--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 525 of 769 url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/525/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 525. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/525/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2. ## 525. 1 Corinthians · 34 of 42 Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/525/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/525/#p-N ### Verse 29 [¶1] Let the prophets - Those who have the gift of speaking to men to edification, and exhortation, and comfort; [1Cor 14:3]. [¶2] Two or three - As prophesying implied psalmody, teaching, and exhortation, Dr. Lightfoot thinks that the meaning of the place is this: Let one sing who has a psalm; let another teach who has a doctrine; and let a third exhort, or comfort, who has a gift of that kind. [¶3] And let the other judge - The other prophets, or qualified persons, judge of the propriety of what had been spoken; or let them discern, διακρινετωσαν, how the revelation under the new covenant confirmed and illustrated the revelation granted under the Old Testament. It appears to have been taken for granted, that a man might pretend to this spirit of prophecy who was not sent of God; and therefore it was the duty of the accredited teachers to examine whether what he spoke was according to truth, and the analogy of faith. For the spirits of the prophets are subject to the prophets; every man's gift was to be judged of by those whose age, experience, and wisdom, gave them a right to decide. Besides, though the person who did speak might do it from an impulse of God, yet, if he was not sufficiently known, his testimony ought to be received with caution; and therefore the aged prophets should judge of his gift, lest false doctrines should slide into the Church. [¶4] But all these provisions, as Schoettgen justly observes, were in imitation of the practice in the Jewish synagogues; for there it was customary for them to object, interrogate, judge, refute, etc. ### Verse 30 [¶6] Be revealed to another that sitteth by - Probably those who were teachers sat on a particular seat, or place, from which they might most readily address the people; and this may be the meaning of sitting by. If such a person could say, I have just received a particular revelation from God, then let him have the liberty immediately to speak it; as it might possibly relate to the circumstances of that time and place. ### Verse 31 [¶8] For ye may all prophesy one by one - The gifts which God grants are given for the purpose of edification; but there can be no edification where there is confusion; therefore let them speak one by one. ### Verse 32 [¶10] And the spirits of the prophets, etc. - Let no one interrupt another; and let all be ready to prefer others before themselves; and let each feel a spirit of subjection to his brethren. God grants no ungovernable gifts. ### Verse 33 [¶12] For God is not the author of confusion - Let not the persons who act in the congregation in this disorderly manner, say, that they are under the influence of God; for he is not the author of confusion; but two, three, or more, praying or teaching in the same place, at the same time, is confusion; and God is not the author of such work; and let men beware how they attribute such disorder to the God of order and peace. The apostle calls such conduct ακαταστασια, tumult, sedition; and such it is in the sight of God, and in the sight of all good men. How often is a work of God marred and discredited by the folly of men! for nature will always, and Satan too, mingle themselves as far as they can in the genuine work of the Spirit, in order to discredit and destroy it. Nevertheless, in great revivals of religion it is almost impossible to prevent wild - fire from getting in amongst the true fire; but it is the duty of the ministers of God to watch against and prudently check this; but if themselves encourage it, then there will be confusion and every evil work. ### Verse 34 [¶14] Let your women keep silence in the churches - This was a Jewish ordinance; women were not permitted to teach in the assemblies, or even to ask questions. The rabbins taught that "a woman should know nothing but the use of her distaff." And the sayings of Rabbi Eliezer, as delivered, Bammidbar Rabba, sec. 9, fol. 204, are both worthy of remark and of execration; they are these: ישרפו דברי תורה ואל ימסרו לנשים yisrephu dibrey torah veal yimsaru lenashim, "Let the words of the law be burned, rather than that they should be delivered to women." This was their condition till the time of the Gospel, when, according to the prediction of Joel, the Spirit of God was to be poured out on the women as well as the men, that they might prophesy, i.e. teach. And that they did prophesy or teach is evident from what the apostle says, [1Cor 11:5], where he lays down rules to regulate this part of their conduct while ministering in the church. [¶15] But does not what the apostle says here contradict that statement, and show that the words in chap. 11 should be understood in another sense? For, here it is expressly said that they should keep silence in the church; for it was not permitted to a woman to speak. Both places seem perfectly consistent. It is evident from the context that the apostle refers here to asking questions, and what we call dictating in the assemblies. It was permitted to any man to ask questions, to object, altercate, attempt to refute, etc., in the synagogue; but this liberty was not allowed to any woman. St. Paul confirms this in reference also to the Christian Church; he orders them to keep silence; and, if they wished to learn any thing, let them inquire of their husbands at home; because it was perfectly indecorous for women to be contending with men in public assemblies, on points of doctrine, cases of conscience, etc. But this by no means intimated that when a woman received any particular influence from God to enable her to teach, that she was not to obey that influence; on the contrary, she was to obey it, and the apostle lays down directions in chap. 11 for regulating her personal appearance when thus employed. All that the apostle opposes here is their questioning, finding fault, disputing, etc., in the Christian Church, as the Jewish men were permitted to do in their synagogues; together with the attempts to usurp any authority over the man, by setting up their judgment in opposition to them; for the apostle has in view, especially, acts of disobedience, arrogance, etc., of which no woman would be guilty who was under the influence of the Spirit of God. [¶16] But - to be under obedience, as also saith the law - This is a reference to [Gen 3:16] : Thy desire shall be to thy husband, and he shall rule over thee. From this it is evident that it was the disorderly and disobedient that the apostle had in view; and not any of those on whom God had poured out his Spirit. ### Verse 35 [¶18] For it is a shame for women to speak in the church - The Jews would not suffer a woman to read in the synagogue; though a servant or even a child, had this permission; but the apostle refers to irregular conduct, such conduct as proved that they were not under obedience, [1Cor 14:34]. ### Verse 36 [¶20] Came the word of God out from you? - Was it from you that other Churches received the Gospel? Are you the mother Church? that you should have rules, and orders, and customs, different from all others; and set yourselves up for a model to be copied by all the Churches of Christ? [¶21] Or came it unto you only? - Are you the only Church of God? Are there not many others founded before you that have no such customs, and permit no such disorders? ### Verse 37 [¶23] If any man think himself to be a prophet, etc. - He who is really a spiritual man, under the influence of the Spirit of God, and capable of teaching the Divine will, he will acknowledge that what I now say is from the same Spirit; and that the things which I now write are the commandments of God, and must be obeyed on pain of his displeasure. ### Verse 38 [¶25] But if any man be ignorant - If he affect to be so, or pretend that he is ignorant; let him be ignorant - let him be so at his peril. ### Verse 39 [¶27] Covet to prophesy - Let it be your endeavor and prayer to be able to teach the way of God to the ignorant; this is the most valuable, because the most useful gift of the Spirit. [¶28] And forbid not to speak with tongues - Let every gift have its own place and operation; let none envy another; nor prevent him from doing that part of the work to which God, by giving the qualification, has evidently called him. ### Verse 40 [¶30] Let all things be done decently - Ευσχημονως· 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. [¶31] And in order - Κατα ταξιν· Every thing in its place, every thing in its time, and every thing suitably. [¶32] 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. ### Introduction [¶34] The Gospel which the apostle preached to the Corinthians; viz. that Christ died for our sins, and rose again the third day, [1Cor 15:1-4]. The witnesses of his resurrection, Peter, James, and more than five hundred brethren, [1Cor 15:5-7]. Lastly, Paul himself saw him, and was called by him to the apostleship, [1Cor 15:8-11]. Objections against the resurrection of the dead answered, vv. 12-34. The manner in which this great work shall be performed, [1Cor 15:35-49]. The astonishing events that shall take place in the last day, [1Cor 15:50-57]. The use we should make of this doctrine, [1Cor 15:58]. [¶35] It appears from this chapter that there were some false apostles at Corinth, who denied the resurrection, see [1Cor 15:12]; in consequence of which St. Paul discusses three questions in this chapter: - [¶36] 1. Whether there be a resurrection of the dead? 1 Corinthians 15:1-35. [¶37] 2. What will be the nature of the resurrection bodies? 1 Corinthians 15:35-51. [¶38] 3. What should become of those who should be found alive in the day of judgment? [1Cor 15:51-57]. [¶39] I. The resurrection he proves, [¶40] 1. From Scripture, [1Cor 15:1-4]. [¶41] 2. From eye witnesses, [1Cor 15:5-12]. [¶42] II. He proves the resurrection by showing the absurdity of the contrary doctrine: - [¶43] 1. If the dead rise not, Christ is not risen, [1Cor 15:13]. [¶44] 2. It would be absurd to have faith in Him, according to the preaching of the Gospel, if he be not risen, [1Cor 15:14].