Homilies on First Corinthians

But whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away.

Having shown the excellency of love from its being requisite both to the spiritual gifts, and to the virtues of life; and from rehearsal of all its good qualities, and by showing it to be the foundation of exact self-denial; from another, a third head, again he points out its worth. And this he does, first from a wish to persuade those who seemed to be accounted inferior that it is in their power to have the chief of all signs, and that they will be no worse off than the possessors of the gifts, if they have this, but rather much better: secondly, with regard on the other hand to them that had the greater gifts and were lifted up thereby, studying to bring them down and to show that they have nothing unless they have this. For thus they would both love one another, envy as well as pride being hereby taken away; and reciprocally, loving one another, they would still further banish these passions. “For love envies not, is not puffed up.” So that on every side he throws around them an impregnable wall, and a manifold unanimity, which first removes all their disorders, and thereby again waxes stronger. Therefore also he put forward innumerable reasons which might comfort their dejection. As thus: both “the same Spirit,” says he, is the giver; and He “gives to profit withal; and divides as he will,” and it is a gift which He divides, not a debt. Though thou receive but a little, thou dost equally contribute to the body, and even thus you enjoy much honor. And he that has the greater, needs you who hast the less. And, “Love is the greatest gift, and 'the more excellent way.'”

Now all this he said doubly to bind them to each other, both by their not considering themselves disparaged while they had this; and because, after pursuit and attainment of it, they henceforth would not feel human infirmity; both as having the root of all gifts, and as no longer capable of contentiousness even though they had nothing. For he that is once led captive by love is freed from contentiousness.

And this is why, pointing out to them how great advantages they shall thence reap, he sketched out its fruits; by his praises of it repressing their disorders: inasmuch as each one of the things mentioned by him was a sufficient medicine to heal their wounds. Wherefore also he said, “suffers long,” to them that are at strife one with another; “is kind,” to them that stand mutually aloof, and bear a secret grudge; “envies not,” to them that look grudgingly on their superiors; “vaunts not itself,” to them that are separated; “is not puffed up,” to them that boast themselves against others; “does not behave itself unseemly,” to them that do not think it their duty to condescend; “seeks not her own,” to them that overlook the rest; “is not provoked, takes not account of evil,” to them that are insolent; “rejoices not in unrighteousness, but rejoices with the truth,” to them again that are envious; “bears all things,” to them that are treacherous; “hopes all things,” to the despairing; “endures all things, never fails,” to them that easily separate themselves.

2. Now then after that in every way he had shown her to be very exceedingly great, again he does so from another most important head, by a fresh comparison exalting her dignity, and saying thus; “but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease.” For if both these were brought in in order to the faith; when that is every where sown abroad, the use of these is henceforth superfluous. But the loving one another shall not cease, rather it shall even advance further, both here and hereafter, and then more than now. For here there are many things that weaken our love; wealth, business, passions of the body, disorders of the soul; but there none of these.

But although it be no marvel that prophecies and tongues should be done away, that knowledge should be done away, this is what may cause some perplexity. For this also he added, “Whether there be knowledge, it shall be done away.” What then? Are we then to live in ignorance? Far from it. Nay, then specially it is probable that our knowledge is made intense. Wherefore also he said, “Then shall I know, even as also I am known.” For this reason, if you mark it, that you might not suppose this to be done away equally with the prophecy and the tongues, having said, “Whether there be knowledge, it shall be done away,” he was not silent, but added also the manner of its vanishing away, immediately subjoining the saying,