Albert Barnes Commentary 1 Corinthians 14:40

"But let all things be done decently and in order." — 1 Corinthians 14:40 (ASV)

Let all things be done decently and in order. Let all things be done in an appropriate and becoming manner, decorously, as befits the worship of God. Let all be done in order, regularly, without confusion, discord, or 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 that was to guide them. It was simple and easily applied. There might be a thousand questions raised 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 befitted 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 regarding 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 befits the worship of the great and holy God; let all be without confusion, noise, and disorder.

Considering this chapter, we may observe:

1. 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 argument of the chapter is to demonstrate this, in opposition to using 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 (1 Corinthians 14:2, 3, 5, 13, 19), prayer (1 Corinthians 14:14–15), and singing (1 Corinthians 14:15), and insists that all should be in a language that would 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 humanity. 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 papal system; 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.

   Roman Catholics know well 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 are simplicity and intelligibility 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, and pure. If it is 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 (1 Corinthians 14:3). The whole scope of this chapter demonstrates that we should more highly prize and desire talent that may be useful to the church, or useful in convincing unbelievers (1 Corinthians 14:24–25), than talent that merely dazzles or excites admiration.

   Ministers of the gospel who preach as they should 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 awe-inspiring 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 passionate eloquence, of the beauty of their words, or the eloquence of their well-turned sentences.

   They should seek to build up the people of God in holy faith and to present truth so that it makes a deep impression on humankind. 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 acknowledge,
   Paul should himself direct me. I would trace
   His master strokes, and draw from his design.
   I would portray him as simple, grave, sincere;
   In doctrine uncorrupt; in language plain;
   And plain in manner; decent, solemn, chaste,
   And natural in gesture; much impressed
   Himself, as conscious of his solemn charge,
   And chiefly concerned that the flock he feeds
   May feel it too; affectionate in look,
   And tender in address, as well befits
   A messenger of grace to guilty people.
   He establishes the strong, restores the weak,
   Reclaims the wanderer, binds the broken heart;
   And, armed 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.