Exegetical and Hermeneutical Commentary of 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?
16. Else when thou shalt bless ] A further argument Even your prayers and thanksgivings are useless, for none can respond to them. Some commentators, e.g. Dean Stanley, have supposed the Eucharistic blessing to be meant (see ch. 1Co 10:16). This, though probable, is by no means certain. That it was some well-known form of blessing or thanksgiving is however clear from what follows.
with the spirit ] i.e. in an unknown tongue. See note on 1Co 14:12,
he that occupieth the room of the unlearned ] Room ( ), as in St Mat 23:6; St Luk 14:7-8, &c., stands for place. Wiclif renders it here by place. Cf. “office and roome,” Hollinshead’s Scotland. The word rendered here unlearned signifies (1) a private person, layman, one who holds no office. Hence (2) it comes to signify a man who has no special or technical knowledge of any particular art or science, as in Act 4:13; 2Co 11:6, just as a lawyer calls those laymen who are not versed in law. Therefore the meaning here most probably is (with Meyer and Bp. Wordsworth) “those who have no special gift such as that of prophecy, or tongues.” Some would render ‘ the layman’s place,’ and regard it as referring to the seats set apart for the laity in the assembly. But the majority of commentators would render he who fills the situation of the not specially endowed. St Clement of Rome uses in this latter sense in his Epistle, ch. 40.
Amen ] Literally, the Amen, the well-known response, either optative, “So be it,” or affirmative, “So it is,” as common in the synagogue as in the Christian Church to any prayer or thanksgiving. See Neh 5:13; Rev 5:14. Justin Martyr (circa 150) uses the same language concerning the response to the Eucharistic prayer in his day.
Fuente: The Cambridge Bible for Schools and Colleges
Else – ( 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 Luk 14:8. To fill a place means to occupy a station, or to be found in a slate or condition.
Of the unlearned – ( tou idiotou. On the meaning of this word, see the note at Act 4:13. Here it means one who was unacquainted with the foreign language spoken by him who gave thanks. It properly denotes a man in private, in contradistinction from a man in public life; and hence, a man who is ignorant and unlettered, as such people generally were.
Say Amen – This word means truly, verily; and is an expression of affirmation Joh 3:5 or of assent. Here it means assent. How can he pronounce the Amen; how can he express his assent; how can he join in the act of devotion? This might have been, and probably was, expressed aloud; and there is no impropriety in it. It may, however, be mental – a silent assent to what is said, and a silent uniting in the act of thanksgiving. In one way or the other, or in both, the assent should always be expressed by those who join in acts of public worship.
Fuente: Albert Barnes’ Notes on the Bible
1Co 14:16-19
Else when thou shalt bless with the spirit how shall the unlearned say Amen.
Public prayer should be
I. Earnest–with the spirit.
II. Intelligent–So that all can understand.
III. United–all should say Amen. (J. Lyth, D. D.)
Responses in prayer
1. Are not only permissible but proper.
2. Should be said, not shouted.
3. Should be simple, appropriate, intelligent, and heartfelt. (J. Lyth, D. D.)
Public devotion
In this we must keep in view–
1. The glory of God.
2. The edification of others.
3. Our own responsibility. (J. Lyth, D. D.)
Directions for profitably joining in public prayer
I. Public prayer must be diligently attended to.
II. It must be seriously and heartily concurred in.
1. Saying amen, or joining in public prayer, includes our assent to the truths declared and acknowledged; and this with all suitable affections of mind. The Hebrew word amen signifies truth; and so expresseth an acknowledgment that what he had said was true. Thus Christ styleth Himself the Amen, the faithful and true witness, and the promises of God are said to be yea and amen; all true, and certainly to be accomplished. Now this is applicable to the several parts of prayer which are not properly petitions; and you will best understand my meaning by a few illustrations. Suppose a minister to be adoring the perfections of God, acknowledging that He is the greatest and the best of beings, that He is perfectly good, long-suffering, merciful, and gracious, to this you are to say amen, that is, your hearts are to acknowledge with the highest veneration that it is true. Doth the minister acknowledge and celebrate the wonderful works of God, His creation and government of the world, and that glory is due to Him for these? You are to join in such acknowledgments; to confess and adore Him as the Creator, Governor, and Father of the universe. Again, is a minister expressing a thankful sense of Gods favour and mercy to those whose devotion he leads? Is he praising God for our creation, preservation; for health, and peace, and comfort; for our temporal or spiritual blessings? You are to add amen to this.
2. Saying amen, or joining in prayer, includes our hearty consent to the several desires and requests which are expressed before God. Amen signifies, So be it! let it be so! this is what I earnestly desire. Doth the minister pray that God would be merciful to us and forgive us? You are to say amen; that is, God be merciful to me, a sinner.
3. Through the whole of every public and social prayer we are to consider it as our own prayer.
Reflections:
1. This condemns the practice of the Church of Rome in appointing that their public prayers should be in Latin, a language unknown to almost every one that attends upon them. It is impossible that the unlearned should join in such prayers and say amen to them with any devout concurrence.
2. How few are there in our assemblies that properly join in prayer? As Protestants, we have prayers in our native language. What careless airs, what lazy postures are seen in many! How few are there who show the proper marks of seriousness and reverence! and may we not fear that some of those few do not heartily join? Are they not like the statues, or images on monuments, in our ancient churches–in a praying posture indeed, with eyes and hands lifted up to heaven, but with hearts hard as stone, cold as marble?
3. How much do we need the assistance of the Holy Spirit, that our devotion may be pleasing to God and comfortable and edifying to ourselves! (J. Orton.)
I thank God I speak with tongues more than ye all: Yet in the Church I had rather speak five words with my understanding than ten thousand words in an unknown tongue.—
Five words better than ten thousand
1. When more intelligible.
2. When wisely spoken.
3. When calculated to benefit others.
4. When uttered in the spirit of love. (J. Orton.)
Gifts and learning
I. Are matters of thankfulness to God.
II. Should be wisely used–not for display, but edification.
III. Should be subservient to love. (J. Orton.)
Intelligent piety
I. Seeks–not to astonish, but teach.
II. Accomplishes its object–not by learned disquisitions, but by making truth easy by means of a few and plain words.
III. Finds greater satisfaction–in the profit of others, than in self display. (J. Orton.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. He that occupieth the room of the unlearned] One who is not acquainted with the language in which you speak, sing, or pray.
Say Amen] Give his assent and ratification to what he does not understand. It was very frequent in primitive times to express their approbation in the public assemblies by Amen. This practice, soberly and piously conducted, might still be of great use in the Church of Christ.
This response was of the highest authority and merit among the Jews; they even promised the remission of all sins, the annihilation of the sentence of damnation, and the opening of the gates of paradise, to those who fervently say Amen. And it is one of their maxims that “greater is he who says Amen than he who prays.” See many testimonies of this kind in Schoettgen. Now, allowing that this was of so much consequence in tho time of St. Paul, it was a very serious matter for a person to be in a congregation where prayer was offered, who could not say Amen, because the prayers were in a language which he did not understand.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 1Ch 16:36; Neh 5:13,8:6; Psa 106:48.
Seeing he understandeth not what thou sayest: people ought not to say Amen to any thing, unless they understand that petition, or those petitions, to which, in the worship of God, they add their Amen, which word makes the petitions theirs, being a particle of wishing, as well as affirming.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. Else . . . thouHe changesfrom the first person, as he had just expressed his ownresolution, “I will pray with the understanding,”whatever “thou” doest.
blessthe highest kindof prayer.
occupieth the room of theunlearnedone who, whatever other gifts he may possess, yet, aswanting the gift of interpretation, is reduced by the speaking in anunknown tongue to the position of one unlearned, or “a privateperson.”
say AmenPrayer is nota vicarious duty done by others for us; as in Rome’s liturgiesand masses. We must join with the leader of the prayers andpraises of the congregation, and say aloud our responsive “Amen”in assent, as was the usage of the Jewish (Deu 27:15-26;Neh 8:6) and Christian primitivechurches [JUSTIN MARTYR,Apology, 2. 97].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole 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 1Ch 16:36 to this practice the apostle refers; concerning which the rule g is;
“that the congregation may not answer “Amen”, until the blessing is finished out of the mouth of the priests; and the priests may not begin the other blessing, until the “Amen” is finished out of the mouth of the congregation.”
There were different sorts of “Amen”, or rather different pronunciations of it; of which the Jews say h,
“they may not answer with a fatherless “Amen”; nor with a sudden or violent “Amen”; (pronounced quick and in haste;) nor with an “Amen” cut off, or asunder (the last letter of it not pronounced): says Ben Azzai, whoever answers with a fatherless “Amen”, his children shall be fatherless; with a quick “Amen”, his days will be short; with an “Amen” cut off, his days shall be cut off; and whoever prolongs “Amen”, his days and years shall be prolonged.”
Now, , “a fatherless Amen”, was when a person answered, and he did not know what he answered i to; and such an “Amen”, in the case here, must a private man answer with, at the giving of thanks in an unknown tongue; and to answer “Amen” to what was said in a language not understood, was not allowed of; so the woman suspected of adultery was to be sworn and examined by the priest in a language she understood; and was to say “Amen, Amen”, to what was said, in a language known to her k; for if she did not understand it, how could she say “Amen?” which is the apostle’s reasoning here: but was this an affair of such importance, to be instanced in and argued upon in this manner? with the Jews it was, who say l,
“that greater is he that answers “Amen”, than he that blesses:”
and indeed they bestow very extravagant encomiums on those who say it in a proper manner;
“there is nothing greater (they say m) in the sight of the blessed God, than the “Amen” the Israelite answers with; says R. Joden, whoever answers “Amen” in this world, is worthy to answer “Amen” in the world to come;”
again n,
“says R. Joshua ben Levi, whoever answers “Amen”, his hame shall be great and blessed for ever and ever; says R. Simeon ben Lakish, whoever answers “Amen” with all his strength, the gates of paradise will be opened for him, according to Isa 26:2.”
Moreover, it was a practice of the primitive Christians at the Lord’s supper, at the close of it, to say with a loud voice “Amen”; the account Justin Martyr gives of it is this o; that
“when the minister had finished the prayers, and the thanksgiving, all the people present, with a joyful acclamation, said “Amen”; which word, he observes, in the Hebrew tongue, signifies “so be it”:”
and this custom might obtain in the Corinthian church at this time, to which the apostle is thought by some learned men to refer.
c Misn. Yebamot, c. 12. sect. 1. d T. Bab. Sanhedrin, fol. 90. 1. e T. Bab. Beracot, fol. 47. 1. f Misn. Beracot, c. 8. sect. 8. g T. Bab. Sota, fol. 39. 2. h T. Bab. Beracot, fol. 47. 1. Moses Kotsensis Mitzvot Tora, pr. affirm. 27. i T. Hieros. Beracot, fol. 12. 3. Succa, fol. 54. 1. & Megilla, fol. 72. 1. k Maimon. Hilch. Sota, c. 3. sect. 7. l T. Bab. Beracot, fol. 53. 2. & Nazir, fol. 66. 2. Zohar in Gen. fol. 19. 2. & Baal Hatturim in Deut. xxvii. 15. m Debarim Rabba, sect. 7. fol. 242. 2. n T. Bab. Sabbat, fol. 119. 2. Shaare Zion, fol. 99. 2. 100. 2. 101. 1. o Apolog. 2. p. 97.
Fuente: John Gill’s Exposition of the Entire Bible
Else if thou bless with the spirit ( ). Third class condition. He means that, if one is praying and praising God (10:16) in an ecstatic prayer, the one who does not understand the ecstasy will be at a loss when to say “amen” at the close of the prayer. In the synagogues the Jews used responsive amens at the close of prayers (Neh 5:13; Neh 8:6; 1Chr 16:36; Ps 106:48).
He that filleth the place of the unlearned ( ). Not a special part of the room, but the position of the (from , one’s own), common from Herodotus for private person (Ac 4:13), unskilled (2Co 11:6), uninitiated (unlearned) in the gift of tongues as here and verses 23f.
At thy giving of thanks ( ). Just the prayer, not the Eucharist or the Lord’s Supper, as is plain from verse 17.
Fuente: Robertson’s Word Pictures in the New Testament
The place [ ] . 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 [] . Only once outside of the Corinthian Epistles : Act 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 ijdiwthv 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 Deu 27:15 sqq.; Neh 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.
Fuente: Vincent’s Word Studies in the New Testament
1) “Else when thou shalt bless with the spirit,” (epei ean euloges [en] pneumati) “Otherwise if thou shouldest bless or give thanks in harmony with the spirit” 2Co 1:22. To bless in the spirit only -without understanding – to the bystander would become frustrating not helpful.
2) How shall he that occupieth the room of the unlearned,” (ho anapleron ton topon tou idiotou pos) “How should the one occupying the place of the uninstructed,” This refers to the hearer who has little or no knowledge of the general pattern of Christian truth.
3) “Say Amen at thy giving of thanks “ (erei to amen epi te se eucharistia) “How would he say the Amen at the point of thy giving thanks (in another language)?” Services, even prayers prayed, could not be concluded in decency and public order this way.
4) “Seeing he understandeth not what thou sayest?” (epeide ti legeis ouk oiden) “Since what thou sayest he does not perceive or comprehend,” (if it be in another tongue or language)? 1Co 14:34.
Fuente: Garner-Howes Baptist Commentary
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.
(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 אמן, ( Amen) truth The term occurs in Isa 65:16, אלחי אמן, ( 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.”
Fuente: Calvin’s Complete Commentary
(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 laymanthe 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Bless The explanation given by Stanley is here apposite: “The ‘thanksgiving’ or ‘blessing’ of which Paul speaks seems to be that which accompanied the Lord’s supper, and whence it derived its name of the ‘eucharist.’ In answer to this thanksgiving the congregation utter their ‘amen.’ ‘After the prayers,’ says Justin, ( Ap., c. 65, 67,) ‘bread is offered, and wine and water, and the president offers, according to his power, prayers and thanksgivings at once, and the people shout the amen.’ The president offers praise and glory to the Father of all, through the name of his Son and of the Holy Spirit, and at length returns thanks to God for having vouchsafed us to partake of these things. When he has finished the prayers and thanksgivings, all the people present shout, saying, ‘Amen,’ which is the Hebrew for ‘So be it.’”
The unlearned The Greek word here (same as in Act 4:13, where see note) signifies an unofficial or non-professional man, in antithesis with the official officiating, or professional man. In reference to a priest or clergyman, it signifies a layman; a private man instead of a public man, or a philosopher. Here it signifies the ungifted, in opposition to the gifted. But even the gifted might, while listening to another’s charismatic performance, be said to occupy the room of the ungifted.
Amen In the Greek with an article, the Amen. “The ‘amen’ thus used was borrowed from the worship of the synagogue, and hence, probably, the article is prefixed as to a well-known form. It was then regarded as the necessary ratification of the prayer or blessing. ‘He who says amen is greater than he that blesses,’ ( Barashoth, 1Co 8:8.) ‘Whoever says amen, to him the gates of paradise are open,’ according to Isa 26:2, whence they read, ‘Open ye the gates, that the righteous nation which keepeth the amen may enter in.’ WETSTEIN, ad loc. An ‘amen’ if not well considered was called an ‘orphan amen.’ (LIGHTFOOT, ad loc.)
‘Whoever says an orphan amen, his children shall be orphans; whoever answers amen hastily or shortly, his days shall be shortened; whoever answers amen distinctly and at length, his days shall be lengthened.’ ( Barashoth, 47: 1; SCHOTTGEN, ad loc.) Compare the use of the word as uttered by the vast assembly of pilgrims at Mecca, to express their assent to the great sermon at the Kaaba. (BURTON’S Pilgrimage, iii, p. 314.)
“So in the early Christian liturgies, it was regarded as a marked point in the service, and with this agrees the great solemnity with which Justin speaks of it, as though it were on a level with the thanksgiving; ‘the president having given thanks, and the whole people having shouted their approbation.’ And in later times, the amen was only repeated once by the congregation, and always after the great thanksgiving, and with a shout like a peal of thunder.” Stanley, p. 263.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Else if you bless with the spirit, how shall he who fills the place of the unlearned say the Amen at your giving of thanks, seeing that he does not know what you are saying? For you truly give thanks well, but the other is not edified.’
He confirms the point made in 1Co 14:15 by pointing out yet again that if an individual ‘blesses’ with his spirit in tongues, that is offers praise, worship and thanksgiving, those who are there as ‘unlearned’, will be unable to respond to his giving of thanks to God, because they will not know what he is saying. While he will be giving thanks well, (something he could do equally well in private), because he is, if the gift is a true one, Spirit inspired, no one else will be edified.
We could in fact argue that actually in such a case (of insisting on using uninterpreted tongues in public) it will be questionable whether the tongues are Spirit inspired, for it is hardly likely that the Spirit would inspire selfish praying which is now seen as forbidden. That is why we must translate with a small ‘s’.
‘How shall he who fills the place of the unlearned say the Amen at your giving of thanks.’ We note here that the one described as ‘unlearned’ would be expected to say ‘Amen’ and will fail to be edified or built up. This would point to such a person being a Christian. This might suggest that the person is so described simply because they cannot understand the tongues. ‘Unlearned’ may even have been a slightly derogatory term used by those who spoke in tongues of those who did not.
Others point to 1Co 14:24 and consider that it probably means those who have not yet full understood and responded to the Christian faith. This might then suggest that special places were reserved for such. Then it would demonstrate that Paul was especially concerned for them. He would see it as tragic if they were put off by too much in the way of tongues. It would in his eyes be important that they could participate in the worship and understand sufficient to be able to say ‘Amen’, that is, indicate their agreement and participation.
Or in view of the reference to edifying it may mean the Christian novices. But whichever it means the point is the same. The word actually connects with a root which can indicate someone not particularly trained, the ordinary person in contrast to the trained expert, although there is some evidence for a technical meaning as signifying one who still attended pagan worship but was interested in Christianity.
His assumption that the church will say ‘Amen’, a Hebraism, is interesting. ‘Amen’ was said in synagogue services in response to prayers (compare Psa 106:48; 1Ch 16:36; Neh 5:13; Neh 8:6). This would tend to indicate that to quite some extent church worship was patterned on synagogue worship.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 14:16. He that occupieth, &c. Or, he that is one of the unlearned. Dr. Heylin reads, How shall a hearer, who knows only his own tongue, say, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 14:16 . ] for , without this , i.e. otherwise (1Co 15:29 ; Rom 3:6 , al. ), the layman, in fact, when thou praisest with the spirit, cannot say the Amen, et.
and denote substantially one and the same thing, the thanksgiving prayer , the former word referring more to the form of praise to God ( ), the latter more to its contents. Comp. on 1Co 10:16 ; Mat 14:19 .
. , to fill the place of any one, is not a Hebraism ( ), in the sense of in statu et conditione alicujus esse (see Buxtorf, Lex. Talm. p. 2001), but corresponds to the Greek expressions: , to occupy the place, (Plat. Tim. p. 79 B), and the like, so that 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 , but . 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 (comp. 2Co 11:6 ), which, like our layman , obtains its definition from the context in each case, see on Act 4:13 .
] 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. (Num 5:22 ; Deu 27:15 ff.; Neh 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 ; Vitringa, de Synag. p. 1093; Schoettgen, Hor. p. 654 ff.; Wetstein), and has in this passage apostolic confirmation. [10]
] the amen to be pronounced by hi.
] to thy prayer , to which the amen is added . Observe the bringing the matter into prominence.
[9] Even in passages like Clem. ad Cor . I. 40. 44, 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.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(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? (17) For thou verily givest thanks well, but the other is not edified. (18) I thank my God, I speak with tongues more than ye all: (19) Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. (20) Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men. (21) In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. (22) Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
I have noticed in my Poor Man’s Concordance, somewhat in relation to the Amen, we so frequently meet with in Scripture. So that I do not think it necessary in this place, to enlarge on it to the full. Nevertheless, in addition to what was there offered, I would remark, that over and above the very sweet and blessed sense it bears, in allusion to the Lord Jesus Christ, and as one of his express names; it hath other objects of significance, which merit our attention.
No doubt, in every sense of the word, its highest and best meaning refers to Christ; yea, means Christ himself: the Amen, the Faithful and true witness. And at every use of it, all the Church a God should pause with profound reverence, in the recollection of the Lord Jesus Christ. I would consider it as Jehovah’s verily; his unalterable Word, purpose, will, pleasure, delight, in Christ.
But, from what the Apostle here saith, of the unlearned saying Amen, at our giving of thanks, it should seem, that the use of it in the Church, was intended to express somewhat of no small importance. An ignorance of what had been said, or a misapprehension, or the want of an hearty and cordial consent to it, with perhaps other things of a like nature, made it exceptionable; and it then, became improper. Paul seems to lay the stress upon the ill use of it, that in that case, the person using it is not edified. The Amen, was an ancient custom in the old Church. And, no doubt, the use of it was with an eye to Christ, 1Ch 16:36 ; Neh 8:6 . We are told by some old writers, that the Jews had several ways of using the word; and according to that use, it had different significations. An hearty, long, and full Amen, was meant to intimate, everything of blessedness. On the contrary, a cold, short, and hasty expression of the word carried with it an idea, that the person was not sincere in what he said. Reader! while you and I bless ourselves, in our glorious Amen, Christ Jesus, the God of truth, we shall have all the true blessedness of the word; and at all times be able, to set to our Amen that God is true, Isa 65:16 .
I cannot pass wholly over without notice, what Paul saith, of the brethren being not children in understanding. It is a melancholy consideration, how many of God’s dear children continue weak, in point of understanding, and remain but as babes in Christ the greater part of their life. I cannot call that man, any other than a child, a mere babe in grace, who never gets beyond the doubts and fears, the ups and downs, of unbelief. A maturity, and ripeness in grace, is known, by an establishment, and firmness, in the faith and hope of God’s children. The beloved Apostle speaks of young men that were strong, and to whom he had written on that account; and the word of God abode in them, and they had overcome the wicked one, 1Jn 2:14 . And herein lies the strength of such in the Lord. They are strong in the faith, that God is more honored, more glorified, by the obedience and death of Christ, as the sinner’s Surety, and Representative; than God is dishonored, by the sinner’s sins, and transgressions, and all his unworthiness. And hence, when established by grace, firm and unshaken in this most blessed principle: the man is no longer a child in understanding; but well taught, and well established of God. But, Reader! this is God’s work; not man’s. So the Lord saith: and so the Lord’s people know. See 2Co 1:20-22 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
Ver. 16. Say Amen ] This the apostle reckons for a great loss. The poor misled and muzzled Papists are enjoined not to join so far with a Protestant in any holy action, as to say Amen. But in that there is no so great loss. (Specul. Europ.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16. ] The discourse changes from the first person to the second, as De W. observes, because the hypothesis contains an imputation of folly or error.
] if thou Shalt have blessed in spirit (no art. now: the dat. is now merely of the manner in which, the element ; not of the specific instrument , as in the last verse), how shall he that fills (i.e. is in) the situation of a private man ( in speaking of any business or trade, signifies a lay person , i.e. one unacquainted with it as his employment. Thus in state matters, it is one out of office , Thuc. iv. 2; in philosophy, one uneducated and rude , , Diog. Laert. Aristipp. ii. 71, &c. &c. See examples in Wetst. So here it is, one who has not the gift of speaking and interpreting .
The word is not to be taken literally, as if the had any Separate seats in the congregation: the expression, as in ref. is figurative) say the AMEN (the Amen always said: see Deu 27:15-26 Heb. and E. V. (LXX, ); Neh 8:6 . From the synagogue, on which see Wetst., Schttg. in loc., Winer, Realw., art. Synagogen, and Philo, Fragm. vol. ii. p. 630 , , it passed into the Christian church; so Justin Mart. Apol. i. 65, p. 82, (scil. ) , , . See Suicer, sub voc. and Stanley’s note here) to (at the end of) thy thanksgiving, since what thou sayest he knows not ? This is, as Doddridge has remarked, decisive against the practice of praying and praising in an unknown tongue, as ridiculously practised in the church of Rome.
Fuente: Henry Alford’s Greek Testament
1Co 14:16 . “Since if thou bless (God) in spirit”: , anarthrous “in spirit ” only without understanding; cf. . , 1Co 14:14 . ( cf. 1Co 10:16 , Mat 14:19 ) is used elliptically, of praise to God , like (1Co 14:17 , 1Co 11:24 ); it bears ref [2088] to the form , as . 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 . ( cf. 1Co 5:10 , 1Co 7:14 ) has its “usual causal and retrospective force, introducing the alternative” (El [2089] ; so quandoquidem , Bz [2090] ; alioqui , Cv [2091] ). , . . .; “he who fills the position of the unlearned, how will he say the Amen at thy thanksgiving?” P. does not here speak of simply ( cf. 1Co 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 ( cf. 2Co 11:6 ): Thd [2093] rightly paraphrases by , uninitiated . In cl [2094] Gr [2095] , 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] , filling up (see parls.), represents the as a necessary complement of the (1Co 12:30 ). Hn [2097] and others insist on the literal (local) sense of , as equivalent to not , supposing that the 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. 2Co 1:18 ff. On its ecclesiastical use, see El [2098] ad loc [2099] , and Dict., of Christian Antiq s.v . = the of 1Co 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]
[2097] C. F. G. Heinrici’s Erklrung 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.
Fuente: The Expositors Greek Testament by Robertson
when = if. App-118.
occupieth = fills up. Greek. anapleroo. Here, 1Co 16:17. Mat 13:14. Gal 1:6, Gal 1:2. Php 1:2, Php 1:30. 1Th 2:16.
unlearned. See Act 4:13. Literally “private” as opposed to “official”.
Amen = the amen. See p. 1511.
at. App-104.
giving of thanks. Greek. eucharistia. See Act 24:3.
seeing = since.
understandeth = knoweth. App-132.
Fuente: Companion Bible Notes, Appendices and Graphics
16.] The discourse changes from the first person to the second, as De W. observes, because the hypothesis contains an imputation of folly or error.
] if thou Shalt have blessed in spirit (no art. now: the dat. is now merely of the manner in which, the element; not of the specific instrument, as in the last verse), how shall he that fills (i.e. is in) the situation of a private man ( in speaking of any business or trade, signifies a lay person, i.e. one unacquainted with it as his employment. Thus in state matters, it is one out of office- , Thuc. iv. 2; in philosophy, one uneducated and rude- , , Diog. Laert. Aristipp. ii. 71, &c. &c. See examples in Wetst. So here it is, one who has not the gift of speaking and interpreting.
The word is not to be taken literally, as if the had any Separate seats in the congregation: the expression, as in ref. is figurative) say the AMEN (the Amen always said: see Deu 27:15-26 Heb. and E. V. (LXX, ); Neh 8:6. From the synagogue,-on which see Wetst., Schttg. in loc., Winer, Realw., art. Synagogen, and Philo, Fragm. vol. ii. p. 630- , ,-it passed into the Christian church; so Justin Mart. Apol. i. 65, p. 82, (scil. ) , , . See Suicer, sub voc. and Stanleys note here) to (at the end of) thy thanksgiving, since what thou sayest he knows not? This is, as Doddridge has remarked, decisive against the practice of praying and praising in an unknown tongue, as ridiculously practised in the church of Rome.
Fuente: The Greek Testament
1Co 14:16. ) if that be done with the spirit only.-, thou shalt bless) The most noble kind of prayer.- , 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.- , 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.- , what thou sayest) Not only ought he to know, that thou hast said nothing evil, but also what good thou hast spoken.
Fuente: Gnomon of the New Testament
1Co 14:16
1Co 14:16
Else if thou bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks,-It was customary in prayer and thanksgiving for the hearer to approve and adopt the spoken prayer as his own, by saying, Amen.
seeing he knoweth not what thou sayest?-But if it is not spoken in language that he can understand, how could he say, Amen?
Fuente: Old and New Testaments Restoration Commentary
bless: 1Co 14:2, 1Co 14:14
unlearned: 1Co 14:23, 1Co 14:24, Isa 29:11, Isa 29:12, Joh 7:15, Act 4:13
Amen: 1Co 11:24, 1Co 16:24, Num 5:22, Deu 27:15-26, 1Ki 1:36, 1Ch 16:36, Psa 41:13, Psa 72:19, Psa 89:52, Psa 106:48, Jer 28:6, Mat 6:13, Mat 28:20, Mar 16:20, Joh 21:25, Rev 5:14, Rev 22:20
at: 1Co 1:4-8
Reciprocal: Num 6:24 – The Lord Neh 8:6 – Amen Jer 11:5 – So be it Rom 1:14 – to the unwise Rom 9:5 – Amen 2Co 13:14 – Amen Rev 19:4 – Amen
Fuente: The Treasury of Scripture Knowledge
1Co 14:16. To bless means to praise the Lord for his blessings. One man may be expressing thanks in the audience of disciples, which is supposed to represent the sentiments of the hearers. Occupieth the room is a figurative expression that means one who is unlearned, or not educated in the various languages. It is also defined in the lexicons as a private person in contrast with one who is in public life. Say amen. The manner of Paul’s question implies that it was taken for granted the audience would use this word after the public prayer of one speaker, thus making his sentiments their own. Doubtless the Lord expects the disciples to do the same thing after a public prayer today. No one can pray with a spiritual gift now, but all should express their prayers in such a manner that the congregation may hear and understand them. If a man mumbles a prayer in an undertone, or drops his chin upon his chest, it will make it impossible for others to know what he says, and hence an “amen” after such a prayer would be as unscriptural as the prayer. I never say amen to a prayer unless I have heard every word of it, and also believe it was a scriptural prayer.
Fuente: Combined Bible Commentary
1Co 14:16. Else if thou shalt blessprobably the Eucharistic blessing, though equally applicable to blessing at any meal (see Act 27:35),with the spiritspeaking the blessing in an unknown tongue,how shall he that filleth the place of the unlearnedthe place of one unacquainted with the language used,say the Amen (the accustomed response) at thy giving of thanks, seeing he knoweth not what thou sayest? This practice of giving the audible response was borrowed from the synagogue, in which all the worshippers were expected to utter the Amen with such heartiness as to shew that they entered fully into what was said. In the Christian assemblies, says Justin Martyr (circ. A.D. 150), after prayers bread and wine are offered, and water, and the president, according to his ability, offers up prayers and thanksgivings at once. (Apol. c. 65, 67.) This allusion of the apostle to the cordial response of the hearers was much to the point, since it would be meaningless mockery if the thing uttered were unintelligible. In the light of these facts those churches have not done well, we think, that have dropped out the audible responsethe uttered Amenof the congregation, by which alone they have it in their power to express their cordial sympathy with what is uttered in prayer by the officiating minister.
Fuente: A Popular Commentary on the New Testament
Our apostle still goes on, arguing, that public prayers ought to be made in a language understood by them that pray.
His argument is this: The heart ought to consent to, and agree with, the supplications and prayers presented unto God, and to testify its consent by saying Amen; but, says the apostle, no man can say Amen to that which he doth not understand, nor be edified by that which cannot be understood.
For a close, he tells them, that Almighty God had given him the gift of speaking more languages than all of them, put together, that so as an apostle he might plant and propagate the Christian faith in and throughout all nations; yet he declares he had rather speak a few words to the instruction and edification of his hearers, than a multitude in a language not understood.
The faithful ministers of Christ have such a regard to the end of their ministry, which is the communicating of the divine knowledge to the understandings of their people, that they had much rather they should be edified and profited, than their own parts and gifts applauded and admired.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 16, 17. Since, if thou blessest in spirit, how shall he that occupieth the room of the stranger say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? 17. For thou verily givest thanks well, but the other is not edified.
The , since, relates to this thought understood: And indeed we must act thus (add interpretation to speaking in a tongue), since if… Paul here substitutes the second person (thou) for the first, because in 1Co 14:15 he states what he thinks he ought to do himself, whereas in 1Co 14:16 he supposes an interlocutor acting in an opposite way whom he wishes to convince of his mistake.
It was customary in the synagogue, at the close of a prayer, for all the audience to appropriate the contents of it, solemnly adhering to it by the Amen (Deu 27:15 seq.; Neh 8:6). Justin (1 st Apol.) affirms the continuance of this usage in the Church: After the president has closed the prayers and thanksgivings, all the people present express their assent by saying: Amen! Now the Amen in Hebrew signifies: So let it be! See in Edwards the similar passages from Tertullian, Cyril, Jerome, etc. This form of worship became an empty formality when the congregation had not understood the meaning of the benediction pronounced.
On benediction, as the matter of ecstatic discourses, compare the expressions in the Acts: speaking the wonderful works of God (1Co 2:11); magnifying God (Act 10:46).
The expression: he that occupieth the room of, , must not be referred, as several interpreters have done, to this or that special portion of the audience, whether heathen who had come out of curiosity or from religious interest, or immature Christians, catechumens (Heinrici). Paul thus designates all the members of the Church, because in this situation they play the part of unintelligent hearers in relation to the glossolalete. The word strictly designates the purely private individual, in opposition to the man in office; hence, in all domains, the man who is unacquainted with the business on hand, the apprentice, the private soldier, the ignorant man. Heinrici mentions the fact that it was used in the language of the religious corporations of Greece to denote one who was not yet a member of the society. Paul therefore means that the glossolalete who speaks without interpreting, makes the congregation play a part similar to that of the strangers or semi-strangers who were sometimes present at their assemblies, and did not understand the ordinary Christian addresses. Now this, according to him, is to be wanting in courtesy (, 1Co 13:5). The word , room, place, does not point to a fixed place occupied by non-Christians in the assemblies. It is here taken figuratively: to fill the function, to play the part of; comp. Act 1:25 ( ); and in Clement’s Epistle to the Corinthians, c. 63: , to fill a position of dependence (Edwards). Such is also the meaning of the corresponding Hebrew expression (male mekom). Josephus (Bell. Jud. 5:2, 5) says, in speaking of Titus, who, in a surprise, had required to draw his sword and do the part of a private soldier, that his friends begged him not , him, their commander and the lord of the earth. The military term , rank, naturally takes the place in this passage of the ordinary word . The impropriety of which the glossolalete is thus guilty toward the Church (1Co 13:5) comes out clearly from the question at the close of the verse. The article should be remarked before : the Amen, the Amen by which the whole assembly is accustomed to appropriate the prayer of one of its members. If the Church is thus to give its assent to the thanksgiving uttered, it must understand it. The term , thanksgiving, is the equivalent of , benediction. If there is a shade of difference in their meaning, it is this, the first refers rather to Divine benefits personally received; the second, to the Divine perfections considered in themselves and celebrated for their own sublimity.
Vv. 17 The , thou, and the , well, are slightly ironical. The expression the other denotes all the members of the congregation taken individually.
The apostle, in 1Co 14:6, put his own case to prove the uselessness of tongues without prophecy; here he alleges it again in proof of the uselessness of tongues unaccompanied with interpretation.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Else if thou bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest?
Fuente: McGarvey and Pendleton Commentaries (New Testament)
16. Since if you bless in spirit, how will the one occupying the place of the idiot say amen to your blessing, since he does not know what you say?
This dead Greek language is more edifying to my spirit than the living language of my congregation; yet I have no right to speak in it, from the simple fact that they would not understand it. Here we find the Greek word idiot, which in E.V. is unlearned. It has a profound significance, as Paul here uses it repeatedly. In this sentence it would mean the utter destitution of the knowledge of the Greek language on the part of the person who had never studied it. Hence such an one is utterly idiotic with reference to this mysterious and complicated, though indescribably beautiful, forceful and vivacious, language, so eminently honored by Gods Providence and the inspiration of the Holy Ghost. This word idiot is applied to an alien from the kingdom and the grace of God. The force of the application recognizes the fact that an unregenerated person is absolutely idiotic with reference to the mysteries of Gods kingdom, as ignorant of Gods saving grace as a Hottentot is of geometry. It is equally true in reference to the experience of sanctification, of which all are destined to remain utterly idiotic till initiated by the Holy Ghost. Gods salvation is an experience and not a doctrine. Hence the most cultured theologian without the experience is as destitute of a knowledge of sanctification or regeneration as the worst ignoramus whose unshod foot ever trod the burning sand.
Fuente: William Godbey’s Commentary on the New Testament
Verse 16
He that occupieth the room of, &c.; is in the condition of, &c.
Fuente: Abbott’s Illustrated New Testament
14:16 {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”.
Fuente: Geneva Bible Notes
Paul used the word "bless" for pray here. When we praise God in prayer we say a benediction on Him, a word of blessing. Those believers (Gr. idiotes) who do not understand what the person praying in tongues is saying are unable to add their affirmation at the end of the prayer. "Amen" means "so be it." Whenever we lead in public prayer we should do it so the other people praying can join us and affirm our words (cf. 1Ch 16:36; Neh 5:13; Neh 8:6; Psa 106:48). It is clear in 1Co 14:16 that Paul was speaking about a public worship situation. Giving thanks in public worship is important even if no one else joins in, but it is even more important that other believers can join in.