返回Chapter 14
Chapter 14
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.
1 Cor. 14:12. So also you, since you are zealous for spiritual gifts, seek to abound in them for the edification of the church.
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. Since, he says, you are zealous for spiritual gifts, I also desire this, and I accept it, as I said before; only strive to abound in them "for edification," that is, for the benefit of the Church. For I not only do not hinder you from speaking in tongues, but I desire that you abound in this gift, provided only that you use it for the common benefit.
1 Cor. 14:13. And therefore, let him who speaks in an unknown tongue pray for the gift of interpretation.
He points out the way to make this gift useful for many. He says: let the one who speaks in tongues pray, so that he may also receive the gift of interpretation. So they themselves are to blame for not receiving the gift of interpretation, because they do not ask God for it.
1 Cor. 14:14. For when I pray in an unknown tongue, my spirit indeed prays, but my mind remains without fruit.
In ancient times, some received the gift of prayer together with the gift of tongues, and they uttered Persian or Roman words, but the mind did not understand what they were saying. Paul says that "my spirit," that is, the gift that moves the tongue, "prays," but "my mind" remains without fruit, since it understands nothing of what is spoken. See then how he gradually proved that one who speaks only in a tongue is useless even to himself. Thus Saint John explains this passage. But some understand it this way: if I speak in a tongue but do not interpret, then "my spirit," that is, my soul, receives benefit in itself, but my mind remains without fruit, because it does not bring benefit to others. Those who understand this saying in this way, in my opinion, feared the error of Montanus: for he introduced such a heresy that the prophets absolutely did not understand their own words, but being possessed by the Spirit they spoke something, yet what they spoke they did not understand. But this is irrelevant here. For the apostle said this—that is, that they do not understand their own words—not about the prophets, but about those speaking in tongues, and of them not about all, but about some.
1 Cor. 14:15. What is it then? I will pray with the spirit, and I will pray with the mind also; I will sing with the spirit, and I will sing with the mind also.
What then, he says, is more beneficial? And what should one ask of God? That one should pray "with the spirit," that is, with the gift, and also "with the mind," that is, to consciously understand the words of the prayer with one's thought. Likewise also concerning singing.
1 Cor. 14:16. For if you bless with the spirit, how shall the one standing in the place of the unlearned say "Amen" at your giving of thanks? For he does not understand what you are saying.
When, he says, you sing, if you bless "in the spirit," that is, by a spiritual gift through a tongue, then the one occupying the place of the unlearned, that is, the layman — how will he say "amen" to your prayer? For you spoke the words "forever and ever" unclearly and in a language unfamiliar to him, and he did not understand, and therefore receives no benefit.
1 Cor. 14:17. You indeed give thanks well, but the other is not edified.
You might think he is completely disparaging the gift of tongues, but he says: you, for your part, give thanks well, but since there is no benefit to your neighbor in this, your thanksgiving is useless.
1 Cor. 14:18. I thank my God: I speak with tongues more than you all.
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.
1 Cor. 14:19. But in the church I would rather speak five words with my mind, so as to instruct others also, than ten thousand words in an unknown tongue.
"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. And "five words" are spoken by every teacher who applies the proper remedy to each of our five senses.
1 Cor. 14:20. Brethren! Do not be children in understanding: in malice be babes, but in understanding be mature.
Having shown what place the gift of tongues occupies, he finally employs stern speech and rebukes them for thinking like children. For truly it is characteristic of children to marvel at small things, because they can astonish, such as tongues, and to neglect great things, because they reveal nothing new, such as prophecies. So here he urges them not to be puffed up, and not even to know what evil is, just as children do not know, but to be mature in mind, that is, to discern which gifts are higher and more beneficial. And in another sense: "in evil be an infant" means one who does no evil to anyone, but is innocent like a child, while mature in mind is one who, while doing no evil to anyone, also brings benefit, and not only avoids evil but also attains virtue, and preserves himself unharmed from temporal things. This instruction is similar to the following: "be wise as serpents, and harmless as doves" (Matt. 10:16).
1 Cor. 14:21. In the Law it is written: "With other tongues and other lips I will speak to this people; but even then they will not listen to Me, says the Lord."
Again he compares prophecy with tongues and shows the superiority of the former, and wherein it consists is evident from what is said further. By "the Law" he customarily means the entire Old Testament. Therefore now too he says that the words written at the end of the book of Isaiah (Isa. 28:11–12) are written in the Law. By the words "but even then they will not listen to Me" he shows that the miracle could astonish them, but if they were not persuaded, the fault is theirs. For God always does His part and manifests His providence, even though He knows that people will not submit—so that they may be without excuse.
1 Cor. 14:22. Thus tongues are a sign not for believers, but for unbelievers.
A sign amazes, but does not instruct and does not bring benefit, and often even harms, like a tongue without interpretation, which is why further on (1 Cor. 14:23) he also says: "will they not say that you are mad?" Moreover, signs were also given for unbelievers, for believers have no need of them, because they already believe.
1 Cor. 14:22. Prophecy, however, is not for unbelievers, but for believers.
Prophecy, he says, is useful for believers, because it instructs them. But does prophecy also serve for unbelievers? How then does he say (1 Cor. 14:24) that if all prophesy, and someone "unbelieving" enters? Behold, prophecy is also for unbelievers. To this one can answer: the apostle did not say that prophecy is useless for unbelievers, but that it does not serve as a useless sign, like tongues. In short: tongues serve as a sign for unbelievers, that is, only for their astonishment, while prophecy is useful for both believers and unbelievers, convicting them, though it is not called a sign for them.
1 Cor. 14:23. If the whole church comes together in one place, and all speak in unknown tongues, and there come in those who are uninstructed or unbelievers, will they not say that you are mad?
He explains in a veiled manner that the gift of tongues without the gift of interpretation becomes an occasion even for harm. He says this with the aim of humbling their pride. They thought that the gift of tongues made them an object of admiration; Paul, on the contrary, proves that it turns to their dishonor, giving occasion to consider them mad. And lest you think that it depends on the gift itself that the one possessing it is covered with dishonor, he says: the senseless will say that you are out of your minds. "The uninstructed," he says, "or the unbelievers," such as were those who said of the apostles that they were full of new wine (Acts 2:13). But the sensible receive benefit even from the gift of tongues, as for example those present with the apostles marveled that they were speaking of the great deeds of God (Acts 2:11).
1 Cor. 14:24-25. But when all prophesy, and there comes in one who is unbelieving or unlearned, he is convicted by all, he is judged by all. And thus the secrets of his heart are made manifest, and he will fall down on his face, worship God, and say: truly God is with you.
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. 2:47). Learn from this the meaning of what was said above as well: "by revelation" (1 Cor. 14:6). For behold, revelation is one of the forms of prophecy. Note also that the Spirit is God. For he says: "Truly God is among you." Yet in the prophets, it is undoubtedly the Spirit who acts. For above (1 Cor. 12:10–11) he said that prophecies are given by the Spirit.
1 Cor. 14:26. How is it then, brethren? When you come together, and each one of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation — let all things be done for edification.
In antiquity, psalms too were composed by gift, and for teaching a gift was bestowed. By "revelation" he means prophecy, giving the genus the name of the species. He mentions the gift of tongues as well, lest they consider this gift entirely contemptible and not even belonging among the ranks of gifts. Let all these things, he says, be for edification. For the distinguishing characteristic of a Christian is to edify, to bring benefit. How then can one who possesses only the gift of tongues edify, bring benefit? In this way: if he comes together with one who has the gift of interpretation, and they exercise their gifts in concert.
1 Cor. 14:27. If anyone speaks in an unknown tongue, let two speak, or at most three, and that in turn, and let one interpret.
I do not forbid speaking in tongues, but let it not be without interpretation. And let few speak in tongues, lest there be confusion and disorder; "and that in turn," that is, successively. But, in any case, there must be an interpreter.
1 Cor. 14:28. But if there be no interpreter, let him keep silence in the church, and let him speak to himself and to God.
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. See how he seems to permit, yet at the same time forbids.
1 Cor. 14:29. And let the prophets speak two or three, and let the others judge.
Among the prophets, sorcerers also hid themselves. Therefore he says: let the others judge concerning them, so that a sorcerer might not secretly escape notice. For as was said above (1 Cor. 12:10), there was also the gift of "discerning of spirits" for distinguishing false and true prophets. He commands "two" or "three" to prophesy, for the sake of maintaining good order and so that sorcerers might not hide among a multitude.
1 Cor. 14:30-31. If another of those sitting receives a revelation, then let the first be silent. For you can all prophesy one by one, so that all may learn and all may receive consolation.
Here he teaches good order and humility of mind. When, he says, the Spirit stirs up another, you, the first one, be silent. For if it had pleased the Spirit for you to speak, then "you can all prophesy one by one," that is, do not grieve, for both you, and another, and all can prophesy individually and in succession. For this gift is not confined to one person alone, but is given to all, so that the whole Church may be instructed and receive encouragement toward virtue.
1 Cor. 14:32. And the spirits of the prophets are subject to the prophets.
And this is as a consolation to him who was commanded to be silent. These words have the following meaning: do not object, do not resist. For the Spirit Himself, that is, the gift that is in you, and the operation of the Spirit that is in you, is subject to the gift of another who has been stirred to prophecy; and if the Spirit is subject, then all the more you yourself, who have received the Spirit, ought not to object. Some, however, understood it thus: the pagan oracles, once a demon seized them, could not be silent even if they wished; but our holy prophets are not like that—rather, it depends on their own will whether to be silent or to speak. This is what the words mean: "the spirits of the prophets," that is, the gifts, "are subject to the prophets" and to the will of the prophets to be silent or not to be silent. Lest the one possessing this gift should say, "How can I, at your command, be silent when I speak by the impulse of the Spirit?"—he says that this Spirit who impels you is subject to you, and it is already within your power to be silent, and therefore do not appeal to the Spirit in vain.
1 Cor. 14:33. For God is not a God of disorder, but of peace. So it is in all the churches of the saints.
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. Be ashamed, you too, to conduct yourselves differently than how all the churches conduct themselves.
1 Cor. 14:34. Let your wives keep silent in the churches, for it is not permitted to them to speak, but to be in submission, as the law also says.
Having established good order in everything concerning the gift of tongues and prophets—namely, that few should prophesy, and from this no confusion or disorder should arise—he now eliminates the disorder that came from women, and says that they must be silent in church. Then he says something greater, namely, that it is more fitting for them to be in submission. For submission means silence from fear, as is the case with female slaves. By "the Law" he means the book of Genesis, in which it is written: "Your desire shall be for your husband, and he shall rule over you" (Gen. 3:16). If the wife is appointed to be in submission to her husband, how much more so to the spiritual teachers in church.
1 Cor. 14:35. But if they want to learn something, let them ask their own husbands at home.
Lest someone say: if they will not speak, then how will they learn what they do not know? he answers that they must learn at home from their husbands. This will make them modest, and their husbands more attentive, since they will have to accurately convey to their wives, in response to their questions, what they heard in church. Note then that wives are not permitted to speak in church even about matters that are necessary and beneficial to the soul.
1 Cor. 14:35. It is indecent for a woman to speak in church.
Perhaps they were showing off with spiritual conversations in the church; but he, on the contrary, says that this is inglorious and shameful for them.
1 Cor. 14:36. Was it from you that the word of God went forth? Or did it reach you alone?
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? You are believers, but not the first, not the only ones. Therefore you too must willingly accept what is pleasing to the whole Church.
1 Cor. 14:37. If anyone considers himself a prophet or spiritual, let him acknowledge that what I write to you are the commandments of the Lord.
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.
1 Cor. 14:38. But if anyone does not understand, let him not understand.
That is to say: I have spoken; whoever wishes, let him believe. Such a tone of speech shows a man who is not striving to fulfill his own desire, but who has in view the common benefit. This is what Paul usually does when it is not very necessary to argue. For what need has Paul to resist and insist that his words are commandments of God, when he is speaking to his own disciples, and has already said that whoever is spiritual will recognize their divine character? Obviously, everyone will hasten to call them divine, in order to appear spiritual.
1 Cor. 14:39. Therefore, brethren, be zealous to prophesy, but do not forbid speaking in tongues either.
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.
1 Cor. 14:40. Only let all things be done decently and in order.
As if correcting everything at once — both what pertained to those speaking in tongues, and what pertained to women speaking in church, and in general everything that was happening among them in a disorderly manner. All things will be done decently and in order when those speaking in tongues speak with interpretation and not like those who are possessed, when prophets yield to one another, and when women keep silent.
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.
1 Cor. 14:12. So also you, since you are zealous for spiritual gifts, seek to abound in them for the edification of the church.
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. Since, he says, you are zealous for spiritual gifts, I also desire this, and I accept it, as I said before; only strive to abound in them "for edification," that is, for the benefit of the Church. For I not only do not hinder you from speaking in tongues, but I desire that you abound in this gift, provided only that you use it for the common benefit.
1 Cor. 14:13. And therefore, let him who speaks in an unknown tongue pray for the gift of interpretation.
He points out the way to make this gift useful for many. He says: let the one who speaks in tongues pray, so that he may also receive the gift of interpretation. So they themselves are to blame for not receiving the gift of interpretation, because they do not ask God for it.
1 Cor. 14:14. For when I pray in an unknown tongue, my spirit indeed prays, but my mind remains without fruit.
In ancient times, some received the gift of prayer together with the gift of tongues, and they uttered Persian or Roman words, but the mind did not understand what they were saying. Paul says that "my spirit," that is, the gift that moves the tongue, "prays," but "my mind" remains without fruit, since it understands nothing of what is spoken. See then how he gradually proved that one who speaks only in a tongue is useless even to himself. Thus Saint John explains this passage. But some understand it this way: if I speak in a tongue but do not interpret, then "my spirit," that is, my soul, receives benefit in itself, but my mind remains without fruit, because it does not bring benefit to others. Those who understand this saying in this way, in my opinion, feared the error of Montanus: for he introduced such a heresy that the prophets absolutely did not understand their own words, but being possessed by the Spirit they spoke something, yet what they spoke they did not understand. But this is irrelevant here. For the apostle said this—that is, that they do not understand their own words—not about the prophets, but about those speaking in tongues, and of them not about all, but about some.
1 Cor. 14:15. What is it then? I will pray with the spirit, and I will pray with the mind also; I will sing with the spirit, and I will sing with the mind also.
What then, he says, is more beneficial? And what should one ask of God? That one should pray "with the spirit," that is, with the gift, and also "with the mind," that is, to consciously understand the words of the prayer with one's thought. Likewise also concerning singing.
1 Cor. 14:16. For if you bless with the spirit, how shall the one standing in the place of the unlearned say "Amen" at your giving of thanks? For he does not understand what you are saying.
When, he says, you sing, if you bless "in the spirit," that is, by a spiritual gift through a tongue, then the one occupying the place of the unlearned, that is, the layman — how will he say "amen" to your prayer? For you spoke the words "forever and ever" unclearly and in a language unfamiliar to him, and he did not understand, and therefore receives no benefit.
1 Cor. 14:17. You indeed give thanks well, but the other is not edified.
You might think he is completely disparaging the gift of tongues, but he says: you, for your part, give thanks well, but since there is no benefit to your neighbor in this, your thanksgiving is useless.
1 Cor. 14:18. I thank my God: I speak with tongues more than you all.
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.
1 Cor. 14:19. But in the church I would rather speak five words with my mind, so as to instruct others also, than ten thousand words in an unknown tongue.
"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. And "five words" are spoken by every teacher who applies the proper remedy to each of our five senses.
1 Cor. 14:20. Brethren! Do not be children in understanding: in malice be babes, but in understanding be mature.
Having shown what place the gift of tongues occupies, he finally employs stern speech and rebukes them for thinking like children. For truly it is characteristic of children to marvel at small things, because they can astonish, such as tongues, and to neglect great things, because they reveal nothing new, such as prophecies. So here he urges them not to be puffed up, and not even to know what evil is, just as children do not know, but to be mature in mind, that is, to discern which gifts are higher and more beneficial. And in another sense: "in evil be an infant" means one who does no evil to anyone, but is innocent like a child, while mature in mind is one who, while doing no evil to anyone, also brings benefit, and not only avoids evil but also attains virtue, and preserves himself unharmed from temporal things. This instruction is similar to the following: "be wise as serpents, and harmless as doves" (Matt. 10:16).
1 Cor. 14:21. In the Law it is written: "With other tongues and other lips I will speak to this people; but even then they will not listen to Me, says the Lord."
Again he compares prophecy with tongues and shows the superiority of the former, and wherein it consists is evident from what is said further. By "the Law" he customarily means the entire Old Testament. Therefore now too he says that the words written at the end of the book of Isaiah (Isa. 28:11–12) are written in the Law. By the words "but even then they will not listen to Me" he shows that the miracle could astonish them, but if they were not persuaded, the fault is theirs. For God always does His part and manifests His providence, even though He knows that people will not submit—so that they may be without excuse.
1 Cor. 14:22. Thus tongues are a sign not for believers, but for unbelievers.
A sign amazes, but does not instruct and does not bring benefit, and often even harms, like a tongue without interpretation, which is why further on (1 Cor. 14:23) he also says: "will they not say that you are mad?" Moreover, signs were also given for unbelievers, for believers have no need of them, because they already believe.
1 Cor. 14:22. Prophecy, however, is not for unbelievers, but for believers.
Prophecy, he says, is useful for believers, because it instructs them. But does prophecy also serve for unbelievers? How then does he say (1 Cor. 14:24) that if all prophesy, and someone "unbelieving" enters? Behold, prophecy is also for unbelievers. To this one can answer: the apostle did not say that prophecy is useless for unbelievers, but that it does not serve as a useless sign, like tongues. In short: tongues serve as a sign for unbelievers, that is, only for their astonishment, while prophecy is useful for both believers and unbelievers, convicting them, though it is not called a sign for them.
1 Cor. 14:23. If the whole church comes together in one place, and all speak in unknown tongues, and there come in those who are uninstructed or unbelievers, will they not say that you are mad?
He explains in a veiled manner that the gift of tongues without the gift of interpretation becomes an occasion even for harm. He says this with the aim of humbling their pride. They thought that the gift of tongues made them an object of admiration; Paul, on the contrary, proves that it turns to their dishonor, giving occasion to consider them mad. And lest you think that it depends on the gift itself that the one possessing it is covered with dishonor, he says: the senseless will say that you are out of your minds. "The uninstructed," he says, "or the unbelievers," such as were those who said of the apostles that they were full of new wine (Acts 2:13). But the sensible receive benefit even from the gift of tongues, as for example those present with the apostles marveled that they were speaking of the great deeds of God (Acts 2:11).
1 Cor. 14:24-25. But when all prophesy, and there comes in one who is unbelieving or unlearned, he is convicted by all, he is judged by all. And thus the secrets of his heart are made manifest, and he will fall down on his face, worship God, and say: truly God is with you.
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. 2:47). Learn from this the meaning of what was said above as well: "by revelation" (1 Cor. 14:6). For behold, revelation is one of the forms of prophecy. Note also that the Spirit is God. For he says: "Truly God is among you." Yet in the prophets, it is undoubtedly the Spirit who acts. For above (1 Cor. 12:10–11) he said that prophecies are given by the Spirit.
1 Cor. 14:26. How is it then, brethren? When you come together, and each one of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation — let all things be done for edification.
In antiquity, psalms too were composed by gift, and for teaching a gift was bestowed. By "revelation" he means prophecy, giving the genus the name of the species. He mentions the gift of tongues as well, lest they consider this gift entirely contemptible and not even belonging among the ranks of gifts. Let all these things, he says, be for edification. For the distinguishing characteristic of a Christian is to edify, to bring benefit. How then can one who possesses only the gift of tongues edify, bring benefit? In this way: if he comes together with one who has the gift of interpretation, and they exercise their gifts in concert.
1 Cor. 14:27. If anyone speaks in an unknown tongue, let two speak, or at most three, and that in turn, and let one interpret.
I do not forbid speaking in tongues, but let it not be without interpretation. And let few speak in tongues, lest there be confusion and disorder; "and that in turn," that is, successively. But, in any case, there must be an interpreter.
1 Cor. 14:28. But if there be no interpreter, let him keep silence in the church, and let him speak to himself and to God.
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. See how he seems to permit, yet at the same time forbids.
1 Cor. 14:29. And let the prophets speak two or three, and let the others judge.
Among the prophets, sorcerers also hid themselves. Therefore he says: let the others judge concerning them, so that a sorcerer might not secretly escape notice. For as was said above (1 Cor. 12:10), there was also the gift of "discerning of spirits" for distinguishing false and true prophets. He commands "two" or "three" to prophesy, for the sake of maintaining good order and so that sorcerers might not hide among a multitude.
1 Cor. 14:30-31. If another of those sitting receives a revelation, then let the first be silent. For you can all prophesy one by one, so that all may learn and all may receive consolation.
Here he teaches good order and humility of mind. When, he says, the Spirit stirs up another, you, the first one, be silent. For if it had pleased the Spirit for you to speak, then "you can all prophesy one by one," that is, do not grieve, for both you, and another, and all can prophesy individually and in succession. For this gift is not confined to one person alone, but is given to all, so that the whole Church may be instructed and receive encouragement toward virtue.
1 Cor. 14:32. And the spirits of the prophets are subject to the prophets.
And this is as a consolation to him who was commanded to be silent. These words have the following meaning: do not object, do not resist. For the Spirit Himself, that is, the gift that is in you, and the operation of the Spirit that is in you, is subject to the gift of another who has been stirred to prophecy; and if the Spirit is subject, then all the more you yourself, who have received the Spirit, ought not to object. Some, however, understood it thus: the pagan oracles, once a demon seized them, could not be silent even if they wished; but our holy prophets are not like that—rather, it depends on their own will whether to be silent or to speak. This is what the words mean: "the spirits of the prophets," that is, the gifts, "are subject to the prophets" and to the will of the prophets to be silent or not to be silent. Lest the one possessing this gift should say, "How can I, at your command, be silent when I speak by the impulse of the Spirit?"—he says that this Spirit who impels you is subject to you, and it is already within your power to be silent, and therefore do not appeal to the Spirit in vain.
1 Cor. 14:33. For God is not a God of disorder, but of peace. So it is in all the churches of the saints.
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. Be ashamed, you too, to conduct yourselves differently than how all the churches conduct themselves.
1 Cor. 14:34. Let your wives keep silent in the churches, for it is not permitted to them to speak, but to be in submission, as the law also says.
Having established good order in everything concerning the gift of tongues and prophets—namely, that few should prophesy, and from this no confusion or disorder should arise—he now eliminates the disorder that came from women, and says that they must be silent in church. Then he says something greater, namely, that it is more fitting for them to be in submission. For submission means silence from fear, as is the case with female slaves. By "the Law" he means the book of Genesis, in which it is written: "Your desire shall be for your husband, and he shall rule over you" (Gen. 3:16). If the wife is appointed to be in submission to her husband, how much more so to the spiritual teachers in church.
1 Cor. 14:35. But if they want to learn something, let them ask their own husbands at home.
Lest someone say: if they will not speak, then how will they learn what they do not know? he answers that they must learn at home from their husbands. This will make them modest, and their husbands more attentive, since they will have to accurately convey to their wives, in response to their questions, what they heard in church. Note then that wives are not permitted to speak in church even about matters that are necessary and beneficial to the soul.
1 Cor. 14:35. It is indecent for a woman to speak in church.
Perhaps they were showing off with spiritual conversations in the church; but he, on the contrary, says that this is inglorious and shameful for them.
1 Cor. 14:36. Was it from you that the word of God went forth? Or did it reach you alone?
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? You are believers, but not the first, not the only ones. Therefore you too must willingly accept what is pleasing to the whole Church.
1 Cor. 14:37. If anyone considers himself a prophet or spiritual, let him acknowledge that what I write to you are the commandments of the Lord.
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.
1 Cor. 14:38. But if anyone does not understand, let him not understand.
That is to say: I have spoken; whoever wishes, let him believe. Such a tone of speech shows a man who is not striving to fulfill his own desire, but who has in view the common benefit. This is what Paul usually does when it is not very necessary to argue. For what need has Paul to resist and insist that his words are commandments of God, when he is speaking to his own disciples, and has already said that whoever is spiritual will recognize their divine character? Obviously, everyone will hasten to call them divine, in order to appear spiritual.
1 Cor. 14:39. Therefore, brethren, be zealous to prophesy, but do not forbid speaking in tongues either.
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.
1 Cor. 14:40. Only let all things be done decently and in order.
As if correcting everything at once — both what pertained to those speaking in tongues, and what pertained to women speaking in church, and in general everything that was happening among them in a disorderly manner. All things will be done decently and in order when those speaking in tongues speak with interpretation and not like those who are possessed, when prophets yield to one another, and when women keep silent.