1 Corinthians 14:38Meaning & Commentary from the Church Fathers

Then the Apostle brings forward the final and strongest argument: even now, he says, God commands this through me.

“If anyone thinks himself to be a prophet or spiritual, let him understand that the things I write to you are the commandments of the Lord. But if anyone does not understand, let him not understand” (1 Cor 14:37-38).

Why did he add this? To show that he does not compel and does not wish to contend. Such is the speech of those who do not strive to fulfill their own wishes, but have in view the benefit of others.

Therefore he also says elsewhere, “But if anyone seems to be contentious, we have no such custom, nor do the churches of God” (1 Cor 11:16).

That is: I have spoken; whoever wishes will believe. Such a tone of speech shows a man who is not trying to fulfill his own desire, but has the common benefit in view. Paul usually acts this way when there is no great need to argue. For what need is there for Paul to oppose and persuade them that his words are the commandments of God, when he is speaking to his own disciples? He has already said that whoever is spiritual will recognize their divine character. Clearly, all will hasten to call them divine, so that they may appear spiritual.

He certainly wished the knowledge of the spiritual to be firm, where faith would not only be applied, but exact understanding would also abide.

Thus those who were carnal believed the same thing as the spiritual, though they did not yet grasp it with the mind.

Let him not understand, he said, who does not understand, for it has not yet been given to him to know what he believes.

When this takes place in a person’s mind, he is said to be known by God, because God has caused him to know Him.

As the Apostle says elsewhere, “But now, having known God, or rather being known by God” (cf. Gal 4:9).

For it was not that God then came to know them, since they were known to Him beforehand and chosen by Him before the foundation of the world (cf. Eph 1:4).

Rather, what took place was that He then caused them to know Him.

God knew, that is, He chose, in order to give grace, through which knowledge of God is given.

With these words the Apostle touches upon the aforesaid false apostles, by whom they were being corrupted, and who were teaching them not heavenly things, but earthly things.

Therefore he says here that he teaches nothing of his own, but what belongs to the Lord. Thus it may be seen that the Lord, not men, finds those persuaded by him.

He constantly preaches this conviction of his, and with a free conscience, since he does not wish to please men, but God.

This is truly so, because whoever does not know that what the Apostle says is from the Lord will himself not be known by the Lord on the day of judgment.

And the Lord will say to them in answer, “Truly, I say to you, I do not know you” (Mt 25:12).

“If anyone does not understand, let him not understand.” If anyone among you is found who does not acknowledge what I have said as the commandments of God and does not wish to submit to them, let him remain without understanding (Rev 22:11), in his false conviction. I do not consider it necessary to dispute with him (1 Cor 11:16).

A general exhortation to fulfill what has been said: “If anyone thinks himself a prophet or spiritual, for example, one who has the gift of tongues, let him understand what I write to you, for these are the commandments of the Lord” (1 Cor 14:37). “But if anyone does not understand, let him not understand” (1 Cor 14:38). That is, there is no use even speaking with him. He is not a prophet and not spiritual, though in conceit he thinks himself such. “I have said what is necessary. Let him who wishes obey, and let him who does not wish do as he wants” (Oecumenius; Theophylact).

Finally, striving to implant all that has been said in the minds and hearts of his readers, the Apostle reminds them that he is not speaking to them on his own authority. They submitted to the Lord voluntarily, and therefore they must voluntarily accept what is advised. Gathering all that has been said into one whole, he commands that the less useful gift not be forbidden, namely the gift of tongues. He also commands that they zealously seek the more important gift, prophecy. The chief point is that in everything there must be the order indicated by the Apostle, corresponding to the inner meaning of Christian worship.

The thought is somewhat obscure. If any of those whom he addresses does not understand that these are the Lord’s commandments, he says, let him not understand.

It is as if he said: as he wishes, so be it. It is his will; I do not compel him. But let him also take upon himself the responsibility that lies on those who resist the will of God.

“I have said what is necessary. Let him who wishes obey, and let him who does not wish do as he wishes” (Oecumenius, Theophylact).

Saint Chrysostom says almost the same: “Why did he add this? To show that he does not compel and does not wish to contend.