Rom 13:13, 1Cor 14:40 | Barnes | STEP | Verse 13. Let us walk . To walk is an expression denoting to live ; let us live , or conduct , etc. Honestly . The word here used means, rather, in a decent or becoming manner; in a manner appropriate to those who are the children of light. As in the day . As if all our actions were seen and known. Men by day, or in open light, live decently; their foul and wicked deeds are done in the night. The apostle exhorts Christians to live as if all their conduct were seen, and they had nothing which they wished to conceal. In rioting . Revelling; denoting the licentious conduct, the noisy and obstreperous mirth, the scenes of disorder and sensuality, which attend luxurious living. Drunkenness . Rioting and drunkenness constitute the first class of sins from which he would keep them. It is scarcely necessary to add, that these were common crimes among the heathen. In chambering . "Lewd, immodest behaviour." (Webster.) The Greek word includes illicit indulgences of all kinds, adultery, etc. The words chambering and wantonness constitute the second class of crimes from which the apostle exhorts Christians to abstain. That these were common crimes among the heathen it is not necessary to say. See Barnes on Romans chapter 1; also . It is not possible, nor would it be proper, to describe the scenes of licentious indulgence of which all pagans are guilty. As Christians were to be a peculiar people, therefore, the apostle enjoins on them purity and holiness of life. Not in strife . Strife and envying are the third class of sins from which the apostle exhorts them. The word strife means contention, disputes, litigations . The exhortation is, that they should live in peace. Envying . Greek, Zeal. It denotes any intense, vehement, fervid passion. It is not improperly rendered here by envying. These vices are properly introduced in connexion with the others. They usually accompany each other. Quarrels and contentions come out of scenes of drunkenness and debauchery. But for such scenes there would be little contention, and the world would be comparatively at peace. (e) "walk honestly" or, "decently" (f) "not in rioting" (g) "and drunkenness" (h) "chambering and wantonness"

Romans 13:13

Verse 13. Let us walk. To walk is an expression denoting to live; let us live, or conduct, etc.

Honestly. The word here used means, rather, in a decent or becoming manner; in a manner appropriate to those who are the children of light.

As in the day. As if all our actions were seen and known. Men by day, or in open light, live decently; their foul and wicked deeds are done in the night. The apostle exhorts Christians to live as if all their conduct were seen, and they had nothing which they wished to conceal.

In rioting. Revelling; denoting the licentious conduct, the noisy and obstreperous mirth, the scenes of disorder and sensuality, which attend luxurious living.

Drunkenness. Rioting and drunkenness constitute the first class of sins from which he would keep them. It is scarcely necessary to add, that these were common crimes among the heathen.

In chambering. "Lewd, immodest behaviour." (Webster.) The Greek word includes illicit indulgences of all kinds, adultery, etc. The words chambering and wantonness constitute the second class of crimes from which the apostle exhorts Christians to abstain. That these were common crimes among the heathen it is not necessary to say. See Barnes on Romans chapter 1; also Eph 5:12. It is not possible, nor would it be proper, to describe the scenes of licentious indulgence of which all pagans are guilty. As Christians were to be a peculiar people, therefore, the apostle enjoins on them purity and holiness of life.

Not in strife. Strife and envying are the third class of sins from which the apostle exhorts them. The word strife means contention, disputes, litigations. The exhortation is, that they should live in peace.

Envying. Greek, Zeal. It denotes any intense, vehement, fervid passion. It is not improperly rendered here by envying. These vices are properly introduced in connexion with the others. They usually accompany each other. Quarrels and contentions come out of scenes of drunkenness and debauchery. But for such scenes there would be little contention, and the world would be comparatively at peace.

(e) "walk honestly" or, "decently" (f) "not in rioting" Php 4:8, 1Pet 2:12 (g) "and drunkenness" 1Pet 4:3 (h) "chambering and wantonness" 1Cor 6:9,10

1 Corinthians 14:40

Verse 40. 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 (καταταξιν) 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 specifies in the course of the discussion every part of public worship; public preaching, (1Cor 14:2,3,5,13,19;) prayer, (1Cor 14:14,15;) singing, (1Cor 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 acceptable 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 unmeaning 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 connexion 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 men. 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 are 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, 1Cor 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, (1Cor 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 men 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 well-known 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 impress'd

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, arm'd 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 God's elect.