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1 Corinthians 14:1. Achieve (διώκετε) love. Having shown that love is a great gift, it further encourages people to strive for it. He didn’t say: look for love, but “achieve love” by requiring intense effort. For it is moving away from us, and we have to run a lot to reach it. 1 Corinthians 14:1. Be zealous for spiritual gifts, especially to prophesy. So that they do not think that he exalted love in order to humiliate talents, he adds: “be zealous for spiritual gifts,” that is, for gifts, especially for prophecy. He said this against the fact that the Corinthians were puffed up with the gift of tongues. 1 Corinthians 14:2–3. For whoever speaks in an unknown tongue (γλώσση) speaks not to people, but to God, because no one understands him, he speaks mysteries in the spirit; and whoever prophesies speaks to people for edification, admonition and comfort, Compares tongues with prophecy and shows that they are not completely useless in themselves; for they do not speak to people, but to God, that is, they do not say things that are intelligible and clear to people, but through the Holy Spirit they speak mysterious things. Therefore, as speaking from the Spirit, they are a great thing, but as not useful to people, they are lower than prophecy. For it is both of the Spirit and of great benefit; it edifies the weak, exhorts and excites the careless, and comforts the faint-hearted. So, Paul everywhere supplies to the superiors that which is more useful. 1 Corinthians 14:4. He who speaks in an unknown tongue edifies himself; and whoever prophesies edifies the church. Many who spoke in tongues could not explain what they themselves said. Therefore, they were useful only to themselves. And he who prophesies is useful to all his hearers. Therefore, what is the distance between the benefit of one and the benefit of the Church, the same distance is between tongues and prophecy. 1 Corinthians 14:5. I wish that you all spoke in tongues; but it is better that you prophesy. Since many of the Corinthians spoke in tongues, so that they would not think that out of envy he humiliates tongues, he says: I wish you to speak “all”, not just one or two; I wish even more that you prophesy, because it is much more useful. 1 Corinthians 14:5. For the one who prophesies is superior to the one who speaks in tongues, will he also explain so that the church may receive edification? The Prophet, he says, is higher; but higher than the one who only speaks in tongues and does not know how to explain. If he knows how to explain, then he is equal to a prophet. For by explaining what the tongue speaks unclearly, he edifies the Church. The explanation was also a gift, and some of the speakers were given in tongues, but others were not given. 1 Corinthians 14:6. Now, if I come to you, brethren, and begin to speak in unknown tongues, what benefit will I bring you if I do not speak to you either by revelation, or knowledge, or prophecy, or teaching? Do you want to know that languages ​​without explanation are useless? Let me, Paul, your teacher, speak in tongues; and in this case there will be no benefit for the listeners if I do not explain something by “revelation,” that is, as those who have received revelation from God usually say; for this is also a type of prophecy, when in the presence of many the thoughts of everyone are revealed. “Or by knowledge,” that is, how those who have knowledge can speak and explain the mysteries of God to their listeners. “Or by prophecy,” that is, when someone speaks about the past, the present, and the future. For prophecy is more extensive than revelation. “Or by teaching,” that is, in the form of a teacher’s word, when there is talk either about virtue or about dogmas. For teaching also benefits the listeners. Others understood the word “by revelation” as follows: to say something intelligible, clear and visual, and by “knowledge” - to say something that can be known. 1 Corinthians 14:7. And soulless things that produce sound, a pipe or a harp, if they do not produce separate tones, how can one recognize what is being played on a pipe or harp? And what, he says, am I saying that with us the unclear is useless, and the clear is useful? If even with soulless instruments the sounds do not “produce separate tones,” that is, clear ones, but everything is mixed, then it is impossible to recognize what is being played, nor to receive pleasure and joy. 1 Corinthians 14:8. And if the trumpet makes an uncertain sound, who will prepare for battle? He moved from unnecessary things to the most necessary, mentioned the trumpet, and said that it also produces harmonious sounds, some preparing for war, and others distracting from war. If it makes a vague and indefinite sound, the warriors will not be ready, and what is the use of an unclear sound? 1 Corinthians 14:9. So if you utter unintelligible words with your tongue, how will they know what you are saying? You will be talking into the wind. So that they don’t say: “What does the example of a flute and a trumpet have to do with us?”, he says: if you, with the gift of tongues, do not utter words that are intelligible, that is, clear, then you are speaking in vain and to the wind, because no one understands; for all the power lies in the gift being useful; why was it given? Is it really so that only those who receive it will find benefit? If he wanted to be useful to others, he had to either pray to God and through a pure life receive the gift of interpretation, or turn to someone who could explain. Paul says this in order to unite them with each other, and so that they would not consider themselves sufficient for themselves, but would receive to themselves those who can interpret: for then the gift will be more useful. 1 Corinthians 14:10. For example, there are so many different words in the world, and not one of them is without meaning. That is, so many dialects have appeared in the world, Scythian, Indian, Thracian and other peoples, and all tribes say something; for they are not without tongue. 1 Corinthians 14:11. But if I do not understand the meaning of the words, then I am a stranger to the speaker, and the speaker is a stranger to me. If I do not understand the meaning of the words, then the speaker will seem to me a stranger, that is, speaking something incomprehensible; I will seem similar to him, not because of the badness of my words, but because of our lack of understanding. 1 Corinthians 14:12. So you too, being zealous for spiritual gifts, try to be enriched by them for the edification of the church. Some put a period after the words “so do you” and explain: so you, speaking in tongues incomprehensible, seem to your listeners to be strangers; then they begin again and read: “zealous for spiritual gifts.” But St. John Chrysostom reads without division. Since, he says, you are zealous for spiritual gifts, I also desire this, and I accept it, as I said before; only you try to be enriched with them “for edification,” that is, for the benefit of the Church. For I not only do not prevent you from speaking in tongues, but I want you to be enriched with this gift, if only used it for the common good. 1 Corinthians 14:13. Therefore, speaking in an unknown tongue, pray for the gift of interpretation. Indicates a way to make this gift useful for many. He says: let him who speaks in tongues pray, that he may also receive the gift of interpretation. This means that they themselves are guilty of not receiving the gift of interpretation, because they do not ask God for it. 1 Corinthians 14:14. For when I pray in an unknown tongue, although my spirit prays, my mind remains unfruitful. In ancient times, some, along with the gift of tongues, received the gift of prayer, and uttered Persian or Roman words, but the mind did not understand what they were saying. Paul says that “my spirit,” that is, the gift that moves the tongue, “prays,” but “my mind” remains fruitless, since it does not understand anything that is spoken. Look how he gradually proved that he who speaks only with the tongue is useless for himself. This is how St. John explains this passage. Some understand this: if I speak with the tongue, but do not explain, then “my spirit,” that is, my soul, in itself receives benefit, and my mind remains unfruitful, because it does not benefit others. Those who understand this saying in this way, in my opinion, were afraid of Montanus' error: for he introduced such a heresy that the prophets absolutely did not understand their speeches, but those possessed by the Spirit said something, and what they said did not understand it. But this is inappropriate here, that is, that they do not understand their words not about the prophets, but about those who speak with tongues, and not about all of them. some. 1 Corinthians 14:15. What to do? I will begin to pray with the spirit, I will also pray with the mind; I will sing with my spirit, I will also sing with my mind. What, he says, is more useful? and what should you ask God for? in order to pray “with the spirit,” that is, with the gift, and also “with the mind,” that is, with thought, to be aware of the words of prayer. The same goes for singing. 1 Corinthians 14:16. For if you bless with the spirit, how will one who stands in the place of a commoner say: “Amen” when you give thanks? Because he doesn't understand what you're saying. When, he says, you sing, if you bless with the “spirit,” that is, with a spiritual gift through the tongue, then the one who takes the place of the simpleton, that is, the layman, how will he say “Amen” during your prayer? for you spoke the words “forever and ever” unclearly and in a language unknown to him, and he did not understand, and therefore does not benefit. 1 Corinthians 14:17. You give thanks well, but the other is not edified. So that they do not think that the gift of tongues is decisively humiliated, he says: you, on your part, give thanks well, but since there is no benefit to your neighbor, your thanksgiving is useless. 1 Corinthians 14:18. I thank my God: I speak in tongues more than all of you. So that they would not think that this gift is degrading because he himself does not have it, he says: I speak in tongues more than anyone else. 1 Corinthians 14:19. But in church I would rather say five words with my mind, in order to instruct others, than ten thousand words in an unknown language. “With my mind,” that is, understanding and being aware of my words, and being able to explain them in order to benefit others. “Than ten thousand words in an unknown tongue,” that is, when I cannot interpret them; for in this case the benefit is limited to me alone. “Five” “words” are said by every teacher who applies a decent medicine to each of our five senses. 1 Corinthians 14:20. Brethren! Do not be children in mind: in evil, be babies, but in mind be adults. Having shown what place the gift of tongues occupies, he finally uses menacing speech and condemns them for philosophizing like children. For truly it is common for children to be amazed at small things, because they can amaze, such as languages, and to neglect great things, because they do not discover anything new, such as prophecies. So, here he urges not to be arrogant, not even to simply know what evil is, just as children do not know, but to be perfect with your mind, that is, to reason about which talents are higher and more useful. And in other words: “a child against evil” is one who does no harm to anyone, but is not evil, like a child, and the one who is perfect in mind is the one who, without doing harm to anyone, also brings benefit, and not only avoids evil, but also achieves virtue, and preserves himself unharmed from temporary things. This instruction is similar to the following: “Be wise as serpents and innocent as doves” (Matthew 10:16). 1 Corinthians 14:21. It is written in the law: I will speak with other tongues and other mouths to this people; but even then they will not listen to Me, says the Lord. Again he compares prophecy with tongues, and shows its superiority, and what it is is clear from what is said below. “Law” usually refers to the entire Old Testament. Therefore, even now the words written at the end of the book of Isaiah (Is. 28:11-12) are said to be written in the law. The words “but even then they will not listen to Me” shows that the miracle could amaze them, but if they were not convinced, then it was their fault. For God always does His own thing and reveals His providence, although He knows that people will not submit, so that they will be unrequited. 1 Corinthians 14:22. So tongues are a sign not for believers, but for unbelievers. The sign amazes, but does not teach and does not bring benefit, and often harms, like a tongue without interpretation, which is why further (1 Cor. 14:23) he says: “Will they not say that you are mad?” Moreover, signs are given for unbelievers, for believers do not need them, because they already believe. 1 Corinthians 14:22. Prophecy is not for unbelievers, but for believers. Prophecy, he says, is useful for believers because it instructs them. But does prophecy also serve the unbelievers? How does (1 Cor. 14:24) say that if everyone prophesies, and someone “unbeliever” comes in? Here is a prophecy for non-believers. To this we can answer: the apostle did not say that prophecy is useless for unbelievers, but that it does not serve as a useless sign, like tongues. To put it briefly: the tongue serves as a sign for unbelievers, that is, only to amaze them, and prophecy is useful to believers and unbelievers, convicting them, although it is not called a sign for them. 1 Corinthians 14:23. If the whole church comes together, and everyone begins to speak in unknown tongues, and those who do not know or do not believe come in to you, will they not say that you are mad? Covertly explains that the gift of tongues without the gift of interpretation can also lead to harm. He says this in order to humble their pride. They thought that the gift of tongues made them an object of wonder; Paul, on the contrary, proves that he brings disgrace to them, giving them reason to consider them crazy. And lest you think that it depends on the talent itself that those who have it are covered with dishonor, he says: the foolish will say that you are mad. “They are ignorant,” he says, “or unbelievers,” such as were those who said about the apostles that they were drunk with sweet wine (Acts 2:13). And the prudent also benefit from the gift of tongues, as for example, those who were with the apostles were amazed that they spoke about the great deeds of God (Acts 2:19). 1 Corinthians 14:24–25. But when everyone prophesies, and someone who doesn’t believe or doesn’t know comes in, he is convicted by everyone, judged by everyone. And thus the secrets of his heart are revealed, and he will fall on his face, worship God and say: truly God is with you. Do you see how prophecy is more useful, how it, revealing the secrets of the heart, makes the unbeliever recognize God, fall on his face and worship, and confess: “Truly God is with you”? God did the same with Nebuchadnezzar. For when Daniel revealed to him the meaning of the dream, he said: “Truly your God is a God who reveals secrets” (Dan. 2:47). Learn from this the meaning of what is said above: “by revelation” (1 Cor. 14:6). For behold, revelation is one of the types of prophecy. Notice also that the Spirit is God. For he says: “Truly God is with you.” The Spirit undoubtedly operates in the prophets. For above (1 Cor. 12:10-11) he said that prophecies are given by the Spirit. 1 Corinthians 14:26. So what, brothers? When you come together, and each of you has a psalm, there is a teaching, there is a tongue, there is a revelation, there is an interpretation - let all this be for edification. In ancient times, psalms were composed according to gift, and a gift was given for teaching. He calls prophecy revelation, giving the genus the name of species. He also mentions the gift of tongues, so that this gift would not be considered completely despicable and not even included in the list of gifts. Let all this, he says, be for edification. For the distinctive quality of a Christian is to edify, to bring benefit. How can one who has only the gift of tongues edify and be useful? So: if he comes into contact with someone who has the gift of interpretation, and they will demonstrate their gifts in union. 1 Corinthians 14:27. If someone speaks an unknown language, speak two, or many three, and then separately, and explain one. I do not forbid speaking in tongues, but not without interpretation. And let a few speak in tongues, lest confusion and confusion occur; “and then separately”, that is, successively. But, in any case, there must be an interpreter. 1 Corinthians 14:28. If there is no interpreter, then remain silent in church, and speak to yourself and to God. If he does not have an interpreter, let him not speak in church, so as not to seem like a stranger, uttering things that are incomprehensible and unintelligible to many. If he is so vain that he does not want to remain silent, then let him speak to himself and to God, that is, quietly and secretly, to himself, so that his words are heard only by God, and not by people. Look how it seems to allow, but at the same time forbids. 1 Corinthians 14:29. And let two or three prophets speak, and let the rest reason. Sorcerers also hid among the prophets. Therefore he says: let others reason about them, so that the sorcerer does not somehow hide in secret. For as above (1 Cor. 12:10) it is said that there was a gift of “discernment of spirits” for recognizing false and true prophets. He commands to prophesy to “two” or “three”, to maintain decorum and so that sorcerers do not hide in the multitude. 1 Corinthians 12:30. If there is a revelation to another of those sitting, then the first one should remain silent. For you can all prophesy one by one, so that everyone can learn and everyone can be comforted. Here he teaches decorum and humility. When, he says, the Spirit stirs up another, you, the first, remain silent. For if the Spirit would have you speak, then “all of you, one after another, you can prophesy,” that is, do not be sad, for you and the other can all prophesy one by one and in succession. For this gift is not limited to just one, but is given to everyone, so that the whole Church may learn and receive encouragement towards virtue. 1 Corinthians 14:32. And the spirits of the prophets are obedient to the prophets. And this is a consolation to the one whom he commanded to remain silent. These words have the following meaning: do not object, do not resist. For the Spirit Himself, that is, the gift that is in you, and the action of the Spirit that is in you, obeys the gift of another, excited to prophecy: and if the Spirit obeys, then much less should you yourself, who have received the Spirit, object. Some understood it this way: pagan soothsayers, if they were once possessed by a demon, even if they wanted to, could not remain silent; but our holy prophets are not like that, but it depends on their will whether to remain silent or to speak. This is what the words mean: “prophetic spirits,” that is, gifts, “obedient to the prophets” and the will of the prophets to remain silent and not to be silent. So that the one who has this gift does not say: “How can I, at your command, remain silent when I speak at the prompting of the Spirit?”, he says that this Spirit, prompting you, obeys you, and it is already in your power to remain silent, and therefore do not refer to the Spirit in vain. 1 Corinthians 14:33. Because God is not a God of disorder, but of peace. This happens in all the churches of the saints. Shows that God also wants the first to remain silent; because God is not a God of disorder and chaos (and there will be disorder if no one is silent and everyone prophesies), but of peace. This peace is observed in all Churches among the saints, that is, the believers. For there are Hellenic and Greek churches. Be ashamed to behave differently from how all churches behave. 1 Corinthians 14:34. Let your wives be silent in the churches, for they are not allowed to speak, but to be in subjection, as the law says. Having indicated good order to everything related to the gift of tongues and prophets, namely, so that few would prophesy, and hence there would be no confusion and disorder, he now destroys the disorder that came from the women and says that they should be silent in the church. Then he says something more, namely, that it is more fitting for them to be subordinate. For submission means silence from fear, as is the case with slaves. “Law” refers to the book of Genesis, in which it is written: “Your desire is for your husband, and he will rule over you” (Gen. 3:16). If a wife is determined to be subordinate to her husband, much less to spiritual teachers in the church. 1 Corinthians 14:35. If they want to learn something, let them ask their husbands about it at home. Lest anyone say: if they do not speak, how will they learn what they do not know? answers that they should learn from their husbands at home. This will make them modest and husbands more attentive, since they will have to accurately convey what they heard in church to their wives regarding their questions. Please note that wives are not allowed to speak in church even about necessary and spiritually beneficial subjects. 1 Corinthians 14:35. For it is indecent for a wife to speak in church. Perhaps they showed off spiritual conversations in church; but he, on the contrary, says that this is inglorious and shameful for them. 1 Corinthians 14:36. Has the word of God come from you? Or did it reach you alone? The speech is addressed to someone who seems to have objected to him. What does it mean that you oppose and do not consider it good for wives to remain silent in churches? Is it because you are teachers, and from you the sermon passed on to others? Is it really true that only you have established faith, and you should not accept what is accepted by others? You are believers, but not the first, not the only ones. Therefore, you should willingly accept whatever the universe desires. 1 Corinthians 14:37. If anyone considers himself a prophet or spiritual, let him understand that I am writing to you, for these are the commandments of the Lord. To the end I put what is most powerful, namely, that God so commands through me, and this is undoubtedly recognized by the one who is revered among you as a prophet or as having some other spiritual gift, for example, the gift of knowledge. 1 Corinthians 14:38. But whoever does not understand, let him not understand. That is: I said; whoever wants will believe. This tone of speech shows a person who is not trying to fulfill his own desire, but has the common good in mind. This is what Paul usually does when there is no real need to contradict. For what need does Paul have to resist and convince that his words are the commandments of God, when he tells his disciples, and has already said, that whoever is spiritual recognizes their divinity? Obviously, everyone will rush to call them divine in order to seem spiritual. 1 Corinthians 14:39. So, brethren, be zealous to prophesy, but do not forbid speaking in tongues. Having talked about gifts, he inserted a word about women: now he speaks again about gifts, and gives the gift of prophecy first place, saying: “be jealous,” and the gift of tongues - second. He did not say: allow, but: “do not forbid.” This is how we usually talk about unnecessary objects, neither allowing nor prohibiting. 1 Corinthians 14:40. Only everything should be decent and orderly. It’s as if he immediately corrects everything, both that which concerned those who spoke in tongues, and that which concerned the wives who spoke in the church, and in general everything that was going wrong with them. Everything will be decent and orderly when those who speak in tongues speak with interpretation, and not like madmen, when the prophets yield to each other, when the women remain silent. 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