1 Corinthians 14:2Meaning & 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).

In time, however, it completely dried up in the Church. Already St. John Chrysostom found it difficult to explain this gift to his hearers, because the events that had existed then had become scarce.

The simplest and most natural conception of this gift is that a Christian suddenly began to speak in a language previously unknown to him, for example Persian, Arabic, or others, according to need.

By this the chief purpose of the gift of tongues was attained: the preaching of the Gospel to different peoples. The expression "to speak with other tongues" (Acts 2:4) corresponds to this.

So does the fact that the witnesses of the miracle of Pentecost heard the Apostles speaking in the languages that they themselves had spoken from childhood (Acts 2:9).

The holy Fathers and Teachers of the Church, in explaining this miracle, almost all understood it in this way: Chrysostom, Theodoret, Origen, Jerome, and others.

But since the Jews gathered from different places could not understand everything being said by them, their speech could appear to be only a disorderly mixture of words from various languages.

It could seem to be the speech of men considerably drunk (Acts 2:13), or even of madmen (1 Cor 14:23).

The same failure to understand the speech of one speaking in a foreign language was also the reason why interpretation was needed to explain what had been said.

However, the following expression, "no one understands," shows that here the speech of the one speaking in tongues was not speech in a foreign language, unlike Acts 2:13.

For among the foreigners constantly present in Corinth, at least someone surely would have been found who recognized his native speech.

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

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

Moreover, Church Slavonic cannot be called an unknown language for Russian Christians. Most of its words are common to ordinary Russian usage. Only a very small part of them belongs exclusively to Church Slavonic.

And is it possible to find such a dialect or manner of speech, or to devise such a form of exposition, that in a large assembly every word and expression would be equally clear to all?

1 Cor 14:1-5. “He who speaks in an unknown tongue speaks not to men, but to God,” who knows all things (1 Cor 14:2). “But he who prophesies,” that is, who clearly declares the will of God, not only concerning the future but also concerning the past and the present, “speaks to men for edification, exhortation, and consolation” (1 Cor 14:3).

Thus “he who prophesies,” which is the same as teaching, is greater than one who speaks in foreign tongues, unless he also interprets, so that the Church may receive edification (1 Cor 14:5).

By prophecy the Apostle means not only the gift of foretelling the future, but in general the gift of speaking for edification, “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 could explain what had been said in an unknown language (according to Theodoret). From this it is evident that those who had the gift of speaking in an unknown language sometimes did not fully understand what they were saying.

Yet for this reason the Apostle does not deny the divine character of this gift, for once even an ass spoke with a human tongue. How much more precious is the gift of God in the mouth of a man, as the voice of wondrous praise to God.

But from the standpoint of the common benefit of the Church, prophecy is incomparably more important. It serves wholly to awaken faith, to console, and to strengthen.

“Do you see,” says Saint John Chrysostom, “from what side the Apostle proves the superiority of this gift? From its usefulness to all. Everywhere he prefers what brings benefit to many. Tell me, did the others not speak to men? They did speak to men, but not for edification, not for exhortation, 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 the advantage over the latter because he is also useful to his hearers. Those who spoke in tongues were not heard or understood by those who did not have this gift.”

Here, to hear means to attend and understand. "But in the Spirit he speaks mysteries." Either he is moved by the Spirit of God, or he speaks within himself, in his own spirit and to himself, that is, to his spirit (Oecumenius).

He speaks mysteries, that which has been communicated to his spirit, the mysteries of faith and life, hidden from others.

The Apostle's speech is such that it does not belittle the gift, but brings the one who uses it improperly to understanding.

"He does both at once. He accuses the Corinthians of love of honor and shows the need for the gift.

It was given to preachers because of the different languages among men, so that when they came to Indians, they might offer the divine preaching by speaking their language.

Likewise, conversing with Persians, Scythians, Romans, and Egyptians, they might proclaim the Gospel teaching to them in the language of each people.

Therefore it was a superfluous thing for those speaking in Corinth to speak in Scythian, Persian, or Egyptian tongues, which the Corinthians could not understand" (Theodoret).

"The Corinthians greatly exalted themselves over the gift of tongues and considered it a great gift. They considered it great because the Apostles received it before everything else and with such solemnity.

But this did not make it more excellent than the others. Why did the Apostles receive it before everything else? Because they had to go everywhere.

As at the time of the tower one language was divided into many, so then, in the time of the Apostles, many languages often belonged to one man. One and the same man spoke many languages by the inspiration of the Spirit.

This gift was called the gift of tongues. See how the Apostle both humbles it and exalts it.

By the words, 'he speaks not to men' and 'for no one hears,' he humbles it, showing that this gift is not useful without qualification.

But by the words, 'in the Spirit he speaks mysteries,' he again exalts it, lest it appear superfluous, useless, and given in vain" (St. Chrysostom).

For from these words it follows that, although he is unintelligible to others, still he speaks the mysteries of God, and he speaks by the Spirit.