I Corinthians 14 · The Lantern

Pursue charity. Be zealous for spiritual things, but only so that you may prophesy.

For whoever speaks in tongues, speaks not to men, but to God. For no one understands. Yet by the Spirit, he speaks mysteries.

At this point he makes a comparison between the gifts, and lowers that of the tongues, showing it to be neither altogether useless, nor very profitable by itself. For in fact they were greatly puffed up on account of this, because the gift was considered to be a great one.

He compares tongues with prophecy and shows that they are not completely useless in themselves; for they speak not to men, but to God, that is, they do not speak what is easily understood and clear to men, but by the Holy Spirit they speak mysteries.

In regard to the second it should be noted that because there were few in the early Church assigned to preaching faith of Christ throughout the world, the Lord enabled them to proclaim the word to more people by giving them the gift of tongues, by which they could all preach to all.

But whoever prophesies speaks to men for edification and exhortation and consolation.

A person is built up when he finds out the answer to disputed points. Encouragement comes to him when he is enabled to endure. He is consoled when he continues in hope even when others are viewing his discipline with contempt. Knowledge of the law strengthens his soul and encourages him to hope for better things.

"But he that prophesieth speaketh unto men edification, and exhortation, and comfort." Seest thou by what he signifies the choice nature of this gift? i.e., by the common benefit? and how every where he gives the higher honor to that which tends to the profit of the many? For do not the former speak unto men also? tell me.

Secondly, he proves his statement that prophecy is for the honor of God and the benefit of our neighbors. Hence he says, He who prophesies, i.e., explains visions or Scriptures, speaks to men, i.e., to the human intellect for the upbuilding of beginners and encouragement of the proficient and the consolation of the desolate.

Whoever speaks in tongues edifies himself. But whoever prophesies edifies the Church.

Paul is saying that prophets are interpreters of the Scriptures.

Many who spoke in tongues could not explain what they themselves were saying. Therefore they were useful only to themselves. But the one who prophesies is useful to all listeners. Therefore, as great as the distance between benefit to one person and benefit to the Church, so great is the distance between tongues and prophecy.

The second reason is this: that which is useful only to the doer is less than that which also profits others. But to speak in tongues is useful only to the speaker, whereas to prophesy benefits others. He presents the middle term of this reasoning: first, in regard to its first part and he says: he who speaks in a tongue edifies himself: "My heart became hot within me" (Ps.

Now I want you all to speak in tongues, but more so to prophesy. For he who prophesies is greater than he who speaks in tongues, unless perhaps he interprets, so that the Church may receive edification.

Paul could not forbid speaking in tongues, because this is a gift of the Holy Spirit, but the pursuit of prophecy is more acceptable because it is more useful.

The prophet, he says, is greater; but greater than the one who only speaks in tongues and does not know how to interpret. But if he also knows how to interpret, then he is equal to the prophet. For through the interpretation of what he speaks unclearly in a tongue, he edifies the Church.

Here the Apostle excludes an objection or false understanding, which could occur in respect to the foregoing. For some might believe that since the Apostle prefers prophecy to the gift of tongues, the latter should be scorned. Hence, to exclude this he says: Now I want you, where he shows what he intends to insinuate; secondly, he gives the reason (v. 5b).

But now, brothers, if I were to come to you speaking in tongues, how would it benefit you, unless instead I speak to you in revelation, or in knowledge, or in prophecy, or in doctrine?

"The generation of those that seek Him" is the elect race, devoted to inquiry after knowledge. Wherefore also the apostle says, "I shall profit you nothing, unless I speak to you, either by revelation, or by knowledge, or by prophecy, or by doctrine." Although even by those who are not Gnostics some things are done rightly, yet not according to reason; as in the case of fortitu…

Do you want to know that tongues without interpretation are useless? Let me, Paul, your teacher, speak in tongues; even in this case there will be no benefit to the hearers unless I explain something "by revelation," that is, as those who have received revelation from God usually speak; for this too is a form of prophecy, when in the presence of many the thoughts of each are di…

Then when he says: Now, brethren, he proves by examples that the gift of prophecy is more excellent than the gift of tongues, and this in three ways: first, by giving an example taken from himself; secondly, by an example taken from inanimate things (v. 17); thirdly by an example taken from men speaking different language (v. 10).

Even those things that are without a soul can make sounds, whether it is a wind or a stringed instrument. But unless they present a distinction within the sounds, how will it be known which is from the pipe and which is from the string?

"Even things without life, giving a voice, whether pipe or harp, if they give not a distinction in the sounds, how shall it be known what is piped?" "And why do I say," saith he, "that in our case this is unprofitable, and that only useful which is dear and easy to be apprehended by the hearers?

And what, he says, am I saying — that what is unclear among us is useless, while what is clear is useful? If even with inanimate instruments the sounds do not "produce distinct tones," that is, clear ones, but everything is mixed together, then it is impossible either to recognize what is being played or to receive pleasure and joy.

Here he shows the same thing with examples taken from inanimate things, namely, instruments which seem to have a voice: first, with instruments of joy; secondly, the instruments of battle (v. 8). He says, therefore: that speaking in tongues does not benefit others is shown not only from what has been said above but also by lifeless things which seem to have a sound.

For example, if the trumpet made an uncertain sound, who would prepare himself for battle?

The trumpet is a sign of war. Therefore, when the soul perceives itself armed with so many and such important virtues, it necessarily goes forth to the war it has against principalities and powers and against the world rulers.

If it is uncertain whether the bugle is sounding for relaxation or for war, nobody will get ready for battle. The latter is how your own words should be understood, for they are meant to prepare soldiers for spiritual warfare.

Here he shows the same thing with another lifeless thing, namely, the instrument ordained to battle. This likeness is taken from Num. (10:1-10), where it says that the Lord commanded Moses to make two silver trumpets to be used for summoning all the people, for moving their camps and for battle.

So it is with you also, for unless you utter with the tongue in plain speech, how will it be known what is said? For then you would be speaking into the air.

You see that the barbarian philosophy professes deeds, not words. The apostle thus speaks: "So likewise ye, except ye utter by the tongue a word easy to be understood, how shall ye know what is spoken? for ye shall speak into the air. There are, it may be, so many kind of voices in the world, and none of them is without signification.

Lest they should say: "what relation does the example of the flute and trumpet have to us?", he says: if you too, by the gift of tongues, do not utter words that are intelligible, that is, clear, then you speak in vain and into the wind, because no one understands; for all the power lies in the gift being useful — for what purpose was it given?

But the reason why it cannot be known what you are saying is that you will be speaking into the air, i.e., uselessly: "I do not box as one beating the air" (1 Cor 9:26).

Consider that there are so many different kinds of languages in this world, and yet none is without a voice.

Therefore, if I do not understand the nature of the voice, then I shall be like a foreigner to the one with whom I am speaking; and he who is speaking will be like a foreigner to me.

So it is with you also. And since you are zealous for what is spiritual, seek the edification of the Church, so that you may abound.

The soul is stirred and rejoices when it learns something more about the Scriptures. The more it tends in this direction, the more it abandons vices. It is for these reasons that Paul advises that one should make efforts to communicate clearly.

Some, after the words "so also you," place a period, and explain: so also you, speaking in tongues things unintelligible, appear as foreigners to the listeners; then they begin again and read: "zealous for spiritual gifts." But Saint John Chrysostom reads without the division.

Then when he says: So with yourselves, he concludes to what he intended; and this can be constructed in two ways: first, so that it is punctuated as if he were saying: Therefore, I will be a barbarian to you, if I speak without meaning and interpretation, just as you will be barbarians to one another; and, therefore, seek to abound.

For this reason, too, whoever speaks in tongues, let him pray for the interpretation.

"Wherefore let him that speaketh in a tongue pray that he may interpret." Here he shows that it is in their power to obtain the gift. For, "let him pray," saith he, i.e., "let him contribute his own part," since if thou ask diligently, thou wilt surely receive.

Having shown that the gift of prophecy excels the gift of tongues with reasons taken on the part of exhortation, the Apostle now shows the same thing with reasons taken on the part of prayer; for we perform these two things with the tongue, namely, prayer and exhortation.

So, if I pray in tongues, my spirit prays, but my mind is without fruit.

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.

And we speak also of a spirit in man distinct from the mind, to which spirit belong the images that are formed after the likeness of bodies; and of this the apostle speaks to the Corinthians, where he says, "But if I shall have prayed with a tongue, my spirit prayeth, but my understanding is unfruitful." For he speaks thus, when that which is said is not understood; since it ca…

Here he shows that in praying, prophecy is more valuable than the gift of tongues in two ways: first, with a reason based on the one praying; secondly, on the one hearing (v. 16). In regard to the first he does two things: first, he presents a reason showing the truth of his proposition; secondly, he removes an objection (v. 15).

What is next? I should pray with the spirit, and also pray with the mind. I should sing psalms with the spirit, and also recite psalms with the mind.

Otherwise, if you have blessed only with the spirit, how can someone, in a state of ignorance, add an “Amen” to your blessing? For he does not know what you are saying.

In this case, certainly, you give thanks well, but the other person is not edified.

I thank my God that I speak in tongues for all of you.

Further, because he had run down the possessors of this gift, as though they had no such great thing; that he might not seem to hold them cheap, as being himself destitute of it, see what he saith: "I thank God, speaking with tongues more than ye all." And this he doth also in another place intending, namely, to take away the advantages of Judaism and to show that henceforth th…

Lest they think that he disparages this gift because he himself does not possess it, he says: I speak in tongues more than all of you.

Here the Apostle shows that the gift of prophecy excels the gift of tongues with reasons taken on his own part. In regard to this he does two things: first, he gives thanks for the gift of tongues given him by God; secondly, he proposes himself to them as an example (v. 19). He says, therefore, I thank God that I speak in tongues more than you all.

But in the Church, I prefer to speak five words from my mind, so that I may instruct others also, rather than ten thousand words in tongues.

"Howbeit in the Church I had rather speak five words with my understanding, that I might instruct others also." What is that, "speak with my understanding, that I might instruct others also?" "Understanding what I say," and "words which I can both interpret to others, and speak intelligently, and teach the hearers. Than ten thousand words in a tongue." Wherefore?

"With my mind," that is, understanding and being conscious of my words, and being able to explain them, so as to bring benefit to others as well. "Than ten thousand words in an unknown tongue," that is, when I cannot interpret them; for in such a case the benefit is limited to me alone.

Here he presents himself as an example. As if to say: If I have the gift of tongues, just as you, you should do as I do. But I would rather speak five words in the church, i.e., a few words, with my mind and understand and be understood, in order to instruct others than ten thousand, i.e., any number of words in a tongue; which is not to speak to the mind in any way, as explain…

Brothers, do not choose to have the minds of children. Instead, be free of malice like infants, but be mature in your minds.

To whom, then, is there the savour of death unto death, unless to those who believe not neither are subject to the Word of God? And who are they that did even then give themselves over to death? Those men, doubtless, who do not believe, nor submit themselves to God. And again, who are they that have been saved and received the inheritance?

As might be expected, after his long argument and demonstration he adopts a more vehement style and abundance of rebuke; and mentions an example suited to the subject. For children too are wont to gape after trifles and to be fluttered, but of things very great they have not so much admiration.

Here he shows that the gift of prophecy excels the gift of tongue with reasons taken on the part of unbelievers. In regard to this he does two things: first, he gets their attention and makes them attentive; secondly, he argues to his point (v. 21).

It is written in the law: “I will speak to this people with other tongues and other lips, and even so, they will not heed me, says the Lord.”

When he mentions the fact that "it is written in the law," how that the Creator would speak with other tongues and other lips, whilst confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator's prediction.

The Lord said this about those whom he knew in advance would not believe in the Savior. For to speak in other tongues and with other lips is to preach the New Testament.

Then when he says: it is written in the law, he argues to his proposition. Here it should be noted that this argument, as is clear from a Gloss, is distinguished by many things; but according to the Apostle's intent, it does not seem that in this place attention is paid to more than one reason.

And so, tongues are a sign, not for believers, but for unbelievers; and prophecies are not for unbelievers, but for believers.

The utterances of God are hidden beneath the veil of an unknown tongue, so that they should not be seen by unbelievers. Paul was saying that tongues are useful for hiding ideas from unbelievers.

What then, my brethren, because you do not these signs, do you not believe? But these things were necessary in the beginning of the Church. For that faith might grow, it needed to be nourished by miracles, because we also, when we plant shrubs, pour water on them only until we see that they have taken root in the ground; and once they have fixed their roots, we cease watering.

Then when he says: Therefore, tongues are a sign not for believers, but for unbelievers, he argues to his conclusion by using the authority quoted. As if to say: from this it is clearly evident that the gift of tongues was given not for believers to bring them to belief, because they already believe: "It is no longer because of your words that we believe" (Jn.

If then, the entire Church were to gather together as one, and if all were to speak in tongues, and then ignorant or unbelieving persons were to enter, would they not say that you were insane?

Even if a stranger should address his inquiries through ignorance to some other person and although he who is questioned by mistake is able to make a satisfactory reply, yet, for the sake of good order, he should keep silence and direct the stranger to him whose function it is, as the apostles did when the Lord was present.

On the day of Pentecost the Jews said that the apostles were full of new wine. It is more or less the same thing here.

A Gloss suggests that another argument proving his proposition begins here. But in the light of what has been said, there is only one proposition, already proved. Here he clarifies the middle term of that argument, namely, that prophecy contributes more to that to which the gift of tongues is especially ordained.

But if everyone prophesies, and one who is ignorant or unbelieving enters, he may be convinced by it all, because he understands it all.

But prophecy is not for a sign merely, but is also suitable and useful for faith and for profit unto both classes. And this, if not directly, yet in the sequel he more clearly explained, saying, "he is reproved by all.

Do you see how prophecy is more useful, how, by revealing the secrets of the heart, it compels the unbeliever to acknowledge God, to fall down and worship, and to confess: "Truly God is among you"? God did something similar with Nebuchadnezzar as well. For when Daniel revealed to him the meaning of the dream, he said: "Truly your God is the God who reveals mysteries" (Dan.

Then when he says, But if all prophesy, he shows that good follows from the gift of prophecy. In regard to this he does three things: first, he shows what follows through the good of prophecy, as to unbelievers; secondly, he shows how this follows (v. 25); thirdly, he infers which effect arises from this (v. 25b).

The secrets of his heart are then made manifest. And so, falling to his face, he would adore God, proclaiming that God is truly among you.

Let Marcion then exhibit, as gifts of his god, some prophets, such as have not spoken by human sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest the secrets of the heart; let him produce a psalm, a vision, a prayer -only let it be by the Spirit, in an ecstasy, that is, in a rapture, whenever an interpretation of tongues has oc…

Note that here the Holy Spirit is directly called God.

How this good follows from the gift of prophecy is mentioned when he says: the secrets of his heart. This can be understood in three ways: in one way, and this is literal, that some in the early Church had the grace to know the secrets of the heart and the sins of men. Hence it said of Peter (Ac 5:1 ff) that he condemned Ananias for fraud regarding the price of a field.

What is next, brothers? When you gather together, each one of you may have a psalm, or a doctrine, or a revelation, or a language, or an interpretation, but let everything be done for edification.

"What is it then, brethren? When ye come together, each one hath a psalm, hath a teaching, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying." Seest thou the foundation and the rule of Christianity? how, as it is the artificer's work to build, so it is the Christian's to profit his neighbors in all things.

Here he tells them how to use these gifts. In regard to this he does two things: first, he shows how they should act in regard to the use of these gifts; secondly, he concludes to his main proposition (v. 39). In regard to the first he does two things: first, he shows how orderly they should behave in the use of these gifts; secondly, he expresses their presumption (v. 36).

If anyone is speaking in tongues, let there be only two, or at most three, and then in turn, and let someone interpret.

But if there is no one to interpret, he should remain silent in the church, then he may speak when he is alone with God.

The person who speaks in the Holy Spirit speaks when he chooses to do so and then can be silent, like the prophets. But those who are possessed by an unclean spirit speak even when they do not want to. They say things that they do not understand.

If he does not have an interpreter, let him not speak in the church, lest he appear as a foreigner uttering what is incomprehensible and unintelligible to many. But if he is so vainglorious that he does not wish to be silent, then let him speak to himself and to God, that is, without noise and secretly, to himself, so that his words are heard by God alone, and not by people.

Then when he says: But if there is no one to interpret, he shows when tongues should not be used, saying that they should speak in parts and one should interpret.

And let the prophets speak, two or three, and let the others discern.

But then, if something is revealed to another who is sitting, let the first one become silent.

For you are all able to prophesy one at a time, so that all may learn and all may be encouraged.

It is a tradition of the synagogue which Paul is asking us to follow, whereby the people dispute while seated in chairs, on benches or on the floor, according to their rank. If a revelation has been given to someone sitting on the floor, he should be allowed to speak and not be despised because of his low rank.

Clearly the prophet builds up the church when through the function of his foretelling he makes wholly clear matters exceedingly vital which were unknown. Those who have been granted the ability to understand well and to interpret the divine Scriptures are obviously not excluded from the gift of prophecy.

The reason for this is that according to this method you can successively prophesy one after the other, so that all, i.e., the greater, may learn and all, i.e., the lesser, may be encouraged. "The wise man may also hear and increase in learning" (Pr 1:5).

For the spirits of the prophets are subject to the prophets.

Walk in them, and exhort your hearers that their repentance may be pure during the remainder of their life. Fulfil carefully this ministry which I now entrust to you, and you will accomplish much.

"And the spirits of the prophets are subject to the prophets." Seest thou how he put him to shame earnestly and fearfully? For that the man might not strive nor be factious, he signifies that the gift itself was under subjection. For by "spirit" here, he means its actual working. But if the spirit be subject, much more thou its possessor canst not justly be contentious.

If any should say: O Apostle, I cannot be silent while another prophesies or yield to one sitting from the time he began, because I cannot hold back the Spirit Who speaks in me, as it says in Jb (4:2): "Who can keep from speaking"? Therefore, the Apostle rejects this when he says: The spirits of prophets.

And God is not of dissension, but of peace, just as I also teach in all the churches of the saints.

For you know undoubtedly that those that are by us named bishops, and presbyters, and deacons, were made by prayer, and by the laying on of hands; and that by the difference of their names is showed the difference of their employments.

He shows that this is also pleasing to God, that the first should be silent; because God is not a God of disorder and confusion (and there would be confusion if no one were silent, but all prophesied), but of peace. This peace is observed in all the Churches among the saints, that is, the believers. For there are churches of the Hellenes and Greeks.

That this is true he proves when he says, God is not a God of confusion. And he formulates this reason: God never compels one to something from which arise quarrels or dissension, because He is not a God of dissension, but of peace.

Women should be silent in the churches. For it is not permitted for them to speak; but instead, they should be subordinate, as the law also says.

For how credible would it seem, that he who has not permitted a woman even to learn with over-boldness, should give a female the power of teaching and of baptizing! "Let them be silent," he says, "and at home consult their own husbands."

Now, as to women's baptizing, we let you know that there is no small peril to those that undertake it. Therefore we do not advise you to it; for it is dangerous, or rather wicked and impious.

Here the Apostle mentions the persons to whom the use of prophecy is forbidden. In regard to this he does two things: first, he shows to whom the use of prophecy is forbidden; secondly, he removes an objection (v. 35). In regard to the first he does two things: first, he mentions the command to forbid; secondly he gives a reason for this (v. 34b).

And if they want to learn anything, let them ask their husbands at home. For it is disgraceful for a woman to speak in church.

The virgins of men go about, in opposition to the virgins of God, with front quite bare, excited to a rash audacity; and the semblance of virgins is exhibited by women who have the power of asking somewhat from husbands, not to say such a request as that (forsooth) their rivals-all the more "free" in that they are the "hand-maids" of Christ alone -may be surrendered to them.

"And if they would learn any thing, let them ask their own husbands at home." Thus, "not only, as it seems, are they not allowed to speak," saith he, "at random, but not even to ask any question in the church." Now if they ought not to ask questions, much more is their speaking at pleasure contrary to law.

Then when he says, if there is anything they desire to know, because some might say that at least they can ask the Church about their doubts, he excludes this and does two things: first, he removes an objection; secondly, he assigns the reason (v. 35b).

So now, did the Word of God proceed from you? Or was it sent to you alone?

Paul issued the Corinthians with this reproof because they were so elated with vanity. The suggestion was that if they did not obey the words of the faith, there would be no one who would believe.

The speech is addressed to someone who has, as it were, objected to him. What are you saying, you resist and do not acknowledge it as good that wives should be silent in the churches? Is it not because you are teachers, and from you the preaching passed to the rest? Has the faith been established among you alone, and must you not accept what has been accepted by others?

Then when he says: What? Did the word of God originate with you?, he answers those who contradict him. And because they could all contradict at once or at least the wise among them, he does two things in regard to this: first, he refutes them as to their entire church; secondly, as to the wise only (v. 37).

If anyone seems to be a prophet or a spiritual person, he should understand these things which I am writing to you, that these things are the commandments of the Lord.

Paul is alluding to the false apostles mentioned above, by whom they had been misled. They were teaching things which people wanted to hear but which were not of God. By saying that he was handing on nothing of his own, Paul was trying to indicate that what he was saying came from God and not from men.

He placed at the end what is strongest of all, namely, that God commands this through me, and this is undoubtedly recognized by the one who among you is regarded as a prophet or as having some other spiritual gift, for example, the gift of knowledge.

Then when he says: If anyone thinks that he is a prophet or spiritual, he refutes the greater ones in particular. In regard to this he does two things: first, he refutes them; secondly, he answers a tacit objection (v. 38). He says, therefore: Suppose that the entire Church does not contradict, except someone who seems to be a prophet.

If anyone does not recognize these things, he should not be recognized.

And so, brothers, be zealous to prophesy, and do not prohibit speaking in tongues.

In order to console them after all his rebukes, Paul calls them brothers and encourages them to have a desire to prophesy, so that by frequent discussion and exposition of the divine law they may become better equipped to be able to learn that what the false apostles were teaching was perverse.

Having spoken about the gifts, he inserted a word about women: now he speaks again about the gifts, and gives first place to the gift of prophecy, saying: "desire earnestly," and second place to the gift of tongues. He did not say: permit, but: "do not forbid." This is how we usually speak about matters that are not necessary, neither permitting nor forbidding.

Here the Apostle concludes the general admonition. In regard to this he does three things: first, he admonishes them to desire all the gifts, saying: therefore, to speak in tongues is good. But earnestly desire to prophesy.

But let everything be done respectfully and according to proper order.

Therefore he wants all these to be set in order by you, nothing disordered, nothing restless, nothing indecent.… Therefore, now our true high priest, Christ, also wants his hands to be filled "with finely composed incense.".

The positions laid down by him were, that prophesying was to be preferred to speaking with tongues; that these gifts should not be exercised in a disorderly manner, as if the spirit of prophecy compelled them to speak even against their will; that women should keep silence in the Church; and that all things should be done decently and in order.

Secondly, he urges them to adopt the correct method, when he says: but all things should be done decently, namely, that when one is speaking, the others should be silent, and that women should not speak in the church, and so on: "Let us conduct ourselves becomingly as in the day" (Rom 13:13).

I Corinthians14