{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"1CO","commentaryId":"jamieson-fausset-brown","name":"1 Corinthians","commonName":"1 Corinthians","introduction":"The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and IRENÆUS [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Act 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that \"to Corinthianize\" was a proverbial phrase for \"to play the wanton\"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Acts 18:1-17).\n\nHe had been the instrument of converting many Gentiles (Co1 12:2), and some Jews (Act 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Act 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (Co1 1:26, &c.). Crispus (Co1 1:14; Act 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Rom 16:23). A variety of classes is also implied in Co1 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Act 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (Co1 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of \"letters of commendation\" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (Co1 9:1-2; Co2 10:1, Co2 10:7-8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (Co1 1:12; Co2 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (Co2 11:5, Co2 11:13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (Co1 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, \"Let us eat and drink, for to-morrow we die\" (Co1 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (Co1 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.\n\nIn Co1 5:9, \"I wrote unto you in an Epistle not to company with fornicators,\" it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (Co1 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (Co2 1:15-16), which purpose he changed hearing the unfavorable report from Chloe's household (Co1 16:5-7), for which he was charged with (Co2 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [ALFORD]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in Co2 12:4; Co2 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on Co2 2:1; Co2 13:2; also see on Co2 1:15; Co2 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare Co1 16:7); and attended with pain and humiliation (Co2 2:1; Co2 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them \"not to company with fornicators.\" On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (Co1 5:9, Co1 5:12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Gal 1:17-21).\n\nThe PLACE OF WRITING is fixed to be Ephesus (Co1 16:8). The subscription in English Version, \"From Philippi,\" has no authority whatever, and probably arose from a mistaken translation of Co1 16:5, \"For I am passing through Macedonia.\" At the time of writing Paul implies (Co1 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Act 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (Co1 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see CONYBEARE and HOWSON'S Life and Epistles of St. Paul.\n\nThe Epistle is written in the name of Sosthenes \"[our] brother.\" BIRKS supposes he is the same as the Sosthenes, Act 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (Co1 1:4, &c.) using the first person: so Timothy is introduced, Co2 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, Co1 16:24), whom he mentions (Co1 16:17-18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians. \n\n\n\nNext: 1 Corinthians Chapter 1\n\n","order":46,"numberOfChapters":16,"sha256":"9bf5da45bfa8b3ebeb897bb227e19d039c2c950176364829d04b3dcc496cb600","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":1},"lastChapterNumber":16,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/16.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":16},"totalNumberOfVerses":416},"chapter":{"number":14,"content":[{"type":"verse","number":2,"content":["speaketh . . . unto God--who alone understands all languages. \n\nno man understandeth--generally speaking; the few who have the gift of interpreting tongues are the exception. \n\nin the spirit--as opposed to \"the understanding\" (Co1 14:14). \n\nmysteries--unintelligible to the hearers, exciting their wonder, rather than instructing them. Corinth, being a mart resorted to by merchants from Asia, Africa, and Europe, would give scope amidst its mixed population for the exercise of the gift of tongues; but its legitimate use was in an audience understanding the tongue of the speaker, not, as the Corinthians abused it, in mere display.\n\n"]},{"type":"verse","number":3,"content":["But--on the other hand. \n\nedification--of which the two principal species given are \"exhortation\" to remove sluggishness, \"comfort\" or consolation to remove sadness [BENGEL]. Omit \"to.\"\n\n"]},{"type":"verse","number":4,"content":["edifieth himself--as he understands the meaning of what the particular \"tongue\" expresses; but \"the church,\" that is, the congregation, does not.\n\n"]},{"type":"verse","number":5,"content":["Translate, \"Now I wish you all to speak with tongues (so far am I from thus speaking through having any objection to tongues), but rather IN ORDER THAT (as my ulterior and higher wish for you) ye should prophesy.\" Tongues must therefore mean languages, not ecstatic, unintelligible rhapsodie (as NEANDER fancied): for Paul could never \"wish\" for the latter in their behalf. \n\ngreater--because more useful. \n\nexcept he interpret--the unknown tongue which he speaks, \"that the Church may receive edifying (building up).\"\n\n"]},{"type":"verse","number":6,"content":["Translate, \"But now\"; seeing there is no edification without interpretation. \n\nrevelation . . . prophesying--corresponding one to the other; \"revelation\" being the supernatural unveiling of divine truths to man, \"prophesying\" the enunciation to men of such revelations. So \"knowledge\" corresponds to \"doctrine,\" which is the gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general obvious truths of salvation, brought from the common storehouse of believers.\n\n"]},{"type":"verse","number":7,"content":["Translate, \"And things without life-giving sound, whether pipe or harp, YET (notwithstanding their giving sound) if they give not a distinction in the tones (that is, notes) how?\" &c. \n\nwhat is piped or harped--that is, what tune is played on the pipe or harp.\n\n"]},{"type":"verse","number":8,"content":["Translate, \"For if also,\" an additional step in the argument. \n\nuncertain sound--having no definite meaning: whereas it ought to be so marked that one succession of notes on the trumpet should summon the soldiers to attack; another, to retreat; another, to some other evolution.\n\n"]},{"type":"verse","number":9,"content":["So . . . ye--who have life; as opposed to \"things without life\" (Co1 14:7). \n\nby the tongue--the language which ye speak in. \n\nye shall speak--Ye will be speaking into the air, that is, in vain (Co1 9:26).\n\n"]},{"type":"verse","number":10,"content":["it may be--that is, perhaps, speaking by conjecture. \"It may chance\" (Co1 15:37). \n\nso many--as may be enumerated by investigators of such matters. Compare \"so much,\" used generally for a definite number left undefined (Act 5:8; also Sa2 12:8). \n\nkinds of voices--kinds of articulate speech. \n\nwithout signification--without articulate voice (that is, distinct meaning). None is without its own voice, or mode of speech, distinct from the rest.\n\n"]},{"type":"verse","number":11,"content":["Therefore--seeing that none is without meaning. \n\na barbarian--a foreigner (Act 28:2). Not in the depreciatory sense as the term is now used, but one speaking a foreign language.\n\n"]},{"type":"verse","number":12,"content":["zealous--emulously desirous. \n\nspiritual gifts--literally, \"spirits\"; that is, emanations from the one Spirit. \n\nseek that ye may excel to--Translate, \"Seek them, that ye may abound in them to the edifying,\" &c.\n\n"]},{"type":"verse","number":13,"content":["Explain, \"Let him who speaketh with a tongue [unknown] in his prayer (or, when praying) strive that he may interpret\" [ALFORD]. This explanation of \"pray\" is needed by its logical connection with \"prayer in an unknown tongue\" (Co1 14:14). Though his words be unintelligible to his hearers, let him in them pray that he may obtain the gift of interpreting, which will make them \"edifying\" to \"the church\" (Co1 14:12).\n\n"]},{"type":"verse","number":14,"content":["spirit--my higher being, the passive object of the Holy Spirit's operations, and the instrument of prayer in the unknown tongue, distinguished from the \"understanding,\" the active instrument of thought and reasoning; which in this case must be \"unfruitful\" in edifying others, since the vehicle of expression is unintelligible to them. On the distinction of soul or mind and spirit, see Eph 4:23; Heb 4:12.\n\n"]},{"type":"verse","number":15,"content":["What is it then?--What is my determination thereupon? \n\nand--rather as Greek, \"but\"; I will not only pray with my spirit, which (Co1 14:14) might leave the understanding unedified, BUT with the understanding also [ALFORD and ELLICOTT]. \n\npray with the understanding also--and, by inference, I will keep silence altogether if I cannot pray with the understanding (so as to make myself understood by others). A prescient warning, mutatis mutandis, against the Roman and Greek practice of keeping liturgies in dead languages, which long since have become unintelligible to the masses; though their forefathers spoke them at a time when those liturgies were framed for general use.\n\n"]},{"type":"verse","number":16,"content":["Else . . . thou--He changes from the first person, as he had just expressed his own resolution, \"I will pray with the understanding,\" whatever \"thou\" doest. \n\nbless--the highest kind of prayer. \n\noccupieth the room of the unlearned--one who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the position of one unlearned, or \"a private person.\" \n\nsay Amen--Prayer is not a vicarious duty done by others for us; as in Rome's liturgies and masses. We must join with the leader of the prayers and praises of the congregation, and say aloud our responsive \"Amen\" in assent, as was the usage of the Jewish (Deu 27:15-26; Neh 8:6) and Christian primitive churches [JUSTIN MARTYR, Apology, 2. 97].\n\n"]},{"type":"verse","number":17,"content":["givest thanks--The prayers of the synagogue were called \"eulogies,\" because to each prayer was joined a thanksgiving. Hence the prayers of the Christian Church also were called blessings and giving of thanks. This illustrates Col 4:2; Th1 5:17-18. So the Kaddisch and Keduscha, the synagogue formulÃ&brvbr of \"hallowing\" the divine \"name\" and of prayer for the \"coming of God's kingdom,\" answer to the Church's Lord's Prayer, repeated often and made the foundation on which the other prayers are built [TERTULLIAN, Prayer].\n\n"]},{"type":"verse","number":18,"content":["tongues--The oldest manuscripts have the singular, \"in a tongue [foreign].\"\n\n"]},{"type":"verse","number":19,"content":["I had rather--The Greek verb more literally expresses this meaning, \"I WISH to speak five words with my understanding (rather) than ten thousand words in an unknown tongue\"; even the two thousandth part of ten thousand. The Greek for \"I would rather,\" would be a different verb. Paul would NOT wish at all to speak \"ten thousand words in an unknown tongue.\"\n\n"]},{"type":"verse","number":20,"content":["Brethren--an appellation calculated to conciliate their favorable reception of his exhortation. \n\nchildren in understanding--as preference of gifts abused to nonedification would make you (compare Co1 3:1; Mat 10:16; Rom 16:19; Eph 4:14). The Greek for \"understanding\" expresses the will of one's spirit, Rom 8:6 (it is not found elsewhere); as the \"heart\" is the will of the \"soul.\" The same Greek is used for \"minded\" in Rom 8:6. \n\nmen--full-grown. Be childlike, not childish.\n\n"]},{"type":"verse","number":21,"content":["In the law--as the whole Old Testament is called, being all of it the law of God. Compare the citation of the Psalms as the \"law,\" Joh 10:34. Here the quotation is from Isa 28:11-12, where God virtually says of Israel, This people hear Me not, though I speak to. them in the language with which they are familiar; I will therefore speak to them in other tongues, namely, those of the foes whom I will send against them; but even then they will not hearken to Me; which Paul thus applies, Ye see that it is a penalty to be associated with men of a strange tongue, yet ye impose this on the Church [GROTIUS]; they who speak in foreign tongues are like \"children\" just \"weaned from the milk\" (Isa 28:9), \"with stammering lips\" speaking unintelligibly to the hearers, appearing ridiculous (Isa 28:14), or as babbling drunkards (Act 2:13), or madmen (Co1 14:23).\n\n"]},{"type":"verse","number":22,"content":["Thus from Isaiah it appears, reasons Paul, that \"tongues\" (unknown and uninterpreted) are not a sign mainly intended for believers (though at the conversion of Cornelius and the Gentiles with him, tongues were vouchsafed to him and them to confirm their faith), but mainly to be a condemnation to those, the majority, who, like Israel in Isaiah's day, reject the sign and the accompanying message. Compare \"yet . . . will they not hear Me\" (Co1 14:21). \"Sign\" is often used for a condemnatory sign (Eze 4:3-4; Mat 12:39-42). Since they will not understand, they shall not understand. \n\nprophesying . . . not for them that believe not, but . . . believe--that is, prophesying has no effect on them that are radically and obstinately like Israel (Isa 28:11-12), unbelievers, but on them that are either in receptivity or in fact believers; it makes believers of those not wilfully unbelievers (Co1 14:24-25; Rom 10:17), and spiritually nourishes those that already believe.\n\n"]},{"type":"verse","number":23,"content":["whole . . . all . . . tongues--The more there are assembled, and the more that speak in unknown tongues, the more will the impression be conveyed to strangers \"coming in\" from curiosity (\"unbelievers\"), or even from a better motive (\"unlearned\"), that the whole body of worshippers is a mob of fanatical \"madmen\"; and that \"the Church is like the company of builders of Babel after the confusion of tongues, or like the cause tried between two deaf men before a deaf judge, celebrated in the Greek epigram\" [GROTIUS]. \n\nunlearned--having some degree of faith, but not gifts [BENGEL].\n\n"]},{"type":"verse","number":24,"content":["all--one by one (Co1 14:31). \n\nprophesy--speak the truth by the Spirit intelligibly, and not in unintelligible tongues. \n\none--\"anyone.\" Here singular; implying that this effect, namely, conviction by all, would be produced on anyone, who might happen to enter. In Co1 14:23 the plural is used; \"unlearned or unbelievers\"; implying that however many there might be, not one would profit by the tongues; yea, their being many would confirm them in rejecting the sign, as many unbelieving men together strengthen one another in unbelief; individuals are more easily won [BENGEL]. \n\nconvinced--convicted in conscience; said of the \"one that believeth not\" (Joh 16:8-9). \n\njudged--His secret character is opened out. \"Is searched into\" [ALFORD]. Said of the \"one unlearned\" (compare Co1 2:15).\n\n"]},{"type":"verse","number":25,"content":["And thus--omitted in the oldest manuscripts and versions. \n\nsecrets of his heart made manifest--He sees his own inner character opened out by the sword of the Spirit (Heb 4:12; Jam 1:23), the word of God, in the hand of him who prophesieth. Compare the same effect produced on Nebuchadnezzar (Dan 2:30 and end of Dan 2:47). No argument is stronger for the truth of religion than its manifestation of men to themselves in their true character. Hence hearers even now often think the preacher must have aimed his sermon particularly at them. \n\nand so--convicted at last, judged, and manifested to himself. Compare the effect on the woman of Samaria produced by Jesus' unfolding of her character to herself (Joh 4:19, Joh 4:29). \n\nand report--to his friends at home, as the woman of Samaria did. Rather, as the Greek is, \"He will worship God, announcing,\" that is, openly avowing then and there, \"that God is in you of a truth,\" and by implication that the God who is in you is of a truth the God.\n\n"]},{"type":"verse","number":26,"content":["RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (Co1 14:26-40)\n\nHow is it then?--rather, \"What then is the true rule to be observed as to the use of gifts?\" Compare Co1 14:15, where the same Greek occurs. \n\na psalm--extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna (Luk 1:46-55, Luk 1:67-79; Luk 2:34-38). \n\na doctrine--to impart and set forth to the congregation. \n\na tongue . . . a revelation--The oldest manuscripts transpose the order: \"revelation . . . tongue\"; \"interpretation\" properly following \"tongue\" (Co1 14:13). \n\nLet all things be done unto edifying--The general rule under which this particular case fails; an answer to the question at the beginning of this verse. Each is bound to obey the ordinances of his church not adverse to Scripture. See Article XXXIV, Church of England Prayer Book.\n\n"]},{"type":"verse","number":27,"content":["let it be by two--at each time, in one assembly; not more than two or three might speak with tongues at each meeting. \n\nby course--in turns. \n\nlet one interpret--one who has the gift of interpreting tongues; and not more than one.\n\n"]},{"type":"verse","number":28,"content":["let him--the speaker in unknown tongues. \n\nspeak to himself, and to God--(compare Co1 14:2, Co1 14:4) --privately and not in the hearing of others.\n\n"]},{"type":"verse","number":29,"content":["two or three--at one meeting (he does not add \"at the most,\" as in Co1 14:27, lest he should seem to \"quench prophesyings,\" the most edifying of gifts), and these \"one by one,\" in turn (Co1 14:27, \"by course,\" and Co1 14:31). Paul gives here similar rules to the prophets, as previously to those speaking in unknown tongues. \n\njudge--by their power of \"discerning spirits\" (Co1 12:10), whether the person prophesying was really speaking under the influence of the Spirit (compare Co1 12:3; Jo1 4:13).\n\n"]},{"type":"verse","number":30,"content":["If any thing--Translate, \"But if any thing.\" \n\nanother that sitteth by--a hearer. \n\nlet the first hold his peace--Let him who heretofore spoke, and who came to the assembly furnished with a previous ordinary (in those times) revelation from God (Co1 14:26), give place to him who at the assembly is moved to prophesy by a sudden revelation from the Spirit.\n\n"]},{"type":"verse","number":31,"content":["For ye may--rather, \"For ye can [if ye will] all prophesy one by one,\" giving way to one another. The \"for\" justifies the precept (Co1 14:30), \"let the first hold his peace.\"\n\n"]},{"type":"verse","number":32,"content":["And--following up the assertion in Co1 14:31, \"Ye can (if ye will) prophesy one by one,\" that is, restrain yourselves from speaking all together; \"and the spirits of the prophets,\" that is, their own spirits, acted on by the Holy Spirit, are not so hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they alone should be heard uttering communications from God.\n\n"]},{"type":"verse","number":33,"content":["In all the churches of the saints God is a God of peace; let Him not among you be supposed to be a God of confusion [ALFORD]. Compare the same argument in Co1 11:16. LACHMANN and others put a full stop at \"peace,\" and connect the following words thus: \"As in all churches of the saints, let your women keep silence in your churches.\"\n\n"]},{"type":"verse","number":34,"content":["(Ti1 2:11-12). For women to speak in public would be an act of independence, as if they were not subject to their husbands (compare Co1 11:3; Eph 5:22; Tit 2:5; Pe1 3:1). For \"under obedience,\" translate, \"in subjection\" or \"submission,\" as the Greek is translated (Eph 5:21-22, Eph 5:24). \n\nthe law--a term applied to the whole Old Testament; here, Gen 3:16.\n\n"]},{"type":"verse","number":35,"content":["Anticipation of an objection. Women may say, \"But if we do not understand something, may we not 'ask' a question publicly so as to 'learn'? Nay, replies Paul, if you want information, 'ask' not in public, but 'at home'; ask not other men, but 'your own particular (so the Greek) husbands.'\" \n\nshame--indecorous.\n\n"]},{"type":"verse","number":36,"content":["What!--Greek, \"Or.\" Are you about to obey me? Or, if you set up your judgment above that of other churches. I wish to know, do you pretend that your church is the first church FROM which the gospel word came, that you should give the law to all others? Or are you the only persons In, fro whom it has come?\n\n"]},{"type":"verse","number":37,"content":["prophet--the species. \n\nspiritual--the genus: spiritually endowed. The followers of Apollos prided themselves as \"spiritual\" (Co1 3:1-3; compare Gal 6:1). Here one capable of discerning spirits is specially meant. \n\nthings that I write . . . commandments of the Lord--a direct assertion of inspiration. Paul's words as an apostle are Christ's words. Paul appeals not merely to one or two, but to a body of men, for the reality of three facts about which no body of men could possibly be mistaken: (1) that his having converted them was not due to mere eloquence, but to the \"demonstration of the Spirit and of power\"; (2) that part of this demonstration consisted in the communication of miraculous power, which they were then exercising so generally as to require to be corrected in the irregular employment of it; (3) that among these miraculous gifts was one which enabled the \"prophet\" or \"spiritual person\" to decide whether Paul's Epistle was Scripture or not. He could not have written so, unless the facts were notoriously true: for he takes them for granted, as consciously known by the whole body of men whom he addresses [HINDS, On Inspiration].\n\n"]},{"type":"verse","number":38,"content":["if any man be ignorant--wilfully; not wishing to recognize these ordinances and my apostolic authority in enjoining them. \n\nlet him be ignorant--I leave him to his ignorance: it will be at his own peril; I feel it a waste of words to speak anything further to convince him. An argument likely to have weight with the Corinthians, who admired \"knowledge\" so much.\n\n"]},{"type":"verse","number":39,"content":["covet--earnestly desire. Stronger than \"forbid not\"; marking how much higher he esteemed \"prophecy\" than \"tongues.\"\n\n"]},{"type":"verse","number":40,"content":["Let, &c.--The oldest manuscripts read, \"But let,\" &c. This verse is connected with Co1 14:39, \"But (while desiring prophecy, and not forbidding tongues) let all things be done decently.\" \"Church government is the best security for Christian liberty\" [J. NEWTON]. (Compare Co1 14:23, Co1 14:26-33).\n\n\n\n\nNext: 1 Corinthians Chapter 15\n\n"]}],"introduction":"SUPERIORITY OF PROPHECY OVER TONGUES. (1Co. 14:1-25)\n\nFollow after charity--as your first and chief aim, seeing that it is \"the greatest\" (Co1 13:13). \n\nand desire--Translate, \"Yet (as a secondary aim) desire zealously (see on Co1 12:31) spiritual gifts.\" \n\nbut rather--\"but chiefly that ye may prophesy\" (speak and exhort under inspiration) (Pro 29:18; Act 13:1; Th1 5:20), whether as to future events, that is, strict prophecy, or explaining obscure parts of Scripture, especially the prophetical Scriptures or illustrating and setting forth questions of Christian doctrine and practice. Our modern preaching is the successor of prophecy, but without the inspiration. Desire zealously this (prophecy) more than any other spiritual gift; or in preference to \"tongues\" (Co1 14:2, &c.) [BENGEL].\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/1CO/14.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":14},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/15.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":15},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/13.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":13},"numberOfVerses":39}