Chapter XIV.
(Vers. 1.)
(Verse 1.) Pursue charity, be zealous for spiritual gifts, especially that you may prophesy. After charity, the study of prophecy should be given greater importance because although there are great spiritual gifts, as listed, this is still the better one that benefits the Church, so that all may learn the reasoning of divine law. For whoever applies themselves to this, they receive a gift, as Solomon says: 'To know the law is the mark of the best understanding' (Prov. IX, 33). For knowledge supported by charity does not puff up but is gentle, benefitting everyone.
(Vers. 2.)
(Verse 2.) For those who speak in a tongue do not speak to people but to God; for no one understands them, but they speak mysteries in the Spirit. This is what is meant, that whoever speaks in an unknown tongue speaks to God; for he understands all things; but in fact, they do not understand, and therefore they make no progress in this matter. They speak mysteries in the Spirit, not with understanding; for they do not know what they are saying.
(Vers. 3.)
(Verse 3.) For he who prophesies speaks to men for edification and exhortation and consolation. He is built up, indeed, when he learns the solution of questions. But exhortation is made to him so that he may desire to prophesy, and he is consoled because he sees the contempt of discipline in hope. For the knowledge of the law strengthens the souls and incites them to the progress of better hope.
(Vers. 4.)
(Verse 4.) The one who speaks in a tongue builds up himself; but the one who prophesies builds up the church. For the one who speaks in a tongue builds up himself, but the one who prophesies builds up the whole congregation, so that they may understand what is being said. Prophets are interpreters of Scriptures; just as a prophet predicts future events that are unknown, so here, by revealing the meaning of the Scriptures, which is hidden from many, one is said to prophesy.
(Vers. 5.)
(Verse 5) But I want all of you to speak in tongues, but even more to prophesy. The one who speaks in tongues cannot forbid it, for he says that this gift is of the Holy Spirit. But prophecy should be pursued even more, for it is more useful. For the one who prophesies is greater than the one who speaks in tongues, unless there is someone to interpret. For if there is interpretation, then there is no lesser value, for it builds up the Church, and this is greater because it benefits everyone. For here through the gift of God he speaks in tongues, who also interprets, as it is written in the Acts of the Apostles (Acts 2:4).
(Vers. 6.)
(Verse 6) Now, brothers, if I come to you speaking in tongues, how will I benefit you unless I speak to you either by revelation, or by knowledge, or by prophecy, or by teaching? All these things have the same meaning; for no one can teach unless they are understood.
(Vers. 7, 8.)
(Vers. 7, 8.) However, things that make sounds without a soul, whether it be a flute or a lyre, if they do not give a distinction of sound, how will it be known what is being played on the flute or what is being played on the lyre? For if the trumpet gives an uncertain sound, who will prepare himself for battle? Since examples are more persuasive than words, he commends examples by which they easily obtain that those who cannot interpret should not speak in tongues in the Church. Why would he speak, when no one understands him?
(Vers. 9.)
(Verse 9.) So also you, unless you give speech that is understood, how shall it be known what you are saying? For you will be speaking into the air; that is, accomplishing nothing. For there are, it may be, so many kinds of languages in the world, and none of them is without signification. Forasmuch, it may be, as there are many kinds of languages, yet they have their own significations of words that they may be understood.
(Vers. 10, 11.)
(Vers. 10, 11.) If, therefore, I do not understand the power of the voice, I will be a barbarian to the one to whom I am speaking, and the one speaking will be a barbarian to me. It is not advised that they strive to appear barbarians to each other through an unknown language, but because it is a matter of harmony, they must strive for this; so that through unity of understanding, they may rejoice in common joy.
(Vers. 12.)
(Verse 12) So you also, since you are eager for spiritual gifts, seek to excel in building up the church. Therefore, the one who speaks in a tongue should pray for the interpretation. For if I pray in a tongue, my spirit prays but my mind is unfruitful. 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. Otherwise, if you bless with the spirit, how will the outsider say "Amen" at your giving of thanks, since he does not know what you are saying? For you may be giving thanks well, but the other person is not edified. I thank God that I speak in tongues more than all of you; nevertheless, in the church I prefer to speak five words with my mind in order to instruct others, rather than ten thousand words in a tongue.
(Vers. 13.)
(Verse 13) Therefore, the one who speaks in a tongue should pray to interpret. The one who desires to speak in tongues is advised to pray so that they may receive the gift of interpretation; so that their devotion may benefit others.
(Vers. 14.)
(Verse 14.) For if I pray in a tongue, my spirit prays but my mind is unfruitful. It is evident that my mind is ignorant if I speak in a tongue that I do not understand, just as the Latin people are accustomed to singing in Greek, delighting in the sound of the words; yet they do not know what they are saying. But the Spirit, who is given in baptism, knows what the mind prays for when it speaks or prays in a language that is unknown to it; but the mind, which is the soul, is unfruitful. For who can benefit, if they do not understand what is being said?
(Vers. 15.)
(Verse 15) What is it then? I will pray with the spirit, I will pray with the mind also; I will sing with the spirit, I will sing with the mind also. This means that when someone speaks in this language, which they know, they are praying with both their spirit and their mind; for not only does their spirit, which I mentioned is given in baptism, understand what is being prayed, but their mind likewise does not ignore the psalm.
(Vers. 16.)
(Verse 16.) Furthermore, if you bless with the spirit; that is, if you praise God in an unknown tongue before those who are listening: Who takes the place of the unlearned? How can he say 'Amen' to your blessing, when he does not understand what you are saying? For the uninstructed listener, not understanding what is being said, does not know the end of the prayer, and does not respond 'Amen', that is, 'truly'; so that the blessing may be confirmed. Through these, the confirmation of prayers is accomplished, for they respond 'Amen', so that all things spoken may be confirmed with truthful testimony in the minds of those who hear.
(Vers. 17.)
(Verse 17) Well indeed, you give thanks well. He is speaking about someone who speaks to himself, because he knows what he is saying. But others are not edified. If indeed you come together to build up the Church, the things that are said should be understood by those who are listening. For what benefit is it for someone to speak in a language that only they know; so that the one who listens does not benefit? Therefore, in the Church, one should be silent so that those who speak may be helpful to the listeners.
(Vers. 18.)
(Verse 18) I give thanks to my God that I speak in the language of all of you. Since he said earlier that speaking in tongues is a gift of the Holy Spirit, he refers it to God that he speaks in the language of all. And lest he should seem to say this out of envy, he shows that all of them do indeed speak in tongues, yet it is not very profitable.
(Vers. 19.)
(Verse 19.) But in the church, he says, I desire to speak five words by the Law, so that I may also build up others, rather than ten thousand words in a tongue. It is more useful to speak with few words in the opening of speech, which everyone can understand, than to have a lengthy discourse in obscurity. These were Hebrews, who sometimes used the Syriac language, mostly Hebrew, in their treatises or offerings for commendation. For they boasted of being called Hebrews because of the merit of Abraham, but the same Apostle considered it of no importance, saying: But far be it from me to boast, except in the cross of our Lord Jesus Christ (Galatians 6:14). Some people, imitating them, preferred to speak in an unknown language to the people in the church rather than their own.
(Vers. 20.)
(Verse 20) Brothers, do not be children in understanding, but be infants in malice, so that you may become mature in understanding. He wants them to be mature so that they may know what is necessary for the instruction of the Church, and so that, departing from malice and errors, they may strive for those things which are beneficial for the advantage of their brothers. For the one who acts in a way that benefits others, especially a brother, is truly mature in understanding.
(Vers. 21.)
(Verse 21.) For in the Law it is written: 'In other tongues and in other lips I will speak to this people, and even then they will not listen to me,' says the Lord (Isaiah 28:11). The Lord spoke this about those whom He foreknew would not believe in the Savior. To speak in other tongues and in other lips is to proclaim the New Testament, as the prophet Jeremiah says: 'Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah' (Jeremiah 31:31). This is to speak in a different manner, so that the words of the Old Law do not remain the same; when they hear that the Sabbath is abolished, the new moon is no longer observed, circumcision ceases, sacrifices are changed, and foods that were previously prohibited are now allowed to be eaten, and that Christ is proclaimed as God from God. This is to speak in other tongues and in other lips, and even then they did not want to obey the faithless God. And it can be understood in this way, that because many of the Jews were malicious, and therefore it was not worthy to speak the Gospel to them openly, he spoke to them in parables; and understanding, they would not be revealed to them because they were evil, nor would they correct themselves in this way; so that they would make themselves deserving to hear the words of God through explanation. Hence the disciples say to the Lord: Lord, why do you speak to them in parables? And the Lord said, 'To you it has been given to know the mystery of the kingdom of God, but to them it has not been given; so that they may see and not perceive, and may hear and not understand' (Mark 4:11). They did not want to receive salvation unworthily, which they perceived to be based on their own merits, and they did not desire to turn to God in this way.
(Vers. 22.)
(Verse 22.) Therefore, tongues are a sign. That is, the speeches of God are obscured by the veil of an unknown language, so that they may not be seen by the faithless. When unknown languages are heard, it is a sign that it has been done because of disbelief, so that the one who hears may not understand. Not for those who believe, but for those who do not believe: this is what he means when he says that tongues are useful for hiding the meaning from unbelievers. However, prophecy is for believers, not unbelievers. This is, it is not fitting for the faithful to hear languages that they do not understand; but for the unbelievers, who are not worthy to understand, as the prophet Isaiah says: Go and tell this people: You will hear with your ears, and you will not understand, etc.
(Vers. 23.)
(Verse 23.) If the whole Church comes together in one place and everyone speaks in tongues, and outsiders or uninstructed people come in, won't they say that you are out of your minds? It is evident that if everyone speaks in different tongues, there will be a confused and disorderly crowd, like someone who is experiencing madness.
(Vers. 24, 25.)
(v. 24, 25) But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all, the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you. For every deception seeks darkness and shows false things as true; therefore, among us, there is nothing cunning, nothing under a veil: but simply one God is praised, from whom all things are, and one Lord Jesus, through whom all things are (1 Corinthians 8:6). For if there is no one who understands or from whom he himself is examined, he can say that there is a certain seduction and vanity, which is sung in languages because it is of modesty if it is revealed.
(Vers. 26.)
(Verse 26) So what then, brothers? When you come together, each of you has a song: that is, he speaks praise to God through a song. Each has a teaching: that is, he has an explanation of the senses through spiritual wisdom. Each has a revelation: that is, he is under the influence of a prophecy of hidden things, which reaches the minds of all, with the help of the Holy Spirit. Each has a tongue; so that those who could speak in tongues would not be saddened, he allowed them to speak in languages, but with the requirement of interpretation. Therefore he says: He has interpretation; so that if an interpreter were present, there would be a place for speaking in tongues.
Let everything be done for building up. This is the conclusion, so that nothing is done in vain in the Church, and this should be worked at even more, so that even the inexperienced may make progress; so that nothing remains obscure for the body due to inexperience. Therefore, he wants everyone to come together with various spiritual gifts, so that, being eager in their souls, they may encourage one another and compete for the better gifts, for the enlightenment of the brothers.
(Vers. 27.)
(Verse 27.) If anyone speaks in tongues, let it be by two, or at the most by three, and let one interpret. This means that two or three should not speak in tongues at the same time, but individually, so as not to appear insane. Therefore, to prevent the day from being dominated by those speaking in tongues and their interpreters, and to allow the prophets time to discuss and explain the Scriptures, who are the enlighteners of the whole Church.
(Vers. 28.)
(Verse 28) But if there is no interpreter, let him keep silent in the church and speak to himself and to God; that is, let him pray quietly within himself or speak to God, who hears all things, for in the church he ought to speak in a way that benefits everyone.
(Vers. 29.)
(Verse 29.) But let the prophets speak two or three, and let the others pass judgment. He maintained this method by saying: Let two or three speak, and let the others evaluate, as stated before. And he permitted others to ask questions about matters that may be unclear or that someone may not understand; these are different kinds of abilities, which can be clarified through a broader discussion.
(Vers. 30.)
(Verse 30.) But if it has been revealed to someone who is sitting, let the one who was sitting first keep silent: that is, let the superior permit the inferior, if they are able, to speak, and let them not be upset; for it is possible for the gift to be given to that person also, so that they may speak, even though it was not granted to the superior. For just as the whole cannot be granted to one person, even though they are superior, so too nothing can be imparted to someone, even though they are inferior, so that no one may be empty of the grace of God.
(Vers. 31.)
(Verse 31.) For you can all prophesy one by one, so that all may learn and all may be encouraged. This is the tradition of the Synagogue, which we want to follow, because indeed it is written for Christians, but those who were made from the Gentiles, not from the Jews; so that while sitting they may discuss, with the elders having authority in the chairs, the followers in the seats, and the last ones on the floor on mats. If it is revealed to them, they are instructed to give a place for speaking and not to be despised; for they are members of the body.
(Vers. 32.)
(v. 32) And the spirit of the prophets is subject to the prophets. For since it is the same Spirit who reveals the future to the prophets and inspires those who interpret the Scriptures, he pours himself out according to the nature and quality of the causes involved. Therefore, it is said that the spirit is subject to the prophets, in order to kindle their minds with the hope that the Spirit's efforts will assist the righteous. For it is with the greatest desire to proclaim the things of God that he comes to their aid, fulfilling the will of those who have a good purpose. For it is said about the Savior: 'They drank from the spiritual rock that followed them, and the rock was Christ' (1 Corinthians 10:4). This means that they were both subject to and followed; for when human support failed, Christ was present to offer assistance. In the same way, the Spirit is said to be subject in order to assist the good efforts when it prompts them; for someone is considered subject when they bring to completion the initiatives of another.
(Vers. 33.)
(Verse 33) For he is not the author of dissension, but of peace. Therefore, since he is the author of peace, as the Savior says: My peace I give to you, my peace I leave with you (John 14:27); no one should prevent another from speaking, nor should one who is speaking, with the desire to contradict, resist; lest there be discord in the body. For those who are called to peace should strive for patience, lest the rights of peace be violated. As I teach in all the Churches of the saints. With these words, he encourages them to do what he has commanded, as he himself testifies that he preaches in a similar manner to the churches of the saints.
(Vers. 34.)
(Ver. 34.) Let your women keep silent in the church. Now he teaches what he had omitted to mention earlier; for he had previously commanded that women be forbidden in the church, but now he shows that they should be quiet and modest: so that it may be worth their while, because they are veiled (I Cor. XI, 5). For if the image of God is man, not woman, and woman is subject to man by the law of nature; how much more should they be subject in the church out of reverence for Him, who is His representative, and is also the head of man! For they are not permitted to speak, but to be in silence, as the Law also says. What does the Law say? 'Your desire shall be for your husband, and he shall rule over you.' (Gen. III, 16). This is a specific law; hence Sarah called her husband Abraham her lord: and therefore they are commanded to be in silence, lest the judgment of the aforesaid law be weakened, of which Sarah, subject to her husband, was mindful, as it is said (Gen. II, 24). Although they are one flesh, they are commanded to be subject for two reasons; because they are of the husband, and through them sin entered.
(Vers. 35.)
(Verse 35.) But if they desire to learn anything, let them ask their own husbands at home; for it is shameful for a woman to speak in church. It is shameful, because it goes against the discipline, that in the house of God, who has commanded them to be subject to their husbands, they presume to speak about the Law; since they know that men have authority there, and it is more proper for them to devote themselves to prayer in the house of God, keeping their mouths shut and opening their ears, to hear how the mercy of God has conquered death through Christ, which reigned through them. For if they dare to speak in the church, it is a disgrace; because they cover themselves so that they may appear humble: but those women show themselves shameless, which is also a reproach to men; for the insolence of women is also a criticism of their husbands.
(Vers. 36.)
(Verse 36) Has the word of God come to you alone, or has it spread among you? These are words of rebuke; for they were inflated as if this salvation had been promised to them alone; and by their example, other nations were called to faith, or there would be no one who could receive the grace of God, proclaimed by the apostles. For they boasted as if they were giving a favor rather than receiving it, by coming to faith; hence he says: Has the word of God come to you alone? For anyone who wants to buy something, which they know is not required by some, when they approach the purchase with a certain disdain, as if they were providing a favor to the seller. Therefore, the Apostle reproaches this in Corinth, who presented themselves in such a way with a sense of vanity; as if they themselves did not obey the words of faith, there would be no one who believed, as it is said to the Jews: It was necessary for you to speak the words of this life first, but because you rejected them, making yourselves unworthy of eternal life, behold, we turn to the Gentiles (Acts 13:46).
(Vers. 37.)
(Verse 37.) If anyone considers himself to be a prophet or spiritual, let him acknowledge the things that I am writing to you, that they are the Lord's commandments. By saying this, he touches on the aforementioned false apostles, by whom they were corrupted, who taught not divine but earthly things according to human desires. Therefore, he declares that he does not present anything of his own, but of the Lord, so that those whom he persuades may appear to be acquired by God, not by men. With this confidence and steadfastness, he preaches, having a clear conscience, because he does not seek to please men, but God. He does not flatter sinners, that they may increase, but he warns them to stop.
(Vers. 38.)
(Verse 38.) But if anyone does not know, he will be unknown. Rightly so, because whoever does not acknowledge that he speaks what the Apostle says, he himself will also be unknown by the Lord on the day of judgment, as the Lord says: Amen I say to you, I do not know you. (Matthew XXV, 12).
(Vers. 39.)
(Verse 39.) Therefore, brethren, have zealousness for prophesying. Even though he rebukes them and reproaches them in many things because they departed from his tradition, nevertheless he calls them brethren, for Isaiah says to the people of the Lord: Tell those who do not walk rightly in my ways: You are our brethren (Isaiah 66:5). So, in order to comfort them after the rebukes, he calls them brethren; and he encourages them to be zealous for prophecy, so that through constant discussion and explanation of divine law they may become more knowledgeable, in order to learn that the preaching of the false apostles is perverse.
And do not forbid speaking in tongues. And this is because of love, so that those who can speak in tongues, if an interpreter is present, they may not be prohibited, so that there will be no division.
(Vers. 40.)
(Verse 40.) But let everything be done properly and in order; that is, according to the aforementioned order. And properly, that is done with peace and discipline.