Homilies on First Corinthians

“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,” and adds, “for good:” and again, “I have become as a wonder unto many,” 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: 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 any thing: 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. 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 any thing 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.