Commentary on 1 Corinthians
Lecture 6. Must interpret tongues
14:27 If any speaks with a tongue, let it be by two, or at the most by three, and in course: and let one interpret. [n. 869]
14:28 But if there be no interpreter, let him hold his peace in the church and speak to himself and to God. [n. 871]
14:29 And let the prophets speak, two or three: and let the rest judge. [n. 872]
14:30 But if any thing be revealed to another sitting, let the first hold his peace. [n. 874]
14:31 For you may all prophesy, one by one, that all may learn and all may be exhorted. [n. 875]
14:32 And the spirits of the prophets are subject to the prophets. [n. 876]
14:33 For God is not the God of dissension, but of peace: as also I teach in all the churches of the saints. [n. 877]
869. Here the Apostle instructs them on how to behave in regard to using the gift of tongues, and he does two things:
first, he shows how they should use the gift of tongues:
second, when they should stop using it, at but if there be no interpreter.
870. First, therefore he says: the way the gift of tongues should be used among you is that if any speaks with a tongue, i.e., talks of visions or dreams, such speaking should not be done by many on account of so much time being devoted to tongues, and so that there is not room for prophecies, and confusion is generated; but let it be by two, and if necessary, at the most by three; so that three should be enough: on the evidence of two witnesses or of three witnesses (Deut 17:6).
But it should be noted that this custom is still partly observed in the Church. For we have readings and epistles and gospels in place of tongues, and therefore in the Mass only two are said, which pertain to the gift of tongues, namely, the epistle and the gospel. In Matins many are said, namely, three readings in one nocturn. For at an earlier time nocturnes were said according to the night watches, but now they are said at one time.
Not only should order as to the number of speakers be observed, but also as to the method, and this is what he says: and in course, i.e., that those who speak follow one another, so that one speaks after the other. Or in course, i.e., interruptedly, namely, that one speak one part of the vision or of the instruction and explain it, and then another and explain it, and so on. This was the method followed by preachers, when they preach by interpreting to men of an unknown tongue; and therefore he says: and let one interpret.
871. Then when he says: but if there be no interpreter, he shows when tongues should not be used, saying that they should speak in parts and one should interpret. But if there be no interpreter, one who has the gift of tongues, let him hold his peace in the church, i.e., should not speak or preach to the multitude in a strange tongue, because he is not understood by them, but should speak to himself or to God, because he understands himself; and this in silence by praying or meditating: I will speak in the bitterness of my soul. I will say to God: do not condemn me (Job 10:1).
872. Let the prophets speak, two or three, and let the others weigh what is said. Here the Apostle instructs them on how to use the gift of prophecy.
In regard to the first he does two things: first, he shows how the gift of prophecy is to be used both as to number and to order; second, to whom the use of prophecy is prohibited, at let women keep silence in the churches (1 Cor 14:34).
In regard to the first he does three things: first, he teaches the order in which to use the gift of prophecy; second, the reason for this, at for you may all prophesy; third, he excludes an objection, at and the spirits of the prophets.
In regard to the first he does two things: first, he fixes on the number using this gift; second, he teaches the method or order of using it, at but if any thing be revealed.
873. In regard to the first it should be noted that the use of prophecy according to what the Apostle says here is to propose a word of instruction to the people, by explaining the Sacred Scripture. And because in the early Church there were many who had this gift from God and the number of the faithful was not very great, then in order to avoid confusion and boredom, the Apostle desires that not all who can explain a prophecy and Sacred Scripture should prophesy, but certain definite ones. And this is what he says: let the prophets speak, two or three. As if to say: I do not want all who assemble, but two only or at most three, as the need to speak exists, should speak, i.e., exhort. This is in keeping with the Scriptures: by the evidence of two or three witnesses (Matt 18:16).
Let the rest, namely, those who should not prophesy, judge the things proposed to them, whether something good or something bad has been said; approving what is good and making them retract what was wrong: the spiritual man judges all things (1 Cor 2:15).
874. The order to be observed in using this gift is that if one of those who sat and kept silence and judged had received a better revelation, then one who is exhorting and standing should sit down and the one to whom a better revelation has been made should rise and exhort. And this is what he says: if anything be revealed to another sitting, namely, by the Holy Spirit, let the first hold his peace and yield to him: anticipate one another with honor (Rom 12:10).
875. The reason for this is that according to this method you may successively all prophesy, one by one, i.e., the greater, that all may learn, i.e., the lesser, and all may be exhorted. The wise man may also hear and increase in learning (Prov 1:5).
876. If any should say: O Apostle, I cannot be silent while another prophesies or yield to one sitting from the time he began, because I cannot hold back the Spirit who speaks in me: who can keep from speaking? (Job 4:2). Therefore, the Apostle rejects this when he says: the spirits of the prophets are subject to the prophets. As if to say: yes, he can easily be quiet and sit down, because the spirits of the prophets, i.e., the spirit who gives prophecies (and he puts it in the plural on account of the many revelations inspired in them) are subject to the prophets; some as to knowledge, because as Gregory says: the spirit of prophecy is not always present to the prophets. Hence it is not a habit, as knowledge is. For then it would follow that even as to knowledge he would be subject to them and they could use it or not use it when they willed; but it is a force or impression from God inclining and teaching the hearts of the prophets and they know only when they are so touched. Hence, he is not subject to them.
But this is not the way to understand the Apostle’s words, but the spirits of the prophets are subject to the prophets as to declaring, namely, because it is in their power to declare when they wish or not to declare the things revealed. And so the excuse is worthless, because the Spirit does not compel you in such a way that you cannot keep silence.
877. That this is true he proves when he says, God is not a God of dissension. And he formulates this reason: God never compels one to something from which arise quarrels or dissension, because he is not a God of dissension, but of peace. But if the Spirit of prophecy compelled them to speak, he would be a cause of dissension, because he would always want to speak or not to teach or to be silent, while another is speaking something about which the others are disturbed. Therefore, the Holy Spirit does not compel men to speak: may the God of love and peace be with you (2 Cor 13:11).
Yet because he could still object that he would not do this, because he commanded this only of them and not of the other churches; and hence it could seem a burden, the Apostle says that he teaches this not only to them but to all the churches. And this is what he says: as also I teach in all the churches of the saints, namely, about the use of tongues and of prophecy: that you all speak the same thing (1 Cor 1:10).