self did not understand a word of what he uttered. But this hypothesis, though it would suit some passages in this chap- ter, is inconsistent with others, and therefore cannot be adopted.
6. Now, brethren, if I come unto you speaking mth tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine ?
N'ow {yvvX Sc), since things are so, i. e. since speaking with tongues without interpreting is unedifying, what shall I profit you, asks the apostle, if I should come to you speaking in a language which you do not understand ? He then varies the question, ' What shall I profit you unless I speak to you as a prophet, by (or rather with, iv) a revelation, or as a teacher, with a doctrine.' There are not four, but only two modes of address contemplated in this verse. Revelation and prophecy belong to one; and knowledge and docti-ine to the other. He who received revelations was a prophet, he who had " the word of knowledge " was a teacher.
7. And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped ?
This verse in Greek begins with the word o/xw?, yet, which is variously explained. The most natural interpretation is to assume that the word here, as in Gal. 3, 15, is out of its logi- cal place, and that the sentence should read thus: 'Things without life giving sound, yet, unless they give a distinction of sound, how shall it be known," &c. The obvious design of the illustration is to show the uselessness of making sounds which are not understood. But what is the point of the analogy ? According to some it is this, as musical instruments emit a mere jargon of sounds, unless the regular intervals be observed, so the speakers with tongues utter a mere jargon. The sounds which they utter are not articulate words, but a