Commentary on the Epistles to the Corinthians John Calvin
John Calvin pray aright, when they merely make their lips move. So obstinate, too, are Papists in their madness, that they do not merely justify the making of prayers without understanding, but even prefer that the unlearned should mutter in unknown mumblings. 831 Meanwhile they mock God by an acute sophism 832 — that the final intention is enough, or, in other words, that it is an acceptable service to God, if a Spaniard curses God in the German language, while in his mind he is tossed with various profane cares, provided only he shall, by setting himself to his form of prayer, make up matters with God by means of a thought that quickly vanishes. 833
15. I will pray with the spirit Lest any one should ask, by way of objection, "Will* the spirit then be useless in prayer?" he teaches, that it is lawful, indeed, to pray with the spirit,* provided the mind be at the same time employed, that is, the understanding He allows, therefore, and sanctions the use of a spiritual gift in prayer, but requires, what is the main thing, that the mind be not unemployed. 834
When he says, I will sing Psalms, or, I will sing, he makes use of a particular instance, instead of a general statement. For, as the praises of God were the subject-matter of the Psalms, he means by the singing of Psalms 835 — blessing God, or rendering thanks to him, for in our supplications, we either ask something from God, or we acknowledge some blessing that has been conferred upon us. From this passage, however, we at the same time infer, that the custom of singing was, even at that time, in use among believers, as appears, also, from Pliny, who, writing at least forty years, or thereabouts, after the death of Paul, mentions, that the Christians were accustomed to sing Psalms to Christ before day-break. 836 I have also no doubt, that, from the very first, they followed the custom of the Jewish Church in singing Psalms.
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
831"Mais qui plus est, aiment mieux que les idiots et ignorans barbotent des patinostres en langage qui leur est incognu;" — "But, what is more, they like better that unlearned and ignorant persons should mutter over paternosters in a language which they do not understand."
832"Ils ont vne solution bien aigue et peremptoire;" — "They have a very acute and peremptory solution."
833"Vne pensee esuanouissante en l'air, qu'ils appellent Intention finale;" — "A thought vanishing into air, which they call final Intention."
834"Que ne soit point sans intelligence;" — "That it be not without understanding." 835The original word is {ψαλῶ} --- I will sing Psalms It is the same verb that is made use of by James, (James 5:13,) {εὐθυμεῖ} {τίς}; {ψαλλέτω} --- Is any one cheerful: let him sing Psalms. --- Ed
836Pliny's letter, referred to by Calvin, (written A.D. 107,) is given at full length (as translated by Dr. Lardner) in Horne's Introduction, volume 1. — Ed.
Commentary on the Corinthians 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 obsti-
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.
839The word to which Calvin. refers is {,{( אמןAmen) truth The term occurs in Isaiah ,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."