TRV
Translation
King James Version
For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
Complete Jewish Bible
For if I pray in a tongue, my spirit does pray, but my mind is unproductive.
American Standard Version
For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful.
World English Bible Messianic
For if I pray in another language, my spirit prays, but my understanding is unfruitful.
Geneva Bible (1599)
For if I pray in a strange togue, my spirit prayeth: but mine vnderstading is without fruite.
Young's Literal Translation
for if I pray in an unknown tongue, my spirit doth pray, and my understanding is unfruitful.
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In the KJVVerse 28,693 of 31,102
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Commentary on 1 Corinthians 14 verses 6–14
6 ¶ Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
10 There are, it may be, so many kinds of voices in the world, and none of them is without signification.
11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.
12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.
13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret.
14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
In this paragraph he goes on to show how vain a thing the ostentation of speaking unknown and unintelligible language must be. It was altogether unedifying and unprofitable (Co1 14:6): If I come to you speaking with tongues, what will it profit you, unless I speak to you by revelation, or by knowledge, or by prophesying, or by doctrine? It would signify nothing to utter any of these in an unknown tongue. An apostle, with all his furniture, could not edify, unless he spoke to the capacity of his hearers. New revelations, the most clear explications of old ones, the most instructive discourses in themselves, would be unprofitable in a language not understood. Nay, interpretations of scripture made in an unknown tongue would need to be interpreted over again, before they could be of any use.
I. He illustrates this by several allusions. 1. To a pipe and a harp playing always in one tone. Of what use can this be to those who are dancing? If there be no distinction of sounds, how should they order their steps or motions? Unintelligible language is like piping or harping without distinction of sounds: it gives no more direction how a man should order his conversation than a pipe with but one stop or a harp with but one string can direct a dancer how he should order his steps, Co1 14:7. 2. To a trumpet giving an uncertain sound, adēlon phōnēn, a sound not manifest; either not the proper sound for the purpose, or not distinct enough to be discerned from every other sound. If, instead of sounding on onset, it sounded a retreat, or sounded one knew not what, who would prepare for the battle? To talk in an unknown language in a Christian assembly is altogether as vain and to no purpose as for a trumpet to give no certain sound in the field or day of battle. The army in one case, and the congregation in the other, must be all in suspense, and at a perfect nonplus. To speak words that have no significancy to those who hear them is to leave them ignorant of what is spoken; it is speaking to the air, Co1 14:9. Words without a meaning can convey no notion nor instruction to the mind; and words not understood have no meaning with those who do not understand them: to talk to them in such language is to waste our breath. 3. He compares the speaking in an unknown tongue to the gibberish of barbarians. There are, as he says (Co1 14:10), many kinds of voices in the world, none of which is without its proper signification. This is true of the several languages spoken by different nations. All of them have their proper signification. Without this they would be phōnai aphōnoi - a voice, and no voice. For that is no language, nor can it answer the end of speaking, which has no meaning. But whatever proper signification the words of any language may have in themselves, and to those who understand them, they are perfect gibberish to men of another language, who understand them not. In this case, speaker and hearers are barbarians to each other (Co1 14:11), they talk and hear only sounds without sense; for this is to be a barbarian. For thus says the polite Ovid, when banished into Pontus,
Barbarus hic ego sum, quia non intelligor ulli,
I am a barbarian here, none understand me.
To speak in the church in an unknown tongue is to talk gibberish; it is to play the barbarian; it is to confound the audience, instead of instructing them; and for this reason is utterly vain and unprofitable.
II. Having thus established his point, in the two next verses he applies, 1. By advising them to be chiefly desirous of those gifts that were most for the church's edification, Co1 14:12. "Forasmuch as you are zealous of spiritual gifts, this way it will become commendable zeal, be zealous to edify the church, to promote Christian knowledge and practice, and covet those gifts most that will do the best service to men's souls." This is the great rule he gives, which, 2. He applies to the matter in hand, that, if they did speak a foreign language, they should beg of God the gift of interpreting it, Co1 14:13. That these were different gifts, see Co1 12:10. Those might speak and understand a foreign language who could not readily translate it into their own: and yet was this necessary to the church's edification; for the church must understand, that it might be edified, which yet it could not do till the foreign language was translated into its own. Let him therefore pray for the gift of interpreting what he speaks in an unknown tongue; or rather covet and ask of God the gift of interpreting than of speaking in a language that needs interpretation, this being most for the church's benefit, and therefore among the gifts that excel; vide Co1 14:12. Some understand it, "Let him pray so as to interpret what he utters in prayer in a language unintelligible without it." The sum is that they should perform all religious exercises in their assemblies so that all might join in them and profit by them. 3. He enforces this advice with a proper reason, that, if he prayed in an unknown tongue, his spirit might pray, that is, a spiritual gift might be exercised in prayer, or his own mind might be devoutly engaged, but his understanding would be unfruitful (Co1 14:14), that is, the sense and meaning of his words would be unfruitful, he would not be understood, nor therefore would others join with him in his devotions. Note, It should be the concern of such as pray in public to pray intelligibly, not in a foreign language, nor in a language that, if it be not foreign, is above the level of his audience. Language that is most obvious and easy to be understood is the most proper for public devotion and other religious exercises.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–14. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON LEVITICUS 5
If you have brought a word in praise of God, not new and fresh from the learning of the spirit, from the teaching of God’s grace, your mouth indeed offers “a sacrifice of praise,” but your mind is accused on account of the sterility of yesterday’s flesh.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
What can a person achieve if he does not know what he is saying?
John ChrysostomAD 407
Homily on 1 Corinthians 35
"For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful."
"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."
Seest thou how by degrees bringing his argument to a point, he signifies that not to others only is such an one useless, but also to himself; if at least "his understanding is unfruitful?" For if a man should speak only in the Persian, or any other foreign tongue, and not understand what he saith, then of course to himself also will he be thenceforth a barbarian, not to another only, from not knowing the meaning of the sound. For there were of old many who had also a gift of prayer, together with a tongue; and they prayed, and the tongue spake, praying either in the Persian or Latin language, but their understanding knew not what was spoken. Wherefore also he said, "If I pray in a tongue, my spirit prayeth," i.e., the gift which is given me and which moves my tongue, "but my understanding is unfruitful."
What then may that be which is best in itself, and doth good? And how ought one to act, or what request of God? To pray, "both with the spirit," i.e., the gift, and "with the understanding." Wherefore also he said, "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."
He signifieth the same thing here also, that both the tongue may speak, and the understanding may not be ignorant of the things spoken. For except this be so, there will also be another confusion.
Augustine of HippoAD 430
ON THE TRINITY 14.16
For he speaks thus, when that which is said is not understood, because it cannot even be uttered, unless the images of corporeal sounds precede the oral sounds by the thought of the spirit.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 14:14, the Apostle Paul addresses the proper exercise of the spiritual gift of tongues within the Christian assembly, drawing a critical distinction between prayer that is genuinely spirit-led and prayer that also engages the intellect. He asserts that while one's spirit may pray in an unknown tongue, the absence of understanding renders such an expression "unfruitful" for both the speaker's conscious mind and, by extension, the edification of the gathered church, thereby advocating for intelligibility and order in corporate worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs Contrast as a primary literary device in this verse, juxtaposing "my spirit prayeth" with "my understanding is unfruitful." This sharp distinction highlights the tension between a purely spiritual experience and one that also engages the cognitive faculties. The term "unfruitful" serves as a Metaphor, drawing on the imagery of a plant that does not bear fruit. Just as a barren tree fails to produce its intended yield, so too does a prayer in an unknown tongue, without understanding, fail to produce the intended spiritual fruit of edification and comprehension in the community. This metaphor underscores Paul's overarching concern for the practical, beneficial outcome of spiritual gifts.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 14:14 profoundly shapes our understanding of the nature of worship and the purpose of spiritual gifts. It asserts that while personal spiritual experiences are valuable, corporate worship demands intelligibility and order for the sake of communal edification. Paul is not devaluing the spiritual depth of praying in tongues, but rather emphasizing that for an act to be truly beneficial in the assembly, it must engage the mind and be comprehensible, allowing all present to be built up in faith and understanding. This highlights a holistic view of human spirituality, where both the spirit and the intellect are meant to participate in worship and ministry, especially when communicating God's truth to others. The ultimate goal is not individual spiritual ecstasy, but the growth and maturity of the entire body of Christ.
REFLECTION AND APPLICATION
1 Corinthians 14:14 offers profound guidance for believers today, particularly regarding the balance between spiritual fervor and intellectual engagement in our faith. It challenges us to consider the purpose of our spiritual expressions, especially in corporate settings. While private prayer in tongues can be a deeply personal and edifying experience for the individual, Paul's teaching here reminds us that public worship is primarily for the edification of the entire body. This means striving for clarity and intelligibility in all our spiritual contributions—whether through teaching, prophecy, or even prayer—so that others can understand, be built up, and say "Amen." It encourages us to cultivate a faith that engages both our hearts and our minds, ensuring that our spiritual practices are not only authentic but also fruitful in communicating God's truth and fostering genuine spiritual growth within the community. We are called to be thoughtful and discerning, ensuring that our pursuit of spiritual gifts always serves the greater good of the church and the clear proclamation of the Gospel.
Questions for Reflection
FAQ
Does Paul forbid praying in tongues?
Answer: No, Paul does not forbid praying in tongues. In fact, he states in 1 Corinthians 14:5 that he wishes all could speak in tongues, and in 1 Corinthians 14:18 he mentions that he himself speaks in tongues more than all of them. His concern is not with the gift itself, but with its improper use in public worship without interpretation. For Paul, the key principle for public gatherings is edification—building up the church. If no one, including the speaker, understands what is being said, then the prayer or message in tongues is "unfruitful" for the community. He advocates for a balanced approach where private prayer in tongues is valuable, but public expression requires understanding for the common good.
CHRIST-CENTERED FULFILLMENT
The tension between spirit-led utterance and intellectual understanding, so central to 1 Corinthians 14:14, finds its ultimate resolution and purpose in Christ. Jesus Christ is the Word made flesh (John 1:14), the perfect embodiment of divine truth communicated in human form. His entire ministry was characterized by clear, understandable teaching that brought life and understanding to His hearers (Matthew 7:28-29). The outpouring of the Holy Spirit at Pentecost, while involving speaking in tongues, was specifically characterized by the miracle of understanding, as people from every nation heard the apostles declaring "the wonders of God in our own tongues" (Acts 2:4-11). This event foreshadows the global mission of the church to proclaim the Gospel in a way that is universally comprehensible. In Christ, the Spirit's work is not meant to obscure but to illuminate, leading believers into all truth (John 16:13). Therefore, all spiritual gifts, including tongues, are ultimately for the purpose of testifying to Christ and building up His body in truth and understanding, ensuring that the message of salvation is clearly communicated and received, leading to the edification of His church and the glory of His name (Ephesians 4:11-13).