Commentary on 1 Corinthians
Chapter 2
God’s Hidden Wisdom
Lecture 1
Paul speaks God’s mystery
2:1 And I, brethren, when I came to you, came not in loftiness of speech or of wisdom, declaring unto you the testimony of Christ. [n. 73]
2:2 For I judged not myself to know anything among you, but Jesus Christ: and him crucified. [n. 75]
2:3 And I was with you in weakness and in fear and in much trembling. [n. 76]
2:4 And my speech and my preaching was not in the persuasive words of human wisdom, but in showing of the Spirit and power: [n. 77]
2:5 That your faith might not stand on the wisdom of men, but on the power of God. [n. 79]
2:6 Yet we speak wisdom among the perfect: although not the wisdom of this world, neither of the princes of this world that come to naught. [n. 80]
2:7 But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory: [n. 85]
73. After indicating the suitable way to present Christian doctrine, the Apostle now shows that he observed it. In regard to this he does three things: first, he shows that he did not make use of worldly greatness with them; second, he shows in which cases he employs spiritual excellence, at yet we speak wisdom among the perfect; third, he indicates the reason, at which things also we speak (1 Cor 2:13). As to the first he does three things. First, he states that he did not manifest the loftiness of worldly wisdom among them; second, that he does not pretend to have the excellence of worldly power, at and I was with you in weakness; third, that he does not pretend to lofty eloquence, at and my speech.
As to the first he does two things.
First, he states his purpose;
second, the reason, at for I judged not.
74. He says, therefore: I have said that Christ sent me to preach the Gospel not in eloquent wisdom and that there are not many wise, and I, brethren, although I possess worldly wisdom: even if I am unskilled in speaking, I am not in knowledge (2 Cor 11:6), when I came to you to convert you to Christ: teaching the word of God among them (Acts 18:11); with great power the apostles gave their testimony to the resurrection of the Lord Jesus (Acts 4:33); and this not in loftiness of speech or of wisdom.
Now lofty wisdom consists in considering sublime and exalted matters that transcend man’s reason and understanding: I dwelt in the highest places (Sir 24:7). But lofty words can refer to the words signifying the thoughts of wisdom: the words of the wise are as goads and as nails deeply fastened in (Eccl 12:11) or to its method of reasoning by subtle paths; for the Greek version has logos, which signifies both speech and reason, as Jerome says. The Apostle says this, because he did not wish to support the teaching of Christ with the lofty speech of wisdom: talk no more so very proudly (1 Sam 2:3).
75. Then he discloses the reason for this, saying: for I judged not myself to know anything among you, but Jesus Christ. For this work there was no need to make a display of wisdom but to show his power: we preach not ourselves but Jesus Christ (2 Cor 4:5). Consequently, he employed only those things which proved Christ’s power, and regarded himself as knowing nothing but Jesus Christ: let him who glories glory in this, that he understands and knows me (Jer 9:24).
But in Christ Jesus, as it says in Colossians, are hid all the treasures of wisdom and knowledge (Col 2:3), both by reason of the fullness of his godhead and the fullness of his wisdom and grace and by reason of knowing the profound reasons of the Incarnation. Yet the Apostle did not declare these things to them but only those that were more obvious and lowly in Christ Jesus; therefore, he adds: and him crucified. As if to say: I have presented myself to you, as though I know nothing but the cross of Christ; hence he says in Galatians: far be it from me to glory except in the cross of our Lord Jesus Christ (Gal 6:14).
Therefore, since the cross of Christ is made void by the wisdom of speech, as has been stated, the Apostle came not in loftiness of speech or of wisdom.
76. Then when he says, and I was with you in weakness, he shows that he did not pretend to have any power when he was among them, but on the contrary, weakness within and without.
Hence in regard to what is without he says, and I was with you in weakness, i.e., I suffered tribulations among you: you know how through infirmity of the flesh I preached the Gospel to you heretofore (Gal 4:13); those who choose another god multiply their sorrows (Ps 16:4).
As to what is within he says, and in fear, namely, of threatening evils, and in much trembling, namely, inasmuch as inward fear flows over to the body: combats without, fears within (2 Cor 7:5).
77. Then when he says, and my speech, he shows that he made no pretence at loftiness of speech among them. In regard to this he does three things.
First, he disavows any unbecoming method of preaching when he says, and my speech, whenever I instructed anyone separately and in private: let no evil talk come out of your mouths, but only such as is good for edifying (Eph 4:29), and my preaching, whenever I spoke in public, was not in the persuasive words of human wisdom, i.e., rhetoric, which forms phrases to persuade. Hence, just as he had said earlier that it was not his intention to make his preaching rest on philosophical reasoning, so now he says that it was not his intention to make it rest on persuasions of rhetoric: you will see no more the insolent people, the people of an obscure speech which you cannot comprehend (Isa 33:19).
78. Second, he discloses the correct method, which he employed in preaching, when he says: but my speech was in showing of the Spirit and power. This can be interpreted in two ways: in one way that the Holy Spirit was given to those who believed his preaching in the sense of Acts: while Peter was yet speaking these words, the Holy Spirit fell on all of them who heard the word (Acts 10:44). Similarly, he also confirmed his preaching by showing power, i.e., by working miracles: confirming the word with signs that followed (Mark 16:20); he gives to you the Spirit, and works miracles among you (Gal 3:5).
In another way it can be taken to mean that the Spirit spoke through him: the Spirit of the Lord speaks by me (2 Sam 23:2); since we have the same Spirit of faith, we too believe (2 Cor 4:13). He also confirms his preaching by showing forth many powerful works in his manner of life: you are witnesses, and God also, how holy and righteous and blameless was our behavior to you believers (1 Thess 2:10).
79. Third, he assigns the reason for this when he says, that your faith might not stand on the wisdom of men, i.e., not rest on human wisdom which frequently deceives men: your wisdom and your knowledge led you astray (Isa 47:10), but on the power of God, i.e., that faith might rest on divine power and so not fall: I am not ashamed of the Gospel: it is the power of God for salvation to everyone who has faith (Rom 1:16).
80. Then when he says, we speak wisdom, he shows with whom he uses the loftiness of spiritual wisdom: first, he states what he intends; second, he clarifies it, at although not the wisdom.
81. He says, therefore: among you I have only preached Christ crucified, yet we speak wisdom, i.e., profound doctrine, among the perfect.
Now men are said to be perfect in two ways: first, in regard to the intellect; second, in regard to will. For among all the powers of the soul these are peculiar to man. Consequently, man’s perfection must be reckoned in terms of these powers. But the perfect in intellect are those whose mind has been raised above all carnal and sense-perceptible things and can grasp spiritual and intelligible things. Of such it is said: solid food is for the perfect, for those who have their faculties trained by practice to distinguish good from evil (Heb 5:14). The perfect in will, on the other hand, are those whose will, being raised above all temporal things, clings to God alone and to his commands. Hence after setting forth the commandments of love Christ added: be perfect as your heavenly Father is perfect (Matt 5:48).
Consequently, since the teachings of the faith are aimed at making faith work through love (Gal 5:6), it is necessary that a person instructed in the teachings of the faith not only be well-disposed in intellect for accepting and believing the truth, but also well-disposed in will for loving and doing good works.
82. Then when he says, although not the wisdom, he explains what sort of wisdom he means. First, he gives the explanation; second, he supports the explanation with a reason, at which none of the princes (1 Cor 2:8). As to the first he does two things. First, he explains the nature of that wisdom in relation to unbelievers; second, in relation to believers, at but we speak the wisdom of God.
83. He says, therefore: I have said that we speak wisdom among the perfect, although not the wisdom of this world, i.e., of worldly things, or the wisdom which rests on human reasons, neither that of the princes of this world.
84. Thus he separates it from worldly wisdom both as to the method and to the subject of inquiry and to the authors, who are the rulers of this world. This can be understood of three classes of rulers, corresponding to the three types of human wisdom.
First, rulers and worldly potentates can be called the rulers of this age in the sense of a Psalm: the kings of the earth set themselves, and the rulers take counsel together, against the Lord and his anointed (Ps 2:2). From these rulers came the wisdom of human laws, by which the affairs of this world are conducted in human life. Second, the devils can be called the rulers: the ruler of this world is coming. He has no power over me (John 14:30). From these rulers come the wisdom of honoring devils, namely, necromancy, magical arts and the like. Third, philosophers can be called the rulers of this world, insofar as they put themselves forward as rulers of men in teaching. Of these it is said: the princes of Zoan are utterly foolish; the wise counselors of Pharaoh give stupid counsel (Isa 19:11). From these rulers all human philosophy has come.
Now the first of these three types of rulers are destroyed by death and the loss of power and authority; the second, i.e., the devils, are destroyed not by death but by the loss of power and authority as in John: now shall the ruler of this world be cast out (John 12:31); of the third group Baruch asks: where are the rulers of the nations? (Bar 3:16), and then answers: they have vanished and gone down to Hades (Bar 3:19). Consequently, just as none of them lasts, so their wisdom cannot be solid. Therefore, it should not be relied on.
85. Then when he says, but we speak, he explains this wisdom as related to believers.
First, he describes it as to its subject matter and authority when he says, but we speak the wisdom of God, i.e., which is God and from God. For although all wisdom is from God (Sir 1:1), this wisdom, which is about God, is from God in a special way, namely, by revelation: who has learned your counsel, unless you have given wisdom and sent your Holy Spirit from on high? (Wis 9:17).
86. Second, he indicates one of its characteristics, saying, in a mystery, a wisdom which is hidden, for this wisdom had been hidden from men, inasmuch as it transcends man’s intellect: many things are shown to you above the understanding of men (Sir 3:25); hence it is said: it is hid from the eyes of all living (Job 28:21).
And because the method of teaching should suit the doctrine, he says that he speaks it in a mystery, i.e., in occult words or signs: by the Spirit he speaks mysteries (1 Cor 14:2).
87. Third, he discloses the fruit of this wisdom, saying, which God ordained, i.e., prepared, unto our glory, i.e., of the preachers of the faith, who deserve great glory before God and men for preaching such a lofty wisdom: the wise who possess glory (Prov 3:35).
The phrase, unto our glory, can refer to all the faithful whose glory it is that they shall know in the full light the things now preached in a mystery: this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent (John 17:3).