Thomas Aquinas Commentary 1 Corinthians 14:27-33

"If any man speaketh in a tongue, [let it be] by two, or at the most three, and [that] in turn; and let one interpret: but if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. And let the prophets speak [by] two or three, and let the others discern. But if a revelation be made to another sitting by, let the first keep silence. For ye all can prophesy one by one, that all may learn, and all may be exhorted; and the spirits of the prophets are subject to the prophets; for God is not [a God] of confusion, but of peace. As in all the churches of the saints," — 1 Corinthians 14:27-33 (ASV)

Here the Apostle instructs them on how to behave regarding the use of the gift of tongues, and he does two things: first, he shows how they should use the gift; second, when they should stop using it (1 Corinthians 14:28).

First, he therefore says that the way the gift of tongues should be used among you is this: if anyone speaks in a tongue—that is, talks of visions or dreams—such speaking should not be done by many. This is because when so much time is devoted to tongues, there is no room for prophecies and confusion arises. Instead, let there be only two, or if necessary, at most three, so that three will be enough: On the evidence of two witnesses or of three witnesses (Deuteronomy 17:6).

It should be noted that this custom is still partly observed in the Church. We have readings, epistles, and gospels in place of tongues. Therefore, in the Mass only two items that pertain to the gift of tongues are said, namely, the epistle and the gospel. In Matins, however, many are said—namely, three readings in one nocturn. At an earlier time, nocturnes were said according to the night watches, but now they are said all at one time.

Order should be observed not only regarding the number of speakers but also regarding the method. This is what he means by and each in turn—that is, those who speak should follow one another, so that one speaks after the other. Alternatively, each in turn could mean speaking in parts, where one person speaks one part of the vision or instruction and explains it, and then another does the same, and so on. This was the method followed by preachers when they interpreted for people who spoke an unknown language. Therefore, he says, and let one interpret.

Then, when he says, But if there is no one to interpret, he shows when tongues should not be used. If there is no one to interpret, the one who has the gift of tongues should keep silent in the church. That is, he should not speak or preach to the congregation in an unknown tongue, because they will not understand him. Instead, he should speak to himself and to God, because he understands himself, doing so silently by praying or meditating: I will speak in the bitterness of my soul. I will say to God: Do not condemn me (Job 10:1).

Let two or three prophets speak, and let the others weigh what is said. Here the Apostle instructs them on how to use the gift of prophecy. He does two things: first, he shows how the gift of prophecy is to be used regarding both number and order; second, he explains to whom the use of prophecy is prohibited (1 Corinthians 14:34).

Regarding the first point, he does three things: first, he teaches the order for using the gift of prophecy; second, he gives the reason for this (1 Corinthians 14:31); and third, he addresses a potential objection (1 Corinthians 14:32). Concerning the order of prophecy, he first establishes the number of people who should use this gift, and second, he teaches the method for using it (1 Corinthians 14:30).

Regarding the first point, it should be noted that the use of prophecy, according to what the Apostle says here, is to offer a word of instruction to the people by explaining the Sacred Scripture. Because there were many in the early Church who had this gift from God while the number of the faithful was not very large, the Apostle, in order to avoid confusion and boredom, desires that not all who can explain a prophecy and Sacred Scripture should prophesy, but only certain designated people. This is what he means when he says, Let two or three prophets speak.

It is as if he is saying: I do not want everyone who assembles to speak, but only two, or at most three, as the need arises to exhort. This is in keeping with the Scriptures: By the evidence of two or three witnesses (Matthew 18:16). As for the command, let the others weigh what is said, this means that those who are not prophesying should evaluate what is proposed to them to see whether something good or bad has been said. They should approve what is good and correct what is wrong: The spiritual man judges all things (1 Corinthians 2:15).

The order to be observed in using this gift is that if someone who was sitting silently and judging receives another revelation, then the one who is standing and exhorting should sit down, and the one to whom the revelation has been made should rise and exhort. This is what he means when he says, If a revelation is made to another sitting by—that is, by the Holy Spirit—let the first be silent and yield to him: Anticipate one another with honor (Romans 12:10).

The reason for this is that by this method, you can all prophesy one after another, so that all—that is, the more advanced—may learn, and all—that is, the less advanced—may be encouraged. The wise man may also hear and increase in learning (Proverbs 1:5).

Someone might object, “O Apostle, I cannot be silent while another prophesies or yield to one who is seated, because I cannot hold back the Spirit who speaks in me,” as it says in Job 4:2: Who can keep from speaking?

The Apostle rejects this, however, when he says, The spirits of prophets are subject to prophets. It is as if he is saying: Yes, he can easily be silent and sit down, because the spirit of the prophets—that is, the spirit who gives prophecies (put in the plural because of the many revelations inspired in them)—is subject to the prophets. Some understand this to mean that the spirit is subject in regard to knowledge. But as Gregory says, the spirit of prophecy is not always present to the prophets and is therefore not a habit like knowledge is. If it were, it would be subject to them regarding knowledge, and they could use it or not use it at will. Instead, it is a force or impression from God, inclining and teaching the hearts of the prophets, and they know only when they are so touched. In this sense, the spirit is not subject to them.

But this is not the correct way to understand the Apostle’s words. Rather, the spirits of the prophets are subject to the prophets in regard to when they speak. That is, it is in their power to declare or not declare the things revealed to them whenever they wish. And so the excuse is worthless, because the Spirit does not compel you in such a way that you cannot remain silent.

He proves this is true when he says, God is not a God of confusion. He formulates this reason: God never compels someone to do something that would cause quarrels or dissension, because He is not a God of dissension, but of peace. But if the Spirit of prophecy compelled them to speak, He would be a cause of dissension, because one person would feel compelled to speak while another is already speaking, which would disturb the others. Therefore, the Holy Spirit does not compel people to speak: May the God of love and peace be with you (2 Corinthians 13:11).

Yet because someone could still object, refusing to follow this rule on the grounds that Paul commanded this only of them and that it was therefore a special burden, the Apostle says that he teaches this not only to them but to all the churches. This is what he means when he says, as in all the churches of the saints. This rule about the use of tongues and prophecy applies everywhere: Appeal to you that all of you agree (1 Corinthians 1:10).