Chapter Fourteen
1 Cor. 14:1. Pursue (διώκετε) love.
Having shown that love is a great gift, he next encourages the pursuit of it. He did not say: seek love, but "pursue love," demanding intense effort. For it flees from us, and one must run far to overtake it.
1 Cor. 14:1. Pursue spiritual gifts, but especially that you may prophesy.
Lest they think that he exalted love with the aim of disparaging the gifts, he adds: "desire spiritual gifts," that is, the charisms, but especially prophecy. He said this against the fact that the Corinthians were puffed up by the gift of tongues.
1 Cor. 14:2-3. For he who speaks in an unknown tongue (γλώσση) speaks not to men but to God, for no one understands him; he speaks mysteries in the spirit. But he who prophesies speaks to men for edification, exhortation, and consolation.
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. Therefore, as those who speak from the Spirit, they are a great thing, but as unprofitable to men, they are inferior to prophecy. For prophecy is both from the Spirit and very profitable; it edifies the unsteady, exhorts and rouses the negligent, and comforts the fainthearted. Thus, Paul everywhere places highest that which is more profitable.
1 Cor. 14:4. He who speaks in an unknown tongue edifies himself; but he who prophesies edifies the church.
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.
1 Cor. 14:5. I wish that you all spoke in tongues; but rather that you prophesied.
Since many among the Corinthians spoke in tongues, lest they think that he disparages tongues out of envy, he says: I wish that you "all" spoke in tongues, not just one or two; even more I wish that you would prophesy, because this is much more beneficial.
1 Cor. 14:5. For he that prophesieth is greater than he that speaketh with tongues, unless he also interprets, so that the church may receive edification.
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. Interpretation was also a gift, and to some of those who spoke in tongues it was given, while to others it was not given.
1 Cor. 14:6. Now, if I come to you, brethren, and speak in unknown tongues, what profit shall I bring you, unless I explain myself to you either by revelation, or by knowledge, or by prophecy, or by teaching?
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 disclosed. "Or by knowledge," that is, as those who have knowledge can speak, explaining to the hearers the mysteries of God. "Or by prophecy," that is, when someone speaks about the past, the present, and the future. For prophecy is broader than revelation. "Or by teaching," that is, in the form of a teaching word, when the discourse concerns now virtue, now dogmas. For teaching too is for the benefit of the hearers. Others understood the word "revelation" as follows: to say something easily understood, clear, and evident, and "knowledge" as saying something that can be known.
1 Cor. 14:7. 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?
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.
1 Cor. 14:8. And if the trumpet gives an uncertain sound, who shall prepare himself for battle?
From things not necessary he passed to the most necessary, mentioned the trumpet, and says that from it too there come orderly sounds, some preparing for war, and others drawing away from war. If it produces an unclear and indeterminate sound, then the soldiers will not be ready, and what is the use of an unclear sound?
1 Cor. 14:9. So if you also with the tongue utter unintelligible words, how will it be known what you are saying? You will be speaking into the air.
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? Surely not so that only the one who received it would benefit? But if he wished to be useful to others as well, then he should have either prayed to God and through a pure life received the gift of interpretation, or turned to someone who can explain. Paul says this in order to unite them with one another, and so that they would not consider themselves sufficient for themselves, but would receive those who can also interpret: for then the gift will be more useful.
1 Cor. 14:10. There are, it may be, so many kinds of voices in the world, and none of them is without significance.
That is, so many languages appeared in the world—Scythian, Indian, Thracian, and those of other peoples—and all tribes say something, for they are not without language.
1 Cor. 14:11. But if I do not understand the meaning of the words, then I am a foreigner to the speaker, and the speaker is a foreigner to me.
If I do not understand the meaning of the words, then the speaker will seem to me a foreigner, that is, one speaking unintelligibly; and I will seem the same to him, not because of the poorness of the words, but because of our lack of understanding.