Homilies on First Corinthians

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.”

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.” Do you see the might of prophecy, how it changed that savage one and brought him under instruction and introduced him to faith?