Attributed commentary excerpt
John Gill's Exposition on 1 Corinthians 14:16
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Exposition of the Old and New Testament
John Gill (1697–1771) · 18th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
Else when thou shall bless with the spirit, etc.] 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; idiwtou, “idiot”. The word jwydh, “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 f289 twjwydh µynyyd, “of private judges”, which were not of the great sanhedrim, and of private men, as distinguished from kings f290; “there are three kings, and four twjwydh, “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 f291; “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 f292 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 <131636>1 Chronicles 16:36 <160806>Nehemiah 8:6) to this practice the apostle refers; concerning which the rule f293 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…
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