1 Corinthians 14:1Meaning & Commentary from the Church Fathers

It often withdraws from us because we do not deal with it as we should, and because we prefer everything else to it. Therefore we must use every means to hold it firmly. If this happens, then without great toil, or rather without any toil, we shall walk the narrow path of virtue with joy and triumph. Therefore the Apostle says, hold fast to it. Then, lest they think he spoke of love in order to disparage the gifts, he adds: "Desire spiritual gifts, but especially that you may prophesy. For he who speaks in an unknown tongue speaks not to men but to God, for no one understands him; in the spirit he speaks mysteries. But he who prophesies speaks to men for edification, exhortation, and comfort" (1 Cor 14:1-3). Here he compares the gifts and places the gift of tongues below the others. He shows that it is neither entirely useless nor very useful by itself. The Corinthians were greatly puffed up over it and considered it a great gift. They considered it great because the Apostles received it first of all and with such solemnity. But this did not make it superior to the others. Why did the Apostles receive it first of all? Because they had to go everywhere. As at the building of the tower one language was divided into many, so then many languages often belonged to one man. The same man spoke Persian, Roman, Indian, and many other languages by the inspiration of the Spirit. This gift was called the gift of tongues because the one who possessed it could speak in many languages together. See how the Apostle both lowers it and exalts it. By the words, "he who speaks in an unknown tongue speaks not to men but to God, for no one understands him," he lowers it. He shows that this gift is not very useful. But then, by the words, "in the spirit he speaks mysteries," he exalts it again. He does this so that it may not appear superfluous, useless, or given in vain. "But he who prophesies speaks to men for edification, exhortation, and comfort." Do you see from what side he proves the superiority of this gift? He proves it from its benefit to all. Everywhere he prefers what brings benefit to many. But tell me, did those others not speak to men? They did not speak with such edification, exhortation, and comfort. Inspiration from the Spirit belongs equally to both, to the prophet and to the speaker in tongues. But the former, that is, the prophet, has an advantage over the latter because he is also useful to the hearers. Those who lacked this gift did not understand those who spoke in tongues. What then? Did they edify no one? Yes, he says, only themselves. Therefore the Apostle adds: "He who speaks in an unknown tongue edifies himself" (1 Cor 14:4).

He thanks God that he possesses this gift more than all (verse 18). If he speaks of its uselessness for hearers, he does so only on the condition that speech in an unfamiliar language is not accompanied by interpretation (verses 6, 19, 39).

Meanwhile, the obscure Slavonic expressions in our church prayers are explained both in school and from the church pulpit.

Moreover, the Church Slavonic language cannot be called unfamiliar to Russian Christians. Most of its words are common to the ordinary Russian language as well. Only a very small portion belongs exclusively to Church Slavonic.

And is it possible to find such a dialect or speech, or to devise such a form of exposition, that in a large assembly all words and expressions would be equally clear to everyone?

Christian zeal should direct everything so that what is spiritual has priority over what is outward. From this it is clear that the gift of tongues, as a purely outward gift, must yield first place to the gift of prophecy.

By prophecy the Apostle understands not only the gift of foretelling the future, but in general the gift of speaking edifyingly, "with the revelation of human thoughts and the disclosure of what is secretly taking place" (according to Theodoret).

Therefore those who had the gift of tongues could be compared with prophets only when they were able to explain what had been said in an unfamiliar language (according to Theodoret).

From this it is clear that sometimes those who had the gift of speaking in an unfamiliar language did not themselves fully understand what they were saying.

Nevertheless, the Apostle does not deny the divine character of this gift on that account, for even the donkey once spoke with a human tongue.

All the more precious is the gift of God in the mouth of a man, as the voice of wondrous praise to God. Yet from the side of benefit for the whole Church, prophecy is incomparably more important.

It serves entirely to awaken faith, to console, and to strengthen.

"Do you see," says St. John Chrysostom, "from what side the Apostle proves the superiority of this gift? From the side of its common benefit. Everywhere he gives preference to what brings benefit to many.

And those others, tell me, were they not speaking to men? To men, yes, but not for edification, not for exhortation, and not for consolation.

To have inspiration belongs equally to both, to the one who prophesies and to the one who speaks in tongues. But the former, that is, the one who prophesies, has an advantage over the latter in that he is also useful to his hearers.

Those who did not have this gift neither heard nor understood those who spoke in tongues."

One must run after it and strive earnestly toward it, for it flies away from us, and there are so many hindrances to pursuing it. Therefore we need great efforts in order to attain it.

To express this, Paul did not say, 'Seek love,' but, 'Pursue love,' urging us on and kindling us to attain it. For it often withdraws from us, because we do not deal with it rightly and are ready to prefer everything else to it.

Then, lest they think he had spoken about love in order to lower the gifts, he adds, 'and desire spiritual gifts, but especially that you may prophesy.'"

His thought is this: "Since love is so great a possession, count its acquisition a great work. Yet do not remain careless about the spiritual gifts, and love prophecy in preference to the others.

It is clear that the Apostle again humbles the arrogance of those who boasted in the gift of tongues" (Theodoret).