1 Corinthians 14:15

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.

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.

1Co_14:15

I will pray with the spirit and … with the understanding also.

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.

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.

14:15-17 It is preferable both to worship in the spirit and to use words I understand in worship and ministry because public worship should always bless both God and others. Speaking in tongues without interpretation, though it gives glory to God and edification to the speaker (14:4), fails to benefit others who are present. • praise God along with you (literally say “amen” to your thanksgiving): Amen was the traditional congregational response to a prayer.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 14:15. Προσεύξομαι, I will pray) with the voice; the first person singular for the second person plural.—ψαλῶ, I will sing) with the voice, or play on an instrument.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_14:15. Τί οὖν ἐστι;] what then takes place? How then does the matter stand? namely, in consistency with the foregoing, i.e. what follows then? Comp. 1Co_14:26 and Act_21:22, and the classical and N. T. phrases: τί οὖν; τί γάρ; by which we are prepared in a vivid way for what is to follow. See generally, Dissen, ad Dem. de Cor. p. 346 f.

προσεύξομαι] the future denotes what in consistency will be done by me. The adhortative subjunctive in both clauses (προσεύξωμαι, A D E F G) is a bad emendation, which in א is carried out only in the first claus.

προσεύξ. κ. τῷ νοΐ] (dative of instrument) is to be understood, in accordance with 1Co_14:14, of the interpretation following, which the person speaking with tongues gives of his tongue-prayer (προσευχ. τῷ πν.) in a way suited to the understanding, and by consequence intelligibl.

ψαλῶ] applies to improvised psalms, which in the glossolalia were sung with the spirit, and after an intelligible manner in the way of interpretation. Comp. generally on Eph_5:19.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 14:15 . It is the part of nous to share in and aid the exercises of pneuma : “What is (the case) then? I will pray with the spirit; but I will also pray with the understanding: I will sing with the spirit; but I will also sing with the understanding”. τί οὖν ἐστιν ; “How then stands the matter?” ( Quid ergo est ? Vg [2081] ): one of the lively phrases of Greek dialogue; it “calls attention, with some little alacrity, to the upshot of what has just been said” (El [2082] ). ψάλλω denoted, first, playing on strings , then singing to such accompaniment; Eph 5:19 distinguishes this vb [2083] from ᾄδω . Ed [2084] thinks that instrumentation is implied; unless forbidden, Gr [2085] Christians would be sure to grace their songs with music. Through its LXX use, esp. in the title ψαλμοί , t’hillim (Heb.), the word came to signify the singing of praise to God ; but the connexion indicates a larger ref [2086] than to the singing of the O.T. Psalms; it included the “improvised psalms which were sung in the Glossolalia, and could only be made intelligible by interpretation” (Mr [2087] ). Ecstatic utterance commonly falls into a kind of chant or rhapsody, without articulate words.

[2081] Latin Vulgate Translation.

[2082] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[2083] verb

[2084] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

[2085] Greek, or Grotius’ Annotationes in N.T.

[2086] reference.

[2087] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_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, and I will sing with the understanding also.

What is it then? i.e. what is the practical conclusion from what has been said? That conclusion is expressed by Pauls avowal of his own purpose. The interpretation of this verse of course depends on that of the preceding. Accordingly, some say, the meaning is,

1. I will pray not only with the reason, but with the understanding also, i.e. not only with the higher powers of my nature in exercise, but also with such a command of the understanding as to be able to comprehend and to interpret what I say. ‹27›

2. Others say the passage means, I will pray with the heart and with the understanding; my mind and feelings shall unite in the exercise. A very good sense, but entirely foreign to the context. The sentiment is correct in itself, but it is not what Paul here says.

3. According to the third interpretation the sense is, I will not only pray in the exercise of my spiritual gift, but so as to be understood by others; i.e. not only spiritually but intelligibly. If τῷ νοΐ́, with the understanding, may mean, as the moderns say it does, with a view to interpret (Meyer); it certainly may mean, with a view to be understood. That is, this is what is implied and intended in what the apostle says.

When a man spoke τῷ πνεύματι, with the Spirit, the Spirit was the principium movens, the moving principle, determining him to speak, and what to say. When he spake with τῷ νοΐ́ with the understanding, the understanding was that controlling principle. These two could be combined. The man could so speak under the guidance of the Spirit as to be intelligible to others.

I will sing. The word (ψάλλειν) means to touch; then to touch the cords of a stringed instrument, i.e. to play upon it; then to sing or chant in harmony with such instrument; and then to sing or chant. This last is its New Testament meaning. It appears from this as well as from other passages, that singing was from the beginning a part of Christian worship. Pliny, about forth years later, says, Christianos solitos fuisse canere antelucanos hymnos Christo.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

So that I may be understood of others, and may instruct others.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

What is it then?--What is my determination thereupon?

and--rather as Greek, "but"; I will not only pray with my spirit, which (Co1 14:14) might leave the understanding unedified, BUT with the understanding also [ALFORD and ELLICOTT].

pray with the understanding also--and, by inference, I will keep silence altogether if I cannot pray with the understanding (so as to make myself understood by others). A prescient warning, mutatis mutandis, against the Roman and Greek practice of keeping liturgies in dead languages, which long since have become unintelligible to the masses; though their forefathers spoke them at a time when those liturgies were framed for general use.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15. I will pray with the spirit Lest any one should ask, by way of objection, “Will the spirit then be useless in prayer?” he teaches, that it is lawful, indeed, to pray with the spirit, provided the mind be at the same time employed, that is, the understanding He allows, therefore, and sanctions the use of a spiritual gift in prayer, but requires, what is the main thing, that the mind be not unemployed.

When he says, I will sing Psalms, or, I will sing, he makes use of a particular instance, instead of a general statement. For, as the praises of God were the subject-matter of the Psalms, he means by the singing of Psalms — blessing God, or rendering thanks to him, for in our supplications, we either ask something from God, or we acknowledge some blessing that has been conferred upon us. From this passage, however, we at the same time infer, that the custom of singing was, even at that time, in use among believers, as appears, also, from Pliny, who, writing at least forty years, or thereabouts, after the death of Paul, mentions, that the Christians were accustomed to sing Psalms to Christ before day-break. I have also no doubt, that, from the very first, they followed the custom of the Jewish Church in singing Psalms.

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.

(15) What is it then?—The Apostle, in answering this question—viz., What, then, is the practical conclusion of the whole matter?—still speaks in the first person, quoting his own conduct and resolution. He will not let his public ministrations as regards prayer and praise evaporate into mere enthusiasm; nor will he, on the other hand, allow a cold intellectual creed to chill and freeze the warm emotions of the spirit.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. What is it then?] “What is the purport of what I have been saying? That it is desirable that the spirit and understanding should combine in all the public utterances of a teacher.”

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.

What is it then?.... A Talmudic way of speaking, and answers to often used when a difficulty arises in any case, then the question is, "what is it then?" what is to be done? what is most prudent, advisable, and eligible? what is proper to be determined and resolved on in such a case? the same with "what then is to be said?" used by Philo the Jew (b): as here, shall I not pray with the Spirit at all, because my understanding, or that which I understand, is of no use to others, being not understood by them? shall I entirely neglect, lay aside, and make no use of the extraordinary gift of the Spirit, bestowed upon me on this account? no:

I will pray with the Spirit; meaning not with the human breath, or spirit only, vocally, with an articulate voice, and distinct sounds, so as to he understood; nor with his own spirit, or in a spiritual way, with a spirit of devotion and fervency, with his whole heart and soul engaged in such service, though this is necessary to it; nor with the common and ordinary assistance of the Spirit of God, though without this prayer cannot be performed aright, with faith and fervency, freedom and boldness; but with the extraordinary gift of the Spirit, so as to pray in an extraordinary manner, with divers tongues, in an unknown language; this, as the apostle was capable of, he determined to use at proper times, and on proper occasions: but then he also resolves,

and I will pray with the understanding also; not merely so as to understand himself, or with an understanding enlightened by the Spirit of God; with a spiritual experimental understanding of things, so as to know the object of prayer, the way of access to him, the need of the Spirit's influence, his own wants and necessities, and that he shall have the petitions he asks in faith, according to the will of God, all which is very requisite in prayer; but so as to be understood by others: his sense is, that though on some occasions he might choose to make use of his extraordinary gift, yet he would also pray in a language, in which he might be understood by the people; that so they might be able to join with him, and receive some fruit and advantage thereby; and that their souls might be refreshed, as well as his:

I will sing with the Spirit; meaning also not with the spirit, or breath, singing vocally only; nor with his own Spirit, with his heart engaged in the work, with grace in it, in the lively exercise of faith, hope, and love, with much spiritual light, knowledge, experience, and judgment, which are very necessary to the due discharge of this duty; nor merely with the ordinary aid of the Spirit of God, which yet is greatly needful to excite attention, assist meditation, enlighten the understanding, raise the affections, strengthen faith, and make a comfortable application of what is sung; but as before, with the extraordinary gift of the Spirit, by which the apostle was capable of delivering out a psalm, or hymn, extempore, and that in an unknown tongue: but then he also determines,

I will sing with the understanding also; not to his own understanding, or by or with the understanding of what is sung, though that is absolutely needful; but to the understanding of others, and in a language also which may be understood by others, and in which they could join with him in that service: perhaps the apostle may have some respect to the title of some of David's psalms, "Maschil", which signifies "causing to understand".

(b) Leg. Alleg. l. 1. p. 48.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 15. I will pray with understanding] To an effectual prayer there must concur intentio et affectus, the intention of the mind and the affection of the heart; else it is not praying, but parroting. I have read of a parrot in Rome, that could distinctly say over the whole Creed. (Sphinx. Philos.)

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.

What is it then? - What shall I do? What is the proper course for me to pursue? What is my practice and my desire; see the same form of expression in Rom 3:9, and Rom 6:15. It indicates the “conclusion” to which the reasoning had conducted him, or the course which he would pursue in view of all the circumstances of the case.

I will pray with the spirit ... - I will endeavor to “blend” all the advantages which can be derived from prayer; I will “unite” all the benefits which “can” result to myself and to others. I deem it of vast importance to pray with the spirit in such a way that the “heart” and the “affections” may be engaged, so that I may myself derive benefit from it; but I will also unite with that, utility to others; I will use such language that they may understand it, and be profited.

And I will pray with the understanding also - So that others may understand me. I will make the appropriate use of the intellect, so that it may convey ideas, and make suitable impressions on the minds of others.

I will sing with the spirit - It is evident that the same thing might take place in singing which occurred in prayer. It might be in a foreign language, and might be unintelligible to others. The affections of the man himself might be excited, and his heart engaged in the duty, but it would be profitless to others. Paul, therefore, says that he would so celebrate the praises of God as to excite the proper affections in his own mind, and so as to be intelligible and profitable to others. This passage proves:

That the praises of God are to be celebrated among Christians, and that it is an important part of worship; That the heart should be engaged in it, and that it should be so performed as to excite proper affections in the hearts of those who are engaged in it; and, That it should be so done as to be “intelligible” and edifying to others.

The words should be so uttered as to be distinct and understood. There should be clear enunciation as well as in prayer and preaching, since the design of sacred music in the worship of God is not only to utter praise, but it is to impress the sentiments which are sung on the heart by the aid of musical sounds and expression more deeply than could otherwise be done. If this is not done, the singing might as well be in a foreign language. Perhaps there is no part of public worship in which there is greater imperfection than in the mode of its psalmody. At the same time, there is scarcely any part of the devotions of the sanctuary that may be made more edifying or impressive. It has the “advantage” - an advantage which preaching and praying have not - of using the sweet tones of melody and harmony to “impress” sentiment on the heart and it should be done.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

What is to be done then? I will (saith the apostle) pray with the spirit; that is, either use the extraordinary influences of the Spirit of God upon me; or with my own spirit, with the inward attention of my thoughts, and the utmost intension of my mind, and the greatest devotion and fervour of affections.

And I will pray with the understanding also; but I will so pray, that myself and others may understand what I say; I will neither so pray, that myself shall not understand what I say, nor yet so, that others shall not understand me.

Understanding is here taken in a passive sense, though the active sense of the term be not to be excluded. The same thing he also saith of singing, to let us know, that all our religious acts in public assemblies ought to be so performed, that others may be benefited by them, which they cannot be, if they do not understand what we say, whether it be in preaching, praying, or singing.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. What is it then—Compare notes on Rom_3:9; Rom_6:15. This is a question by which the general result of the argument is asked. What is the conclusion of the whole matter?

With the spirit—My higher spiritual emotional nature.

Understanding also—With my intellect, so that complete, active thought may be exercised and retained both by myself and others.

Sing—Paul had no Quaker hostility to sacred music. Very early must the Church have formed some sort of a hymnology. One is, indeed, inclined to wonder why no psalms or hymns have formed a part of the New Testament canon. But this word does not necessarily imply the regularly formed hymn in all cases, but the lofty chant of the charismatic tongue.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

What is it then? A phrase like the Latin quorsum haec? What is the purport of my exhortations? I will sing. This shows that the glossolaly sometimes took the form of singing. With the understanding also. When we worship or sing we must indeed "worship in spirit," but also worship and "sing praises with understanding". (Psa_47:7; Joh_4:24)

The two elements in devotions.

Religious exercises have always consisted mainly of praise and prayer. If there be a Deity, then from him we have received all we possess and enjoy, and to him, therefore, our natural feelings and our reason alike urge us to present sacrifices of thanksgiving. And since we are altogether dependent upon his favour and his faithfulness, we shall not omit to other supplications and intercessions to the Giver of every good gift. Now, Christianity falls in with this natural view of religious observances, and raises these orates, which are too often perfunctorily performed, into a higher atmosphere, penetrating and sanctifying them with a new spirit.

I IN PRAYER AND PRAISE THEIR IS AN ELEMENT OF EMOTION AND COMMUNION. Human nature is so constituted that it is capable of great excitement, and Oriental nature, as is well known, is peculiarly sensitive to impressions and susceptible of enthusiasms and hallucinations. Now, religion, which consists in the relation and intercourse of the soul with the unseen, has peculiar power to raise some natures to a high pitch of excitement. The gesticulations, the self inflicted tortures of devotees, the religious campaigns and wars of the East, are illustrations. Even at Corinth, a Grecian city, though largely frequented by Orientals, manifestations of enthusiasm were common in the Christian society. Paul himself was sometimes transported, in a trance, into unfamiliar and celestial regions of experience. He has not a word to say against those religious exercises which took place in "the spirit," i.e. which consisted in highly wrought feeling, in a consciousness of the presence of God, and which manifested themselves in the utterance of musical sounds reducible to no law or system, and of words unfamiliar sometimes to both speaker and hearers, but evidently an outpouring of fervent though vague and unformed prayers.

II IN PRAYER AND PRAISE THERE IS AN ELEMENT OF THOUGHT, REASON, AND LANGUAGE. No doubt it often happens that this element preponderates. Where psalmody and common prayer are prepared beforehand, where there is a form of devotion, it is obvious that the understanding is engaged. Words are necessary in order to clear and articulate thought. It may be urged that there are higher moods of the spirit which cannot be interpreted by articulate speech. And this must be admitted. Yet the ordinary moods of the spirit have chiefly to be considered; and of these we may say, they are capable of being formulated in the conceptions of the understanding, in the phraseology of speech. And thus will devotion be most widely diffused and most profitably promoted, and Church worship be rendered most generally intelligent and fervent, and so most acceptable to God. T.

How we should sing and pray.

I AN IMPORTANT MATTER, SINCE SINGING AND PRAYER CONSTITUTE THE CHIEF PARTS OF PUBLIC WORSHIP.

II THE "EXTERNALS" OF SINGING AND PRAYER ARE NOT OF THE FIRST IMPORTANCE.

1. Music.

2. Eloquence.

3. Form.

III THE RIGHT METHOD.

1. With the spirit. Intellectual worship alone is very imperfect. It is cold, formal, not stimulative. Our emotional nature should take part. We should make melody in the heart, and should be deeply stirred in heart as we approach the Deity. To this end we must pray and sing "with the Holy Spirit;" the Holy Ghost must fall upon our spirits, and we shall then become acceptable worshippers who "worship the Father in spirit and in truth.

1. With the understanding As the intellectual alone is not sufficient, neither is the emotional. The whole man should engage in the sets; even the body taking its subordinate part. Man, being an intelligent creature, should worship intelligently; should realize

1. to whom he speaks,

2. what he utters,

3. what he is.

IV A TOO COMMON METHOD.

1. Without realization of the worshipped.

2. With inattention to the sentiments expressed.

3. With souls unmoved. H.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I will pray with the spirit, but I will pray with the understanding also - I will use my own understanding, as well as the power of the Spirit. I will not act so absurdly, as to utter in a congregation what can edify none but myself.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

What is it then? [What is the conclusion of the argument?] 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 .

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.

15. What is it then? How then am I to act? He answers that question. He will have both the spirit and the understanding unite in singing and praying, by using a tongue that he understands.

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.

What am I to do?

Paul is introducing his conclusion. AT: "This is what I will do." (See: Rhetorical Question)

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.

15. τί οὖν ἐστίν; προσεύξομαι. ‘What then is my condition if I seek for the gift of interpretation? This, that I shall pray with the spirit and pray also with the understanding.’ The will of the A.V. changes the tense from the simple future to the exercise of the speaker’s volition.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15.] What then is (the case) (i.e. as our ‘What then?’ Cf. τί οὖν, Rom 3:9; Rom 6:15. ‘What is my determination thereupon?’) I will pray (on the reading προσεύξωμαι, see note on Rom 5:1) with the (my) spirit: I will pray also with my mind (i.e. will interpret my prayer for the benefit of myself and the church), &c. This resolution, or expression of self-obligation, evidently leads to the inference, by and by clearly expressed, ver. 28, that if he could not pray τῷ νοΐ, he would keep silence.

ψαλῶ] hence we gather that the two departments in which the gift of tongues was exercised were prayer and praise. On the day of Pentecost it was confined to the latter of these.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15. τί οὖν ἐστίν; ‘What then is the outcome?’ How do we stand after this discussion (v. 26; Rom 3:9, Rom 3:6:15; Act 21:22) as to the conditions of being of use to others in one’s devotions? Unreasoning emotionalism will not do. ‘I will pray with the spirit (that of course); but I will pray with the understanding also,’ so as to be able to edify others: ‘I will sing praise with the spirit, but,’ etc. There is no thought here of liturgical music; it is the individual spontaneously using a special gift in the congregation; “impromptu utterance of sacred song” (Beet). Comp. Eph 5:19; Col 3:16: ψάλλω originally meant playing on a stringed instrument; then singing to the harp or lyre; finally, singing without accompaniment, especially singing praise—τῷ κυρίῳ, τῷ ὀνόματι αὐτοῦ κ.τ.λ. It is possible that the ecstatic utterances sometimes took the form of an inarticulate chant, songs without intelligible words or definite melody. Compare ψάλατε συνετῶς (Psa 47:8).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

I will sing [ψαλω] . See on Jas 5:13. The verb, adw is also used for sing, Eph 5:19; Col 3:16; Rev 5:9; Rev 14:3. In the last two passages it is combined with playing on harps. In Eph 5:19 we have both verbs. The noun yalmov psalm (Eph 5:19; Col 3:16; 1Co 14:26), which is etymologically akin to this verb, is used in the New Testament of a religious song in general, having the character of an Old Testament psalm; though in Mt 26:30; Mr 14:26, uJmnew hymneo, whence our hymn, is used of singing an Old Testament psalm. Here applied to such songs improvised under the spiritual ecstasy (ver. 26). Some think that the verb has here its original signification of singing with an instrument. This is its dominant sense in the Septuagint, and both Basil and Gregory of Nyssa define a psalm as implying instrumental accompaniment; and Clement of Alexandria, while forbidding the use of the flute in the agapae, permitted the harp. But neither Basil nor Ambrose nor Chrysostom, in their panegyrics upon music, mention instrumental music, and Basil expressly condemns it. Bingham dismisses the matter summarily, and sites Justin Martyr as saying expressly that instrumental music was not used in the Christian Church. The verb is used here in the general sense of singing praise.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 15. The question: What is it then? invites the readers to find the conclusion for themselves. What will it be? To exclude ecstasy and speaking in tongues? By no means, but to complete the pneumatic transport by the exercise of the understanding: to pray in the spirit, there is the tongue; to pray in full self - possession, there is the interpretation. The understanding here fills, in a manner, in relation to the tongue, the part of the prophet, when, in the heathen world, he interpreted the mysterious oracles given forth by the Pythia.

The reading προσεύξωμαι, let me pray, would express an encouragement addressed by the apostle to himself; which is wholly out of place. As Edwards says, the best MSS. often confound ο and ω; and if this were an exhortation, it would require to be in the plural.

We here find two of the principal forms of glossolalia described from the standpoint of their contents: prayer, προσευχή, intense aspiration after the fulness of the blessings assured to faith; and singing, ψαλμός (comp. 1Co 14:26), the joyful celebration of all the favours already received. The verb ψάλλειν (from ψάω) strictly signifies to touch the chord of the instrument, hence to sing with accompaniment. The singing of improvised hymns was therefore one of the principal forms of speaking in tongues. Edwards, agreeably to the strict sense of ψάλλειν, thinks that the singing might be accompanied in public worship with the sound of the harp; comp. Eph 5:19, where ψάλλοντες is distinguished from ἄδοντες.

Benediction, εὐλογία, or thanksgiving, εὐχαριστία (1Co 14:16), is closely related to this form, from which it differs only by the absence of singing. Pliny says of the Christians, in his letter to Trajan, that in their worship they are accustomed Christo quasi deo carmen dicere; but this expression refers to the hymns of the whole Church (Col 3:16; Eph 5:18-20), and not at all to the singing of the glossolaletes.

From the unfruitfulness of glossolalia, when not followed by interpretation, there arises for the Church a situation, the awkwardness of which the apostle expresses in the words which follow, 1Co 14:16-19.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.