"What is it then? I will pray with the Spirit, and I will pray with the understanding
also: I will sing with the Spirit, and I will sing with the understanding also" (vs
15).
I. "What is it then?" This is merely another way of asking, what conclusion may we
form in the light of the foregoing instructions?
II. "I will pray" is the form of a vow to be carried out in a two-fold manner.
First, "with the Spirit" and second, "with the understanding also."
A. Paul reminded the saints at Philippi that "we are the circumcision which worship
God in the Spirit and rejoice in Christ Jesus" (Phil. 3:3). Of course we remember that
"rejoicing in Christ Jesus" as a result of doing "the will of God in Christ Jesus" (I
Thess 5:18) is not available to any outside of Christ. But for all of whom it may be
said, "Ye are bought with a price" (I cor 6:20), it is given by commandment unto them
to "therefore glorify God in your body, and in your spirit."
B. It is written, "The sacrifices of the wicked is abomination: how much more when he
bringeth in with a wicked hand, or mind?" (Prv 21:27). Hence David showed that when
there is "a right spirit within me" (Ps 51:10), "then shalt thou (God) be pleased with
the sacrifices of righteousness" (Ps 51:19). Thus are seen the identical two
requirements as are listed in our test, in order for all public acts of worship being
namely, a "right spirit," and "sacrifices of rightouesness."
C. Since if we are willing to "consider what I (Paul, an inspired writer said) "the
Lord give thee understanding" (II Tim 2:7). We see that "understanding" comes from the
Word of God known and the Word of God is truth (Jn 17:17). Therefore we know why
Christ said, "They that worship him (God) must worship him in spirit and in truth" (Jn
4:25). The term "in the Spirit" then is related to the inner man called "the inward
parts" (Ps 51:6). Hear it. "Thou desirest truth in the inward parts." While "the
understanding" is related to "the truth," in the absence of either or of both, God is
not worshiped at all.
D. In praying, remember John 15:7.
1. "If ye abide in me" is the position of the redeemed only (II Cor 5:17).
2. "And my words abide in you" is the truth that "effectually worketh also in you that
believe" (I Thess 1:13).
3. "Ask what ye will," since "what ye will" agrees with "His will," such union
produces the obtaining of that which He has promised in His Word.
4. "And it shall be done," because God keeps His word. To summarize,
a. "Let your requests be made known unto God" (Phil 4:6), since usually "ye have not
because ye ask not" (Jas 4:2).
b. And "Offer the sacrifice of praise . . . . giving thanks" (Heb 13:15), for again,
"Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your
lusts" (Jas 4:3).
C. "I will sing" likewise involves the inward parts and the intellect. Indeed what
benefit could there be from either praying or singing in an unknown foreign language
in the public assembly?
1. The word psallo, sing, means "to play on strings or sing with an accompaniment."
(A.T. Robertson's Word Pictures) James Strong's Lexicon defines the word psallo from
James 5:13 as "sing psalms; to rub or touch the surface; to twitch or twang or play on
a stringed instrument."
2. In any event, the two requisites for acceptable singing are first, a right spirit
and second, the truth revealed in the Word. (See Eph 5:18-10). Mere ecstatic sounds
would in no wise fit in with Paul's instructions to "let all things be done decently
and in order" (I Cor 14:40). "Decently" is descriptive of "with the spirit," and "in
order" answers to "with the understanding."
II. Verse 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?"
A. This merely goes back to that part of praying that offers "the sacrifice of praise
. . . . thanks" (Heb 13:15).
B. Public praying should be brief, worshipful and simple to understand so that the
whole congregation may join together with their hearts (spirits), and "understanding"
and all respond with "amen." This is what we seek in calling upon men to lead us in
prayer in the assembly. We should all pray along with the leader, though silently,
with our hearts and all say "amen" with those petitions or praises with which we are
in agreement. The mention of the "amen" with those petitions or praises with which we
are in agreement. The mention of the "amen" indicates that the early churches followed
the example of Israel in associating themselves in an audible way with the prayers of
a brother in leading the congregation. (See I Kings 1:36; I Chron 16:36; Ps 106:48;
Rev 5:14; 19:4)
III. Verse 17, "For thou verily givest thanks well, but the other is not edified."
A. The man with the "gift of languages (tongues)" could offer his "thanks" all right
but the non-speakers would have no way of juoining in with him.
B. Neither could they be strengthened or "built up" (edified) by the testimony of his
victories for which he gives "thanks." And such praying in the public assembly would
be valueless.
IV. Verse 18-19, "I thank my God I speak with tongues more than ye all: 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."
A. Paul's reference to himself probably had to do with his experiences as he described
them in II Corinthians 12:1-9.
B. However, as an apostle, he had the "signs" following his ministry as are enumerated
in Mark 16:17-18 and 20. Still, in the church, that is in public worship, he chose to
"speak . . . . with my understanding, that . . . . I might teach others." Hence he was
an example of the principle given in verse 4.
C. The word, teach, is from katecheso, to give instructions (Vine).
V. Verse 20, "Brethren, be not children in understanding: howbeit in malice be ye
children, but in understanding be men."
A. The Greek says, "cease from becoming children in your intellects" (Robertson). We
found a like complaint in Hebrews 5:11-14. It too deals with intellectual dullness. It
involved the problem discussed in I Corinthians 3:1, 3, called atrophy which is being
an old baby.
B. We could emulate children in "malice" or bearing grudges, etc. They forget their
hates in just a few minutes. But as the Greek text reads, "Keep on becoming adults in
your intellects." JM
also: I will sing with the Spirit, and I will sing with the understanding also" (vs
15).
I. "What is it then?" This is merely another way of asking, what conclusion may we
form in the light of the foregoing instructions?
II. "I will pray" is the form of a vow to be carried out in a two-fold manner.
First, "with the Spirit" and second, "with the understanding also."
A. Paul reminded the saints at Philippi that "we are the circumcision which worship
God in the Spirit and rejoice in Christ Jesus" (Phil. 3:3). Of course we remember that
"rejoicing in Christ Jesus" as a result of doing "the will of God in Christ Jesus" (I
Thess 5:18) is not available to any outside of Christ. But for all of whom it may be
said, "Ye are bought with a price" (I cor 6:20), it is given by commandment unto them
to "therefore glorify God in your body, and in your spirit."
B. It is written, "The sacrifices of the wicked is abomination: how much more when he
bringeth in with a wicked hand, or mind?" (Prv 21:27). Hence David showed that when
there is "a right spirit within me" (Ps 51:10), "then shalt thou (God) be pleased with
the sacrifices of righteousness" (Ps 51:19). Thus are seen the identical two
requirements as are listed in our test, in order for all public acts of worship being
namely, a "right spirit," and "sacrifices of rightouesness."
C. Since if we are willing to "consider what I (Paul, an inspired writer said) "the
Lord give thee understanding" (II Tim 2:7). We see that "understanding" comes from the
Word of God known and the Word of God is truth (Jn 17:17). Therefore we know why
Christ said, "They that worship him (God) must worship him in spirit and in truth" (Jn
4:25). The term "in the Spirit" then is related to the inner man called "the inward
parts" (Ps 51:6). Hear it. "Thou desirest truth in the inward parts." While "the
understanding" is related to "the truth," in the absence of either or of both, God is
not worshiped at all.
D. In praying, remember John 15:7.
1. "If ye abide in me" is the position of the redeemed only (II Cor 5:17).
2. "And my words abide in you" is the truth that "effectually worketh also in you that
believe" (I Thess 1:13).
3. "Ask what ye will," since "what ye will" agrees with "His will," such union
produces the obtaining of that which He has promised in His Word.
4. "And it shall be done," because God keeps His word. To summarize,
a. "Let your requests be made known unto God" (Phil 4:6), since usually "ye have not
because ye ask not" (Jas 4:2).
b. And "Offer the sacrifice of praise . . . . giving thanks" (Heb 13:15), for again,
"Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your
lusts" (Jas 4:3).
C. "I will sing" likewise involves the inward parts and the intellect. Indeed what
benefit could there be from either praying or singing in an unknown foreign language
in the public assembly?
1. The word psallo, sing, means "to play on strings or sing with an accompaniment."
(A.T. Robertson's Word Pictures) James Strong's Lexicon defines the word psallo from
James 5:13 as "sing psalms; to rub or touch the surface; to twitch or twang or play on
a stringed instrument."
2. In any event, the two requisites for acceptable singing are first, a right spirit
and second, the truth revealed in the Word. (See Eph 5:18-10). Mere ecstatic sounds
would in no wise fit in with Paul's instructions to "let all things be done decently
and in order" (I Cor 14:40). "Decently" is descriptive of "with the spirit," and "in
order" answers to "with the understanding."
II. Verse 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?"
A. This merely goes back to that part of praying that offers "the sacrifice of praise
. . . . thanks" (Heb 13:15).
B. Public praying should be brief, worshipful and simple to understand so that the
whole congregation may join together with their hearts (spirits), and "understanding"
and all respond with "amen." This is what we seek in calling upon men to lead us in
prayer in the assembly. We should all pray along with the leader, though silently,
with our hearts and all say "amen" with those petitions or praises with which we are
in agreement. The mention of the "amen" with those petitions or praises with which we
are in agreement. The mention of the "amen" indicates that the early churches followed
the example of Israel in associating themselves in an audible way with the prayers of
a brother in leading the congregation. (See I Kings 1:36; I Chron 16:36; Ps 106:48;
Rev 5:14; 19:4)
III. Verse 17, "For thou verily givest thanks well, but the other is not edified."
A. The man with the "gift of languages (tongues)" could offer his "thanks" all right
but the non-speakers would have no way of juoining in with him.
B. Neither could they be strengthened or "built up" (edified) by the testimony of his
victories for which he gives "thanks." And such praying in the public assembly would
be valueless.
IV. Verse 18-19, "I thank my God I speak with tongues more than ye all: 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."
A. Paul's reference to himself probably had to do with his experiences as he described
them in II Corinthians 12:1-9.
B. However, as an apostle, he had the "signs" following his ministry as are enumerated
in Mark 16:17-18 and 20. Still, in the church, that is in public worship, he chose to
"speak . . . . with my understanding, that . . . . I might teach others." Hence he was
an example of the principle given in verse 4.
C. The word, teach, is from katecheso, to give instructions (Vine).
V. Verse 20, "Brethren, be not children in understanding: howbeit in malice be ye
children, but in understanding be men."
A. The Greek says, "cease from becoming children in your intellects" (Robertson). We
found a like complaint in Hebrews 5:11-14. It too deals with intellectual dullness. It
involved the problem discussed in I Corinthians 3:1, 3, called atrophy which is being
an old baby.
B. We could emulate children in "malice" or bearing grudges, etc. They forget their
hates in just a few minutes. But as the Greek text reads, "Keep on becoming adults in
your intellects." JM
| Chapter 23 Table of Contents Back to Home Page Send us E-Mail Church Phone - (254) 865-6924 |
Website design by
Laura Slack
Copyright © 2007
Gateway Baptist
Church
All Rights Reserved
Laura Slack
Copyright © 2007
Gateway Baptist
Church
All Rights Reserved
| Gateway Baptist Church Independent Unaffiliated Separated Soul-Winning KJV "It Does Make A Difference What You Believe". |
| "Comparison of the Gifts of Tongues and Prophesy" Part IV I Corinthians 14:15-20 CHAPTER 22 By John C. Morgan |