1 Corinthians 14:16

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?

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(16) Else when thou shalt bless with the spirit.—In this and the following verse the Apostle speaks in the second person, for they refer, not to his practice, but to that of some in Corinth. Their conduct and its results are introduced parenthetically here, in contrast with what he is laying down as his own earnest desire and practice.

He that occupieth the room of the unlearned.—Better, he that is in the position of a private individual; as we should say, a “layman”—the one who comes as a private person to the assembly, and does not lead the prayer and thanksgiving. How can he say “Amen” when he does not know what is being said? and he cannot know if you speak in a tongue, without interpreting. It would seem from this verse that from the earliest apostolic times the practice has been for the congregation to join in the thanksgiving by uttering “Amen” (the Hebrew “So be it”) at the conclusion.

Matthew Henry's Concise Commentary

14:15-25 There can be no assent to prayers that are not understood. A truly Christian minister will seek much more to do spiritual good to men's souls, than to get the greatest applause to himself. This is proving himself the servant of Christ. Children are apt to be struck with novelty; but do not act like them. Christians should be like children, void of guile and malice; yet they should not be unskilful as to the word of righteousness, but only as to the arts of mischief. It is a proof that a people are forsaken of God, when he gives them up to the rule of those who teach them to worship in another language. They can never be benefitted by such teaching. Yet thus the preachers did who delivered their instructions in an unknown tongue. Would it not make Christianity ridiculous to a heathen, to hear the ministers pray or preach in a language which neither he nor the assembly understood? But if those who minister, plainly interpret Scripture, or preach the great truths and rules of the gospel, a heathen or unlearned person might become a convert to Christianity. His conscience might be touched, the secrets of his heart might be revealed to him, and so he might be brought to confess his guilt, and to own that God was present in the assembly. Scripture truth, plainly and duly taught, has a wonderful power to awaken the conscience and touch the heart.

Barnes' Notes on the Bible

Else - (Ἐπεί Epei). Since; if this is not done; if what is said is not intelligible, how shall the unlearned be able appropriately to express his assent, and join in your devotions?

When thou shalt bless - When thou shalt bless God, or give thanks to him. If thou shalt lead the devotions of the people in expressing thanksgiving for mercies and favors. This may refer to a part of public worship, or to the thanks which should be expressed at table, and the invocation of the divine blessing to attend the bounties of his providence. Paul had illustrated his subject by prayer and by singing; be now does it by a reference to the important part of public worship expressed in giving thanks.

With the spirit - In the manner referred to above; that is, in an unknown tongue, in such a way that your own "heart" may be engaged in it, but which would be unintelligible to others.

He that occupieth the room - Is in the place, or the seat of the unlearned; that is, he who is unlearned. On the meaning of the word "room," see the note at Luke 14:8. To "fill" a place means to occupy a station, or to be found in a slate or condition.

Of the unlearned - (τοῦ ἰδιώτου tou idiōtou. On the meaning of this word, see the note at Acts 4:13. Here it means one who was unacquainted with the foreign language spoken by him who gave thanks. It properly denotes a man in "private," in contradistinction from a man in "public" life; and hence, a man who is ignorant and unlettered, as such people generally were.

Say Amen - This word means "truly, verily;" and is an expression of affirmation John 3:5 or of assent. Here it means assent. How can he pronounce "the" Amen; how can he express his assent; how can he join in the act of devotion? This "might" have been, and probably "was," expressed aloud; and there is no impropriety in it. It "may," however, be "mental" - a silent assent to what is said, and a silent uniting in the act of thanksgiving. In one way or the other, or in both, the assent should always be expressed by those who join in acts of public worship.

Jamieson-Fausset-Brown Bible Commentary

16. Else … thou—He changes from the first person, as he had just expressed his own resolution, "I will pray with the understanding," whatever "thou" doest.

bless—the highest kind of prayer.

occupieth the room of the unlearned—one who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the position of one unlearned, or "a private person."

say Amen—Prayer is not a vicarious duty done by others for us; as in Rome's liturgies and masses. We must join with the leader of the prayers and praises of the congregation, and say aloud our responsive "Amen" in assent, as was the usage of the Jewish (De 27:15-26; Ne 8:6) and Christian primitive churches [Justin Martyr, Apology, 2. 97].

Matthew Poole's Commentary

Else when thou shalt bless with the spirit: blessing is expounded in the latter part of the verse, giving of thanks to God, which is either in prayer, (for thanksgiving is a part of prayer), or in singing of psalms. Blessing with the spirit either signifieth giving of thanks with the inward man, or giving of thanks in an unknown tongue, by the extraordinary influence of the Spirit of God.

How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks? It is plain from hence:

1. That the teachers had in the apostolical churches distinct places and seats from the common hearers, for their better convenience in speaking, that they might so speak as all might hear, understand, and be profited.

2. That in those churches there was one only who used to speak audibly, and the work of the others was only from a devout heart to say Amen, wishing or praying that God would do what, in the name of all, he that ministered had asked of God for them. So 1 Chronicles 16:36 Nehemiah 5:13,8:6 Psalm 106:48.

Seeing he understandeth not what thou sayest: people ought not to say Amen to any thing, unless they understand that petition, or those petitions, to which, in the worship of God, they add their Amen, which word makes the petitions theirs, being a particle of wishing, as well as affirming.

Gill's Exposition of the Entire Bible

Else when thou shall bless with the spirit,.... Which must be understood of giving thanks to God, not in a private way, in the family and at meals, but in a public manner before the whole congregation, for mercies temporal and spiritual, especially the latter; and that not with the breath, or voice only; nor with the affections of the heart, with the soul, and all that is within it, though that is what should be; nor with the common assistance of the Spirit, and under the influence of his grace, which excites to true gratitude; but with the extraordinary gift of the Spirit, pronouncing the blessing, or expressing the thanksgiving with divers tongues, or in an unknown language: when this part of divine service, which by the way is distinct from singing, is performed in this manner,

how shall he that occupieth the room of the unlearned; "idiot". The word "idiot", is often used by the Jewish writers, and signifies a plebeian, one of the common people; and is sometimes indeed distinguished from a wise man, or a learned man; but frequently signifies a private person, whether learned or unlearned, that is not in so high a post as others; hence we read (c) , "of private judges", which were not of the great sanhedrim, and of private men, as distinguished from kings (d);

"there are three kings, and four "private men", (the Jews say,) that have no part in the world to come; the three kings are Jeroboam, Ahab, and Manasseh; the four private persons are Balsam, Doeg, Ahithophel, and Gehazi:''

here a private man is distinguished from the public minister that blesses, or gives thanks in the name of the people; and not to be understood of a single person, whose place and office it was to say "Amen", at the minister's giving of thanks, and who stood in some particular place for that purpose; but of the whole body of the people, who, in distinction from the minister, were in the condition of private men, and all joined, as will be seen hereafter, in saying "Amen"; now the apostle's question is, that if thou who art a public minister, givest blessing and praise, or returnest thanks to God in an unknown tongue, how shall the common people, or anyone that is in a private capacity,

say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? It was usual to say "Amen" at blessing, or giving of thanks privately at meals, by those that were present, concerning which are the following rules (e);

"he that breaks the bread, might not break it until the "Amen" was finished out of the mouth of those that answered; Rab Chasdai says out of the mouth of the major part of those that answer:''

and elsewhere (f) it is said,

"they answer "Amen" after an Israelite has blessed, but they do not answer "Amen" after a Cuthite (a Samaritan, or any Gentile, or Christian) hath blessed, unless the whole blessing is heard:''

but of this kind of blessing the apostle speaks not, but of blessing in public: upon which all the people, and not a single person only, as with one united voice, said Amen; see 1 Chronicles 16:36 to this practice the apostle refers; concerning which the rule (g) is;

"that the congregation may not answer "Amen", until the blessing is finished out of the mouth of the priests; and the priests may not begin the other blessing, until the "Amen" is finished out of the mouth of the congregation.''

There were different sorts of "Amen", or rather different pronunciations of it; of which the Jews say (h),

"they may not answer with a fatherless "Amen"; nor with a sudden or violent "Amen"; (pronounced quick and in haste;) nor with an "Amen" cut off, or asunder (the last letter of it not pronounced): says Ben Azzai, whoever answers with a fatherless "Amen", his children shall be fatherless; with a quick "Amen", his days will be short; with an "Amen" cut off, his days shall be cut off; and whoever prolongs "Amen", his days and years shall be prolonged.''

Now, , "a fatherless Amen", was when a person answered, and he did not know what he answered (i) to; and such an "Amen", in the case here, must a private man answer with, at the giving of thanks in an unknown tongue; and to answer "Amen" to what was said in a language not understood, was not allowed of; so the woman suspected of adultery was to be sworn and examined by the priest in a language she understood; and was to say "Amen, Amen", to what was said, in a language known to her (k); for if she did not understand it, how could she say "Amen?" which is the apostle's reasoning here: but was this an affair of such importance, to be instanced in and argued upon in this manner? with the Jews it was, who say (l),

"that greater is he that answers "Amen", than he that blesses:''

continued...

Geneva Study Bible

{7} Else when thou shalt bless with the {n} spirit, how shall he that {o} occupieth the room of the unlearned say {p} Amen at thy giving of thanks, seeing he understandeth not what thou sayest?

(7) Another reason: seeing that the whole congregation must agree with him that speaks, and also witness this agreement, how will they give their assent or agreement who know not what is spoken?

(n) Alone, without any consideration of the hearers.

(o) He that sits as a private man.

(p) So then one uttered the prayers, and all the company answered amen.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

1 Corinthians 14:16. Ἐπεί] for, without this ψάλλειν καὶ τῷ νοΐ, i.e. otherwise (1 Corinthians 15:29; Romans 3:6, al.), the layman, in fact, when thou praisest with the spirit, cannot say the Amen, et.

εὐλογεῖν and εὐχαριστεῖν denote substantially one and the same thing, the thanksgiving prayer, the former word referring more to the form of praise to God (ברכה), the latter more to its contents. Comp. on 1 Corinthians 10:16; Matthew 14:19.

ἀναπληροῦν τ. τόπον τινός, to fill the place of any one, is not a Hebraism (מָלֵא מְקוֹם פ׳), in the sense of in statu et conditione alicujus esse (see Buxtorf, Lex. Talm. p. 2001), but corresponds to the Greek expressions: πληροῦν τὴν χώραν, to occupy the place, ἀναπληροῦν τὴν ἕδραν (Plat. Tim. p. 79 B), and the like, so that τόπος is not to be taken in the abstract sense of position (in opposition to de Wette, Hofmann), but applies quite literally to the place[9] in the assembly. With this is improperly compared Josephus, Bell. v. 2.5, where we have not τόπον, but ΤΆΞΙΝ. And he who occupies the place of the layman is, according to the connection, every one in the assembly who is not endowed with glossolalia or its interpretation. Where he sits is, in this particular relation (be he himself even a prophet or teacher), the place of the layman. Paul speaks vividly, as if he saw the assembly before his mind’s eye. Regarding ἰδιώτης (comp. 2 Corinthians 11:6), which, like our layman, obtains its definition from the context in each case, see on Acts 4:13.

πῶς ἐρεῖ] how is it (reasonably) possible that he shall say.

The custom, arising out of the time-hallowed usage in connection with oaths, imprecations, vows, prayers, etc. (Numbers 5:22; Deuteronomy 27:15 ff.; Nehemiah 8:6, al.), that the audience at the close of a public prayer should express their assent, and their faith in its being heard, by amen, was introduced among the Christians from the synagogues (Buxt. Lex. Talm., sub voce אמן; Vitringa, de Synag. p. 1093; Schoettgen, Hor. p. 654 ff.; Wetstein), and has in this passage apostolic confirmation.[10]

τὸ ἀμήν] the amen to be pronounced by hi.

ἐπί] to thy prayer, to which the amen is added. Observe the σῇ bringing the matter into prominence.

[9] Even in passages like Clem. ad Cor. I. 40. 44, τόπος is not the abstract “position,” but the post, the place which a man has in the hierarchy or polity of the church.

[10] “Vult Deus consensum esse ecclesiae in doctrina, fide, invocatione et petitione,” etc.—Melanchthon.

Expositor's Greek Testament

1 Corinthians 14:16. “Since if thou bless (God) in spirit”: πνευματι, anarthrous—“in spirit” only without understanding; cf. ἐὰν προσεύχ. γλώσσῃ, 1 Corinthians 14:14.—Εὐλογέω (cf. 1 Corinthians 10:16, Matthew 14:19) is used elliptically, of praise to God, like εὐχαριστέω (1 Corinthians 14:17, 1 Corinthians 11:24); it bears ref[2088] to the form, as εὐχ. to the matter of thanksgiving; possibly P. alludes to the solemn act of praise at the Eucharist, this ellipsis being peculiar to blessing at meals.—ἐπεί (cf. 1 Corinthians 5:10, 1 Corinthians 7:14) has its “usual causal and retrospective force, introducing the alternative” (El[2089]; so quandoquidem, Bz[2090]; alioqui, Cv[2091]).—ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, πῶς ἐρεῖ κ.τ.λ.; “he who fills the position of the unlearned, how will he say the Amen at thy thanksgiving?” P. does not here speak of ὁ ἰδιώτης simply (cf. 1 Corinthians 14:24), as meaning one unversed in Christianity; nor can this word, at so early a date, signify the lay Christian specifically (as the Ff[2092] mostly read it); the man supposed “holds the place of one unversed” in the matter in question being an ἰδιώτης γλώσσῃ (cf. 2 Corinthians 11:6): Thd[2093] rightly paraphrases by ἀμύητος, uninitiated. In cl[2094] Gr[2095], ἰδιώτης means a private person in distinction from the State and its officers, then a layman as distinguished from the expert or professional man. The ptp[2096] ἀναπληρῶν, filling up (see parls.), represents the ἰδιώτης as a necessary complement of the γλωσσολαλῶν (1 Corinthians 12:30). Hn[2097] and others insist on the literal (local) sense of τόπος, as equivalent to ἕδρα not τάξις, supposing that the ἰδιώται occupied a separate part of the assembly room; but this is surely to pre-date later usage.—The united “Amen” seals the thanksgiving pronounced by a single voice, making it the act of the Church—“the Amen,” since this was the familiar formula taken over from Synagogue worship; cf. 2 Corinthians 1:18 ff. On its ecclesiastical use, see El[2098] ad loc[2099], and Dict., of Christian Antiq s.v.—ἐπειδή τί λέγεις οὐκ οἶδεν = the οὐδεὶς ἀκούει of 1 Corinthians 14:2. El[2100] observes, “From this ver. it would seem to follow that at least some portions of early Christian worship were extempore”. indeed, it is plain that extempore utterance prevailed in the Cor[2101] Church (cf. 14 f.).

[2088] reference.

[2089] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians.

[2090] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[2091] Calvin’s In Nov. Testamentum Commentarii.

[2092] Fathers.

[2093] Theodoret, Greek Commentator.

[2094] classical.

[2095] Greek, or Grotius’ Annotationes in N.T.

[2096] participle

[2097] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).

[2098] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians.

[2099] ad locum, on this passage.

[2100] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians.

[2101] Corinth, Corinthian or Corinthians.

Cambridge Bible for Schools and Colleges

16. Else when thou shalt bless] A further argument Even your prayers and thanksgivings are useless, for none can respond to them. Some commentators, e.g. Dean Stanley, have supposed the Eucharistic blessing to be meant (see ch. 1 Corinthians 10:16). This, though probable, is by no means certain. That it was some well-known form of blessing or thanksgiving is however clear from what follows.

with the spirit] i.e. in an unknown tongue. See note on 1 Corinthians 14:12,

he that occupieth the room of the unlearned] Room (τόπος), as in St Matthew 23:6; St Luke 14:7-8, &c., stands for place. Wiclif renders it here by place. Cf. “office and roome,” Hollinshead’s Scotland. The word rendered here unlearned signifies (1) a private person, layman, one who holds no office. Hence (2) it comes to signify a man who has no special or technical knowledge of any particular art or science, as in Acts 4:13; 2 Corinthians 11:6, just as a lawyer calls those laymen who are not versed in law. Therefore the meaning here most probably is (with Meyer and Bp. Wordsworth) “those who have no special gift such as that of prophecy, or tongues.” Some would render ‘the layman’s place,’ and regard it as referring to the seats set apart for the laity in the assembly. But the majority of commentators would render he who fills the situation of the not specially endowed. St Clement of Rome uses τόπος in this latter sense in his Epistle, ch. 40.

Amen] Literally, the Amen, the well-known response, either optative, “So be it,” or affirmative, “So it is,” as common in the synagogue as in the Christian Church to any prayer or thanksgiving. See Nehemiah 5:13; Revelation 5:14. Justin Martyr (circa 150) uses the same language concerning the response to the Eucharistic prayer in his day.

Bengel's Gnomen

1 Corinthians 14:16. Ἐπεὶ) if that be done with the spirit only.—εὐλογήσῃς, thou shalt bless) The most noble kind of prayer.—ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, he that filleth the place of the unlearned) This expression is not a mere paraphrase of the word unlearned, but comprehends all, who, how much soever they may excel in gifts, did not at least understand the tongue, in which the person was speaking, any more than an unlearned man; and therefore Paul puts him more to shame, whom he here shows to be wrong. It is a common phrase among the Hebrews, he fills the place of his fathers, i.e., he shows himself worthy of his ancestors.—πῶς ἐρεῖ τὸ ἀμὴν, how shall he say amen) This was their usual practice even at that time; not only the unlearned, but all the hearers spoke, giving their assent to him who blessed. And so also, those who could not speak much adopted the words of others, and declared, that they with their understanding assented to it.—Τί λέγεις, what thou sayest) Not only ought he to know, that thou hast said nothing evil, but also what good thou hast spoken.

Pulpit Commentary

Verse 16. - That occupieth the room of the unlearned; that is, "one in the position of an ordinary worshipper, who has no spiritual gifts." An idiotes is a private person; one who does not possess the skill or the knowledge which is immediately in question. Say Amen; rather, say the Amen. The custom of ratifying prayer and praises with the "Amen" of hearty assent and participation existed in the Jewish (Deuteronomy 27:15. Nehemiah 5:13; Revelation 5:14; Philo, 'Fragm.,' p. 630) as well as in the Christian Church (Justin Martyr, 'Apol.,' 2:97). The sound of the loud unanimous "Amen" of early Christian congregations is compared to the echo of distant thunder.

"Et resonaturum ferit aethera vocibus Amen." Being the answer of the congregation, the "Amen" was regarded as no less important than the prayer itself. 1 Corinthians 14:16

Vincent's Word Studies

The place (τὸν τόπον)

Some explain of a particular seat in the assembly. Rather it expresses the condition of those who are unintelligent as regards the utterance in an unknown tongue.

The unlearned (ἰδιώτου)

Only once outside of the Corinthian Epistles: Acts 4:13 (see note). In the Septuagint it does not occur, but its kindred words are limited to the sense of private, personal. Trench ("Synonyms") illustrates the fact that in classical Greek there lies habitually in the word "a negative of the particular skill, knowledge, profession, or standing, over against which it is antithetically set; and not of any other except that alone." As over against the physician, for instance, he is ἰδιώτης in being unskilled in medicine. This is plainly the case here - the man who is unlearned as respects the gift of tongues. From the original meaning of a private individual, the word came to denote one who was unfit for public life, and therefore uneducated, and finally, one whose mental powers were deficient. Hence our idiot. Idiot, however, in earlier English, was used in the milder sense of an uneducated person. Thus "Christ was received of idiots, of the vulgar people, and of the simpler sort" (Blount). "What, wenest thou make an idiot of our dame?" (Chaucer, 5893). "This plain and idiotical style of Scripture." "Pictures are the scripture of idiots and simple persons" (Jeremy Taylor).

Amen

Rev., correctly, the Amen. The customary response of the congregation, adopted from the synagogue worship. See Deuteronomy 27:15 sqq.; Nehemiah 8:6. The Rabbins have numerous sayings about the Amen. "Greater is he who responds Amen than he who blesses." "Whoever answers Amen, his name shall be great and blessed, and the decree of his damnation is utterly done away." "To him who answers Amen the gates of Paradise are open." An ill-considered Amen was styled "an orphan Amen." "Whoever says an orphan Amen, his children shall be orphans." The custom was perpetuated in Christian worship, and this response enters into all the ancient liturgies. Jerome says that the united voice of the people in the Amen sounded like the fall of water or the sound of thunder.