The Great Commentary (Mossman/Cobb English)

Though I have all faith , so that I could remove mountains , and have not charity , I am nothing. Erasmus thinks that this is a hyperbolic fiction, as though he should say, “ Charity by far excels faith,” just as we say, “Virtue alone is the only nobility.” But this is far too cold ; for in the following verse, speaking of almsgiving and martyrdom if charity is wanting, he says, it profiteth me nothing . Therefore, I am nothing imports I am of no value, and have no grace in the presence of God ; and in truth, because the righteous man is of some account before God, the rest of men, being unrighteous, are, in the eyes and estimation of God, as nothing. In other words, without charity nothing profiteth, nothing makes friendship with God ; there is nothing which wins for a man righteousness and salvation, not even faith, though it be most great and most excellent, so that it can remove mountains, such as Gregory Thaumaturgus had, who, by his faith, moved a mount from its place, that he might make a place to build a church, as Eusebius narrates (Hist. lib. 7, c. 25). You will say, therefore, If a penitent exercises himself in good works before reconciliation, they profit him nothing. Some answer that they profit him, because the penitent, they say, has charity — not infused charity which makes righteous, but that charity which is a sincere love towards God, by which he longs for reconciliation. But this affection is not and cannot be called charity ; for Holy Scripture, here and elsewhere, calls charity that most eminent virtue, greater than faith and hope, which makes us friends of God. Secondly, because the affections of fear, hope, and faith dispose to righteousness, therefore they are something, even without the affection of that love. I reply, Good works profit the sinner who repents nothing, unless charity follow. For so, he says, almsgiving profits nothing, as will appear in ver. 3. For disposition by itself is useless and of no account unless there follow the form to which it disposes ; therefore works without charity are nothing, that is, they confer no righteousness or salvation ; and a rpan without charity is FAITH DEVOID OF CHARITY 321 nothing so far as the spiritual being is concerned, in which, by supernatural regeneration, he receives a supernatural and Divine being, and is made a new creature of God, a son and heir of God. Hence it follows that faith alone does not justify. Beza replies that here faith which works miracles alone is in question ; for justifying faith, which lays hold of the mercy of God in Christ, can be separated from charity indeed in thought, but not in reality, any more than light from fire. But on the other hand, since faith which works miracles includes and presupposes faith properly so called, which is the beginning of justification (nay, faith which works miracles is the most excellent faith, as the Apostle here signifies when he says : “ Though I have faith so that I could remove mountains”), therefore, if faith which works miracles can exist without charity, it will also be able to be justifying faith. Secondly, the Apostle says “all faith,” which Beza dishonestly translates “whole faith : ” if all, therefore also justifying. Thirdly, the Apostle teaches us (vers. 8 and 13) that faith and hope, both theological and justifying, remain in this life only, while charity remains also in the future life ; therefore faith is separated from charity. So Chrysostom, Anselm, Theophylact, and others; and especially S. Augustine ( de Trin. lib. xv. c. 18) says: “Faith, according to the Apostle, can be without charity ; it cannot be profitable;” and in his sermon on the three virtues — faith, hope, and charity (tom. x.), he speaks of charity alone, “that it distinguishes between the children of God and the children of the devil, between the children of the Kingdom and the children of perdition ; ” and again {Lib. de Naturd ei Gratid , c. ult.) he says : “Charity begun is righteousness begun ; charity increased is righteousness increased ; charity perfected is righteousness perfected.” See Bellarmine {de Justified • tionty lib. i. c. 15). What faith which works miracles is I have said (chap. xii. 9); why the operation of miracles is to be attributed to faith D. Thomas teaches {de Potentid, qu. 6, art 9)

And though I bestow all my goods The Greek verb signifies to put into the mouths of children or the sick bread, or food, in crumbs as cut up, as I have said (Rom. xii. 20); vol. 1. x 322 FIRST EPISTLE TO THE here, however, it denotes to expend all one’s substance for such a purpose. Though I give my body to be burned, and have not charity, it profiteth me nothing. You will say, Martyrdom, then, can be without grace and charity, with sin and damnation. Note firstly, as one can give alms, so one can hand over one’s body in different ways and from different motives, e.g., for one’s country, for one’s neighbour, for correction of the body, from vain glory, or again for the faith, for the love of Christ and of God — and then it is martyrdom. Secondly, martyrdom is an act springing from the virtue of fortitude, ordered often by charity ; still it can be ordered* not by charity, but by another virtue, as by religion or obedience ; e.g., if a man offer himself to martyrdom, that he may honour God or obey Him. These actions, however, flow from a general love of God. Thirdly, martyrdom, from whatever virtue springing, confers justifying grace, even the first, from the mere fact of its being wrought, as theologians teach ; and consequently it confers charity, nor can it be separated from it as from its end. I say, then, firstly, that the Apostle speaks in general terms of any hahding over of the body to be burned : Whether any one does it for his country, as Mucius Scsevola did, who, wishing to kill King Porsena when he was besieging Rome, made a mistake, and fell into the power of his enemies ; then, to show how little he shrank from death for his country, he burnt his hand, “ In order that you may know,” he said to Porsena, “ how vile is the body in the eyes of us who look for glory ; ” or whether he do it for empty fame, as Peregrinus did, who, to obtain for himself an immortal name, threw himself at the Olympic games on a pyre to be consumed, as Lucian, an eyewitness, testified; or whether any one commit himself to fire for the faith of Christ, while at the same time keeping hatred of his neighbour, or a desire to commit mortal sin : which martyrdom is material, not formal ; for it is then without charity and profiteth nothing, as D. Thomas, Anselm, and Theodoret say. Hence, I say secondly, that the Apostle also speaks of giving the body in material and formal martyrdom, but hypothetically, i.e., if MARTYRDOM WITHOUT CHARITY 323 martyrdom could be without charity it would profit nothing. So S. Chrysostom and Theophylact Whence Theodoret and S. Basil (Efts. 75 ad Neoccesarienses) remark that there is here a hyperbole. But, if you wish, the Apostle speaks, not merely hypothetically, but absolutely. I say thirdly, martyrdom antecedently, whether from the mere fact of being wrought, in so far as its work is regarded in itself, or in so far as the merit of him who suffers martyrdom is regarded, can be without charity, e.g. % if one living in mortal sin is willing to die for the faith of Christ, when as yet he has not charity, martyrdom profits him nothing. Nevertheless, in consequence, from the mere fact of its being wrought, in his end martyrdom always brings charity; for, from the very fact that any one, even a sinner, is killed for the faith, charity and righteousness are infused into him as if from the very act itself, and in this way martyrdom eminently profits. In this way, therefore, the sense of the Apostle will be, Martyrdom profiteth nothing unless charity go before, follow after, or accompany it, whether as the source or the end and effect of martyrdom. So D. Thomas, Cajetan, and Francisco Suarez (p. 3, qu. 69, disp. 29, sec 2). Anselm says: “Without charity nothing profits, however excellent ; with charity everything profits, however vile, and becomes golden and Divine.” It profiteth me nothing. I am not helped, I receive no benefit, i.e., towards justification and salvation. So Ephrem. “So great is charity that, if it be wanting, other things are reckoned vain ; if it be present, we possess all,” says S. Augustine (tom. iii. Sententia , 326)

For we know in part and we prophesy in party i.e., imperfectly. Ephrem turns it : M We know but little of much ; ” for the Apostle opposes what is little and imperfect, what we know partly by reason, partly by prophecy, to what is perfect (ver. 10), i.e., to the perfect vision and knowledge of God in himself, and of all things in God. It is certainly true that the whole being of God, and all His attributes and perfections, we do not know in this life, but all the blessed know them, and they alone. He proves this from the example of a boy, who grows both in age and knowledge. For the blessed are in knowledge as men, and we in it as boys. Again, our theological knowledge, though it is certain, is yet hidden 332 FIRST EPISTLE TO THE and obscure ; it leans on faith, and for that reason alone it is in part or imperfect. The blessed, however, know all things clearly and intuitively, nay, they see and behold face to face. Ver. n. — When I was a child> that is, one who is now beginning to say, think, plan, attempt, study, play, and do anything, as our children are wont to do. I spake as a child I understood as a child I thought as a child . I understood as a child, or felt as a child ; for children have not wisdom, but feeling. In other words, when a child I thought, and understood, and felt as a child, but when I became a man I thought and understood as a man does. So, when that which is perfect is corner i.e., perfect wisdom in heaven, partial and imperfect knowledge, as we have it in this life, shall fail ; so that we who here are boys in knowledge are to be men in heaven. S. Paul leaves the remaining part of the likeness to be supplied from the verse before. Ver. 1 2. — For now we see through a glass in an enigma : but then face to face . We see, /.<?., God and heavenly things, by which we may be saved and be happy, as appears from what follows. You will say : If we see God here in a mirror, we see Him clearly and not in an enigma, for a mirror exhibits to the eyes, not an image of the object, as is commonly supposed, but the very object itself, I reply : It is true that a mirror exhibits to the eyes the object itself, yet it does so, not by a direct ray but reflected; and therefore it represents the object, not properly, clearly, distinctly, but as from a distance, obscure and confusedly. Such is the knowledge of God and of Divine things which we have in this life, but in heaven we shall see God as He is, face to face, directly, closely, clearly. Secondly, the Greek word denotes that which we look through as a means of seeing anything, such as the spectacles of old men, an eye-glass, or green glass which is placed over a writing, that it may help weak eyes in reading, nevertheless, it makes things look green, dark, and obscure. Such a glass, properly speaking, makes the letters to be seen, not in themselves immediately, but by an obscure medium and by a shadowy likeness, or, as the Apostle says, in an enigma. Such a glass may be meant here. THROUGH A GLASS DARKLY 333 Thirdly, some interpret the word, tl through a screen ; ” for, as merchants show their wares in their shops through glass screens to those who pass by, not close at hand and distinctly, but from a distance, in the mass and confusedly, so does God show Himself to us in this life. You will ask, What is this mirror by which we see God and Divine things here in an enigma? I reply, Firstly, the creatures which act as a mirror to represent their Creator. So S. Thomas teaches. Secondly, the phenomena of nature, which are the mirrors of realities. Thirdly, the humanity of Christ and its mysteries, which veil and set forth His Divinity. Again, the sacraments and other rites and ceremonies. So S. Theodoret says : “ In holy baptism we see a figure of the resurrection ; there we shall see the resurrection itself Here we see the symbols of the Loris body t there the Lord Himself ; for so the words face to face imply . We shall see , however , not His Divine nature , which no eye can take in , but that which was assumed of us,” In these last words of Theodoret an error of his must be guarded against, for he seems to say that in heaven we shall see the humanity only of Christ, because he says the Divine nature cannot be seen. But the excuse can perhaps be made that he is speaking only of corporal vision, of which it is true to say, that with the eyes of the body we shall see the humanity only of Christ. But this is outside the mind of the Apostle, for he is treating of the beatific vision, especially of the Divinity. In an enigma , i.e, t according to Anselm, by an obscure speech thought, or imagination. For an enigma is a question which is proposed in involved terms. Then face to face. He alludes to Moses (Exod. xxxiii. 2 ; Num. xii. 8). “ Now I know in fart” (imperfectly, as I have said, ver. 9), “ but then shall I know even as also I am known,” That is, Then in heaven I shall perfectly know and see God, as He is in His essence, and all other mysteries of God and the faith, even as He knows me and sees what I am in my essence. So Anselm, Theophylact, Cajetan, Ambrose, and Theodoret. “I shall know? he says, “even as lam known? as a well-known and familiar friend clearly sees the face of his friend. 334 first EPISTLE TO THE S. Augustine extends these words of the Apostle to a knowledge also of what takes place here on earth, and of what relates to the state of any saint Hence he proves from this place that the saints understand in heaven our affairs more perfectly than they once did on earth ; whence it follows that they hear the prayers with which we invoke them (de Civ. Dei, lib. xxii. c. $9). Chrysostom and (Ecum. understand it otherwise. Then, they say, shall I know what concerns action : I shall hasten to Him through love and righteousness, even as He prevented and went before me with His grace. Thirdly, others interpret it thus : Then shall I know with that degree of per* fection to which I was known and predestinated for eternity by God. But the first sense is the genuine one ; for he opposes knowledge, which is clear and full, to that which is in part, i.e., imperfect and enigmatical

Now abide faith , hope, charity, S. Paul in this chapter clearly teaches that faith, hope, and charity abide in this present life, but charity alone in our heavenly country. So the Fathers hold. See Gregory de Valentia, disp. qu. 5 de Subjecto Fidel part 2). You will say, Irenaeus (ii. c. 47), Tertullian {de Patientid , c. xii.) understand “now” of heaven; therefore in heaven there will be, and will abide, both faith and hope. I reply : These Fathers understand by fakh all sure knowledge, such as the vision of God ; by hope, a firm adherence to God, as the object of love, which is the enjoyment of God. For this is what Tertullian says : “ There abide faith, hope, love : faith which the patience of Christ had begotten ; hope which the patience of man waits for ; love which, with God as her teacher, patience accompanies .” But these are not to the purpose of the Apostle, as is evident. The greater of these is charity. Greater, ue., the greatest So Catullus : — “ O Hesperus , light more fair, which shinest in heaven .* that is, fairest star. Hence it is plain that faith is not the confidence of heretics in the remission of their sins; for that confidence is nothing else but a strong hope : if it is more it is properly called faith, by which you THE GREATEST OF THESE IS CHARITY 335 believe most firmly that you have been justified and saved, as you believe that God is; then hope is superfluous. For what you firmly believe you do not, nor can hope for, as, e.g ., you do not hope that God is, that Christ suffered for us. For hope which truly is hope is allied to fear and dread as its opposites ; there is nothing of this kind in faith. The Apostle just above distinguishes hope or confidence from faith, and requires in this life hope as well as faith ; therefore faith is not that confidence of which heretics make their boast. Lastly, it is plain that of all virtues charity is the greatest and most eminent; for, as fire among the elements, gold among the elements, the empyrean among the heavens, the sun among the planets, the seraphim among the angels, so shines charity as the queen among virtues. For charity is the celestial fire which kindles the souls of all around it : the most glittering gold with which we purchase our heavenly inheritance; the highest heaven in which God and the blessed dwell; the sun which illuminates, fertilises, quickens all ; the seraphic virtue which makes the seraphim glow. (See on Deut. vL 5.) Beroald says: “As is the helmsman in a ship, the ruler in a state, the sun in the world, so is love among mortals. Without a helmsman the ship is shattered, without a ruler the state is endangered, without the sun the world is darkened, and without love life is no life. Take love from men, you take the sun from the world.” Plautinus happily calls love a purifying God, that is, making all things pure and beautiful. CHAPTER XIV i Prophecy is commended , 2, 3, 4 and preferred before speaking with tongues , 6 by a comparison drawn from musical instruments . 12 Both must be referred to edification, 22 as to their true and proper end. 26 The true use of each is taught , 27 and the abuse taxed. 34 Women are forbidden to speak in the church. F OLLOW after charity, and desire spiritual gifts , but rather that ye may prophesy. 2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God : for no man understandeth him ; howbeit in the spirit he speaketh mysteries. 3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 4 He that speaketh in an unknown tongue edifieth himself ; but he that prophesieth edifieth the church. 5 I would that ye all spake with tongues, but rather that ye prophesied : for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying. 6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine ? 7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped ? 8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle ? 9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken ? for ye shall speak into the air. 10 There are, it may be, so many kinds of voices in the world, and none of them is without signification. 1 1 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. 12 Even so ye, forasmuch as ye are zealous of spiritual seek that ye may excel to the edifying of the church. 13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret 14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. 15 What is it then ? I will pray with the spirit, and I will pray with the understanding also : I will sing with the spirit, and I will sing with the understanding also. 336 CHAPTER XIV. 337 1 6 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest ? 17 For thou verily givest thanks well, but the other is not edified. 18 I thank my God, I speak with tongues more than ye all : 19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. 20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men. 21 In the law it is written, With mm of other tongues and other lips will I speak unto this people ; and yet for all that will they not hear me, saith the Lord. 22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not : but prophesying serveth not for them that believe not, but for them which believe. 23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad ? 24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all : 25 And thus are the secrets of his heart made manifest ; and so falling down on his face he will worship God, and report that God is in you of a truth. 26 How is it then, brethren ? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. 27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course ; and let one interpret. 28 But if there be no interpreter, let him keep silence in the church ; and let him speak to himself, and to God. 29 Let the prophets speak two or three, and let the other judge. 30 If any thingbe revealed to another that sitteth by, let the first hold his peace, 31 For ye may all prophesy one by one, that all may learn, and all may be comforted. 32 And the spirits of the prophets are subject to the prophets. 33 For God is not the author of confusion, but of peace, as in all churches of the saints. 34 Let your women keep silence in the churches : for it is not permitted unto them to speak ; but they are commanded to be under obedience, as also saith the law. 35 And if they will learn any thing, let them ask their husbands at home : for it is a shame for women to speak in the church. 36 What? came the word of God out from you? or came it unto you only? 37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. 38 But if any man be ignorant, let him be ignorant. 39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. 40 Let all things be done decently and in order. VOL I. Y 338 FIRST EPISTLE TO THE SYNOPSIS OF THE CHAPTER i. He puts prophecy before the gift of tongues, because (a) it is of great use in edifying others, and tongues are not, unless some one interpret ; ( b ) because (ver. 21) prophecy is given to the faithful, while tongues are a sign to them that believe not, and he proves this from Isaiah xxviii. ii. He gives a rule for the due use of these gifts, and lays down laws to be observed in the meeetings of the Church for public worship ; amongst other things he bids (ver. 34) women keep silence always. The Apostle began in chap. xii. to treat of the various gifts of the Spirit, which He distributes to whom He wills and as He wills; and then, to take away all boasting from the Corinthians about these gifts, and especially about the gift of tongues, he exhorted them, in chap, xiii., to follow after charity as the queen of all graces and gifts ; he now, in this chapter, returns to consider these gifts, and points out that not only charity but also prophecy excels the gift of tongues. The question arises, What does S. Paul mean in this chapter by prophecy and what by a prophet ? This is the chief difficulty to be met with here. The word “prophet,” properly speaking, denotes one who, by revelation from God, foretells an event before it comes to pass. The word is of Greek, not Latin, origin, coming from two words denoting to speak beforehand, as though the prophet saw an event before it happened. This is the origin of the word. Like most words, it then acquired a secondary meaning, and was extended to signify one who reveals the secrets of the heart or other mysteries, and one especially who knows the will of God, and becomes His interpreter and messenger to others, and who sees and proclaims the mysteries of the mind and will of God. So Abraham, from being admitted to familiar intercourse with God, was honoured with the title of prophet (Gen. xx. 7). Hence prophecy generally in Scripture is the power of knowing more fully and more surely than is given to most men the counsels and determinations of God, and also of proclaiming them for the purpose of edifying the Church. This power is inspired by the PROPHETS 339 Holy Spirit into some men, who are hence called prophets. A part of this power consists in a prevision and prediction of future events, or even of any hidden things, whether past or future. Another part of it, and one that is far more important and more exalted, one not derived from study but inspired by the same Spirit, consists in discoursing more ably and more divinely of the being and attributes of God. If it were derived from study, it would be knowledge and doctrine, not prophecy ; and so S. Paul, who received his Gospel, not from man but by the revelation of Jesus Christ (GaL L 12), taught and preached rather from a constant flow of prophecy than of doctrine. 1. They then are called prophets who, under the direction of the Holy Spirit, forth-tell future events or hidden mysteries. 2. Those teachers only who so exhort to piety are to be called prophets. 3. Those too received the name of prophets who were borne along by a Divine impulse to praise God with hymns and to provoke the people to devotion. So, in 1 Sam. x., the Spirit of God came on Saul and he prophesied ; and again, in chap, xix., he laid aside his clothes and lay down naked, singing his prophecies a whole day and night. Again, since Elijah and Elisha had disciples, who at fixed times, like men devoted to religion, occupied themselves more zealously than others in singing psalms, in prayers and praises, in investigating, meditating on, and teaching the law, and since they sometimes were carried away by the power of the Spirit, as, eg., he who anointed Jehu — hence all these were called prophets, and their sons or disciples were called sons of the prophets. Frequent mention of them is made in 2 Kings. They were especially so called because among them were some true prophets. 4. Hence the name of prophet is extended to any singers, so that to prophesy is the same as to play, or to sing anything in praise of God. So, in 1 Chron. xxv. 1, the sons of Asaph, and of Heman, and of Jeduthun are said to prophesy with harps, with psalteries, and with cymbals. Still among them there were prophets indeed, such as the leaders of the singers, Asaph, Heman, and Jeduthun, who, 340 FIRST EPISTLE TO THE under the inspiration of the Holy Spirit, composed the psalms that bear their names, as the Hebrews hand down to us by tradition. (5.) By an abuse of the word, those are called prophets who, under the influence of some evil spirit, lose their self-control, and utter idiotic and frensied sounds. So, in 1 Sam. xviii. 9, it is said that “ an evil spirit of God came upon Saul, and he prophesied in the midst of his house,” he spoke and acted as one demented, like one filled with frensy. Hence the heathen called their poets seers and prophets, because they seemed borne along by the irresistible power of the Muses, as, e.g.> the Sibyls in composing and singing their songs. So Ovid {Fasti, lib. vi. 5.) says — “ God is within us, enkindling us to song, And fanning into flame the sparks of heavenly truth.** So, in Titus, i. 21, the poet Epimenides is called a prophet. (6.) “To prophesy” also denotes the working of miracles; for this was the work of prophets, who were holy men, gifted from above, and like organs of God and of His wisdom and power. So, in Ecclus. xlviii., the dead body of Elisha is said to have prophesied, because by its touch it raised a man from the dead (2 Kings xiii. 21). The word “prophet ” is so used in S. Luke viL 16. (7.) To prophesy is to confirm prophecy. So, in Ecclus. xhx., the bones of Joseph are said to have prophesied after his death, viz., when they were carried with the Israelites out of Egypt, and so testified silently that the prophecy about them was true. From all these it is evident that prophecy, strictly speaking, is that gift which was frequently given before Christ came, as well as in the Primitive church, but which now for the most part has ceased, and is only vouchsafed to a very few men, for a testimony to their exceptional holiness. The frequency of such gifts was miraculous, and came almost to an end with the Apostles ; that is to say, they are not now given, as then, promiscuously, but to very few and very seldom. It was the purpose of the Lord that those miracles should shine forth brightly, to draw the attention of the heathen to the Gospel, and to convince them of its truth. Now, however, that the faith has ON PROPHECY IN GENERAL 341 been well grounded and the world converted, He withdraws them and bids the Church depend for her growth and perfection on the usual instruments of teaching and exhortation. Cf. Jansenius (Concordia, c. 47). A second question arises, Which of these various meanings does S. Paul apply here to the word " prophet ? ” Chrysostom and Theophylact say that he uses the word in the strict meaning of “ one who foretells future things.” This was his meaning, they say, in chapter xii. Theodoret takes prophecy to mean the revelation of thoughts and other hidden mysteries, and quotes ver. 24 in support of his opinion. But we should notice that the Apostle is describing in this chapter everything that took place then in the public assemblies of the Church, and that he includes them all under the names of tongues and of prophesying. For the Holy Spirit then would fill many in the Church to sing and speak spiritual songs, hymns, prayers, collects, and psalms in strange tongues, in the presence of an unlettered crowd of all sorts of men, just as He did on the day of Pentecost, as described in Acts il This is supported by S. Dionysius ( de Div . Nomin. c. 3) and by Tertullian (ApoL 29), and the Apostle calls this “the gift of tongues,” or “speaking in tongues.” To others the Holy Spirit would give the power of expounding Holy Scripture, or of teaching or preaching, or of singing, or of leading the people in exalted prayer in the vulgar tongue, and hence, as Chrysostom and Theodoret point out, of manifesting the secrets of men's hearts, and even of uttering real prophecies. All these things S. Paul includes here under the name of prophecy, especially preaching and teaching, and he opposes them to the gift of tongues. Cf. vers. 4-6, 31, and especially vers. 25, 26. For the prophets of old time not only foretold future things, but taught and preached, and mingled with their teaching psalms and prayers. Therefore the Apostle here puts this kind of prophecy before tongues, and throughout the whole chapter exhorts them to it, and gives directions for its due use and its order in the public assemblies of the Church, both before and after the Eucharist; for in these assemblies one would expound Holy Scripture, another exhort, a 34? FIRST EPISTLE TO THE third sing a hymn, a fourth a psalm, even sometimes in a foreign tongue. Cf. Ambrose, Anselm, and Philo [de Essceis). The word “prophet” has this meaning also in chap. xi. vers. 4, 5. We must notice too, that S. Paul does not here call all prophets who simply explain the obscure passages of the Prophets or of Holy Scripture, .nor . yet all those who teach others or exhort, as some writers suppose, but only those who do so by the direct inspiration of the Holy Spirit, and not from learning acquired by laborious study. This is plain from ver. 30, where he says : “ If anything be revealed to another, let the first hold his peace,” and from ver. 32 : “ The spirits of the prophets are subject to the prophets.” By the name of prophet? ;he means those who were filled with the Holy Spirit, and received from Him some revelation of doctrine, or word of exhortation, or of prayer. This was frequently given then, as appears from ver. 26. But when that influence of the Holy Spirit ceased, it was succeeded by reading of the Scriptures, preaching, psalm-singing before the Mass, during the Mass, and after the Mass. Cf. note on ver. 26