:
1 Follow 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. 11 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 gifts, 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. 16 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 men 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, everyone 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 thing be 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.
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[AD 384] Ambrosiaster on 1 Corinthians 14:1
Paul says that prophecy is the highest gift after love because it is to the benefit and advantage of the church, since by it everybody learns the principles of God’s law.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:1
Follow after love, yet desire earnestly spiritual gifts; but rather that you may prophesy.

Thus, inasmuch as he had with exactness rehearsed unto them all the excellence of love, he exhorts them in what follows, with alacrity to lay hold of it. Wherefore also he said, "Follow after:" for he that is in chase beholds that only which is chased, and towards that he strains himself, and leaves not off until he lay hold of it. He that is in chase, when by himself he cannot, by those that are before him he does overtake the fugitive, beseeching those who are near with much eagerness to seize and keep it so seized for him until he shall come up. This then let us also do. When of ourselves we do not reach unto love, let us bid them that are near her to hold her, till we come up with her, and when we have apprehended, no more let her go, that she may not again escape us. For continually she springs away from us, because we use her not as we ought, but prefer all things unto her. Therefore we ought to make every effort, so as perfectly to retain her. For if this be done, we require not henceforth much labor, nay rather scarce any; but taking our ease, and keeping holiday , we shall march on in the narrow path of virtue. Wherefore he says, "Follow after her."

Then that they might not suppose that for no other end he brought in the discourse of charity, except that he might extinguish the gifts, he subjoins as follows;

"Yet desire earnestly spiritual gifts; but rather that you may prophesy."

Source: Homily 35 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:2
"For he that speaks in a tongue, speaks not unto men, but unto God: for no man understands; but in the Spirit he speaks mysteries."

Source: Homily 35 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:2
The Corinthians thought that speaking in tongues was a great gift because it was the one which the apostles received first, and with a great display. But this was no reason to think it was the greatest gift of all. The reason the apostles got it first was because it was a sign that they were to go everywhere, preaching the gospel.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 35.1
[AD 384] Ambrosiaster on 1 Corinthians 14:3
A person is built up when he finds out the answer to disputed points. Encouragement comes to him when he is enabled to endure. He is consoled when he continues in hope even when others are viewing his discipline with contempt. Knowledge of the law strengthens his soul and encourages him to hope for better things.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:3
"But he that prophesies speaks unto men edification, and exhortation, and comfort."

At this point he makes a comparison between the gifts, and lowers that of the tongues, showing it to be neither altogether useless, nor very profitable by itself. For in fact they were greatly puffed up on account of this, because the gift was considered to be a great one. And it was thought great because the Apostles received it first, and with so great display; it was not however therefore to be esteemed above all the others. Wherefore then did the Apostles receive it before the rest? Because they were to go abroad every where. And as in the time of building the tower the one tongue was divided into many; so then the many tongues frequently met in one man, and the same person used to discourse both in the Persian, and the Roman, and the Indian, and many other tongues, the Spirit sounding within him: and the gift was called the gift of tongues because he could all at once speak various languages. See accordingly how he both depresses and elevates it. Thus, by saying, "He that speaks with tongues, speaks not unto men, but unto God, for no man understands," he depressed it, implying that the profit of it was not great; but by adding, "but in the Spirit he speaks mysteries" he again elevated it, that it might not seem to be superfluous and useless and given in vain.

"But he that prophesies speaks unto men edification, and exhortation, and comfort."

Do you see by what he signifies the choice nature of this gift? I.e., by the common benefit? And how every where he gives the higher honor to that which tends to the profit of the many? For do not the former speak unto men also? Tell me. But not so much "edification, and exhortation, and comfort." So that the being powered by the Spirit is common to both, as well to him that prophesies, as to him that speaks with tongues; but in this, the one (he, I mean, who prophesies) has the advantage in that he is also profitable unto the hearers. For they who with tongues were not understood by them that had not the gift.

What then? Did they edify no man? "Yes," says he, "themselves alone:" wherefore also he adds,

Source: Homily 35 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:3
Paul reckons this gift as a higher one because it is used for the common good. He always gives the greater honor to those gifts that will be used for the benefit of everyone.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 35.1
[AD 384] Ambrosiaster on 1 Corinthians 14:4
Paul is saying that prophets are interpreters of the Scriptures.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:4
"He that speaks in tongue edifies himself."

And how, if he know not what he says? Why, for the present, he is speaking of them who understand what they say — understand it themselves, but know not how to render it unto others.

"But he that prophesies edifies the Church." Now as great as is the difference between a single person and the Church, so great is the interval between these two. Do you see his wisdom, how he does not thrust out the gift and make nothing of it, but signifies it to have some advantage, small though it be, and such as to suffice the possessor only?

2. Next, lest they should suppose that in envy to them he depresses the tongues, (for the more part had this gift,) to correct their suspicion he says,

Source: Homily 35 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:4
The difference between tongues and prophecy is precisely the difference between benefit to the individual and benefit to the entire church.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 35.1
[AD 384] Ambrosiaster on 1 Corinthians 14:5
Paul could not forbid speaking in tongues, because this is a gift of the Holy Spirit, but the pursuit of prophecy is more acceptable because it is more useful.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:5
"I would have you all speak with tongues, but rather that you should prophesy: for greater is he that prophesies than he that speaks with tongues, except he interpret, that the Church may receive edifying."

But "rather" and "greater," do not mark opposition, but superiority. So that hence also it is evident that he is not disparaging the gift, but leading them to better things, displaying both his carefulness on their behalf, and a spirit free from all envy. For neither did he say, "I would that two or three," but, "that you all spoke with tongues" and not this only, but also, "that you prophesied;" and this rather than that; "for greater is he that prophesies." For since he has established and proved it, he next proceeds also to assert it; not however simply, but with a qualification. Accordingly he adds, "except he interpret;" since if he be able to do this, I mean the interpreting, "he has become equal unto the prophet," so he speaks, "because then there are many who reap the advantage of it;" a thing to be especially observed, how this throughout, before all else, is his object,

Source: Homily 35 on First Corinthians
[AD 215] Clement of Alexandria on 1 Corinthians 14:6
Wherefore also the apostle says, "I shall profit you nothing, unless I speak to you, either by revelation, or by knowledge, or by prophecy, or by doctrine."

Source: Clement of Alexandria Stromata Book VII
[AD 407] John Chrysostom on 1 Corinthians 14:6
"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?"

"And why speak I," says he, "of the rest? Nay, let the person who speaks with tongues be Paul: for not even so will any good come to the hearers." And these things he says to signify that he is seeking their profit, not bearing any grudge against them that have the gift; since not even in his own person does he shrink from pointing out its unprofitableness. And indeed it is his constant way to work out the disagreeable topics in his own person: as in the beginning of the Epistle he said, "Who then is Paul? And who is Apollos? And who is Cephas?" This same then he does also here, saying, "Not even I shall profit you, except I speak to you either by way of revelation, or of prophesying, or of knowledge, or of teaching." And what he means is, "if I say not somewhat that can be made intelligible to you and that may be clear, but merely make display of my having the gift of tongues;— tongues which you do not understand, you will go away with no sort of profit. For how should you profit by a voice which you understand not?"

Source: Homily 35 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:6
Paul says this in order to show that he is interested in benefiting the church, not in belittling those who have the gift of tongues. He could have this gift himself, but it would be useless and would make no difference to the church if uninterpreted.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 35.2
[AD 407] John Chrysostom on 1 Corinthians 14:7
[3] "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?"

"And why do I say," says he, that in our case this is unprofitable, and that only useful which is clear and easy to be apprehended by the hearers? Since even in musical instruments without life one may see this: for whether it be pipe or harp, yet if it be struck or blown confusedly and unskilfully, without proper cadence or harmony, it will captivate none of the hearers. For even in these inarticulate sounds there is need of some distinctness: and if you strike not or breathe into the pipe according to art, you have done nothing. Now if from things without life we require so much distinctness, and harmony, and appropriateness, and into those inarticulate sounds we strive and contend to infuse so much meaning, much more in men indued with life and reason, and in spiritual gifts, ought one to make significancy an object.

Source: Homily 35 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:7
If we require precision even in lifeless instruments, how much more will we require it in living beings?

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 35.3
[AD 253] Origen of Alexandria on 1 Corinthians 14:8
The trumpet is a sign of war. Therefore, when the soul perceives itself armed with so many and such important virtues, it necessarily goes forth to the war it has against principalities and powers and against the world rulers.

Source: HOMILIES ON NUMBERS 27
[AD 407] John Chrysostom on 1 Corinthians 14:8
"For if the trumpet give an uncertain voice, who shall prepare himself for war?"

Thus from things merely ornamental he carries on his argument to those which are more necessary and useful; and says that not in the harp alone, but in the trumpet also one may see this effect produced. For in that also there are certain measures; and they give out at one time a warlike note, and at another one that is not so; and again sometimes it leads out to line of battle and at others recalls from it: and unless one know this, there is great danger. Which is just what he means, and the mischief of it what he is manifesting, when he says, "who shall prepare himself for war?" So then, if it have not this quality, it is the ruin of all. "And what is this to us," says one? Truly it concerns you very especially; wherefore also he adds,

Source: Homily 35 on First Corinthians
[AD 418] Pelagius on 1 Corinthians 14:8
If it is uncertain whether the bugle is sounding for relaxation or for war, nobody will get ready for battle. The latter is how your own words should be understood, for they are meant to prepare soldiers for spiritual warfare.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 14
[AD 215] Clement of Alexandria on 1 Corinthians 14:9
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. "And, "Let him that speaketh in an unknown tongue pray that he may interpret."

Source: Clement of Alexandria Stromata Book I
[AD 407] John Chrysostom on 1 Corinthians 14:9
"So also ye, unless ye utter by the tongue, speech easy to be understood, you will be speaking into the air:" i.e., calling to nobody, speaking unto no one. Thus every where he shows its unprofitableness.

4. "But if it be unprofitable, why was it given?" says one. So as to be useful to him that has received it. But if it is to be so to others also, there must be added interpretation. Now this he says, bringing them near to one another; that if a person himself have not the gift of interpretation, he may take unto him another that has it, and make his own gift useful through him. Wherefore he every where points out its imperfection, that so he may bind them together. Any how, he that accounts it to be sufficient for itself, does not so much commend it as disparage it, not suffering it to shine brightly by the interpretation. For excellent indeed and necessary is the gift, but it is so when it has one to explain what is spoken. Since the finger too is a necessary thing, but when you separate it from the other members, it will not be equally useful: and the trumpet is necessary, but when it sounds at random, it is rather an annoyance. Yea, neither shall any art come to light, without matter subject to it; nor is matter put into shape, if no form be assigned to it. Suppose then the voice to be as the subject-matter, but the distinctness as that form, which not being present, there will be no use in the material.

Source: Homily 35 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:9
If speaking in tongues is useless, why was it given? It was given for the benefit of the person who has it. But if it is to help others also, then there must be some interpretation.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 35.4
[AD 407] John Chrysostom on 1 Corinthians 14:10
"There are, it may be, so many kinds of voices in the world, and no kind is without signification:" i.e., so many tongues, so many voices of Scythians, Thracians, Romans, Persians, Moors, Indians, Egyptians, innumerable other nations.

Source: Homily 35 on First Corinthians
[AD 425] Severian of Gabala on 1 Corinthians 14:10
There is no language without meaning because all languages are human.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 407] John Chrysostom on 1 Corinthians 14:11
"If then I know not the meaning of the voice, I shall be to him that speaks a barbarian." "For suppose not," says he, "that this happens only in our case; rather in all one may see this taking place: so that I do not say this to disparage the voice, but to signify that to me it is useless, as long as it is not intelligible." Next, that he may not render the accusation unpalatable, he makes his charge alike for the two, saying, "He shall be unto me a barbarian, and I to him." Not from the nature of the voice, but from our ignorance. Do you see how little by little he draws men to that which is akin to the subject. Which is his use to do, to fetch his examples from afar, and to end with what more properly belongs to the matter. For having spoken of a pipe and harp, wherein is much that is inferior and unprofitable, he comes to the trumpet, a thing more useful; next, from that he proceeds to the very voice itself. So also before, when he was discoursing to show that it was not forbidden the Apostles to receive, beginning first with husbandmen, and shepherds, and soldiers, then he brought the discourse on to that which is nearer to the subject, the priests in the old covenant.

But do thou, I pray, consider, how every where he has given diligence to free the gift from censure, and to bring round the charge to the receivers of it. For he said not, "I shall be a barbarian," but, "unto him that speaks, a barbarian." And again, he did not say, "he that speaks shall be a barbarian," but "he that speaks shall be a barbarian unto me."

5. "What then must be done?" says he. Why, so far from disparaging, one ought to recommend and to teach it; as indeed himself also does. Since after he had accused and rebuked it and shown its unprofitableness, he proceeds to counsel them; saying,

Source: Homily 35 on First Corinthians
[AD 418] Pelagius on 1 Corinthians 14:11
Any language we cannot understand we look down on as barbaric.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 14
[AD 384] Ambrosiaster on 1 Corinthians 14:12
The soul is stirred and rejoices when it learns something more about the Scriptures. The more it tends in this direction, the more it abandons vices. It is for these reasons that Paul advises that one should make efforts to communicate clearly.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:12
"So also ye, since as you are zealous of spiritual gifts, seek that you may abound unto the edifying of the Church."

Do you see his aim every where, how he looks to one thing continually and in all cases, the general utility, the profiting the Church; laying this down as a kind of rule? And he did not say, "that you may obtain the gifts" but, "that you may abound," i.e., that you may even possess them in great plenitude. Thus, so far am I from wishing you not to possess them, that I even wish you to abound in them, only so that you handle them with a view to the common advantage. And how is this to be done? This he adds, saying,

Source: Homily 35 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:12
The building up of the church is Paul’s touchstone in everything he says.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 35.5
[AD 253] Origen of Alexandria on 1 Corinthians 14:13
If the one who speaks in tongues does not have the power to interpret them, others will not understand, but he will know what he was moved by the Spirit to say. When this is understood by others as well, there will be fruit from it. Here as elsewhere, we are taught to seek the common good of the church.

Source: COMMENTARY ON 1 CORINTHIANS 4.61-62
[AD 407] John Chrysostom on 1 Corinthians 14:13
"Wherefore let him that speaks in a tongue pray that he may interpret."

Source: Homily 35 on First Corinthians
[AD 253] Origen of Alexandria on 1 Corinthians 14:14
If you have brought a word in praise of God, not new and fresh from the learning of the spirit, from the teaching of God’s grace, your mouth indeed offers “a sacrifice of praise,” but your mind is accused on account of the sterility of yesterday’s flesh.

Source: HOMILIES ON LEVITICUS 5
[AD 384] Ambrosiaster on 1 Corinthians 14:14
What can a person achieve if he does not know what he is saying?

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:14
"For if I pray in a tongue, my spirit prays, but my understanding is unfruitful."

Source: Homily 35 on First Corinthians
[AD 430] Augustine of Hippo on 1 Corinthians 14:14
For he speaks thus, when that which is said is not understood, because it cannot even be uttered, unless the images of corporeal sounds precede the oral sounds by the thought of the spirit.

Source: ON THE TRINITY 14.16
[AD 220] Tertullian on 1 Corinthians 14:15
We are the true adorers and the true priests, who, praying in spirit, sacrifice, in spirit, prayer,-a victim proper and acceptable to God, which assuredly He has required, which He has looked forward to for Himself! This victim, devoted from the whole heart, fed on faith, tended by truth, entire in innocence, pure in chastity, garlanded with love, we ought to escort with the pomp of good works, amid psalms and hymns, unto God's altar, to obtain for us all things from God.

Source: On Prayer
[AD 253] Origen of Alexandria on 1 Corinthians 14:15
For our mind would not even be able to pray unless the Spirit prayed for it as if obeying it, so that we cannot even sing and hymn the Father in Christ with proper rhythm, melody, measure and harmony unless the Spirit who searches everything, even the depths of God, first praises and hymns him whose depths he has searched out and has understood as far as he is able.

Source: ON PRAYER 4
[AD 390] Gregory of Nazianzus on 1 Corinthians 14:15
Worshiping and praying in the Spirit seem to me to be simply the Spirit presenting prayer and worship to himself.

Source: THEOLOGICAL ORATION 31.12
[AD 407] John Chrysostom on 1 Corinthians 14:15
"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."

Here he shows that it is in their power to obtain the gift. For, "let him pray," says he, i.e., "let him contribute his own part," since if you ask diligently, you will surely receive. Ask accordingly not to have the gift of tongue only, but also of interpretation, that you may become useful unto all, and not shut up your gift in yourself alone. "For if I pray in a tongue," says he, "my spirit prays, but my understanding is unfruitful." Do you see how by degrees bringing his argument to a point, he signifies that not to others only is such an one useless, but also to himself; if at least "his understanding is unfruitful?" For if a man should speak only in the Persian, or any other foreign tongue, and not understand what he says, then of course to himself also will he be thenceforth a barbarian, not to another only, from not knowing the meaning of the sound. For there were of old many who had also a gift of prayer, together with a tongue; and they prayed, and the tongue spoke, praying either in the Persian or Latin language , but their understanding knew not what was spoken. Wherefore also he said, "If I pray in a tongue, my spirit prays," i.e., the gift which is given me and which moves my tongue, "but my understanding is unfruitful."

What then may that be which is best in itself, and does good? And how ought one to act, or what request of God? To pray, "both with the spirit," i.e., the gift, and "with the understanding." Wherefore also he said, "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."

6. He signifies the same thing here also, that both the tongue may speak, and the understanding may not be ignorant of the things spoken. For except this be so, there will also be another confusion.

Source: Homily 35 on First Corinthians
[AD 585] Cassiodorus on 1 Corinthians 14:15
The prayer of those who sing is acceptable to God only if a pure heart carries the same message which the words of the hymn unfold.

Source: EXPLANATION OF THE PSALMS 2
[AD 600] Abraham of Nathpar on 1 Corinthians 14:15
It is in spirit and mind that one should pray and sing to God. Paul does not say anything about the tongue. The reason is that this spiritual prayer is not offered up or prayed by the tongue, for it is deeper than the lips and the tongue, more interiorized than any composite sounds, lying beyond psalmody and wisdom.

Source: ON PRAYER 2
[AD 202] Irenaeus on 1 Corinthians 14:16
, which we pronounce in concert.

Source: Against Heresies Book I
[AD 384] Ambrosiaster on 1 Corinthians 14:16
The confirmation of the prayer comes about when people say “Amen” to it. The words spoken are confirmed in the minds of the hearers by the confession of truth.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:16
"Else," says he, "if you bless with the spirit, how shall he that fills the place of the unlearned say the Amen at your giving of thanks, seeing he knows not what you say."

Source: Homily 35 on First Corinthians
[AD 418] Pelagius on 1 Corinthians 14:16
Paul is thinking here of laypeople, who do not hold office in the church.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 14
[AD 407] John Chrysostom on 1 Corinthians 14:17
"For thou verily givest thanks well, but the other is not edified."

Observe how again here he brings his stone to the plumb-line, every where seeking the edification of the Church. Now by the "unlearned" he means the laymen, and signifies that he also suffers no little loss when he is unable to say the Amen. And what he says is this: "if you shall bless in a barbarian tongue, not knowing what you say, nor able to interpret, the layman cannot respond the Amen. For not hearing the words, 'forever and ever,' which are at the end , he does not say the Amen." Then again, comforting him concerning this, that he might not seem to hold the gift too cheap; the same kind of remark as he made above, that "he speaks mysteries," and "speaks unto God," and "edifies himself," and "prays with the spirit," intending no little comfort from these things, this also he utters here, saying, "for thou indeed givest thanks well," since you speak being moved by the Spirit: but the other hearing nothing nor knowing what is said, stands there, receiving no great advantage by it.

7. Further, because he had run down the possessors of this gift, as though they had no such great thing; that he might not seem to hold them cheap, as being himself destitute of it, see what he says:

Source: Homily 35 on First Corinthians
[AD 418] Pelagius on 1 Corinthians 14:17
Here Paul explains what he said above, which is that a believer should be a blessing to everyone.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 14
[AD 407] John Chrysostom on 1 Corinthians 14:18
"I thank God, speaking with tongues more than ye all."

And this he does also in another place intending, namely, to take away the advantages of Judaism and to show that henceforth they are nothing, he begins by declaring that himself had been endowed with them, yea, and that in very great excess; and then he calls them "loss," thus saying, "If any man thinks to have confidence in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the Church; as touching the righteousness which is the law, found blameless." [Philippians 3:4-7] And then, having signified himself to have the advantage of all, he says, "Howbeit what things were gain to me, those have I counted loss for Christ." So also he does here, saying, "I speak with tongues more than ye all." Do not therefore glory as though you only had the gift. For I also possess it, yea more than you.

Source: Homily 35 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:18
Paul claims the gift for himself in order to show how unimportant it is. He does the same thing elsewhere when he points out that he is a better-qualified Jew than his critics are..

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 35.7
[AD 407] John Chrysostom on 1 Corinthians 14:19
"Howbeit in the Church I had rather speak five words with my understanding, that I might instruct others also."

What is that, "speak with my understanding, that I might instruct others also?" "Understanding what I say," and "words which I can both interpret to others, and speak intelligently, and teach the hearers." "Than ten thousand words in a tongue." Wherefore? "That I may instruct others," says he. For the one has but display only; the other, great utility: this being what he everywhere seeks, I mean the common profit. And yet the gift of tongues was strange, but that of prophecy familiar and ancient and heretofore given to many; this on the contrary then first given: howbeit it was not much cared for by him. Wherefore neither did he employ it; not because he had it not, but because he always sought the more profitable things: being as he was free from all vain-glory, and considering one thing only, how he might render the hearers better.

8. And here is the reason of the faculty he had of looking to the expedient both to himself and to others: viz. because he was free from vain-glory. Since he assuredly that is enslaved by it, so far from discerning what is good to others, will not even know his own.

Such was Simon, who, because he looked to vain-glory, did not even see his own advantage. Such also were the Jews, who because of this sacrificed their own salvation to the devil. Hence also did idols spring, and by this madness did the heathen philosophers excite themselves, and make shipwreck in their false doctrines. And observe the perverseness of this passion: how because of it some of them also made themselves poor, others were eager for wealth. So potent is its tyranny that it prevails even in direct contraries. Thus one man is vain of chastity, and contrariwise another of adultery; and this man of justice, and another of injustice; so of luxury and fasting, modesty and rashness, riches and poverty. I say poverty: since some of them that were with out, when it was in their power to receive, for admiration's sake forbore to receive. But not so the Apostles: that they were pure from vainglory, they showed by their doings: in that, when some were calling them Gods and were ready to sacrifice-unto them oxen with garlands, they did not merely just forbid what was doing, but they even rent their clothes. [Acts 14:13-14] And after they had set the lame man upright, when all with open mouths were gazing at them, they said, "Why look ye so earnestly on us, as though by our own power we had made this man to walk ?" And those, among men who admired poverty, chose to themselves a state of poverty: but these among persons who despised poverty and gave praise to wealth. And these, if they received anything, ministered to the needy. Thus, not vain-glory but benevolence, was the motive of all they did. But those quite the reverse; as enemies and pests of our common nature, and no otherwise, did they such things. Thus one sunk all his goods in the sea for no good purpose, imitating fools and madmen: and another let all his land go to sheep common. Thus they did every thing for vain-glory. But not so the Apostles; rather they both received what was given them, and distributed to the needy with so great liberality that they even lived in continual hunger. But if they had been enamored of glory, they would not have practiced this, the receiving and distributing, for fear of some suspicion arising against them. For he who throws away his own for glory, will much more refuse to receive the things of others, that he may not be accounted to stand in need of others nor incur any suspicion. But these you see both ministering to the poor, and themselves begging for them. So truly were they more loving than any fathers.

9. And observe also their laws, how moderate and freed from all vain-glory. Thus: "Having" says he, food and covering, let us therewith be content. [1 Timothy 6:8] Not like him of Sinope , who clothed in rags and living in a cask to no good end, astonished many, but profited none: whereas Paul did none of these things; (for neither had he an eye to ostentation;) but was both clothed in ordinary apparel with all decency, and lived in a house continually, and displayed all exactness in the practice of all other virtue; which the cynic despised, living impurely and publicly disgracing himself, and dragged away by his mad passion for glory. For if any one ask the reason of his living in a cask, he will find no other but vain-glory alone. But Paul also paid rent for the house wherein he abode at Rome. Although he who was able to do things far severer, could much more have had strength for this. But he looked not to glory, that savage monster, that fearful demon, that pest of the world, that poisonous viper. Since, as that animal tears through the womb of her parent with her teeth, so also this passion tears in pieces him that begets it.

10. By what means then may one find a remedy for this manifold distemper? By bringing forward those that have trodden it under foot, and with an eye to their image so ordering one's own life. For so the patriarch Abraham.— nay, let none accuse me of tautology if I often make mention of him, and on all occasions: this being that which most of all shows him wonderful, and deprives them that refuse to imitate him of all excuse. For, if we exhibit one doing well in this particular, and another in that, some one might say that virtue is hardly to be attained; for that it is scarcely possible to succeed in all those things together, whereof each one of the saints has performed only a part. But when one and the same person is found to possess all, what excuse will they have, who after the law and grace are not able to attain unto the same measure with them that were before the law and grace? How then did this Patriarch overcome and subdue this monster, when he had a dispute with his nephew? [Genesis 13:8] For so it was, that coming off worst and losing the first share, he was not vexed. But ye know that in such matters the shame is worse than the loss to the vulgar-minded, and particularly when a person having all in his own power, as he had then, and having been the first to give honor, was not honored in return. Nevertheless, none of these things vexed him, but he was content to receive the second place, and when wronged by the young man, himself old, an uncle by a nephew, he was not indignant nor took it ill, but loved him equally and ministered to him. Again, having been victorious in that great and terrible fight, and having mightily put to flight the Barbarians [Genesis 14] he does not add show to victory, nor erect a trophy.  For he wished to save only, not to exhibit himself. Again, he entertained strangers, yet did he not here act vain-gloriously, but himself both ran to them and bowed down to them, not as though he were giving, but receiving a benefit, and he calls them lords, without knowing who they are who have come to him, and presents his wife in the place of a handmaiden. [Genesis 18] And in Egypt too before this, when he had appeared so extraordinary a person, and had received back this very woman, his wife, and had enjoyed so great honor [Genesis 12] he shows it to no man. And though the inhabitants of the place called him prince, he himself even laid down the price of the sepulchre. [Genesis 23:6] And when he sent to betroth a wife for his son, he gave no command to speak in high and dignified terms of him, [Genesis 24] but merely to bring the bride.

11. Will you examine also the conduct of those under grace, when from every side great was the glory of the teaching flowing round them, and will you see then also this passion cast out? Consider, I pray, this same Apostle who speaks these things, how he ever ascribes the whole to God, how of his sins he makes mention continually, but of his good deeds never, unless perchance it should be needful to correct the disciples; and even if he be compelled to do this, he calls the matter folly, and yields the first place to Peter, and is not ashamed to labor with Priscilla and Aquila, and every where he is eager to show himself lowly, not swaggering in the market place, nor carrying crowds with him, but setting himself down among the obscure. Wherefore also he said, "but his bodily presence is weak." [2 Corinthians 10:10] i.e., easy to be despised, and not at all accompanied with display. And again, "I pray that you do no evil, not that we may appear approved." And what marvel if he despise this glory? Seeing that he despises the glory of heaven, and the kingdom, and hell, for that which was pleasing unto Christ: for he wishes himself to be accursed from Christ for the glory of Christ. For if he says that he is willing to suffer this for the Jews' sake, he says it on this account that none of those without understanding might think to take to himself the promises made to them. If therefore he were ready to pass by those things, what marvel is it if he despise human things?

12. But the men of our time are overwhelmed by all things, not by desire of glory only, but also, on the other hand, by insult and fear of dishonor. Thus, should any one praise, it would puff you up, and if he blame, it would cast you down. And as weak bodies are by common accidents injured, so also souls which grovel on earth. For such not poverty alone, but even wealth destroys, not grief only, but likewise joy, and prosperity more than adversity. For poverty compels to be wise, but wealth leads on oftentimes into some great evil. And as men in a fever are hard to be pleased in anything, so also they that are depraved in mind on every side receive hurt.

Knowing therefore these things, let us not shun poverty, let us not admire riches: but prepare our soul to be sufficient for all estates. For so any one building a house does not consider how neither rain may descend, nor sunbeam light on it, (for this were impossible,) but how it may be made capable of enduring all. And he again that builds a ship does not fashion and design anything to keep waves from breaking against it, or any tempest from rising in the sea: (for this too were impossible:) but that the sides of the ship may be ready to meet all. And again, he that cares for the body does not look to this that there may be no inequality in the temperature, but that the body may easily endure all these things. So accordingly let us act in respect of the soul, and neither be anxious to fly poverty nor to become rich, but to regulate each of them for our own safety.

Wherefore, letting alone these things, let us render our soul meet both for wealth and poverty. For although no calamity, such as man is subject to, befall, which is for the most part impossible, even thus, better is he that seeks not wealth, but knows how to bear all things easily than he that is always rich. And why? First, such an one has his safety from within, but the other from without. And as he is a better soldier who trusts to his bodily powers and skill in fighting, than he that has his strength in his armor only; so he that relies on his wealth, compared with him that is fenced in by his virtue, is inferior. Secondly, because even if he do not fall into poverty, it is impossible that he should be without trouble. For wealth has many storms and troubles; but not so virtue, but pleasure only and safety. Yea, and it puts a man out of the reach of them that lay snares for him, but wealth quite the contrary, rendering him easy to be attacked and taken. And as among animals, stags and hares are of all most easily taken through their natural timidity, but the wild boar, and the bull, and the lion, would not easily fall in the way of the liers-in-wait; just so one may see in the case of the rich, and of them that live voluntarily in poverty.  The one is like the lion and the bull, the other like the stag and the hare. For whom does not the rich man fear? Are there not robbers, potentates, enviers, informers? And why speak I of robbers and informers, in a case where a man suspects his very domestics?

13. And why say I, "when he is alive?" Not even when dead is he freed from the villainy of the robbers, nor has death power to set him in safety, but the evil doers despoil him even when dead, so dangerous a thing is wealth. For not only do they dig into houses, but they even burst open tombs and coffins. What then can be more wretched than this man, since not even death can furnish him with this security, but that wretched body, even when deprived of life, is not freed from the evils of life, those that commit such wickedness hastening to war even with dust and ashes, and much more grievously than when it was alive? For then, it might be, entering his storehouse, they would remove his chests, but abstain from his person, and would not take so much as to strip the body itself but now the accursed hands of the tombbreakers do not even abstain from these, but move and turn it about, and with much cruelty insult it. For after it has been committed to the ground, having stripped it both of its covering of earth and of that which its grave-clothes constitute, they leave it thus to be cast out.

What foe then so deadly as wealth, which destroys both the soul of the living, and insults the body of the dead, not suffering it even to lie buried in the ground, which is common even to the condemned and to them that have been taken in the vilest crimes? For of them the legislators having exacted the punishment of death, inquire no further; but of these, wealth even after death exacts a most bitter punishment, exposing them naked and unburied, a dreadful and pitiable spectacle: since even those who suffer this after sentence and by the anger of their judges, do not suffer so grievously as these. For they indeed remain unburied the first and second day, and so are committed to the ground; but these, when they have been committed to the ground, are then stripped naked and insulted. And if the robbers depart without taking the coffin too, there is still no thanks to their wealth, but in this case also to their poverty. For she it is that guards it. Whereas most assuredly, had we intruded wealth with even so much as this, and leaving off to form it of stone, had forged it of gold, we should have lost this also.

So faithless a thing is wealth; which belongs not so much to them that have it, as to them that endeavor to seize it. So that it is but a superfluous argument which aims to show that wealth is irresistible, seeing that not even on the day of their death do its possessors obtain security. And yet who is not reconciled with the departed, whether it be wild beast, or demon, or whatever else? The very sight being enough to bend even one who is altogether iron, and quite past feeling. Wherefore, you know, when one sees a corpse, though it be an enemy public or private whom he sees, yet he weeps for him in common with his dearest friends; and his wrath is extinguished with life, and pity is brought in. And it would be impossible, in time of mourning and carrying out of burial, to distinguish an enemy from him who is not such. So greatly do all men revere their common nature, and the customs which have been introduced respecting it. But wealth not even on obtaining this, remits her anger against her possessors; nay, it renders them that have been no way wronged enemies of the dead; if at least to strip the dead body be an act of persons very bitter and hostile. And nature for her part reconciles even his enemies to him then: but wealth makes foes of them that have nothing to accuse him of, and cruelly intreats the body in its utter desolation. And yet in that case there are many things which might lead one to pity, the fact of its being a corpse, its inability to move, and tending to earth and corruption, the absence of any one to help: but none of these things soften those accursed wretches, because of the tyranny they are under from their base cupidity. For the passion of covetousness, like some ruthless tyrant, is at hand, enjoining those inhuman commands and having made wild beasts of them, so brings them to the tombs. Yea, like wild beasts attacking the dead, they would not even abstain from their flesh, if their limbs were any way useful unto them. Such is our enjoyment of wealth; to be insulted even after death, and deprived of sepulture which even the most desperate criminals obtain.

14. Are we still then, tell me, to be fond of so grievous an enemy? Nay, I beseech you, nay, my brethren! But let us fly from it without turning to look: and if it come into our hands, let us not keep it within, but bind it fast by the hands of the poor. For these are the bonds which have more power to hold it, and from those treasuries it will never more escape; and so this faithless one abides for the time to come faithful, tractable, tame, the right hand of Mercy producing this effect on it.

As I have said then, if it ever come to us, let us hand it over to her; but if it come not, let us not seek after it, nor fret ourselves, nor count its possessors happy; for what sort of a notion of happiness is this? Unless you would also say that those who fight with beasts are to be envied, because those high-priced animals are shut up and reserved by the proposers of such contests for themselves: who however not daring themselves to approach or to touch them, but fearing and trembling because of them, hand over others to them. Something like this, I say, is the case of the wealthy, when they have shut up their wealth in their treasuries as if it were some savage beast, and day by day receive from it innumerable wounds: in this latter unlike to the beasts: since they, when you lead them out, then, and not till then, hurt such as meet them: but this, when it is shut up and preserved, then destroys its possessors and hoarders.

But let us make this beast tame. And it will be tame, if we do not shut it up, but give it into the hands of all who are in need. So shall we reap from this quarter the greatest blessings, both living in the present life with safety and a good hope, and in the day that is to come standing with boldness: to which may we all attain, through the grace and mercy, etc. etc.

Source: Homily 35 on First Corinthians
[AD 425] Severian of Gabala on 1 Corinthians 14:19
Paul wants to speak with a clear mind and in a normal language.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 202] Irenaeus on 1 Corinthians 14:20
But who are they that are saved now, and receive life eternal? Is it not those who love God, and who believe His promises, and who "in malice have become as little children? "

Source: Against Heresies Book IV
[AD 215] Clement of Alexandria on 1 Corinthians 14:20
With the greatest clearness the blessed Paul has solved for us this question in his First Epistle to the Corinthians, writing thus: "Brethren, be not children in understanding; howbeit in malice be children, but in understanding be men."

Source: Clement of Alexandria The Instructor Book I
[AD 220] Tertullian on 1 Corinthians 14:20
The apostle, too, bids us to "become children again" towards God, " to be as children in malice" by our simplicity, yet as being also "wise in our practical faculties." At the same time, with respect to the order of development in Wisdom, I have admitted that it flows from simplicity.

Source: Against the Valentinians
[AD 384] Ambrosiaster on 1 Corinthians 14:20
Paul wants them to be mature intellectually so they will grasp accurately what is needed for the upbuilding of the church. In this way they will leave behind malice and errors, striving instead for the things which are conducive to the good of the brotherhood.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:20
Brethren, be not children in mind; howbeit in malice be ye babes, but in mind be men.

As might be expected, after his long argument and demonstration he adopts a more vehement style and abundance of rebuke; and mentions an example suited to the subject. For children too are wont to gape after trifles and to be fluttered, but of things very great they have not so much admiration. Since then these also having the gift of tongues, which was the lowest of all, thought they had the whole; therefore he says, "Be not children," i.e., be not without understanding where ye ought to be considerate, but there be ye childlike and simple, where unrighteousness is, where vain-glory, where pride. For he that is a babe in wickedness ought also to be wise. Since as wisdom with wickedness would not be wisdom, so also simplicity with folly would not be simplicity, it being requisite both in simplicity to avoid folly, and in wisdom wickedness. For as neither bitter nor sweet medicines in excess do good, so neither does simplicity by itself, nor wisdom: and this is why Christ enjoining us to mix both said, "Be wise as serpents, and harmless as doves." [Matthew 10:16]

But what is it to be a babe in wickedness? Not even to know what wickedness is: yea, such he willed them to be. Wherefore also he said, "It is actually reported that there is fornication among you." [1 Corinthians 5:1] He said not, "is done," but is "reported:" as if he said, "you are not without knowledge of the thing; you have heard of it some time." I say, he would have them both to be men and children; the one however in wickedness, but the other in wisdom. For so even the man may become a man, if he be also a child: but as long as he is not a child in wickedness, neither will he be a man. For the wicked, instead of being mature, will be but a fool.

Source: Homily 36 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:20
To be a babe in evil is not even to know what evil is.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 36.1
[AD 220] Tertullian on 1 Corinthians 14:21
When he mentions the fact that "it is written in the law," how that the Creator would speak with other tongues and other lips, whilst confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator's prediction. In precisely the same manner, when enjoining on women silence in the church, that they speak not for the mere sake of learning (although that even they have the right of prophesying, he has already shown when he covers the woman that prophesies with a veil), he goes to the law for his sanction that woman should be under obedience.

Source: Against Marcion Book V
[AD 253] Origen of Alexandria on 1 Corinthians 14:21
Note that Paul refers to the prophetic writings also as the “law.” In this passage he is quoting Isaiah [28:11] according to Aquila’s translation, and not according to the Septuagint.

Source: COMMENTARY ON 1 CORINTHIANS 4.65
[AD 380] Apostolic Constitutions on 1 Corinthians 14:21-25
These gifts were first bestowed on us the apostles when we were about to preach the Gospel to every creature, and afterwards were of necessity afforded to those who had by our means believed; not for the advantage of those who perform them, but for the conviction of the unbelievers, that those whom the word did not persuade, the power of signs might put to shame: for signs are not for us who believe, but for the unbelievers, both for the Jews and Gentiles. For neither is it any profit to us to cast out demons, but to those who are so cleansed by the power of the Lord; as the Lord Himself somewhere instructs us, and shows, saying: "Rejoice not because the spirits are subject unto you; but rejoice, because your names are written in heaven." [Luke 10:20] Since the former is done by His power, but this by our good disposition and diligence, yet (it is manifest) by His assistance. It is not therefore necessary that every one of the faithful should cast out demons, or raise the dead, or speak with tongues; but such a one only who is vouchsafed this gift, for some cause which may be advantage to the salvation of the unbelievers, who are often put to shame, not with the demonstration of the world, but by the power of the signs; that is, such as are worthy of salvation: for all the ungodly are not affected by wonders; and hereof God Himself is a witness, as when He says in the law: "With other tongues will I speak to this people, and with other lips, and yet will they by no means believe." [Isaiah 28:11; 1 Corinthians 14:21] For neither did the Egyptians believe in God, when Moses had done so many signs and wonders; nor did the multitude of the Jews believe in Christ, as they believed Moses, who yet had healed every sickness and every disease among them.

Source: Apostolic Constitutions (Book VIII), Section 1, I
[AD 384] Ambrosiaster on 1 Corinthians 14:21
The Lord said this about those whom he knew in advance would not believe in the Savior. For to speak in other tongues and with other lips is to preach the New Testament.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:21
"In the law it is written, By men of strange tongues and by the lips of strangers will I speak unto this people; and not even thus will they hear me, says the Lord."

Yet surely it is no where written in the Law, but as I said before, he calls always the whole of the Old Testament, the Law: both the prophets and the historical books. And he brings forward his testimony from Esaias the prophet, again covertly detracting from the glory of the gift, for their profit; nevertheless, even thus he states it with praise. For the expression, "not even thus," has force to point out that the miracle was enough to astonish them; and if they did not believe, the fault was theirs. And wherefore did God work it, if they were not to believe? That He might in every case appear to do His part.

2.  Having shown then even from the prophecy, that the sign in question is not of great use, he adds,

Source: Homily 36 on First Corinthians
[AD 384] Ambrosiaster on 1 Corinthians 14:22
The utterances of God are hidden beneath the veil of an unknown tongue, so that they should not be seen by unbelievers. Paul was saying that tongues are useful for hiding ideas from unbelievers.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:22
"Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying is for a sign not to the unbelieving, but to them that believe."

Source: Homily 36 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:22
Tongues are a sign to unbelievers not for their instruction, as prophecy is for both believers and unbelievers, but to astonish them.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 36.2
[AD 425] Severian of Gabala on 1 Corinthians 14:22
Tongues are a miracle in themselves. Prophecy, however, is a miracle in the substance of what it contains but not in the way in which it is uttered.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 379] Basil of Caesarea on 1 Corinthians 14:23
Even if a stranger should address his inquiries through ignorance to some other person and although he who is questioned by mistake is able to make a satisfactory reply, yet, for the sake of good order, he should keep silence and direct the stranger to him whose function it is, as the apostles did when the Lord was present. In this way, speech will be employed in a well-ordered and fitting manner.

Source: THE LONG RULES 45
[AD 407] John Chrysostom on 1 Corinthians 14:23
"If therefore the whole Church be assembled together, and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that you are mad?"

Source: Homily 36 on First Corinthians
[AD 418] Pelagius on 1 Corinthians 14:23
On the day of Pentecost the Jews said that the apostles were full of new wine. It is more or less the same thing here.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 14
[AD 407] John Chrysostom on 1 Corinthians 14:24
"But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged by all:"

Source: Homily 36 on First Corinthians
[AD 418] Pelagius on 1 Corinthians 14:24
The unbeliever is convicted when his conscience is struck by the teaching being given.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 14
[AD 220] Tertullian on 1 Corinthians 14:25
Let Marcion then exhibit, as gifts of his god, some prophets, such as have not spoken by human sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest the secrets of the heart; let him produce a psalm, a vision, a prayer -only let it be by the Spirit, in an ecstasy, that is, in a rapture, whenever an interpretation of tongues has occurred to him; let him show to me also, that any woman of boastful tongue in his community has ever prophesied from amongst those specially holy sisters of his.

Source: Against Marcion Book V
[AD 384] Ambrosiaster on 1 Corinthians 14:25
When he sees that God is being praised and that Christ is being adored and that nothing is disguised or being done in secret, as happens among pagans, he will understand clearly that this is true religion.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:25
"And thus the secrets of his heart are made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed."

Great in this place is the difficulty which one seems to find arising from what is said. For if tongues are for a sign to them that believe not, how says he, if they that believe not should see you speaking with tongues, they will say that "you are mad?" And if prophecy be "not for the unbelieving, but for them that believe," how shall also the unbelievers gain thereby?

"For if there come in," says he, "when you are prophesying, one that believes not, he is reproved by all, and judged."

And not only this, but also after this another question hence springs up: since the tongue will appear on the contrary greater than the prophecy. For if the tongues are for a sign to the unbelieving, but prophecy to them that believe, that which draws in aliens and makes of the household, is greater than that which regulates those of the household. What then is the meaning of that expression? Nothing difficult nor obscure, nor contrary to what went before, but rather very agreeable to it, if we give heed: viz., that prophecy is suitable to both, but then tongue not so. Wherefore having said of the tongue, "it is for a sign," he adds, "not to them that believe, but to the unbelievers," and to them "for a sign," i.e., for astonishment, not so much for instruction.

"But in the case of prophecy too," says some one, "he did the very same thing, saying, 'but prophesying serves not for the unbelieving, but for them which believe.' For the believer has no need to see a sign, but requires only teaching and catechizing. How then do you say," says he, "that prophecy is of use to both, when Paul says 'not to the unbelieving, but to them which believe?'" If you will accurately examine, you will understand what is said. For he said not, "prophecy is not useful to them unbelieving," but, "is not for a sign," as the tongue, i.e., a mere sign without profit: nor is the tongue any way useful to believers; for its only work is to astonish and to confound; the word "sign" being one of those which may be taken two ways: as when he says, "show me a sign," [Psalm 86:17] and adds, "for good:" and again, "I have become as a wonder unto many," [Psalm 71:7] i.e., a sign.

And to show you that he introduced the term "sign" here, not as a thing which of course did some good, he added that which resulted from it. And what was this? "They will say," says he, "that you are mad." This however not from the nature of the sign, but from their folly. But when you hear of unbelievers, do not suppose that the same persons are in every case intended, but at one time they which are incurably diseased and abide uncorrected, and at another they which may be changed; such as were they who in the times of the Apostles admire the mighty things of God which they hear of; such as in the case of Cornelius. His meaning accordingly is this; that prophecy avails both among the unbelieving and among them that believe: as to the tongue, when heard by the unbelieving and inconsiderate, instead of profiting by it, they rather deride the utterers as madmen. For, in fact, it is to them but for a sign, i.e., in order to astonish them merely; whereas they who had understanding used also to profit by it: with a view to which the sign was given. Even as then there were not only certain who accused them of drunkenness, but many also admired them as relating the wonderful works of God. It appears then that the mockers were those without understanding. Wherefore also Paul did not simply say, "they will say that you are mad," but added, "unlearned and unbelievers."

But prophecy is not for a sign merely, but is also suitable and useful for faith and for profit unto both classes. And this, if not directly, yet in the sequel he more clearly explained, saying, "he is reproved by all. For, if all prophesy," says he, "and there come in one unbelieving or unlearned, he is reproved by all; he is judged by all; and thus are the secrets of his heart made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed."

So that not in this only is prophecy greater, in its availing with each class , but also in its attracting the more shameless of the unbelievers. For it was not the same wonder, when Peter convicted Sapphira, which was a work of prophecy, and when he spoke with tongues: but in the former case all shrank into themselves; whereas, when he spoke with tongues, he got the credit of being even beside himself.

3. Having said then, that a tongue profited not, and having again qualified this statement by turning the charge upon the Jews, he proceeds to signify that it even does injury. "And wherefore was it given?" That it might go forth with interpretation: since without this, it has even the contrary effect among them that are without understanding. "For if," says he, "all speak with tongues, and there come in unbelievers or unlearned, they will say that you are mad;" as indeed even the Apostles incurred the suspicion of being drunken: for "these men," it says, are filled with new wine: [Acts 2:13] but it is not the fault of the sign, but of their unskilfulness; therefore he added, "unlearned and unbelievers," to show that the notion belongs to their ignorance and want of faith; for, as I before said, his object is to rank that gift not among things that are disparaged, but among those which do not greatly profit, and this, in order to repress them, and bring them to a necessity of seeking for an interpreter. For since the greater part looked not to this, but made use of it for display and rivalry, this is what he especially withdraws them from, intimating that their credit is injured, they bringing on themselves a suspicion of madness. And this especially is what Paul continually attempts to establish, when he wants to lead men away from anything: he shows that the person suffers loss in respect of those very things which he desires.

And do thou accordingly likewise: if you would lead men away from pleasure, show that the thing is bitter: if you would withdraw them from vain-glory, show that the thing is full of dishonor: thus also was Paul used to do. When he would tear away the rich from their love of money, he said not merely that wealth is a hurtful thing, but also that it casts into temptations. "For they that desire to be rich," says he, fall into a temptation. [1 Timothy 6:9] Thus, since it seems to deliver from temptations, he attributes to it the contrary of that which the rich supposed. Others again held fast by the wisdom that is without, as though by it establishing Christ's doctrine; he signifies that not only it gives no aid to the cross, but even makes it void. They held to going to law before strangers, thinking it unmeet to be judged by their own, as if those without were wiser: he points out that going to law before them that are without is shameful. They clave to things offered in sacrifice to idols, as displaying perfect knowledge: he intimates that this is a mark of imperfect knowledge, not to know how to manage in the things which concern our neighbors. So also here, because they were wild about this gift of tongues, through their love of glory, he signifies that this on the other hand more than anything brings shame upon them, not only depriving them of glory, but also involving them in a suspicion of madness. But he did not at once say this, but having spoken very many things before, when he had made his discourse acceptable, then he brings in that topic so very contrary to their opinion. And this in fact is no more than the common rule; that he who intends thoroughly to shake a deep-rooted opinion and to turn men round to its contrary, must not at once state the opposites: otherwise he will be ridiculous in the eyes of them that are preoccupied by the contrary conviction. Since that which is very much beside expectation cannot be from the beginning easily received, but you must first well undermine by other arguments, and then give it the contrary turn.

Thus for example he did when discoursing of marriage: I mean, since many regarded it as a thing which brings ease, and he wished to intimate that the abstaining from marriage was ease; if he had said this at once he would not so easily have made it acceptable: whereas now, having stated it after much other matter and timing its introduction exactly, he strongly touched the hearers. This also he did in respect of virginity. For before this having said much, and after this again, at last he says, "I spare you," and, "I would have you to be free from cares." [1 Corinthians 7:28-32]

This then he does in respect of the tongues, showing that they not only deprive of glory, but also bring shame upon those who have them in the eyes of the unbelievers. But prophecy, on the contrary, is both free from reproach among the unbelievers, and has very great credit and usefulness. For none will say in regard to prophesying, "they are mad;" nor will any one deride them that prophesy; but, on the contrary, will be astonished at and admire them. For "he is reproved by all," i.e., the things which he has in his heart, are brought forward and shown unto all:  now it is not the same thing for any one to come in and see one speaking in Persian and another in Syriac, and to come in and hear the secrets of his own mind; as whether he comes in as a tempter and with evil mind, or sincerely; or that such and such a thing has been done by him, and such another designed. For this is much more awful and more profitable than the other. For this cause therefore, whereas of the tongues he says, "you are mad;" not however affirming this of himself, but of their judgment: i.e., "they will say," says he, "that you are mad;" here, on the contrary, he makes use both of the verdict of the facts , and that of those who are the objects of the benefit. "For he is reproved by all," says he, he is judged by all; and thus are the secrets of his heart made manifest; and so he will fall down on his face and worship God, declaring that God is around you indeed. Do you see that this is not capable of two interpretations: how in the former case what is done may be doubted of, and here and there an unbeliever might ascribe it to madness? Whereas here there will be no such thing, but he will both wonder and worship, first making a confession by his deeds, and then by his words also. Thus also Nebuchadnezzar worshipped God, saying, "Of a truth, your God, He is the God that reveals secrets, seeing you could reveal this secret." [Daniel 2:47] Do you see the might of prophecy, how it changed that savage one and brought him under instruction and introduced him to faith?

Source: Homily 36 on First Corinthians
[AD 458] Theodoret of Cyrus on 1 Corinthians 14:25
Note that here the Holy Spirit is directly called God.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 261
[AD 220] Tertullian on 1 Corinthians 14:26
Let Marcion then exhibit, as gifts of his god, some prophets, such as have not spoken by human sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest the secrets of the heart; let him produce a psalm, a vision, a prayer -only let it be by the Spirit, in an ecstasy, that is, in a rapture, whenever an interpretation of tongues has occurred to him; let him show to me also, that any woman of boastful tongue in his community has ever prophesied from amongst those specially holy sisters of his.

Source: Against Marcion Book V
[AD 384] Ambrosiaster on 1 Corinthians 14:26
Particular effort should be made to ensure that unlearned people will benefit. Nothing should be done to hide things from them because of their lack of learning.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:26
4. "What is it then, brethren? When ye come together, each one has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done unto edifying."

Do you see the foundation and the rule of Christianity? How, as it is the artificer's work to build, so it is the Christian's to help his neighbors in all things.

But since he had vehemently run down the gift; lest it might seem to be superfluous, for with a view to pull down their pride and no more, he did this:— again he reckons it with the other gifts, saying, "has a psalm, has a teaching, has a tongue." For of old they used also to make psalms by a gift and to teach by a gift. Nevertheless, "let all these look to one thing," says he, the correction of their neighbor: let nothing be done at random. For if you come not to edify your brother, why do you come here at all? In fact, I do not make much account of the difference of the gifts. One thing concerns me, one thing is my desire, to do all things "unto edifying." Thus also he that has the lesser gift will outrun him that has the greater, if this be not wanting. Yea, therefore are the gifts bestowed, that each might be edified; since unless this take place, the gift will rather turn to the condemnation of the receiver. For what, tell me, is the use of prophesying? What is the use of raising the dead, when there is none who profits by it? But if this be the end of the gifts, and if it be possible to effect it in another way without gifts, boast not yourself on the score of the signs, nor do thou bewail yourself to whom the gifts are denied.

Source: Homily 36 on First Corinthians
[AD 384] Ambrosiaster on 1 Corinthians 14:27
Paul does not want these people to take up the whole day and leave insufficient time for expounding the Scriptures.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:27
5. "And if any man speaks in a tongue, let it be by two, or at the most by three, and that in turn; and let one interpret."

Source: Homily 36 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:27
Paul does not forbid speaking in tongues, however much he may belittle the gift, but he insists that it be kept under control and used for the edification of the whole church.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 36.5
[AD 407] John Chrysostom on 1 Corinthians 14:28
"But if there be no interpreter, let him keep silence in the Church; and let him speak to himself, and to God."

What do you say, tell me? Having spoken so much of tongues, that the gift is a thing unprofitable, a thing superfluous, if it have no interpreter, do you command again to speak with tongues? I do not command, says he, neither do I forbid; as when he says, "if any of them that believe not bid you to a feast and you be disposed to go," he says it not laying down a law for them to go, but not hindering them: so likewise here. "And let him speak to himself and to God." If he endure not to be silent, says he, but is so ambitious and vain-glorious, "let him speak by himself." And thus, by the very fact of so permitting, he greatly checked and put them to shame. Which he does also elsewhere, discoursing of converse with a wife and saying, "But this I say because of your incontinency." But not so did he speak, when he was discoursing of prophecy. How then? In a tone of command and legislation: "Let the prophets speak, two or three." And he no where here seeks the interpreter, nor does he stop the mouth of him that prophesies as under the former head, saying, "If there be no interpreter, let him keep silence;" because in fact he who speaks in a tongue is not sufficient of himself. Wherefore if any has both gifts, let him speak. But if he has not, yet wish to speak, let him do so with the interpreter's aid. For the prophet is an interpreter, but of God; whereas you are of man. "But if there be no interpreter, let him keep silence:" for nothing ought to be done superfluously, nothing for ambition. Only "let him speak to himself and to God;" i.e., mentally, or quietly and without noise: at least, if he will speak. For this is surely not the tone of one making a law, but it may be of one who shames them more even by his permission; as when he says, "but if any hunger, let him eat at home:" and seeming to give permission, he touches them hereby the more sharply. "For you come not together for this purpose," says he, "that you may show that you have a gift, but that you may edify the hearers;" which also he before said, "Let all things be done unto edifying."

Source: Homily 36 on First Corinthians
[AD 425] Severian of Gabala on 1 Corinthians 14:28
The person who speaks in the Holy Spirit speaks when he chooses to do so and then can be silent, like the prophets. But those who are possessed by an unclean spirit speak even when they do not want to. They say things that they do not understand.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 100] Didache on 1 Corinthians 14:29
But permit the prophets to make Thanksgiving as much as they desire.

Source: The Didache, Chapter 10
[AD 258] Cyprian on 1 Corinthians 14:29
Neither must we prescribe this from custom, but overcome opposite custom by reason. For neither did Peter, whom first the Lord chose, and upon whom He built His Church, when Paul disputed with him afterwards about circumcision, claim anything to himself insolently, nor arrogantly assume anything; so as to say that he held the primacy, and that he ought rather to be obeyed by novices and those lately come. Nor did he despise Paul because he had previously been a persecutor of the Church, but admitted the counsel of truth, and easily yielded to the lawful reason which Paul asserted, furnishing thus an illustration to us both of concord and of patience, that we should not obstinately love our own opinions, but should rather adopt as our own those which at any time are usefully and wholesomely suggested by our brethren and colleagues, if they be true and lawful. Paul, moreover, looking forward to this, and consulting faithfully for concord and peace, has laid down in his epistle this rule: "Moreover, let the prophets speak two or three, and let the rest judge. But if anything be revealed to another that sitteth by, let the first hold his peace." In which place he has taught and shown that many things are revealed to individuals for the better, and that each one ought not obstinately to contend for that which he had once imbibed and held; but if anything has appeared better and more useful, he should gladly embrace it. For we are not overcome when better things are presented to us, but we are instructed, especially in those matters which pertain to the unity of the Church and the truth of our hope and faith; so that we, priests of God and prelates of His Church, by His condescension, should know that remission of sins cannot be given save in the Church, nor can the adversaries of Christ claim to themselves anything belonging to His grace.

Source: Epistle LXX
[AD 304] Victorinus of Pettau on 1 Corinthians 14:29
"Seven thunders uttered their voices." The seven thunders uttering their voices signify, the Holy Spirit of sevenfold power, who through the prophets announced all things to come, and by His voice John gave his testimony in the world; but because he says that he was about to write the things which the thunders had uttered, that is, whatever things had been obscure in the announcements of the Old Testament; he is forbidden to write them, but he was charged to leave them sealed, because he is an apostle, nor was it fitting that the grace of the subsequent stage should be given in the first. "The time," says he, "is at hand." For the apostles, by powers, by signs, by portents, and by mighty works, have overcome unbelief. After them there is now given to the same completed Churches the comfort of having the prophetic Scriptures subsequently interpreted, for I said that after the apostles there would be interpreting prophets.

For the apostle says: "And he placed in the Church indeed, first, apostles; secondly, prophets; thirdly, teachers," and the rest. And in another place he says: "Let the prophets speak two or three, and let the others judge." And he says: "Every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head" And when he says, "Let the prophets speak two or three, and let the others judge," he is not speaking in respect of the Catholic prophecy of things unheard and unknown, but of things both announced and known. But let them judge whether or not the interpretation is consistent with the testimonies of the prophetic utterance. It is plain, therefore, that to John, armed as he was with superior virtue, this was not necessary, although the body of Christ, which is the Church, adorned with His members, ought to respond to its position.

Source: Victorinus Commentary on the Apocalypse of the Blessed John
[AD 384] Ambrosiaster on 1 Corinthians 14:29
Paul allowed others to ask questions about ambiguous matters, so that they might be elucidated by clearer discussion.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:29
6. "Let the prophets speak by two or three, and let the others discern."

No where has he added, "at the most," as in the case of the tongues. And how is this, one says? For he makes out that neither is prophesy sufficient in itself, if at least he permits the judgment to others. Nay, surely it is quite sufficient; and this is why he did not stop the mouth of the prophet, as of the other, when there is no interpreter; nor, as in his case he said, "if there be no interpreter let him keep silence," so also in the case of the prophet, "if there be none to discern, let him not prophesy;" but he only secured the hearer; since for the satisfaction of the hearers he said this, that no diviner might throw himself in among them. For of this also at the beginning he bade them beware, when he introduced a distinction between divination and prophecy, and now he bids them discriminate and spy out the matter, so that no Satanic teacher might privily enter.

Source: Homily 36 on First Corinthians
[AD 258] Cyprian on 1 Corinthians 14:30
But it happens, by a love of presumption and of obstinacy, that one would rather maintain his own evil and false position, than agree in the right and true which belongs to another. Looking forward to which, the blessed Apostle Paul writes to Timothy, and warns him that a bishop must not be "litigious, nor contentious, but gentle and teachable." Now he is teachable who is meek and gentle to the patience of learning. For it behoves a bishop not only to teach, but also to learn; because he also teaches better who daily increases and advances by learning better; which very thing, moreover, the same Apostle Paul teaches, when he admonishes, "that if anything better be revealed to one sitting by, the first should hold his peace." But there is a brief way for religious and simple minds, both to put away error, and to find and to elicit truth. For if we return to the head and source of divine tradition, human error ceases; and having seen the reason of the heavenly sacraments, whatever lay hid in obscurity under the gloom and cloud of darkness, is opened into the light of the truth. If a channel supplying water, which formerly flowed plentifully and freely, suddenly fail, do we not go to the fountain, that there the reason of the failure may be ascertained, whether from the drying up of the springs the water has failed at the fountainhead, or whether, flowing thence free and full, it has failed in the midst of its course; that so, if it has been caused by the fault of an interrupted or leaky channel, that the constant stream does not flow uninterruptedly and continuously, then the channel being repaired and strengthened, the water collected may be supplied for the use and drink of the city, with the same fertility and plenty with which it issues from the spring? And this it behoves the priests of God to do now, if they would keep the divine precepts, that if in any respect the truth have wavered and vacillated, we should return to our original and Lord, and to the evangelical and apostolical tradition; and thence may arise the ground of our action, whence has taken rise both our order and our origin.

Source: Epistle LXXIII
[AD 384] Ambrosiaster on 1 Corinthians 14:30
In particular, the higher-ranking person should give way to the lower. It is simply not the case that every privilege can be granted to a single individual. Nor can it be that anyone, however low in the hierarchy, should have nothing given to him. No one is without the grace of God.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:30
"But if a revelation be made to another sitting by, let the first keep silence."

Source: Homily 36 on First Corinthians
[AD 384] Ambrosiaster on 1 Corinthians 14:31
It is a tradition of the synagogue which Paul is asking us to follow, whereby the people dispute while seated in chairs, on benches or on the floor, according to their rank. If a revelation has been given to someone sitting on the floor, he should be allowed to speak and not be despised because of his low rank.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:31
"For you all can prophesy one by one, that all may learn, and all may be comforted."

What may this be which is spoken? "If when you prophesy," says he, "and art speaking, the spirit of another stir him up, be silent thenceforth." For that which he said in the case of the tongues, this also here he requires, that it should be done "in turn," only in a diviner way here. For he made not use of the very expression, "in turn ?" but "if a revelation be made to another." Since what need was there further, that when the second was moved to prophesy the first should speak? Ought they then both? Nay, this were profane and would produce confusion. Ought the first? This too were out of place. For to this end when the one was speaking, the Spirit moved the other, in order that he too might say somewhat.

So then, comforting him that had been silenced, he says, "For you all can prophesy one by one, that all may learn, and all may be comforted." Do you see how again he states the reason wherefore he does all things? For if him that speaks with tongues he altogether forbid to speak, when he has not an interpreter, because of the unprofitableness; reasonably also he bids restrain prophecy, if it have not this quality, but creates confusion and disturbance and unseasonable tumult.

Source: Homily 36 on First Corinthians
[AD 458] Theodoret of Cyrus on 1 Corinthians 14:31
This rule is still applied in the church today, in that preachers take turns to teach the people.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 262
[AD 585] Cassiodorus on 1 Corinthians 14:31
Clearly the prophet builds up the church when through the function of his foretelling he makes wholly clear matters exceedingly vital which were unknown. Those who have been granted the ability to understand well and to interpret the divine Scriptures are obviously not excluded from the gift of prophecy.

Source: EXPLANATION OF THE PSALMS, PREFACE 1
[AD 160] Shepherd of Hermas on 1 Corinthians 14:32
Walk in them, and exhort your hearers that their repentance may be pure during the remainder of their life. Fulfil carefully this ministry which I now entrust to you, and you will accomplish much.

Source: Shepherd of Hermas Commandment Twelfth
[AD 220] Tertullian on 1 Corinthians 14:32
To be sure, an amender of that Gospel, which had been all topsy-turvy from the days of Tiberius to those of Antoninus, first presented himself in Marcion alone-so long looked for by Christ, who was all along regretting that he had been in so great a hurry to send out his apostles without the support of Marcion! But for all that, heresy, which is for ever mending the Gospels, and corrupting them in the act, is an affair of man's audacity, not of God's authority; and if Marcion be even a disciple, he is yet not "above his master; " if Marcion be an apostle, still as Paul says, "Whether it be I or they, so we preach; " if Marcion be a prophet, even "the spirits of the prophets will be subject to the prophets," for they are not the authors of confusion, but of peace; or if Marcion be actually an angel, he must rather be designated "as anathema than as a preacher of the gospel," because it is a strange gospel which he has preached.

Source: Against Marcion Book IV
[AD 384] Ambrosiaster on 1 Corinthians 14:32
The Spirit is said to be subject so that he may facilitate the good efforts which he prompts.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:32
"And the spirits of the prophets are subject to the prophets."

Do you see how he put him to shame earnestly and fearfully? For that the man might not strive nor be factious, he signifies that the gift itself was under subjection. For by "spirit" here, he means its actual working. But if the spirit be subject, much more thou its possessor cannot justly be contentious.

7. Then he signifies that this is pleasing also to God, subjoining and saying,

Source: Homily 36 on First Corinthians
[AD 990] Oecumenius on 1 Corinthians 14:32
If the gift is subject to the prophets, how can it not also be subject to you, so that you may keep quiet when you are meant to?

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 380] Apostolic Constitutions on 1 Corinthians 14:33
For you know undoubtedly that those that are by us named bishops, and presbyters, and deacons, were made by prayer, and by the laying on of hands; and that by the difference of their names is showed the difference of their employments. For not every one that will is ordained, as the case was in that spurious and counterfeit priesthood of the calves under Jeroboam; [1 Kings 13:33] but he only who is called of God. For if there were no rule or distinction of orders, it would suffice to perform all the offices under one name. But being taught by the Lord the series of things, we distributed the functions of the high-priesthood to the bishops, those of the priesthood to the presbyters, and the ministration under them both to the deacons; that the divine worship might be performed in purity. For it is not lawful for a deacon to offer the sacrifice, or to baptize, or to give either the greater or the lesser blessing. Nor may a presbyter perform ordination; for it is not agreeable to holiness to have this order perverted. For "God is not the God of confusion," [1 Corinthians 14:33] that the subordinate persons should tyrannically assume to themselves the functions belonging to their superiors, forming a new scheme of laws to their own mischief, not knowing that "it is hard for them to kick against the pricks;" [Acts 26:14] for such as these do not fight against us, or against the bishops, but against the universal Bishop and the High Priest of the Father, Jesus Christ our Lord. High priests, priests, and Levites were ordained by Moses, the most beloved of God.

Source: Apostolic Constitutions (Book VIII), Section 5, XLVI
[AD 384] Ambrosiaster on 1 Corinthians 14:33
Those who are called in peace ought to aim for patience, so that the laws of peace are not broken.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:33
"For God is not a God of confusion, but of peace, as [I teach] in all the Churches of the saints."

Do you see by how many reasons he leads him to silence and soothes him, in the act of giving way to the other? By one thing and that the chief, that he was not shut up by such a proceeding; "for you all can prophesy," says he, "one by one." By a second, that this seems good to the Spirit Himself; "for the spirits of the prophets are subject to the prophets." Besides these, that this is according to the mind of God; "for God," says he, "is not a God of confusion, but of peace:" and by a fourth, that in every part of the world this custom prevails, and no strange thing is enjoined upon them. For thus, says he, "I teach in all the Churches of the saints."

What now can be more awful than these things? For in truth the Church was a heaven then, the Spirit governing all things, and moving each one of the rulers and making him inspired. But now we retain only the symbols of those gifts. For now also we speak two or three, and in turn, and when one is silent, another begins. But these are only signs and memorials of those things. Wherefore when we begin to speak, the people respond, "with your Spirit ," indicating that of old they thus used to speak, not of their own wisdom, but moved by the Spirit. But not so now: (I speak of my own case so far.) But the present Church is like a woman who has fallen from her former prosperous days, and in many respects retains the symbols only of that ancient prosperity; displaying indeed the repositories and caskets of her golden ornaments, but bereft of her wealth: such an one does the present Church resemble. And I say not this in respect of gifts: for it were nothing marvelous if it were this only: but in respect also of life and virtue. Thus the list of her widows, and the choir of her virgins, then gave great ornament to the churches: but now she is made desolate and void, and the tokens only remain. There are indeed widows now, there are also virgins; but they retain not that adornment which women should have who prepare themselves for such wrestlings. For the special distinction of the virgin is the caring for the things of God alone, and the waiting on Him without distraction: and the widow's mark too should be not so much the not engaging in a second marriage, as the other things, charity to the poor, hospitality, continuing instant in prayers, all those other things, which Paul writing to Timothy requires with great exactness. One may see also the married women exhibiting among us great seemliness. But this is not the only thing required, but rather that sedulous attention to the needy, through which those women of old shone out most brightly. Not as the generality now-a-days. For then instead of gold they were clothed with the fair array of almsgiving: but now, having left off this, they are decked out on every side with cords of gold woven of the chain of their sins.

Shall I speak of another repository too emptied of its hereditary splendor? They all met together in old time and sang psalms in common. This we do also now: but then among all was there one soul and one heart: but now not in one single soul can one see that unanimity, rather great is the warfare every where.

"Peace," even now, "to all," he that presides in the Church prays for, entering as it were into his Father's house: but of this peace the name is frequent, but the reality no where.

8. Then the very houses were churches: but now the church itself is a house, or rather worse than any house. For in a house one may see much good order: since both the mistress of the house is seated on her chair with all seemliness, and the maidens weave in silence, and each of the domestics has his appointed task in hand. But here great is the tumult, great the confusion, and our assemblies differ in nothing from a vintner's shop, so loud is the laughter, so great the disturbance; as in baths, as in markets, the cry and tumult is universal. And these things are here only: since elsewhere it is not permitted even to address one's neighbor in the church, not even if one have received back a long absent friend, but these things are done without, and very properly. For the church is no barber's or perfumer's shop, nor any other merchant's warehouse in the market-place, but a place of angels, a place of archangels, a palace of God, heaven itself. As therefore if one had parted the heaven and had brought you in there, though you should see your father or your brother, you would not venture to speak; so neither here ought one to utter any other sound but these which are spiritual. For, in truth, the things in this place are also a heaven.

And if you believe not, look to this table, call to mind for Whose sake it is set, and why: consider Who it is that is coming forth here; tremble with awe even before the time. For so, when one sees the throne only of a king, in heart he rises up, expecting the king's coming forth. And do thou accordingly thrill with awe even before that thrilling moment: raise up yourself, and before you see the veils drawn aside and the choir of angels marching forth, ascend thou to the very heaven.

But the uninitiated knows not these things. Well then, it is necessary with a view to him also to introduce other topics. For neither towards him shall we want reasons able to stir him up thoroughly and cause him to soar.

Thou then who know not these things, when you shall hear the prophet saying, "Thus says the Lord," quit the earth, ascend thou also unto heaven, consider who it is that by him discourses with you.

But as things are, for a buffoon who is moving laughter or for a whorish and abandoned woman, so vast an assemblage of spectators is set, listening in entire quietness to what is spoken, and this when none commands silence standest by, young or old, rebuke them, if thou seest it; reprimand them more sharply; if he take it not well, call the Deacon.}-->; and there is neither tumult, nor cry, nor any the least noise: but when God is speaking from heaven on subjects so awful, we behave ourselves more impudently than dogs, and even to the harlot women we pay greater respect than to God.

Does it make your flesh creep to be told of these things? Nay then, much rather let it creep when you do them.

9. That which Paul said of them that despised the poor and feasted alone, "What, have ye not houses to eat and to drink in? Or despise ye the Church of God, and shame them that have not?" [1 Corinthians 11:22]— the same allow me also to say of those who make a disturbance and hold conversations in this place. "What? Have ye not houses to trifle in? Or despise ye the Church of God, and corrupt those even who would be modest and quiet?" "But it is sweet and pleasant for you to converse with your friends." I do not forbid this, but let it be done in the house, in the market, in the baths. For the church is not a place of conversation, but of teaching. But now it differs not from the market; nay, if it be not too bold a word, haply, not even from the stage; in such sort do the women who assemble here adorn themselves more wantonly than the unchaste who are to be found there. Accordingly we see that even hither many profligates are enticed by them; and if any one is trying or intending to corrupt a woman, there is no place, I suppose, that seems to him more suitable than the church. And if anything be to be sold or bought, the church appears more convenient than the market. For on such subjects also there is more talk here than in the shops themselves. Or if any wish to say or to hear any scandal, you will find that this too is to be had here more than in the forum without. And if you wish to hear anything of political matters, or the affairs of private families, or the camp, go not to the judgment-hall, nor sit in the apothecary's shop; for here, here I say are those who report all these things more accurately; and our assemblies are anything rather than a church.

Can it be that I have touched you to the quick? I for my part think not. For while you continue in the same practices, how am I to know that you are touched by what has been said? Therefore I must needs handle the same topics again.

Are these things then to be endured? Are these things to be borne? We weary and distract ourselves every day that you may not depart without having learned something useful: and none of you go away at all the better, but rather injured the more. Yea, and "ye come together unto judgment," having no longer any cloak for your sin, and you thrust out the more modest, disturbing them with your fooleries on every side.

But what do the multitude say? "I do not hear what is read," says one, "nor do I know what the words are which are spoken." Because you make a tumult and confusion, because you come not with a reverent soul. What do you say? "I know not what things are said." Well then, for this very reason ought thou to give heed. But if not even the obscurity stir up your soul, much more if things were clear would you hurry them by. Yea, this is the reason why neither all things are clear, lest you should indulge indolence; nor obscure, lest you should be in despair.

And whereas that eunuch and barbarian [Acts 8:20] said none of these things, but surrounded as he was with a crowd of so important affairs and on his journey, had a book in his hands and was reading: do you, both abounding in teachers, and having others to read to you privately , allege to me your excuses and pretexts? Do you not know what is said? Why then pray that you may learn: but sure it is impossible to be ignorant of all things. For many things are of themselves evident and clear. And further, even if you be ignorant of all, even so ought thou to be quiet, not to put out them that are attentive; that God, accepting your quietness and your reverence, may make the obscure things also plain. But can you not be silent?  Well then, go out, not to become a mischief to others also.

For in truth there ought to be but one voice in the church always, even as there is but one body. Therefore both he that reads utters his voice alone, and the Bishop himself is content to sit in silence; and he who chants chants alone; and though all utter the response, the voice is wafted as from one mouth. And he that pronounces a homily pronounces it alone. But when there are many conversing on many and diverse subjects, why do we disturb you for no good? Since surely unless ye thought that we are but disturbing you for no good, you would not in the midst of our speech on such high matters, discourse on things of no consequence.

10. Therefore not in your conduct only, but in your very estimation of things, there is great perversion. And ye gape after superfluities, and leaving the truth pursue all sorts of shadows and dreams. Are not all present things a shadow and dreams, and worse than a shadow? For both before they appear, they fly away; and before they are flown, the trouble they give is much, and more than the pleasure. Let one acquire in this world and bury in the earth ever such abundance of wealth, yet when the night is past, naked he shall depart hence, and no wonder. Since they too who are rich but in a dream, on rising from their couch have nothing of what they seemed to have while sleeping. So also are the greedy of gain: or rather not so, but in a much worse condition. For he that dreams of being rich, neither has the money which he fancied he had, nor is any other mischief found to have accrued to him from this phantasy when he arises, but this man is both deprived of his riches, and has also to depart, filled with the sins which arise out of them; and in his wealth having but enjoyed a phantasy, the evils resulting from his wealth he sees not in fancy any more, but in the very truth of things; and his pleasure was in dreams, but the punishment ensuing on his pleasure turns out no more a dream, but is matter of actual experience. Yea rather, even before that punishment, even here he pays the heaviest penalty, in the very collecting of his wealth wearing into himself innumerable sadnesses, anxieties, accusations, calumnies, tumults, perturbations.

In order therefore that we may be delivered both from the dreams and from the evils that are not in dreams, instead of covetousness let us choose almsgiving, instead of rapine, mercy to mankind. For thus we shall obtain the good things both present and to come, through the grace and mercy of our Lord Jesus Christ, with Whom, to the Father, with the Holy Ghost, be glory, power, honor, now and ever, and world without end. Amen.

Source: Homily 36 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:33
Truly, the church was more like heaven in Paul’s time, because the Spirit governed everything and moved each one of the members in turn. But now it seems we have only the symbols of those gifts. We also have only two or three speaking in the service, but these are only a pale shadow of what prevailed then. The present church is like a woman who has fallen from her former, prosperous days and who retains only the outward signs of that prosperity, displaying the boxes and caskets in which she kept her wealth, but which are now empty. This is true not only in the matter of gifts but in life and virtue as well.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 36.7
[AD 220] Tertullian on 1 Corinthians 14:34
By the Romans, however, the rudiments of learning are wont to be called elements.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 14:34
In precisely the same manner, when enjoining on women silence in the church, that they speak not for the mere sake of learning (although that even they have the right of prophesying, he has already shown when he covers the woman that prophesies with a veil), he goes to the law for his sanction that woman should be under obedience. Now this law, let me say once for all, he ought to have made no other acquaintance with, than to destroy it.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 14:34
For how credible would it seem, that he who has not permitted a woman even to learn with over-boldness, should give a female the power of teaching and of baptizing! "Let them be silent," he says, "and at home consult their own husbands."

Source: On Baptism
[AD 220] Tertullian on 1 Corinthians 14:34
It is not permitted to a woman to speak in the church; but neither (is it permitted her) to teach, nor to baptize, nor to offer, nor to claim to herself a lot in any manly function, not to say (in any) sacerdotal office.

Source: On the Veiling of Virgins
[AD 253] Origen of Alexandria on 1 Corinthians 14:34
If this was the case, what are we to make of the fact that Philip had four daughters who prophesied? If they could do it, why can we not let our own prophetesses speak? We may answer this question as follows. First, if our prophetesses have spoken, show us the signs of prophecy in them. Second, even if the daughters of Philip did prophesy, they did not do so inside the church. Likewise in the Old Testament, although Deborah was reputed to be a prophetess, there is no indication that she ever corporately addressed the people in the way that Isaiah or Jeremiah did. The same is true of Huldah..

Source: COMMENTARY ON 1 CORINTHIANS 4.74.6-16
[AD 258] Cyprian on 1 Corinthians 14:34
That a woman ought to be silent in the church. In the first Epistle of Paul to the Corinthians: "Let women be silent in the church. But if any wish to learn anything, let them ask their husbands at home." Also to Timothy: "Let a woman learn with silence, in all subjection. But I permit not a woman to teach, nor to be set over the man, but to be in silence. For Adam was first formed, then Eve; and Adam was not seduced, but the woman was seduced."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 373] Ephrem the Syrian on 1 Corinthians 14:34
The serpent is crippled and bound by the curse, while Eve’s mouth is sealed with a silence that is beneficial, but she will also serve again as a harp to sing the praises of the Creator.

Source: HYMNS ON PARADISE 6.8
[AD 380] Apostolic Constitutions on 1 Corinthians 14:34
We do not permit our "women to teach in the Church," [1 Corinthians 14:34] but only to pray and hear those that teach; for our Master and Lord, Jesus Himself, when He sent us the twelve to make disciples of the people and of the nations, did nowhere send out women to preach, although He did not want such. For there were with us the mother of our Lord and His sisters; also Mary Magdalene, and Mary the mother of James, and Martha and Mary the sisters of Lazarus; Salome, and certain others. For, had it been necessary for women to teach, He Himself had first commanded these also to instruct the people with us. For "if the head of the wife be the man," [1 Corinthians 11:3] it is not reasonable that the rest of the body should govern the head.

Source: Apostolic Constitutions (Book III), Section 1, VI
[AD 380] Apostolic Constitutions on 1 Corinthians 14:34
Now, as to women's baptizing, we let you know that there is no small peril to those that undertake it. Therefore we do not advise you to it; for it is dangerous, or rather wicked and impious. For if the "man be the head of the woman," [1 Corinthians 11:3] and he be originally ordained for the priesthood, it is not just to abrogate the order of the creation, and leave the principal to come to the extreme part of the body. For the woman is the body of the man, taken from his side, and subject to him, from whom she was separated for the procreation of children. For says He, "He shall rule over you." [Genesis 3:16] For the principal part of the woman is the man, as being her head. But if in the foregoing constitutions we have not permitted them to teach, how will any one allow them, contrary to nature, to perform the office of a priest? For this is one of the ignorant practices of the Gentile atheism, to ordain women priests to the female deities, not one of the constitutions of Christ. For if baptism were to be administered by women, certainly our Lord would have been baptized by His own mother, and not by John; or when He sent us to baptize, He would have sent along with us women also for this purpose. But now He has nowhere, either by constitution or by writing, delivered to us any such thing; as knowing the order of nature, and the decency of the action; as being the Creator of nature, and the Legislator of the constitution.

Source: Apostolic Constitutions (Book III), Section 1, IX
[AD 407] John Chrysostom on 1 Corinthians 14:34
Let your women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also says the law.

Having abated the disturbance both from the tongues and from the prophesyings; and having made a law to prevent confusion, that they who speak with tongues should do this in turn, and that they who prophesy should be silent when another begins; he next in course proceeds to the disorder which arose from the women, cutting off their unseasonable boldness of speech: and that very opportunely. For if to them that have the gifts it is not permitted to speak inconsiderately, nor when they will, and this, though they be moved by the Spirit; much less to those women who prate idly and to no purpose. Therefore he represses their babbling with much authority, and taking the law along with him, thus he sews up their mouths; not simply exhorting here or giving counsel, but even laying his commands on them vehemently, by the recitation of an ancient law on that subject. For having said, "Let your women keep silence in the churches;" and "it is not permitted unto them to speak, but let them be in subjection;" he added, "as also says the law." And where does the law say this? "Your desire shall be to your husband, and he shall rule over you." [Genesis 3:16] Do you see the wisdom of Paul, what kind of testimony he adduced, one that not only enjoins on them silence, but silence too with fear; and with as great fear as that wherewith a maid servant ought to keep herself quiet. Wherefore also having himself said, "it is not permitted unto them to speak," he added not, "but to be silent," but instead of "to be silent," he set down what is more, to wit, "the being in subjection." And if this be so in respect of husbands, much more in respect of teachers, and fathers, and the general assembly of the Church. "But if they are not even to speak," says one, "nor ask a question, to what end are they to be present?" That they may hear what they ought; but the points which are questioned let them learn at home from their husbands. Wherefore also he added,

Source: Homily 37 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:34
”

Source: Where does the law say this? In Genesis [3:16]: “Your desire shall be toward your husband, and he shall rule over you.”HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 37.1
[AD 220] Tertullian on 1 Corinthians 14:35
The virgins of men go about, in opposition to the virgins of God, with front quite bare, excited to a rash audacity; and the semblance of virgins is exhibited by women who have the power of asking somewhat from husbands, not to say such a request as that (forsooth) their rivals-all the more "free" in that they are the "hand-maids" of Christ alone -may be surrendered to them. "We are scandalized," they say, "because others walk otherwise (than we do); "and they prefer being "scandalized" to being provoked (to modesty).

Source: On the Veiling of Virgins
[AD 384] Ambrosiaster on 1 Corinthians 14:35
It is shameful because it is contrary to discipline for them to presume to speak about the law in the house of God, who has taught that they are subject to their husbands, when they know that men have the primacy there and that for them it is more fitting to be free to pray while holding their tongues. If they dare to speak in church, it is a disgrace, because they are veiled in order to appear humble. Moreover, women like this show that they are immodest, which is a disgrace to their husbands too. For when women are insolent, their husbands receive the blame as well.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 386] Cyril of Jerusalem on 1 Corinthians 14:35
I wish to see each man’s earnestness and each woman’s devotion. Burn out impiety from your mind, put your soul on the anvil and your stubborn infidelity under the hammer.… Then let the gate of paradise be opened to each man and each woman among you.

Source: Catechetical Lecture 15
[AD 407] John Chrysostom on 1 Corinthians 14:35
"And if they would learn anything, let them ask their own husbands at home."

Thus, "not only, as it seems, are they not allowed to speak," says he, "at random, but not even to ask any question in the church." Now if they ought not to ask questions, much more is their speaking at pleasure contrary to law. And what may be the cause of his setting them under so great subjection? Because the woman is in some sort a weaker being and easily carried away and light minded. Here you see why he set over them their husbands as teachers, for the benefit of both. For so he both rendered the women orderly, and the husbands he made anxious, as having to deliver to their wives very exactly what they heard.

Further, because they supposed this to be an ornament to them, I mean their speaking in public; again he brings round the discourse to the opposite point, saying, "For it is shameful for a woman to speak in the church." That is, first he made this out from the law of God, then from common reason and our received custom; even when he was discoursing with the women about long hair, he said, "Does not even nature herself teach you?" [1 Corinthians 11:14] And everywhere you may find this to be his manner, not only from the divine Scriptures, but also from the common custom, to put them to shame.

2. But besides these things, he also shames them by consideration of what all agreed on, and what was every where prescribed; which topic also here he has set down, saying,

Source: Homily 37 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:35
A woman is softer of mind than a man and more subject to being flooded with emotion. Thus he sets husbands as protectors for the benefit of both. Paul calls for husbands to be attentive and for women to be orderly. In this way husbands would have to communicate with their wives about exactly what they heard.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 37.1
[AD 384] Ambrosiaster on 1 Corinthians 14:36
Paul issued the Corinthians with this reproof because they were so elated with vanity. The suggestion was that if they did not obey the words of the faith, there would be no one who would believe.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:36
"What? Was it from you that the word of God went forth? Or came it unto you alone?"

Thus he brings in the other Churches also as holding this law, both abating the disturbance by consideration of the novelty of the thing, and by the general voice making his saying acceptable. Wherefore also elsewhere he said, "Who shall put you in remembrance of my ways which be in Christ, even as I teach everywhere in all the Churches." [1 Corinthians 4:17] And again, "God is not a God of confusion, but of peace, as in all the Churches of the saints." [1 Corinthians 14:33] And here, "What? Was it from you that the word of God went forth? Or came it unto you alone?" i.e., "neither first, nor alone are you believers, but the whole world." Which also writing to the Colossians he said, "even as it is bearing fruit and increasing in all the world," [Colossians 1:6] speaking of the Gospel.

But he turns it also at another time to the encouragement of his hearers; as when he says that theirs were the first fruits, and were manifest unto all. Thus, writing to the Thessalonians he said, "For from you has sounded forth the word of God," and, "in every place your faith to God-ward is gone forth." [1 Thessalonians 1:8] And again to the Romans, "Your faith is proclaimed throughout the whole world." For both are apt to shame and stir up, as well the being commended of others, as that they have others partakers in their judgment. Wherefore also here he says; "What? Was it from you that the word of God went forth? Or came it unto you only?" "For neither can you say this," says he; "we were made teachers to the rest, and it cannot be right for us to learn of others;" nor, "the faith remained in this place only, and no precedents from other quarters ought to be received." Do you see by how many arguments he put them to shame? He introduced the law, he signified the shamefulness of the thing, he brought forward the other Churches.

3. Next, what is strongest of all he puts last, saying, "God ordains these things even at this time by me."

Source: Homily 37 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:36
Here Paul introduces the example of the other churches, indicating that Corinth has no right to claim exceptional status.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 37.2
[AD 384] Ambrosiaster on 1 Corinthians 14:37
Paul is alluding to the false apostles mentioned above, by whom they had been misled. They were teaching things which people wanted to hear but which were not of God. By saying that he was handing on nothing of his own, Paul was trying to indicate that what he was saying came from God and not from men. He therefore preaches consistently, with a clear conscience because he does not desire to please men but God.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:37
Thus: "if any man thinks himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you that they are the commandments of the Lord."

Source: Homily 37 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:38
"But if any man is ignorant, let him be ignorant."

And wherefore did he add this? Intimating that he is not using violence nor contention, which is a sign of them who wish not to set up their own things, but aim at what is profitable to others. Wherefore also in another place he says, "But if any man seems to be contentious, we have no such custom." [1 Corinthians 11:16] But he does not this everywhere, but only where the offenses are not very great, and then rather as putting them to shame. Since when he discourses of other sins, he speaks not thus. But how? "Be not deceived: neither fornicators, nor effeminate, shall inherit the kingdom of God." [1 Corinthians 6:9-10] And again, "Behold, I Paul say unto you, that if you receive circumcision, Christ will profit you nothing." [Galatians 5:2] But here, since his discourse was of silence, he does not very keenly inveigh against them, by this very thing attracting them the more. Then, as he is ever wont to do, unto the former subject whence he digressed to say these things, he brings back his discourse as follows:

Source: Homily 37 on First Corinthians
[AD 384] Ambrosiaster on 1 Corinthians 14:39
Anyone who does not recognize that what the apostle says is from God will not be recognized on the day of judgment.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 1 Corinthians 14:39
In order to console them after all his rebukes, Paul calls them brothers and encourages them to have a desire to prophesy, so that by frequent discussion and exposition of the divine law they may become better equipped to be able to learn that what the false apostles were teaching was perverse.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 14:39
"Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues."

For this too is his wont, not only to work out what is before him, but also starting from that to set right whatever seems to him in any way akin to it, and again to return to the former, so as not to appear to wander from the subject. For so when he was discoursing of their concord in their banquets, he digressed to their Communion in the Mysteries, and having thence put them to shame, he returns again to the former, saying, "Wherefore, when you come together to eat, wait one for another." [1 Corinthians 11:33]

And here, accordingly, having discoursed of good order in their gifts, and of its being a duty neither to faint in the lesser, nor to be puffed up on account of the greater; then having made an excursion from thence to the sobriety becoming women and having established it, he returns again to his subject, saying, "Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues." Do you see how to the end he preserved the difference of these? And how he signifies that the one is very necessary, the other not so? Wherefore of the one he says, "desire earnestly ," but of the other, "forbid not."

4. Then, as in brief summary, setting all things right, he adds the words,

Source: Homily 37 on First Corinthians
[AD 253] Origen of Alexandria on 1 Corinthians 14:40
Therefore he wants all these to be set in order by you, nothing disordered, nothing restless, nothing indecent.… Therefore, now our true high priest, Christ, also wants his hands to be filled “with finely composed incense.”.

Source: HOMILIES ON LEVITICUS 9.4-5
[AD 379] Basil of Caesarea on 1 Corinthians 14:40
Paul is referring to the decent and well-ordered way of life in the society of the faithful, where the relationship which obtains among the members of the body is maintained.

Source: THE LONG RULES 24
[AD 384] Ambrosiaster on 1 Corinthians 14:40
Something is done decently when it is done peacefully and with discipline.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 400] Pseudo-Clement on 1 Corinthians 14:40
For it is required of the man of God, that in all his words and works he be perfect, and that in his life he be adorned with all exemplary and well-ordered behaviour, and do all his deeds in righteousness, as a man of God.

Source: Two Epistles on Virginity
[AD 407] John Chrysostom on 1 Corinthians 14:40
"Let all things be done decently and in order."

Again giving a blow to them who chose to behave themselves unseemly without cause, and to incur the imputation of madness; and who keep not their proper rank. For nothing does so build up as good order, as peace, as love; even as their contraries tend to pull down. And not only in things spiritual, but also in all others one may observe this. Thus whether it be in a dance, or a ship, or in a chariot, or a camp, if you should confound the order, and casting the greater out of their proper place, should bring in the lesser into their rank, you destroy all, and thus things are turned upside down. Neither let us then destroy our order, nor place the head below and the feet above:  now this is done when we cast down right reason, and set our lusts, passions, and pleasure, over the rational part: whence violent are the billows, and great the confusion, and intolerable the tempest, all things being wrapt in darkness.

And, if you will, let us first examine the unseemliness which arises herefrom, and then the loss. How then may this be clear to us, and thoroughly known? Let us bring forward a man in that frame of mind; enamoured of a harlot and overcome by a dishonorable passion; and then we shall see the mockery which this comes to. For what can be baser than a man watching the doors before the harlots' chambers, and beaten by a whorish woman, and weeping, and lamenting, and turning his glory into shame? And if you will also see the loss, call to mind, I pray, the expenditure of money, the extreme risks, the contests with rival lovers, the wounds, the stripes received in such affrays.

Such also are they who are holden by the lust of wealth; or rather they behave themselves more unseemly. For whereas these are wholly occupied about one person; the covetous busy themselves about all men's substance alike, both poor and rich, and long for things that are not; a thing which above all denotes the wildness of their passion. For they say not, "I would fain have the substance of such a person or of such another," only, but they want the very mountains to be gold, and the houses and all that they see; and they go forth into another world, and this passion they feel to a boundless degree, and at no point cease from their lusting. What discourse can set before us the tempest of those thoughts, the waves, the darkness? And where the waves and tempest are so great, what pleasure can there be? There is not any; but tumult, and anguish, and black clouds which instead of rain bring great sorrow of heart: the kind of thing which is wont to happen in the case of those who are enamoured of beauty not their own. Wherefore they who have no passionate love at all are in more pleasure than any lovers.

5. This however no man would gainsay. But to me even he who loves, but restrains his passion, seems to live more pleasurably than he who continually enjoys his mistress. For though the proof be rather difficult, nevertheless even at that disadvantage the argument must be ventured on: the cause of the increased difficulty not being the nature of the thing, but because of the want of meet hearers for this high morality. Thus: whether is it pleasanter, tell me, to the lover, to be despised by his beloved, or to be honored, and to look down upon her? Evidently the latter. Whom then, tell me, will the harlot value more? Him that is a slave to her and is already led captive at her will, or him that is above her nets and soars higher than her arrows?  Every one must see, the latter. And about whom will she take more thought, the fallen, or him that is not yet so? Him that is not yet so, of course. And which will be more an object of desire, he who is subdued, or he who is not yet taken? He who up to this time is not yet taken. And if you disbelieve it, I will produce my proof from what takes place within yourselves. As thus: of which woman would a man be more enamored; one that easily submits and gives herself up to him, or one that denies, and gives him trouble? Evidently of this last; since hereby the longing is more vehemently kindled. Of course then in the woman's case also exactly the same thing will happen. And him will they honor and admire more who looks down upon them. But if this be true, so likewise is the other, that he enjoys greater pleasure who is more honored and beloved. Since the general too lets alone the city that has been once taken, but that which stands out and maintains the struggle he besets with all diligence: and the hunter, when the animal is caught, keeps it shut up in darkness as the harlot does her lover, but pursues that which flies from him.

But I shall be told, "the one enjoys his desire, the other not so." But freedom from disgrace, and from being a slave under her tyrannical commands, the not being led and dragged about by her as a drudge, beaten, spit upon, pitched head foremost; do you consider this to be a small pleasure, tell me? Nay, if one would accurately examine these things, and were able to gather into one their insults, complaints, everlasting quarrels, some arising from their tempers, others from their wantonness, their enmities, and all the rest, such as they only that feel them know — he will find that there is no war but has more truces than this wretched life of theirs. What pleasure then do you mean, tell me? The temporary and brief enjoyment of intercourse? But this speedily does strife overtake, and storms, and rage, and the same madness again.

6. And these things have been said by us, as one would speak discoursing with licentious youths, who do not very patiently submit to hear our discourses of the kingdom and of hell.

And now that we are bringing forward these topics also, it is not even possible to say how great is the pleasure of the continent; if one frame in one's own mind his crowns, his rewards, his converse with the angels, the proclaiming of him before the world, his boldness, those blessed and immortal hopes of his.

"But intercourse has a certain pleasure:" for this they are continually repeating: "while the continent continually suffers pain contending with the tyranny of nature." Nay, but one shall find just the contrary result. For this violence and tumult is present with the unchaste rather: there being in his body a violent tempest, and no sea in a storm so grievously vexed as he; never withstanding his passion, but ever receiving blows from it; as the possessed and they that are continually rent in the midst by evil spirits. Whereas the temperate like a noble champion continually giving blows to it, reaps the best of pleasures, and sweeter than ten thousand of that kind; and this victory and his good conscience, and those illustrous trophies, are ornaments for him continually to deck himself withal.

As to the other, if after his intercourse he has a little respite, it must be counted nothing. For again the storm comes on, and again there are waves. But he that commands himself does not suffer this tumult to lay hold of him at all, nor the sea to arise, nor the wild beast to roar. And even if he endure some violence in restraining such an impulse, yet so does the other also, continually receiving blows and stabs, and unable to endure the sting: and it is like as if there were a wild horse furious and struggling, and one should check with the bridle, and hold him in with all skill: while another giving him the rein to escape the trouble, were dragged along by him and carried hither and there.

If I have spoken these things more plainly than is becoming, let no man blame me. For I desire not to make a brave show by a gravity of words, but to make my hearers grave.

Therefore also the prophets spare no such words, wishing to extirpate the licentiousness of the Jews, but do even more nakedly inveigh against them than we do now in the things we have spoken. For so a physician wishing to remove an ulcer does not consider how he may keep his hands clean, but how he may rid the patient of the ulcer; and he who would raise on high the lowly, first makes himself lowly; and he who seeks to slay the conspirator stains himself with blood as well as the other, and this makes him the more brilliant. Since if one were to see a soldier returning from the war, stained with gore and blood and brains, he will not loathe him nor turn from him on this account, but will even admire him the more. So then let us do, when we see any one returning, covered with blood after the slaughter of his evil desire, let us the more admire him and become partakers of his battle and victory, and say to those who indulge this wild love, "show us the pleasure you derive from lust; for the continent has that which comes of his victory, but thou none from any quarter. But if you should mention that which is connected with the criminal act, yet the other is more manifest and satisfactory. For you have from the enjoyment something brief and hardly apparent; but he from his conscience, has both a greater and an enduring and a sweeter joy. The company of a woman has surely no such power as self-command, to preserve the soul undisturbed and give it wings."

Well then: the continent man, as I said, thus evidently makes his pleasure out to us: but in your case I see the dejection arising from defeat, but the pleasure, desiring to see, I find not. For what do you consider the moment of pleasure? That before the criminal action? Nay, it is not so, for it is a time of madness and delirium and frenzy: to grind the teeth and be beside one's self is not any pleasure: and if it were pleasure, it would not produce the same effects on you which they who are in pain endure. For they who strike with their fists and are stricken grind their teeth, and women in travail distracted with pains do the same. So that this is no pleasure, but frenzy rather, and confusion, and tumult. Shall we say then, the time after the action? Nay, neither is this. For neither could we say that a woman just delivered is in pleasure, but in release from certain pains. But this is by no means pleasure, but weakness rather and falling away: and there is a great difference between these two. What then is the time of pleasure, tell me? There is none. But if there be any, it is so brief as not even to be apparent. At least, having zealously sought in a great many ways to detect and apprehend it, we have not been able. But the time of the chaste man's pleasure is not such, rather it is wider and evident to all. Or rather, all his life is in pleasure, his conscience crowned, the waves laid, no disturbance from any quarter arising within him.

Since then this man's life is more in pleasure, while the life spent in love of pleasure is in dejection and disquiets; let us flee from licentiousness, let us keep hold on continence, that we may also obtain the good things to come, through the grace and mercy, etc., etc.

Source: Homily 37 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 14:40
Nothing builds up as much as good order, peace and love, just as nothing is more destructive than their opposites. It is not only in spiritual affairs but in everything that one may observe this.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 37.4
[AD 430] Augustine of Hippo on 1 Corinthians 14:40
Those who make dissensions and disturbances in the church are the ones who seem to be what they are not. Letter , To Euodius.
[AD 458] Theodoret of Cyrus on 1 Corinthians 14:40
Law and order come first. Let us also dedicate ourselves to this principle as members of the fellowship of the great Lawgiver.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 264
[AD 533] Fulgentius of Ruspe on 1 Corinthians 14:40
If we take a closer look at the origin of sin, I think that it is nothing else than the inordinate love by a rational creature of the things set in order by God.

Source: TO MONIMUS 1.20.2