Commentary on 1 Corinthians
Lecture 2. Tongues’ meaning variable
14:5 And I would have you all to speak with tongues, but more to prophesy. For greater is he who prophesies than he who speaks with tongues: unless perhaps he interprets, that the Church may receive edification. [n. 820]
14:6 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 doctrine? [n. 823]
14:7 Even things without life that give sound, whether pipe or harp, except they give a distinction of sounds, how shall it be known what is piped or harped? [n. 827]
14:8 For if the trumpet gives an uncertain sound, who shall prepare himself to the battle? [n. 829]
14:9 So likewise you, except you utter by the tongue plain speech, how shall it be known what is said? For you shall be speaking into the air.
14:10 There are, for example, so many kinds of tongues in this world: and none is without voice. [n. 830]
14:11 If then I know not the power of the voice, I shall be to him to whom I speak a barbarian: and he who speaks a barbarian to me. [n. 832]
14:12 So you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the Church. [n. 833]
820. Here the Apostle excludes an objection or false understanding, which could occur in respect to the foregoing. For some might believe that since the Apostle prefers prophecy to the gift of tongues, the latter should be scorned. Hence, to exclude this he says: and I would have you all, where he first shows what he intends to insinuate;
second, he gives the reason, at for greater is he.
821. He says, therefore: although I said the things stated above, I do not wish to spurn the gift of tongues, but I would have you all to speak with tongues, but more to prophesy: would that the Lord’s people were prophets (Num 11:29).
822. He assigns the reason for this when he says: for greater is he who prophesies. As if to say: the reason I wish that you would prophesy more is that it is greater.
The reason for this is that some are sometimes moved by the Holy Spirit to speak something mystical, which they do not understand. Hence, they have the gift of tongues. But sometimes they not only speak in tongues, but also interpret what they say. Hence he says: unless perhaps he interprets.
For the gift of tongues with interpretation is better than prophecy, because as has been said, the interpretation of anything arduous pertains to prophecy. Hence, one who speaks and interprets is a prophet and has the gift of tongues, and he interprets in order to edify the Church. Hence he says, that the Church may receive edification, i.e., that he not only understand himself but also edify the Church: let us pursue what makes for mutual edification (Rom 14:19); let each of you please the neighbor for his good to edify him (Rom 15:2).
823. Then when he says: now, brethren, he proves by examples that the gift of prophecy is more excellent than the gift of tongues, and this in three ways:
first, by giving an example taken from himself;
second, by an example taken from inanimate things, at even things without life;
third by an example taken from men speaking different language, at there are, for example.
824. Using himself as an example he argues this: consequently, it is clear that I do not have the gift of tongues less than you. But if I were to speak to you only in tongues and did not interpret, you would not profit at all. Therefore, neither would you from one another.
And this is what he says: now brethren, if I come to you speaking with tongues. This can be understood in two ways, namely, either by an unknown language, or literally, by whatever sign that is not understood.
825. What shall I profit you, unless I speak to you either in revelation or in knowledge or in prophecy or in doctrine?
It should be noted that those four things, namely, revelation, knowledge, prophecy, doctrine, can be distinguished in two ways:
in one way according to the things they concern. In this way, it should be noted that the illumination of the mind for understanding concerns four things, because it is either about divine things, and this illumination of the mind pertains to the gift of wisdom. For, as was stated above, revelation is concerned with divine things, because the things of God no one knows except the Spirit of God (1 Cor 2:11). Therefore, he says: in revelation, by which the mind is enlightened to know divine things.
Or it is about earthly things, and not just any but only about those which pertain to the building up of faith: and this pertains to the gift of knowledge. Therefore he says: in knowledge, not geometry or astronomy, because these do not pertain to the building up of the faith, but in knowledge of holy things: he gave them knowledge of holy things (Wis 10:10).
Or it is about future events, and this pertains to the gift of prophecy: hence he says: or in prophecy: she has foreknowledge of signs and wonders and of the outcome of seasons and of times (Wis 8:8).
It should be noted that prophecy is not taken here as it is generally used and was explained above, but it is taken here in a special sense, as a manifestation of future events only. In this sense it is defined by Cassiodorus: prophecy is divine inspiration announcing with infallible truth the future of things. I will again pour out teaching like prophecy (Sir 24:33).
Or it is about moral acts, and this pertaining to teaching; therefore he says: or in doctrine: he who teaches, in teaching (Rom 12:7); good teaching wins favor (Prov 13:15).
826. They can be distinguished in another way according to the various ways that knowledge is acquired.
And thus it should be known that all knowledge is either from a supernatural source, namely, God, or from a natural, i.e., the natural light of the intellect.
If it is from a supernatural principle, namely, by a divinely infused light, it can happen in two ways: because it is either infused by sudden knowledge, and then it is revelation; or it is infused successively, and then it is prophecy, which the prophets did not have suddenly but successively and by parts, as their prophecies show.
But if the knowledge is acquired by a natural principle, this is either through one’s own study and then it pertains to knowledge, or it is presented by someone else, and then it pertains to teaching.
827. Even things without life that give sound. Here he shows the same thing with examples taken from inanimate things, namely, instruments which seem to have a voice: first, with instruments of joy; second, the instruments of battle, at for if the trumpet gives an uncertain sound.
828. He says, therefore: that speaking in tongues does not benefit others is shown not only from what has been said above: but also from things without life that give sound.
Against this, a voice is a sound uttered from the mouth of an animal. Therefore, lifeless things do not give forth a voice.
The answer is that although a voice is found only in animals, yet in virtue of a likeness it can be said that certain things, such as musical instruments, have a definite consonance and melody. That is why he mentions them, namely, the harp, which gives forth a voice through touch, and the flute through blowing.
If even lifeless instruments do not give distinct notes, how shall it be known what is piped or harped? For since man intends to express something through musical instruments, namely, songs which are directed to sorrow or to joy: you shall have a song in the night, when a holy feast is kept; and gladness of heart, as when one set out to the sound of the flute to go to the mountain of the Lord (Isa 30:29), or even to wantonness, one cannot tell what the flute is playing or the harp, if the sound is confused and not distinct. So if a man speaks in tongues, and he does not interpret, no one knows what he wants to say.
829. For if the trumpet gives an uncertain sound. Here he shows the same thing with another lifeless thing, namely, the instrument ordained to battle.
This likeness is taken from where it says that the Lord commanded Moses to make two silver trumpets to be used for summoning all the people, for moving their camps and for battle (Num 10:1–10). For each of these three things there was a different way of sounding the trumpet, because when they moved their camps it sounded one way; and another, when they were to assemble; and still another, when they were to do battle. And so the Apostle argues that just as if the trumpet gives an uncertain sound, it is not known whether they should prepare for battle, so you, if you only speak in tongues, unless you make your speech clear by interpreting or explaining, no one will know what you are saying. By trumpet can also be understood preachers. Lift up your voice like a trumpet (Isa 58:1).
But the reason why it cannot be known what you are saying is that you shall be speaking into the air, i.e., uselessly: I do not box as one beating the air (1 Cor 9:26).
830. There are, for example, so many kinds of tongues. Here he uses the examples of the various human languages.
In regard to this he does three things: first, he points out the diversity of tongues; second, that it is useless for one to speak to others in a language they do not understand, at if then I know not; third, he concludes what he intended, at so you also, forasmuch as you are zealous.
831. First, therefore, he says: the languages of the world are many and diverse, and anyone can speak in whichever one he wants; but if he does not speak precisely, he is not understood. And this is what he says: there are, for example, so many kinds of tongues in this world.
This can be explained in two ways, for it can be connected with the preceding as saying: you shall be speaking into the air in so many kinds of tongues, as if to say, you will be speaking uselessly in all languages, because you speak without understanding, whereas words have a definite meaning in all languages to be understood. For nothing exists without its voice.
Or it can be punctuated thus: you shall be speaking into the air. There are, for example, so many kinds of tongues in this world, i.e., individual languages.
832. If then I know not the power of the voice. Here he shows their uselessness. And this is what he says: if I have spoken in all tongues, but if then I know not the power of the voice, I shall be to him to whom I speak a barbarian: I will bring upon you a nation from afar. . . a nation whose language you shall not know (Jer 5:15).
Note that barbarians according to some are those whose idiom completely disagrees with Latin. But others say that any foreigner is a barbarian to every other foreigner, namely, when he is not understood by him. But this is not true, because according to Isidore, Barbaria is a special nation: in Christ Jesus there is neither Barbarian nor Scythian (Col 3:11). But it is closer to the truth to say that barbarian is the name for those who are strong in body and weak in reasoning and exist, as it were, outside the law and without the rule of law. And Aristotle seems to agree with this in his Politics.
833. Then when he says: so you also, he concludes to what he intended; and this can be constructed in two ways:
first, so that it is punctuated as if he were saying: therefore, I will be a barbarian to you, if I speak without meaning and interpretation, just as you will be barbarians to one another; and, therefore, seek to abound unto the edifying of the Church. And this, forasmuch as you are zealous of spirits.
Or in another way, so that it is all put under a distinction. As if to say: therefore, do not be barbarians, forasmuch as you are zealous for the manifestations of the Spirit, i.e., of the gifts of the Holy Spirit, do as I do and seek them from God, that you may abound: in abundant justice is virtue the greatest (Prov 12:5). This justice consists in edifying others: ask, and it will be given you; seek, and you shall find; knock, and it shall be opened to you (Matt 7:7).