1 Corinthians 14:15

Contextual Overview

¹⁵ So what should I do? I will pray with my spirit, but I will also pray with my mind. I will sing with my spirit, but I will also sing with my mind. ¹⁵ What am I to do? I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also. ¹⁵ What is it then? I will praye with the sprete ad will praye wt the mynde also. I will singe with the sprete and will singe with the mynde also. ¹⁵ 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. ¹⁵ What does this mean? I will pray with my spirit, but I will also pray with my mind. I will sing psalms with my spirit, but I will also sing psalms with my mind.Psalm 47:7; Ephesians 5:19; Colossians 3:16;">[xr] ¹⁵ What is the outcome then? I will pray with the spirit, but I will pray with the mind also; I will sing with the spirit, but I will sing with the mind also.¹⁵ So what should I do? I will pray with my spirit, but I will also pray with my mind. I will sing with my spirit, but I will also sing with my mind. ¹⁵ 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. ¹⁵ 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. ¹⁵ What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also.

Bible Verse Review
  from Treasury of Scripure Knowledge

What: 1 Corinthians 10:19, Romans 3:5, Romans 8:31, Philippians 1:18

I will pray with the spirit: 1 Corinthians 14:19, John 4:23, John 4:24, Romans 1:9, Ephesians 5:17-20, Ephesians 6:18, Colossians 3:16, Jude 1:20

and I will sing: Psalms 47:7, Romans 12:1, Romans 12:2

Reciprocal: Psalms 103:1 - all that Psalms 138:1 - I will praise Mark 14:26 - sung John 14:17 - shall Romans 3:9 - what then 1 Corinthians 14:14 - my spirit

Cross-References

Genesis 14:2
these kings made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar).

Genesis 14:2
that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela (the same is Zoar).

Genesis 14:2
All these kings went to war against several other kings: Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela. (Bela is also called Zoar.)

Genesis 14:2
went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar).

Genesis 14:2
[That these] made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar.

Genesis 14:2
that they made war with Bera, king of Sodom, and with Birsha, king of Gomorrah, Shinab, king of Admah, and Shemeber, king of Zeboiim, and the king of Bela (the same is Zoar).

Genesis 14:2
they [invaded the Jordan Valley near the Dead Sea, and] made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar).

Genesis 14:2
and Tadal, kyng of folkis, bigunnen batel ayens Bara, kyng of Sodom, and ayens Bersa, kyng of Gomorre, and ayens Sennaar, kyng of Adama, and ayens Semeber, kyng of Seboym, and ayens the kyng of Bale; thilke Bale is Segor.

Genesis 14:2
they have made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboim, and the king of Bela, which [is] Zoar.

Genesis 14:2
went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar).

Gill's Notes on the Bible

What is it then?.... A Talmudic way of speaking, and answers to מהו, often used when a difficulty arises in any case, then the question is, "what is it then?" what is to be done? what is most prudent, advisable, and eligible? what is proper to be determined and resolved on in such a case? the same with τι ουν

λεκτεον, "what then is to be said?" used by Philo the Jew b: as here, shall I not pray with the Spirit at all, because my understanding, or that which I understand, is of no use to others, being not understood by them? shall I entirely neglect, lay aside, and make no use of the extraordinary gift of the Spirit, bestowed upon me on this account? no:

I will pray with the Spirit; meaning not with the human breath, or spirit only, vocally, with an articulate voice, and distinct sounds, so as to he understood; nor with his own spirit, or in a spiritual way, with a spirit of devotion and fervency, with his whole heart and soul engaged in such service, though this is necessary to it; nor with the common and ordinary assistance of the Spirit of God, though without this prayer cannot be performed aright, with faith and fervency, freedom and boldness; but with the extraordinary gift of the Spirit, so as to pray in an extraordinary manner, with divers tongues, in an unknown language; this, as the apostle was capable of, he determined to use at proper times, and on proper occasions: but then he also resolves,

and I will pray with the understanding also; not merely so as to understand himself, or with an understanding enlightened by the Spirit of God; with a spiritual experimental understanding of things, so as to know the object of prayer, the way of access to him, the need of the Spirit's influence, his own wants and necessities, and that he shall have the petitions he asks in faith, according to the will of God, all which is very requisite in prayer; but so as to be understood by others: his sense is, that though on some occasions he might choose to make use of his extraordinary gift, yet he would also pray in a language, in which he might be understood by the people; that so they might be able to join with him, and receive some fruit and advantage thereby; and that their souls might be refreshed, as well as his:

I will sing with the Spirit; meaning also not with the spirit, or breath, singing vocally only; nor with his own Spirit, with his heart engaged in the work, with grace in it, in the lively exercise of faith, hope, and love, with much spiritual light, knowledge, experience, and judgment, which are very necessary to the due discharge of this duty; nor merely with the ordinary aid of the Spirit of God, which yet is greatly needful to excite attention, assist meditation, enlighten the understanding, raise the affections, strengthen faith, and make a comfortable application of what is sung; but as before, with the extraordinary gift of the Spirit, by which the apostle was capable of delivering out a psalm, or hymn, extempore, and that in an unknown tongue: but then he also determines,

I will sing with the understanding also; not to his own understanding, or by or with the understanding of what is sung, though that is absolutely needful; but to the understanding of others, and in a language also which may be understood by others, and in which they could join with him in that service: perhaps the apostle may have some respect to the title of some of David's psalms, משכיל, "Maschil", which signifies "causing to understand".

b Leg. Alleg. l. 1. p. 48.

Barnes' Notes on the Bible

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 Romans 3:9, and Romans 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 ... - I will endeavor 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.