The Superiority of Prophecy Over Tongues (1 Corinthians 14:1–11)

The Apostle’s aim in this chapter is to dispose the Corinthians to seek and to use more the gift of prophecy than the gift of tongues in their assemblies. With this aim a) he first persuades them of the superiority of the gift of prophecy before the gift of tongues (1 Cor. 14:1–25), then b) he writes rules about the use of each in the Church (1 Cor. 14:26–38), and finally c) he puts a brief conclusion to the whole discussion of these gifts (1 Cor. 14:39–40).

AA) The superiority of the gift of prophecy before the gift of tongues (1 Cor. 14:1–25)

The train of thought here is as follows:

Aa) The one who prophesies is greater than the one who speaks in tongues, because that one builds up the Church, but this one only builds up himself (1 Cor. 14:1–5).

Bb) But if we act thus, building up only ourselves, how will the salvation of the world be established? Behold, if I, the Apostle, should come to you and begin to speak in a tongue you do not understand, who would believe? This would be like a commander giving a signal with a trumpet that none of the soldiers understand. The soldiers would not move from their place. So I would not convert any of you (1 Cor. 14:6–11).

Cc) So you too seek gifts that are useful to the Church, I mean—the gift of prophecy. If someone already has the gift of tongues, let him pray that the gift of interpretation might also be granted to him. Then, praying in the spirit, he will afterward also pray with the mind understandably for others, so that both his spirit and his mind will bear fruit (1 Cor. 14:12–19).

Dd) Without this to use the gift of tongues in the Church, when no one understands it, is childishness operating without purpose (1 Cor. 14:20); it is operation without regard to those before whom one acts, for tongues should be spoken to unbelievers, but here all are believers (1 Cor. 14:21–22); it is a deed that can lead to ridicule of the faithful and to damage to faith (1 Cor. 14:23–25).

By all this the Apostle persuades and inclines them to give preference to the gift of prophecy and to seek it, and to abandon the high opinion about the gift of tongues, acknowledging their error.

1 Cor. 14:1. Pursue love and strive for the spiritual gifts, and especially that you may prophesy.

“Pursue,” διωκετε, chase, strive, urgently seek love. “Strive,” seek earnestly for the “spiritual” gifts, and of them especially to prophesy. To prophesy means by the movement of the Spirit of God to address speech to the believers for their edification in a language they understand. The subject could be doctrine, moral teaching, comfort, prayerful praise, or actual prophecy. Saint Paul urges especially to seek this gift—he does not say compared to what, but from the following words it is evident that compared to the gift of tongues.

Saint John Chrysostom says: “Having thoroughly shown all the dignity of love, the Apostle finally persuades them to zealously achieve it; therefore he says: ‘pursue,’ chase. We must chase after it and strive for it vigorously; for it flies away from us, and there are so many obstacles to striving for it! Therefore we need great efforts to attain it. To express this, Paul did not say: seek love, but: pursue love, urging us on and inflaming us toward attaining it. For it often departs from us, because we deal with it improperly and are ready to prefer everything else to it. Further, lest they think he spoke of love in order to diminish the gifts, he adds: ‘strive for the spiritual gifts, and especially that you may prophesy.’”

His thought is as follows: “Since love is such a great possession, account its acquisition a great work; however, do not remain negligent about spiritual gifts either, and prefer prophecy before all others. Clearly, the Apostle is again humbling the arrogance of those who were puffed up with the gift of tongues” (Theodoret).

1 Cor. 14:2. For those who speak in a tongue do not speak to other people but to God; for nobody understands them, since they are speaking mysteries in the Spirit.

“The one who speaks in tongues,” who speaks in a language unknown to those gathered in the Church, “does not speak to other people,” does not speak for these people; for them it is completely foreign speech; they do not even know if something is being said for them, and perhaps the speaker himself did not intend to say something to them, but spoke thus only because the movement came to speak, which however he could control—“but to God,” all-seeing and hearing the most secret, that which happens and is spoken in the mind and heart—God alone understands it; “for nobody understands them”; they hear, yet do not understand; it is all the same as if they do not hear; the words do not enter into the ear and through the ear into the mind, but beat against the ear from outside, not communicating inward; “to understand” here means to apprehend and perceive. “Since they are speaking mysteries in the Spirit,” either moved by the Spirit of God, or within himself, in his own spirit and to his own spirit (Oecumenius), he speaks mysteries, that which was communicated to his spirit, mysteries of faith and life, that which is hidden from others. The Apostle’s speech is such that it does not diminish the gift, but it leads the one using it improperly to understanding. “He produces both effects together. He accuses the Corinthians of being lovers of honor and shows the need for the gift. It was given to preachers because of the different languages of peoples, so that when coming to Indians they would present the divine preaching speaking their language, and likewise conversing with Persians, Scythians, Romans, and Egyptians, they would preach the Gospel teaching in the language of each nation. Therefore for those speaking in Corinth, it was a superfluous thing to speak in the languages of Scythians, Persians, or Egyptians, which the Corinthians could not understand” (Theodoret). “The Corinthians greatly gloried in the gift of tongues and considered it a great gift—considered it great because the Apostles received it first and with such solemnity. But this did not make it superior to others. Why did the Apostles receive it first? Because they had to go everywhere. Just as during the tower of Babel one language was divided into many, so then (in the time of the Apostles) many languages often belonged to one person, and one and the same person spoke in many languages at the prompting of the Spirit. Such a gift was called the gift of tongues. See how the Apostle both humbles it and exalts it; with the words”do not speak to other people, for nobody understands them,“he humbles it, showing that this gift is not unconditionally useful; and with the words”since they are speaking mysteries in the Spirit,“he again exalts it, so that it does not seem unnecessary, useless, and given in vain” (Saint John Chrysostom). For from these words it follows that though incomprehensible to others, he still speaks the mysteries of God and speaks by the Spirit.

1 Cor. 14:3. On the other hand, those who prophesy speak to other people for their upbuilding and encouragement and consolation.

“The one who prophesies,” who likewise speaks under the movement of the Spirit of God, speaks the mysteries of God, yet in a way understandable to the hearers, and speaks not to himself alone and to God, but also to people, and brings them spiritual benefit—upbuilding, encouragement, and consolation. “Upbuilding”—οικοδομη, generally awakens a good disposition of the spirit inwardly, in all its aspects, or especially in the moral aspect; “encouragement”—παρακλησις, exhortation, persuasion, entreaty, mental benefit; “consolation”—παραμυθια, literally consolation, heart’s peace, healing of its ailments. “Do you see with what he demonstrates the superiority of this gift? From the perspective of its universal usefulness. And everywhere he prefers what brings benefit to the many. And those, tell me, did they not speak to people? They did speak to people; but not for upbuilding, not for exhortation, not for consolation. To have inspiration from the Spirit is equally characteristic of both, the prophet and the one who speaks in tongues; but the prophet, that is the one who prophesies, has the advantage over the latter in that he is still useful to the hearers. Those who speak in tongues were not heard and understood by those who did not have this gift” (Saint John Chrysostom).

1 Cor. 14:4. Those who speak in a tongue build up themselves, but those who prophesy build up the church.

The one who speaks in tongues understands only himself; therefore he builds up only himself, but the one who prophesies is understood by all present in the Church, and all are built up. And in this is the purpose of the gifts. They are given for the benefit of the Church, or for multiplying its members through converting them to faith, which the gift of tongues also serves, or for building up those who have believed, which the gift of prophecy serves especially, the gift of preaching. Some hold that those who spoke in tongues did not understand themselves either; but how would they build themselves up if they did not understand themselves? “The Apostle speaks of those who knew what they spoke—they knew themselves, but could not convey it to others” (Saint John Chrysostom). How did the one who prophesies build up others? Both through revealing the mysteries of faith and life in general, or sometimes more specifically “through revelation of thoughts and uncovering what is secretly happening” (Theodoret). Speeches of this kind had to hold all in strict attention to themselves, from fear of being shamed before all. Let it not always, but occasionally happen; yet even if only once, this could not but keep all in vigilance. From this came edification, not for one moment, but for all of life. Comparing the benefits of the one gift and the other, we see that “just as there is a difference between one person and the Church, so too is there a difference between these gifts. Do you see how the Apostle does not reduce this gift to nothing, but shows that though it brings benefit, it is small, limited only to the one who possesses it” (Saint John Chrysostom).

1 Cor. 14:5. Now I would like all of you to speak in tongues, but even more to prophesy. One who prophesies is greater than one who speaks in tongues, unless someone interprets, so that the church may be built up.

Since there were many who spoke in tongues in Corinth, the Apostle more precisely defines his thought about the comparative worth of the gifts. I am not, he says, hostile to the gift of tongues: God grant that you all speak in tongues; but I judge what is better, and I desire the better for you, namely, “that you may prophesy.” The one who prophesies is greater than the one who speaks in tongues. The greater I desire for you. Greater because of the benefit he provides to the Church. Only in such a case would the one who speaks in tongues stand equal to the one who prophesies, when he would interpret in an understandable language what he speaks in an incomprehensible one. For then he too would equally build up the Church. The equality of benefit would equalize them, but without this the latter cannot be compared to the former. Saint John Chrysostom says: “The expressions ‘more’ and ‘greater’ indicate not opposition but superiority. The Apostle does not condemn the gift, but guides the hearers toward the better, showing his concern for them. And he is ready to give approval to this gift too, ‘unless someone interprets’—if the one who possesses it is also capable of this, that is, of interpretation, then, he says, he becomes equal to the prophet, because then many receive benefit. It is particularly important to note how he everywhere seeks benefit above all.” Theophylact adds: “If he can also interpret his speech, in such a case the one who speaks in tongues is equal to the one who prophesies. For he too then builds up the Church through the interpretation of what was said incomprehensibly in tongues. And the interpretation of tongues was a gift that was given to some of those who spoke in tongues, but not to others.” Theodoret writes: “The Apostle clearly gave reason why he said ‘more.’ I do not diminish the gift, he says, but seek the more useful. When there is no interpreter to tell the meaning, then prophecy is better because it brings greater benefit.”

The Apostle then explains at length how it is unreasonable to speak to others when no one understands. He does this because on this is based all his exhortation and all his arrangements concerning the use of these gifts. Only understand well how absurd this is, and you will no longer fall into such an error.

1 Cor. 14:6. Now, brothers and sisters, if I come to you speaking in tongues, how will I benefit you unless I speak to you in some revelation or knowledge or prophecy or teaching?

He brings to their memory how he was with them and, despite being the foremost in speaking in tongues, conducted his discourse to them in their language, not in a foreign one. By this he greatly sobers and enlightens them. However, he phrased his speech as if assuming only a possible case. If I myself, he says, had come to you and begun to speak in tongues, there would be no benefit; yet he had been with them, and they know how he conducted his discourses with them. He implies as if: if I myself acted thus with you, even then I would not have approved such a manner of acting. The words “unless I speak to you in some revelation or knowledge or prophecy or teaching,” etc., do not mean that in tongues is not communicated revelation or knowledge or anything else: all of this could be presented by one who speaks in tongues; but rather that, though all of this were contained in my speech, you would not receive revelation or knowledge of anything like this, because by speaking to you in an incomprehensible language, I would be the same as saying nothing at all. “The meaning of his words is as follows: if I do not tell you something that can be understandable and clear for you, but only show that I have the gift of tongues, then having heard tongues, you will leave, having received no benefit; for what benefit is there from words which you do not understand?” (Saint John Chrysostom).

The words “revelation, knowledge, prophecy, teaching” suggest that it was these that those who prophesied presented in their discourse, and likewise those who spoke in tongues, when interpretation accompanied their speech; consequently, all by which the Church was built up. Therefore a precise definition of them is desirable. Saint John Chrysostom does not touch on this. Theodoret writes in general: “What benefit will I bring you if I do not impart teaching, revealing to you the hidden mysteries, guiding toward the divine and offering you fitting advice?” Theophylact explains these words fully: “‘In revelation,’ that is, what those are customary to speak who receive revelation from God, which includes even if in the presence of all the thoughts of each are revealed; ‘in knowledge,’ that is, what those can speak who have understanding and expound to the hearers the mysteries of God; ‘in prophecy,’ that is, telling what was, is, and will be: prophecy is all-encompassing of revelations; ‘in teaching,’ that is, in the form of didactic speech, when there is a discourse on virtue, on dogmas.’”.

1 Cor. 14:7. It is the same way with lifeless instruments that produce sound, such as the flute or harp. If they do not produce distinct notes, how will anyone know what is being played?

“What I am saying,” the Apostle continues, “that this is useless among us, and that only what is clear and comprehensible to the hearers is useful? The same can be seen even in lifeless musical instruments; if, for example, you blow into a pipe or strike a harp without proper harmony and agreement, but in a confused and disorderly manner, you will provide pleasure to no one among the hearers, for even from inanimate instruments is required some clarity, and if you strike a harp or blow into a pipe without skill, you accomplish nothing. If then from lifeless things we require such clarity, harmony, and articulation, if we try and strive to give great importance to meaningless sounds, then much more is comprehensibility required from animate and rational people and spiritual gifts” (Saint John Chrysostom).

1 Cor. 14:8. And if the bugle produces an indistinct sound, who will get ready for battle?

“From things not necessary the Apostle passes to the most necessary and beneficial things and says that the same can be seen not only on harps but also on the trumpet. For from it there are well-ordered sounds, indicating now war, now something else, now a call to attack, now to retreat; and he who does not know this is exposed to extreme danger. To explain this and point to this danger, he says: ‘who will get ready for battle?’ And whoever does not do this destroys everything” (Saint John Chrysostom).

1 Cor. 14:9. So with yourselves; if in a tongue you utter speech that is not intelligible, how will anyone know what is being said? For you will be speaking into the air.

“Not intelligible speech,” —μη ευσημον—speech that does not have clear meaning, unintelligible. If, he says, you will speak such words, who will understand you? You will be speaking into the air. “For when those present do not understand, words are poured into the air in vain” (Theodoret). “That is, you will say nothing, will speak for no one” (Saint John Chrysostom). Just as a military trumpet, if it sounds unclearly, its sound will resound in the air, yet no soldier will move from his place, so also your words, spoken in a foreign language and incomprehensible. As if hinting: do you want the trumpet of your speech, uttered in a foreign language, not to sound its sounds into the air? Join it with your interpretation or through another. Theodoret writes: “What for the harp is proper harmonic arrangement and for the trumpet a military signal, for tongues is ‘interpretation.’” The same thought is suggested by Saint John Chrysostom: “For the gift of tongues to be beneficial to others as well, it is necessary to unite it with interpretation. This gift is good and necessary, but then when someone will also explain what is said. The are is not revealed if there is no material; and the material does not take form if form is not given to it. Set voice in place of material, and clarity (comprehensibility) in place of form, without which there can be no benefit from material. He is speaking of the interpretation of the word spoken in a foreign language.”

1 Cor. 14:10. There are doubtless many different kinds of sounds in the world, and nothing is without sound.

“Kinds of sounds”—languages and dialects. Without sound—without speech, not silent. All of them speak and communicate their thoughts to one another: “So many languages, so many dialects, of Scythians, Thracians, Romans, Persians, Moors, Indians, Egyptians, and many other nations!” (Saint John Chrysostom). The single-tongued speak with the single-tongued, but why do you, among your own, speak in some unknown dialect? And you make yourselves foreign to them, and them to yourselves.

1 Cor. 14:11. So if I do not know the meaning of a sound, I will be a foreigner to the speaker, and the speaker a foreigner to me.

“If I do not know the force of the language,” if I do not understand the language of the one addressing me, then I am to him a stranger—βαρβαρος, a barbarian, and he is to me the same. By speaking incomprehensibly, you have done this: as if you have gone into a foreign land and move about among foreigners, and have made yourselves such for them: not understanding your speech, others have the right to consider you foreigners. Behold what absurdity results! (The thought of Photius in Oecumenius). “By saying this, I do not censure the language, but show that it is useless for me, as long as it remains unclear. Notice how he everywhere tries to show that the gift itself does not deserve censure, but he transfers the blame to those who received it” (Saint John Chrysostom).