Thomas Aquinas Commentary 1 Corinthians 14:18-22

"I thank God, I speak with tongues more than you all: howbeit in the church I had rather speak five words with my understanding, that I might instruct others also, than ten thousand words in a tongue. Brethren, be not children in mind: yet in malice be ye babes, but in mind be men. In the law it is written, By men of strange tongues and by the lips of strangers will I speak unto this people; and not even thus will they hear me, saith the Lord. Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying [is for a sign], not to the unbelieving, but to them that believe." — 1 Corinthians 14:18-22 (ASV)

Here the Apostle shows that the gift of prophecy excels the gift of tongues, using reasons from his own experience. In this regard, he does two things: first, he gives thanks for the gift of tongues God gave him; secondly, he presents himself to them as an example (verse 19).

He says, therefore, I thank God that I speak in tongues more than you all. It is as if he is saying: I do not belittle the gift of tongues when I say that the gift of prophecy is more excellent; rather, it ought to be cherished. For this reason, I also thank God. Therefore, thanks should be given for all things: In all things give thanks (1 Thessalonians 5:18). Or, "I thank God," as if to say: I do not belittle the gift of tongues as though I lack it; on the contrary, I have it. Therefore, he says, "I thank God." But so that it is not understood that all speak in one tongue, he says that he speaks in tongues more than them: They spoke in various tongues (Acts 2:4).

Then he says, "But in the church." Here he presents himself as an example. It is as if he is saying: If I have the gift of tongues just as you do, you should do as I do. But I would rather speak five words in the church—that is, a few words—with my mind, so that I both understand and am understood, in order to instruct others, than ten thousand words—that is, any number of words—in a tongue. As explained above, speaking in a tongue is not, in any way, speaking to the mind.

Some say that he says "five" because the Apostle seems to prefer to offer one prayer with understanding over many prayers without it. However, according to the grammarians, for a statement to have perfect sense, it must have five things: a subject, a predicate, a verbal copula, a modifier of the subject, and a modifier of the predicate.

To others, it seems better to say that he mentions "five" because we speak with the intellect in order to teach others, and a teacher should teach five things:

1. Things to be believed: Declare and exhort these things (Titus 2:11).
2. Things to be done: Go into the whole world and preach the Gospel, teaching them to observe all things I have commanded you (Mark 16:15).
3. Things to be avoided (that is, sins): Flee from sin as from a snake ; Declare to my people their transgressions, to the house of Jacob their sins (Isaiah 58:1).
4. Things to be hoped for (that is, the eternal reward): They searched and inquired about this salvation (1 Peter 1:10).
5. Things to be feared (that is, eternal punishments): Depart, you accursed into everlasting fire (Matthew 25:21).

Then he says, Brethren, do not be children in your thinking. Here he shows that the gift of prophecy excels the gift of tongues, using reasons related to unbelievers. In this regard, he does two things: first, he gets their attention and makes them attentive; secondly, he argues his point (verse 21).

Regarding the first point, the Apostle seems to remove the excuse from those who teach certain crude and superficial things, as if to show that they wish to live in simplicity, not caring about subtleties they cannot actually attain. For this, they appeal to the Lord’s words in Matthew 18:3: Unless you be converted and become as little children, you shall not enter the kingdom of heaven. But the Apostle rejects this when he says, "Do not be children in your thinking"—that is, do not speak and teach childish, useless, and foolish things: When I was a child, I spoke as a child (1 Corinthians 13:11).

But how should you become children? In affection, not in understanding. Therefore, he says, "But in evil." Here it should be noted that children are not accustomed to think evil, and for this reason he says, "in evil be children." They are also not accustomed to think of the good. In this sense, we should not become children but mature men. Therefore, he says, "but in thinking be mature"—that is, be perfect in discerning good and evil. Hence it says in Hebrews 5:14: Solid food is for the mature, for those who have their faculties trained to distinguish good from evil. Therefore, what is praised in you is not the simplicity that is opposed to prudence, but the simplicity that is opposed to craftiness: Be wise as serpents (Matthew 10:16); I would have you wise as to what is good and guileless as to what is evil (Romans 16:19).

Then, when he says, it is written in the law, he argues for his proposition. Here it should be noted that this argument, as is clear from a Gloss, is distinguished in many ways; but according to the Apostle’s intent, it seems that in this place, attention is paid to only one reason. The argument proving that the gift of prophecy excels the gift of tongues is this: Whatever contributes more to the primary purpose for which something else is ordained is better than that other thing. Both the gift of prophecy and the gift of tongues are ordained for the conversion of unbelievers, although the gift of prophecy contributes more to this than the gift of tongues does. Therefore, prophecy is better.

Regarding this reason, he does two things: first, he shows the purpose for which the gift of tongues is ordained and the purpose for which the gift of prophecy is ordained; secondly, he shows that the gift of prophecy contributes more (verse 22).

Regarding the first point, it should be noted that the phrase "What is written in the law" can be taken as a question, as if he were saying: You should not be children in your thinking but mature, and this means to see and know the Law. Therefore, if you are mature in your thinking, you should know the Law and what has been written in it about tongues, which are at times useless for their ordained purpose, because although I might speak in various tongues to the Jewish people, they still do not hear. It can also be taken in a directive sense, as if he were saying: Do not be enticed like children to desire something without discerning whether you are being attracted to good or evil, or preferring the good over the better. Instead, be mature in your thinking—that is, distinguish between the good and the better—and be attracted accordingly.

This happens if you reflect on what has been written in the Law: by men of strange tongues will I speak to this people. As it says, To fix one’s thought on her is perfect understanding . He says, "in the law," not taking "law" to mean exclusively the five books of Moses, as it is used in Luke 24:44 (Everything written about me in the law of Moses must be fulfilled), but for the entire Old Testament, as it is used in John 15:25: It is to fulfill the word that is written in their law, ‘They hated me without cause,’ which was written in Psalm 25:19. This, therefore, was written: "in strange tongues" (that is, in various kinds of tongues) "and by the lips of foreigners" (that is, in various idioms and modes of pronunciation) "I will speak to this people" (namely, the Jews), because this sign was specially given for the conversion of the people of Israel. And even then they will not listen to me, because although they saw the sign, they did not believe: Blind the heart of this people and make their ears heavy (Isaiah 6:10).

But why would God give them signs if they were not going to be converted? To this there are two answers. One is that although not all were converted, some were, for God did not reject His people. The other is so that their damnation might appear more just, while their guilt appears more clearly: If I had not come and spoken to them, they would not have sin (John 15:22).

Then, when he says, Therefore, tongues are a sign not for believers, but for unbelievers, he argues for his conclusion by using the authority he quoted. It is as if he is saying: From this it is clearly evident that the gift of tongues was given not for believers to bring them to faith (because they already believe: It is no longer because of your words that we believe (John 4:42)), but for unbelievers to be converted.

A Gloss on this passage presents two non-literal explanations from Ambrose. One of these says: Just as in the Old Testament I spoke to the Jewish people "in tongues" (that is, through figures) and "with lips" (that is, by promising temporal goods), so also in the New Testament I will speak to this people "in other tongues" (that is, openly and clearly) and "with other lips" (that is, spiritual things); yet they will not listen to me, meaning the majority of them. Therefore, tongues were given not for believers but for unbelievers, namely, to make their unbelief manifest.

The other explanation is: "in other tongues" means I will speak dimly and in parables because they are unworthy. "They will not listen" means they will not understand. Then he shows the purpose for which prophecy is ordained: for the instruction of believers, because they already understand. Therefore, prophecies are not for unbelievers, who do not believe (Lord, who has believed our hearing? (Isaiah 53:1)), but for believers, so that they may believe and be instructed: Son of man, I have made you a watchman for the house of Israel (Ezekiel 3:17); Where there is no prophecy, the people cast off restraint (Proverbs 29:18).