Commentary on 1 Corinthians 14.1–15.18

“Pursue love, strive for spiritual gifts, but rather that you may prophesy.” After love he exhorts them to have zeal for prophesying above all; for although the spiritual ranks he enumerates are great, yet this one is better, which serves the benefit of the church, so that all may learn the meaning of the divine law. For in what one has set his mind on, in that very thing he receives a gift, as Solomon says: “To know the law is the mark of the best mind” (Prov 9:10); for knowledge supported by love is not puffed up, but is gentle, serving the benefit of all. “For one who speaks in a tongue does not speak to men but to God; for no one hears, but in the spirit he speaks mysteries.” This is what he says: one who speaks in an unknown tongue speaks to God, because he knows all things; but men do not know it, and therefore there is no benefit from this matter. “But in the spirit he speaks mysteries”, not with understanding, because he does not know what he is saying.

“For one who prophesies speaks to men for building up and exhortation and consolation.” For one is built up when he learns the solution of questions. Exhortation happens to him so that he comes to desire to prophesy; and he is consoled because he sees the disregard of discipline in hope. For knowledge of the law strengthens minds and calls them to advance toward a better hope.

“One who speaks in a tongue builds up himself; but one who prophesies builds up the church.” For by the fact that perhaps he alone knows what he says, he builds up himself alone; but one who prophesies builds up the whole people, since what he says is understood by all. He calls prophets the interpreters of the Scriptures; for as a prophet foretells future things which are not known, so this one too, when he makes plain the meaning of the Scriptures which is hidden from many, is said to prophesy. “Now I want you all to speak in tongues, but rather that you prophesy.” He could not forbid speaking in tongues, having said above that this gift is the Holy Spirit's; but therefore one should have more zeal for prophesying, because it is more useful. “For greater is one who prophesies than one who speaks in a tongue, unless he interprets.” For if he can interpret, he will not be less, because he builds up the church; for this is greater, which benefits all. For he speaks in tongues by God's gift who also interprets, like those twelve in the Acts of the Apostles (Acts 2:4).

“But now, brothers, if I come to you speaking in tongues, how shall I benefit you unless I speak to you either in revelation or in knowledge or in prophecy or in teaching?” All these mean one thing; for no one can teach unless he is understood.

“Yet things without life that give a sound, whether flute or harp, if they do not give a distinction of sounds, how will what is piped or played on the harp be known? For if the trumpet gives an uncertain sound, who will prepare himself for battle?” Since examples persuade more easily than words, he commends by examples, through which they may easily grasp that those who cannot interpret ought not to speak in tongues in church. For why should someone speak whom no one understands?

“So also you, unless you give a meaningful word through the tongue, how will what you say be known? For you will be speaking into the air”; that is, accomplishing nothing. “For there are, say, many kinds of tongues in this world, and nothing is without voice.” There are indeed many kinds of tongues, he says, but they have their own meanings for their sounds, so that they may be understood.

“If, then, I do not know the force of the voice, I shall be a barbarian to the one to whom I speak, and the one who speaks will be a barbarian to me.” He certainly does not advise striving for this, that they should seem barbarians to one another through an unknown tongue; but since it is a matter of concord, one must strive for this: that through unanimity of understanding they may glory in a common joy.

“So also you, since you are zealous for spirits, seek for the building up of the church that you may prophesy.” Because it is profitable to explain the Scriptures (for the mind is stirred and rejoices when it grasps something of the Scriptures; and the more eager it becomes in this part, the more it abandons vices), he therefore advises that zeal be applied to this part.

“Therefore let one who speaks in a tongue pray that he may interpret.” He advises that one who desires to speak in tongues ought to pray to receive the gift of interpreting, so that his zeal may benefit the others.

“For if I pray in a tongue, my spirit prays, but my mind is without fruit.” It is plain that our mind is ignorant if the tongue speaks a language it does not know, as Latin people are accustomed to sing in Greek, delighted by the sound of the words, yet not knowing what they say. But the Spirit, who is given in baptism, knows what the soul prays when the tongue speaks or pleads in a language unknown to itself; but the mind, which is the soul, is without fruit. For what fruit can one have who does not know what he is saying?

“What then? I will pray with the spirit, I will pray also with the mind; I will sing a psalm with the spirit, I will sing a psalm also with the mind.” He says this because when someone speaks in a language he knows, he prays both with the spirit and with the mind; for not only does his spirit, which I said is given in baptism, know what is prayed, but the soul too is likewise not ignorant, also of the psalm.

“Otherwise, if you bless with the spirit”, that is, if you speak the praise of God in a tongue unknown to the hearers, “who fills the place of the unlearned? How will he say Amen to your blessing, since he does not know what you say?” For the unskilled, hearing what he does not understand, does not know the end of the prayer, and does not answer Amen, that is, 'true', so that the blessing may be confirmed. For the confirmation of the prayer is fulfilled through those who answer Amen, so that all that has been said may be confirmed in the hearers' minds by the testimony of truth.

“For you indeed give thanks well.” He speaks of one who speaks things known to himself, because he knows what he says. “But the other is not built up.” If you come together to build up the church, things should be said which the hearers understand. For what use is it that someone speaks in a tongue which he alone knows, so that one who hears profits nothing? Therefore he ought to keep silent in church, so that those may speak who benefit the hearers.

“I thank my God that I speak in the tongue of all of you.” Since above he said that speaking in tongues is a gift of the Holy Spirit, he therefore refers to God the fact that he spoke in the tongue of all. And lest he seem to say this as a rival out of envy, he shows that he speaks in the tongues of all of them, and that it is not of great benefit.

“But in church”, he says, “I would rather speak five words through the law, so as to build up others too, than ten thousand words in a tongue.” He says it is more useful to speak in few words, with openness of speech, what all understand, than to have a long discourse in obscurity. These were from among the Hebrews, who sometimes used the Syriac tongue, mostly Hebrew, in their discourses or offerings, for commendation. For they gloried in being called Hebrews because of Abraham's merit, which the same Apostle held as nothing, saying: “But far be it from me to glory except in the cross of our Lord Jesus Christ” (Gal 6:14). Some, imitating these, preferred to speak in church to the people in a tongue unknown to themselves rather than in their own.

“Brothers, do not become children in understanding; but be little children in malice, so that you may be perfect in understanding.” He wants them to be perfect, so that they may know what is necessary for the instruction of the church; so that, withdrawing from malice and errors, they might devote themselves to what serves the benefit of the brothers. For he is perfect in understanding who acts so as to benefit someone, especially a brother.

“For in the law it is written: In other tongues and with other lips I will speak to this people, and not even so will they hear me, says the Lord” (Isa 28:11). The Lord said this of those whom he foreknew would not believe even the Saviour. For to speak in other tongues and with other lips is to preach the new covenant, as the prophet Jeremiah says: “Behold, the days will come, says the Lord, and I will complete for the house of Israel and the house of Judah a new covenant, not according to what I appointed for their fathers” (Jer 31:31); that is, to speak, with the reckoning changed, otherwise than the words of the old law run: when they hear that the sabbath is loosed, the new moons done away, circumcision ceasing, sacrifices changed, foods long forbidden permitted to be eaten, Christ preached as God from God; this is to speak in other tongues and with other lips; and not even so were the faithless willing to obey God. It can also be understood thus: since many of the Jews were ill-disposed, and therefore it was not fitting to speak the gospel to them openly, he spoke to them in parables; and, understanding that it was not revealed to them because they were evil, not even so did they correct themselves, so as to make themselves worthy, by explanation, to hear the words of God. Hence the disciples say to the Lord: “Lord, why do you speak to them in parables?” (Matt 13:10). And the Lord: “Because to you”, he says, “it is given to know the mystery of the kingdom of God, but to them not; so that seeing they may not see, and hearing they may not understand” (Matt 13:11, 13); lest the unworthy should receive salvation; and noticing that this was done according to their merits, not even so were they converted and willing to satisfy God.

“So tongues are for a sign.” That is, the words of God were obscured by the veil of an unknown tongue, so that they might not be seen by the faithless; so that when unknown tongues are heard, it may be a sign that it was done because of faithlessness, lest the hearer understand. “Not for those who believe, but for unbelievers”: this is what he said, that tongues serve to hide the meaning from unbelievers. “But prophecy is not for unbelievers, but for those who believe.” That is, it does not befit the faithful to hear tongues which they do not understand; but the unbelievers, who are not worthy to understand, as the prophet Isaiah says: “Go and say to this people: You will hear with the ear and not understand”, and so on.

“If the whole church comes together in one place and all speak in tongues, and unbelievers and unlearned people come in, will they not say that you are mad?” It is plain that if all speak in different tongues, a disorderly uproar of the people arises, like that of someone suffering frenzy.

“But if all prophesy, and some unbeliever or unlearned person comes in, he is rebuked by all, he is convicted by all, the secrets of his heart become manifest; and then, falling on his face, he will worship God, declaring that God is truly among you.” For when he understands and is understood, hearing God praised and Christ worshipped, he perceives that the religion is true and venerable, in which he sees nothing counterfeit, nothing done in darkness, as among the pagans, whose eyes are veiled, lest, perceiving what they call sacred rites, they see themselves deluded by various vanities. For every imposture seeks darkness and shows the false for the true; therefore among us there is nothing done craftily, nothing under a veil; but simply the one God is praised, from whom are all things, and the one Lord Jesus, through whom are all things (1 Cor 8:6). For if there is no one who understands, or by whom he himself is examined, he can say that it is a kind of deception and vanity, which is chanted in tongues because it would be shameful if revealed.

“What then, brothers? When you come together, each of you has a song”: that is, he utters the praise of God in a song. “He has a teaching”: that is, he has an exposition of meanings through spiritual wisdom. “He has a revelation”: that is, there is in him a prophecy of hidden things, which reaches the mind of all, with the Holy Spirit's favour. “He has a tongue”: so as not to sadden those who could speak in tongues, he permitted them to speak in tongues, but in such a way that interpretation followed. Therefore he says: “He has an interpretation”; so that if an interpreter were present, place would be given for speaking in tongues. “Let all things be done for building up.” This is the conclusion: that nothing be done in vain in the church, and that more effort be made so that the unskilled too may profit, lest any part of the body be darkened by ignorance. Therefore he wants all to come together prepared with various spiritual gifts, so that, watchful in eagerness of mind and exhorting one another, they may strive for the better gifts, for the enlightenment of the brothers.

“If anyone speaks in a tongue, let it be by two, or at most three, and in turn, and let one interpret.” That is, let no more than two or three speak in tongues, and singly, not all at once, lest they seem to be mad. So 'at most three', lest those speaking in tongues and their interpreters take up the day, and the prophets, who are the enlighteners of the whole church, have no time to discourse on the Scriptures.

“But if there is no interpreter, let him keep silent in church, and speak to himself and to God”; that is, let him pray silently within himself, or speak to God, who hears all silent things; for in church that man ought to speak who benefits all.

“Let two or three prophets speak, and let the others examine, or question.” He kept the same measure in saying, “Let two or three speak”, but singly, as above. But he permitted the others to ask about things that perhaps come into doubt, or which someone cannot grasp; for minds differ, so that things may be made clear by a plainer discussion.

“But if something is revealed to another who is seated, let the first be silent”: that is, let the superior yield to the inferior, so that he may speak if he can; and let him not take it ill, because the gift can be given even to one who seems inferior to say what was not granted to the superior. For as everything cannot be granted to one, even the superior, so it cannot be that nothing is imparted to someone, however inferior; so that no one is empty of God's grace.

“For you can all prophesy one by one, so that all may learn and all be exhorted.” This is the tradition of the synagogue, which he wants us to follow; for he writes to Christians, but to those made from the gentiles, not from the Jews; that they dispute sitting, the elders in dignity on chairs, those next on benches, the last on the pavement on mats. If something is revealed to these, he commands that place be given them to speak, and that they not be despised, because they are members of the body.

“And the spirit of the prophets is subject to the prophets.” For since it is one and the same Spirit who pours himself both into the prophets who foretell the future and into those who reveal the Scriptures, according to the reason and nature of the case, he therefore said “is subject to the prophets”, so as to kindle their minds with this hope, that the Spirit helps good efforts. For he comes to the aid of the best desire to set forth the things of God, so as to fulfil the will of the good purpose. For the same was said of the Saviour too: “They drank of the spiritual rock that followed, and the rock was Christ” (1 Cor 10:4); that is, to be subject is the same as to follow; for he followed, so that when human aid failed he might be present to give help. So too the Spirit is said to be subject, in that he helps good efforts when he prompts them; for one who completes another's undertakings seems subject.

“For he is not the author of dissension but of peace.” Since, then, he is the author of peace, as the Saviour says: “My peace I give you, peace I leave you” (John 14:27), let no one prevent another from speaking, nor ought anyone to resist the speaker out of zeal for contradiction, lest discord arise in the body. For those who are called in peace ought to strive for patience, lest the rights of peace be broken. “As I teach in all the churches of the saints.” By this saying he exhorts them to do what he has commanded, since he testifies that he preaches likewise to the churches of the saints.

“Let your women keep silent in church.” Now he hands on what he had passed over; for above he commanded women to be veiled in church; now he shows that they should be quiet and modest, so that it may be worthwhile that they are veiled (1 Cor 11:5). For if man is the image of God, not woman, and she is subject to the man by the law of nature, how much more ought they to be subject in church, out of reverence for him who is his ambassador, who is also the head of the man! “For it is not permitted to them to speak, but to be in silence, as the law also says.” What does the law say? “Your turning shall be to your husband, and he shall rule over you” (Gen 3:16). This is a special law; hence Sarah called Abraham her husband lord; and therefore they are commanded to be in silence, lest the sentence of the aforesaid law be weakened; mindful of which, Sarah was subject to her husband, as has been said. Although they are one flesh, she is commanded to be subject for two reasons: because she is from the man, and because through her sin entered.

“But if they wish to learn anything, let them ask their husbands at home; for it is shameful for women to speak in church.” It is shameful because it is against discipline that in the house of God, who commanded them to be subject to their husbands, they should presume to speak about the law; since they know that there men have the primacy, and that it befits them rather in the house of God to devote themselves to prayers, holding their tongue, and to open their ears, so as to hear how the mercy of God conquered through Christ the death which reigned through them. For if they dare to speak in church, it is a disgrace; for they are veiled precisely so that they may appear humbled; but these show themselves immodest, which is also a reproach to their husbands; for in the insolence of women the husbands too are censured.

“Or did the word of God go out from you, or has it come to you alone?” These are the words of one who rebukes; for they were so puffed up as if this salvation had been promised to them; and as if the other nations were to be called to the faith by their example, or there would be no others who could receive the grace of God when the apostles preached. For they boasted as if they gave a benefit rather than received one in coming to faith; hence he says: “Or has the word of God come to you alone?” For everyone who wishes to buy something which he knows is not sought by others comes to the purchase with a certain disdain, as though about to do the seller a favour. Therefore the Apostle rebukes this in the Corinthians, who showed themselves such through the elation of vanity; as if, had they not obeyed the words of faith, there would be no one to believe; as he says to the Jews: “It was necessary that the words of this life be spoken first to you; but since you rejected them, making yourselves unworthy of eternal life, behold, we turn to the gentiles” (Acts 13:46).

“If anyone thinks he is a prophet or spiritual, let him recognize that the things I write to you are commands of the Lord.” In saying this he touches the false apostles mentioned above, by whom they had been corrupted, who taught not divine but earthly things according to men's desires. Therefore he says here that he hands on nothing of his own, but the Lord's; so that those whom he persuades may seem won for God, not for men; and so he preaches with confidence and constancy, having a free conscience, because he wishes to please not men but God. Hence he does not flatter sinners so that they grow, but admonishes them to stop.

“But if anyone does not know, he will not be known.” Rightly; for one who does not know that what the Apostle speaks is the Lord's will himself not be known by the Lord on the day of judgment, as the Lord says: “Truly I say to you, I do not know you” (Matt 25:12).

“Therefore, brothers, be zealous to prophesy.” Although he rebukes them, and reproves and corrects them in many things because they had withdrawn from his tradition, yet he calls them brothers, because Isaiah says to the people of the Lord: “Say to those who do not walk rightly in my ways: You are our brothers” (Isa 66:5). So to console them after rebukes, he calls them brothers, and exhorts them to zeal for prophecy, so that by constant discussion and explanation of the divine law they might become better instructed, so that they could learn that the preachings of the false apostles were perverse. “And do not forbid speaking in tongues.” This too for love's sake, so that those who can speak in tongues, if an interpreter is present, are not forbidden, lest dissension arise.

“But let all things be done decently and in order”: that is, according to the order mentioned above. That is done decently which is done with peace and discipline.

“Now I make known to you, brothers, the gospel which I preached to you, which you also received, in which you also stand, through which you will also be saved, which I also announced to you in word; you ought to hold it, unless perhaps you believed in vain.” He shows them that if in this matter, which follows, they have been led astray from his tradition, they have lost what they believed; for all the hope of believers is in this meaning: that the dead will rise. When he says “in which you also stand”, he speaks to those who were firm in the faith of this tradition; for he speaks to a mixed audience, so that those who are in the faith may rejoice, and those who waver may grieve at being rebuked, and be corrected.

“For I handed on to you first of all that Christ died for our sins according to the Scriptures.” He recalls the Scriptures of the Old Testament which sang of the Lord's future passion. For the prophet Isaiah says: “Like a sheep he was led to the slaughter” (Isa 53:7). And among other things: “For his life will be taken from the earth; by the iniquities of my people he was led to death” (Isa 53:8): these are known to have been found in Christ. But because it seems to signify past time, this is no difficulty; for with God, who foreknows all things, nothing is future; therefore he speaks of what is future to us as if it were done. For in the Apocalypse of the apostle John it is said: “The Lamb who was slain from the foundation of the world” (Rev 13:8). For since it cannot turn out otherwise than God knows, it is said to have been done; for it is future to us, not to God, because with God there is nothing that may be called future. And in the Psalm he says: “The Lord reigned from the wood” (Ps 95:10). And Moses signified his cross thus, saying: “Then you will see your life hanging before your eyes, and you will not believe” (Deut 28:66). For this reason, in the same matter, a signification of future time is sometimes set down, lest the perverse maintain it was not said of Christ, if it all signified as past.

“And that he was buried.” No one doubts that the dead man was buried, as the prophet Isaiah says: “And I will give the wicked for his burial” (Isa 53:9). “And that he rose on the third day according to the Scriptures.” All things are enclosed in faith; therefore the Lord's resurrection on the third day was described in the person of the people. For the prophet Hosea says: “After two days he will heal us, and on the third day we shall rise and live in his sight” (Hos 6:2). For none of the faithful denies that all rose in Christ, as all died in Adam. In the same way, in the Psalm, under the person of man, he also signifies Christ, saying: “You have put all things under his feet; with glory and honour you crowned him” (Ps 8:6, 5).

“And that he was seen by Cephas”; that is, by Peter. This the disciples also said to Cleopas and his companion, as in the Gospel according to Luke, that he appeared to Peter alone. “Then to the eleven” (Luke 24:34). This too is contained in the Gospel.

“Then he appeared to more than five hundred brothers at once.” This he speaks on his own credit. “Of whom most remain until now, but some have fallen asleep.” Of those to whom the Lord appeared after the resurrection, he says that many were then still in the body.

“Then he appeared to James.” He appeared to James individually, as also to Peter; which I think was done so that many appearances might strengthen faith in the resurrection. “Then to all the apostles.” Again he was seen by all the apostles on the mountain where Jesus had appointed them, as the evangelist Matthew relates (Matt 28:16). Before that, in Jerusalem, eight days after his resurrection, that is, on the Lord's day, he came in to the disciples with the doors shut, so that Thomas's mind might be strengthened, as the apostle John says (John 20:26). For on the mountain he is understood to have given them commands.

“But last of all he was seen also by me, as by one untimely born.” He appeared to him first from heaven, then as he prayed in the temple (Acts 9:4; 22:17). He called himself untimely born because, born in Christ out of season, he received the apostleship when Christ had already been taken up into heaven with his flesh.

“For I am the least of all the apostles.” He humbles himself, and ascribes it to the matter of time; for he is lower in time, not in dignity. But since he was also a persecutor, he bows down, saying: “I who am not worthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am.” He gives glory to God, who chose him; and he does not defend his dignity for himself, but calls himself unworthy. Hence he truly merits more, knowing that the Lord said: “Whoever humbles himself will be exalted” (Luke 14:11). “And his grace in me was not poor.” He says this because he did not receive a lesser grace in the apostleship on account of having persecuted. “But I laboured more than all of them.” He adds to the case, because he was not only not lessened, but was even afflicted more because of the constancy with which he was strong in Christ; and, not taking this ill, he was made worthier. “Yet not I, but the grace of God with me.” Lest he be thought to have exalted himself boastfully, he at once humbles himself, ascribing this very thing not to himself but rather to God's grace; so as always to refer all glory back to God, for which he rightly deserves to be exalted.

“Whether I or they, so we preach, and so you believed.” This is what he indicated above, that he did not receive a lesser grace in preaching than the other apostles, but one and the same. Hence he rebukes the faithlessness of the Corinthians the more, because, when this belief had been made manifest among all the churches, they had fallen away from this faith and hope, which he added, saying:

“Now if Christ is preached, that he rose from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, neither has Christ risen. And if Christ has not risen, our preaching is empty, and your faith is also empty.” These things had been handed on by the false apostles, who asserted that Christ was neither born, nor suffered in the flesh, nor rose again; whom the apostle John also refutes, because they denied that Christ had come in the flesh. Hence he says: “Whoever denies that Christ has come in the flesh is antichrist; and whoever denies the Son does not have the Father either” (1 John 4:3; 2:23). These went about and overturned the faith of some, so that they might not be judged unwise by the wise of the world; for the wise of the age judge it foolish when they hear of the resurrection of the dead. “But if it is true”, he says, “that Christ has not risen, we are false preachers, and your faith is empty.” For they believed this, at the Apostle's preaching, that the dead will rise, and were drawn to faith by this hope. He asserts that this certainly turns to their loss if they believed what will not be; it is shameful for anyone to profess that he has believed what is false. He both strikes them with shame, then, and says their labours are fruitless, if what they had heard from the false apostles is true, that the dead will not rise; which no one at all can bear to hear said of himself; so that, seeing this was against them, they might return to their first faith.

“And we are found to be false witnesses of God, because we have testified against God that he raised Christ, whom he did not raise.” One who asserts that God raised Christ from the dead is a false witness if it did not happen; yet he proclaims God's power, certainly not as an enemy, since he ascribes so wonderful a deed to his power. But if it is true that he raised Christ from the dead, what must be said of this man, who is both a false witness against God and asserts that his work is foolishness? “For if the dead do not rise, neither has Christ risen. And if Christ has not risen, your faith is vain; for you are still in your sins. Then those also who have fallen asleep in Christ have perished.” He frightens them, so that, since no one wishes himself ill, they might grieve at having begun to believe what is against them. For who would not wish to hear that his sins have been forgiven?

“Then those also who have fallen asleep in Christ have perished.” He adds to the fear, because they do not want to think of the departure of their loved ones as perdition. For those who left the world in this hope, or did not fear being killed because they believed they would rise by the example of Christ, have perished, if it is not true. He says to them what, for love of their dead, they do not want to hear, so as to cut off from them what they formerly wished to hear through error.