1Cor 14:12-15 | Barnes | STEP | Verse 12. Even so ye . Since you desire spiritual gifts, I may urge it upon you to seek to be able to speak in a clear and intelligible manner, that you may edify the church. This is one of the most valuable endowments of the Spirit; and this should be earnestly desired. Forasmuch as ye are zealous . Since you earnestly desire. . Spiritual gifts . The endowments conferred by the Holy Spirit. . Seek that ye may excel , etc. Seek that you may be able to convey truth in a clear and plain manner; seek to be distinguished for that. It is one of the most rare and valuable endowments of the Holy Spirit. (2) "spiritual gifts" "spirits"

1 Corinthians 14:12-15

Verse 12. Even so ye. Since you desire spiritual gifts, I may urge it upon you to seek to be able to speak in a clear and intelligible manner, that you may edify the church. This is one of the most valuable endowments of the Spirit; and this should be earnestly desired.

Forasmuch as ye are zealous. Since you earnestly desire. 1Cor 12:31.

Spiritual gifts. The endowments conferred by the Holy Spirit. 1Cor 12:1.

Seek that ye may excel, etc. Seek that you may be able to convey truth in a clear and plain manner; seek to be distinguished for that. It is one of the most rare and valuable endowments of the Holy Spirit.

(2) "spiritual gifts" "spirits" Verse 13. Pray that he may interpret. Let him ask of God ability that he may explain it clearly to the church. It would seem probable that the power of speaking foreign languages, and the power of conveying truth in a clear and distinct manner, were not always found in the same person, and that the one did not of necessity imply the other. The truth seems to have been, that these extraordinary endowments of the Holy Spirit were bestowed on men in some such way as ordinary talents and mental powers are now conferred; and that they became in a similar sense the characteristic mental endowments of the individual, and of course were subject to the same laws, and liable to the same kinds of abuse, as mental endowments are now. And as it now happens that one man may have a peculiar faculty for acquiring and expressing himself in a foreign language who may not be by any means distinguished for clear enunciation, or capable of conveying his ideas in an interesting manner to a congregation, so it was then. The apostle therefore directs such, if any there were, instead of priding themselves on their endowments, and instead of always speaking in an unknown tongue, which would be useless to the church, to pray for the more useful gift of being able to convey their thoughts in a clear and intelligible manner in their vernacular tongue. This would be useful. The truths, there- fore, that they had the power of speaking with eminent ability in a foreign language, they ought to desire to be able to interpret so that they would be intelligible to the people whom they addressed in the church. This seems to me to be the plain meaning of this passage, which has given so much perplexity to commentators. Macknight renders it, however, "Let him who prayeth in a foreign language, pray so as SOME ONE may interpret;" meaning that he who prayed in a foreign language was to do it by two or three sentences at a time, so that he might be followed by an interpreter. But this is evidently forced. In order to this, it is needful to suppose that the phrase ολαλων, "that speaketh," should be rendered, contrary to its obvious and usual meaning, "who prays," and to supply τις, some one, in the close of the verse. The obvious interpretation is that which is given above; and this proceeds only on the supposition that the power of speaking foreign languages and the power of interpreting were not always united in the same person--a supposition that is evidently true, as appears from 1Cor 12:10.

(+) "unknown tongue" "Language" Verse 14. For if I pray, etc. The reference to prayer here, and to singing in 1Cor 14:15, is designed to illustrate the propriety of the general sentiment which he is defending, that public worship should be conducted in a language that would be intelligible to the people. However well meant it might be, or however the heart might be engaged in it, yet, unless it was intelligible, and the understanding could join in it, it would be vain and profitless.

My spirit prayeth. The word spirit here (πνευμα) has been variously understood. Some have understood it of the Holy Spirit--the Spirit by which Paul says he was actuated. Others of the spiritual gift, or that spiritual influence by which he was endowed. Others of the mind itself. But it is probable that the word "spirit" refers to the will; or to the mind, as the seat of the affections and emotions; i.e., to the heart, desires, or intentions. The word spirit is often used in the Scriptures as the seat of the affections, emotions, and passions of various kinds. See Mt 5:3, "Blessed are the poor in spirit." Lk 10:21, "Jesus rejoiced in spirit." So it is the seat of ardour or fervour, (Lk 1:17, Acts 18:25, Rom 12:11;) of grief or indignation, Mk 8:12, Jn 11:33, 13:21, Acts 17:16. It refers also to feelings, disposition, or temper of mind, in Lk 9:55, Rom 8:15. Here it refers, it seems to me, to the heart, the will, the disposition, the feelings, as contradistinguished from the understanding; and the sense is, "My feelings find utterance in prayer; my heart is engaged in devotion; my prayer will be acceptable to God, who looks upon the feelings of the heart, and I may have true enjoyment; but my understanding will be unfruitful, that is, will not profit others. What I say will not be understood by them; and of course, however much benefit I might derive from my devotions, yet they would be useless to others."

But my understanding. οδενουςμου. My intellect, my mind; my mental efforts and operations.

Is unfruitful. Produces nothing that will be of advantage to them. It is like a barren tree; a tree that bears nothing that can be of benefit to others. They cannot understand what I say, and, of course, they cannot be profited by what I utter.

(+) "unknown tongue" "Language" (++) "unfruitful" "but not being understood is without fruit" Verse 15. What is it then? What shall I do? What is the proper course for me to pursue? What is my practice and my desire? See the same form of expression in Rom 3:9, 6:15. It indicates the conclusion to which the reasoning had conducted him, or the course which he would pursue in view of all the circumstances of the case.

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

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

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

(1.) that the praises of God are to be celebrated among Christians, and that it is an important part of worship;

(2.) that the heart should be engaged in it, and that it should be so performed as to excite proper affections in the hearts of those who are engaged in it; and,

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

(a) "spirit" Jn 4:24 (b) "sing" Eph 5:19, Col 3:16 (c) "understanding" Ps 46:7