Thomas Aquinas Commentary 1 Corinthians 14:5-12

"Now I would have you all speak with tongues, but rather that ye should prophesy: and greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying. But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching? Even things without life, giving a voice, whether pipe or harp, if they give not a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain voice, who shall prepare himself for war? So also ye, unless ye utter by the tongue speech easy to understood, how shall it be known what is spoken? for ye will be speaking into the air. There are, it may be, so many kinds of voices in the world, and no [kind] is without signification. If then I know not the meaning of the voice, I shall be to him that speaketh a barbarian, and he that speaketh will be a barbarian unto me. So also ye, since ye are zealous of spiritual [gifts], seek that ye may abound unto the edifying of the church." — 1 Corinthians 14:5-12 (ASV)

Here the Apostle addresses a potential objection or misunderstanding that could arise from what he just said. Some might believe that since the Apostle prefers prophecy over the gift of tongues, the gift of tongues should be scorned. Therefore, to prevent this misunderstanding, he says, "Now I want you," first showing what he intends to convey, and secondly, giving the reason for it (verse 5b).

He says, therefore, "I said the things stated above not because I wish to reject the gift of tongues, but because I want you all to speak in tongues, and even more to prophesy." As Moses said, Would that the Lord’s people were prophets (Numbers 11:29).

He gives the reason for this when he says, "He who prophesies is greater." It is as if he is saying, "The reason I wish you would prophesy more is that prophecy is greater." The reason for this is that people are sometimes moved by the Holy Spirit to speak something mystical that they do not understand. This is the gift of tongues. But sometimes they not only speak in tongues but also interpret what they say. Therefore, he says, "unless someone interprets." For the gift of tongues with interpretation is better than prophecy because, as has been said, the interpretation of anything difficult pertains to prophecy. Therefore, one who speaks and interprets is a prophet who has the gift of tongues, and he interprets in order to edify the Church. Therefore he says, "that the Church may be edified," meaning that he should not only understand himself but also edify the Church. As it is written, Let us pursue what makes for mutual edification (Romans 14:19); and, Let each of you please his neighbor for his good to edify him (Romans 15:2).

Then, when he says, "Now, brethren," he proves with examples that the gift of prophecy is more excellent than the gift of tongues. He does this in three ways:

1. By giving an example from his own experience;
2. By an example from inanimate objects (verse 7);
3. By an example from people speaking different languages (verse 10).

Using himself as an example, he argues this way: "Consequently, it is clear that I do not have the gift of tongues any less than you do. But if I were to speak to you only in tongues and did not interpret, you would not profit at all. Therefore, you would not profit from one another either." And this is what he says: "Now brethren, if I come to you speaking in tongues." This can be understood in two ways: either as speaking an unknown language, or literally, as using any sign that is not understood.

How shall I benefit you, unless I bring you some revelation or knowledge or prophecy or teaching? It should be noted that these four things—revelation, knowledge, prophecy, and teaching—can be distinguished in two ways. First, they can be distinguished according to the things they concern.

In this way, the illumination of the mind for understanding concerns four areas. If it is about divine things, this illumination pertains to the gift of wisdom. For, as was stated above, revelation is concerned with divine things, because the things of God no one knows except the Spirit of God (1 Corinthians 2:11). Therefore, he says "in revelation," by which the mind is enlightened to know divine things.

Or, the illumination may be about earthly things—not just any earthly things, but only those that pertain to building up the faith. This pertains to the gift of knowledge. Therefore he says "in knowledge"—not geometry or astronomy, because these do not pertain to building up the faith, but knowledge of holy things: He gave them knowledge of holy things .

Or, it may be about future events, which pertains to the gift of prophecy. Hence he says, "or in prophecy": She has foreknowledge of signs and wonders and of the outcome of seasons and of times . It should be noted that "prophecy" is not used here in its general sense as explained above, but in a special sense, as a manifestation of future events only. In this sense, it is defined by Cassiodorus: "Prophecy is divine inspiration announcing with infallible truth the future of things." As it is written, I will again pour out teaching like prophecy .

Finally, it may be about moral acts, which pertains to teaching. Therefore he says, "or teaching": He that teaches, on teaching (Romans 12:7); Good teaching wins favor (Proverbs 13:15).

They can also be distinguished according to their source: whether the knowledge comes from a supernatural source (God) or from a natural one (the natural light of the intellect). If it comes from a supernatural source—that is, by a divinely infused light—it can happen in two ways. It can be infused as sudden knowledge, which is revelation, or it can be infused successively, which is prophecy. The prophets did not receive their knowledge suddenly but progressively and in parts, as their writings show. But if the knowledge is acquired by natural means, it is either through one's own study, which pertains to knowledge, or it is presented by someone else, which pertains to teaching.

If even lifeless instruments. Here he shows the same thing with examples from inanimate objects—namely, instruments that seem to have a voice. He does this first with instruments of joy, and second, with instruments of battle (verse 8).

He says, therefore, that speaking in tongues does not benefit others. This is shown not only by what has been said before but also by the example of lifeless things that seem to make a sound. One might object that a voice is a sound uttered from the mouth of an animal, and therefore, lifeless things do not produce a voice. The answer is that although a voice is found only in animals, by way of analogy it can be said that certain things, like musical instruments, have a definite harmony and melody. That is why he mentions them: the harp, which produces a sound through touch, and the flute, through blowing. If even lifeless instruments do not give distinct notes, how will anyone know what is played? For since a person intends to express something through musical instruments—namely, songs directed toward sorrow, joy, or even revelry—one cannot tell what the flute or the harp is playing if the sound is confused and not distinct. As it is written: You shall have a song in the night, when a holy feast is kept; and gladness of heart, as when one sets out to the sound of the flute to go to the mountain of the LORD (Isaiah 30:29). In the same way, if a person speaks in tongues and does not interpret, no one knows what they want to say.

If the bugle gives an indistinct sound. Here he shows the same thing with another lifeless object: an instrument intended for battle. This analogy is taken from Numbers 10:1–10, where it says that the Lord commanded Moses to make two silver trumpets to be used for summoning all the people, for moving their camps, and for battle. For each of these three purposes, there was a different way of sounding the trumpet: it sounded one way when they moved their camps, another when they were to assemble, and still another when they were to go into battle. And so the Apostle argues that just as no one knows whether to prepare for battle if the bugle gives an indistinct sound, so also with you: if you only speak in tongues, no one will know what you are saying unless you make your speech clear by interpreting or explaining it. The "bugle" can also be understood to represent preachers: Lift up your voice like a trumpet (Isaiah 58:1). But the reason no one can know what you are saying is that you will be speaking into the air—that is, uselessly: I do not box as one beating the air (1 Corinthians 9:26).

There are doubtless many. Here he uses the example of various human languages. In this regard, he does three things:

1. He points out the diversity of languages.
2. He shows that it is useless for one person to speak to another in a language they do not understand (verse 11).
3. He concludes with his main point (verse 12).

First, therefore, he says that the languages of the world are many and diverse, and anyone can speak in whichever one he wants. But if he does not speak with clarity, he is not understood. And this is what he says: There are doubtless many languages in the world. This can be explained in two ways. It can be connected with the preceding statement, as if to say: "You will be speaking uselessly in all languages, because you speak without understanding, whereas words in every language have a definite meaning in order to be understood." Alternatively, it can be punctuated this way: "You will be speaking into the air. So many, for example, are the kinds of languages"—that is, the individual languages.

But if I do not know the meaning of the language. Here he shows the uselessness of uninterpreted speech. And this is what he says: "If I have spoken in all tongues but did not know the meaning of the words, I will be a foreigner (barbarian) to the speaker, and the speaker a foreigner (barbarian) to me." Note that according to some, "barbarians" are those whose language is completely different from Latin. Others say that any foreigner is a "barbarian" to any other foreigner when they cannot understand each other. But this is not true, because according to Isidore, "Barbaria" is a specific nation: In Christ Jesus there is neither barbarian nor Scythian (Colossians 3:11). But it is closer to the truth to say that "barbarian" is the name for those who are strong in body but weak in reasoning, and who exist, as it were, outside the law and without its rule. Aristotle seems to agree with this in his Politics.

Then, when he says, "So with yourselves," he draws his intended conclusion. This can be understood in two ways. First, it can be punctuated as if he were saying: "Therefore, I will be a barbarian to you if I speak without meaning and interpretation, just as you will be barbarians to one another. Therefore, seek to abound." This is because you are eager for manifestations of the Spirit. Alternatively, the entire phrase can be read as a single thought, as if to say: "Therefore, do not be barbarians. But because you are eager for the manifestations of the Spirit—that is, for the gifts of the Holy Spirit—do as I do and seek them from God, so that you may abound." As it is written: In abundant justice is the greatest virtue (Proverbs 12:5). This justice consists in edifying others: Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you (Matthew 7:7).