Thomas Aquinas Commentary 1 Corinthians 14:23-26

"If therefore the whole church be assembled together and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that ye are mad? But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged by all; the secrets of his heart are made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed. What is it then, brethren? When ye come together, each one hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation. Let all things be done unto edifying." — 1 Corinthians 14:23-26 (ASV)

A gloss suggests that another argument proving the Apostle's proposition begins here. But in light of what has been said, there is only one proposition, which has already been proved. Here, he clarifies the central point of that argument: that prophecy contributes more to the very purpose for which the gift of tongues is especially intended. In this regard, he does two things:

1. He shows what undesirable effects follow from the gift of tongues concerning unbelievers.
2. He shows the good that follows from the gift of prophecy, even concerning unbelievers (verse 24).

The undesirable effect that follows from the gift of tongues without prophecy, even concerning unbelievers, is that those who speak only in tongues are considered mad. This is a problem because the gift of tongues should be intended for the conversion of unbelievers, as is already clear. This is what the Apostle says when he asks what happens if you speak in tongues.

As if to say: It is clear that tongues are not preferable to prophecy from the fact that if the whole assembly—that is, all the faithful—gathers in one place, not only in body but also in mind (Now the company of believers were of one heart and soul, Acts 4:22), and all speak in tongues (that is, in strange languages, or speaking unknown and obscure things), and while they are speaking in this confusing way, an outsider who understands only his own language or an unbeliever for whose benefit tongues were given enters, will they not say that you are mad? For what is not understood is considered madness.

Furthermore, if a tongue is understood and yet the things said are secret, it is evil if they are not explained. This is because people could believe the same thing about you (if you speak secret things) that they believe about the Gentiles, who kept their rites secret because they were so base. This, too, is a form of madness.

On the other hand, to those who do not know the language, it is the same to speak in tongues as it is to speak in the formal liturgical language. Therefore, since everything in the church is spoken in Latin, it seems that there is madness here, too. I answer that this might have seemed like madness in the early Church because the people were uninstructed in the Church’s rite, since they did not know what was happening unless it was explained to them. But now, all are instructed; therefore, although everything is said in Latin, they nevertheless know what is being done in the Church.

Then, when he says, But if all prophesy, he shows that good follows from the gift of prophecy. In this regard, he does three things:

1. He shows the good that comes from prophecy concerning unbelievers.
2. He shows how this happens (verse 25).
3. He infers the effect that arises from this (verse 25b).

He says, therefore, that it is clear unbelievers are not convinced by the gift of tongues. But if all who assemble prophesy—that is, if all speak the revelations made to them to the intellect (and I mean “all” not at once, but one after another)—then if an outsider who knows only his native language enters the church, the result is good. This is because he is convicted by all of his error, which is pointed out to him: After I was instructed, I was ashamed (Jeremiah 31:19).

He is called to account by all who are prophesying. As if to say, he is shown to be condemnable for his evil morals and vices: The spiritual man judges all things (1 Corinthians 2:15). For prophecy is useful for these two things: strengthening the faith and teaching morals.

How this good follows from the gift of prophecy is mentioned when the Apostle refers to “the secrets of his heart.” This can be understood in three ways:

1. In the first, literal sense, some in the early Church had the grace to know the secrets of the heart and the sins of men. Hence, it is said of Peter (Acts 5:1 and following) that he condemned Ananias for fraud regarding the price of a field. According to this interpretation, the text says, for the secrets of his heart are disclosed. This means he is convinced because the secrets—that is, his secret sins—were disclosed by those who revealed them.
2. In a second way, it can be understood from the fact that a preacher sometimes touches on many things that people carry in their hearts. This is clear from the books of Gregory, where one can find almost all the movements of the heart described. According to this view, they are convicted because the “secrets of their heart”—that is, things they carry in their heart (As in water face answers to face, so the mind of man reflects the man, Proverbs 27:19)—are disclosed, meaning they are touched upon by the preachers.
3. In a third way, the “secret of the heart” can sometimes refer to something a person doubts and cannot become certain of by himself. According to this interpretation, the secrets of his heart are disclosed means that things he doubted in his heart and did not believe are made clear to him by frequently going to church. Augustine says this about himself: he went to church only for the chant, and yet many things he doubted, and for which he had not come, were clarified for him there.

From this conviction followed reverence, because, being convinced, he revered God.

This is what the Apostle says next: and so, falling on his face, he will worship God . This means that because he was convinced in this way and the secrets of his heart were revealed, he will fall on his face and worship God, which is a sign of reverence. Of the reprobate, however, it is said that they fall backward: The way of the wicked is deep darkness; they do not know over what they stumble (Proverbs 4:19). But the elect fall on their face because they see where they should prostrate themselves, which is a sign of reverence (They praised God and fell on their faces, Leviticus 9:24; May all kings fall down before him, Psalms 72:11).

He will show reverence not only to God but also to the Church, because he will declare that God is really among you who prophesy in the church (We will go with you, for we have heard that God is with you, Zechariah 8:23). It appears, therefore, that the gift of prophecy is more useful concerning unbelievers.

What then, brethren? Here the Apostle tells them how to use these gifts. In this regard, he does two things: first, he shows how they should act in using these gifts; second, he concludes with his main proposition (verse 39). Concerning the first point, he does two things: first, he shows how orderly they should behave when using these gifts; second, he addresses their presumption (verse 36). And concerning that first point on orderly behavior, he does three things:

1. He shows in general how they should behave with all gifts.
2. He gives instructions concerning the gift of tongues (verse 27).
3. He gives instructions concerning the gift of prophecy (verse 29).

He says, therefore, that to prophesy is better than to speak in tongues. So what is to be done, brothers? This is what is to be done. When you come together, it is obvious that no single person has all the gifts. Therefore, none of you should try to use all the gifts, but each should use the particular gift he has received from God that is best for edification. For each one has some special gift:

• One has a psalm, that is, a song to praise the Lord’s name, or an explanation of the psalms (He makes me tread upon my high places, Habakkuk 3:19).
• Another has a teaching, that is, a sermon to instruct them in morals, or an explanation with a spiritual sense (A man is known by his teaching, Proverbs 12:8).
• Another has a revelation obtained either in dreams or in a vision (God is in heaven revealing mysteries, Daniel 2:28).
• Another has a tongue, that is, the gift of tongues or he reads prophecies (And they began to speak in tongues, Acts 2:4).
• Another has an interpretation (To another the interpretation of tongues, 1 Corinthians 12:10).

These gifts are arranged this way because they derive either from human talent or from God alone. If they are from human talent alone, they are either for the praise of God (and so he says, “one has a psalm”) or for the instruction of a neighbor (and so he says, “one has a teaching”). If they are from God alone, they concern either inward secrets (and so he says, “one has a revelation”) or things outwardly hidden (and so he says, “one has a tongue”). To make these manifest, there is a third element: interpretation. And, of course, all things should be done for edification: Let each of us please his neighbor for his good, to edify him (Romans 15:2).