---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Corinthians 14"
description: "CHAPTER 14   :-. SUPERIORITY OF
PROPHECY OVER TONGUES. 1. Follow after charity—as
your first and chief aim, seeing that it is \"the greatest\"
(1 Corinthian"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-corinthians/14"
---

CHAPTER 14

. SUPERIORITY OF
PROPHECY OVER TONGUES.

**1. Follow after charity**—as
your first and chief aim, seeing that it is "the greatest"
([1 Corinthians 13:13](../../../kjv/1-corinthians/13/13)).
**and desire**—Translate,
"Yet (as a *secondary* aim) desire zealously (see on [1 Corinthians 13:13](../../../kjv/1-corinthians/13/13)) spiritual gifts."
**but rather**—"*but
chiefly* that ye may prophesy" (speak and exhort under
inspiration) ([Proverbs 29:18](../../../kjv/proverbs/29/18); [Acts 13:1](../../../kjv/acts/13/1);
[1 Thessalonians 5:20](../../../kjv/1-thessalonians/5/20)), whether as to future
events, that is, strict *prophecy,* or explaining obscure parts
of Scripture, especially the prophetical Scriptures or illustrating
and setting forth questions of Christian doctrine and practice. Our
modern *preaching* is the successor of *prophecy,* but
without the inspiration. Desire zealously this (prophecy) *more*
than any other spiritual gift; or *in preference to* "tongues"
([1 Corinthians 14:2](../../../kjv/1-corinthians/14/2), &c.) [BENGEL].

**2. speaketh . . . unto God**—who
alone understands *all* languages.
**no man
understandeth**—generally speaking; the few who have the gift of
interpreting tongues are the exception.
**in the spirit**—as
opposed to "the understanding" ().
**mysteries**—unintelligible
to the hearers, exciting their wonder, rather than instructing them.
Corinth, being a mart resorted to by merchants from Asia, Africa, and
Europe, would give scope amidst its mixed population for the exercise
of the gift of tongues; but its legitimate use was in an audience
understanding the tongue of the speaker, not, as the Corinthians
abused it, in mere display.

**3. But**—on the other hand.
**edification**—of which
the two principal species given are "exhortation" to remove
*sluggishness,* "comfort" or *consolation* to
remove *sadness* [BENGEL].
Omit "to."

**4. edifieth himself**—as he
understands the meaning of what the particular "tongue"
expresses; but "the church," that is, the congregation,
does not.

**5.** Translate, "Now I wish
you all to speak with tongues (so far am I from thus speaking through
having any objection to tongues), but rather IN
ORDER THAT (as my ulterior and higher wish for you) ye should
prophesy." Tongues must therefore mean *languages,* not
ecstatic, unintelligible rhapsodie (as NEANDER
fancied): for Paul could never "wish" for the latter in
their behalf.
**greater**—because *more
useful.*
**except he interpret**—the
unknown tongue which he speaks, "that the Church may receive
edifying (*building up*)."

**6.** Translate, "*But*
now"; seeing there is no edification without interpretation.
**revelation . . .
prophesying**—corresponding one to the other; "revelation"
being the supernatural *unveiling* of divine truths to man,
"prophesying" the enunciation to men of such revelations.
So "knowledge" corresponds to "doctrine," which
is the gift of *teaching* to others our knowledge. As the former
pair refers to specially *revealed mysteries,* so the latter
pair refers to the *general obvious truths of salvation,*
brought from the common storehouse of believers.

**7.** Translate, "And things
without life-giving sound, whether pipe or harp, YET
(*notwithstanding their giving sound*) if they give not a
distinction in the tones (that is, notes) how?" &c.
**what is piped or harped**—that
is, what tune is played on the pipe or harp.

**8.** Translate, "For if
*also,*" an *additional* step in the argument.
**uncertain sound**—having
no definite meaning: whereas it ought to be so marked that one
succession of notes on the trumpet should summon the soldiers to
attack; another, to retreat; another, to some other evolution.

**9. So . . . ye**—who have life;
as opposed to "things without life" ().
**by the tongue**—the
language which ye speak in.
**ye shall speak**—Ye will
be speaking into the air, that is, *in vain* ().

**10. it may be**—that is,
perhaps, speaking by conjecture. "It may chance" ().
**so many**—as may be
enumerated by investigators of such matters. Compare "so much,"
used generally for a definite number left undefined (; also [2 Samuel 12:8](../../../kjv/2-samuel/12/8)).
**kinds of voices**—kinds
of articulate speech.
**without signification**—*without
articulate voice* (that is, distinct meaning). *None is without
its own voice,* or mode of speech, *distinct* from the rest.

**11. Therefore**—seeing that none
is without meaning.
**a barbarian**—a foreigner
([Acts 28:2](../../../kjv/acts/28/2)). Not in the
depreciatory sense as the term is now used, but one *speaking a
foreign language.*

**12. zealous**—emulously
desirous.
**spiritual*****gifts*******—literally, "spirits"; that is, emanations from the
one Spirit.
**seek that ye may excel
to**—Translate, "Seek *them,* that ye may abound *in
them* to the edifying," &c.

**13.** Explain, "Let him who
speaketh with a tongue [unknown] *in his prayer* (or, *when
praying*) *strive* that he may interpret" [ALFORD].
This explanation of "pray" is needed by its logical
connection with "prayer in an unknown tongue" (). Though his words be unintelligible to his hearers, let
him in them pray that he may obtain the gift of interpreting, which
will make them "edifying" to "the church" ().

**14. spirit**—my higher being,
the *passive* object of the Holy Spirit's operations, and the
instrument of prayer in the unknown tongue, distinguished from the
"understanding," the *active* instrument of thought
and reasoning; which in this case must be "unfruitful" in
edifying others, since the vehicle of expression is unintelligible to
them. On the distinction of *soul* or *mind* and *spirit,*
see [Ephesians 4:23](../../../kjv/ephesians/4/23); [Hebrews 4:12](../../../kjv/hebrews/4/12).

**15. What is it then?**—What is
my determination thereupon?
**and**—rather as *Greek,*
"but"; I will not only pray with my spirit, which () might leave the understanding unedified, BUT
with the understanding also [ALFORD
and ELLICOTT].
**pray with the understanding
also**—and, by inference, I will keep silence altogether if I
cannot pray with the understanding (so as to make myself understood
by others). A prescient warning, *mutatis mutandis,* against the
Roman and Greek practice of keeping liturgies in dead languages,
which long since have become unintelligible to the masses; though
their forefathers spoke them at a time when those liturgies were
framed for *general* use.

**16. Else . . . thou**—He changes
from the *first* person, as he had just expressed *his own*
resolution, "*I* will pray with the understanding,"
whatever "thou" doest.
**bless**—the highest kind
of prayer.
**occupieth the room of the
unlearned**—one who, whatever other gifts he may possess, yet, as
wanting the gift of interpretation, is reduced by the speaking in an
unknown tongue to the position of one unlearned, or "a private
person."
**say Amen**—Prayer is not
a vicarious duty done by others *for* us; as in Rome's liturgies
and masses. We must join *with* the leader of the prayers and
praises of the congregation, and say aloud our responsive "Amen"
in assent, as was the usage of the Jewish ([Deuteronomy 27:15-26](../../../kjv/deuteronomy/27/15-26);
[Nehemiah 8:6](../../../kjv/nehemiah/8/6)) and Christian primitive
churches [JUSTIN MARTYR,
*Apology,* 2. 97].

**17. givest thanks**—The prayers
of the synagogue were called "eulogies," because to each
prayer was joined a *thanksgiving.* Hence the prayers of the
Christian Church also were called *blessings* and *giving of
thanks.* This illustrates [Colossians 4:2](../../../kjv/colossians/4/2);
[1 Thessalonians 5:17](../../../kjv/1-thessalonians/5/17); [1 Thessalonians 5:18](../../../kjv/1-thessalonians/5/18).
So the *Kaddisch* and *Keduscha,* the synagogue formulæ of
"hallowing" the divine "name" and of prayer for
the "coming of God's kingdom," answer to the Church's
Lord's Prayer, repeated often and made the foundation on which the
other prayers are built [TERTULLIAN,
*Prayer*].

**18. tongues**—The oldest
manuscripts have the singular, "in a tongue [foreign]."

**19. I had rather**—The *Greek*
verb more literally expresses this meaning, "I WISH
to speak five words with my understanding (rather) than ten thousand
words in an unknown tongue"; even the two thousandth part of ten
thousand. The *Greek* for "I would rather," would be a
different verb. Paul would NOT
wish at all to speak "ten thousand words in an unknown tongue."

**20. Brethren**—an appellation
calculated to conciliate their favorable reception of his
exhortation.
**children in understanding**—as
preference of gifts abused to nonedification would make you (compare
[1 Corinthians 3:1](../../../kjv/1-corinthians/3/1); [Matthew 10:16](../../../kjv/matthew/10/16);
[Romans 16:19](../../../kjv/romans/16/19); [Ephesians 4:14](../../../kjv/ephesians/4/14)).
The *Greek* for "understanding" expresses the will of
one's *spirit,* [Romans 8:6](../../../kjv/romans/8/6) (it
is not found elsewhere); as the "heart" is the will of the
"soul." The same *Greek* is used for "minded"
in [Romans 8:6](../../../kjv/romans/8/6).
**men**—full-grown. Be
childlike, not childish.

**21. In the law**—as the whole
Old Testament is called, being all of it the law of God. Compare the
citation of the Psalms as the "law," . Here the quotation is from [Isaiah 28:11](../../../kjv/isaiah/28/11);
[Isaiah 28:12](../../../kjv/isaiah/28/12), where God virtually
says of Israel, This people hear Me not, though I speak to. them in
the language with which they are familiar; I will therefore speak to
them in other tongues, namely, those of the foes whom I will send
against them; but even then they will not hearken to Me; which Paul
thus applies, Ye see that it is a penalty to be associated with men
of a strange tongue, yet ye impose this on the Church [GROTIUS];
they who speak in foreign tongues are like "children" just
"weaned from the milk" ([Isaiah 28:12](../../../kjv/isaiah/28/12)), "with stammering lips" speaking unintelligibly
to the hearers, appearing ridiculous ([Isaiah 28:12](../../../kjv/isaiah/28/12)), or as babbling drunkards ([Isaiah 28:12](../../../kjv/isaiah/28/12)), or madmen ([1 Corinthians 14:23](../../../kjv/1-corinthians/14/23)).

**22.** Thus from Isaiah it appears,
reasons Paul, that "tongues" (unknown and uninterpreted)
are not a sign mainly intended for believers (though at the
conversion of Cornelius and the Gentiles with him, tongues were
vouchsafed to him and them to confirm their faith), but mainly to be
a *condemnation* to those, the majority, who, like Israel in
Isaiah's day, reject the sign and the accompanying message. Compare
"yet . . . will they not hear Me" (). "Sign" is often used for a *condemnatory*
sign ([Ezekiel 4:3](../../../kjv/ezekiel/4/3); [Ezekiel 4:4](../../../kjv/ezekiel/4/4);
[Matthew 12:39-42](../../../kjv/matthew/12/39-42)). Since they
*will* not understand, they *shall* not understand.
**prophesying . . . not for
them that believe not, but . . . believe**—that is, prophesying
has no effect on them that are radically and obstinately like Israel
([Isaiah 28:11](../../../kjv/isaiah/28/11); [Isaiah 28:12](../../../kjv/isaiah/28/12)),
unbelievers, but on them that are either in receptivity or in fact
believers; it makes believers of those not wilfully unbelievers
([1 Corinthians 14:24](../../../kjv/1-corinthians/14/24); [1 Corinthians 14:25](../../../kjv/1-corinthians/14/25);
[Romans 10:17](../../../kjv/romans/10/17)), and spiritually
nourishes those that already believe.

**23. whole . . . all . . .
tongues**—The more there are assembled, and the more that speak
in unknown tongues, the more will the impression be conveyed to
strangers "coming in" from curiosity ("unbelievers"),
or even from a better motive ("unlearned"), that the *whole*
body of worshippers is a mob of fanatical "madmen"; and
that "the Church is like the company of builders of Babel after
the confusion of tongues, or like the cause tried between two deaf
men before a deaf judge, celebrated in the Greek epigram"
[GROTIUS].
**unlearned**—having some
degree of faith, but not gifts [BENGEL].

**24. all**—one by one ().
**prophesy**—speak the
truth by the Spirit intelligibly, and not in unintelligible tongues.
**one**—"anyone."
Here *singular;* implying that this effect, namely, *conviction
by all,* would be produced on *anyone,* who might happen to
enter. In [1 Corinthians 14:23](../../../kjv/1-corinthians/14/23) the *plural*
is used; "unlearned or unbelievers"; implying that however
many there might be, not one would profit by the tongues; yea, their
being many would confirm them in rejecting the sign, as many
unbelieving men together strengthen one another in unbelief;
individuals are more easily won [BENGEL].
**convinced**—convicted in
conscience; said of the "one that believeth not" ([John 16:8](../../../kjv/john/16/8);
[John 16:9](../../../kjv/john/16/9)).
**judged**—His secret
character is opened out. "Is searched into" [ALFORD].
Said of the "one unlearned" (compare [John 16:9](../../../kjv/john/16/9)).

**25. And thus**—omitted in the
oldest manuscripts and versions.
**secrets of his heart made
manifest**—He sees his own inner character opened out by the
sword of the Spirit ([Hebrews 4:12](../../../kjv/hebrews/4/12);
[James 1:23](../../../kjv/james/1/23)), the word of God, in
the hand of him who prophesieth. Compare the same effect produced on
Nebuchadnezzar ([Daniel 2:30](../../../kjv/daniel/2/30) and end
of [Daniel 2:47](../../../kjv/daniel/2/47)). No argument is
stronger for the truth of religion than its manifestation of men to
themselves in their true character. Hence hearers even now often
think the preacher must have aimed his sermon particularly at them.
**and so**—convicted at
last, judged, and manifested to himself. Compare the effect on the
woman of Samaria produced by Jesus' unfolding of her character to
herself ([John 4:19](../../../kjv/john/4/19); [John 4:29](../../../kjv/john/4/29)).
**and report**—to his
friends at home, as the woman of Samaria did. Rather, as the *Greek*
is, "He will worship God, *announcing,*" that is,
openly avowing then and there, "that God is in you of a truth,"
and by implication that the God who is in you is of a truth the God.
[John 4:29](../../../kjv/john/4/29). RULES FOR THE
EXERCISE OF GIFTS
IN THE CONGREGATION.

**26. How is it then?**—rather,
"*What then* is the true rule to be observed as to the use
of gifts?" Compare [1 Corinthians 14:15](../../../kjv/1-corinthians/14/15),
where the same *Greek* occurs.
**a psalm**—extemporary,
inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna
([Luke 1:46-55](../../../kjv/luke/1/46-55); [Luke 1:67-79](../../../kjv/luke/1/67-79);
[Luke 2:34-38](../../../kjv/luke/2/34-38)).
**a doctrine**—to impart
and set forth to the congregation.
**a tongue . . . a
revelation**—The oldest manuscripts transpose the order:
"revelation . . . tongue"; "interpretation"
properly following "tongue" ([Luke 2:34-42](../../../kjv/luke/2/34-42)).
**Let all things be done unto
edifying**—The general rule under which this particular case
fails; an answer to the question at the beginning of this verse. Each
is bound to obey the ordinances of his church not adverse to
Scripture. See Article XXXIV, *Church of England Prayer Book.*

**27. let it be by two**—at each
time, in one assembly; not more than two or three might speak with
tongues at each meeting.
**by course**—in turns.
**let one interpret**—one
who has the gift of interpreting tongues; and not more than one.

**28. let him**—the speaker in
unknown tongues.
**speak to himself, and to
God**—(compare [1 Corinthians 14:2](../../../kjv/1-corinthians/14/2);
[1 Corinthians 14:4](../../../kjv/1-corinthians/14/4)) —privately and not in
the hearing of others.

**29. two or three**—at one
meeting (he does not add "at the most," as in , lest he should seem to "quench prophesyings,"
the most edifying of gifts), and these "one by one," in
turn ([1 Corinthians 14:27](../../../kjv/1-corinthians/14/27), "by
course," and [1 Corinthians 14:31](../../../kjv/1-corinthians/14/31)).
Paul gives here similar rules to the prophets, as previously to those
speaking in unknown tongues.
**judge**—by their power of
"discerning spirits" ([1 Corinthians 14:31](../../../kjv/1-corinthians/14/31)), whether the person prophesying was really speaking under
the influence of the Spirit (compare [1 Corinthians 12:3](../../../kjv/1-corinthians/12/3);
[1 John 4:13](../../../kjv/1-john/4/13)).

**30. If any thing**—Translate,
"*But* if any thing."
**another that sitteth by**—a
hearer.
**let the first hold his
peace**—Let him who heretofore spoke, and who came to the
assembly furnished with a previous ordinary (in those times)
revelation from God ([1 Corinthians 14:26](../../../kjv/1-corinthians/14/26)),
give place to him who at the assembly is moved to prophesy by a
sudden revelation from the Spirit.

**31. For ye may**—rather, "For
ye *can* [if ye will] all prophesy one by one," giving way
to one another. The "for" justifies the precept (), "let the first hold his peace."

**32. And**—following up the
assertion in [1 Corinthians 14:31](../../../kjv/1-corinthians/14/31), "Ye
can (if ye will) prophesy one by one," that is, restrain
yourselves from speaking all together; "and the spirits of the
prophets," that is, their own spirits, acted on by the Holy
Spirit, are not so hurried away by His influence, as to cease to be
under their own control; they can if they will hear others, and not
demand that they alone should be heard uttering communications from
God.

**33.** In all the churches of the
saints God is a God of peace; let Him not among you be supposed to be
a God of confusion [ALFORD].
Compare the same argument in . LACHMANN and
others put a full stop at "peace," and connect the
following words thus: "As in all churches of the saints, let
your women keep silence in your churches."

**34.** ([1 Timothy 2:11](../../../kjv/1-timothy/2/11);
[1 Timothy 2:12](../../../kjv/1-timothy/2/12)). For women to speak in
public would be an act of independence, as if they were not subject
to their husbands (compare [1 Corinthians 11:3](../../../kjv/1-corinthians/11/3);
[Ephesians 5:22](../../../kjv/ephesians/5/22); [Titus 2:5](../../../kjv/titus/2/5);
[1 Peter 3:1](../../../kjv/1-peter/3/1)). For "under
obedience," translate, "in *subjection*" or
"*submission,*" as the *Greek* is translated
([Ephesians 5:21](../../../kjv/ephesians/5/21); [Ephesians 5:22](../../../kjv/ephesians/5/22);
[Ephesians 5:24](../../../kjv/ephesians/5/24)).
**the law**—a term applied
to the whole Old Testament; here, [Ephesians 5:24](../../../kjv/ephesians/5/24).

**35.** Anticipation of an
objection. Women may say, "But if we do not understand
something, may we not 'ask' a question publicly so as to 'learn'?
Nay, replies Paul, if you want information, 'ask' not in public, but
'at home'; ask not other men, but 'your own particular (so the *Greek*)
husbands.'"
**shame**—indecorous.

**36. What!**—*Greek,* "Or."
Are you about to obey me? *Or,* if you set up your judgment
above that of other churches. I wish to know, do you pretend that
your church is the first church FROM which the gospel word came, that
you should give the law to all others? Or are you the only persons
In, fro whom it has come?

**37. prophet**—the species.
**spiritual**—the genus:
spiritually endowed. The followers of Apollos prided themselves as
"spiritual" (; compare [Galatians 6:1](../../../kjv/galatians/6/1)). Here
*one capable of discerning spirits* is specially meant.
**things that I write . . .
commandments of the Lord**—a direct assertion of inspiration.
Paul's words as an apostle are Christ's words. Paul appeals not
merely to one or two, but *to a body of men,* for the reality of
three facts about which no body of men could possibly be mistaken:
(1) that his having converted them was not due to mere eloquence, but
to the "demonstration of the Spirit and of power"; (2) that
part of this demonstration consisted in the communication of
miraculous power, which they were then exercising so generally as to
require to be corrected in the irregular employment of it; (3) that
among these miraculous gifts was one which enabled the "prophet"
or "spiritual person" to decide whether Paul's Epistle was
Scripture or not. He could not have written so, unless the facts were
*notoriously true:* for he takes them for granted, as
consciously known by the whole body of men whom he addresses [HINDS,
*On Inspiration*].

**38. if any man be ignorant**—wilfully;
not wishing to recognize these ordinances and my apostolic authority
in enjoining them.
**let him be ignorant**—I
leave him to his ignorance: it will be at his own peril; I feel it a
waste of words to speak anything further to convince him. An argument
likely to have weight with the Corinthians, who admired "knowledge"
so much.

**39. covet**—earnestly desire.
Stronger than "forbid not"; marking how much higher he
esteemed "prophecy" than "tongues."

**40. Let,** c.—The oldest
manuscripts read, "*But* let," &c. This verse is
connected with [1 Corinthians 14:39](../../../kjv/1-corinthians/14/39), "But
(while *desiring prophecy,* and *not forbidding tongues*)
let all things be done decently." "Church government is the
best security for Christian liberty" [J. NEWTON].
(Compare [1 Corinthians 14:23](../../../kjv/1-corinthians/14/23) [1 Corinthians 14:26-33](../../../kjv/1-corinthians/14/26-33)).

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