1 Corinthians 14:7

A message must be clear to communicate well.

After highlighting the supreme importance of love (chapter 13), Paul discusses spiritual gifts again. He defines their value by how much they help others, which reflects love (chapter 13). With this in mind, Paul compares the overvalued gift of speaking in tongues with the more helpful gift of prophecy.

Translate, "And things without life-giving sound, whether pipe or harp, YET (notwithstanding their giving sound) if they give not a distinction in the tones (that is, notes) how?" &c.

what is piped or harped--that is, what tune is played on the pipe or harp.

In this paragraph he goes on to show how vain a thing the ostentation of speaking unknown and unintelligible language must be. It was altogether unedifying and unprofitable (Co1 14:6): If I come to you speaking with tongues, what will it profit you, unless I speak to you by revelation, or by knowledge, or by prophesying, or by doctrine? It would signify nothing to utter any of these in an unknown tongue. An apostle, with all his furniture, could not edify, unless he spoke to the capacity of his hearers. New revelations, the most clear explications of old ones, the most instructive discourses in themselves, would be unprofitable in a language not understood. Nay, interpretations of scripture made in an unknown tongue would need to be interpreted over again, before they could be of any use.
I. He illustrates this by several allusions. 1. To a pipe and a harp playing always in one tone. Of what use can this be to those who are dancing? If there be no distinction of sounds, how should they order their steps or motions? Unintelligible language is like piping or harping without distinction of sounds: it gives no more direction how a man should order his conversation than a pipe with but one stop or a harp with but one string can direct a dancer how he should order his steps, Co1 14:7. 2. To a trumpet giving an uncertain sound, adēlon phōnēn, a sound not manifest; either not the proper sound for the purpose, or not distinct enough to be discerned from every other sound. If, instead of sounding on onset, it sounded a retreat, or sounded one knew not what, who would prepare for the battle? To talk in an unknown language in a Christian assembly is altogether as vain and to no purpose as for a trumpet to give no certain sound in the field or day of battle. The army in one case, and the congregation in the other, must be all in suspense, and at a perfect nonplus. To speak words that have no significancy to those who hear them is to leave them ignorant of what is spoken; it is speaking to the air, Co1 14:9. Words without a meaning can convey no notion nor instruction to the mind; and words not understood have no meaning with those who do not understand them: to talk to them in such language is to waste our breath. 3. He compares the speaking in an unknown tongue to the gibberish of barbarians. There are, as he says (Co1 14:10), many kinds of voices in the world, none of which is without its proper signification. This is true of the several languages spoken by different nations. All of them have their proper signification. Without this they would be phōnai aphōnoi - a voice, and no voice. For that is no language, nor can it answer the end of speaking, which has no meaning. But whatever proper signification the words of any language may have in themselves, and to those who understand them, they are perfect gibberish to men of another language, who understand them not. In this case, speaker and hearers are barbarians to each other (Co1 14:11), they talk and hear only sounds without sense; for this is to be a barbarian. For thus says the polite Ovid, when banished into Pontus,
Barbarus hic ego sum, quia non intelligor ulli,
I am a barbarian here, none understand me.
To speak in the church in an unknown tongue is to talk gibberish; it is to play the barbarian; it is to confound the audience, instead of instructing them; and for this reason is utterly vain and unprofitable.
II. Having thus established his point, in the two next verses he applies, 1. By advising them to be chiefly desirous of those gifts that were most for the church's edification, Co1 14:12. "Forasmuch as you are zealous of spiritual gifts, this way it will become commendable zeal, be zealous to edify the church, to promote Christian knowledge and practice, and covet those gifts most that will do the best service to men's souls." This is the great rule he gives, which, 2. He applies to the matter in hand, that, if they did speak a foreign language, they should beg of God the gift of interpreting it, Co1 14:13. That these were different gifts, see Co1 12:10. Those might speak and understand a foreign language who could not readily translate it into their own: and yet was this necessary to the church's edification; for the church must understand, that it might be edified, which yet it could not do till the foreign language was translated into its own. Let him therefore pray for the gift of interpreting what he speaks in an unknown tongue; or rather covet and ask of God the gift of interpreting than of speaking in a language that needs interpretation, this being most for the church's benefit, and therefore among the gifts that excel; vide Co1 14:12. Some understand it, "Let him pray so as to interpret what he utters in prayer in a language unintelligible without it." The sum is that they should perform all religious exercises in their assemblies so that all might join in them and profit by them. 3. He enforces this advice with a proper reason, that, if he prayed in an unknown tongue, his spirit might pray, that is, a spiritual gift might be exercised in prayer, or his own mind might be devoutly engaged, but his understanding would be unfruitful (Co1 14:14), that is, the sense and meaning of his words would be unfruitful, he would not be understood, nor therefore would others join with him in his devotions. Note, It should be the concern of such as pray in public to pray intelligibly, not in a foreign language, nor in a language that, if it be not foreign, is above the level of his audience. Language that is most obvious and easy to be understood is the most proper for public devotion and other religious exercises.

1 Corinthians 14:7-17

7. And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?

7. Quin et inanimia vocem reddentia, sive tibia, sive cithara, nisi distinctionem sonis dederint: quomodo cognoscetur, quod tibia canitur aut cithara?

8. For if the trumpet give an uncertain sound, who shall prepare himself to the battle?

8. Etenim si incertam vocem tuba dederit, quis apparabitur ad bellum?

9. So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.

9. Sic et vos per linguam, nisi significantem sermonem dederitis: quomodo intelligetur quod dicitur? eritis enim in aerem loquentes.

10. There are, it may be, so many kinds of voices in the world, and none of them is without signification.

10. Tam multa, verbi gratia, genera vocum sunt in mundo, et nihil horum mutum.

11. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.

11. Itaque si nesciero vim voeis, ero ei qui loquitur, barbarus: et qui loquitur, apud me barbarus.

12. Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.

12. Itaque et vos, quandoquidem sectatores estis spirituum, ad aedificationera Ecclesiae quaeerite, ut excellatis.

13. Wherefore let him that speaketh in an unknown tongue pray that he may interpret.

13. Quapropter qui loquitur lingua, oret ut interpretetur.

14. For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

14. Nam si orem lingua, spiritus meus orat, mens autem mea fructu caret.

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.

15. Quid igitur est? orabo spiritu, sed orabo et mente: canam spiritu, sed canam et mente.

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?

16. Alioqui si benedixeris spiritu, is qui implet locum idiotae, quomodo dicturus est Amen ad tuam gratiarum actionem? quandoquidem quid dicas, nescit.

17. For thou verily givest thanks well, but the other is not edified.

17. Nam tu quidem bene gratias agis, sed alius non aedificatur.

7. Nay even things without life. He brings forward similitudes, first from musical instruments, and then afterwards from the nature of things generally, there being no voice that has not some peculiarity, suitable for distinction. [815] "Even things without life," says he, "instruct us." There are, it is true, many random sounds or crashes, without any modulation, [816] but Paul speaks here of voices in which there is something of art, as though he had said -- "A man cannot give life to a harp or flute, but he makes it give forth a sound that is regulated in such a manner, that it can be distinguished. How absurd then it is, that even men, endowed with intelligence, should utter a confused, indistinguishable sound!"

We must not, however, enter here upon any minute discussion as to musical harmonies, inasmuch as Paul has merely taken what is commonly understood; as, for example, the sound of the trumpet, [817] of which he speaks shortly afterwards; for it is so much calculated to raise the spirits, that it rouses up -- not only men, but even horses. Hence it is related in historical records, that the Lacedemonians, when joining battle, preferred the use of the flute, [818] lest the army should, at the first charge, rush forward upon the enemy with too keen an onset. [819] In fine, we all know by experience what power music has in exciting men's feelings, so that Plato affirms, and not without good reason, that music has very much effect in influencing, in one way or another, the manners of a state. To speak into the air is to beat the air (1 Corinthians 9:26) to no purpose. "Thy voice will not reach either God or man, but will vanish into air."

10. None of them dumb [820] He now speaks in a more general way, for he now takes in the natural voices of animals. He uses the term dumb here, to mean confused -- as opposed to an articulate voice; for the barking of dogs differs from the neighing of horses, and the roaring of lions from the braying of asses. Every kind of bird, too, has its own particular way of singing and chirping. The whole order of nature, therefore, as appointed by God, invites us to observe a distinction. [821]

11. I shall be to him that speaketh a barbarian [822] The tongue ought to be an index of the mind -- not merely in the sense of the proverb, but in the sense that is explained by Aristotle in the commencement of his book -- "On Interpretation." [823] How foolish then it is and preposterous in a man, to utter in an assembly a voice of which the hearer understands nothing -- in which he perceives no token from which he may learn what the person means! It is not without good reason, therefore, that Paul views it as the height of absurdity, that a man should be a barbarian to the hearers, by chattering in an unknown tongue, and at the same time he elegantly treats with derision the foolish ambition of the Corinthians, who were eager to obtain praise and fame by this means. "This reward," says he, "you will earn -- that you will be a barbarian." For the term barbarian, whether it be an artificial one, (as Strabo thinks, [824] ) or derived from some other origin, is taken in a bad sense. Hence the Greeks, who looked upon themselves as the only persons who were good speakers, and had a polished language, gave to all others the name of barbarians, from their rude and rustic dialect. No language, however, is so cultivated as not to be reckoned barbarous, when it is not understood. "He that heareth," says Paul, "will be unto me a barbarian, and I will be so to him in return." By these words he intimates, that to speak in an unknown tongue, is not to hold fellowship with the Church, but rather to keep aloof from it, and that he who will act this part, will be deservedly despised by others, because he first despises them.

12. Since you are in pursuit of spiritual gifts Paul concludes that the gift of tongues has not been conferred with the view of giving occasion of boasting to a few, without yielding advantage to the Church. "If spiritual gifts," says he, "delight you, let the end be edification. Then only may you reckon, that you have attained an excellence that is true and praiseworthy -- when the Church receives advantage from you. Paul, however, does not hereby give permission to any one to cherish an ambition to excel, even to the benefit of the Church, but by correcting the fault, he shows how far short they come of what they are in pursuit of, and at the same time lets them know who they are that should be most highly esteemed. He would have a man to be held in higher estimation, in proportion as he devotes himself with eagerness to promote edification. In the meantime, it is our part to have this one object in view -- that the Lord may be exalted, and that his kingdom may be, from day to day, enlarged.

The term spirits, [825] he employs here, by metonymy, to denote spiritual gifts, as the spirit of doctrine, or of understanding, or of judgment, is employed to denote spiritual doctrine, or understanding, or judgment. Otherwise we must keep in view what he stated previously, that it is one and the same Spirit, who distributeth to every man various gifts according to his will. (1 Corinthians 12:11.)

13. Wherefore let him that speaketh in another tongue This is an anticipation, by way of reply to a question which might very readily be proposed to him. "If any one, therefore, is able to speak a foreign language, will the gift be useless? Why should that be kept back, which might be brought out to light, to the glory of God?" He shows the remedy. "Let him," says he, "ask from God the gift of interpretation also. If he is without this, let him abstain in the meantime from ostentation." [826]

14. For if I pray in another tongue. [827] While this example, too, serves to confirm what he has previously maintained, it forms, at the same time, in my opinion, an additional particular. For it is probable that the Corinthians had been in fault in this respect also, that, as they discoursed, so they also prayed in foreign tongues. At the same time, both abuses took their rise from the same source, as indeed they were comprehended under one class. What is meant by praying in a tongue, [828] appears from what goes before -- to frame a prayer in a foreign language.

The meaning of the term spirit, however, is not so easily explained. The idea of Ambrose, who refers it to the Spirit that we receive in baptism, has not only no foundation, but has not even the appearance of it. Augustine takes it in a more refined way, as denoting that apprehension, which conceives ideas and signs of things, so that it is a faculty of the soul that is inferior to the understanding. There is more plausibility in the opinion of those who interpret it as meaning the breathing of the throat -- that is, the breath. This interpretation, however, does not accord with the meaning which the term invariably bears in Paul's discussion in this place: nay more, it appears to have been repeated the oftener by way of concession. For they gloried in that honorary distinction, which Paul, it is true, allows them, while, on the other hand, he shows how preposterous it is to abuse [829] a thing that is good and excellent. It is as though he had said -- "Thou makest thy boast to me of spirit, but to what purpose, if it is useless?" From this consideration, I am led to agree with Chrysostom, as to the meaning of this term, who explains it, as in the previous instance, (1 Corinthians 14:12,) to mean a spiritual gift. Thus my spirit will mean -- the gift conferred upon me. [830]

But here a new question arises; for it is not credible (at least we nowhere read of it) that any spoke under the influence of the Spirit in a language that was to themselves unknown. For the gift of tongues was conferred -- not for the mere purpose of uttering a sound, but, on the contrary, with the view of making a communication. For how ridiculous a thing it would be, that the tongue of a Roman should be framed by the Spirit of God to pronounce Greek words, which were altogether unknown to the speaker, as parrots, magpies, and crows, are taught to mimic human voices! If, on the other hand, the man who was endowed with the gift of tongues, did not speak without sense and understanding, Paul would have had no occasion to say, that the spirit prays, but the understanding is unfruitful, for the understanding must have been conjoined with the spirit

I answer, that Paul here, for the sake of illustration, makes a supposition, that had no reality, in this way: "If the gift of tongues be disjoined from the understanding, so that he who speaks is a barbarian to himself, as well as to others, what good would he do by babbling in this manner?" For it does not, appear that the mind is here said to be unfruitful, (akarpon) on the ground of no advantage accruing to the Church, inasmuch as Paul is here speaking of the private prayers of an individual. Let us therefore keep it in view, that things that are connected with each other are here disjoined for the sake of illustration -- not on the ground that it either can, or usually does, so happen. The meaning is now obvious. "If, therefore, I frame prayers in a language that is not understood by me, and the spirit supplies me with words, the spirit indeed itself, which regulates my tongue, will in that case pray, but my mind will either be wandering somewhere else, or at least will have no part in the prayer."

Let us take notice, that Paul reckons it a great fault if the mind is not occupied in prayer. And no wonder; for what else do we in prayer, but pour out our thoughts and desires before God? Farther, as prayer is the spiritual worship of God, what is more at variance with the nature of it, than that it should proceed merely from the lips, and not from the inmost soul? And these things must have been perfectly familiar to every mind, had not the devil besotted the world to such a degree, as to make men believe that they pray aright, when they merely make their lips move. So obstinate, too, are Papists in their madness, that they do not merely justify the making of prayers without understanding, but even prefer that the unlearned should mutter in unknown mumblings. [831] Meanwhile they mock God by an acute sophism [832] -- that the final intention is enough, or, in other words, that it is an acceptable service to God, if a Spaniard curses God in the German language, while in his mind he is tossed with various profane cares, provided only he shall, by setting himself to his form of prayer, make up matters with God by means of a thought that quickly vanishes. [833]

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. [834]

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 [835] -- 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. [836] I have also no doubt, that, from the very first, they followed the custom of the Jewish Church in singing Psalms.

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, [837] 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. [838] It is known, that Amen is a Hebrew word, derived from the same term from which comes the word that signifies faithfulness or truth. [839] It is, accordingly, a token of confirmation, [840] both in alarming, and in desiring. [841] 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."

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. [842] 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.

Footnotes:

[815] "C'est a dire, pour signifier quelque chose;" -- "That is to say, for signifying something."

[816] "Sans mesure ou distinction;" -- "Without measure or distinction."

[817] "It is well known that trumpets were exclusively employed in almost all ancient armies, for the purpose of directing the movements of the soldiers, and of informing them what they were to do -- as when to attack, advance, or retreat. This was the custom in even the most early Jewish armies, as the Law directed two silver trumpets to be made for the purpose. (Numbers 10:1, 2, 9.) Of course, a distinction of tones was necessary, to express the various intimations which were in this manner conveyed; and if the trumpeter did not give the proper intonation, the soldiers could not tell how to act, or were in danger, from misconception, of acting wrongly." Illustrated Commentary. -- Ed.

[818] "Ils vsoyent plustost de fluste, que de trompette;" -- "They used the flute, rather than the trumpet."

[819] The use of the flute on such occasions by the Lacedemonians, is supposed by Valerius Maximus to have "been intended to raise the courage of the soldiers, that they might begin the onset with greater violence and fury;" but the reason stated by Calvin accords with the account given of it by Thucydides (with whom the rest of the ancient historians agree) -- that it was designed to "render them cool and sedate -- trumpets and other instruments being more proper to inspire with heat and rage;" which passions they thought were "fitted rather to beget disorder and confusion, than to produce any noble and memorable actions -- valor not being the effect of a sudden and vanishing transport, but proceeding from a settled and habitual firmness and constancy of mind." Potter's Gr. Ant. volume 2.--- Ed.

[820] "That in this passage," says Dr. Henderson, "phone, which properly signifies sound, then voice, must be taken in the sense of language or dialect, is evident: for it would not be true, that there are no sounds or voices in the world (aphonon) without signification, according as these terms are usually understood. The meaning is -- every language is intelligible to some nation or other; and it is only to persons who are ignorant of it, that its words are destitute of signification. This the Apostle illustrates in a very forcible manner: Therefore, if I know not the, meaning of the voice, (tos phonos, of the language,) I shall be to him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.' We shall be like two foreigners, who do not understand each other's tongue. The very use of the term interpret and interpretation, as applied to this subject, also proves that he could only have intelligent language in view: it being a contradiction in terms to speak of interpreting that which has no meaning." Henderson on Inspiration. -- Ed

[821] "C'est a dire, nous monstre aucunement qu'il faut parler en sorte que nous soyons entendus;" -- "That is to say, it shows us, in a manner, that we must speak so as to be understood."

[822] "The Greeks, after the custom of the Egyptians, mentioned by; Herodotus, (lib. 2,) called all those barbarians who did not speak their language. In process of time, however, the Romans having subdued the Greeks, delivered themselves by the force of arms from that opprobrious appellation; and joined the Greeks in calling all barbarians who did not speak either the Greek or the Latin language. Afterwards, barbarian signified any one who spoke a language which another did not understand. Thus the Scythian philosopher, Anacharsis, said, that among the Athenians the Scythians were barbarians; and among the Scythians the Athenians were barbarians. In like manner Ovid. Trist. 5. 10, Barbarus hic ego sum, quia non intelligor ulli;' -- I am a barbarian here, because I am not understood by any one.' This is the sense which the Apostle affixes to the word barbarian, in the present passage. McKnight. -- Ed.

[823] "La langue doit estre comme vn image, pour expimer et representer ce qui est en l'entendement;" -- "The tongue should be like an image, to express and represent what is in the understanding."

[824] He considers the term barbaros, (barbarian,) to be a term constructed in imitation of the sense -- to convey the idea of one that speaks with difficulty and harshness. See Strabo, Book 14. Bloomfield considers the term barbarian to be derived -- "not" as some think, "from the Arabic berber, to murmur, but from the Punic berber, a shepherd -- having been originally appropriated to the indigenous and pastoral inhabitants of Africa; who, to their more civilized fellow-men on the other side of the Mediterranean, appeared rustics and barbarians. Hence the term barbaros came at length to mean a rustic or clown." -- Ed

[825] "Les dons spirituels, il y a mot a mot, les esprits;" -- "Spiritual gifts -- it is literally, spirits."

[826] "De parler a ostentation;" -- "From speaking for ostentation's sake."

[827] "What is it," says Witsius, (in his "Sacred Dissertations,") "to pray with the tongue? with the spirit? with the mind? (1 Corinthians 14:14, 15.) The tongue means here a language unknown to others, and employed by one who is endowed with a supernatural gift of the Holy Spirit. To pray with the tongue, is to pray in a language unknown to others; as, for instance, to pray in the Hebrew language in presence of Greeks. In that sense he had said, (1 Corinthians 14:2,) He that speaketh with the tongue, speaketh not unto men, but unto God; for no man understandeth him;' that is, he who speaks in a foreign tongue, the knowledge of which he has acquired by an extraordinary gift of the Spirit, has God only for a witness. He cannot reckon as his witnesses, or as persons aware of what he is doing, those who are ignorant of the language, and to whose edification he has contributed little or nothing. The spirit means here that extraordinary gift, by which a man is led to act in a certain way, accompanied by almost ecstatic emotions, so that sometimes he is neither aware what he says, nor do others understand what he means. To pray with the Spirit, is to pray in such a manner as to show that you feel the presence of an extraordinary gift of the Spirit, which moves and hurries you along, in a powerful manner, to those actions which excite astonishment. Nous, intelligence, mind, seems here to be chiefly used in a transitive sense, to mean what we give another to understand. Such is the meaning of, tvvnh, to which nous corresponds. cht 'znk ltvvnty, incline thine ear to my understanding, that is, to those things which I shall give thee to understand. (Proverbs 5:1.) To pray with the mind, is to pray in such a manner that the prayers which you deliberately conceive, may be conceived and understood by others. Paul, accordingly, proposes himself as an example of the proper manner of conducting prayers. If I pray in a tongue unknown to the assembly in whose presence I pray, but which I have learned by Divine inspiration, my spirit prayeth, I am acting under the influence of that gift, which impels and arouses me to unusual and remarkable proceedings; but my understanding is unfruitful, I do not enable another to understand with advantage the conceptions of my mind. What then? I will pray with the Spirit; when the vehement emotion of the Spirit comes upon me, I will not struggle against it, but I will pray with the understanding also; I will show that I am not mad, but possessed of a sound understanding; and I will endeavor that others, as well as myself, be edified by my prayer." Biblical Cabinet, volume 24. -- Ed

[828] "Que c'est que prier de langue, (car il y a ainsi mot a mot, la ou nous traduisons Prier en langage incognu);" -- "What it is to pray in a tongue, for such is the literal meaning, where we render it -- to pray in an unknown language." Wilclif (1380) gives the literal rendering -- For if I preie in tunge. Tyndale, (1534,) If I pray with tonges. Cranmer, (1539,) For if I praye with tongue. Rheims, (1582,) For if I pray with the tongue. -- Ed.

[829] "Quel danger il y a, quand on abuse;" -- "What danger there is, when one abuses."

[830] "What the Apostle means by to pneuma mou, (my spirit,) is, neither the Holy Spirit moving him to speak, nor any spiritual endowment with which he was gifted, but, as the phrase signifies in other passages in which it occurs, (Romans 1:9; 1 Corinthians 5:3; 2 Timothy 4:22; Philemon 25,) his own mind, with which he engaged in the service. By nous, as contrasted with this, it is manifest he cannot mean his faculty of understanding -- for it is comprehended under the former. The word must, therefore, signify the meaning or sense which he attached to the language he employed -- an acceptation in which he uses the term, ver. 19. So far as he himself was concerned, he derived benefit -- connecting, as he did, intelligent ideas with the words to which he gave utterance; but the meaning of what he uttered (akarpos) produced no fruit in the hearers, inasmuch as they did not understand him. It must be observed, however, that the Apostle is here only supposing a case, such as that which frequently presented itself in the Church at Corinth; not that he would have it to be believed that it ever occurred in his own experience. On the contrary, he avers that, whenever he engaged either in prayer or praise, it was in a way that was intelligible, and consequently profitable both to himself and others, to pneumati, -- to noi, with the spirit -- with the understanding." Henderson on Inspiration. -- Ed

[831] "Mais qui plus est, aiment mieux que les idiots et ignorans barbotent des patinostres en langage qui leur est incognu;" -- "But, what is more, they like better that unlearned and ignorant persons should mutter over paternosters in a language which they do not understand."

[832] "Ils ont vne solution bien aigue et peremptoire;" -- "They have a very acute and peremptory solution."

[833] "Vne pensee esuanouissante en l'air, qu'ils appellent Intention finale;" -- "A thought vanishing into air, which they call final Intention."

[834] "Que ne soit point sans intelligence;" -- "That it be not without understanding."

[835] The original word is psalo -- I will sing Psalms It is the same verb that is made use of by James, (James 5:13,) euthumei tis; psalleto -- Is any one cheerful: let him sing Psalms. -- Ed

[836] Pliny's letter, referred to by Calvin, (written A.D. 107,) is given at full length (as translated by Dr. Lardner) in Horne's Introduction, volume 1.--- Ed.

[837] "Signifie et presuppose;" -- "Intimates and presupposes."

[838] "Amen,' or So be it,' was, among the Jews, used by the congregation at the end of a prayer or blessing, to denote their assent to, or appropriation of, that which one person had pronounced. Many instances of this practice occur in the Old Testament. From the Jewish Synagogue this, with many other customs of worship, passed to the Christian Church, in which it is still generally retained. Justin Martyr particularly notices the unanimous and loud Amen' at the conclusion of the Lord's Supper, observing, that when the minister had finished the prayer and the thanksgiving, all the people present, with a joyful exclamation, said Amen.' -- (Apol. volume 2.)" llustrated Commentary. -- Ed.

[839] The word to which Calvin. refers is 'mn, (Amen) truth The term occurs in Isaiah 65:16, 'lchy 'mn, (Elohe Amen,) the God of truth

[840] "Confirmation et approbation;" -- "Confirmation and approbation."

[841] "Amen," says Witsius, in his Dissertations on the Lord's Prayer, "is a Hebrew particle, expressive both of strong affection and of ardent desire. Luther, with his wonted liveliness of manner, wrote to Melancthon in the following terms: -- I pray for you, I have prayed, and I will pray, and I have no doubt I shall be heard, for I feel the Amen in my heart.'" -- Biblical Cabinet, volume 24. -- Ed.

[842] "Par lequel nous voyons comment Satan a tenu ses rangs, et domine en la Papaute furieusement, et d'une license merueilleusement desbordee;" -- "From which we see how Satan has maintained his place, and has ruled in Popery with fury, and with a liberty amazingly reckless."

And even things without life - I may, as if he had said, illustrate this farther by referring to a pipe or harp; if these were to utter mere sounds without order, harmony, or melody, though every tone of music might be in the sounds, surely no person could discern a tune in such sounds, nor receive pleasure from such discords: even so is the person who speaks in an unknown tongue, but does not interpret. His speech tends no more to edification than those discordant and unmeaning sounds do to pleasure and delight.

And even things without life giving sound,.... He instances in things inanimate, that have neither reason, sense, nor life, in musical instruments, and these of various sorts:

whether pipe or harp; wind music, or hand music; either that which is blown with the breath, or pressed or stricken with the hand:

except they give a distinction in the sounds; or "tunes", so as one may be discerned from another; as that this is such a musical note, and that is another:

how shall it be known what is piped or harped? what tune is played; such an use of instruments would be a mere jargon, and not music, and so yield no pleasure to the ear, or mind; and just the like must speaking in an unknown tongue be, to one that understands it not.

In the sounds which are artificially made by the use of wind music, or other music, nothing could be understood, if art had not also devised a distinction in the sounds; that one sound should signify one thing, another sound should signify another thing: so unless the voice of the teacher be significant to, and understood by, the person instructed or taught, the sound is of no use at all.