Commentary on 1 Corinthians
Lecture 3. The foolishness of God
1:17 For Christ sent me not to baptize, but to preach the Gospel: [n. 38] not in wisdom of speech, lest the cross of Christ should be made void. [n. 40]
1:18 For the word of the cross, to them indeed who perish, is foolishness: but to them who are saved, that is, to us, it is the power of God. [n. 46]
1:19 For it is written: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject. [n. 48]
1:20 Where is the wise? Where is the scribe? Where is the disputer of this world? Has not God made foolish the wisdom of this world? [n. 51]
1:21 For, seeing that in the wisdom of God, the world, by wisdom, knew not God, it pleased God, by the foolishness of our preaching, to save them who believe. [n. 55]
1:22 For the Jews require signs: and the Greeks seek after wisdom. [n. 56]
1:23 But we preach Christ crucified: unto the Jews indeed a stumblingblock, and unto the gentiles foolishness: [n. 58]
1:24 But unto them who are called, both Jews and Greeks, Christ, the power of God and the wisdom of God. [n. 59]
1:25 For the foolishness of God is wiser than men: and the weakness of God is stronger than men. [n. 62]
40. After condemning their strife with a reason based on baptism, the Apostle disapproves of it again with a reason based on doctrine. For some of the Corinthians gloried in the doctrine of false apostles, who corrupt the truth of the faith with elegant words and reasons born of human wisdom.
First, therefore, the Apostle says that this method is not suited for teaching the faith;
second, he shows that he did not employ this method of teaching, when he was among them, at and I, brethren, when I came (1 Cor 2:1).
As to the first he does two things.
First, he states his proposition;
second, he explains it, at lest the cross of Christ.
41. He says, therefore: I have stated that Christ sent me to preach the Gospel, but not to preach it in wisdom of speech, i.e., the worldly wisdom which makes men verbose, inasmuch as it inclines them to employ many vain reasons: the more words, the more vanity (Eccl 6:11); mere talk tends only to want (Prov 14:23). Or by eloquent wisdom he means rhetoric, which teaches elegant speech by which men are sometimes drawn to assent to error and falsity: by fair and flattering words they deceive the hearts of the simple-minded (Rom 16:18); and under the figure of a harlot, which stands for heretical doctrine, it is said: you will be saved from the adventures with her smooth words (Prov 2:16).
42. But on the other hand it is said: you will see not more the insolent people, namely, in the Catholic Church, the people of an obscure speech which you cannot comprehend (Isa 33:19).
But because the Greek version has logos, which signifies reason and speech, it might be more fitting to interpret eloquent wisdom of human reason, because the things of faith transcend human reason: matters too great for human understanding have been shown you (Sir 3:25).
43. But the fact that many teachers in the Church have used human reason and human wisdom as well as elegant words would seem to be contrary to this.
For Jerome says in a letter to a great Roman orator, that all the teachers of the faith have crammed their books with an elegant portion of philosophical doctrines and sciences, so that one is at a loss whether to admire their worldly learning more or their knowledge of the Scriptures. And Augustine in the book On Christian Doctrine says: there are churchmen who have treated of divine matters not only with wisdom but with elegance.
The answer is that it is one thing to teach in eloquent wisdom, however you take it, and another to use it to teach eloquent wisdom in teaching. A person teaches in eloquent wisdom, when he takes the eloquent wisdom, as the main source of his doctrine, so that he admits only those things which contain eloquent wisdom and rejects the others which do not have eloquent wisdom: and this is destructive of the faith. But one uses eloquent wisdom, when he builds on the foundations of the true faith, so that if he finds any truths in the teachings of the philosophers, he employs them in the service of the faith. Hence Augustine says in the book On Christian Doctrine that if philosophers have uttered things suited to our faith, they should not be feared but taken from them as from an unjust possessor for our use. Again, in the same book he says: since the faculty of eloquent speech which has great power to win a person over to what is base or to what is right, why not use it to fight for the truth, if evil men misuse it for sin and error?
44. Then when he says, lest the cross of Christ should be made void, he proves his statement.
First, on the part of the matter;
second, of those who teach, at for see your vocation (1 Cor 1:26). In regard to the first he does three things. First, he shows that the method of teaching by eloquent wisdom is not suited to the Christian faith; second, he proves something he had presupposed, at for the word of the cross; third, he clarifies the proof, at for the Jews require signs.
45. As to the first point it should be noted that even in philosophical doctrines the same method does not suit every doctrine; hence the forms of speech must fit the material, as it says in Ethics I. Now a particular method of teaching is unsuited to the subject matter, when that method destroys the chief element in the subject matter; for example, in purely intelligible matters to employ metaphorical proofs, which do not go beyond the imagination and leave the hearer stranded in images, as Boethius says in the book On the Trinity.
But the chief element in the doctrines of the Christian faith is salvation effected by the cross of Christ; hence he says: for I judged not myself to know anything among you, but Jesus Christ: and him crucified (1 Cor 2:2). On the other hand, a person who depends chiefly on eloquent wisdom when he teaches, to that extent makes the cross of Christ void. Therefore, to teach in eloquent wisdom is not suited to the Christian faith. Consequently, he says, lest the cross of Christ should be made void, i.e., lest in trying to preach in eloquent wisdom, faith in the power of Christ’s cross be made void: then is the stumbling block of the cross made void (Gal 5:11); remember how they said: rase it, all the way to its foundation (Ps 137:7).
46. Then when he says, for the word of the cross, he proves that the cross of Christ is made void by the method of teaching which consists in wisdom of speech.
As to the first he does two things.
First he gives the proof:
second, he gives the reason for his statements, at for it is written.
47. He says, therefore: the reason I have said that the cross of Christ is made void, if the teachings of the faith are presented in eloquent wisdom is that for the word of the cross, i.e., the announcing of Christ’s cross is foolishness, i.e., it appears foolish, to them indeed who perish, i.e., to unbelievers, who consider themselves wise according to the world, for the preaching of the cross of Christ contains something which to worldly wisdom seems impossible; for example, that God should die or that the all-powerful should suffer at the hands of violent men. Furthermore, that a person not avoid shame when he can, and other things of this sort, are matters which seem contrary to the prudence of this world. Consequently, when Paul was preaching such things, Festus said: Paul, you are beside yourself: much learning makes you mad (Acts 26:24). And Paul himself says: we are fools for Christ’s sake (1 Cor 4:10).
And lest someone believe that in fact, the word of the cross does contain foolishness, he adds, but to them who are saved, that is, to us, namely, Christ’s faithful who are saved by him: he will save his people from their sins (Matt 1:21), it is the power of God, because they recognize in the cross of Christ God’s power, by which he overcame the devil and the world: the lion of the tribe of Judah, has conquered (Rev 5:5), as well as the power they experience in themselves, when together with Christ they die to their vices and concupiscences, as it says in Galatians: those who belong to Christ Jesus have crucified the flesh with its passions and desires (Gal 5:24). Hence it is said: the Lord sends forth from Zion your mighty scepter (Ps 110:10); strength went out of him and healed all (Luke 6:19).
48. Then when he says, for it is written, he states the reason for the above: first, he tells why the word of the cross is foolishness to men; second, why this foolishness is the power of God to them who are saved, at for, seeing that in the wisdom of God. As to the first he does two things. First, he adduces a text which foretells what is asked; second, he shows that it has been fulfilled, at where is the wise.
49. It should be noted in regard to the first point that anything good in itself cannot appear foolish to anyone, unless there is a lack of wisdom. This, therefore, is the reason why the word of the cross, which is salutary for believers, seems foolish to others, namely, because they are devoid of wisdom; and this is what he says: for it is written: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject.
This can be taken from two places: for it is written in Obadiah: will I not destroy the wisdom out of Edom, and prudence out of Mount Esau? (Obad 1:8); but it is more explicit in Isaiah: the wisdom of their wise men shall perish, and the discernment of the prudent shall be hid (Isa 29:14).
Now wisdom and prudence are different: for wisdom is knowledge of divine things; hence it pertains to contemplation; the fear of the Lord is wisdom (Job 28:28). Prudence, however, is, properly speaking, knowledge of human things; hence it is said: wisdom is prudence to a man (Prov 10:23), namely, because knowledge of human affairs is called wisdom. Hence, the Philosopher also says in Ethics VI that prudence is the right understanding of things to be done; and so prudence pertains to reason.
50. Yet it should be noted that men, however evil, are not altogether deprived of God’s gifts; neither are God’s gifts in them destroyed. Consequently, he does not say absolutely, I will destroy the wisdom, because all wisdom is from the Lord God (Sir 1:1), but I will destroy the wisdom of the wise, i.e., which the wise of this world have invented for themselves against the true wisdom of God, because as it is said: this is not wisdom, descending from above; but earthly, sensual, devilish (Jas 3:15). Similarly, he does not say, I will reject prudence, for God’s wisdom teaches true prudence, but the prudence of the prudent, i.e., which is regarded as prudent by those who esteem themselves prudent in worldly affairs, so that they cling to the goods of this world, or because the prudence of the flesh is death (Rom 8:6).
Consequently, because of their lack of wisdom they suppose that it is impossible for God to become man and suffer death in his human nature; but due to a lack of prudence they consider it unbecoming for a man to endure the cross, despising the shame (Heb 12:2).
51. Then when he says, where is the wise man, he shows that the prophecy about the destruction of human wisdom and prudence has been fulfilled. First, he presents the proving reason in the form of a question; second, he draws the conclusion, at has not God made foolish the wisdom of this world.
52. He says, therefore: where is the wise? As if to say: he is not found among the faithful who are saved. By the wise he understands one who searches for the secret causes of nature: how will you say to Pharaoh: I am the son of the wise? (Isa 19:11). This refers to the gentiles, who pursue the wisdom of this world. Where is the scribe, i.e., the skilled in the law: and this is referred to the Jews. As if to say: not among the believers. Has any one of the rulers believed in him? (John 7:48) Where is the disputer of this world, who through prudence examines what is suitable to human life in the affairs of this world. As if to say: he is not found among the believers. This refers to both Jews and gentiles: the sons of Hagar, who seek for understanding on the earth (Bar 3:23).
The Apostle seems to have based this question on Isaiah: where is the learned? (Isa 3:18), for which he substitutes the wise; where is the one who ponders the words of the law? for which he substitutes scribe. Where is the teacher of little ones? for which he substitutes the disputer of this world, because it is mainly little ones who are customarily instructed in matters pertaining to the moral life.
53. Then when he says, has not God made foolish, he draws the conclusion contained in the question. As if to say: since those who are considered the wise of this world have failed in the way of salvation, has not God made foolish the wisdom of this world, i.e., proved it foolish, inasmuch as those versed in this wisdom have been found so foolish that they have not discovered the road to salvation: every man is stupid and without knowledge (Jer 51:17); your wisdom and your knowledge have led you astray (Isa 47:10).
54. Another way to interpret this is as if he were saying: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject, i.e., I will strike it first from my preachers: surely I am too stupid to be a man (Prov 30:1). I have not the understanding of a man. Where is the wise? As if to say: he is not found among the preachers: you have hid these things from the wise and prudent, and revealed them to little ones (Matt 11:25). Has not God made, i.e., proved, foolish the wisdom of this world by achieving what it considered impossible, namely, that a dead man rise, and other things of this sort?
55. Then when he says, for, seeing that in the wisdom of God, the world, by wisdom, knew not God, he states the reason why the faithful are saved by the foolishness of preaching. He had already stated that the word of the cross, to them indeed who perish, is foolishness, but the power of God to those believing of salvation; it pleased God, by the foolishness of our preaching, i.e., by the preaching which human wisdom considers foolish, to save them who believe; and this because the world, i.e., worldly men, knew not God by wisdom taken from things of the world; and this in the wisdom of God.
For divine wisdom, when making the world, left indications of itself in the things of the world, as it says in Sirach: he poured wisdom out upon all his works (Sir 1:10), so that the creatures made by God’s wisdom are related to God’s wisdom, whose signposts they are, as a man’s words are related to his wisdom, which they signify. And just as a disciple reaches an understanding of the teacher’s wisdom by the words he hears from him, so man can reach an understanding of God’s wisdom by examining the creatures he made: his invisible nature has been clearly perceived in the things that have been made (Rom 1:20).
But on account of the vanity of his heart man wandered from the right path of divine knowledge; hence it is said: he was in the world, and the world was made through him, yet the world knew him not (John 1:10). Consequently, God brought believers to a saving knowledge of himself by other things, which are not found in the natures of creatures; on which account worldly men, who derive their notions solely from human things, considered them foolish: things such as the articles of faith. It is like a teacher who recognizes that his meaning was not understood from the words he employed, and then tried to use other words to indicate what he meant.
56. Then when he says, for the Jews, he explains his proof: first in regard to the statement that the word of the cross, to them indeed who perish, is foolishness; second, in regard to the statement that to them who are saved, it is the power of God unto them who are called. As to the first he does two things. First, he mentions the differing interests of those who perish; second, from this he assigns the reason for what he had said, at but we preach Christ crucified.
57. Among those who perish, i.e., unbelievers, some were Jews and some gentiles. He says, therefore: I have said that the word of the cross is foolish to them who perish, and this because the Jews require signs, for the Jews were used to being instructed in a divine manner: he led him about and taught him (Deut 32:10), in the sense that God’s teachings were accompanied by many marvels: in the sight of their fathers he wrought marvels in the land of Egypt (Ps 78:12). Consequently, they require signs from everyone asserting a doctrine: Master, we would see a sign from you (Matt 12:38); we have not seen our signs (Ps 74:9).
But the Greeks seek after wisdom, being interested in the pursuit of wisdom: the wisdom, I say, which is founded on the reasons of worldly things and of which it is said: let not the wise man glory in his wisdom (Jer 9:23). By the Greeks are understood all the gentiles who received worldly wisdom from the Greeks. When they sought wisdom, therefore, they wished to judge every doctrine proposed to them according to the rule of human wisdom.
58. Then he concludes why the word of the cross is foolishness to them, saying: but we preach Christ crucified, as below: you shall show the death of the Lord, until he comes (1 Cor 11:26), unto the Jews indeed a stumbling block because they desired strength working miracles and saw weakness suffering, for he was crucified through weakness (2 Cor 13:4). Unto the gentiles foolishness, because it seemed against the nature of human reason that God should die and that a just and wise man should voluntarily expose himself to a very shameful death.
59. Then when he says, but unto them who are called, he explains what he meant when he said, to them who are saved it is the power of God.
First, he manifests this;
second, he assigns the reason, at for the foolishness of God.
60. He says, therefore: it has been stated that we preach Christ crucified: unto the Jews a stumbling block, and unto the gentiles foolishness; but we preach Christ, the power of God and the wisdom of God: unto them who are called, both Jews and Greeks, i.e., to those Jews and gentiles who were called to faith in Christ. They recognize the power of God in Christ’s cross, by which devils are overcome, sins forgiven and men saved: be exalted, O Lord, in your strength! (Ps 21:13).
He says this against the Jews, who made a stumbling block of Christ’s weakness. They also recognize in it the wisdom of God, inasmuch as he delivered the human race in a most becoming manner by the cross: men were taught what pleases you, and were saved by wisdom (Wis 9:13).
61. He is called the power of God and all the wisdom of God by appropriation: the power, because the Father does all things through him: all things were made through him (John 1:3); the wisdom, because the Word, which is the Son, is nothing less than begotten or conceived wisdom: I came forth from the mouth of the Most High (Sir 24:5).
But it is not to be understood as though God the Father is powerful and wise by begotten power of wisdom, for, as Augustine proves in On the Trinity, it would follow that the Father would have being from the Son, because for God to be wise and to be powerful are his very essence.
62. Then when he says, for the foolishness of God, he assigns the reason for what he had said and tells how something weak and foolish could be the power and wisdom of God, for the foolishness of God is wiser than men. As if to say: something divine seems to be foolish, not because it lacks wisdom but because it transcends human wisdom. For men are wont to regard as foolish anything beyond their understanding: matters too great for human understanding have been shown you (Sir 3:23). And the weakness of God is stronger than men, because something in God is not called weak on account of a lack of strength but because it exceeds human power, just as he is called invisible, inasmuch as he transcends human sight: you show your strength when men doubt the completeness of your power (Wis 12:17).
However, this could refer to the mystery of the Incarnation, because that which is regarded as foolish and weak in God on the part of the nature he assumed transcends all wisdom and power: who is like to you among the strong, O Lord? (Ex 15:11)