Commentary on 1 Corinthians
Chapter 14. Prophecy and Tongues
Lecture 1. Prophecy greater than gift of tongues
14:1 Follow after charity, be zealous for spiritual gifts; but rather that you may prophesy. [n. 807]
14:2 For he who speaks in a tongue speaks not unto men, but unto God: for no man hears. Yet by the Spirit he speaks mysteries. [n. 817]
14:3 But he who prophesies speaks to men unto edification and exhortation and comfort. [n. 818]
14:4 He who speaks in a tongue edifies himself: but he who prophesies, edifies the Church. [n. 819]
807. Having stated that charity excels the other gifts, the Apostle then compares the other gifts to each other, showing the excellence of prophecy over the gift of tongues.
In regard to this he does two things: first, he shows that prophecy excels the gift of tongues; second, how the gifts of tongues and prophecy should be used, at how is it then, brethren? (1 Cor 14:26).
In regard to the first he does two things: first, he shows that the gift of prophecy is more excellent than the gift of tongues with reasons taken on the part of unbelievers; second, on the part of believers, at brethren, do not become children (1 Cor 14:20).
The first part is divided into two: first, he shows that the gift of prophecy is more excellent than the gift of tongues as to their use in exhortations or sermons; second, as to the use of tongues in praying. For the use of the tongue is ordained to these two, at and therefore he who speaks (1 Cor 14:13).
808. In regard to the first he does two things: first, he mentions one thing by which he connects the preceding to the following; and this is what he says: it has been stated that charity excels all the gifts; if, therefore, that is so, follow after charity, for it is a sweet and healthful bond of minds: above all, hold unfailing your love for one another (1 Pet 4:8); above all these things put on love which is the bond of perfection (Col 3:14).
809. Second, he adds that through which he connects himself with what follows. And this is what he says: be zealous for spiritual gifts. As if to say: although charity is greater than all gifts, nevertheless the others are not to be despised. Be zealous for spiritual gifts, i.e., fervently love the spiritual gifts of the Holy Spirit: now who is there to harm you, if you are zealous for what is right? (1 Pet 3:13).
810. Although earnest desire is sometimes taken for fervent love and sometimes for envy, it is not equivocation; indeed, one proceeds from the other. For to be zealous and to be earnestly desirous designate a fervent love for something.
It happens, however, that the thing loved is loved so fervently by someone that he does not permit a sharer, but wants it alone and by himself. And this is zeal which, according to some, is intense love not allowing a participation in the one loved. Yet this occurs not in spiritual things, which can be shared most perfectly by others, but only in those which cannot be shared by many. Hence in charity there is not this sort of zeal which does not allow a participation in the one loved, but only in bodily things, in which it comes about that if anyone else has that for which I am zealous, I am sad; and from this arises earnest desire, which is envy. Just as if I love dignity or riches, I grieve if someone else has them; hence I envy him. And so it is clear that from zeal arises envy.
Therefore, when it is said: be zealous for spiritual gifts, it is not understood of envy, because spiritual things can be possessed by many; but he says: be zealous to induce them to love God fervently.
811. And because among spiritual things there is a gradation, for prophecy exceeds the gift of tongues, he says: but rather that you may prophesy. As if to say: among spiritual gifts be more zealous for the gift of prophecy: do not quench the Spirit; do not despise prophesying (1 Thess 5:19ff).
812. To explain the entire chapter, three things must be mentioned beforehand, namely, what is prophecy, in how many ways is prophecy mentioned in Scripture, and what it is to speak in tongues.
In regard to the first it should be noted that prophecy is said to be ‘seeing from afar’, and according to some it is named after ‘speaking afar’, but it is better to say that it is from pharos, which is ‘to see’. Hence it is said: he who is now called a prophet was formerly called a seer (1 Sam 9:9). Hence the sight of things far off, whether they be future contingents or beyond human reason, is called prophecy. Prophecy, therefore, is the sight or manifestation of future contingents or of things transcending human understanding.
For such a sight four things are required. For since our knowledge is through bodily things and phantasms received from sensible things, it is first required that in the imagination be formed the bodily likeness of things which are shown, as Dionysius says that it is impossible otherwise for the divine ray to shine in us, unless surrounded by the variety of sacred veils.
The second thing required is an intellectual light enlightening the intellect for knowing things shown beyond our natural knowledge. For unless an intellectual light be present for understanding the sensible likenesses formed in the imagination, the one to whom these likenesses are shown is not called a prophet but a dreamer. Thus, Pharaoh, who, although he saw ears of corn and cattle, which indicated future events, did not understand what he saw, is not called a prophet, but rather Joseph, who interpreted it. The same is true of Nebuchadnezzar, who saw a statue but did not understand it; hence, neither is he a prophet, but Daniel. For this reason it is said: understanding is needed in a vision (Dan 10:1).
The third thing required is the courage to announce the things revealed. For God reveals in order that it be announced to others: behold, I have put my words in your mouth (Jer 1:9).
The fourth thing is the working of miracles, which lend certitude to the prophecy. For unless they did things which exceed the works of nature, they would not be believed in matters that transcend natural knowledge.
813. Therefore, according to these modes of prophecy some are called prophets in various ways. For sometimes one is called a prophet, because he possesses all four, namely, that he sees imaginary visions, and has an understanding of them and he boldly announces to others and he works miracles. Concerning such a one it is said: if there is a prophet among you, I, the Lord, will appear to him in a dream, or will speak to him by means of a dream (Num 12:6).
But sometimes one who has solely imaginary visions is called a prophet, but in an improper sense and very remotely so.
Again, one is called a prophet, if he has the intellectual light to explain even imaginary visions made to himself or someone else, or for explaining the sayings of the prophets or the Scriptures of the apostles. In this way a prophet is anyone who discerns the writings of the doctors, because they have been interpreted in the same spirit as they were edited; and so Solomon and David can be called prophets, inasmuch as they had the intellectual light to understand clearly and subtly. For the vision of David was intellectual only.
Someone is even called a prophet merely because he announces the statements of prophets or explains them or sings in the church. This is the way Saul was counted among the prophets, i.e., among those singing the words of the prophets (1 Sam 19:24).
Someone is also called a prophet from working miracles: the dead body of Elijah prophesied (Sir 48:14), i.e., worked a miracle.
Therefore, what the Apostle says through this chapter of the prophets must be understood in the second mode, namely, that one is said to prophesy who through a divine intellectual light explains visions made to him and others. According to this, what is said here about prophets will be plain.
814. In regard to the second it should be noted that because there were few in the early Church assigned to preaching faith of Christ throughout the world, the Lord enabled them to proclaim the word to more people by giving them the gift of tongues, by which they could all preach to all. Not that they spoke in one language and were understood by all, as some say, but that they spoke the languages of different nations and, indeed, of all. Hence the Apostle says: I thank my God I speak with all your tongues (1 Cor 14:18), and it is said: they began to speak in other tongues, as the Spirit gave them utterance (Acts 2:4). Furthermore, many received this gift from God in the early Church. But the Corinthians, being inquisitive, were more desirous of this gift than the gift of prophecy.
Therefore, when the Apostle mentions here about speaking in a tongue, he means an unknown language not interpreted; as when one might speak German to a Frenchman without an interpreter, he is speaking in a tongue. Hence, all speech not understood or explained, no matter what it is, is properly called speaking in a tongue.
815. Having mentioned these things, let us return to the text, which is clear.
In regard to this he does two things: first, he proves that the gift of prophecy is greater than the gift of tongues; second, he excludes an objection, at and I would have you all to speak (1 Cor 14:5).
816. That the gift of prophecy is more excellent than the gift of tongues he proves with two reasons: the first is based on the relationship of God with the Church; the second on the relationship of men with the Church.
817. The first reason is this: that through which man does things which are not only for the glory of God but for the benefit of his neighbors is better than that which is done only for the glory of God. But prophecy is not only for the honor of God but also useful to our neighbor, whereas by the gift of tongues something is done solely for the honor of God.
He presents the middle term of this reasoning: first, inasmuch as he says that one who speaks in a tongue only honors God. And this is what he says: he who speaks in a tongue speaks not unto men, i.e., not to the human intellect, but unto God, i.e., only to the honor of God. Or unto God, because God alone understands: the zealous ear of God hears all things (Wis 1:10).
That he does not speak to man is indicated when he says: for no man hears, i.e., understands. For it often happens that not to hear means not to understand: he who has ears to hear, let him hear (Matt 13:9).
Why he speaks only to God he indicates, when he says that God himself is speaking; hence he says: yet by the Spirit he speaks mysteries, i.e., hidden things: for it is not you who speak, but the Spirit of your Father (Matt 10:20); no one understands the thoughts of God except the Spirit of God (1 Cor 2:11).
818. Second, he proves his statement that prophecy is for the honor of God and the benefit of our neighbors. Hence he says, he who prophesies, i.e., explains visions or Scriptures, speaks to men, i.e., to the human intellect unto edification of beginners and encouragement of the proficient and the exhortation of the desolate. Comfort the fainthearted (1 Thess 5:14); speak and persuade (Titus 2:15), and for the comfort of the desolate.
Or edification pertains to spiritual affection, because one’s spiritual edifice first begins there: in whom you are also built into it (Eph 2:22). But exhortation pertains to inducement to good acts, because if the will is good, then the act is good: declare and exhort these things (Titus 2:15). Consolation on the other hand induces one to tolerate evils: whatever was written in former days was written for our instruction (Rom 15:4).
Those who preach the divine Scriptures induce people to these three things.
819. The second reason is this: that which is useful only to the doer is less than that which also profits others. But to speak in tongues is useful only to the speaker, whereas to prophesy benefits others.
He presents the middle term of this reasoning: first, in regard to its first part and he says: he who speaks in a tongue edifies himself: my heart became hot within me (Ps 39:3). Second, in regard to the second part he says: but he who prophesies edifies the church, i.e., believers, by instructing them: built upon the foundation of the apostles and prophets (Eph 2:20).