I Corinthians 14 · The Lantern

Prophecy and Tongues

Earnestly pursue love; and earnestly desire the spiritual gifts, but especially that you may prophesy.

For the one speaking in a tongue speaks not to men but to God, for no one hears; but in the Spirit he utters 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 the one prophesying speaks to men for edification and encouragement 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.

The one speaking in a tongue edifies himself, but the one prophesying 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 desire you all to speak in tongues, but rather that you may prophesy; and greater is the one prophesying than the one speaking in tongues, unless he interprets, so that the church may receive edification.

The one who has the edifying gift is greater than the one who does not have such a gift, inasmuch as he who has the edifying gift is more beneficial to the community; but if one who speaks in tongues should also have the gift to interpret, for the building up of the Church, then he who prophesies is no longer greater.

Next, lest they should suppose that in envy to them he depresses the tongues, (for the more part had this gift,) to correct their suspicion he saith, "I would have you all speak with tongues, but rather that ye should prophesy: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the Church may receive edifying." But "rather" and "gre…

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 come to you speaking in tongues, what will I profit you unless I speak to you either in revelation or in knowledge or in prophecy or in teaching?

"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…

"But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?" "And why speak I," saith he, "of the rest?

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 lifeless things giving a sound, whether flute or harp — if they do not give a distinction to the sounds, how will what is being piped or what is being harped be known?

He wishes to shame those who speak with a tongue into "keeping silence in the church", if there be no "interpreter", and he says The things without soul, flute and harp, for the musicians.

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 also if the trumpet gives an indistinct sound, who will prepare himself for battle?

Thence one comes to Mount Shepher, which is called "trumpet-blowing." The trumpet is the sign of war. Therefore, where it perceives itself armed with such and so great virtues, of necessity it advances to war, which is for it against the principalities and powers, and against the rulers of this world; or else certainly it sounds the trumpet in the word of God, that is, of preac…

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 also you yourselves: unless you give intelligible speech with the tongue, how will what is being spoken be known? For you will 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.

"So also ye, unless ye utter by the tongue, speech easy to be understood, ye will be speaking into the air:" i. e., calling to nobody, speaking unto no one. Thus every where he shows its unprofitableness. "But if it be unprofitable, why was it given?" saith one. So as to be useful to him that hath received it.

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).

There are, it would be, so many kinds of languages in the world, and none without meaning;

if therefore I do not know the power of the sound, I will be a foreigner to the one speaking, and the one speaking a foreigner to me.

So also you yourselves: since you are zealous of spiritual gifts, seek that you may exceed for the edification of the church.

Abounding comes about through the excellence of spiritual gifts, from seeking the things that are for the building up of the Church, in the sense that he does not abound in spiritual gifts who does not seek the common good. For it is likely that the working of a spiritual gift lies idle whenever it does not shine "before men".

"What then must be done?" saith he. Why, so far from disparaging, one ought to recommend and to teach it; as indeed himself also doth.

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 let the one speaking in a tongue pray that he may interpret.

"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.

For if I pray in a tongue, my spirit prays, but my mind is unfruitful.

You see that everywhere the things which pertain to the praises of God — for this is "the sacrifice of praise" — ought to be "new and fresh", lest perchance, when you bring forth old things in the Church, your lips speak and your "mind be without fruit". But hear what the Apostle says: "if," he says, "I speak with tongues, my spirit prays, but my mind is without fruit.

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 then is it? I will pray with the spirit, but I will pray with the mind also; I will sing praise with the spirit, but I will sing praise with the mind also.

Otherwise, if you bless in the spirit, how will the one filling the place of the uninstructed say the Amen at your thanksgiving, since he does not know what you are saying?

For you yourself are giving thanks well, but the other is not edified.

I thank God, I speak in tongues more than 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 desire to speak five words with my mind, that I may instruct others also, rather than ten thousand words in a tongue.

And to speak the perceptible words spiritually — the five senses — is to seek what is of common benefit; but the word of instruction, which comes through the five senses, is appointed for those who hear in the Church, since they too are instructed by the five words.

Paul wants to speak with a clear mind and in a normal language.

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 be children in your minds; yet in evil be little children, but in your thinking be full grown.

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?

Paul wants them to be mature intellectually so they will grasp accurately what is needed for the upbuilding of the church. In this way they will leave behind malice and errors, striving instead for the things which are conducive to the good of the brotherhood.

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).

In the law it has been written: “By other tongues and by the lips of others I will speak to this people, and not even so will they listen to 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.

So then tongues are for a sign not to those believing but to the unbelieving, while prophecy is not to the unbelieving but to those believing.

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 therefore the whole church gathers together in one place and all speak in tongues, and uninstructed ones or unbelievers come in, will they not say that you are mad?

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 all prophesy, and some unbeliever or uninstructed one comes in, he is convicted by all, he is examined by all,

Since the prophetic gift makes one "to know" the hidden things of the heart of the unbeliever and of the uninstructed man and of the one who draws near to them, it is clear that "when that which is perfect is come" they will know perfectly the hidden things of every uninstructed and unbelieving man; and it is likely that then also the hidden things of the holy man become manife…

The unbeliever is convicted when his conscience is struck by the teaching being given.

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 become manifest. And thus, having fallen upon his face, he will worship God, declaring that God is certainly 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.

Orderly Worship

What then is it, brothers? When you come together, each has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be 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 speaks with a tongue, let it be by two, or the most three, and in turn; and let one interpret.

But if there is no interpreter, let him be silent in the church, and let him speak to himself and to 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 two or three prophets speak, and let the others discern;

but if a revelation is made to another sitting by, let the first be silent.

For you are all able to prophesy one by one, so that all may learn and all may be encouraged;

and the spirits of prophets are subject to 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.

for God is not of disorder but of peace, as 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.

Let the women be silent in the churches; for it is not allowed to them to speak, but let them be submitted, even as the law also says.

It is not permitted to a woman to speak in the church; but neither (is it permitted her) to teach, nor to baptize, nor to offer, nor to claim to herself a lot in any manly function, not to say (in any) sacerdotal office.

We do not permit our "women to teach in the Church," [1 Corinthians 14:34] but only to pray and hear those that teach; for our Master and Lord, Jesus Himself, when He sent us the twelve to make disciples of the people and of the nations, did nowhere send out women to preach, although He did not want such.

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).

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 the 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.

I wish to see each man's earnestness and each woman's devotion. Burn out impiety from your mind, put your soul on the anvil and your stubborn infidelity under the hammer.… Then let the gate of paradise be opened to each man and each woman among you.

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).

Or has the word of God gone out from you? Or has it come to you only?

As though this disorder existed in Corinth along with the other sins as well. This, then, is what he says: that God sent his word into the world. Did then the truth and the ecclesiastical rule reach to you only, the Corinthians?

But besides these things, he also shames them by consideration of what all agreed on, and what was every where prescribed; which topic also here he hath set down, saying, "What? was it from you that the word of God went forth?

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 considers himself to be a prophet or spiritual, let him recognize that the things I write to you are the Lord’s command;

A spiritual man is one able to test every word and every meaning, even one that, through the great depth of meaning, is so hard to discern that it cannot be examined.

Next, what is strongest of all he puts last, saying, "God ordains these things even at this time by me." "If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you that they are the commandments of the Lord. But if any man is ignorant, let him be ignorant." And wherefore did he add this?

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.

but if anyone is ignorant, he is ignored.

So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues.

But let all things be done properly and with order.

He seeks also "onyx", with which as with a kind of shield his animal is covered and remains unharmed. So he wishes you too to be protected with "the shield of faith, with which you may extinguish all the fiery darts of the evil one".

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

Prophecy and Tongues

Orderly Worship