I will pray with the spirit and … with the understanding also.
Prayer
I. The work and business of prayer.
1. Its object.
2. Its several parts. It may be considered as either--
(1) Mental or vocal.
(2) Private or public.
(3) Ordinary or extraordinary.
II. The manner in which the apostle was desirous of performing this duty.
1. With the spirit.
2. With the understanding.
Application:
1. It is good for the saints to draw near to God.
2. The believer has the utmost encouragement for this work. (J. Gill, D. D.)
Prayer with the understanding
There are two classes of men, the men of fire and the men of calculation. The former seem to shake the world’s dust off their fist, and to move towards heaven. All the little cares and troubles of this world are forgotten in the brilliancy of the ascent. The latter class are always considering what will be the best thing to do or say so as to make both ends meet in the present system of things. Paul combines both. He brings down the wings of prayer to the level of the common understanding. He refuses to allow that mighty bird of Paradise to soar beyond the limit of common sense. His combination of fire and prudence is the most wonderful thing in literature. There are three senses in which prayer is limited by the understanding.
I. No prayer should ever be uttered as an experimental test of truth. We have no right to make God a magician. The mills of God grind silently as well as slowly. Even when experimental prayers are offered by good people they are wrong. What if Elijah’s sacrifice had not been consumed by fire? Would that have proved that there was no God? I decline all tests, and am content to await the slow grinding of the mills of God. They will grind out the pure corn, which will prove in the end to be the old corn of the land.
II. No prayer should ask for a violation of moral law, for that which would hurt another. I do not say of physical law, for we do not know what physical law is. I have often thought how it would be if there existed an island of blind men, say if the island of Bute were inhabited by men, women, and children who had never seen. What would be the relation of these people to the mainland? I suspect there would be three classes there--believers, agnostics, and unbelievers. The believer would say, “I heard a bird come in last night, and it must have come from somewhere.” The agnostic would say, “But perhaps it belonged to our own shores, and had left us for a while.” But whether these blind men believed, or whether they believed not, the shore would stand firm, having this to its seal, the Lord knoweth the hills of Argyll hire. We need not fear physical law; it is moral law we have to do with. When you ask any joy that cannot be shared by another, draw back from the door of prayer. Thou white-winged bird of prayer, I will not let thee fly whithersoever thou wilt. Thou shalt not fly over my brother’s ground, not though thy soaring be up to the clouds of God.
III. No prayer should ever be uttered without the use of means. My experience is that God never comes except through a chariot, that is, except through means. The prayer for strength is answered by a kind word from a human friend, or it may be by a dumb agency, by a light from the Pentland Hills or by a wind changing suddenly to mildness. We say we are uplifted by the weather. No, it is God’s Spirit that has entered in, and brought the Balm of Gilead and the Bright and Morning Star. God works through sacraments, and through the vicarious sacraments of human souls. Still He works in our Galilees, and our prayers are answered not directly, but through the ministry of the angels. Do you ask me to give you a prayer that will stand all tests in these days of science, one that will never be superannuated though the earth be removed, and though the mountains be carried into the midst of the seas? The Gethsemane prayer of our Lord is such a prayer. Let us make it our own, and the prayer of our spirit shall be the prayer of our understanding also. (G. Matheson, D. D.)
How are we to pray aright?
We have chosen the language of the text as fitted to lead our attention to two distinct objects, both of the greatest importance in reference to prayer, viz., that Divine influence by which it is directed and rendered effectual to its end, and that correspondent exercise of our own faculties necessary to our availing ourselves fully of the assistance thus afforded--“praying with the Spirit, and praying with the understanding also.” To perceive the full force of the text, it is essential to glance at its original reference. The apostle is here speaking of those miraculous gifts which were, at that period, bestowed so extensively upon the Church. Those gifts were various, and were all indications of the immediate operation of the hand of God. Some were qualified to impress one order of minds, some another. Some were for signs to the infidel world around; some for confirmation and improvement to the believers themselves. Amongst this last class one of the most striking and peculiar was the gift of tongues, the wonderful power of speaking, in a moment, languages before unknown. Connected with the gift of tongues was certainly, in many cases, that of immediate inspiration--the knowledge of things either future or otherwise beyond the thought and cognisance of the individual; and it would seem that, when speaking in a foreign tongue thus miraculously imparted, the thoughts of the Christian preacher were much less under his personal and private control than when addressing those around him in his own language. He had surrendered himself, so to speak, to the immediate and exclusive guidance of the inspiring Spirit. A gift of such a nature would be especially liable to abuse. Not only from ostentation, and as it was an evidence of superiority or an accredited testimonial of office, but from other causes also, connected with the imperfection of human nature, there would be much danger of its undue and unprofitable display. In opposition to this great abuse, the apostle, writing to the Corinthians, amongst whom, from various causes, it seems to have been previously prevalent, declares that though he was endowed beyond all others with this miraculous gift, he would “rather speak five words with my understanding, that I might teach others also, than ten thousand in an unknown tongue.” The one of these things he calls speaking with the Spirit, the other with the understanding. I need scarcely remark that the age of inspiration is past, and the wonderful gift we have been considering is bestowed no more upon the Chinch.
I. We come, then, to describe the meaning and necessity of “praying, with the spirit”--that is, as we have endeavoured to express it, of cherishing an entire dependence on the grace and sacred operations of this Divine agent in all our addresses at the throne of mercy. The necessity of this dependence is a topic on which we must not enlarge; it is universally known and admitted by all men of piety. All the order and propriety of language and all the appropriateness of the most accurate and solemn petitions will, as they at once perceive, avail nothing without this influence. What is it, then, to pray with the Spirit? We answer, while it is certainly to model our devotions in all things in such a manner as to indicate our humble dependence on a Divine agency, it is especially to have that state of heart and those feelings of piety and ardour and spirituality which such agency must ever be qualified to produce. The great characteristic of the exercise will probably be fervour and, earnestness in asking for those things which may most conduce to the increase of our Christian purity and to our performance of all the will of God. We cannot suppose that a man under the immediate band of the living Spirit of God can be cold and languid in his devotions. He that prays with the Spirit will be filled with a holy fire that cannot but inflame and kindle the highest powers of the soul. Prayer thus offered will often partake of that character so strikingly illustrated in the history of Jacob when be wrestled with the angel until the dawning of the day. When we express before the throne our sorrow for sin or our longing desire for pardon we shall surely, if praying with the Spirit, be humbled in a very signal manner, as into the dust. Our strongest abhorrence will be excited against ourselves for our deep and aggravated guilt. Sin will appear to us exceeding sinful. It will not be with a light or hypocritical feeling that we now confess ourselves to be the chief of sinners. To pray with the Spirit will often be attended with a sacred and elevated pleasure, such as we cannot but ascribe to the experience of the Divine favour and the direct influence of the Saviour’s love. The exercise, which we have at other times felt to be a burden, and rejoiced as speedily as possible to lay aside, will now afford us a rich and peculiar delight. It is thus that we realise the apostle’s description, “praying in the Holy Ghost,” and in such instances there is little difficulty in tracing out the evidences of His operation. That operation, however, may be often present when it is not thus discernible. But the language of our text leads us to inquire again, How must we avail ourselves of this assistance, and what is it for us to be able to say, “I will pray with the Spirit”? That such influence is sometimes mercifully imparted probably none will deny; but then the question may present itself, How must it be obtained? I can imagine that some may say. “I would to God that I could but “pray in this manner.” The Spirit of God is infinitely free and sovereign in His communications, and independent on all the efforts, not less than the merits, of man. The language of the text speaks of this grace as one we may certainly possess and exercise: and there is nothing precarious in that character wherein thatlanguage would lead us to contemplate its communications. “I will pray with the Spirit.”
1. One of the most necessary preparations for enjoying the grace and assistance of the Spirit in prayer is to feel its necessity; to cherish a deep and abiding sense of our own helplessness. Let this need be but devoutly acknowledged and the sense of it habitually felt, and there is no reason to fear that the grace we require will be denied us.
2. Another is, to desire it with sincerity and earnestness proportionate to our conviction of its importance; to address ourselves to the great work of prayer with an anxious wish that we may not worship in vain; to be concerned and solicitous that the duty may be rightly fulfilled and the blessings we implore actually obtained. We too often approach God in this exercise, but without an object. We come to pray, but not to seek sincerely an answer to our prayers.
3. Akin to this is another--the direct solicitation of this blessing, and that in the very commencement of our prayers, a practice which might seem prompted almost by decency itself, in public devotion, but which there is reason to fear is but too little observed in private.
4. In addition to these, we should endeavour to preserve a constant and humble expectation of the grace we need. It is due to the promises and to the faithfulness of God. It will do honour to His love and tenderness. It is an act resulting from the best and highest principles of piety.
5. We must also strive to retain, by every effort in our power, the effect of any Divine operation we have already experienced, and seek in the continuance and progress of our devotions, to fan and cherish the feeblest flame of love, or joy, or hope which may have begun to tremble within the breast, that it may burn with greater strength and brightness.
II. To consider what is meant by the apostle in the remaining portion of this passage; and to show the necessity and nature of that exercise of our faculties in prayer which may be properly denominated “praying with the understanding.” Surely we are bound to render to our Maker the service of every faculty with which He has invested us. We are wholly His, and should seek to glorify Him in the consecration of all our being to His praise. It is not enough that the warmest of our affections are called forth if the highest of our capacities be not also filled with the desire and effort to advance His honour. We grant that the most short and momentary glancing of the soul upward to the throne, amidst the scenes of business or the dangers of temptation, is truly and often most successfully to pray; but we must not on this account permit ourselves to confine the acts of devotion to such sudden and casual addresses. There is danger of indulging, moreover, in too great a latitude of expression and feeling when we fail to attend to this most momentous subject. There is another evil resulting from this neglect. It is frequently imagined that when we have been unconscious in our prayers of an immediate agency of the Spirit upon our hearts, even though we have gone with the utmost seriousness and sincerity to the performance of this duty, we have failed in our design, and that it was not genuine prayer, whereas it may be that in these cases we have still cherished the most deep and sacred concern to approve ourselves to God. The influences of the understanding rightly exercised in reference to this great duty will be especially exhibited in four distinct respects. It will tend to give to our prayers the character of solemnity, appropriateness, comprehensiveness, and order.
1. It cannot fail to imbue them with solemnity. We should reflect on the grandeur of the Divine attributes and the unsearchable glories of the Divine essence, on the meanness and misery of man, on the wondrous scheme of reconciliation, till the sense of our own littleness will occupy every feeling of the soul, and we shall fail down with lowliest reverence before the majesty of our Creator.
2. With equal certainty it will next issue in the appropriateness of our petitions to our circumstances, to the present demand either of our external situation or our religious character. We shall be led to ask ourselves, What do I truly need? What are the difficulties I have now chiefly to apprehend? or the duties I am called especially to perform? Against what temptations am I warned to beware? or whence may they be expected principally to arise? And then our prayers will assume the aspect of our condition. We shall not waste our devotions on the general and customary topics that would equally accord with all varieties of experience, or rather have no special adaptation to any. Each day will furnish some of these varieties, and we shall be every day increasing in a facility and freedom which will add continually new interest and profit to the engagements of devotion.
3. Its next effect will be to give to these engagements a comprehensiveness as to the subjects we shall see it necessary to embrace which the most fervent piety would fail to present, without the correspondent efforts of reflection and serious thought. We shall not merely pray for ourselves, but for all with whom we are in any way connected.
4. Finally, this exercise of the understanding in respect to prayer will ensure to our devotions the important principle of order. Instead of a hurried incongruous effusion of petitions or praises, lamentations or expressions of humility and penitence, we shall, even in sacred retirement, and much more in the family, the social meeting, or the great congregation, perceive the necessity of method and of the just and decorous arrangement of the several parts of this great and solemn duty. (R. S. McAll.)
Public prayer should be in a known tongues
1. Public prayer must be understood here (1Co_14:16).
2. Praying in the Spirit must mean using the gift of prayer which the Spirit bestows. To pray in the Holy Ghost implies the having our infirmities helped by the Spirit of God; our graces quickened, our affections and desires raised into strength and fervency.
3. Understanding must not be referred to the understanding of the apostle, but to the understanding of others (1Co_14:19). Upon the words thus opened I build this thesis, That public prayer is not to be made in an unknown tongue, but in such a language as is understood by the common people.
I. The judgment of Rome in the matter.
1. In their general practice. Their Mass-book is in Latin; their Divine service is performed in a dead language.
2. The council of Trent determines (Canon 9), “Whosoever shall say that the Mass ought to be celebrated only in a vulgar language, let him be accursed.”
II. Public prayer ought not to be made in a language unknown to the people.
1. When prayer is made in an unknown tongue, the name of God is taken in vain (Mat_15:8-9).
2. Prayer in an unknown tongue is ignorant worship (Joh_4:22; Mar_10:38). And what is ignorant worship, if this be not--to make unknown prayers to an unknown God?
3. How can such prayers as are made in an unknown tongue be made in faith? And yet faith is a necessary ingredient in prayer (Jam_1:7).
4. The design of prayer is not to work any change in God, with whom there is not the least “variableness, neither shadow of turning”; but a change in us; that by prayer we may be the better disposed for the reception of what we ask. But how can prayer which is not understood be here available?
5. Though to speak in an unknown tongue was in the first age a miraculous gift, and served much for the confirmation of the Christian faith; yet unless there were an interpreter, the useof an unknown tongue was not permitted in the public worship of God (1Co_14:28).
6. The use of an unknown tongue in the Lord’s service is expressly denied to be unto edification (1Co_14:26).
7. The apostle, having delivered this doctrine, That prayer and praise should be in a known tongue, adds that he taught the same “in all the Churches of the saints” (1Co_14:33; see also 1Co_14:37).
III. Antiquity is utterly against Rome in this matter. And because the council of Trent hath anathematised all that are against Latin prayers, I will suppose another council, and Paul himself to be the president of it. The question to be debated is, “Whether prayer is to be made in a known or in an unknown tongue.” Let the fathers speak in order. Justin Martyr tells us: “On the day commonly called Sunday, assemblies are made of citizens and countrymen, and the writings of the apostles and prophets are read. The reader giving over, the minister makes an exhortation to thepeople, persuading to the imitation and practice of those good things that are propounded. After this we rise all, and pour out prayers: and bread and wine are brought forth. And the minister, to the uttermost of his ability, does send forth prayers and praises unto God; and the people give their consent, saying, “Amen.” Behold the Scriptures read even to citizens, nay, to country-people, and prayers made which they did understand, and say Amen to. Origen may speak next: “The Christians in their prayers use not the very words (he means the words of the original)” of the Scriptures: but they that are Greeks do use the Greek tongue; and those that are Romans, the Roman tongue. And so every one according to his dialect does pray unto God, and praise Him according to his ability: and He that is the Lord of every language does bear the prayers which are put up to Him in every language.” Cyprian speaks thus: “To pray otherwise than Christ has taught is not only ignorance but a great fault; for He hasexpressly said, ‘Ye reject the command of God, that ye may establish your own tradition.’” Now where has Christ taught the use of an unknown tongue in prayer? Ambrose may be heard in the next place: “If ye come together to edify the Church, those things ought to be spoken that the hearers may understand: for what does he profit the people who speaks in an unknown tongue to them?” And afterwards the same father adds: “There were some, of the Hebrews especially, that used the Syriac and the Hebrew tongue in their services; but these aimed at their own glory and commendation, not at the people’s benefit.” Let us hear Augustine: “We ought to understand what we pray for, that we may, not like birds, but like men, sing unto God. For blackbirds and parrots and crows andpies, and such kind of fowls, are taught to sound forth what they understand not; but to sing with understanding is granted, not to a bird, but to a man, through the good pleasure of God.” Jerome speaks after this manner “In the Churches of the city of Rome, the voice of the people was like heavenly thunder, when they answered aloud ‘Amen’ at the end of the prayers which they put up unto God. The people understood, and gave their consent unto, the prayers which were used in those days; but the present Church of Rome, alas! how much is it altered from what it once was!” Great Basil exclaims, “Let thy tongue sing, and let thy mind search the meaning of what is spoken; that thou mayest sing with the spirit, and sing with the understanding also.” Chrysostom says; “Take notice how the apostle does always seek the Church’s edification. By ‘the unlearned man,’ Paul means the layman, and shows how this unlearned person does sustain a very greatloss when prayers are made in such a language as [that] he, through want of understanding, is not able to say Amen to them.” I shall add unto these passages of the fathers a Constitution of the emperor Justinian (123): “We command that all bishops and presbyters do celebrate the holy oblation, and prayers used in holy baptism, not speaking low, but with a clear voice which may be heard by the people, that thereby the minds of the people may be stirred up with greater devotion in uttering the praises of the Lord God.” And for this is cited verse16. But now let us hear the Romish doctors themselves. Cardinal Cajetan has these words: “From this doctrine of the Apostle Paul it follows, that it is better for the edification of the Church, that the public prayers which the people hear should be made in that language which both the priests and people understand, than that they should be made in Latin.” Nicolaus de Lyra says: “If the people understand the prayer or thanksgiving which is performed by the priest, their minds will be brought the better and nearer unto God, and with greater devoutness they will answer ‘Amen.’” “The angelical doctor,” Thomas Aquinas, says: “He gains most who prays and understands the words which he speaks; for he is edified both as to his understanding and also as to his affections.” Again: “It is best that the tongue which blesses should interpret; for good words should be spoken to the edification of faith.” But now at last let us be determined by the Apostle Paul (verses 18, 19).
IV. Answer the popish arguments to defend their cause.
1. Bellarmine says that “prayer in an unknown tongue is not condemned, but prayer in a known tongue only preferred. Answer--
(1) Suppose this: why does the Church of Rome pray after the worse, and not after the better, manner of the two?
(2) But it is condemned by the apostle as not being for edification.
2. The same writer says that “of old the use of prayer was, that the people might be instructed and edified: but now the end of prayer is the yielding to God that worship which is due to Him.” Answer--
(1) The apostles were as careful that God might have His worship as the Papists; nay, a great deal more careful.
(2) Disjoin not God’s worship and the people’s edification: and the more the mind understands and the heart of the worshipper is affected, God is the more honoured and the better pleased.
3. Again, “Prayer is not made to the people, but unto God; and He understands all tongues alike. If a courtier should petition for a countryman in Latin to a king, the countryman might be benefited by the Latin petition of the courtier, though he should not understand a word of it. Answer
(1) It might have been said, that God understands all tongues alike in the apostles’ days as well as now.
(2) The use of prayer is not to inform God; for He knows what things we have need of before we ask (Mat_6:8); but to make ourselves more sensible of our needs, and consequently more meet to be supplied. But how can this be, if prayer be locked up in an unknown dialect?
(3) The God of heaven is not like the kings on earth, who will hear petitions made by favourites for persons that make no address themselves; but He requires that every particular person should ask if he will receive, and understand what he prays for. Again, if a king should forbid petitions in a strange language, a Latin petition would not be acceptable. But God has forbid the use of an unknown tongue. Therefore we may conclude that the Popish Latin prayers are to very little purpose.
V. The tendency of this papal doctrine.
1. It gratifies the lazy disposition of men, who naturally like a liberty to rest in opere operato, “in the work done.”
2. It is a notable device to keep the people ignorant, and to make them more dependent upon the priesthood.
3. Many prayers may well be made in Latin merely through shame.
Application:
1. Bless the Lord that the day-spring from on high hath visited this land of your nativity, and that Popish darkness is so much dispelled.
2. It highly concerns you to fear, and to pray against, the return of Popish blindness.
3. Let the blind zeal of the Papists make you more frequent in your accesses to the throne of grace.
4. Take heed of distraction in prayer, and not minding what you ask, or what you are doing, when at the mercy-seat.
5. Content not yourselves with bare understanding the words of prayer; but know the Lord (whom) you pray to.
6. Let understanding and faith in this duty of prayer be joined together. (N. Vincent, A. M.)
I will sing with the spirit, and … with the understanding also.--
Singing with the understanding
We are commanded to sing with the understanding; and yet if we did, four hundred and ninety-five out of five hundred pieces of music that are published for singing would have to go to the dirt. I will defy anybody to sing with the understanding the music that is trashily printed and trashily performed, whether it be inarticulate on stringed instruments or whether it be vocalised to words. Music has a relation not simply to sensuous pleasure, which is the lowest kind of pleasure, but to imaginative pleasure, and to pleasure of the understanding as well, which it rises up round about as the atmosphere rises round about the pine-trees and the oak-trees on the mountain side, washing them clean, and making them stand out in majesty and beauty. Music cleanses the understanding, inspires it, and lilts it into a realm which it would not reach if it were left to itself. (H. W. Beecher.)
How to sing well
A girl once asked her teacher how she might become as good at music as her rival. “Cultivate your heart,” was the teacher’s excellent reply. The Bible says: “Sing with the spirit, and with the understanding also.” A hearty love of sacred song adds much to our own and other’s joys. The sick and dying are often soothed with singing when they could not bear speaking or reading. Our music may gain the blessing of those ready to perish.
