Беседа 36

About the gift of tongues. – Alms are the best decoration. - Vanity of wealth. 1 Corinthians 14:20. Brethren! Do not be children in mind: in evil, be babies, but in mind be adults. 1. After many explanations and proofs (the apostle) now rightly uses stronger speech, combined with great reproof, and gives an example consistent with the subject. Children are perplexed and amazed at the sight of small things, but when they see very great things they are not so surprised. Likewise, those who had the gift of tongues, which was the last of all, thought that they had everything; That’s why he says: “be not children,” i.e. do not be unreasonable where you should be reasonable, but be simple children where there is untruth, where there is vanity, where there is pride. He who is a child in evil must also be wise; just as wisdom with malice would not be wisdom, so simplicity with folly would not be simplicity; in simplicity we must avoid foolishness, and in wisdom we must avoid malice. Just as medicines that are more appropriate, bitter or sweet, do not bring benefit, so do simplicity and wisdom in themselves. That is why Christ, commanding to combine both, said: “Be wise as serpents and simple as doves” (Matthew 10:16). What does it mean to be a child of malice? Don’t even know what evil is; This is how he wanted them to be when he said: “There is a certain rumor that fornication has appeared among you” (1 Cor. 5:1). Didn't say: allowed, but: heard. You are right, he says, you know this, because you heard about it once. He wanted them to be both husbands and children, children in evil, but men in wisdom, and the husband will then be a husband when at the same time he is a child; and until he is a child in evil, he will not be a husband, because an evil person cannot be perfect, but can be unreasonable. “With other tongues and other lips I will speak to this people; but even then they will not listen to Me, says the Lord” (1 Cor. 14:21). This is not written anywhere in the law; but he, as I said before, always calls all Old Testament Scripture, both prophetic and historical books, law. The given testimony he borrows from the prophet Isaiah, in order to again limit the glory of the gift (of tongues), for the benefit of the hearers; and here, however, he speaks of him with praise. The words “but even then” show that the miracle was enough to move them; if they are not convinced, then it is their fault. Why did God do this if they did not want to be convinced? To do everything necessary on your part. Having proven by prophecy that the mentioned sign is not very useful, (the apostle) continues: “So tongues are a sign not for believers, but for unbelievers; prophecy is not for unbelievers, but for believers. If the whole church comes together, and everyone begins to speak in unknown tongues, and those who do not know or do not believe come in to you, will they not say that you are mad? But when everyone prophesies, and someone who doesn’t believe or doesn’t know comes in, he is convicted by everyone, judged by everyone. And thus the secrets of his heart are revealed, and he falls on his face, worships God and says: “Truly God is with you” (1 Cor. 14:22-25). What is said here may cause great bewilderment in someone. If tongues serve as a sign for the unbelievers, then how does he say: if the unbelievers see you speaking in tongues, they will say that you are mad? And if prophecy is not for the disbelievers, but for the believers, how will the disbelievers benefit from it? “But when,” he says, “everyone prophesies, and someone who doesn’t believe or doesn’t know comes in, he is convicted by everyone, judged by everyone.” And not only this, but, in addition, another question arises here: tongues again, apparently, is greater than prophecy, because if tongues serve as a sign for the unbelievers, and prophecy for the faithful, then the gift that converts and makes strangers one’s own is greater than the gift that edifies one’s own. What do these words mean? They are not difficult, not obscure, and do not contradict the previous one, but are quite consistent with it if we look into it. Prophecy is useful for both, but tongues are not. Therefore, having said about tongues that they are a sign, (the apostle) added: not to believers, but to unbelievers, and moreover, as a sign, i.e. more for surprise than for edification. But, you will say, he expressed himself about prophecy in exactly the same way in the words: “and prophecy is not to the unbelievers, but to those who believe”; the believer does not need to see a sign, but only needs teaching and edification; How do you claim that prophecy is useful for both, while he says: not to the unbelievers, but to the believers? If you study carefully, you will understand his words. He did not say that prophecy is not useful for unbelievers, but that it does not serve as a sign, like tongues, i.e. not also useless. And tongues are not something useful for unbelievers: they produce only amazement and confusion. The sign belongs to the number of indifferent ones; so the Psalmist, having said: “do a sign with me,” adds: “for good” (Ps. 85:17); and also: “to many I have become like a miracle” (Ps. 70:7), i.e. as a sign. 2. So that you may be convinced that the sign here does not mean something that always brings benefit, (the apostle) adds what it produces. What is it? “Won’t they say,” he says, “that you are going crazy?” This does not depend on the quality of the sign, but on the foolishness of those (who speak). By the word “infidels” we do not always mean the same people, but sometimes those who are incurably sick and remain incorrigible, and sometimes those who can change, such as those who marveled at the apostles who spoke of the greatness of God; such were the household of Cornelius. So, the meaning of his words is as follows: prophecy has power both between unbelievers and between believers, and when they hear tongues, unbelievers and fools not only do not receive any benefit, but also laugh at those who speak in tongues as if they were mad. (Tongues) serve them only as a sign, i.e. only leaves them amazed. If, however, they had intelligence, they would have received the benefit for which the sign was given; after all (even under the apostles) there were not only those who mocked them as if they were drunk, but many were amazed at them as speaking of the greatness of God; So those who mocked were foolish. That’s why Paul didn’t just say: “Will they say that you are mad?”, but added: “those who do not know or do not believe.” Prophecy not only serves as a sign, but is necessary and useful for the faith and edification of both. However, he did not express this immediately, but explained in further words: “he is exposed by everyone, judged by everyone. And thus the secrets of his heart are revealed, and he will fall on his face, worship God and say: truly God is with you.” Thus, the prophecy is superior not only because it has power between one and the other, but also because it converts the most shameless of the infidels. The miracle was not the same when Peter denounced Sapphira - this was the effect of prophecy - and when he spoke in tongues; Then everyone was afraid, and when he spoke in tongues, he was even mistaken for a madman. So, having said that tongues do no good, and, meanwhile, leaving aside the denunciation of the guilt of the Jews, (the apostle) further shows that they even cause harm. Why, you say, were they given? In order to be used together with interpretation, without which the opposite happens to the foolish. “If,” he says, “the whole church comes together, and everyone begins to speak in unknown tongues, and those who do not know or do not believe come in to you, will they not say that you are mad?” So the apostles were mistaken for drunkenness: “others mocked and said, “They are drunk on sweet wine” (Acts 2:13). But the reason is not in the sign, but in the foolishness (of those who said this); That’s why he added: “ignorant or unbelieving”, i.e. their opinion comes from unreason and unbelief. He tries, as I said before, to place the gift (of tongues) in a series of objects not entirely worthy of rejection, but not very useful, and, moreover, with the goal of humbling his listeners and instilling in them the need to seek interpretation. Since they did not care about this, but many, through the mentioned gift, tried to show themselves and satisfy their ambition, he especially rejects them from this, proving that they, on the contrary, harm their glory, bringing upon themselves the suspicion of being possessed. This is what Paul always does: when he wants to turn someone away from something, he proves that he is suffering harm from the very thing for which he is partial; do the same: by turning away from pleasures, show that they are filled with bitterness; turning away from vanity, show that it causes dishonor. This is what Paul did. Discouraging the rich from the love of money, he says that wealth not only harms, but also exposes to temptation: “those who want to get rich fall into temptation and into a snare and into many foolish and harmful lusts, which plunge people into disaster and destruction” (1 Tim. 6:9). Since wealth, apparently, does not relieve misfortunes, he argues the opposite of what the rich thought. Others had a predilection for external wisdom, as if it served them to explain dogmas; and he proves that it not only does not benefit the cross, but also humiliates it. Others wanted to sue with strangers, considering it unworthy to sue with their own, as if the outsiders (pagans) were wiser; and he proves that suing outsiders is shameful. Others ate idolatrous sacrifices, as if wishing to show themselves perfect knowledge; and he proves that the inability to arrange for the good of others is a sign of imperfect knowledge. So it is here: (the Corinthians) out of ambition admired the gift of tongues, but he proves that this especially disgraces them, not only depriving them of glory, but also subjecting them to suspicion of demonic possession. However, he did not suddenly say this, but, having said a lot in advance, and thereby preparing them to accept his words, then he expresses an extremely unexpected thought. This is his usual way of speaking. Truly, whoever wants to shake an established opinion and change it to the opposite should not immediately express the opposite: otherwise he will be ridiculed by those who are preoccupied with the opposite opinion; the very unexpected cannot be accepted suddenly without prior preparation; first you need to use other arguments to shake the opinion of others well and then convince them of the opposite. 3. He did the same when he talked about marriage. Many had a disposition (toward marriage), as if it brought peace; and he wanted to prove that peace lies in a celibate state; if he had said this suddenly, his words would not have been so well received; now, having said this after many other things and offering it at the right time, he greatly touched the listeners. He did the same regarding virginity. Having said a lot in advance, he after that says: “I will spare you” 60 (1 Cor. 7:28); and also: “But I want you to be without worries” (1 Cor. 7:32). He does exactly the same with regard to the gift of tongues, proving that it not only deprives of glory, but also disgraces those who have it before the unbelievers. But prophecy, on the contrary, does not bring shame before the unbelievers, and brings the greatest glory and benefit; Regarding prophecy, no one will say “that you are mad,” and will not laugh at those prophesying, but on the contrary, everyone will be amazed and amazed at them, because they are exposed by everyone, that is, everything that is in their hearts is revealed and presented to everyone. It is not the same thing - someone entering to hear one speaking in Persian, another in Syriac, or entering, for whatever purpose, for temptation and with a crafty intention, or simply, to hear the secrets of his heart, such and such his actions and intentions; The latter, more than the former, excites fear and brings benefits. That is why (the apostle) says that regarding tongues they will say “that you are mad”; However, he does not say this on his own, but as the judgment of others: “Won’t they say,” he says, “that you are mad?” Here he is based both on the essence of the matter itself and on the conviction of those receiving the benefit: “he is convicted by all, judged by all. And thus the secrets of his heart are revealed, and he will fall on his face, worship God and say: truly God is with you.” Do you see how certain this is? There the action is subject to various judgments, and some of the infidels may attribute it to demonic possession; but here nothing like that happens, but on the contrary, he is surprised and worships, confessing first with deeds, and then with words. So Nebuchadnezzar also bowed to God, who said: “Truly your God is the God of gods and the Lord of kings, the revealer of secrets, when you could reveal this secret!” (Dan.2:47). Do you see how the power of prophecy changed a rude man, taught him and led him to faith? “So what, brothers? When you come together, and each of you has a psalm, there is a teaching, there is a tongue, there is a revelation, there is an interpretation, let all this be for edification” (1 Cor. 14:26). Do you see the foundation and rule of Christianity? Just as the job of an architect is to build, so the job of a Christian is to benefit his neighbors in every way. Since (the apostle) very strongly rebelled against the gift (of tongues), so that it would not seem unnecessary - and he rebelled solely with the intention of humbling their pride - he again puts it among the others (spiritual gifts) and says: “each of you has a psalm, there is a teaching, there is a tongue.” In ancient times, they composed psalms according to talent, and taught according to talent. But all this, he says, let it tend towards one thing - the edification of one’s neighbor; let nothing be done in vain; If you do not come to edify your brother, then why are you coming? For me, the difference in talents is not very important; my worries and efforts tend towards one thing only - so that everything is done for edification; then even one who has a small gift will surpass one who has a great one, if he uses it with edification. Gifts are given for this purpose, so that everyone receives edification; if this does not happen, then the gift will even serve to condemn the one who received it; Tell me indeed, what is the use of prophesying, what is the use of raising the dead, if no one receives edification? If this is the goal of gifts, which can be achieved in another way without gifts, then do not exalt yourself with signs and do not consider yourself unhappy, not having talents. “If someone speaks an unknown language, speak two, or many three, and then separately, and explain one. If there is no interpreter, then remain silent in church, and speak to yourself and to God” (1 Cor. 14:27-28). What are you saying? Having said so much about the gift of tongues that it is both useless and superfluous if there is no interpreter, do you again command us to speak in tongues? I don’t command, he says, but I don’t forbid either. As in the case when he says: “if one of the unbelievers calls you and you want to go” (1 Cor. 10:27), he does not command to go, but does not restrain him, so it is here. "Tell yourself and God." If, he says, you cannot remain silent, if you are so ambitious and vain, then speak to yourself. With this permission he prohibits even more, because it brings shame. 4. He does the same in another place, when he talks about his relationship with his wife: “However, this was said,” he says, “because of your intemperance” (1 Cor. 7: 5-6). But that’s not how he talks about prophecy—but how? Imperative and decisive: “Whoever speaks an unknown tongue, speak two, or many three”; and at the same time, nowhere does he demand an interpreter and does not stop the mouth of the prophesying, just as he said there: “if there is no interpreter, then be silent.” He who speaks in tongues is not sufficient in himself: therefore, if someone has both gifts, then let him speak; if he does not have it, but wants to speak, then let him do it in the presence of an interpreter. And the prophet is an interpreter, but of God, and you are human. “If there is no interpreter, then remain silent”; nothing should be done in vain or out of ambition. “Say to yourself and to God,” i.e. in the mind, or secretly and quietly, if he wants. Here he does not command, but perhaps more forbids through such permission, just as when he says: “If anyone is hungry, let him eat at home” (1 Cor. 11:34), where, apparently, he allows, but thereby further shames. You do not gather together, he says, to show that you have a gift, but to edify your listeners, as he said at the beginning: “Let all things be edified” (1 Cor. 14:26). “And let the prophets speak, two or three, and let the rest reason” (1 Cor. 14:29) - and he did not add anything else that (said) about tongues. But what is he saying? Doesn’t he express that prophecy in itself is not enough if it leaves others to reason! No, it is very sufficient: that is why he did not stop the mouth of the one prophesying, like one (who speaks in tongues) when there is no interpreter; and while about the latter he said: “if there is no interpreter, then be silent,” he did not say about the first: if there is no reasoner, then let him not prophesy, but only offered instruction to the listener. He said this to warn his listeners so that no magician would happen between them. He commanded to beware of this at the beginning, when he showed the difference between sorcery and prophecy, and now he commands us to distinguish and observe the same thing, so that nothing of the devil should creep in. “If there is a revelation to another of those sitting, then the first one should remain silent. For you can all prophesy one after another, so that everyone may learn and everyone may be comforted” (1 Cor. 14:30-31). What do these words mean? If, he says, while you are prophesying and speaking, the spirit of another stirs him up, then you should be silent. As before with regard to languages, so here he demands that this be partly (separately), but here in a higher way; He did not say: “in part,” but: “if there is a revelation to another of those sitting.” And why should the first continue speaking when the other is excited to prophecy? But shouldn't both of them have been told? This is inappropriate and would make a mess. Shouldn't it have been the first? And this is inappropriate, because for this reason the Spirit stirred up the other when the first one spoke, so that he too would say something. Then, as a consolation to the one whom he commands to remain silent, he says: “You can all prophesy one by one, so that everyone can learn and everyone can receive consolation.” Do you see how he again gives the reason why he commands everything like this? If he completely forbids one who has the gift of tongues to speak when there is no interpreter, because speech would be useless, then he rightly commands that prophecy should be stopped when it does not bring any benefit, but can produce confusion, confusion and inappropriate disorder. “And the spirits of the prophets are obedient to the prophets” (1 Cor. 14:32). Do you see how strongly and terribly he shames? So that a person does not object or resist, he says that the gift itself obeys: here he calls the action spirit. If the spirit obeys, then all the more you, who have received it, have no right to object. Then he proves that this is what God wants: “because God is not a God of disorder, but of peace. This happens in all the churches of the saints” (1 Cor. 14:33). Do you see with what arguments he encourages silence and consoles the one who yields to another? Firstly, because in this case it is not excluded: “all one after another,” he says, “you can prophesy”; secondly, because this is characteristic of the Spirit: “and the spirits of the prophets are obedient to the prophets”; further, because this is in accordance with the will of God: “because,” he says, “God is not the God of disorder, but of peace”: fourthly, because this rule extends to the entire universe, and that he does not command anything new: “this happens,” he says, “in all the churches of the saints.” Could there be anything more amazing than this? The church was heaven then; The Spirit arranged everything among the people, guided and inspired each of the primates. And now we have only signs of the talents of that time. And now we speak in twos, and in threes, and separately, and one falls silent when the other begins; but all these are only signs and monuments of the past. That is why, when we begin to speak, the people answer: “To your Spirit,” expressing that in ancient times they spoke this way not out of their own wisdom, but according to the inspiration of the Spirit. And now it’s not that, but I’m expressing my opinion. 5. Now the church is like a woman who has lost her former wealth, retaining in many places only signs of the original prosperity and showing chests and chests of gold (treasures), but not having the wealth itself; The church today has become like such a woman. I say this not referring to talents - it would not be too regrettable if it were only this - but also to life and virtue. Then the host of widows and the face of virgins constituted a great decoration of the churches; and now it has been withdrawn and abolished; only the signs remain. There are now widows, there are also virgins, but they do not constitute the adornment that those who have dedicated themselves to such feats should be. A distinctive sign of a virgin is concern for only the works of God and unceasing fervent prayer; and the sign of a widow is not so much not to enter into a second marriage, but rather something else - in the deeds of love of hobbies, love of poverty, diligence in prayer, and in everything that Paul prescribes with great accuracy in his letter to Timothy (1 Tim. 5). We also have wives who observe great modesty in marriage; but not only this is required, but also careful service to those in need, which is what the ancient wives were especially distinguished for - not like many of today. Then they were adorned with the beauty of alms instead of gold; and now, having abandoned this, they hang themselves on all sides with golden chains, woven from a multitude of sins. Should I say more about another repository that has lost its ancestral decoration? In ancient times, everyone came together and sang together - this is what we do now, but then “there was one heart and one soul” (Acts 4:32), and now even in one soul such agreement is not visible, but everywhere there is great strife. And now the head of the church wishes peace to everyone, as if he had come to his father’s house, but while the name of peace is often repeated, the deed itself is nowhere to be found. Then houses were churches, and now the church has become a house, or even worse than any house. In the house one can see great decorum: the mistress of the house sits on the seat with all decorum, the maids spin in silence, and each of the household has in his hands what has been entrusted to him. And here there is great noise, great disorder; our meeting is no different from a hotel; here there is the same laughter, the same noise as in the baths, as in the marketplaces, where everyone shouts and creates confusion. And this only happens here; and in other places it is not allowed to say even a word to someone standing nearby in church, even if someone has met a friend who has not been seen for a long time, but this is done outside - and quite rightly so. The church is not a barber shop, not a shop with incense, not a workshop like those in the marketplace, but a place of angels, a place of archangels, the kingdom of God, heaven itself. If someone opened the sky and led you into it, you would not dare to talk, even if you saw your father, even your brother; so exactly here we should not talk about anything other than spiritual objects, because here too is heaven. If you don’t believe, then look at this meal, remember for whom and why it was set, think about who comes here, and fear even before its time. Whoever sees only the throne of the king is excited in his soul, awaiting the appearance of the king; so you too, even before the terrible time, fear and stay awake, and even before you see the raised curtains and the preceding host of angels, ascend to heaven itself. But the uninitiated does not know this, so it is necessary for him to say something else. We will not find it difficult to tell him what can excite and elevate him. So you, who do not know this, when you hear the words of the prophet: this says the Lord, renounce the earth, ascend to heaven itself, think about who is speaking to you through him. Meanwhile, now, when some jester laughs and a harlot goes wild, the whole theater sits, observing complete silence for their speeches, and this is when no one forces silence, there is no conversation, no shouting, not the slightest noise; and when God speaks from heaven about such terrible secrets, then we are more shameless than dogs, not even showing God the same attention that we give to dissolute women. 6. Are you horrified hearing this? Better be horrified while doing it. To those who neglected the poor and ate food alone, Paul said: “Have you not houses to eat and drink? Or do you despise the church of God and humiliate the poor?” ( 1 Cor. 11:22 )? Let me also say to those who are making noise and talking here: don’t you have houses for idle talk? Or do you neglect the Church of God and corrupt those who want to maintain chastity and tranquility? But, you say, it’s fun and pleasant for us to talk with our friends. I don't forbid it; but let it be at home, in the marketplace, in the baths; Church is a place not of talk, but of teaching. Meanwhile, now it is not at all different from the marketplace, and perhaps, if it is not offensive to say, even from the theater: the wives who gather here decorate themselves so unchastely and like the harlots there! That is why they attract many intemperate people here too. Anyone who tempts or wants to seduce a woman does not seem to consider any place more convenient for himself than the church. If you need to buy or sell something, the church is considered more convenient for this than the market; there is more talk about it here than in the shops themselves. Whoever wants to slander or listen to slander will find more of this here than outside, in the marketplace. Whether you want to hear about civil affairs, or about domestic affairs, or about military matters, do not go to court, do not sit in a hospital, there are also here, there are people who will tell you in more detail about all this; here is a place most likely for something else, just not a church. Perhaps I touched you too harshly? Don't think; if you don’t stop doing the same thing, then how can I know that my words touched you? Therefore, it is necessary to touch upon the same thing again. So, can it be tolerated? Can it be demolished? Every day we try and strengthen ourselves so that you leave here having learned something useful; but none of you leaves with any benefit, but rather with harm. Truly, you are preparing for your own condemnation, having no justification for your sin, and you are expelling those who are more reverent, disturbing them from everywhere with your idle talk. But what do many people say? I don’t hear what they say, I don’t understand what is being said. Because you talk, because you make noise, because you don’t come with a soul filled with reverence. I don’t understand, you say, what is being read? But that’s why you should be careful. If the unclear does not awaken your soul, then all the more you would not pay attention if what you read were clear. This is why not everything is clear, so that you do not indulge in carelessness, and not everything is unclear, so that you do not fall into despair. The eunuch, although he was a barbarian, did not say anything like that, but even among many things and being on the way, he held a book in his hands and read; and you, among many teachers, and then, as others read to you, present me with excuses and excuses. Don't you understand what is being said? Pray that you may understand; or better to say, it is impossible that you do not understand everything, because much in itself is understandable and clear; or better, even if you do not understand everything, in which case you should remain silent so as not to drive out those listening attentively and so that God, seeing your silence and reverence, makes what is unclear clear to you. But you can't remain silent? Then go out so as not to harm others. One voice must always be heard in the church, since it is one body. That is why the reader reads alone; and he who has the bishopric waits, sitting in silence; and the singer sings alone; and when everyone shouts, their voice is pronounced as if from one mouth; and the speaker talks alone. When many people talk about many different things, then why are we bothering you in vain? If you did not think that we are bothering you in vain, then you would not, while we are talking about such subjects, talk about completely obscene subjects. Because of this, not only in your life, but also in your very judgment about things, there is extreme disorder; You worry about unnecessary things, abandon the truth, and chase after shadows and dreams. Are not all real dreams and shadows, and even worse than shadows? As soon as it appears, it flies away, and before it flies away, it produces great confusion and greater than the pleasure (it gives). Even if someone has acquired and buried countless wealth here, after the night (real life) has passed, he leaves here naked - and very naturally. Just as those who get rich in a dream, getting out of bed, do not have anything that they imagined having during sleep, so do those who are covetous, or even not so, but much worse. One who gets rich in a dream does not have the money he imagined having, but gets up without any bad consequences from such imagination; and he is deprived of his wealth, and leaves here full of sins that come from wealth, possessing wealth in the imagination, and experiencing the evil that comes from wealth no longer in the imagination only, but in reality itself; the pleasure was as if in a dream, and the punishment for pleasure no longer occurs in a dream, but in experience itself; or better to say, even before the future punishment and even here he is subjected to the greatest punishment, exhausting himself in the very act of collecting wealth with many sorrows, worries, griefs, obstacles, troubles and worries. Therefore, in order for us to get rid of both these dreams and the evils that no longer exist in dreams, let us love alms instead of covetousness, and love for mankind instead of theft. Thus, we will be worthy of both present and future blessings, by the grace and love of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and to the ages of ages. Amen. These conversations were delivered by the saint in Antioch around 390. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” These words are not in the Russian translation. You might be interested in: