here had this fact doubtless in his eye.

I am nothing. All would be of no value. It would not save me. I should still be an unredeemed, unpardoned sinner. I should do good to no one; I should answer none of the great purposes which God has designed; I should not by all this secure my salvation. All would be in vain in regard to the great purpose of my existence. None of these things could be placed before God as a ground of acceptance in the day of judgment. Unless I should have love, I should still be lost. A somewhat similar idea is expressed by the Saviour, in regard to the day of judgment, in Mt 7:22,23: "Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils, and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."

(c) "prophecy" 1Cor 14:1 (*) "mysteries" "unknown truths" (a) "move mountains" Mt 17:20 (+) "charity" "love" (b) "I am nothing" Mt 21:19

1 Corinthians 13:8

Verse 8. Charity never faileth. Paul here proceeds to illustrate the value of love, from its permanency as compared with other valued endowments. It is valuable, and is to be sought, because it will always abide; may be always exercised; is adapted to all circum- stances, and to all worlds in which we may be placed, or in which we may dwell. The word rendered faileth (εκπιπτει) denotes, properly, to fall out of, to fall from or off; and may be applied to the stars of heaven falling, (Mk 13:25,) or to flowers that fall or fade, (Jas 1:11, 1Pet 1:24,) or to chains falling from the hands, etc., Acts 12:7. Here it means to fall away, to fail; to be without effect, to cease to be in existence. The expression may mean that it will be adapted to all the situations of life, and is of a nature to be always exercised; or it may mean that it will continue to all eternity, and be exercised in heaven for ever. The connexion demands that the latter should be regarded as the true interpretation. 1Cor 13:13. The sense is, that while other endowments of the Holy Spirit must soon cease and be valueless, LOVE would abide, and would always exist. The argument is, that we ought to Seek that which is of enduring value; and that, therefore, love should be preferred to those endowments of the Spirit on which so high a value had been set by the Corinthians.

But whether there be prophecies. That is, the gift of prophecy, or the power of speaking as a prophet; that is, of delivering the truth of God in an intelligible manner under the influence of inspiration; the gift of being a public speaker; of instructing and edifying the church, and foretelling future events. 1Cor 14:1.

They shall fail. The gift shall cease to be exercised; shall be abolished, come to naught. There shall be no further use for this gift in the light and glory of the world above, and it shall cease. God shall be the teacher there. And as there will be no need of confirming the truth of religion by the prediction of future events, and no need of warning against impending dangers there, the gift of foretelling future events will be of course unknown. In heaven, also, there will be no need that the faith of God's people shall be encouraged, or their devotions excited, by such exhortations and instructions as are needful now; and the endowment of prophecy will be, therefore, unknown.

There be tongues. The power of speaking foreign languages.

They shall cease. Macknight supposes this means that they shall cease in the church after the gospel shall have been preached to all nations. But the more natural interpretation is, to refer it to the future life; since the main idea which Paul is urging here is the value of love above all other endowments, from the fact that it would be abiding, or permanent--an idea which is more certainly and fully met by a reference to the future world, than by a reference to the state of things in the church on earth. If it refers to heaven, it means that the power of communicating thoughts there will not be by the medium of learned and foreign tongues. What will be the mode is unknown. But as the diversity of tongues is one of the fruits of sin, (Gen 11,) it is evident that in those who are saved there will be deliverance from all the disadvantages which have resulted from the confusion of tongues. Yet LOVE will not cease to be necessary; and Lees will live for ever.

Whether there be knowledge. 1Cor 14:8. This refers, I think, to knowledge as we now possess it. It cannot mean that there will be no knowledge in heaven; for there must be a vast increase of knowledge in that world among all its inhabitants. The idea in the passage here, I think, is: "All the knowledge which we now possess, valuable as it is, will be obscured and lost, and rendered comparatively valueless, in the fuller splendours of the eternal world--as the feeble light of the stars, beautiful and valuable as it is, vanishes, or is lost in the splendour of the rising sun. The knowledge which we now have is valuable, as the gift of prophecy and the power of speaking foreign languages is valuable, but it will be lost in the brighter visions of the world above." That this is the sense is evident from what Paul says in illustration of the sentiment in 1Cor 13:9,10. Now we know in part. What we deem ourselves acquainted with, we imperfectly understand. There are many obscurities and many difficulties. But in the future world we shall know distinctly and clearly, (1Cor 13:12;) and then the knowledge which we now possess will appear so dim and obscure, that it will seem to have vanished away and disappeared, "As a dim candle dies at noon."

Macknight and others understand this of the knowledge of the mysteries of the Old Testament, or "the inspired knowledge of the ancient revelations, which should be abolished when the church should have attained its mature state;" a most meager, jejune, and frigid interpretation. It is true, also, that not only shall our imperfect knowledge seem to have vanished in the superior light and glory of the eternal world, but that much of that which here passes for knowledge shall be then unknown. Much of that which is called science is "falsely so called ;" and much that is connected with literature that has attracted so much attention, will be unknown in the eternal world. It is evident that much that is connected with criticism, and the knowledge of language, with the different systems of mental philosophy which are erroneous--perhaps much that is connected with anatomy, physiology, and geology, and much of the science which now is connected with the arts, and which is of use only as tributary to the arts--will be then unknown. Other subjects may rise into importance which are now unknown; and possibly things connected with science which are now regarded as of the least importance will then become objects of great moment, and ripen and expand into sciences that shall contribute much to the eternal happiness of heaven. The essential idea in this passage is, that all the knowledge which we now possess shall lose its effulgence, be dimmed and lost in the superior light of heaven. But LOVE shall live there; and we should, therefore, seek that which is permanent and eternal.

(*) "Charity" "love" (+) "tongues" "languages"

1 Corinthians 14:3

Verse 3. But he that prophesieth. 1Cor 14:1. He that speaks under the influence of inspiration in the common language of his hearers. This seems to be the difference between those who spoke in foreign languages and those who prophesied. Both were under the influence of the Holy Spirit; both might speak the same truths; both might occupy an equally important and necessary place in the church; but the language of the one was intelligible to the church, the other not; the one was designed to edify the church, the other to address those who spoke foreign tongues, or to give demonstration, by the power of speaking foreign languages, that the religion was from God.

Speaketh unto men. So as to be understood by those who were present.

To edification. 1Cor 10:23. Speaks so as to enlighten and strengthen the church.

And exhortation. Rom 12:8. He applies and enforces the practical duties of religion, and urges motives for a holy life.

And comfort. Encouragement. That is, he presents the promises and the hopes of the gospel; the various considerations adapted to administer comfort in the time of trial. The other might do this, but it would be in a foreign language, and would be useless to the church.

1 Corinthians 14:5

Verse 5. I would that ye all spake with tongues. "It is an important endowment, and is not, in its place, to be undervalued. It may be of great service in the cause of truth, and if properly regulated, and not abused, I would rejoice if these extraordinary endowments were conferred on all. I have no envy against any who possess it; no opposition to the endowment; but I wish that it should not be overvalued; and would wish to exalt into proper estimation the more useful but humble gift of speaking for the edification of the church."

Greater is he that prophesieth. This gift is of more value, and he really occupies a more elevated rank in the church. He is more useful. The idea here is, that talents are not to be estimated by their brilliancy, but by their usefulness. The power of speaking in an unknown tongue was certainly a more striking endowment than that of speaking so as simply to be useful; and yet the apostle tells us that the latter is the more valuable. So it is always. A man who is useful, however humble and unknown he may be, really occupies a more elevated and venerable rank than the man of most splendid talents and dazzling eloquence, who accomplishes nothing in saving: the souls of men.

Except he interpret. However important and valuable the truth might be which he uttered, it would he useless to the church, unless he should explain it in language which they could understand. In that case, fire apostle does not deny that the power of speaking foreign languages was a higher endowment and more valuable than the gift of prophecy. That the man who spoke foreign languages had: the power of interpreting, is evident from this verse. From 1Cor 14:27, it appears that the office of interpreting was sometimes performed by others.

(+) "tongues" "Different languages" (a) "edifying" 1Cor 14:26

1 Corinthians 14:24

Verse 24. But if all prophesy. 1Cor 14:1. 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 (ελεγχεται) is rendered reprove in Jn 16:8: "And when he is come, he will reprove the world of sin," etc. Its proper meaning is to convict, to show one to be wrong; and then to rebuke, reprove, admonish, etc. 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 fellice 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.