1 Corinthians 14:6Meaning & Commentary from the Church Fathers

The meaning of his words is as follows. If I do not say to you something readily intelligible and clear to you, but only show that I possess the gift of tongues, then, after hearing the tongues, you will depart without receiving any profit.

Revelation belongs to allegory. According to it, what the historical narrative contains is explained in a spiritual sense. For example, we may try to unfold how “our fathers were all under the cloud, and all passed through the sea.”

“And all were baptized into Moses in the cloud and in the sea. And all ate the same spiritual food, and all drank the same spiritual drink. For they drank of the spiritual Rock that followed them, and the Rock was Christ” (1 Cor 10:1-4).

This explanation, in the sense of a prefiguration of the Body and Blood of Christ, which we receive daily, constitutes the manner of allegorical interpretation.

The knowledge also mentioned by the Apostle is tropology. By it, through prudent inquiry, we discern everything that pertains to practical discretion, and what is useful or honorable.

For example: “Judge for yourselves: is it proper for a woman to pray to God with her head uncovered?” (1 Cor 11:13). This explanation, as has been said, contains the moral sense.

Likewise prophecy, which the Apostle placed third, signifies anagogy. It pertains to what is invisible and future. For example: “But I do not want you to be ignorant, brethren, concerning those who have fallen asleep.”

“Do not sorrow as others who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus.”

“For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will not precede those who have fallen asleep.”

“For the Lord Himself will descend from heaven with a shout, with the voice of the Archangel, and with the trumpet of God. And the dead in Christ will rise first” (1 Thess 4:13-16). This explanation will be anagogical.

Teaching signifies the simple order of the exposition of history. In it no hidden sense is contained beyond what is signified by the words. For example: “For I delivered to you first of all that which I also received.”

“That Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures, and that He appeared to Cephas” (1 Cor 15:3-5).

“God sent forth His Son, His Only-begotten, born of a woman, made under the law, to redeem those who were under the law” (Gal 4:4-5). Or this: “Hear, O Israel: the Lord our God, the Lord is one” (Deut 6:4).

Unfortunately, the Russian translation presents the matter as though prophecy and teaching were means for explaining speech in tongues. Yet these were independent gifts, while the gift of interpretation served to explain speech in tongues.

Revelation is an inward act accomplished in the soul of man, as is knowledge. As for prophecy and teaching, the first is the result of the inward manifestation of revelation. The second is the outward result of knowledge.

Through revelation, understanding of some one aspect of God’s divine economy concerning our salvation is suddenly communicated to a man. Knowledge presupposes a rather long labor of the human mind upon the truths of faith communicated by the Spirit of God.

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 under one condition: when speech in an unknown language is not accompanied by explanation, verses 6, 19, and 39.

Meanwhile, the incomprehensible Slavonic expressions in our church prayers are explained both in school and from the church ambo. Moreover, Church Slavonic cannot be called unknown to Russian Christians, since for the most part its words are shared with ordinary Russian.

Only a very small part of them belongs exclusively to Church Slavonic. Besides, is it possible to find such a dialect or speech, or to devise such a form of expression, that in a numerous assembly all words and expressions would be equally clear to everyone?

Still more does the human throat do so, expressing an infinite multitude of concepts in articulate sounds and words. How, then, should an organ of the Spirit of God, possessing the gift of tongues, not care to be able to explain what it utters, for the fuller benefit of the Church?

Blessed Theophylact, pausing over the Apostle’s words, “unless I speak either by revelation, or by understanding, or by prophecy, or by teaching,” explains these apostolic indications of the different kinds of preaching in the primitive Church as follows.

“By revelation, that is, what those who receive revelations from God usually say. This includes the case when, in the presence of all, the thoughts of each are revealed.

By understanding, that is, what those who possess knowledge can say when they set forth the mysteries of God to their hearers. By prophecy, that is, declaring what was, what is, and what will be. Prophecy comprehends revelations.

By teaching, that is, in the form of an instructive word, when the discourse concerns virtue and doctrines.”

Rather, he means that, even if all this were contained in my speech, you would receive neither revelation nor anything of the kind. For, by speaking to you in an incomprehensible language, I would be as though I had said nothing of this.

“The meaning of his words is as follows. If I do not say to you something that can be intelligible and clear to you, but only show that I possess the gift of tongues, then, after hearing the tongues, you will depart without receiving any profit. For what profit is there from words you do not understand?” Chrysostom.

The words “revelation,” “understanding,” “prophecy,” and “teaching” make clear what those who prophesied offered in their speech. Those who spoke in tongues offered the same when interpretation accompanied their speech. Thus, all things by which the Church was edified are included.

For this reason an exact definition of them is desirable. Chrysostom does not touch on this. Theodoret writes generally: “What profit shall I bring you if I do not impart teaching, revealing hidden mysteries to you, guiding you to the divine, and offering counsels suited to you?”

Theophylact explains these words fully: “By revelation, that is, what those who receive revelations from God usually say. This includes the case when, in the presence of all, the thoughts of each are revealed.

By understanding, that is, what those who possess knowledge can say when they set forth the mysteries of God to their hearers. By prophecy, that is, declaring what was, what is, and what will be. Prophecy comprehends revelations.

By teaching, that is, in the form of an instructive word, when the discourse concerns virtue and doctrines.”