Chapter Fourteen

¹ Chapter Fourteen. Pursue love. Since he had shown this [love] to be great, he henceforth urges them on toward it. And he did not say, Follow after it, but, Pursue, demanding intense earnestness. It flees from us, and there is need of much running, that we may overtake it.

² But earnestly desire the spiritual gifts, but rather that you may prophesy. That they might not suppose that he exalted love for this reason, to quench the gifts, he adds: Earnestly desire the spiritual gifts, that is, the gifts. But especially prophecy. And this he said because of the tongues, over which they were boasting.

³ For he who speaks in a tongue speaks not to men, but to God; for no one hears him. But in the Spirit he speaks mysteries. But he who prophesies speaks to men edification, and exhortation, and comfort. He compares the tongues with prophecy, and shows them neither wholly useless, nor wholly profitable in themselves. For they speak not to men, but to God; that is, they say things not easily understood by men and not clear, but in the Holy Spirit they speak mysteries. So that, in so far as they speak from the Spirit, the thing is good; but in so far as it benefits not men, it falls short of prophecy. For that is both from the Spirit and the more profitable, building up the unsteady, exhorting and rousing the more careless, comforting the faint-hearted. Everywhere, then, Paul sets that as the greater—the more profitable.

⁴ He who speaks in a tongue edifies himself; but he who prophesies edifies the Church. Many having tongues were not able to interpret to others also what they said. These, then, benefited themselves alone. But he who prophesies benefited all who heard. As great as is the interval between one being benefited and the Church [being benefited], so great is the interval between tongues and prophecy.

⁵ Now I would that you all spoke with tongues, but rather that you prophesied. Since among them many spoke with tongues, that he might not seem out of envy to belittle the tongues, I would that all spoke, not one, or two; but rather that you prophesied, because of its being far more profitable.

⁶ For greater is he who prophesies than he who speaks with tongues, except he interpret, that the Church may receive edification. Greater, he says, is the prophet; but [only when] that other merely speaks with tongues, not knowing how to interpret. For if he knows also how to interpret, he who speaks with tongues is equal to the prophet. For he edifies the Church, through interpreting the things obscurely spoken in a tongue. And interpretation too was a gift, given to some of those who spoke with tongues, but to some not given.

⁷ But now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I speak to you either in revelation, or in knowledge, or in prophecy, or in teaching? Do you wish to know the unprofitableness of uninterpreted tongues? For suppose that I, Paul, your teacher, utter with tongues; not even so will there be any good to those who hear, unless I say something in revelation; that is, such things as those are wont to say who obtain a revelation—which is itself also a kind of prophecy, whenever, while many stand by, the counsels of each are revealed. Or in knowledge; that is, such things as those can say who have knowledge, and unfold the mysteries of God to those who hear. Or in prophecy; both concerning the things that are past, and concerning the things that are to be; for all these are either prophecy or revelation. Or in teaching; that is, in the form of a didactic discourse, whenever the discussion is about virtue, or about doctrines. For teaching too is for the benefit of those who hear. But some understood the In revelation thus, [as meaning] the saying of certain things easily grasped and clear and unveiled; and the In knowledge, the saying of the things that can be known.

⁸ Even things without life giving sound, whether pipe or harp, if they give not a distinction in the notes, how shall it be known what is piped or what is harped? And why do I say, he says, that with us the unclear is unprofitable, but the clear profitable? For even in lifeless instruments, if the notes have not a distinction—that is, discrimination and clarity—but all are confused, what is piped will not be known, nor will there be any leading of the soul and gladness from it.

⁹ For if the trumpet give an uncertain sound, who shall prepare himself for war? From the superfluous things he came to the more necessary, and makes mention of the trumpet, and says that on it too there are certain rhythms—some preparing for war, others sounding the recall from war. If, then, it give an unclear and uncertain sound, the soldiers will be unprepared, and what is the benefit of the unclear sound?

¹⁰ So you also, unless through the tongue you give speech easily understood, how shall it be known what is spoken? For you will be speaking into the air. That they might not say: And what is the example of the pipe and the trumpet to us? he says that You also, unless through this gift and the tongue you give something clear and easily marked, you speak in vain and to no purpose, no one hearing. For this is the whole point, that the gift be a benefit. And if the gift of tongues were unprofitable, for what reason was it given? That he alone who received it might be benefited? But if it was going to be profitable to others also, he ought either to ask God, and, being cleansed in his life, to receive interpretation, or to go to another able to interpret. For Paul too says these things for this reason, that he may glue them together to one another, and that they may not think themselves self-sufficient, but may take to themselves those able also to interpret; for then is the gift the more profitable.

¹¹ There are, it may be, so many kinds of voices in the world, and none of them is without voice. That is, so many voices happen to be in the world—of Scythians, of Indians, of Thracians, and of other nations—and all the tribes say something; for they are not voiceless.

¹² If, then, I know not the meaning of the voice, I shall be a barbarian to him who speaks, and he who speaks a barbarian in my regard. If, then, I do not discern the meaning of the tongue, he who speaks will seem to me a barbarian—that is, uttering unintelligible things; and I likewise to him; not through any badness of the voices, but through the [lack of] understanding on either side.

¹³ So you also, since you are zealous of spirits, seek that you may abound to the edification of the Church. Some put the stop at the So you also, and interpret it thus, that So you also, speaking with tongues unclearly, seem barbarians to those who hear; then from another beginning they read this [next clause]. But I do not accept this, as I have said before; rather, seek that you may abound to the edification, or benefit, of the Church. For so far am I from forbidding you to speak with tongues, that I even wish you to abound, only if you handle them toward the common benefit.

¹⁴ Wherefore let him who speaks in a tongue pray that he may interpret. He tells the manner through which this gift will be for the benefit of many. For let him who speaks in a tongue pray, he says, that he may receive interpretation also. So then they themselves are the cause of their not receiving the interpretation also, because they do not ask it of God.

¹⁵ For if I pray in a tongue, my spirit prays, but my mind is unfruitful. For of old, receiving even the gift of prayer in a tongue, they would utter [it] in the tongue of the Persians or of the Romans, but the mind did not know what was being said. Paul says, then, that My spirit prays, that is, the gift that moves the tongue; but my mind is unfruitful, understanding nothing of the things said. And observe how, advancing on his way, he showed the one who speaks in a tongue to be useless even to himself. This is [the view] of John, who is among the saints.[1] But some [take it] thus: If I speak in a tongue, but do not interpret, my spirit—that is, my soul—is itself by itself benefited; but my mind is unfruitful, in that it benefits not others also. But those who take the saying thus have, it seems to me, watered the raving of Montanus. For he introduced a heresy of this sort, that the prophets simply did not understand the things they spoke, but, held by the Spirit, said certain things, yet knew not what they said. But this has no place here. For the Apostle did not say this concerning the prophets—the not understanding, I mean, the things said—but concerning those who speak with tongues; and not even of all these, but of those alone who are not even able to interpret.

¹⁶ What is it then? I will pray with the spirit, but I will pray with the mind also; I will sing with the spirit, but I will sing with the mind also. What is it, then, he says, that is the more profitable and must be asked of God? To pray with the spirit—that is, with the gift—but yet also with the mind, that is, with the understanding. And likewise also in the case of singing.

¹⁷ Since if you bless with the spirit, how shall he who fills the place of the unlearned say the Amen at your thanksgiving, since he knows not what you say? When, he says, you sing, if you bless with the spirit—that is, with the spiritual gift through the tongue—he who fills the place of the unlearned, that is, the layman, how shall he say the Amen at your prayer? For when you have said the To the ages of the ages unclearly and in a tongue, he did not hear; so that neither is he benefited.

¹⁸ Brethren, be not children in your minds; but in malice be babes, but in your minds be full-grown. After showing the imperfection of the gift of tongues in the not interpreting, he henceforth in a more stinging manner shows them plainly, and reproaches them as [behaving] childishly. For to babble with tongues belongs to babes, because of its unproductiveness. Be wise as serpents, and harmless as doves.

¹⁹ In the law it is written: With men of other tongues, and with other lips, will I speak to this people; and not even so will they hearken to me, says the Lord. Again he compares prophecy with tongues, and shows it surpassing; and how, is clear from what follows. He is wont to call the whole Old Testament “law”; wherefore now also he says that the things written in Isaiah are written “in the law.” And by saying, Not even so will they hearken to me, he shows that the wonder was able to astound them; but if they were not persuaded, theirs is the blame. For God always does his own part, and shows his providence, although knowing that they would not be persuaded, that they might be without excuse.

²⁰ So that tongues are for a sign, not to those who believe, but to the unbelievers. But the sign astounds indeed, yet does not altogether benefit; it often even gives offense and harms, like the tongue without interpretation, as he says going on, that They will say that you are mad; but behold the reason for which the signs have been given; for the faithful, being faithful, do not at all seek signs.[2]

²¹ But prophecy is not for the unbelievers, but for those who believe. Prophecy, he says, benefits the faithful, instructing them. Is prophecy, then, not for the unbelievers? And going on he says, that If all prophesy, and there come in some unbeliever; behold, then, prophecy is for the unbelievers also. It is possible, then, to say that the Apostle did not say that prophecy is not useful to the unbelievers, but that it is not for an unprofitable sign, like the tongue. So that, to say it in sum, the tongue is for a sign to the unbelievers, that is, for astounding only; but prophecy is useful both to the faithful, and to the unbelievers, convicting them, even if it be said not to be for a sign to them.

²² If, then, the whole Church come together into one place, and all speak with tongues, and there come in unlearned or unbelievers, will they not say that you are mad? Quietly he shows that the tongue has an occasion of harm also, if it have not interpretation as well. And this he says, pulling down their inflation. For since they thought that the tongues made them admired, Paul shows the contrary rather, that they are for an ill repute to them, making them seem to be mad. But that you may not suppose this to be the work of the gift—the wrapping of the one who has it in ill report—he says that it is the senseless who will say that you are mad. For unlearned, and unbelievers, such as also [were] in the time of the apostles, those who said that they were filled with new wine; since the more sober-minded even gain from the tongues, as those in the time of the apostles who admired them, as declaring the great things of God.

²³ But if all prophesy, and there come in some unbeliever or unlearned, he is convicted by all, he is judged by all; and so the hidden things of his heart become manifest; and so, falling on his face, he will worship God, declaring that God is truly among you. You see how prophecy is the more profitable—how, revealing the hidden things of the heart, it makes the unbeliever recognize God, falling on his face and worshipping, and confessing that God is truly among you. Which happened also in the case of Nebuchadnezzar; for when Daniel had revealed to him the dream, he said: In truth your God, he is a God who reveals mysteries. Know, then, from this, what that was which was said above, the In revelation. For behold, revelation is a kind of prophecy. And note also how the Spirit is God; for he says, God is truly among you. But in those who prophesy is the Spirit, assuredly; for so he said above, that prophecies are given in the Spirit.

²⁴ What is it then, brethren? When you come together, each of you has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation; let all things be done for edification. They made psalms also of old from a gift, and a gift of teaching was given. And he calls prophecy “revelation,” naming the genus from the species. And he makes mention of the tongue, that the gift might not seem wholly contemptible, and not even in the rank of a gift. Let all these things, then, be done for edification; for this is proper to the Christian—to edify, to benefit. But how can he who has only a tongue edify? If he come together with one who has interpretation, and they display the gifts in union.

²⁵ If anyone speak in a tongue, let it be by two, or at the most three, and in turn; and let one interpret. I do not forbid the speaking in a tongue, but the [doing it] without an interpreter. Let not many, then, speak with tongues, that there be not confusion and disorder. And in turn, that is, by succession. But by all means let there be an interpreter.

²⁶ But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. If he have no interpreter, let him not speak in the Church, that he seem not a barbarian, uttering things unintelligible and inconceivable to the many. But if he be so vainglorious as not to endure to keep silence, let him speak to himself, and to God, that is, soundlessly and quietly by himself, so that the things said be audible to God alone, not to men. And observe how, while seeming to permit, he turns [them] away.

²⁷ Let the prophets speak two or three, and let the others discern. There were among the prophets diviners also lying hidden; wherefore he says that let them discern these, the others, lest some diviner be concealed. For just as has been said above also, there was the gift of discernment, so as to know the false and the true. And for this reason he commands two or three to prophesy, both for the sake of the better order, and that the diviners be not concealed in the multitude.

²⁸ But if anything be revealed to another sitting by, let the first keep silence. For you can all prophesy one by one, that all may learn, and all may be exhorted. Here he teaches good order and humility. For when the Spirit inspires another, he says, do you keep silence; for if the Spirit had wished you to speak first, it would not have moved that one. Then, comforting that one, he says: For you can all prophesy one by one; that is, Grieve not; for you can, and another, and all, in turn and by succession, prophesy. For the gift is not enclosed in one alone, but is given to all, that the whole Church may learn, and receive exhortation toward virtue.

²⁹ And the spirits of the prophets are subject to the prophets. This too is for the comfort of him who is bidden to keep silence. And what he says is of this sort: Be not contentious, nor make faction; for the Spirit itself—that is, the gift in you, and the working of the Spirit in you—is subject to the gift of the other who is called to prophesy; and if the Spirit is subject, much more ought you yourself, who possess the Spirit, not to be contentious. But some understood this thus: The diviners among the Greeks, once they had been seized by the demon, were not able, when they wished, to keep silence. But the prophets among us who are such are not so, but it is in their own power, he says, to keep silence, or to speak; and this is what he says, that the spirits of the prophets—that is, the gifts—are subject to them, and it is in the prophets’ power to keep silence and not to keep silence. For that you may not say, How shall I keep silence, as you bid, when I speak being moved by the Spirit? he says, that But this Spirit yields to you, is subject to you, and it lies henceforth in your own authority to keep silence; and do not vainly put forward the Spirit.

³⁰ For God is not a God of disorder, but of peace, as in all the churches of the saints. They resolve [it thus], that this too seems good to God—the keeping silence of the first; for God is not a God of disorder and confusion (which comes from the not keeping silence, but all prophesying), but is a God of peace. This peace dwells as citizen in all the churches of the saints—that is, of the faithful; for there are churches both of Greeks and of Jews. Be ashamed, then, you who conduct yourselves contrary to all the churches.

³¹ Let your women keep silence in the churches; for it is not permitted to them to speak, but to be subject, as also the law says. Since he had ordered all things well—both the matters of the tongues and the matters of the prophets, that not many should prophesy, and that confusion and disorder come from this—now he restrains the tumult from the women, saying that Let them keep silence in church; then he says the greater thing, that to be subject is more fitting for them. For subjection with fear shows silence, as happens in the case of bondwomen; and the book of Genesis indicates [this], in which it is written: Your turning shall be toward your husband, and he shall rule over you. If, then, it was appointed to be subject to the husband, much more to the spiritual teachers in the Church.

³² But if they wish to learn anything, let them ask their own husbands at home. As though one had soberly said: If they speak not, how shall we learn the things we do not know? he says that Let them learn at home from their husbands. And this both adorns those women, and makes the husbands more attentive, since they ought to set before the women, who ask them, the things they heard in church. And note that not even concerning necessary and soul-profiting things is it permitted to women to speak in church.

³³ For it is shameful for women to speak in church. Since those women perhaps prided themselves on their supposedly spiritual discourses in church, he says the contrary, that this is an ill repute and a shame to them.

³⁴ Or did the word of God go out from you? or did it come to you only? As though toward certain ones contradicting him the discourse is fashioned. For why, he says, do you set yourselves against this, and not consider it good that the women keep silence in church? Are you the teachers? and did the preaching go out from you, and to the rest? or did the faith stand fast in you only? and ought you not to receive likewise the things received from others? You are, then, neither the first of the faithful, nor the only ones. You ought, therefore, to be content with the things that seem good to the whole world.

³⁵ If anyone thinks himself to be a prophet, or spiritual, let him acknowledge the things that I write to you, that they are the commandments of the Lord. The strongest of all he has set last, that God ordains these things through me, and that whoever seems among you to be a prophet, or to have some other spiritual gift, will assuredly know—that is, will recognize these to be commandments of the Lord.

³⁶ [Having concluded] the discourse about the women, now, then, he speaks again about the gifts, and gives the first place to prophecy, saying, Earnestly desire; but to the tongues, the second place. And he did not say, Permit [them] to speak, but, Forbid not; which we are wont to say of things indifferent, neither urging on, nor turning away.[3]

³⁷ Let all things be done decently and in order. As in summary he sets all things aright—both the matters of those who speak with tongues, and those of the women speaking in disorder; and, in a word, all the things among them not done according to order. And decently and in order would it be, if those who speak with tongues speak with interpretation, and not as madmen; if the prophets give place to one another; if the women keep silence.