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Selected Verse: 1 Corinthians 14:40 - Strong Concordance

Verse	Translation	Text
1Co 14:40	Strong Concordance	Let [1096] all things [3956] be done [1096] decently [2156] and [2532] in [2596] order [5010].
	King James	Let all things be done decently and in order.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Let, &c.--The oldest manuscripts read, "But let," &c. This verse is connected with Co1 14:39, "But (while desiring prophecy, and not forbidding tongues) let all things be done decently." "Church government is the best security for Christian liberty" [J. NEWTON]. (Compare Co1 14:23, Co1 14:26-33).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Let, &c.--The oldest manuscripts read, "But let," &c. This verse is connected with Co1 14:39, "But (while desiring prophecy, and not forbidding tongues) let all things be done decently." "Church government is the best security for Christian liberty" [J. NEWTON]. (Compare Co1 14:23, Co1 14:26-33).

Notes on the Bible, by Albert Barnes, [1834]
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 (κατὰ τάξιν 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" Co1 14:2-3, Co1 14:5,Co1 14:13, Co1 14:19; "prayer" Co1 14:14-15; "singing" Co1 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; Co1 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 Co1 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 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.

Notes on the Bible, by Albert Barnes, [1834]

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 (κατὰ τάξιν 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" Co1 14:2-3, Co1 14:5,Co1 14:13, Co1 14:19; "prayer" Co1 14:14-15; "singing" Co1 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; Co1 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 Co1 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 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Decently - By every individual. In order - By the whole church.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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. And in order - Κατα ταξιν· 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.

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²⁶ How [5101] is it [2076] then [3767], brethren [80]? when [3752] ye come together [4905], every one [1538] of you [5216] hath [2192] a psalm [5568], hath [2192] a doctrine [1322], hath [2192] a tongue [1100], hath [2192] a revelation [602], hath [2192] an interpretation [2058]. Let [1096] all things [3956] be done [1096] unto [4314] edifying [3619].
²⁷ If [1535] any man [5100] speak [2980] in an unknown tongue [1100], let it be by [2596] two [1417], or [2228] at the most [4118] by three [5140], and [2532] that by [303] course [3313]; and [2532] let [1329] one [1520] interpret [1329].
²⁸ But [1161] if [3362] there be [5600] no [3362] interpreter [1328], let him keep silence [4601] in [1722] the church [1577]; and [1161] let him speak [2980] to himself [1438], and [2532] to God [2316].
²⁹ [1161] Let [2980] the prophets [4396] speak [2980] two [1417] or [2228] three [5140], and [2532] let [1252] the other [243] judge [1252].
³⁰ If [1161] [1437] any thing be revealed [601] to another [243] that sitteth by [2521], let [4601] the first [4413] hold his peace [4601].
³¹ For [1063] ye may [1410] all [3956] prophesy [4395] one by one [2596] [1520], that [2443] all [3956] may learn [3129], and [2532] all [3956] may be comforted [3870].
³² And [2532] the spirits [4151] of the prophets [4396] are subject [5293] to the prophets [4396].
³³ For [1063] God [2316] is [2076] not [3756] the author of confusion [181], but [235] of peace [1515], as [5613] in [1722] all [3956] churches [1577] of the saints [40].

²³ If [1437] therefore [3767] the whole [3650] church [1577] be come together [4905] into [1909] one place [846], and [2532] all [3956] speak [2980] with tongues [1100], and [1161] there come in [1525] those that are unlearned [2399], or [2228] unbelievers [571], will they [2046] not [3756] say [2046] that [3754] ye are mad [3105]?

³⁹ Wherefore [5620], brethren [80], covet [2206] to prophesy [4395], and [2532] forbid [2967] not [3361] to speak [2980] with tongues [1100].

²⁴ But [1161] if [1437] all [3956] prophesy [4395], and [1161] there come in [1525] one [5100] that believeth not [571], or [2228] one unlearned [2399], he is convinced [1651] of [5259] all [3956], he is judged [350] of [5259] all [3956]:
²⁵ And [2532] thus [3779] are [1096] the secrets [2927] of his [846] heart [2588] made [1096] manifest [5318]; and [2532] so [3779] falling down [4098] on [1909] his face [4383] he will worship [4352] God [2316], and report [518] that [3754] God [2316] is [2076] in [1722] you [5213] of a truth [3689].

³ But [1161] he that prophesieth [4395] speaketh [2980] unto men [444] to edification [3619], and [2532] exhortation [3874], and [2532] comfort [3889].

¹⁵ What [5101] is it [2076] then [3767]? I will pray [4336] with the spirit [4151], and [1161] I will pray [4336] with the understanding [3563] also [2532]: I will sing [5567] with the spirit [4151], and [1161] I will sing [5567] with the understanding [3563] also [2532].

¹⁴ For [1063] if [1437] I pray [4336] in an unknown tongue [1100], my [3450] spirit [4151] prayeth [4336], but [1161] my [3450] understanding [3563] is [2076] unfruitful [175].
¹⁵ What [5101] is it [2076] then [3767]? I will pray [4336] with the spirit [4151], and [1161] I will pray [4336] with the understanding [3563] also [2532]: I will sing [5567] with the spirit [4151], and [1161] I will sing [5567] with the understanding [3563] also [2532].

¹⁹ Yet [235] in [1722] the church [1577] I had rather [2309] speak [2980] five [4002] words [3056] with [1223] my [3450] understanding [3563], that [2443] by my voice I might teach [2727] others [243] also [2532], than [2228] ten thousand [3463] words [3056] in [1722] an unknown tongue [1100].

¹³ Wherefore [1355] let him that speaketh [2980] in an unknown tongue [1100] pray [4336] that [2443] he may interpret [1329].

⁵ [1161] I would [2309] that ye [5209] all [3956] spake [2980] with tongues [1100], but [1161] rather [3123] that [2443] ye prophesied [4395]: for [1063] greater [3187] is he that prophesieth [4395] than [2228] he that speaketh [2980] with tongues [1100], except [1622] [1508] he interpret [1329], that [2443] the church [1577] may receive [2983] edifying [3619].

² For [1063] he that speaketh [2980] in an unknown tongue [1100] speaketh [2980] not [3756] unto men [444], but [235] unto God [2316]: for [1063] no man [3762] understandeth [191] him; howbeit [1161] in the spirit [4151] he speaketh [2980] mysteries [3466].
³ But [1161] he that prophesieth [4395] speaketh [2980] unto men [444] to edification [3619], and [2532] exhortation [3874], and [2532] comfort [3889].