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For if I pray in another language, my spirit prays, but my understanding is unfruitful.
What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, and I will sing with the understanding also. Otherwise if you bless with the spirit, how will he who fills the place of the unlearned say the “Amen” at your giving of thanks, seeing he doesn’t know what you say?
1 Corinthians 14:14-16 sits inside this longer paragraph.
But now, brothers, if I come to you speaking with other languages, what would I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching? Even things without life, giving a voice, whether pipe or harp, if they didn’t give a distinction in the sounds, how would it be known what is piped or harped? For if the trumpet gave an uncertain sound, who would prepare himself for war? So also you, unless you uttered by the tongue words easy to understand, how would it be known what is spoken? For you would be speaking into the air. There are, it may be, so many kinds of sounds in the world, and none of them is without meaning. If then I don’t know the meaning of the sound, I would be to him who speaks a foreigner, and he who speaks would be a foreigner to me. So also you, since you are zealous for spiritual gifts, seek that you may abound to the building up of the assembly. Therefore let him who speaks in another language pray that he may interpret. For if I pray in another language, my spirit prays, but my understanding is unfruitful.
What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, and I will sing with the understanding also. Otherwise if you bless with the spirit, how will he who fills the place of the unlearned say the “Amen” at your giving of thanks, seeing he doesn’t know what you say? For you most certainly give thanks well, but the other person is not built up. I thank my God, I speak with other languages more than you all. However in the assembly I would rather speak five words with my understanding, that I might instruct others also, than ten thousand words in another language.
For if I pray in another language, my spirit prays, but my understanding is unfruitful.
What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, and I will sing with the understanding also.
Otherwise if you bless with the spirit, how will he who fills the place of the unlearned say the “Amen” at your giving of thanks, seeing he doesn’t know what you say?
If I praye with tonge my sprete prayeth: but my mynde is with out frute.
What is it then? I will praye with the sprete ad will praye with the mynde also. I will singe with the sprete and will singe with the mynde also.
For els when thou blessest with the sprete how shall he that occupieth the roume of the vnlearned saye amen at thy gevinge of thankes seynge he vnderstondeth not what thou sayest.
For if I pray in a strange togue, my spirit prayeth: but mine vnderstading is without fruite.
What is it then? I will pray with the spirit, but I wil pray with the vnderstanding also: I wil sing with the spirite, but I will sing with the vnderstanding also.
Else, when thou blessest with the spirit, howe shall hee that occupieth the roome of the vnlearned, say Amen, at thy giuing of thankes, seeing he knoweth not what thou sayest?
42 distinct cross-references across this passage (44 total citations).
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John Calvin 1540 · Public Domain On vv14–16 14. For if I pray in another tongue. While…
14. For if I pray in another tongue. While this example, too, serves to confirm what he has previously maintained, it forms, at the same time, in my opinion, an additional particular. For it is probable that the Corinthians had been in fault in this respect also, that, as they discoursed, so they also prayed in foreign tongues. At the same time, both abuses took their rise from the same source, as indeed they were comprehended under one class. What is meant by praying in a tongue, appears from what goes before — to frame a prayer in a foreign language.
The meaning of the term spirit, however, is not so easily explained. The idea of Ambrose, who refers it to the Spirit that we receive in baptism, has not only no foundation, but has not even the appearance of it. Augustine takes it in a more refined way, as denoting that apprehension, which conceives ideas and signs of things, so that it is a faculty of the soul that is inferior to the understanding. There is more plausibility in the opinion of those who interpret it as meaning the breathing of the throat — that is, the breath. This interpretation, however, does not accord with the meaning which the term invariably bears in Paul’s discussion in this place: nay more, it appears to have been repeated the oftener by way of concession. For they gloried in that honorary distinction, which Paul, it is true, allows them, while, on the other hand, he shows how preposterous it is to abuse a thing that is good and excellent. It is as though he had said — “Thou makest thy boast to me of spirit, but to what purpose, if it is useless?” From this consideration, I am led to agree with Chrysostom, as to the meaning of this term, who explains it, as in the previous instance, (1 Corinthians 14:12,) to mean a spiritual gift. Thus my spirit will mean — the gift conferred upon me.
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But here a new question arises; for it is not credible (at least we nowhere read of it) that any spoke under the influence of the Spirit in a language that was to themselves unknown. For the gift of tongues was conferred — not for the mere purpose of uttering a sound, but, on the contrary, with the view of making a communication. For how ridiculous a thing it would be, that the tongue of a Roman should be framed by the Spirit of God to pronounce Greek words, which were altogether unknown to the speaker, as parrots, magpies, and crows, are taught to mimic human voices! If, on the other hand, the man who was endowed with the gift of tongues, did not speak without sense and understanding, Paul would have had no occasion to say, that the spirit prays, but the understanding is unfruitful, for the understanding must have been conjoined with the spirit
I answer, that Paul here, for the sake of illustration, makes a supposition, that had no reality, in this way: “If the gift of tongues be disjoined from the understanding, so that he who speaks is a barbarian to himself, as well as to others, what good would he do by babbling in this manner?” For it does not, appear that the mind is here said to be unfruitful, (ἄκαρπον) on the ground of no advantage accruing to the Church, inasmuch as Paul is here speaking of the private prayers of an individual. Let us therefore keep it in view, that things that are connected with each other are here disjoined for the sake of illustration — not on the ground that it either can, or usually does, so happen. The meaning is now obvious. “If, therefore, I frame prayers in a language that is not understood by me, and the spirit supplies me with words, the spirit indeed itself, which regulates my tongue, will in that case pray, but my mind will either be wandering somewhere else, or at least will have no part in the prayer.”
Let us take notice, that Paul reckons it a great fault if the mind is not occupied in prayer. And no wonder; for what else do we in prayer, but pour out our thoughts and desires before God? Farther, as prayer is the spiritual worship of God, what is more at variance with the nature of it, than that it should proceed merely from the lips, and not from the inmost soul? And these things must have been perfectly familiar to every mind, had not the devil besotted the world to such a degree, as to make men believe that they pray aright, when they merely make their lips move. So obstinate, too, are Papists in their madness, that they do not merely justify the making of prayers without understanding, but even prefer that the unlearned should mutter in unknown mumblings. Meanwhile they mock God by an acute sophism — that the final intention is enough, or, in other words, that it is an acceptable service to God, if a Spaniard curses God in the German language, while in his mind he is tossed with various profane cares, provided only he shall, by setting himself to his form of prayer, make up matters with God by means of a thought that quickly vanishes.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv14–16 No fruit cometh to the Church by my prayers.
No fruit cometh to the Church by my prayers.
A reason: Because it is not sufficient for us to speak so in the Congregation, that we ourselves do worship God in spirit, that is, according to the gift that we have received, but we must also be understood of the company, lest that be unprofitable to others which we have spoken.
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If I pray, when the church is assembled together, in a strange tongue.
The gift and inspiration which the spirit giveth me, doeth his part, but only to myself.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv14–16 14 For if I pray in an unknown tongue,…
14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
Ver. 14. Is unfruitful] In regard of others’ edification. It were a great grace, said Lambert the martyr, if we might have the word of God diligently and often spoken and sung unto us in such wise, that the people might understand it; then should it come to pass that craftsmen should sing spiritual psalms sitting at their work, and the husbandman at his plough, as wisheth St Jerome. Pavier, townclerk of London in Henry VIII’s time, was a man that in no case could abide to hear that the gospel should be in English; insomuch that he once swore a great oath, that if he thought that the king’s Highness would set forth the Scripture in English, and let it be read by the people by his authority, rather than he would so long live, he would cut his own throat. But he broke promise, for shortly after he hanged himself.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv14–16 From this and the former verse, the papists would…
From this and the former verse, the papists would justify the lawfulness of their Latin service, which none or few of the common people understand; and they seem to have a little advantage from the opinion of some of the ancients: That some of those who spake with tongues, did not themselves understand what they uttered, but the Spirit of God only made use of their tongues as machines. But these are apprehensions much beneath the Spirit of light and truth, that it should make use of the tongue of a man for an end neither profitable to the man himself, nor others. Besides, how is it then true which we had, 1Co 14:4, that he who spake in an unknown tongue edifieth himself? Nay, how can it be true, which is here said, that such a man’s
spirit prayeth? Nor is it here said, my understanding is dark or blind, but unfruitful; that is, though myself understand, yet my knowledge bringeth forth no fruit to the advantage or good of others.
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My spirit prayeth, but others cannot pray with me.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v16 Our apostle still goes on, arguing, that public prayers…
Our apostle still goes on, arguing, that public prayers ought to be made in a language understood by them that pray.
His argument is this: The heart ought to consent to, and agree with, the supplications and prayers presented unto God, and to testify its consent by saying Amen; but, says the apostle, no man can say Amen to that which he doth not understand, nor be edified by that which cannot be understood.
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For a close, he tells them, that Almighty God had given him the gift of speaking more languages than all of them, put together, that so as an apostle he might plant and propagate the Christian faith in and throughout all nations; yet he declares he had rather speak a few words to the instruction and edification of his hearers, than a multitude in a language not understood.
The faithful ministers of Christ have such a regard to the end of their ministry, which is the communicating of the divine knowledge to the understandings of their people, that they had much rather they should be edified and profited, than their own parts and gifts applauded and admired.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v15 The apostle here sums up the argument hitherto, and,
The apostle here sums up the argument hitherto, and,
I. Directs them how they should sing and pray in public (Co1 14:15): What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, etc. He does not forbid their praying or singing under a divine afflatus, or when they were inspired for this purpose, or had such a spiritual gift communicated to them; but he would have them perform both so as to be understood by others, that others might join with them. Note, Public worship should be performed so as to be understood.
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II. He enforces the argument with several reasons.
1. That otherwise the unlearned could not say Amen to their prayers or thanksgivings, could not join in the worship, for they did not understand it, Co1 14:16. He who fills up or occupies the place of the unlearned, that is, as the ancients interpret it, the body of the people, who, in most Christian assemblies, are illiterate; how should they say Amen to prayers in an unknown tongue? How should they declare their consent and concurrence? This is saying Amen, So be it. God grant the thing we have requested; or, We join in the confession that has been made of sin, and in the acknowledgment that has been made of divine mercies and favours. This is the import of saying Amen. All should say Amen inwardly; and it is not improper to testify this inward concurrence in public prayers and devotions, by an audible Amen. The ancient Christians said Amen aloud. Vide Just. Mart. apol. 2. prop fin. Now, how should the people say Amen to what they did not understand? Note, There can be no concurrence in those prayers that are not understood. The intention of public devotions is therefore entirely destroyed if they are performed in an unknown tongue. He who performs may pray well, and give thanks well, but not in that time and place, because others are not, cannot be, edified (Co1 14:17) by what they understand not.
2. He alleges his own example, to make the greater impression, concerning which observe, (1.) That he did not come behind any of them in this spiritual gift: "I thank my God, I speak with tongues more than you all (Co1 14:18); not only more than any single person among you, but more than all together." It was not envy at their better furniture that made Paul depreciate what they so highly valued and so much vaunted of; he surpassed them all in this very gift of tongues, and did not vilify their gift because he had it not. This spirit of envy is too common in the world. But the apostle took care to guard against this misconstruction of his purpose, by letting them know there was more ground for them to envy him upon this head than for him to envy them. Note, When we beat down men's unreasonable value for themselves, or any of their possessions or attainments, we should let them see, if possible, that this does not proceed from an envious and grudging spirit. We miss our aim if they can fairly give our conduct this invidious turn. Paul could not be justly censured, nor suspected for any such principle in this whole argument. He spoke more language than they all. Yet, (2.) He had rather speak five words with understanding, that is, so as to be understood, and instruct and edify others, than ten thousand words in an unknown tongue, Co1 14:19. He was so far from valuing himself upon talking languages, or making ostentation of his talents of this kind, that he had rather speak five intelligible words, to benefit others, than make a thousand, ten thousand fine discourses, that would do no one else any good, because they did not understand them. Note, A truly Christian minister will value himself much more upon doing the least spiritual good to men's souls than upon procuring the greatest applause and commendation to himself. This is true grandeur and nobleness of spirit; it is acting up to his character; it is approving himself the servant of Christ, and not a vassal to his own pride and vanity.
3. He adds a plain intimation that the fondness then discovered for this gift was but too plain an indication of the immaturity of their judgment: Brethren, be not children in understanding; in malice be you children, but in understanding be men, Co1 14:20. Children are apt to be struck with novelty and strange appearances. They are taken with an outward show, without enquiring into the true nature and worth of things. Do not you act like them, and prefer noise and show to worth and substance; show a greater ripeness of judgment, and act a more manly part; be like children in nothing but an innocent and inoffensive disposition. A double rebuke is couched in this passage, both of their pride upon account of their gifts, and their arrogance and haughtiness towards each other, and the contests and quarrels proceeding from them. Note, Christians should be harmless and inoffensive as children, void of all guile and malice; but should have wisdom and knowledge that are ripe and mature. They should not be unskilful in the word of righteousness (Heb 5:13), though they should be unskilful in all the arts of mischief.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv14–16 For if I pray in an unknown tongue,.... In…
For if I pray in an unknown tongue,.... In the Hebrew tongue, which the greatest part of the Jewish doctors insisted (a) upon should be only used in prayer; which notion might be borrowed from them, and now greatly prevailed in the church at Corinth; and the custom was used by such as had the gift of speaking that language, even though the body and bulk of the people understood it not:
my spirit prayeth; I pray with my breath vocally; or else with affection and devotion, understanding what I say myself, and so am edified; or rather with the gift of the Spirit bestowed on me:
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but my understanding is unfruitful; that is, what I say with understanding to myself is unprofitable to others, not being understood by them.
(a) Vid. Trigland. de Sect. Kar. c. 10. p. 172, 173.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv14–16 If I pray in an unknown tongue - The…
If I pray in an unknown tongue - The apostle, as he did at ver. 6, transfers it to himself. My spirit prayeth - By the power of the Spirit I understand the words myself. But my understanding is unfruitful - The knowledge I have is no benefit to others.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14, 16 Verse 14. For if I pray in an unknown…
Verse 14. For if I pray in an unknown tongue] If my prayers are composed of sentences and sayings taken out of the prophets, c., and in their own language-my spirit prayeth, my heart is engaged in the work, and my prayers answer all the purpose of prayers to myself but my understanding is unfruitful to all others, because they do not understand my prayers, and I either do not or cannot interpret them. See the note on 1Co 14:19.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v15 1Co 14:15-17. What is it then? — What is…
1Co 14:15-17. What is it then? — What is my duty in these circumstances? What must I do when the Spirit moves me to pray in the church in an unknown tongue? Why this: I will pray with the Spirit — Under his influence, uttering the words which he suggests; and I will pray with the understanding also — So that my meaning, being interpreted into the common language, may be understood by others, 1Co 14:19. I will sing with the inspiration of the Spirit — And with my meaning interpreted also. I will use my understanding as well as the power of the Spirit. I will not act so foolishly as to utter in a congregation what can edify none but myself, and leave it uninterpreted. Else, when thou shalt bless God with the inspiration of the Spirit in an unknown language, how shall he that occupieth the room — That filleth the place; of the unlearned — That is, any private hearer; say amen at thy giving of thanks — Assent to and confirm thy words, seeing he understandeth not what thou sayest — Can form no idea of thy meaning. The word ιδιωτης, here rendered unlearned, is used by Josephus, (Antiq., 3. c. 9,) to denote a private person, as distinguished from the priests. In like manner it here denotes those of the assembly who had not the gift of languages, and who were not teachers, but hearers only. The apostle’s question, How shall he say Amen? implies that it was the custom in the Christian church from the beginning, for all the people, in imitation of the ancient worship, to signify their assent to the public prayers by saying amen, at the conclusion of them. Of this custom in the Jewish Church we have many examples. See Deu 27:15, &c.; Neh 8:6; Esd. 9:47. For thou verily givest thanks well — We will grant that there is nothing improper either in thy sentiments or expressions, if they were understood. But the other is not edified — In order to which it is absolutely necessary that he should understand what is spoken.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv14–16 For if I pray ... - The reference to…
For if I pray ... - The reference to prayer here, and to singing in 1Co 14:15, is designed to illustrate the propriety of the general sentiment which he is defending, that public worship should be conducted in a language that would be intelligible to the people. However well meant it might be, or however the “heart” might be engaged in it, yet unless it was intelligible, and the understanding could join in it, it would be vain and profitless.
My spirit prayeth - The word spirit here (πνεῦμα pneuma) has been variously understood. Some have understood it of the Holy Spirit - the Spirit by which Paul says he was actuated. Others of the “spiritual gift,” or that spiritual influence by which he was endowed. Others of the mind itself. But it is probable that the word “spirit” refers to the “will;” or to the mind, as the seat of the affections and emotions; that is, to the heart, desires, or intentions. The word “spirit” is often used in the Scriptures as the seat of the affections, and emotions, and passions of various kinds; see Mat 5:3, “Blessed are the poor in spirit;” Luk 10:21, “Jesus rejoiced in spirit.” So it is the seat of ardor or fervor Luk 1:17; Act 18:25; Rom 12:11; of grief or indignation; Mar 3:12; Joh 11:33; Joh 13:21; Act 17:16. It refers also to feelings, disposition, or temper of mind, in Luk 9:55; Rom 8:15. Here it refers, it seems to me. to the heart, the will, the disposition, the feelings, as contradistinguished from the understanding; and the sense is, “My feelings find utterance in prayer; my heart is engaged in devotion; my prayer will be acceptable to God, who looks upon the feelings of the heart, and I may have true enjoyment; but my understanding will be unfruitful, that is, will not profit others. What I say will not he understood by them; and of course, however much benefit I might derive from my devotions, yet they would be useless to others.”
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But my understanding - (ὁ δὲ νοῦς μου ho de nous mou). My intellect, my mind; my mental efforts and operations.
Is unfruitful - Produces nothing that will be of advantage to them. It is like a barren tree; a tree that bears nothing that can be of benefit to others. They cannot understand what I say, and of course, they cannot be profited by what I utter.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv14, 16 If I pray in a tongue, my spirit prayeth,…
If I pray in a tongue, my spirit prayeth, but my understanding is without fruit: it may signify without fruit, or profit to others, though some understand, as if by this gift of tongues, they sometimes spoke what they themselves did not understand. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv14–16 spirit--my higher being, the passive object of the Holy…
spirit--my higher being, the passive object of the Holy Spirit's operations, and the instrument of prayer in the unknown tongue, distinguished from the "understanding," the active instrument of thought and reasoning; which in this case must be "unfruitful" in edifying others, since the vehicle of expression is unintelligible to them. On the distinction of soul or mind and spirit, see Eph 4:23; Heb 4:12.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv14–16 14. If I pray—And do not follow with an…
14. If I pray—And do not follow with an interpretation. Spirit…
understanding—The former is the religious faculty by which we commune with God; the inner and higher man; the seat of sacred emotions: the latter is the intelligence by which we know and reason about matters presented to our thought. Prayer in an unknown tongue may stir the man’s own holy emotions, but no definite ideas are conveyed to the understanding of the hearers. Perhaps his own understanding does not form any distinct and expressible ideas, so that he does not, in fact, take the precise meaning of the words he utters.
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Unfruitful—Productive of no distinct ideas which can be remembered and carried away by myself and others.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14–16 14. my spirit prayeth, but my understanding is unfruitful]…
14. my spirit prayeth, but my understanding is unfruitful] The afflatus of the Spirit suggests the words of prayer to the possessor of the gift. He is conscious that he is fervently addressing the Giver of all good in a spirit of supplication. But his consciousness goes no further. He does not know what he is saying.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv14–16 (14) For if I pray in an unknown tongue.—Better,…
(14) For if I pray in an unknown tongue.—Better, if I pray in a tongue. 1Co_14:14-19 are expressed in the first person (except 1Co_14:16-17, which are a parenthesis), as enforcing the Apostle’s own example. A man praying in a tongue needed the gift of interpretation. The emotions of his spirit, kindled by the Spirit of God, found utterance in a “tongue,” the gift of the Spirit of God; but his intellectual faculty grasped no definite idea, and could not, therefore, formulate it into human language; therefore the prayer which is offered merely in a tongue, from the spirit and not from the understanding, is useless as regards others. The Apostle is here speaking of public worship (see 1Co_14:16), and not of private devotion; and the word “fruitless” implies the result, or rather the absence of result, as regards others.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14–16 My understanding is unfruitful. I am only aware that…
My understanding is unfruitful. I am only aware that I am praying. I have no definite consciousness as to what I say.
Vers. 14-22.
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Further enforcement of the argument.
At this point in the discussion St. Paul refers to the distinction between the spirit and the understanding. Such a distinction must be recognized or his argument has no basis in the nature of the human mind, and, if there be no foundation in the laws of the mind for this difference between Spirit and understanding, the operations of the Holy Spirit in the two forms under notice are inconceivable. Man has a spirit a power of introversion that withdraws itself from the avenues of outward activity; a capacity of absorption in its own thoughts and feelings as self related; a susceptibility to receive Divine influence as an experience restricted to its own intuitions and making the man himself the supreme object. Man, too, has an understanding, and its functions are to connect him with other men. But is there an impassable gulf between the two? Certainly not; the spirit may cooperate with the understanding. Left to its own ecstatic freedom, the spirit may soar and shine, but the flight is in loneliness and the resplendency unwitnessed. In this condition the body indicates occult activities that we do not comprehend, and its physiological expressions are, in a certain sense, "unknown tongues." On the other hand, this state may be translated from the unknown into the known by means of the understanding, and thus the latter, which was previously "unfruitful," becomes fruitful of thought and emotion in others. Prayer and praise will thus be mutual to spirit and understanding in the original party. No longer wilt these be dissevered forces, but coalescent for the common good, and the "unlearned" can intelligibly say, "Amen." What is worship without this true "Amen"? Response there must be; heart must go up to God with heart; and the glad "Amen" will be the assurance of this beautiful mutuality. The value of this single word cannot be measured. What a history it has! Far back in Hebrew life, when the psalms gave voice and sentiment to the thanksgiving of the nation; further back yet, when Israel wandered in the desert; in the land of promise, in the lands of captivity; heard in the acknowledgment of chastening and in the celebrations of returning light and hope; temple and synagogue, homes and booths, war and peace, repeating its loud echoes; and descending through the Christian ages with a deeper and more touching import, and everywhere an utterance precious to faith and sympathy, whether in lowly kirk or magnificent cathedral; what a past this word preserves! "True or faithful," how could its meaning but survive in the long struggle of truth and fidelity for triumph in the world? And what honour comes to it when Christ himself is represented in the Apocalypse as the Amen, the faithful and true Witness"! No marvel, then, that St. Paul felt the thrill of this "Amen" when he said that, though he spoke "with tongues more than ye all," yet he would "rather speak five words" with his understanding, and so teach others, than "ten thousand words in an unknown tongue." No higher estimate than this was ever put on practical wisdom. The best and profoundest utilitarian is the man who advocates utility on this high ground. St. Paul argued so warmly in behalf of the "understanding" because he felt so deeply the glory of the human "spirit." Hence the exhortation: "Brethren in understanding be men," and this manliness is enforced by an appeal to Jewish history, (Isa_28:11) wherein is seen the threatened judgment of Jehovah on those who despised the simplicity and truthfulness of Old Testament teaching. Then comes the significant "wherefore," followed by two ideas:
(1) the tongues are a sign" from God, and meant for unbelievers who have not hearkened to his words; and
(2) prophesying or teaching was a sign to believers, a token of blessing, an earnest for the future, a proof of God"s interest in them; a sign in the one case of impending evil, in the other of good in immediate realization and good in future store. Would he not rather preach a gospel to belief than to unbelief? a gospel to hope in preference to apprehension? a gospel of exceeding great and precious promises, instead of a gospel of exceeding great and awful threatenings? "Five words" to enlighten, cheer, inspire, the heart of belief and love outweighed "ten thousand" addressed as a rebuke and a warning to men who had willed not to hearken to God"s voice. L.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv15–16 I will pray with the spirit and … with…
1Co_14:15
I will pray with the spirit and … with the understanding also.
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Prayer
I. The work and business of prayer.
1. Its object.
2. Its several parts. It may be considered as either--
(1) Mental or vocal.
(2) Private or public.
(3) Ordinary or extraordinary.
II. The manner in which the apostle was desirous of performing this duty.
1. With the spirit.
2. With the understanding.
Application:
1. It is good for the saints to draw near to God.
2. The believer has the utmost encouragement for this work. (J. Gill, D. D.)
Prayer with the understanding
There are two classes of men, the men of fire and the men of calculation. The former seem to shake the worlds dust off their fist, and to move towards heaven. All the little cares and troubles of this world are forgotten in the brilliancy of the ascent. The latter class are always considering what will be the best thing to do or say so as to make both ends meet in the present system of things. Paul combines both. He brings down the wings of prayer to the level of the common understanding. He refuses to allow that mighty bird of Paradise to soar beyond the limit of common sense. His combination of fire and prudence is the most wonderful thing in literature. There are three senses in which prayer is limited by the understanding.
I. No prayer should ever be uttered as an experimental test of truth. We have no right to make God a magician. The mills of God grind silently as well as slowly. Even when experimental prayers are offered by good people they are wrong. What if Elijahs sacrifice had not been consumed by fire? Would that have proved that there was no God? I decline all tests, and am content to await the slow grinding of the mills of God. They will grind out the pure corn, which will prove in the end to be the old corn of the land.
II. No prayer should ask for a violation of moral law, for that which would hurt another. I do not say of physical law, for we do not know what physical law is. I have often thought how it would be if there existed an island of blind men, say if the island of Bute were inhabited by men, women, and children who had never seen. What would be the relation of these people to the mainland? I suspect there would be three classes there--believers, agnostics, and unbelievers. The believer would say, I heard a bird come in last night, and it must have come from somewhere. The agnostic would say, But perhaps it belonged to our own shores, and had left us for a while. But whether these blind men believed, or whether they believed not, the shore would stand firm, having this to its seal, the Lord knoweth the hills of Argyll hire. We need not fear physical law; it is moral law we have to do with. When you ask any joy that cannot be shared by another, draw back from the door of prayer. Thou white-winged bird of prayer, I will not let thee fly whithersoever thou wilt. Thou shalt not fly over my brothers ground, not though thy soaring be up to the clouds of God.
III. No prayer should ever be uttered without the use of means. My experience is that God never comes except through a chariot, that is, except through means. The prayer for strength is answered by a kind word from a human friend, or it may be by a dumb agency, by a light from the Pentland Hills or by a wind changing suddenly to mildness. We say we are uplifted by the weather. No, it is Gods Spirit that has entered in, and brought the Balm of Gilead and the Bright and Morning Star. God works through sacraments, and through the vicarious sacraments of human souls. Still He works in our Galilees, and our prayers are answered not directly, but through the ministry of the angels. Do you ask me to give you a prayer that will stand all tests in these days of science, one that will never be superannuated though the earth be removed, and though the mountains be carried into the midst of the seas? The Gethsemane prayer of our Lord is such a prayer. Let us make it our own, and the prayer of our spirit shall be the prayer of our understanding also. (G. Matheson, D. D.)
How are we to pray aright?
We have chosen the language of the text as fitted to lead our attention to two distinct objects, both of the greatest importance in reference to prayer, viz., that Divine influence by which it is directed and rendered effectual to its end, and that correspondent exercise of our own faculties necessary to our availing ourselves fully of the assistance thus afforded--praying with the Spirit, and praying with the understanding also. To perceive the full force of the text, it is essential to glance at its original reference. The apostle is here speaking of those miraculous gifts which were, at that period, bestowed so extensively upon the Church. Those gifts were various, and were all indications of the immediate operation of the hand of God. Some were qualified to impress one order of minds, some another. Some were for signs to the infidel world around; some for confirmation and improvement to the believers themselves. Amongst this last class one of the most striking and peculiar was the gift of tongues, the wonderful power of speaking, in a moment, languages before unknown. Connected with the gift of tongues was certainly, in many cases, that of immediate inspiration--the knowledge of things either future or otherwise beyond the thought and cognisance of the individual; and it would seem that, when speaking in a foreign tongue thus miraculously imparted, the thoughts of the Christian preacher were much less under his personal and private control than when addressing those around him in his own language. He had surrendered himself, so to speak, to the immediate and exclusive guidance of the inspiring Spirit. A gift of such a nature would be especially liable to abuse. Not only from ostentation, and as it was an evidence of superiority or an accredited testimonial of office, but from other causes also, connected with the imperfection of human nature, there would be much danger of its undue and unprofitable display. In opposition to this great abuse, the apostle, writing to the Corinthians, amongst whom, from various causes, it seems to have been previously prevalent, declares that though he was endowed beyond all others with this miraculous gift, he would rather speak five words with my understanding, that I might teach others also, than ten thousand in an unknown tongue. The one of these things he calls speaking with the Spirit, the other with the understanding. I need scarcely remark that the age of inspiration is past, and the wonderful gift we have been considering is bestowed no more upon the Chinch.
I. We come, then, to describe the meaning and necessity of praying, with the spirit--that is, as we have endeavoured to express it, of cherishing an entire dependence on the grace and sacred operations of this Divine agent in all our addresses at the throne of mercy. The necessity of this dependence is a topic on which we must not enlarge; it is universally known and admitted by all men of piety. All the order and propriety of language and all the appropriateness of the most accurate and solemn petitions will, as they at once perceive, avail nothing without this influence. What is it, then, to pray with the Spirit? We answer, while it is certainly to model our devotions in all things in such a manner as to indicate our humble dependence on a Divine agency, it is especially to have that state of heart and those feelings of piety and ardour and spirituality which such agency must ever be qualified to produce. The great characteristic of the exercise will probably be fervour and, earnestness in asking for those things which may most conduce to the increase of our Christian purity and to our performance of all the will of God. We cannot suppose that a man under the immediate band of the living Spirit of God can be cold and languid in his devotions. He that prays with the Spirit will be filled with a holy fire that cannot but inflame and kindle the highest powers of the soul. Prayer thus offered will often partake of that character so strikingly illustrated in the history of Jacob when be wrestled with the angel until the dawning of the day. When we express before the throne our sorrow for sin or our longing desire for pardon we shall surely, if praying with the Spirit, be humbled in a very signal manner, as into the dust. Our strongest abhorrence will be excited against ourselves for our deep and aggravated guilt. Sin will appear to us exceeding sinful. It will not be with a light or hypocritical feeling that we now confess ourselves to be the chief of sinners. To pray with the Spirit will often be attended with a sacred and elevated pleasure, such as we cannot but ascribe to the experience of the Divine favour and the direct influence of the Saviours love. The exercise, which we have at other times felt to be a burden, and rejoiced as speedily as possible to lay aside, will now afford us a rich and peculiar delight. It is thus that we realise the apostles description, praying in the Holy Ghost, and in such instances there is little difficulty in tracing out the evidences of His operation. That operation, however, may be often present when it is not thus discernible. But the language of our text leads us to inquire again, How must we avail ourselves of this assistance, and what is it for us to be able to say, I will pray with the Spirit? That such influence is sometimes mercifully imparted probably none will deny; but then the question may present itself, How must it be obtained? I can imagine that some may say. I would to God that I could but pray in this manner. The Spirit of God is infinitely free and sovereign in His communications, and independent on all the efforts, not less than the merits, of man. The language of the text speaks of this grace as one we may certainly possess and exercise: and there is nothing precarious in that character wherein that language would lead us to contemplate its communications. I will pray with the Spirit.
1. One of the most necessary preparations for enjoying the grace and assistance of the Spirit in prayer is to feel its necessity; to cherish a deep and abiding sense of our own helplessness. Let this need be but devoutly acknowledged and the sense of it habitually felt, and there is no reason to fear that the grace we require will be denied us.
2. Another is, to desire it with sincerity and earnestness proportionate to our conviction of its importance; to address ourselves to the great work of prayer with an anxious wish that we may not worship in vain; to be concerned and solicitous that the duty may be rightly fulfilled and the blessings we implore actually obtained. We too often approach God in this exercise, but without an object. We come to pray, but not to seek sincerely an answer to our prayers.
3. Akin to this is another--the direct solicitation of this blessing, and that in the very commencement of our prayers, a practice which might seem prompted almost by decency itself, in public devotion, but which there is reason to fear is but too little observed in private.
4. In addition to these, we should endeavour to preserve a constant and humble expectation of the grace we need. It is due to the promises and to the faithfulness of God. It will do honour to His love and tenderness. It is an act resulting from the best and highest principles of piety.
5. We must also strive to retain, by every effort in our power, the effect of any Divine operation we have already experienced, and seek in the continuance and progress of our devotions, to fan and cherish the feeblest flame of love, or joy, or hope which may have begun to tremble within the breast, that it may burn with greater strength and brightness.
II. To consider what is meant by the apostle in the remaining portion of this passage; and to show the necessity and nature of that exercise of our faculties in prayer which may be properly denominated praying with the understanding. Surely we are bound to render to our Maker the service of every faculty with which He has invested us. We are wholly His, and should seek to glorify Him in the consecration of all our being to His praise. It is not enough that the warmest of our affections are called forth if the highest of our capacities be not also filled with the desire and effort to advance His honour. We grant that the most short and momentary glancing of the soul upward to the throne, amidst the scenes of business or the dangers of temptation, is truly and often most successfully to pray; but we must not on this account permit ourselves to confine the acts of devotion to such sudden and casual addresses. There is danger of indulging, moreover, in too great a latitude of expression and feeling when we fail to attend to this most momentous subject. There is another evil resulting from this neglect. It is frequently imagined that when we have been unconscious in our prayers of an immediate agency of the Spirit upon our hearts, even though we have gone with the utmost seriousness and sincerity to the performance of this duty, we have failed in our design, and that it was not genuine prayer, whereas it may be that in these cases we have still cherished the most deep and sacred concern to approve ourselves to God. The influences of the understanding rightly exercised in reference to this great duty will be especially exhibited in four distinct respects. It will tend to give to our prayers the character of solemnity, appropriateness, comprehensiveness, and order.
1. It cannot fail to imbue them with solemnity. We should reflect on the grandeur of the Divine attributes and the unsearchable glories of the Divine essence, on the meanness and misery of man, on the wondrous scheme of reconciliation, till the sense of our own littleness will occupy every feeling of the soul, and we shall fail down with lowliest reverence before the majesty of our Creator.
2. With equal certainty it will next issue in the appropriateness of our petitions to our circumstances, to the present demand either of our external situation or our religious character. We shall be led to ask ourselves, What do I truly need? What are the difficulties I have now chiefly to apprehend? or the duties I am called especially to perform? Against what temptations am I warned to beware? or whence may they be expected principally to arise? And then our prayers will assume the aspect of our condition. We shall not waste our devotions on the general and customary topics that would equally accord with all varieties of experience, or rather have no special adaptation to any. Each day will furnish some of these varieties, and we shall be every day increasing in a facility and freedom which will add continually new interest and profit to the engagements of devotion.
3. Its next effect will be to give to these engagements a comprehensiveness as to the subjects we shall see it necessary to embrace which the most fervent piety would fail to present, without the correspondent efforts of reflection and serious thought. We shall not merely pray for ourselves, but for all with whom we are in any way connected.
4. Finally, this exercise of the understanding in respect to prayer will ensure to our devotions the important principle of order. Instead of a hurried incongruous effusion of petitions or praises, lamentations or expressions of humility and penitence, we shall, even in sacred retirement, and much more in the family, the social meeting, or the great congregation, perceive the necessity of method and of the just and decorous arrangement of the several parts of this great and solemn duty. (R. S. McAll.)
Public prayer should be in a known tongues
1. Public prayer must be understood here (1Co_14:16).
2. Praying in the Spirit must mean using the gift of prayer which the Spirit bestows. To pray in the Holy Ghost implies the having our infirmities helped by the Spirit of God; our graces quickened, our affections and desires raised into strength and fervency.
3. Understanding must not be referred to the understanding of the apostle, but to the understanding of others (1Co_14:19). Upon the words thus opened I build this thesis, That public prayer is not to be made in an unknown tongue, but in such a language as is understood by the common people.
I. The judgment of Rome in the matter.
1. In their general practice. Their Mass-book is in Latin; their Divine service is performed in a dead language.
2. The council of Trent determines (Canon 9), Whosoever shall say that the Mass ought to be celebrated only in a vulgar language, let him be accursed.
II. Public prayer ought not to be made in a language unknown to the people.
1. When prayer is made in an unknown tongue, the name of God is taken in vain (Mat_15:8-9).
2. Prayer in an unknown tongue is ignorant worship (Joh_4:22; Mar_10:38). And what is ignorant worship, if this be not--to make unknown prayers to an unknown God?
3. How can such prayers as are made in an unknown tongue be made in faith? And yet faith is a necessary ingredient in prayer (Jam_1:7).
4. The design of prayer is not to work any change in God, with whom there is not the least variableness, neither shadow of turning; but a change in us; that by prayer we may be the better disposed for the reception of what we ask. But how can prayer which is not understood be here available?
5. Though to speak in an unknown tongue was in the first age a miraculous gift, and served much for the confirmation of the Christian faith; yet unless there were an interpreter, the use of an unknown tongue was not permitted in the public worship of God (1Co_14:28).
6. The use of an unknown tongue in the Lords service is expressly denied to be unto edification (1Co_14:26).
7. The apostle, having delivered this doctrine, That prayer and praise should be in a known tongue, adds that he taught the same in all the Churches of the saints (1Co_14:33; see also 1Co_14:37).
III. Antiquity is utterly against Rome in this matter. And because the council of Trent hath anathematised all that are against Latin prayers, I will suppose another council, and Paul himself to be the president of it. The question to be debated is, Whether prayer is to be made in a known or in an unknown tongue. Let the fathers speak in order. Justin Martyr tells us: On the day commonly called Sunday, assemblies are made of citizens and countrymen, and the writings of the apostles and prophets are read. The reader giving over, the minister makes an exhortation to the people, persuading to the imitation and practice of those good things that are propounded. After this we rise all, and pour out prayers: and bread and wine are brought forth. And the minister, to the uttermost of his ability, does send forth prayers and praises unto God; and the people give their consent, saying, Amen. Behold the Scriptures read even to citizens, nay, to country-people, and prayers made which they did understand, and say Amen to. Origen may speak next: The Christians in their prayers use not the very words (he means the words of the original) of the Scriptures: but they that are Greeks do use the Greek tongue; and those that are Romans, the Roman tongue. And so every one according to his dialect does pray unto God, and praise Him according to his ability: and He that is the Lord of every language does bear the prayers which are put up to Him in every language. Cyprian speaks thus: To pray otherwise than Christ has taught is not only ignorance but a great fault; for He has expressly said, Ye reject the command of God, that ye may establish your own tradition. Now where has Christ taught the use of an unknown tongue in prayer? Ambrose may be heard in the next place: If ye come together to edify the Church, those things ought to be spoken that the hearers may understand: for what does he profit the people who speaks in an unknown tongue to them? And afterwards the same father adds: There were some, of the Hebrews especially, that used the Syriac and the Hebrew tongue in their services; but these aimed at their own glory and commendation, not at the peoples benefit. Let us hear Augustine: We ought to understand what we pray for, that we may, not like birds, but like men, sing unto God. For blackbirds and parrots and crows and pies, and such kind of fowls, are taught to sound forth what they understand not; but to sing with understanding is granted, not to a bird, but to a man, through the good pleasure of God. Jerome speaks after this manner In the Churches of the city of Rome, the voice of the people was like heavenly thunder, when they answered aloud Amen at the end of the prayers which they put up unto God. The people understood, and gave their consent unto, the prayers which were used in those days; but the present Church of Rome, alas! how much is it altered from what it once was! Great Basil exclaims, Let thy tongue sing, and let thy mind search the meaning of what is spoken; that thou mayest sing with the spirit, and sing with the understanding also. Chrysostom says; Take notice how the apostle does always seek the Churchs edification. By the unlearned man, Paul means the layman, and shows how this unlearned person does sustain a very great loss when prayers are made in such a language as [that] he, through want of understanding, is not able to say Amen to them. I shall add unto these passages of the fathers a Constitution of the emperor Justinian (123): We command that all bishops and presbyters do celebrate the holy oblation, and prayers used in holy baptism, not speaking low, but with a clear voice which may be heard by the people, that thereby the minds of the people may be stirred up with greater devotion in uttering the praises of the Lord God. And for this is cited verse16. But now let us hear the Romish doctors themselves. Cardinal Cajetan has these words: From this doctrine of the Apostle Paul it follows, that it is better for the edification of the Church, that the public prayers which the people hear should be made in that language which both the priests and people understand, than that they should be made in Latin. Nicolaus de Lyra says: If the people understand the prayer or thanksgiving which is performed by the priest, their minds will be brought the better and nearer unto God, and with greater devoutness they will answer Amen. The angelical doctor, Thomas Aquinas, says: He gains most who prays and understands the words which he speaks; for he is edified both as to his understanding and also as to his affections. Again: It is best that the tongue which blesses should interpret; for good words should be spoken to the edification of faith. But now at last let us be determined by the Apostle Paul (verses 18, 19).
IV. Answer the popish arguments to defend their cause.
1. Bellarmine says that prayer in an unknown tongue is not condemned, but prayer in a known tongue only preferred. Answer--
(1) Suppose this: why does the Church of Rome pray after the worse, and not after the better, manner of the two?
(2) But it is condemned by the apostle as not being for edification.
2. The same writer says that of old the use of prayer was, that the people might be instructed and edified: but now the end of prayer is the yielding to God that worship which is due to Him. Answer--
(1) The apostles were as careful that God might have His worship as the Papists; nay, a great deal more careful.
(2) Disjoin not Gods worship and the peoples edification: and the more the mind understands and the heart of the worshipper is affected, God is the more honoured and the better pleased.
3. Again, Prayer is not made to the people, but unto God; and He understands all tongues alike. If a courtier should petition for a countryman in Latin to a king, the countryman might be benefited by the Latin petition of the courtier, though he should not understand a word of it. Answer
(1) It might have been said, that God understands all tongues alike in the apostles days as well as now.
(2) The use of prayer is not to inform God; for He knows what things we have need of before we ask (Mat_6:8); but to make ourselves more sensible of our needs, and consequently more meet to be supplied. But how can this be, if prayer be locked up in an unknown dialect?
(3) The God of heaven is not like the kings on earth, who will hear petitions made by favourites for persons that make no address themselves; but He requires that every particular person should ask if he will receive, and understand what he prays for. Again, if a king should forbid petitions in a strange language, a Latin petition would not be acceptable. But God has forbid the use of an unknown tongue. Therefore we may conclude that the Popish Latin prayers are to very little purpose.
V. The tendency of this papal doctrine.
1. It gratifies the lazy disposition of men, who naturally like a liberty to rest in opere operato, in the work done.
2. It is a notable device to keep the people ignorant, and to make them more dependent upon the priesthood.
3. Many prayers may well be made in Latin merely through shame.
Application:
1. Bless the Lord that the day-spring from on high hath visited this land of your nativity, and that Popish darkness is so much dispelled.
2. It highly concerns you to fear, and to pray against, the return of Popish blindness.
3. Let the blind zeal of the Papists make you more frequent in your accesses to the throne of grace.
4. Take heed of distraction in prayer, and not minding what you ask, or what you are doing, when at the mercy-seat.
5. Content not yourselves with bare understanding the words of prayer; but know the Lord (whom) you pray to.
6. Let understanding and faith in this duty of prayer be joined together. (N. Vincent, A. M.)
I will sing with the spirit, and … with the understanding also.--
Singing with the understanding
We are commanded to sing with the understanding; and yet if we did, four hundred and ninety-five out of five hundred pieces of music that are published for singing would have to go to the dirt. I will defy anybody to sing with the understanding the music that is trashily printed and trashily performed, whether it be inarticulate on stringed instruments or whether it be vocalised to words. Music has a relation not simply to sensuous pleasure, which is the lowest kind of pleasure, but to imaginative pleasure, and to pleasure of the understanding as well, which it rises up round about as the atmosphere rises round about the pine-trees and the oak-trees on the mountain side, washing them clean, and making them stand out in majesty and beauty. Music cleanses the understanding, inspires it, and lilts it into a realm which it would not reach if it were left to itself. (H. W. Beecher.)
How to sing well
A girl once asked her teacher how she might become as good at music as her rival. Cultivate your heart, was the teachers excellent reply. The Bible says: Sing with the spirit, and with the understanding also. A hearty love of sacred song adds much to our own and others joys. The sick and dying are often soothed with singing when they could not bear speaking or reading. Our music may gain the blessing of those ready to perish.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv14–16 14. If I pray in an unknown tongue. He…
14. If I pray in an unknown tongue. He does not understand, and only his spirit prayeth.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v16 16. “Since if you bless in spirit, how will…
16. “Since if you bless in spirit, how will the one occupying the place of the idiot say amen to your blessing, since he does not know what you say?”
This dead Greek language is more edifying to my spirit than the living language of my congregation; yet I have no right to speak in it, from the simple fact that they would not understand it. Here we find the Greek word “idiot,” which in E.V. is “unlearned.” It has a profound significance, as Paul here uses it repeatedly. In this sentence it would mean the utter destitution of the knowledge of the Greek language on the part of the person who had never studied it. Hence such an one is utterly idiotic with reference to this mysterious and complicated, though indescribably beautiful, forceful and vivacious, language, so eminently honored by God’s Providence and the inspiration of the Holy Ghost. This word “idiot” is applied to an alien from the kingdom and the grace of God. The force of the application recognizes the fact that an unregenerated person is absolutely idiotic with reference to the mysteries of God’s kingdom, as ignorant of God’s saving grace as a Hottentot is of geometry. It is equally true in reference to the experience of sanctification, of which all are destined to remain utterly idiotic till initiated by the Holy Ghost. God’s salvation is an experience and not a doctrine. Hence the most cultured theologian without the experience is as destitute of a knowledge of sanctification or regeneration as the worst ignoramus whose unshod foot ever trod the burning sand.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv14–16 For if I pray in a tongue, my spirit…
For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On v14 Only through the understanding of the hearer does the…
Only through the understanding of the hearer does the utterance of the Spirit result in edification:
v. 14. For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
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v. 15. What is it then? I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also.
v. 16. Else when thou shalt bless with the spirit, how shall he that occupies the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
v. 17. For thou verily givest thanks well, but the other is not edified.
v. 18. I thank my God, I speak with tongues more than ye all;
v. 19. yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.
v. 20. Brethren, be not children in understanding; howbeit in malice be ye children, but in understanding be men.
Since the purpose of every function in public worship is to be of spiritual benefit to the attendants, therefore the gift of tongues must be considered of secondary value: For if I pray with a tongue, my spirit prays, but my understanding is without fruit. As one commentator has it: The fruit of the speaker is found in the profit of the hearer. If a man got up in public service in Corinth and prayed with the ecstatic utterance of this peculiar gift, his own spirit indeed had the benefit of feeling itself the instrument of the Holy Ghost, but all the other people present had no benefit whatsoever from his praying, because there was no point of contact between them, they could not understand the speaker, unless, indeed, he also interpreted his utterances. This being the case, what follows? The apostle writes: I will pray with the spirit, but I will pray also with the understanding, with the mind; I will sing psalms with the spirit, but I will sing psalms also with the understanding, with the mind. The wonderful utterances which were given to the apostle to articulate he wanted to make accessible also to his hearers, whether they were in the form of prayer or in that of chants, and to do this, it was necessary that he bring out the content of the speaking with tongues in the form of common speech. The hearer’s mind and heart could not be reached without interpretation, and without that there could be no edification.
This fact the apostle presents from another side: For then, under those circumstances, if thou bless in spirit, if thy praise has risen up in honor of God while in that condition of ecstasy which accompanied speaking with tongues, he that occupies the place of the layman, of the uninitiated, how will he say his Amen to thy blessing, thy doxology? The prayer and the chanting of the person speaking in an unknown tongue may be ever so rich in content, still the person in the audience unversed in its meaning would not know what it was all about, and could therefore not give his assent with the familiar "Amen" taken over from the synagogue worship, by which he expressed himself as accepting the prayer or doxology as his confession. And so the speaker’s praise may be beyond reproach, as a product of the Spirit it is bound to be excellent, but it is wasted so far as edification of the congregation is concerned. And lest any man think that the reproof of Paul was dictated by even the faintest feeling of rivalry, he remarks: I thank God, to whom, incidentally, he thus gives all credit for the gift, more than you all I speak with a tongue. Paul had had ecstatic experiences far beyond the amount vouchsafed to the average Christian; he had experienced the power of this gift of grace in a much higher degree than the Corinthians. But in spite of that fact he frankly states that in the church assembly he would rather speak five words with his understanding, in everyday, intelligible language, in order that he might teach others also, than ten thousand words in a tongue. The utterances of tongues might indicate an unusual power, an extraordinary intimacy with the Spirit, but they were not serviceable, they did not result in the betterment of the congregation. Paul’s aim was always to "catechize," to impart by oral instruction, what the Christians needed for faith and life, and for this purpose five words in ordinary language were of more use than any amount of articulations in ecstatic speech.
In a most winning manner, Paul now appeals to the good common sense of the readers: Brethren, be not children in understanding, in mind, in judgment, in the faculty of thinking; use your good sense properly, like adults, not like immature children. Of children it is characteristic that they prefer the amusing to the useful, the shining to the solid, as one commentator puts it. In malice, rather, act as babes, but in judgment show yourselves perfect. With respect to all wickedness, Christians should keep themselves free from all the moral corruption of the world and not seek an experimental acquaintance with it. If any of the Corinthians had received the gift of tongues, they should make use of it as children would, with no attempt at conceit and bragging, Mat 18:2. In sound Christian judgment, however, every believer should try to advance, to grow from day to day, until the perfection of knowledge is reached, so far as it is possible in this life. To plant childlike innocence and maturity of understanding in the heart together: that is the great problem of Sanctification. See Psa 19:8.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v15 What am I to do?
What am I to do?
Paul is introducing his conclusion. AT: "This is what I will do." (See: Rhetorical Question)
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pray with my spirit ... pray with my mind ... sing with my spirit ... sing with my mind
Prayers and songs must be in a language that the people present can understand.
with my mind
"with words that I understand"
you praise God ... you are giving thanks ... you are saying
Though "you" is singular here, Paul is addressing everyone who prays only in the spirit, but not with the mind. (See: Forms of You)
how will the outsider say "Amen" ... saying?
This can be a statement. AT: "the outsider will never be able to say 'Amen' ... saying." (See: Rhetorical Question)
the outsider
Possible meanings are 1) "another person" or 2) "people who are new to your group."
say "Amen"
"be able to agree" (See: Synecdoche)
translationWords
pray
spirit
mind
praise
God
amen
know
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv14–15 14:14 Speaking in tongues engages the spirit of the…
14:14 Speaking in tongues engages the spirit of the speaker (because the Holy Spirit is speaking through the person) but not his mind (because the message is not rationally intelligible).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.