Thomas Aquinas

Above the Apostle showed that the manner of teaching which consists in wisdom of speech does not suit Christian doctrine, by reason of the matter, which is the very cross of Christ; here he shows that the aforesaid manner of teaching does not suit Christian doctrine, by reason of the teachers, according to that of Proverbs 26:7: "a parable is derision in the mouth of a fool"; and Ecclesiasticus 20:22: "a parable shall be rejected from the mouth of a fool." Since therefore the first teachers of the faith were not wise with carnal wisdom, it was not fitting for them to teach in wisdom of speech.

Concerning this, then, he does two things. First he shows how the first teachers of the faith were not wise with carnal wisdom and suffered a defect in human affairs; second he shows how such a defect was supplied in them through Christ, at the place "but of him you are." Concerning the first he does three things. First he excludes from the first teachers of the faith worldly excellence; second he asserts their lowliness with respect to the world, at the place "but the foolish things of the world"; third he assigns the reason, at the place "that no flesh should glory."

He says therefore first: it has been said that the foolishness of God is wiser than men, and this you can consider in your very own conversion. For "see," that is, carefully consider, "your vocation," namely how you were called: for you did not come forward by yourselves, but you were called by him. Romans 8:30: "whom he predestined, these he also called." 1 Peter 2:9: "he called you out of darkness into his marvelous light." He leads them, however, to consider the manner of their calling, with respect to those through whom they were called, just as it is said in Isaiah 51:2: "look to Abraham your father, and to Sarah who bore you."

From these ministers of the calling he first excludes wisdom, when he says "because not many," of those through whom you were called, "wise according to the flesh," that is, in carnal and earthly wisdom. James 3:15: "this is not wisdom descending from above, but earthly, sensual, devilish." Baruch 3:23: "the sons of Agar sought out the wisdom that is of the earth." He says "not many," because there were some few who were also instructed in worldly wisdom, such as he himself, and as Barnabas, or Moses in the Old Testament, of whom it is said in Acts 7:22, that Moses was learned in all the wisdom of the Egyptians.

Second he excludes worldly power, when he says "not many mighty," namely according to the world. Whence also in John 7:48 it is said: "hath any one of the rulers believed in him?" And in Baruch 3:16 it is said: "where are the princes of the nations? They have been exterminated, and have gone down to hell."

Third he excludes excellence of lineage, when he says "not many noble." And some among them were noble, as Paul himself, who says that he was born a Roman citizen, Acts 22:25, and Romans, the last chapter, he says of certain ones "who are noble among the apostles."

Then, when he says "but the foolish things," etc., he sets forth, conversely, their lowliness with respect to the world, and first the defect contrary to wisdom, when he says "the foolish things of the world," that is, those who according to the world seemed foolish, God chose for the office of preaching, namely unlettered fishermen, according to that of Acts 4:13: "having perceived that the men were without letters and idiots, they marveled." Isaiah 33:18: "where is the learned man, where is he that ponders the words of the law?" And this, that he might confound the wise, that is, those who trust in the wisdom of the world, while they themselves did not know what was revealed to the simple. Matthew 11:25: "you have hidden these things from the wise and prudent, and have revealed them to little ones." Isaiah 19:12: "where are now your wise men? Let them tell you."

Second he sets forth the defect contrary to power, saying "and the weak things of the world," that is, men powerless according to the world, namely rustics and plebeians, God chose for the office of preaching. In figure of which it is said in 3 Kings 20:14: "I will deliver them into your hand through the servants of the princes of the provinces"; and in Proverbs 9:3 it is said that Wisdom sent her handmaids to call to the citadel. In both, however, the weakness of the first preachers is designated. And this therefore, that he might confound the strong things, that is, the powerful of this world. Isaiah 2:17: "all the loftiness of men shall be bowed down, and the haughtiness of men shall be humbled."

Third he sets forth the defect contrary to nobility, in which three things can be considered. First indeed the renown of lineage, which the very name of nobility designates. And against this he says "and the base things of the world," that is, those who according to the world are base. Below, 4:10: "you are noble, but we are base." Second, concerning nobility, the honor and reverence which are shown to such persons are considered, and against this he says "and contemptible things," that is, God chose contemptible men in this world for the office of preaching, according to that of Psalm 78:4: "we have become a reproach to our neighbors, and to those who are round about us." Third, in nobility is considered the great opinion which men have of them. And against this he says "and the things that are not," that is, those who do not seem to be anything in the world, God chose for the office of preaching. Job 30:2: "whose strength of hands was to me as nothing, and they were thought unworthy of life itself." And this therefore, that he might destroy the things that are, that is, those who in this world seem to be something. Isaiah 23:9: "the Lord of hosts has purposed this, to pull down the pride of all glory, and to bring to disgrace all the renowned of the earth."

Then he assigns the cause of what has been said, saying: therefore he did not choose the excellent in the world but the lowly, "that no flesh should glory," etc., that is, that no one might glory on account of any excellence of the flesh, in comparison to the Lord. Jeremiah 9:23: "let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches." For from the fact that God subjected the world to his faith, not through the lofty in the world, or in the age, but through the lowly, man cannot glory that the world was saved through any carnal excellence. It might seem, however, that worldly excellence is not from God, if God did not use it for his own service. And therefore at the beginning indeed few, but afterward more, worldly excellent men did God choose for the office of preaching. Whence it is said in the Gloss, that unless the fisherman had faithfully gone before, the orator would not have humbly followed. And this also pertains to the glory of God, in that through the lowly he draws to himself those who are exalted in the world.

Then when he says "but of him you are," lest the preachers of the faith be despised as not excellent, but lowly in the world, he shows how God supplies the aforesaid defect in them. And concerning this he does three things. First he shows to whom the salvation of the world is to be attributed, which was brought about by the ministry of the preachers, saying: it has been said that you were called not through the excellent but through the lowly in the world, from which it is clear that your conversion is not to be attributed to man but to God. And this is what he says, "but of him," that is, by the power of God, "you are called in Christ Jesus," that is, joined and incorporated into him through grace. Ephesians 2:10: "for we are his workmanship, created in Christ Jesus unto good works."

Then he shows how God supplies the aforesaid defects in his preachers through Christ. And first as to the defect of wisdom, when he says "who," namely Christ, "was made unto us," preaching the faith, and, through us, to all the faithful, "wisdom," because by clinging to him, who is the wisdom of God, and by participating in him through grace, we have been made wise. And this from God, who gave us Christ and drew us to him, according to that of John 6:44: "no one can come to me, unless the Father, who sent me, draws him." Deuteronomy 4:6: "this is your wisdom and understanding in the sight of the peoples."

Second, as to the defect of power, he says "and righteousness," which on account of its strength is compared to a breastplate, Wisdom 5:19: "he shall put on righteousness for a breastplate." Christ, however, is said to have been made righteousness for us, inasmuch as through faith in him we are justified, according to that of Romans 3:22: "but the righteousness of God through faith of Christ Jesus."

Third, as to the defect of nobility, he adds "and sanctification, and redemption." For we are sanctified through Christ, inasmuch as through him we are joined to God, in which true nobility consists, according to that of 1 Kings 2:30: "whoever shall honor me, I will glorify him, but they who despise me shall be base." Whence it is said, Hebrews, the last chapter: "Jesus, that he might sanctify the people by his own blood, suffered outside the gate." He was made, however, redemption for us, inasmuch as through him we have been redeemed from the servitude of sin, in which true baseness truly consists. Whence in Psalm 30:6 it is said: "you have redeemed me, O God of truth."

Third he assigns the cause of what has been said, when he says "that," as it is written, Jeremiah 9:23 and following, "but he who glories, let him glory in the Lord"; where our text has: "let him glory in this, to know and understand me." For he says: if the salvation of man does not come from any human excellence, but from divine power alone, glory is not owed to man, but to God, according to that of Psalm 113:1: "not to us, O Lord, not to us, but to your name give glory." Ecclesiasticus, the last chapter: "to him who gives me wisdom, I will give glory."