Exegetical and Hermeneutical Commentary of 1 Corinthians 14:40
Let all things be done decently and in order.
40. Let all things be done decently and in order ] Rather, ‘ only let,’ &c. For decently see Rom 13:13, where the same word is translated honestly. Also 1Th 4:12, and ch. 1Co 12:23, where a word of similar derivation occurs, and is translated comeliness. In ch. 1Co 7:35, the adjective of the same derivation is rendered comely; in St Mar 15:43 and Act 13:50, honourable. Its original meaning is well formed. Compare the Latin forma for beauty, and the English shapely. For in order, cf. 1Co 14:33. The Christian assembly should be a reflection of the universe, where form and order reign supreme.
Fuente: The Cambridge Bible for Schools and Colleges
Let all things be done decently and in order – Let all things be done in an appropriate and becoming manner; decorously, as becomes the worship of God. Let all be done in order, regularly; without confusion, discord, tumult. The word used here ( kata taxin) is properly a military term, and denotes the order and regularity with which an army is drawn up. This is a general rule, which was to guide them. It was simple, and easily applied. There might be a thousand questions started about the modes and forms of worship, and the customs in the churches, and much difficulty might occur in many of these questions; but here was a simple and plain rule, which might be easily applied. Their good sense would tell them what became the worship of God; and their pious feelings would restrain them from excesses and disorders. This rule is still applicable, and is safe in guiding us in many things in regard to the worship of God. There are many things which cannot be subjected to rule, or exactly prescribed; there are many things which may and must be left to pious feeling, to good sense, and to the views of Christians themselves, about what will promote their edification and the conversion of sinners. The rule in such questions is plain. Let all be done decorously, as becomes the worship of the great and holy God; let all be without confusion, noise, and disorder.
In view of this chapter, we may remark:
(1) That public worship should be in a language understood by the people; the language which they commonly employ. Nothing can be clearer than the sentiments of Paul on this. The whole strain of the chapter is to demonstrate this, in opposition to making use of a foreign and unintelligible language in any part of public worship. Paul specifics in the course of the discussion every part of public worship; public preaching 1Co 14:2-3, 1Co 14:5,1Co 14:13, 1Co 14:19; prayer 1Co 14:14-15; singing 1Co 14:15; and insists that all should be in a language that should be understood by the people. It would almost seem that he had anticipated the sentiments and practice of the Roman Catholic denomination. It is remarkable that a practice should have grown up, and have been defended, in a church professedly Christian, so directly in opposition to the explicit meaning of the New Testament. Perhaps there is not even in the Roman Catholic denomination, a more striking instance of a custom or doctrine in direct contradiction to the Bible. If anything is plain and obvious, it is that worship, in order to be edifying, should be in a language that is understood by the people.
Nor can that service be accepable to God which is not understood by those who offer it; which conveys no idea to their minds, and which cannot, therefore, be the homage of the heart. Assuredly, God does not require the offering of unmeaningful words. Yet, this has been a grand device of the great enemy of man. It has contributed to keep the people in ignorance and superstition; it has prevented the mass of the people from seeing how utterly unlike the New Testament are the sentiments of the papists; and it has, in connection with the kindred doctrine that the Scripture should be withheld from the people, contributed to perpetuate that dark system, and to bind the human mind in chains. Well do the Roman Catholics know, that if the Bible were given to the people, and public worship conducted in a language which they could understand, the system would soon fall. It could not live in the midst of light. It is a system which lives and thrives only in darkness.
(2) Preaching should be simple and intelligible. There is a great deal of preaching which might as well be in a foreign tongue as in the language which is actually employed. It is dry, abstruse, metaphysical, remote from the common manner of expression, and the common habits of thought among people. It may be suited to schools of philosophy, but it cannot be suited to the pulpit. The preaching of the Lord Jesus was simple, and intelligible even to a child. And nothing can be a greater error, than for the ministers of the gospel to adopt a dry and metaphysical manner of preaching. The most successful preachers have been those who have been most remarkable for their simplicity and clearness. Nor is simplicity and intelligibleness of manner inconsistent with bright thought and profound sentiments. A diamond is the most pure of all minerals; a river may be deep, and yet its water so pure that the bottom may be seen at a great depth; and glass in the window is most valuable the clearer and purer it is, when it is itself least seen, and when it gives no obstruction to the light. If the purpose is that the glass may be itself an ornament, it may be well to stain it; if to give light, it should be pure. A very shallow stream may be very muddy; and because the bottom cannot be seen, it is no evidence that it is deep. So it is with style. If the purpose is to convey thought, to enlighten and save the soul, the style should be plain, simple, pure. If it be to bewilder and confound, or to be admired as unintelligible, or perhaps as profound, then an abstruse and metaphysical, or a flowery manner may be adopted in the pulpit.
(3) We should learn to value useful talent more than that which is splendid and showy; 1Co 14:3. The whole scope of this chapter goes to demonstrate that we should more highly prize and desire that talent which may be useful to the church, or which may be useful in convincing unbelievers 1Co 14:24-25, than that which merely dazzles, or excites admiration. Ministers of the gospel who preach as they should do, engage in their work to win souls to Christ, not to induce them to admire eloquence; they come to teach people to adore the great and dreadful God, not to be loud in their praises of a mortal man.
(4) Ministers of the gospel should not aim to be admired. They should seek to be useful. Their aim should not be to excite admiration of their acute and profound talent for reasoning; of their clear and striking power of observation; of their graceful manner; of their glowing and fervid eloquence; of the beauty of their words, or the eloquence of their well-turned periods. They should seek to build up the people of God in holy faith, and so to present truth as that it shall make a deep impression on mankind. No work is so important, and so serious in its nature and results, as the ministry of the gospel; and in no work on earth should there be more seriousness, simplicity, exactness, and correctness of statement, and invincible and unvarying adherence to simple and unvarnished truth. Of all places, the pulpit is the last, in which to seek to excite admiration, or where to display profound learning, or the powers of an abstract and subtle argumentation, for the sake of securing a reputation. Cowper has drawn the character of what a minister of the gospel should be. in the wellknown and most beautiful passage in the Task.
Would I describe a preacher, such as Paul.
Were he on earth, would hear, approve, and own,
Paul should himself direct me. I would trace.
His master-strokes, and draw from his design.
I would express him simple, grave, sincere;
In doctrine uncorrupt; in language plain;
And plain in manner; decent, solemn, chaste,
And natural in gesture; much impressd.
Himself, as conscious of his awful charge,
And anxious mainly that the flock he feeds.
May feel it too; affectionate in look,
And tender in address, as well becomes.
A messenger of grace to guilty men.
He stablishes the strong, restores the weak,
Reclaims the wanderer, binds the broken heart,
And, armd himself in panoply complete.
Of heavenly temper, furnishes with arms,
Bright as his own, and trains, by every rule.
Of holy discipline, to glorious war,
The sacramental host of Gods elect.
Fuente: Albert Barnes’ Notes on the Bible
1Co 14:40
Let all things be done decently and in order.
Propriety
1. Be done in its proper time.
2. Be kept to its proper use.
3. Be put in its proper place.
Decently and in order
Decently–i.e., so as not to interrupt the gravity and dignity of assemblies. In order–i.e., not by hazard or impulse, but by design and arrangement. The idea is not so much of any beauty or succession of parts in the worship, as of that calm and simple majesty which in the ancient world, whether Pagan or Jewish, seems to have characterised all solemn assemblies, whether civil or ecclesiastical, as distinct from the frantic or enthusiastic ceremonies which accompanied illicit or extravagant communities. The Roman senate, the Athenian areopagus, were examples of the former, as the wild Bacchanalian or Phrygian orgies were of the latter. Hence the apostle has condemned the discontinuance of the veil (1Co 9:1-16), the speaking of women (1Co 14:34), the indiscriminate banquetting (1Co 11:16-34), the interruption of the prophets by each other (1Co 14:30-32). The spirits of the prophets are subject to the prophets, is a principle of universal application, and condemns every impulse of religious zeal or feeling which is not strictly under the control of those who display it. A world of fanaticism is exploded by this simple axiom; and to those who have witnessed the religious frenzy which attaches itself to the various forms of Eastern worship, this advice of the apostle, himself of Eastern origin, will appear the more remarkable. The wild gambols yearly celebrated at Easter by the adherents of the Greek Church round the chapel of the Holy Sepulchre at Jerusalem show what Eastern Christianity may become; they are the living proofs of the need of the wisdom of the apostolic precept. (Dean Stanley.)
Decency and order in Divine worship
These terms may seem to be of no very great importance; but little words may be of great account when they are applied to the highest things; and if the want of order and decency is capable of defiling our whole religion, it behoves us carefully to avoid it. Remember that–
I. God is the object of worship.
1. That we may think reverently of the worship of God, let us first think of God Himself, who and what He is. If we look beyond the heaven the eye of faith beholds Him seated in light inaccessible, and surrounded with myriads of angels excelling in strength and wisdom. If we attend to the effects of His power here below, we must acknowledge Him the contriver and artificer of all those wonderful works which delight the eye and minister to the life and comfort of His creatures.
2. This great Being is surely worthy of our attention. It is an honour to us that we are invited to lift up our eyes toward the place of His dwelling, and permitted to speak to Him in prayer.
II. We have no other way of affronting God than by neglecting His service and making light of His institutions. God Himself is not an object of our bodily senses; but His religion, His Churches, and His altars are present to us; and if we despise them, we do all that is in our power to show that God Himself is despised by us. The Bible teaches us, and reason must needs assent to it, that God will take to Himself every act of contempt against the Church and its administration. Tribute is due from subjects to their prince: if it is paid in base metal, the act is not only deficient, but treasonable, and would be punished accordingly. Worship is the tribute due from man to God; it is the honour due to His name: but if it is an unholy worship, it is worse than the silence and ignorance of a savage, and will be required of us as an act of treason and impiety,
III. No blessing can be expected upon ourselves, but only so far as our service is acceptable. The subject who pays the tribute that is required of him is rewarded with protection under an execution of the laws: and certainly God is not so unmindful of His subjects as to leave them without the protection of His providence. In what respects are order and decency required in a congregation of Christians?
1. A composed and serious mind. The want of gravity is a sign of great ignorance and ill-breeding in the company of men our superiors: how much more, then, is gravity required in the presence of our Maker!
2. Punctuality. They who come in at an unseasonable time do more harm to others than their presence is like to do good to themselves: they either drown the voice of the minister with their noise, or take off the attention of the people from their prayers.
3. Reverence and attention. We despise the Turks, yet in this they far exceed the Christians. They are called to prayers by the voice of a man crying from the tops of their steeples, at whoso voice they wash themselves, and having put off their shoes at the door of their mosque, are ready to enter with silence and gravity before their minister begins his prayer. You will never find one of them coughing, or yawning, or shifting his place, or speaking a word to his neighbour. They attend to nothing but the service, and when the service is over, they put on their shoes again in silence, and depart without entering into any impertinent conversation.
4. Union and earnestness. In the course of our liturgy the offices are divided between the minister and the people. If the minister were to fail in his part, it would be so remarkable that every person would observe it, and the service would be at a stand; but the people, being many, the inattention of particulars is not so easily perceived, and therefore it is too common for many to fail in making their proper responses. This is a bad custom, and should by all means be corrected. Conclusion: What I have said ought to dispose those who have heard me to join in those words of Jacob: How dreadful is this place! etc. He who blessed the piety of Jacob, will bless us also if we are the heirs of it. But if we treat the house of God, like the profane Jews, who had turned it into a house of merchandise and a den of thieves, a far worse visitation will befall us. (W. Jones, M. A.)
Order recommended
1. In the conduct of your affairs.
2. In the distribution of your time.
3. In the management of your fortune.
4. In the regulation of your amusements.
5. In the arrangement of your society. (J. Lyth, D. D.)
A useful and general rule
I. How things ought to be done–() consistently–in order, without discord, confusion, tumult.
II. Where. Everywhere–especially in the Church and in the worship of God.
III. Why. For our own credit, for the glory of God, for the edification and prosperity of the Church. (J. Lyth, D. D)
Minor morals
Things cannot be done decently and in order–
I. Without thoughtfulness. There is the thoughtfulness–
1. Of servants.
2. Of the feelings of others. A thousand times a day gentlewomen and polite men say and do things which wound by their thoughtlessness, because they dont consider the peculiarities of their neighbours.
3. Of our own reputation. Strange as it may seem, the best of people often do things which would be a matter of shame to persons in a lower state of life.
II. Without carefulness.
1. In property. The waste which is allowed in all classes of house, holds is astonishing. Few can realise how great it is or how sinful its results. God allows nothing to waste.
2. In habit. Some make a point of keeping others waiting; they know nothing of punctuality.
3. In dress. It will not do to be carried away with the infatuation of fashion, nor to neglect due regard to comely appearance.
4. As to cleanliness. Not merely personal, but universal; in the home, in the street, in every detail of life.
5. With regard to debt, and the strict and just keeping of accounts.
6. About the waste of time. There should be a proper division of the duties of life, and a right use of the valuable opportunities God has given us.
III. Without self-control.
1. Of evil feelings. Satan suggests evil thoughts, bitter sentiments. Even religious minds entertain religious and political animosities.
2. Of unseemly passions. Passions of lust must be checked; passions of anger and rage be kept in hand.
3. Of self-esteem. Proper self-esteem is valuable, but it may degenerate into pride, harshness, haughtiness, and a cruel, overbearing disposition. The various forms of egotism are numerous, and are neither lovely nor of good report.
4. Of actions. Many act from impulse, and so bring upon themselves untold misery which can never be rectified. Conclusion: These things are part of religion. We find them all brought before us in the example of Christ, and in the daily acts of His life. If we neglect to carry them out, we are not acting up to our religious profession, neither are we making the world better for our being in it. Whatsoever things are honest, just, lovely, of good report, think on these things. (J. J. S. Bird.)
On regularity in the conduct of life
It may seem to you at first sight that the observing of order in the various occupations and concerns of life is not a matter of such consequence as to deserve to be much insisted on. It did not seem so to the great apostle, who thought it not below the dignity of his sacred ministry to recommend it to the Corinthians in the words of my text. Nor can it ever seem so in the eye of prudence and rational discernment. I say considered in a religious light; for although the observance of order hold not the highest rank among the injunctions of the Christian religion, though it claim not equal dignity with the commandment of Divine love, and the exercises of faith, hope, and repentance; yet it possesses its separate importance by contributing not a little towards punctuality and facility in the discharge of those higher and more essential duties, and therefore justly demands a share of a Christians attention. As in every well-connected piece of mechanism the subordinate springs or wheels, though apparently insignificant, are each of them necessary to the carrying on of its operations; so in the variety of moral and religious precepts one reflects light upon another, one facilitates the observance of another, and all jointly contribute to that perfection of character to which every Christian is bound to aspire. Indeed, if you look abroad into the world you may discover, even at the first glance, that the life of the wicked and of the libertine is always a life of confusion.
1. First, then, as to the duties of your state of life. Every man, in every department of society–the king, the statesman, the soldier, the artisan, the master, the servant–has certain particular duties to comply with, either public, domestic, or private, which successively require his attention. We in particular, who live in the midst of the agitations of the world, are called upon by Almighty God to exert ourselves in our respective stations, that we may promote His honour and glory, at the same time that we become useful to ourselves and our fellow-creatures. In proportion as the multiplicity and variety of your affairs increase, the observance of order becomes more indispensably necessary for you; and let your train of life be ever so simple and uniform, however little you may be engaged in the hurry and bustle of life, yet you cannot fail to lose something, and a great deal too, by the neglect of regularity. For the orderly conduct of your temporal affairs forms a very material part of your duty as Christians. All your employments are properly religious exercises. Who has allotted you these employments? Doubtless it was that God whom your religion honours and serves. In discharging them, therefore, you do Him homage. Oh! what a train of heroic virtues might you display in the very meanest of your employments, if you were always careful to do them well, with an upright intention, actuated by a wish to approve yourselves to Heaven! The sanctity we aspire to does not consist in doing extraordinary actions, says a great prelate, but in doing our ordinary actions extraordinary well. But will they, can they be done without regularity? Will not hurry, perplexity, and confusion take off much from their perfection? You well know that for want of your having traced out for yourselves an orderly plan of life, many of your duties have been very ill done; perhaps not done at all. By conducting your affairs with method and order you will be enabled to give to each duty a becoming share of attention. This regard to order will likewise insure you an interior peace of mind and constant cheerfulness of temper; for you will find that a peevish and fretful disposition is ever the characteristic of such as are negligent of it. The hurry and confusion in which they live, the difficulties they have to struggle with for their dispositions. But if order must be maintained in your affairs, it will be necessary that you attend to order in the distribution of your time.
2. That portion of time which Providence hath allotted for the measure of your life is intended partly for the concerns of this world, partly for those of the next; yet so that the interests of the earth be made ever subordinate to those of eternity. In the distribution of your time give to each of these concerns that space which properly belongs to it. Be ever impressed with a just sense of the value of time. Remember that by a fatal neglect and loss of it, you store up for yourselves many future pains and miseries.
3. Introduce order into the management of your fortune. Whatever be the extent of your possessions, whether great or small, let the administration of them proceed with method and economy. Provide what is necessary before you indulge yourselves in anything superfluous. Never, perhaps, was admonition more necessary than this is to the age in which we live; an age manifestly distinguished by a propensity to thoughtless extravagance. But prodigality does not only sink men to contempt and misery; it frequently impels them to open crimes. When they have begun with ostentation and vanity they often end in infamy and guilt. Be assured, then, that order, frugality, and economy are the necessary supports of Christian virtue, and will deliver you from the assaults of many very dangerous temptations. How humble and trifling soever these qualities may appear to some people, they are the guardians of innocence.
4. Observe order in your amusements; that is, allow them no more than their proper place; study to keep them within due bounds; mingle them so prudently with your serious duties that they may relieve the mind and be a preparation for acting with more vigour in the discharge of your obligations.
5. Preserve order likewise in the choice of your society. Select with prudence those with whom you choose to associate, and let virtue be the object which determines your choice. Endeavour in the first place to make yourselves happy at home. By this fondness for home it is past conception how much evil you may avoid. (J. Archer.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 40. Let all things be done decently] . In their proper forms; with becoming reverence; according to their dignity and importance, Every thing in the Church of God should be conducted with gravity and composure, suitable to the importance of the things, the infinite dignity of the object of worship, and the necessity of the souls in behalf of which those religious ordinances are instituted.
And in order.] . Every thing in its place, every thing in its time, and every thing suitably.
Let all things be done decently and in order, is a direction of infinite moment in all the concerns of religion, and of no small consequence in all the concerns of life. How much pain, confusion, and loss would be prevented, were this rule followed! There is scarcely an embarrassment in civil or domestic life that does not originate in a neglect of this precept. No business, trade, art, or science, can be carried on to any advantage or comfort, unless peculiar attention be paid to it. And as to religion, there can be absolutely none without it. Where decency and order are not observed in every part of the worship of God, no spiritual worship can be performed. The manner of doing a thing is always of as much consequence as the act itself. And often the act derives all its consequence and utility from the manner in which it is performed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He forbade them not to speak with tongues, provided they did it decently and orderly, as all other things ought to be done in so grave an assembly as that of the church, and so grave an action as the worship of God. For women to prophesy in the public assemblies, was an indecent thing; he had said, 1Co 14:35, that it was a shame. For many of them to speak together, confusedly, making a noise, that was disorderly. Nor did this decency or indecency, order or disorder, arise from obeying or disobeying the apostolical constitution, but from the law of God, the light of nature, the common usage of all the churches of Christians, as 1Co 14:33. All things ought so to be done, (especially in religious assemblies and actions), as they may not be judged by the law of God, or the light of nature, or the common custom of other churches, to be done indecently or confusedly, without order. It is very observable, that though the apostle, in these things, hath given rules, yet he hath determined nothing shameful or uncomely, but what he hath made to appear so, either from the Divine law, (as in the case of the womens prophesying, 1Co 14:34), or from nature and reason, (as in the case of many speaking at the same time), it being useless to the end, which was teaching and instructing those to whom they spake, and what unbelievers would count the effect of madness, 1Co 14:23.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40. Let, c.The oldestmanuscripts read, “But let,” &c. This verse isconnected with 1Co 14:39, “But(while desiring prophecy, and not forbidding tongues)let all things be done decently.” “Church government is thebest security for Christian liberty” [J. NEWTON].(Compare 1Co 14:23 1Co 14:26-33).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let all things be done decently and in order. Which may refer not only to what is said in this chapter, but in the foregoing part of the epistle; go not to law before the unbelievers; let not a believing yokefellow depart from an unbelieving one; let not him that has knowledge sit in an idol’s temple, and eat meat there; let not a man pray with his head covered, and a woman with hers uncovered; come not to the house of God to eat and drink intemperately, thereby reflecting dishonour and scandal on the ordinance of the Lord’s supper; let not any speak in an unknown tongue in the church, without an interpreter, as if he was a madman, nor suffer women to teach in public; all which are very unbecoming, and contrary to the rules of decency: do not encourage animosities, factions, and parties; despise not the faithful ministers of the word, but honour and obey them in the Lord; neglect not the discipline of the church, lay on censures, and pass the sentence of excommunication on such as deserve them; keep the ordinances as they have been delivered, particularly that of the Lord’s supper; observe the rules prescribed for prophesying and speaking with tongues, and so all these things will be done according to the order of the Gospel: and the words may be considered as a general rule for the decent and orderly management of all things relating to the worship of God, and discipline of his house; that in all things a good decorum, and strict order, be observed, that nothing be done contrary to the rules of decency, and the laws and commandments of Christ.
Fuente: John Gill’s Exposition of the Entire Bible
Decently and in order ( ). That is surely a good rule for all matters of church life and worship. It applies also to the function of women in church service.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Let all things be done” (panta de ginestho) “And let all things (kind of things, charismatics, subject matter of the last three chapters) be done, carried on, effected.
2) “Decently and in order” (euschemonos kai kata taksin) “Becomingly, or decently and according to order.” The God of order, whom men worship, desires orderly worship, and the spiritual gifts of 1Co 12:1 to 1Co 14:40 were given to aid, not confuse that worship, 1Co 7:35; 1Co 11:34; Joh 4:24.
Fuente: Garner-Howes Baptist Commentary
40. All things decently and in order Here we have a more general conclusion, which does not merely include, in short compass, the entire case, but also the different parts. Nay farther, it is a rule by which we must regulate (893) everything, that has to do with external polity. As he had discoursed, in various instances, as to rites, he wished to sum up everything here in a brief summary — that decorum should be observed — that confusion should be avoided. This statement shows, that he did not wish to bind consciences by the foregoing precepts, as if they were in themselves necessary, but only in so far as they were subservient to propriety and peace. Hence we gather (as I have said) a doctrine that is always in force, as to the purpose to which the polity of the Church ought to be directed. The Lord has left external rites in our choice with this view — that we may not think that his worship consists wholly in these things.
In the meantime, he has not allowed us a rambling and unbridled liberty, but has inclosed it (so to speak) with railings, (894) or at least has laid a restriction upon the liberty granted by him in such a manner, that it is after all only from his word that we can judge as to what is right. This passage, therefore, when duly considered, will show the difference between the tyrannical edicts of the Pope, which oppress men’s consciences with a dreadful bondage, and the godly regulations of the Church, by which discipline and order are maintained. Nay farther, we may readily infer from this, that the latter are not to be looked upon as human traditions, inasmuch as they are founded upon this general injunction, and have a manifest approval, as it were, from the mouth of Christ himself.
(893) “This precept is sometimes applied to support the use of rites and ceremonies in the worship of God, not commanded in Scripture. But any one who considers the place which it holds in this discourse, will be sensible that it hath no relation to rites and ceremonies, but to the decent and orderly exercise of the spiritual gifts. Yet by parity of reasoning, it may be extended even to the rites of worship, provided they are left free to be used by every one as he sees them expedient.” — McKnight. “To adduce this text, as a direct argument about any particular external ceremonies used in divine worship, (which always appear decent and orderly to those who invent, impose, or are attached to them, and the contrary to those who dissent from them,) is doubtless wresting it from its proper meaning.” Scott. — Ed.
(894) Cancellos (ut ita loquar) circumdedit. Calvin has here very probably in his eye an expression made use of by Cicero, “ Si extra hos cancellos egredi conabor, quos mihi circumdedi;” — “If I shall attempt to go beyond those limits, which I have marked out for myself.” — (Cic. Quint. 10.) — Ed.
Fuente: Calvin’s Complete Commentary
(40) Let all things be done decently.The former verse reiterates in a condensed sentence the principles laid down regarding the gifts in the first part of the chapter (1Co. 14:1-25). This verse similarly deals with the general principle laid down in the latter part of the chapter regarding the style and order of public worship. The object of all church assemblies is to be the building up of the Body of Christ, which is His Church; and therefore seemliness and ordered regularity are absolutely necessary to this end. Here again, as in so many other instances in this Epistle, while the particular and unique circumstances which called forth the apostolic instructions have for centuries passed away, the writings of St. Paul are of permanent and abiding application, because of the general and eternal principles on which his instructions are based. The strange outbursts of incoherent fanaticism which have occurred from time to time in the after-history of the Church are condemned by the principle with which St. Paul combatted the disorder of the gift of tongues in Corinth; and the practice of the Roman Church, in performing her public services in a tongue not understanded of the people, is at variance with the principle which in this chapter he reiterates with varied emphasisthat all public utterance of prayer and praise should be such as those present can join in, not only with emotional heart but with clear and understanding intellect.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
40. Decently Seemlily; the reverse Greek word to unseemly in 1Co 13:5. That which accords with the sense of the becoming.
Order Each exercise single and in due succession. So Josephus is quoted by Alford as saying of the Essenes, “Neither loud voice nor tumult ever dishonours their house, but their discourses they yield to each other in order.”
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 14:40. Let all things be done decently “Especially remember this great comprehensive rule, to be applied to a thousand varieties which may arise, Let all things be done decently, and according to order; let all be conducted in a regular manner, to prevent such disturbances, disputes, and scandals for the future, as have already arisen in your society, and will proceed to greater evils, if you do not immediately set about reforming them.”
Inferences.How weak and poor a thing is pride and ostentation, and how wise and honourable humility and love! Who that has a right discernment would not rather be the obscurest Christian that now almost unseen joins our assemblies, and, in heart at least, humbly puts his amen to the petitions presented there, than the most fluent talker in Corinth, abusing the special gifts of the Spirit, and trifling away, in an unseasonable display of his then unprofitable endowments, the moments destined to the higher purposes of religious edification? Who must not lament to see pride and vain-glory so early insinuating themselves into Christian societies? Who must not, from so sad an instance, learn to be greatly watchful over their own hearts, on a side where they are subject to such dangerous attacks? 1Co 14:2-12.
Had the most able and zealous protestant divine endeavoured to expose the absurdity of praying in an unknown tongue, as practised in the church of Rome, it is difficult to imagine what he could have written more full to the purpose than the Apostle has here done: and when it is considered how perversely the papists retain the usage of such prayers, it will seem no wonder that they should keep the scriptures also in an unknown tongue. But they proclaim, at the same time, their superstition and idolatry in so universal a language, that even a barbarian might perceive and learn it in their assemblies. May God give their prejudiced minds a juster and happier turn, and teach us to avoid a blind and unreasonable adherence to custom, merely as such; always directing ourselves by what the reason of the things, and the authority of scripture, concur to dictate, 1Co 14:13-16.
We should learn of this wise and benevolent Apostle, to estimate the value of gifts by their usefulness, and to seek, above all things, the edification of our brethren, especially if we are providentially called to minister in public, 1Co 14:18-19. There is, perhaps, a manner of speaking in an unknown tongue, even when the language of our own country is used,a height of composition, an abstruseness of thought, an obscurity of phrase, which common Christians cannot understand. Let not the ministers of the humble Jesus seek such high things, but, in this important sense of the exhortation, condescend to men of low estate. If the ignorant may be instructed, if the careless may be convinced, if the vicious may be reformed; if the devotion of our Christian brethren may be excited, their love to each other cherished, and their holy resolutions confirmed,the great ends of divine ordinances are answered; and that plainness of speech which may be most likely to promote them, is rather the glory than the reproach of the Christian orator.
How fondly do men flatter themselves with empty appearances, and often how justly do such deserve the imputation of childish folly, the height of whose temper will least allow them to bear it! Let us dare to examine ourselves impartially; solicitous that we may not be children in understanding; but, forming our minds on the maxims of scripture, and our lives on the example of Christ, may we grow up in him to the measure and stature of a perfect man:but let us be children in malice, endeavouring to be as free from every gloomy, malignant, selfish passion, as newborn infants are, 1Co 14:20. In short, it is this happy and amiable character, which we should diligently follow after; remembering that there is a sense in which we must become as little children, or we cannot inherit the kingdom of God.
Those extraordinary gifts, which suited the first planting of Christianity in the world, are now ceased; but we have great reason to bless God that they were given, and that we have such an incontestable evidence of the truth of the gospel as this chapter affords. Such endowments must certainly argue a divine power setting its seal to the gospel; and the reality of such endowments can never be questioned, when we reflect on the manner in which the Apostle here reproves the abuse of them, and that in a society where so many were alienated from him and his ministry, and consequently where such appeals, if not founded on the strictest and most apparent truth, must have exposed him to a contempt never to have been removed. Though these miraculous gifts are now withdrawn, still the Divine Presence is with the church; of which we have this happy proof, that there are those who find the secrets of their hearts made manifest by the faithful and skilful administration of Christian ordinances; adoring the Lord God in their hearts, and acknowledging that he is of a truth with his church. May instances of this kind be more frequent, and may the spirituality and fervour with which divine ordinances shall be administered be such, as may afford more reason to expect them, 1Co 14:24-25.
We should always regard God as the author, not of confusion, but of peace; making it our concern to behave in his sanctuary in a manner agreeable to this view; with such solemn decorum, and with such a tender regard to the edification and comfort of each other, as he may approve. May the God of peace deliver Christians of every denomination and rank from that spiritual pride which has thrown so many religious societies into disorder: and, to advance in a state so happy as that of humility and love must necessarily be, may what the Apostles have written be acknowledged as the commandments of the Lord, and Christian worship and practice be more regulated by their truly authentic canons; which would render many that have since been devised, relating to indifferent matters, as unnecessary as some others are burdensome, superstitious, and absurd, 1Co 14:33-40.
REFLECTIONS.1st, Having recommended charity, or love, in the first place, he proceeds to shew what spiritual gifts were most desirable.
1. Follow after love, pursue it with the greatest eagerness, and desire spiritual gifts for the glory of God and the good of the church; but rather, or chiefly, that ye may prophesy, so as by divine illumination to be enabled most profitably to open and apply the Scriptures to the consciences of men for their comfort and edification.
2. He assigns this reason for his exhortation, He that speaketh in an unknown tongue speaketh not unto men, who cannot understand him, but unto God; for no man understandeth him, howbeit in the spirit he speaketh mysteries, and advances the most glorious and important truths: but he that prophesieth, explaining and opening the Scriptures to the understanding and capacity of the hearers, speaketh unto men to edification, and exhortation, and comfort, and his ministry and gifts are made useful to their souls. He that speaketh in an unknown tongue, edifieth himself; but he that prophesieth, edifieth the church, and communicates an extensive benefit to others as well as to his own heart. I would that ye all spake with tongues, and were furnished with this great gift; but rather that ye prophesied: for greater is he that prophesieth, than he that speaketh with tongues, he is a more useful and therefore a more excellent man, and to be more highly esteemed by the hearers; except he interpret, that the church may receive edifying. Note; Our discourses should be adapted to the capacity of our hearers: high flights of eloquence, or affectation of learning, are absurd where the audience is illiterate. Our ambition must be to stoop; and we should ever be more solicitous to be understood than to be admired.
2nd, The Apostle goes on to shew the absurdity of making an ostentatious show of gifts, and speaks in his own person to insinuate the reproof which they deserved for their vanity in this respect. Now brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you, interpreting what is made known unto me in an intelligible manner, either by revelation, if it be a new truth; or by knowledge, or by prophesying, or by doctrine? Opening the Scriptures, and enforcing them on the conscience. He illustrates this,
1. By a pipe or harp. Unless these instruments give a distinction of sounds to excite the different passions which music raises, they will be useless and inharmonious: and just so must speaking in an unknown tongue be absurd to one who is a stranger to the language.
2. By a trumpet; which, if it give an uncertain sound, who shall prepare himself to the battle? And as the soldier in such a case must be utterly at a loss, so must the congregation be where the discourse is in an unknown tongue, or above their capacities; and such preaching is to them no better than the whistling of the wind.
3. A person speaking in such an unknown tongue appears as a barbarian to the hearers. Various as the languages are in the world, each serves to convey the ideas of the mind to those who are acquainted with it, but to no others: therefore, if I know not the meaning of the language, it will appear mere gibberish; the speaker will appear a barbarian to me, and I to him.
Now this being evidently the case, the Apostle exhorts them, since they so eagerly coveted spiritual gifts, to desire those that were of the most useful tendency; and if they spoke with tongues, to pray that they might be able to interpret them for the edifying of the church. For if I pray in an unknown tongue, my spirit prayeth, and my own soul may be engaged in devotion; but my understanding is unfruitful, and my prayers of no use to the hearer.
3rdly, The Apostle sums up what he had been saying. What is it then that is proper to be done? I will pray with the Spirit, and on proper occasions with any of the tongues which he has given; and I will pray with the understanding also, in such manner as that others may be edified: I will sing with the Spirit, in whatever language he is pleased to enable me to utter his praises; and I will, in public, sing with the understanding also, that the church may join in my ascriptions of praise to God. Else, when thou shalt bless with the Spirit, though under his immediate inspiration, if it be in an unknown tongue, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest, and therefore cannot join in the service? For thou verily givest thanks well; but the other, who knows not the meaning of the words, is not edified. I thank my God (and happy is it when we can call him mine), I speak with tongues more than you all; he did not depreciate the gift, therefore, because he possessed it not, but because they made so evil a use of it: yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue, from which none of the hearers could receive the least benefit. Therefore, brethren, be not children in understanding, and foolishly boast yourselves on the showy gift of tongues: howbeit in malice be ye children, free from the malignant passions of envy, malice, and pride; but in understanding be men, and prove yourselves to be Christians grown to riper years, by knowing how to value things according to their intrinsic worth, and to prefer godlike love to the most astonishing gifts. Note; (1.) That church must be erroneous, where ignorance is regarded as the mother of devotion, and the prayers are offered in an unknown tongue. (2.) The least good done to the meanest soul is an unspeakably greater acquisition than the highest applause gained to ourselves. (3.) A malicious envious spirit is directly contrary to true Christianity. Among the first lessons of that school, we must learn to become as little children.
4thly, The Apostle further enforces what he had advanced, by observing,
1. That it had been threatened to the Jews, as the punishment of their infidelity, that with men of other tongues, and other lips, will I speak unto this people; and yet for all that they will not hear me, saith the Lord: which was primarily fulfilled when they were sent into captivity to Babylon, where they heard the strange language of their conquerors; and secondarily, when, on the day of Pentecost, they heard the Apostles speak with tongues, yet rejected the evidence which the Holy Ghost bore thereby to the doctrine which they preached; deaf to the warnings of Providence and the calls of grace. The Corinthians should not therefore be so inordinately fond of what God had before used in a way of judgment upon Israel, or what the Jews in general, by their wilful obstinacy, had abused to their eternal condemnation.
2. Tongues are for a sign, not to them that believe, but to them that believe not, to carry the Gospel into the lands of infidelity, and bear a testimony to the truth of it, which those who believe do not so much need; but prophesying serveth not for them that believe not merely, but is also for them which believe, that they may be built up on the true foundation. So that to speak with tongues in a Christian assembly, where none could be profited thereby, was useless.
3. The credit of their profession should restrain them from an ostentation of their gift of tongues. If therefore the whole church be come together into one place, and all speak with tongues, it will appear a second Babel: and if there come in those that are unlearned, either private Christians or other common people, and unbelievers, will they not say that ye are mad, and, instead of being converted, ridicule you as a parcel of frantic enthusiasts? But if all prophesy, in their turn preaching, praying, or praising, in an intelligible manner, and there come in one that believeth not, out of curiosity or by accident; or one unlearned, or ignorant; he is convinced of all, he is judged of all; his conscience is affected under the word, his sins are brought to his remembrance, and the just wrath of God due thereunto is set before him: and thus are the secrets of his heart made manifest, as if the preacher had known his very soul, and described his case particularly; and so, falling down on his face, he will worship God, convinced, by what he hears, that this is his work; and report that God is in you of a truth, since none could so discover the inmost soul; and speak with such power and energy, unless God’s Spirit instructed them and accompanied their ministrations. Note; The word of truth, when rightly dispensed, is a discerner of the thoughts and intents of the heart: and many who have heard it, have felt by experience, that God’s ministers often describe their case as particularly as if they knew the secrets of their souls; and sometimes they wonder who has told them.
5thly, The Apostle reproves their ill behaviour, and gives them rules for their conduct.
1. He blames their irregularities in the church. How is it then, brethren, that you behave so unseemly in the house of God? For, when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation; and, whilst every one is forward to exercise his own gift, the whole is a scene of disorder and confusion. Let all things be done unto edifying, and no such unseasonable and unprofitable exercise of these divinely communicated gifts be permitted.
2. He orders how they should proceed in the congregation. (1.) If any man speak in an unknown tongue, let it be by two, or at the most by three; no more than these should at one meeting speak in foreign languages, and that by course, in their proper turn; and let one interpret, that the audience may receive instruction: but, if there be no interpreter, let him that speaks in an unknown tongue keep silence in the church, and not interrupt what is to the use of edifying; and let him speak to himself and to God in private prayer. (2.) Let the prophets speak two or three, at one assembly, and after each other, and let the other judge whether those who profess to be prophets really are so, and examine what they say by the word of truth. (3.) If any thing of peculiar importance be revealed to another prophet that sitteth by, let the first who was speaking hasten to conclude his discourse, and hold his peace: for ye may all prophesy one by one, at proper opportunities, that all may learn and all may be comforted; this being the great end for which the gift of prophesy is bestowed. (See the Annotations.) And the spirits of the prophets are subject to the prophets; these who are truly inspired, are not like those under diabolical possession; but have the due government of themselves, and need not be hurried into any indecency or impropriety, as to the matter, time, or manner of their speaking.
3. He enforces his discourse with this argument, For God is not the author of confusion, but of peace; such disorderly proceedings as these here remarked cannot arise from him; but as in all the other churches of the saints, so among you, it is his pleasure, and for his glory, that due order should be observed.
6thly, We have silence imposed on women in the church: for it is not permitted unto them to speak as public teachers; but they are commanded to be under obedience, as also saith the law, and to shew it by such a modest silence. And if they will learn any thing, and desire that what they have heard may be farther explained, let them ask their husbands at home: for it is a shame for women to speak in the church, and thereby renounce that due subordination which God has enjoined. Note; (1.) If it be the woman’s duty to learn in subjection, it is the husband’s duty equally to maintain his superiority by shewing himself able to inform her. (2.) Modesty is a woman’s greatest ornament; and in that sex especially all boldness is peculiarly shocking.
7thly, The Apostle closes his discourse with holy warmth on the preceding points. What mean you by your irregular behaviour? Came the word of God out from you? or came it unto you only? Are you the mother church? ought you to set up yourselves as oracles? and are you to pay no respect to the usages of other churches; as if your own was infallible? How intolerably assuming is such behaviour? If any man think himself a prophet, or spiritual, let him prove the truth of the inspiration which he challenges by subscribing to these truths, and acknowledge that the things that I write unto you, are the commandments of the Lord, since no man, truly under the influence of the Spirit, can possibly contradict what that Spirit, speaking in his Apostles, dictates: but if any man be ignorant, and obstinately refuse to submit to these commands, let him be ignorant, treated with deserved contempt, and left to follow the wilful blindness and perverseness of his own heart. Wherefore, brethren, on the whole, covet to prophesy, as the most excellent gift; and forbid not to speak with tongues, which are useful when managed according to the manner above prescribed. And for a general rule in all things pertaining to the public worship, let all things be done decently and in order; and let every indecency and irregularity be banished from the house of God. Note; (1.) They who continue wilfully ignorant of, or obstinately reject the commandments of the Lord, evidently shew by whose spirit they are led. (2.) When a man hates the light, he is justly abandoned to the darkness that he has chosen. (3.) In the public worship of God, all the service should be rational, orderly, and edifying.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
Passing by many very useful observations, which in relation to Church government, might he taken from this Chapter; I shall only request the Reader, to make one general improvement from the whole, with respect to what the Apostle here calls prophesying, or preaching. The absurdity he shews to arise from the preaching in an unknown tongue, is hardly more glaring, than that of preaching in a stile and language, unsuited to the capacities of the hearers, which is little less unknown also.
Nothing can be more evident, than that the whole design of the Gospel is to proclaim to fallen, sinful man, tidings of Salvation. When the Angels posted down from heaven to tell a lost world of the coming of a Savior; their preaching was short, but comprehensive, Behold! (said they) we bring you glad tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Savior, which is Christ the Lord.
But let us suppose, that those angels had brought those tidings in a language, to a lost world, that no one understood; of what importance would have been their message? When a preacher speaks in a stile of studied elegance, high flown periods, and florid words, which the hearer cannot understand; of what avail is the whole sum and substance of his sermon? And in like manner, when the discourse is directed to expatiate upon the great excellency of virtue, and the happiness which will arise from a discharge of all the high duties of life; and when a poor sinner, with a sinful, sorrowful, broken heart, hears of this blessedness, but is conscious that he had done nothing to merit it, but his whole life meriting the reverse, in punishment; of what possible use can such preachers prove to a wounded soul like his? If indeed, preachers had to do with hearers not sinful, and polluted, who felt no concern for sin, because they had none to answer for; then, I confess, Moral Essays, as they are called, and harangues on the Loveliness of Virtue, might do very well to amuse, and gratify the pride of human nature. But, my Brother! my Brother! If every man be a sinner before God, and every man, as the Scriptures solemnly declares, standeth in need of salvation; oh! how needful must it be, to preach Christ plainly, fully, completely. Every preacher, sensible of the plague of his own heart, (and he who is not sensible of the plague of his own heart, is not fit, to be a preacher to others,) will rather, as Paul saith, speak five words with his understanding, and to be understood of others also, than ten thousand words in an unknown tongue. Lord Jesus! stop the mouths of those who run unsent: who preach they know not what! But oh! send out Pastors after thine own heart, which shall feed thy people with knowledge, and understanding.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
40 Let all things be done decently and in order.
Ver. 40. Let all things, &c. ] A general rule of great moment. In things both real and ritual decency and order must be observed in Church meetings. For this the Colossians are much commended, Col 2:5 . Our Saviour caused the people whom he had fed to keep order in their sitting on the grass; they sat down rank by rank, as rows or borders of beds in a garden; so the Greek imports. a Whereupon an expositor noteth, Ordinatim res in Ecclesia faciendae, order must be observed in the Church.
a , Hebraisc. ut Exo 8:14 . Cartwright.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
40 .] , only provided, that .
] i.e. in right time, and due proportion. Meyer compares Jos. B. J. ii. 8. 5, of the Essenes: , . See Stanley, edn. 2, pp. 293 f.
Fuente: Henry Alford’s Greek Testament
decently. Greek. euschemonos. Elsewhere (Rom 13:13. 1Th 4:12) translated honestly. Compare 1Co 7:35; 1Co 12:24.
in = according to. Greek. kata. App-104.
order. Greek. taxis. Elsewhere, Luk 1:8. Col 2:5. Heb 5:6, Heb 5:10; Heb 6:20; Heb 7:11, Heb 7:17, Heb 7:21.
Fuente: Companion Bible Notes, Appendices and Graphics
40.] , only provided, that.
] i.e. in right time, and due proportion.-Meyer compares Jos. B. J. ii. 8. 5, of the Essenes: , . See Stanley, edn. 2, pp. 293 f.
Fuente: The Greek Testament
1Co 14:40. , decently) which applies to individuals.- , in order) in turns, [after one another.]
Fuente: Gnomon of the New Testament
1Co 14:40
1Co 14:40
But let all things be done decently and in order.-Let all things be done in an appropriate and becoming manner; regularly, without confusion, discord, or tumult as becomes the worship of God.
Fuente: Old and New Testaments Restoration Commentary
1Co 14:26-33, 1Co 11:34, Rom 13:13, *marg. Col 2:5, Tit 1:5
Reciprocal: Lev 24:6 – in two rows Num 2:2 – about the Num 2:17 – tabernacle Num 7:11 – General Num 10:28 – according Jdg 6:26 – the ordered place 1Ch 15:13 – for that 1Ch 24:19 – the orderings 2Ch 29:35 – so the Eze 44:18 – linen breeches Mar 6:39 – General Luk 9:14 – Make
Fuente: The Treasury of Scripture Knowledge
1Co 14:40. This verse is the grand conclusion of the reasoning that Paul has been offering throughout the chapter. Decently is from a word that Thayer defines, “in a seemly [becoming] manner.” In order means for the various items of their services to be done at the proper time, or in a systematic manner so as not to create confusion. (See verse 33.)
Fuente: Combined Bible Commentary
1Co 14:40. But (whatever ye do in particular cases) let all things be done decently and in good orderalike as to time, manner, and measure.
Note.This chapter discloses a state of things so singularto which no parallel can be found in later times, and one never to be looked for in futurethat one might think it furnishes no abiding instruction. But its spirit and principles will be found to go far beyond its details, and to have a voice for every age. For example, is edification the great thing to be aimed at in the public services of the Church? Surely, then, whatever is uttered should be intelligible to the worshippers, and hence to conduct the service in a dead languageas is done over all Roman Christendomis to incur the apostolic rebuke:If I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh will be a barbarian to me (1Co 14:11). Again, if edification is the standard by which to try all methods of public service, then, while everything in oratory, argument, and emotion which is fitted to carry home more powerfully the great truths and duties of the Gospel, is to be encouraged as gifts consecrated to the Masters useall mere display of such gifts is not only out of place, but offensive alike to the eyes of Gods glory and the better feelings and even good taste of the hearers. Finally, those who subordinate, and all but extrude, preaching and teaching in the public assemblies of the Churchgiving an all but exclusive place to liturgical and eucharistical serviceshave certainly neither imbibed the apostolical spirit nor copied the primitive model.
Fuente: A Popular Commentary on the New Testament
But let all things be done decently and in order. [Paul concludes with a recapitulation. The higher gift is to be sought and the lower gift is not to be prohibited. But as a caution against the abuse of the lower gift, he lays down that rule of order and decorum which the church has too often forgotten to her sorrow.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
40. Let all things be done decently and in order. This verse is woefully belied and perverted by the dead churches and respectable worldlians. The order of a thing depends altogether on what kind of a thing it is. The great end in view in every gospel meeting is edification, hence the unintelligible choir and solo singing and inaudible prayers and testimonies, as well as the humdrum routine generally and the highfalutin preaching, are all flagrantly violatory of the gospel order propounded in this chapter. We find that when the people come together, and all fall on their knees and pray till they so get hold of the Omnipotent Arm as to move Heaven, earth and Hell, flooding their own souls with rivers from the Heavenly ocean till they all break out and shout so uproariously that, like the Pentecostians, they stir the city and bring together a motley rabble of Satans infidels and idiots, who rally from all directions to see the show, and then all turn loose on them, preaching and exhorting with tongues of fire till they see Hell open and the devil after them, and the very prelude of damnation lacerates them with conviction so terrible that they fall like dead men, cry and agonize till the resurrection power comes on them from Heaven, and they rise and roar like oxen lowing (Act 8:7), and raise the whole community on tiptoe, men roaring, women screaming and dogs barking on all sides, remember that this is most perfect gospel order, Paul himself encumbering the witness stand (1Co 14:23-25). It is awfully impudent for the devil to lay down rules of order to regulate Gods Church. The diabolical order of popular churchism is that of a graveyard; while the true order of a gospel church is that of a graveyard on the resurrection morn while the trumpet is blowing, the graves bursting, the saints leaping into the air with shouts loud enough for the angels in Heaven to hear them.
Fuente: William Godbey’s Commentary on the New Testament
The foundational principles that should underlie what takes place in church meetings are these. Christians should do everything in a decent and orderly manner, everything should be edifying (1Co 14:26), and a spirit of peace should prevail (1Co 14:33).
This chapter on speaking in tongues is extremely relevant because of current interest in the charismatic gifts of the Spirit. If believers followed the teaching in this chapter alone, even in charismatic churches, there would be far less confusion in the church over this subject.
"In these three chapters (xii.-xiv.) the Apostle has been contending with the danger of spiritual anarchy, which would be the result if every Christian who believed that he had a charisma were allowed to exercise it without consideration for others." [Note: Robertson and Plummer, p. 328.]