For example, there are so many different words in the world, and not a single one of them is without meaning.

That is, so many dialects have appeared in the world, Scythian, Indian, Thracian and other peoples, and all the tribes say something; for they are not without language.

But if I do not understand the meaning of words, then I am a stranger to him who speaks, and he who speaks to me is a stranger.

If I do not understand the meaning of the words, then the speaker will seem to me a stranger, that is, he who speaks incomprehensible; I will appear to him to be similar, not because of the wickedness of my words, but because of our lack of understanding.

In the same way, being zealous for spiritual gifts, try to be enriched with them for the edification of the church.

Some put a full stop after the words, and explain: so you, who speak in tongues that are incomprehensible, seem to your hearers to be strangers; then they begin again and read: zealous for the spiritual gifts. But St. John Chrysostom reads without division. Since, he says, you are zealous for spiritual gifts, I also desire it, and accept it, as I said before; only try to enrich yourselves with them for the edification, that is, for the benefit of the Church. For not only do I not hinder you from speaking in tongues, but I desire that you should be enriched by this gift, if only you would use it for the common good.

Therefore, if you speak in an unknown language, pray for the gift of interpretation.

He points out the way in which this gift can be made useful to many. He says, "He who speaks with tongues, let him be filled, 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.

For when I pray in an unknown tongue, then although my spirit prays, my mind remains unfruitful.

In ancient times, some received the gift of prayer along with the gift of tongues, and pronounced Persian or Roman words, but the mind did not understand what they were saying. Paul also says that my spirit, that is, the gift that moves the tongue, prays, but my mind remains unfruitful, because it does not understand anything that is spoken. See, then, how he gradually proved that he who speaks only with the tongue is useless to himself. This is how St. John explains this passage. And some understand it thus: if I speak with the tongue and do not explain, then my spirit, that is, my soul, receives benefit of itself, but my mind remains unfruitful, because it does not benefit others. Those who thus understand this saying, in my opinion, feared the error of Montanus: for he introduced such a heresy that the prophets decidedly did not understand their speeches, but those who were possessed by the Spirit said something, and what they said they did not understand. But this is inappropriate here. For the apostle said this, that is, that they do not understand their words, not about the prophets, but about those who speak with tongues, and of them not all, but some.

What to do? I will pray in spirit, and I will pray in mind; I will sing with my spirit, I will sing with my mind.

What, he says, is more useful? and what should we ask of God? in order to pray in the spirit, that is, in the gift, and also in the mind, that is, in thought, to be aware of the words of the prayer. The same is true of singing.

For if you bless in the Spirit, how will he who stands in the place of the commoner say, "Amen" at your thanksgiving? For he does not understand what you are saying.

When, he says, you sing, if you bless with the spirit, that is, with spiritual gifts 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 thou hast spoken the words "unto the ages of ages" vaguely, and in a tongue unknown to him, and he has not understood it, and therefore profiteth not.