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1 Corinthians 14:16
Verse
Context
Prophecy and Tongues
15What then shall I do? I will pray with my spirit, but I will also pray with my mind. I will sing with my spirit, but I will also sing with my mind. 16Otherwise, if you speak a blessing in spirit, how can someone who is uninstructed say “Amen” to your thanksgiving, since he does not know what you are saying?17You may be giving thanks well enough, but the other one is not edified.
Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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. 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 the 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.
Jamieson-Fausset-Brown Bible Commentary
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. 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].
John Gill Bible Commentary
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); "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.
1 Corinthians 14:16
Prophecy and Tongues
15What then shall I do? I will pray with my spirit, but I will also pray with my mind. I will sing with my spirit, but I will also sing with my mind. 16Otherwise, if you speak a blessing in spirit, how can someone who is uninstructed say “Amen” to your thanksgiving, since he does not know what you are saying?17You may be giving thanks well enough, but the other one is not edified.
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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. 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 the 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.
Jamieson-Fausset-Brown Bible Commentary
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. 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].
John Gill Bible Commentary
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); "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.