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?
Parallel Translations
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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?
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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.
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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?
Cross-references (28)
Passages linked to 1 Corinthians 14:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Chronicles 16:36 Blessed be Yahweh, the God of Israel, from everlasting even to everlasting. All the people said, “Amen,” and praised Yahweh.
- Psalms 106:48 Blessed be Yahweh, the God of Israel, from everlasting even to everlasting! Let all the people say, “Amen.” Praise Yah!
- Revelation 5:14 The four living creatures said, “Amen!” Then the elders fell down and worshiped.
- Deuteronomy 27:15-26 ‘Cursed is the man who makes an engraved or molten image, an abomination to Yahweh, the work of the hands of the craftsman, and sets it up in secret.’ All the people shall answer and say, ‘Amen.’ ‘Cursed is he who dishonors his father or his mother.’ All the people shall say, ‘Amen.’ ‘Cursed is he who removes his neighbor’s landmark.’ All the people shall say, ‘Amen.’ ‘Cursed is he who leads the blind astray on the road.’ All the people shall say, ‘Amen.’ ‘Cursed is he who withholds justice from the foreigner, fatherless, and widow.’ All the people shall say, ‘Amen.’ ‘Cursed is he who lies with his father’s wife, because he dishonors his father’s bed.’ All the people shall say, ‘Amen.’ ‘Cursed is he who lies with any kind of animal.’ All the people shall say, ‘Amen.’ ‘Cursed is he who lies with his sister, his father’s daughter or his mother’s daughter.’ All the people shall say, ‘Amen.’ ‘Cursed is he who lies with his mother-in-law.’ All the people shall say, ‘Amen.’ ‘Cursed is he who secretly kills his neighbor.’ All the people shall say, ‘Amen.’ ‘Cursed is he who takes a bribe to kill an innocent person.’ All the people shall say, ‘Amen.’ ‘Cursed is he who doesn’t uphold the words of this law by doing them.’ All the people shall say, ‘Amen.’ ”
- Nehemiah 8:6 Then Ezra blessed Yahweh, the great God. All the people answered, “Amen, Amen,” with the lifting up of their hands. They bowed their heads, and worshiped Yahweh with their faces to the ground.
- Jeremiah 28:6 even the prophet Jeremiah said, “Amen! May Yahweh do so. May Yahweh perform your words which you have prophesied, to bring again the vessels of Yahweh’s house, and all those who are captives, from Babylon to this place.
- 1 Corinthians 11:24 When he had given thanks, he broke it and said, “Take, eat. This is my body, which is broken for you. Do this in memory of me.”
- Numbers 5:22 and this water that brings a curse will go into your bowels, and make your body swell, and your thigh fall away.” The woman shall say, “Amen, Amen.”
- Revelation 7:12 saying, “Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen.”
- 1 Kings 1:36 Benaiah the son of Jehoiada answered the king, and said, “Amen. May Yahweh, the God of my lord the king, say so.
- Nehemiah 5:13 Also I shook out my lap, and said, “So may God shake out every man from his house, and from his labor, that doesn’t perform this promise; even may he be shaken out and emptied like this.” All the assembly said, “Amen,” and praised Yahweh. The people did according to this promise.
- Psalms 41:13 Blessed be Yahweh, the God of Israel, from everlasting and to everlasting! Amen and amen.
- Psalms 72:19 Blessed be his glorious name forever! Let the whole earth be filled with his glory! Amen and amen.
- Psalms 89:52 Blessed be Yahweh forever more. Amen, and Amen.
- Isaiah 29:11-12 All vision has become to you like the words of a book that is sealed, which men deliver to one who is educated, saying, “Read this, please;” and he says, “I can’t, for it is sealed;” and the book is delivered to one who is not educated, saying, “Read this, please;” and he says, “I can’t read.”
- Jeremiah 11:5 that I may establish the oath which I swore to your fathers, to give them a land flowing with milk and honey,’ as it is today.” Then I answered, and said, “Amen, Yahweh.”
- Matthew 6:13 Bring us not into temptation, but deliver us from the evil one. For yours is the Kingdom, the power, and the glory forever. Amen.’
- Matthew 28:20 teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age.” Amen.
- Mark 16:20 They went out, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen.
- John 7:15 The Jews therefore marveled, saying, “How does this man know letters, having never been educated?”
- John 21:25 There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn’t have room for the books that would be written.
- Acts 4:13 Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus.
- 1 Corinthians 1:4-8 I always thank my God concerning you, for the grace of God which was given you in Christ Jesus; that in everything you were enriched in him, in all speech and all knowledge; even as the testimony of Christ was confirmed in you: so that you come behind in no gift; waiting for the revelation of our Lord Jesus Christ; who will also confirm you until the end, blameless in the day of our Lord Jesus Christ.
- 1 Corinthians 14:2 For he who speaks in another language speaks not to men, but to God; for no one understands; but in the Spirit he speaks mysteries.
- 1 Corinthians 14:14 For if I pray in another language, my spirit prays, but my understanding is unfruitful.
- 1 Corinthians 14:23-24 If therefore the whole assembly is assembled together and all speak with other languages, and unlearned or unbelieving people come in, won’t they say that you are crazy? But if all prophesy, and someone unbelieving or unlearned comes in, he is reproved by all, and he is judged by all.
- 1 Corinthians 16:24 My love to all of you in Christ Jesus. Amen.
- Revelation 22:20 He who testifies these things says, “Yes, I come quickly.” Amen! Yes, come, Lord Jesus.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain 16 Else, if thou wilt bless with the spirit.…
16 Else, if thou wilt bless with the spirit. Hitherto he has been showing, that the prayers of every one of us will be vain and unfruitful, if the understanding does not go along with the voice. He now comes to speak of public prayers also. “If he that frames or utters forth prayers in the name of the people is not understood by the assembly, how will the common people add an expression of their desires in the close, so as to take part in them? For there is no fellowship in prayer, unless when all with one mind unite in the same desires. The same remark applies to blessing, or giving thanks to God.”
Paul’s expression, however, intimates, that some one of the ministers uttered or pronounced prayers in a distinct voice, and that the whole assembly followed in their minds the words of that one person, until he had come to a close, and then they all said Amen — to intimate, that the prayer offered up by that one person was that of all of them in common. It is known, that Amen is a Hebrew word, derived from the same term from which comes the word that signifies faithfulness or truth. It is, accordingly, a token of confirmation, both in alarming, and in desiring. Farther, as the word was, from long use, familiar among the Jews, it made its way from them to the Gentiles, and the Greeks made use of it as if it had belonged originally to their own language. Hence it came to be a term in common use among all nations. Now Paul says — “If in public prayer thou makest use of a foreign tongue, that is not understood by the unlearned and the common people among whom thou speakest, there will be no fellowship, and thy prayer or blessing will be no longer a public one.” “Why?” “No one,” says he, “can add his Amen to thy prayer or psalm, if he does not understand it.”
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Papists, on the other hand, reckon that to be a sacred and legitimate observance, which Paul so decidedly rejects. In this they discover an amazing impudence. Nay more, this is a clear token from which we learn how grievously, and with what unbridled liberty, Satan rages in the dogmas of Popery. For what can be clearer than those words of Paul — than an unlearned person cannot take any part in public prayer if he does not understand what is said? What can be plainer than this prohibition — “let not prayers or thanksgivings be offered up in public, except in the vernacular tongue.” In doing every day, what Paul says should not, or even cannot, be done, do they not reckon him to be illiterate? In observing with the utmost strictness what he forbids, do they not deliberately contemn God? We see, then, how Satan sports among them with impunity. Their diabolical obstinacy shows itself in this — that, when admonished, they are so far from repenting, that they defend this gross abuse by fire and sword.
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 He that sitteth as a private man.
He that sitteth as a private man.
Another reason: Seeing that the whole Congregation must agree to him that speaketh, and also witness this agreement, how shall they give their assent or agreement which know not what is spoken?
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Only without all consideration of the hearers.
So then one uttered the prayers, and all the company answered, Amen.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 16 Else when thou shalt bless with the spirit,…
16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
Ver. 16. Say Amen] This the apostle reckons for a great loss. The poor misled and muzzled Papists are enjoined not to join so far with a Protestant in any holy action, as to say Amen. But in that there is no so great loss. (Specul. Europ.)
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 Else when thou shalt bless with the spirit: blessing…
Else when thou shalt bless with the spirit: blessing is expounded in the latter part of the verse, giving of thanks to God, which is either in prayer, (for thanksgiving is a part of prayer), or in singing of psalms. Blessing with the spirit either signifieth giving of thanks with the inward man, or giving of thanks in an unknown tongue, by the extraordinary influence of the Spirit of God.
How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks? It is plain from hence:
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1. That the teachers had in the apostolical churches distinct places and seats from the common hearers, for their better convenience in speaking, that they might so speak as all might hear, understand, and be profited.
2. That in those churches there was one only who used to speak audibly, and the work of the others was only from a devout heart to say Amen, wishing or praying that God would do what, in the name of all, he that ministered had asked of God for them. So 1Ch 16:36; Neh 5:13,8:6; Psa 106:48.
Seeing he understandeth not what thou sayest: people ought not to say Amen to any thing, unless they understand that petition, or those petitions, to which, in the worship of God, they add their Amen, which word makes the petitions theirs, being a particle of wishing, as well as affirming.
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 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.
John Gill 1763 · Public Domain Else when thou shall bless with the spirit,.... Which…
Else when thou shall bless with the spirit,.... Which must be understood of giving thanks to God, not in a private way, in the family and at meals, but in a public manner before the whole congregation, for mercies temporal and spiritual, especially the latter; and that not with the breath, or voice only; nor with the affections of the heart, with the soul, and all that is within it, though that is what should be; nor with the common assistance of the Spirit, and under the influence of his grace, which excites to true gratitude; but with the extraordinary gift of the Spirit, pronouncing the blessing, or expressing the thanksgiving with divers tongues, or in an unknown language: when this part of divine service, which by the way is distinct from singing, is performed in this manner,
how shall he that occupieth the room of the unlearned; "idiot". The word "idiot", is often used by the Jewish writers, and signifies a plebeian, one of the common people; and is sometimes indeed distinguished from a wise man, or a learned man; but frequently signifies a private person, whether learned or unlearned, that is not in so high a post as others; hence we read (c) , "of private judges", which were not of the great sanhedrim, and of private men, as distinguished from kings (d);
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"there are three kings, and four "private men", (the Jews say,) that have no part in the world to come; the three kings are Jeroboam, Ahab, and Manasseh; the four private persons are Balsam, Doeg, Ahithophel, and Gehazi:''
here a private man is distinguished from the public minister that blesses, or gives thanks in the name of the people; and not to be understood of a single person, whose place and office it was to say "Amen", at the minister's giving of thanks, and who stood in some particular place for that purpose; but of the whole body of the people, who, in distinction from the minister, were in the condition of private men, and all joined, as will be seen hereafter, in saying "Amen"; now the apostle's question is, that if thou who art a public minister, givest blessing and praise, or returnest thanks to God in an unknown tongue, how shall the common people, or anyone that is in a private capacity,
say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? It was usual to say "Amen" at blessing, or giving of thanks privately at meals, by those that were present, concerning which are the following rules (e);
"he that breaks the bread, might not break it until the "Amen" was finished out of the mouth of those that answered; Rab Chasdai says out of the mouth of the major part of those that answer:''
and elsewhere (f) it is said,
"they answer "Amen" after an Israelite has blessed, but they do not answer "Amen" after a Cuthite (a Samaritan, or any Gentile, or Christian) hath blessed, unless the whole blessing is heard:''
but of this kind of blessing the apostle speaks not, but of blessing in public: upon which all the people, and not a single person only, as with one united voice, said Amen; see Ch1 16:36 to this practice the apostle refers; concerning which the rule (g) is;
"that the congregation may not answer "Amen", until the blessing is finished out of the mouth of the priests; and the priests may not begin the other blessing, until the "Amen" is finished out of the mouth of the congregation.''
There were different sorts of "Amen", or rather different pronunciations of it; of which the Jews say (h),
"they may not answer with a fatherless "Amen"; nor with a sudden or violent "Amen"; (pronounced quick and in haste;) nor with an "Amen" cut off, or asunder (the last letter of it not pronounced): says Ben Azzai, whoever answers with a fatherless "Amen", his children shall be fatherless; with a quick "Amen", his days will be short; with an "Amen" cut off, his days shall be cut off; and whoever prolongs "Amen", his days and years shall be prolonged.''
Now, , "a fatherless Amen", was when a person answered, and he did not know what he answered (i) to; and such an "Amen", in the case here, must a private man answer with, at the giving of thanks in an unknown tongue; and to answer "Amen" to what was said in a language not understood, was not allowed of; so the woman suspected of adultery was to be sworn and examined by the priest in a language she understood; and was to say "Amen, Amen", to what was said, in a language known to her (k); for if she did not understand it, how could she say "Amen?" which is the apostle's reasoning here: but was this an affair of such importance, to be instanced in and argued upon in this manner? with the Jews it was, who say (l),
"that greater is he that answers "Amen", than he that blesses:''
and indeed they bestow very extravagant encomiums on those who say it in a proper manner;
"there is nothing greater (they say (m)) in the sight of the blessed God, than the "Amen" the Israelite answers with; says R. Joden, whoever answers "Amen" in this world, is worthy to answer "Amen" in the world to come;''
again (n),
"says R. Joshua ben Levi, whoever answers "Amen", his hame shall be great and blessed for ever and ever; says R. Simeon ben Lakish, whoever answers "Amen" with all his strength, the gates of paradise will be opened for him, according to Isa 26:2.''
Moreover, it was a practice of the primitive Christians at the Lord's supper, at the close of it, to say with a loud voice "Amen"; the account Justin Martyr gives of it is this (o); that
"when the minister had finished the prayers, and the thanksgiving, all the people present, with a joyful acclamation, said "Amen"; which word, he observes, in the Hebrew tongue, signifies "so be it":''
and this custom might obtain in the Corinthian church at this time, to which the apostle is thought by some learned men to refer.
(c) Misn. Yebamot, c. 12. sect. 1. (d) T. Bab. Sanhedrin, fol. 90. 1. (e) T. Bab. Beracot, fol. 47. 1. (f) Misn. Beracot, c. 8. sect. 8. (g) T. Bab. Sota, fol. 39. 2. (h) T. Bab. Beracot, fol. 47. 1. Moses Kotsensis Mitzvot Tora, pr. affirm. 27. (i) T. Hieros. Beracot, fol. 12. 3. Succa, fol. 54. 1. & Megilla, fol. 72. 1. (k) Maimon. Hilch. Sota, c. 3. sect. 7. (l) T. Bab. Beracot, fol. 53. 2. & Nazir, fol. 66. 2. Zohar in Gen. fol. 19. 2. & Baal Hatturim in Deut. xxvii. 15. (m) Debarim Rabba, sect. 7. fol. 242. 2. (n) T. Bab. Sabbat, fol. 119. 2. Shaare Zion, fol. 99. 2. 100. 2. 101. 1. (o) Apolog. 2. p. 97.
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 Otherwise how shall he that filleth the place of…
Otherwise how shall he that filleth the place of a private person - That is, any private hearer. Say Amen - Assenting and confirming your words, as it was even then usual for the whole congregation to do.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 16. He that occupieth the room of the…
Verse 16. He that occupieth the room of the unlearned] One who is not acquainted with the language in which you speak, sing, or pray.
Say Amen] Give his assent and ratification to what he does not understand. It was very frequent in primitive times to express their approbation in the public assemblies by Amen. This practice, soberly and piously conducted, might still be of great use in the Church of Christ.
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This response was of the highest authority and merit among the Jews; they even promised the remission of all sins, the annihilation of the sentence of damnation, and the opening of the gates of paradise, to those who fervently say Amen. And it is one of their maxims that "greater is he who says Amen than he who prays." See many testimonies of this kind in Schoettgen. Now, allowing that this was of so much consequence in tho time of St. Paul, it was a very serious matter for a person to be in a congregation where prayer was offered, who could not say Amen, because the prayers were in a language which he did not understand.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Else - (Ἐπεί Epei). Since; if this is not…
Else - (Ἐπεί Epei). Since; if this is not done; if what is said is not intelligible, how shall the unlearned be able appropriately to express his assent, and join in your devotions?
When thou shalt bless - When thou shalt bless God, or give thanks to him. If thou shalt lead the devotions of the people in expressing thanksgiving for mercies and favors. This may refer to a part of public worship, or to the thanks which should be expressed at table, and the invocation of the divine blessing to attend the bounties of his providence. Paul had illustrated his subject by prayer and by singing; be now does it by a reference to the important part of public worship expressed in giving thanks.
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With the spirit - In the manner referred to above; that is, in an unknown tongue, in such a way that your own “heart” may be engaged in it, but which would be unintelligible to others.
He that occupieth the room - Is in the place, or the seat of the unlearned; that is, he who is unlearned. On the meaning of the word “room,” see the note at Luk 14:8. To “fill” a place means to occupy a station, or to be found in a slate or condition.
Of the unlearned - (τοῦ ἰδιώτου tou idiōtou. On the meaning of this word, see the note at Act 4:13. Here it means one who was unacquainted with the foreign language spoken by him who gave thanks. It properly denotes a man in “private,” in contradistinction from a man in “public” life; and hence, a man who is ignorant and unlettered, as such people generally were.
Say Amen - This word means “truly, verily;” and is an expression of affirmation Joh 3:5 or of assent. Here it means assent. How can he pronounce “the” Amen; how can he express his assent; how can he join in the act of devotion? This “might” have been, and probably “was,” expressed aloud; and there is no impropriety in it. It “may,” however, be “mental” - a silent assent to what is said, and a silent uniting in the act of thanksgiving. In one way or the other, or in both, the assent should always be expressed by those who join in acts of public worship.
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 How shall he that holdeth the place of the…
How shall he that holdeth the place of the unlearned (literally, an idiot) say Amen to thy blessing? When persons speak, or pray, and the ignorant have had no instruction concerning such prayers, they cannot know when to say Amen: and when infidels come into such meetings, where they hear many persons at once speaking many tongues, which are understood by no body, will they not be apt to say, you are mad? The like in a manner happened on the day of Pentecost, when the disciples having received this gift, and speaking with tongues, the people hearing them, cried out, they were drunk. (Acts ii. 13.) Yet St. John Chrysostom takes notice, that the fault and madness was in the hearers, not in those who spoke tongues. (hom. xxxvi.) (Witham) --- Amen. The unlearned not knowing that you are then blessing, will not be qualified to join with you by saying Amen to your blessing. The use or abuse of strange tongues, of which the apostle here speaks, does not regard the public liturgy of the Church, (in which strange tongues were never used) but certain conferences of the faithful, (ver. 26. &c.) in which, meeting together, the discovered to one another their various miraculous gifts of the Spirit, common in those primitive times; amongst which the apostle prefers that of prophesying before that of speaking strange tongues, because it was more to the public edification. Where also note, that the Latin, used in our Liturgy, is so far from being a strange or unknown tongue, that it is perhaps the best known tongue in the world. (Challoner)
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 Else . . . thou--He changes from the first…
Else . . . thou--He changes from the first person, as he had just expressed his own resolution, "I will pray with the understanding," whatever "thou" doest.
bless--the highest kind of prayer.
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occupieth the room of the unlearned--one who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the position of one unlearned, or "a private person."
say Amen--Prayer is not a vicarious duty done by others for us; as in Rome's liturgies and masses. We must join with the leader of the prayers and praises of the congregation, and say aloud our responsive "Amen" in assent, as was the usage of the Jewish (Deu 27:15-26; Neh 8:6) and Christian primitive churches [JUSTIN MARTYR, Apology, 2. 97].
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 16. Bless—The explanation given by Stanley is here apposite:…
16. Bless—The explanation given by Stanley is here apposite: “The ‘thanksgiving’ or ‘blessing’ of which Paul speaks seems to be that which accompanied the Lord’s supper, and whence it derived its name of the ‘eucharist.’ In answer to this thanksgiving the congregation utter their ‘amen.’ ‘After the prayers,’ says Justin, (Ap., c. 65, 67,) ‘bread is offered, and wine and water, and the president offers, according to his power, prayers and thanksgivings at once, and the people shout the amen.’ The president offers praise and glory to the Father of all, through the name of his Son and of the Holy Spirit, and at length returns thanks to God for having vouchsafed us to partake of these things. When he has finished the prayers and thanksgivings, all the people present shout, saying, ‘Amen,’ which is the Hebrew for ‘So be it.’”
The unlearned—The Greek word here (same as in Act_4:13, where see note) signifies an unofficial or non-professional man, in antithesis with the official officiating, or professional man. In reference to a priest or clergyman, it signifies a layman; a private man instead of a public man, or a philosopher. Here it signifies the ungifted, in opposition to the gifted. But even the gifted might, while listening to another’s charismatic performance, be said to occupy the room of the ungifted.
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Amen—In the Greek with an article, the Amen. “The ‘amen’ thus used was borrowed from the worship of the synagogue, and hence, probably, the article is prefixed as to a well-known form. It was then regarded as the necessary ratification of the prayer or blessing. ‘He who says amen is greater than he that blesses,’ (Barashoth, 1Co_8:8.) ‘Whoever says amen, to him the gates of paradise are open,’ according to Isa_26:2, whence they read, ‘Open ye the gates, that the righteous nation which keepeth the amen may enter in.’—WETSTEIN, ad loc. An ‘amen’ if not well considered was called an ‘orphan amen.’—(LIGHTFOOT, ad loc.)
‘Whoever says an orphan amen, his children shall be orphans; whoever answers amen hastily or shortly, his days shall be shortened; whoever answers amen distinctly and at length, his days shall be lengthened.’— (Barashoth, 47:1; SCHOTTGEN, ad loc.) Compare the use of the word as uttered by the vast assembly of pilgrims at Mecca, to express their assent to the great sermon at the Kaaba.—(BURTON’S Pilgrimage, iii, p. 314.)
“So in the early Christian liturgies, it was regarded as a marked point in the service, and with this agrees the great solemnity with which Justin speaks of it, as though it were on a level with the thanksgiving; ‘the president having given thanks, and the whole people having shouted their approbation.’ And in later times, the amen was only repeated once by the congregation, and always after the great thanksgiving, and with a shout like a peal of thunder.”— Stanley, p. 263.
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 16. Else when thou shalt bless] A further argument…
16. Else when thou shalt bless] A further argument Even your prayers and thanksgivings are useless, for none can respond to them. Some commentators, e.g. Dean Stanley, have supposed the Eucharistic blessing to be meant (see ch. 1Co_10:16). This, though probable, is by no means certain. That it was some well-known form of blessing or thanksgiving is however clear from what follows.
with the spirit] i.e. in an unknown tongue. See note on 1Co_14:12,
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he that occupieth the room of the unlearned] Room (τόπος), as in St Mat_23:6; St Luk_14:7-8, &c., stands for place. Wiclif renders it here by place. Cf. “office and roome,” Hollinshead’s Scotland. The word rendered here unlearned signifies (1) a private person, layman, one who holds no office. Hence (2) it comes to signify a man who has no special or technical knowledge of any particular art or science, as in Act_4:13; 2Co_11:6, just as a lawyer calls those laymen who are not versed in law. Therefore the meaning here most probably is (with Meyer and Bp. Wordsworth) “those who have no special gift such as that of prophecy, or tongues.” Some would render ‘the layman’s place,’ and regard it as referring to the seats set apart for the laity in the assembly. But the majority of commentators would render he who fills the situation of the not specially endowed. St Clement of Rome uses τόπος in this latter sense in his Epistle, ch. 40.
Amen] Literally, the Amen, the well-known response, either optative, “So be it,” or affirmative, “So it is,” as common in the synagogue as in the Christian Church to any prayer or thanksgiving. See Neh_5:13; Rev_5:14. Justin Martyr (circa 150) uses the same language concerning the response to the Eucharistic prayer in his day.
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 (16) Else when thou shalt bless with the spirit.—In…
(16) Else when thou shalt bless with the spirit.—In this and the following verse the Apostle speaks in the second person, for they refer, not to his practice, but to that of some in Corinth. Their conduct and its results are introduced parenthetically here, in contrast with what he is laying down as his own earnest desire and practice.
He that occupieth the room of the unlearned.—Better, he that is in the position of a private individual; as we should say, a “layman”—the one who comes as a private person to the assembly, and does not lead the prayer and thanksgiving. How can he say “Amen” when he does not know what is being said? and he cannot know if you speak in a tongue, without interpreting. It would seem from this verse that from the earliest apostolic times the practice has been for the congregation to join in the thanksgiving by uttering “Amen” (the Hebrew “So be it”) at the conclusion.
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 That occupieth the room of the unlearned; that is,…
That occupieth the room of the unlearned; that is, "one in the position of an ordinary worshipper, who has no spiritual gifts." An idiotes is a private person; one who does not possess the skill or the knowledge which is immediately in question. Say Amen; rather, say the Amen. The custom of ratifying prayer and praises with the "Amen" of hearty assent and participation existed in the Jewish (Deuteronomy Neh_5:13; Rev_5:14; Philo, "Fragm.," p. 630) as well as in the Christian Church (Justin Martyr, "Apol.," 2:97). The sound of the loud unanimous "Amen" of early Christian congregations is compared to the echo of distant thunder. Et resonaturum ferit aethera vocibus Amen.
Being the answer of the congregation, the "Amen" was regarded as no less important than the prayer itself.
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 Else when thou shalt bless with the spirit how…
1Co_14:16-19
Else when thou shalt bless with the spirit how shall … the unlearned say Amen.
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Public prayer should be
I. Earnest--with the spirit.
II. Intelligent--So that all can understand.
III. United--all should say Amen. (J. Lyth, D. D.)
Responses in prayer
1. Are not only permissible but proper.
2. Should be said, not shouted.
3. Should be simple, appropriate, intelligent, and heartfelt. (J. Lyth, D. D.)
Public devotion
In this we must keep in view--
1. The glory of God.
2. The edification of others.
3. Our own responsibility. (J. Lyth, D. D.)
Directions for profitably joining in public prayer
I. Public prayer must be diligently attended to.
II. It must be seriously and heartily concurred in.
1. Saying amen, or joining in public prayer, includes our assent to the truths declared and acknowledged; and this with all suitable affections of mind. The Hebrew word amen signifies truth; and so expresseth an acknowledgment that what he had said was true. Thus Christ styleth Himself the Amen, the faithful and true witness, and the promises of God are said to be yea and amen; all true, and certainly to be accomplished. Now this is applicable to the several parts of prayer which are not properly petitions; and you will best understand my meaning by a few illustrations. Suppose a minister to be adoring the perfections of God, acknowledging that He is the greatest and the best of beings, that He is perfectly good, long-suffering, merciful, and gracious, to this you are to say amen, that is, your hearts are to acknowledge with the highest veneration that it is true. Doth the minister acknowledge and celebrate the wonderful works of God, His creation and government of the world, and that glory is due to Him for these? You are to join in such acknowledgments; to confess and adore Him as the Creator, Governor, and Father of the universe. Again, is a minister expressing a thankful sense of Gods favour and mercy to those whose devotion he leads? Is he praising God for our creation, preservation; for health, and peace, and comfort; for our temporal or spiritual blessings? You are to add amen to this.
2. Saying amen, or joining in prayer, includes our hearty consent to the several desires and requests which are expressed before God. Amen signifies, So be it! let it be so! this is what I earnestly desire. Doth the minister pray that God would be merciful to us and forgive us? You are to say amen; that is, God be merciful to me, a sinner.
3. Through the whole of every public and social prayer we are to consider it as our own prayer.
Reflections:
1. This condemns the practice of the Church of Rome in appointing that their public prayers should be in Latin, a language unknown to almost every one that attends upon them. It is impossible that the unlearned should join in such prayers and say amen to them with any devout concurrence.
2. How few are there in our assemblies that properly join in prayer? As Protestants, we have prayers in our native language. What careless airs, what lazy postures are seen in many! How few are there who show the proper marks of seriousness and reverence! and may we not fear that some of those few do not heartily join? Are they not like the statues, or images on monuments, in our ancient churches--in a praying posture indeed, with eyes and hands lifted up to heaven, but with hearts hard as stone, cold as marble?
3. How much do we need the assistance of the Holy Spirit, that our devotion may be pleasing to God and comfortable and edifying to ourselves! (J. Orton.)
I thank God I speak with tongues more than ye all: Yet in the Church I had rather speak five words with my understanding … than ten thousand words in an unknown tongue.--
Five words better than ten thousand
1. When more intelligible.
2. When wisely spoken.
3. When calculated to benefit others.
4. When uttered in the spirit of love. (J. Orton.)
Gifts and learning
I. Are matters of thankfulness to God.
II. Should be wisely used--not for display, but edification.
III. Should be subservient to love. (J. Orton.)
Intelligent piety
I. Seeks--not to astonish, but teach.
II. Accomplishes its object--not by learned disquisitions, but by making truth easy by means of a few and plain words.
III. Finds greater satisfaction--in the profit of others, than in self display. (J. Orton.)
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 16. Else, when thou shalt bless the Spirit, etc.…
16. Else, when thou shalt bless the Spirit, etc. If an unknown tongue is used, how can one who does not understand it say the Amen to the blessing at the proper place? Note here, (1) This shows that audible responses to the praises and thanksgivings were the custom of the church. (2) The unlearned means a private person, the private members of the church, those not possessed of the spiritual gifts.
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 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 Else if thou bless with the spirit, how shall…
Else if thou bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest?
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.