If the whole church comes together, and all speak with unknown tongues, and those who do not know or do not believe come in to you, will they not say that you are possessed?

He secretly explains that the gift of tongues without the gift of interpretation can also lead to harm. He says this in order to humble their pride. They thought that the gift of tongues made them an object of wonder; Paul, on the contrary, proves that he turns them into disgrace, giving reason to consider them fools. And lest you think that it depends on the gift itself that he who has it is covered with dishonor, he says: "Foolish people will say that you are possessed." Those who do not know, he says, or unbelievers, as were those who said of the apostles that they were drunk with sweet wine (Acts 2:13). And the prudent also benefit from the gift of tongues, as, for example, those who were with the apostles were amazed that they spoke of the great works of God (Acts 2:19).

But when everyone prophesies, and someone who does not believe or does not know comes in, then he is rebuked by all, he is judged by everyone. And thus the secrets of his heart are revealed, and he will fall on his face, worship God, and say, Truly God is with you.

Do you see how more useful prophecy is, how it makes the unbeliever, revealing the secrets of the heart, acknowledge God, prostrate himself, and worship, and confess: Truly God is with you? God did the same with Nebuchadnezzar. For when Daniel revealed to him the meaning of the dream, he said: "Truly your God is the God who reveals mysteries" (Dan. 2:47). Know from this also the meaning of what is said above: by revelation (v. 6). For behold, revelation is one of the kinds of prophecy. Notice also that the Spirit is God. For He says, Truly God is with you. In the prophets, however, the Spirit is undoubtedly at work. For he said above (12:10,11) that prophecy is given by the Spirit.

And so, brethren? When you come together, and each one of you has a psalm, a precept, a tongue, a revelation, an interpretation, let all this be for edification.

In ancient times, psalms were composed according to their gifts, and we gave gifts for teaching. Revelation is called prophecy, giving the species the name of the species. He also mentions the gift of tongues, so that this gift would not be considered completely contemptible and not even included in the number of gifts. All this, he says, let it be for edification. For the distinguishing characteristic of a Christian is to edify, to be useful. How then can he edify and benefit who has only the gift of tongues? Thus, if he comes together with one who has the gift of interpretation, and they manifest their gifts in union.

If anyone speaks in an unknown language, speak two, or many three, and then separately, and one explain.

I do not forbid speaking in tongues, but that it should not be without interpretation. And let a few speak in tongues, lest there be confusion and confusion; And then separately, that is, continuously. But, in any case, there must be an interpreter.

If there is no interpreter, then be silent in church, and speak to yourself and to God.

If he has no interpreter, let him not speak in church, lest he appear to be a stranger, uttering things that are incomprehensible and incomprehensible to many. But if he is so vain that he does not want to be silent, then let him speak to himself and to God, that is, quietly and secretly, to himself, so that his words may be heard only by God, and not by men. See how, it would seem, he permits, and yet forbids.

And let the prophets speak two or three, and let the rest reason.

Sorcerers also took refuge among the prophets. Therefore he says: let others reason about them, so that the sorcerer may not somehow hide in secret. For as above (12:10) it is said that there was a gift and discernment of spirits to discern false and true prophets. He commands two or three to prophesy, in order to observe good order and so that the sorcerers do not hide in the multitude.

But if there is a revelation to another of those who are sitting, then the first shall be silent. For you can all prophesy, one by one, that all may learn and all may receive consolation.

Here he teaches decency and humility. When, he says, the Spirit stirs up another, you, the first, be silent. For if it were pleasing to the Spirit that you should speak, then all, one by one, can prophesy, that is, do not grieve, for you and the other, and all can prophesy, separately and in succession. For this gift is not limited to one, but is given to all, so that the whole Church may learn and be encouraged to virtue.