That your faith might not stand on the wisdom of men, but on the power of God.

“Let no man therefore glory on account of pre-eminence in human thought. For it is written well in Jeremiah, "Let not the wise man glory in his wisdom, and let not the mighty man glory in his might, and let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth that I am the Lord, that executeth mercy and judgment and righteousness upon the earth: for in these things is my delight, saith the Lord." "That we should trust not in ourselves, but in God who raiseth the dead," says the apostle, "who delivered us from so great a death, that our faith should not stand in the wisdom of men, but in the power of God." "For the spiritual man judgeth all things, but he himself is judged of no man."”

“"That your faith should not stand in the wisdom of men, but in the power of God." Seest thou how clearly in every way he hath set forth the vast gain of this "ignorance," and the great loss of this "wisdom?" For the latter made void the Cross, but the former proclaimed the power of God: the latter, besides their failing to discover any of those things which they most needed, set them also upon boasting of themselves; the former, besides their receiving the truth, led them also to pride themselves in God. Again, wisdom would have persuaded many to suspect that the doctrine was of man: this clearly demonstrated it to be divine, and to have come down from heaven. Now when demonstration is made by wisdom of words, even the worse oftentimes overcome the better, having more skill in words; and falsehood outstrips the truth. But in this case it is not so: for neither doth the Spirit enter into an unclean soul, nor, having entered in, can it ever be subdued; even though all possible cleverness of speech assail it. For the demonstration by works and signs is far more evident than that by words.”

“Since the Apostle has shown what the fitting manner of Christian teaching is, here he shows that he himself observed that manner. And concerning this he does three things: first he shows that he did not make use among them of any secular excellence; second he shows among whom he employs spiritual excellence, at the place we speak wisdom, however, among the perfect, etc.; third he assigns the reason, at the place which also we speak, etc. Concerning the first he does three things. First he says that he did not display among them the excellence of secular wisdom; second, that he did not put forward the excellence of secular power, at the place and I in weakness; third, he did not put forward the excellence of eloquence, at the place and my speech. Concerning the first he does two things. First he sets forth what he intends; second he assigns the reason, at the place for I did not judge. He says therefore first: because it has been said that Christ sent me to evangelize not in wisdom of word, and that not many are wise, and I, brothers, although I have secular wisdom, according to that word of II Cor. 11:6: and even if unskilled in speech, yet not in knowledge, when I had come to you, to be converted to Christ, as is found in Acts 18:1, came announcing to you the testimony of Christ, according to that word of Acts 4:33: with great power the apostles rendered testimony of the resurrection of our Lord Jesus Christ, and this not in loftiness of speech or of wisdom. Now the loftiness of wisdom is observed in the consideration of certain lofty things raised above the reason and sense of men. Ecclesiasticus 24:7: I have dwelt in the highest places. Now the loftiness of speech can be referred either to words signifying the conceptions of wisdom, according to that word of the last chapter of Ecclesiastes: the words of the wise are like goads, and like nails fixed deep, or to the manner of reasoning through certain subtle ways. For in Greek there is the word logos, which signifies both word and reason, as Jerome says. But the Apostle says this, because he did not wish to confirm the faith of Christ through loftinesses of this kind of speech or of wisdom. 1 Kings 2:3: do not multiply lofty things. Then he assigns the reason for this, saying for I did not judge myself to know anything, except Jesus Christ. For there was no need for this, that he should display wisdom, but that he should demonstrate power, according to that word of II Cor. 4:5: for we do not preach ourselves, but Jesus Christ. And therefore he used only those things which pertained to demonstrating the power of Christ, esteeming himself as if he knew nothing except Jesus Christ. Jeremiah 9:24: let him who glories, glory in this, to know and understand me. But in Christ Jesus, as is said in Col. 2:3, are all the treasures of the wisdom and knowledge of God hidden, both as to the fullness of the deity and as to the fullness of wisdom and grace, and also as to the profound reasons of the incarnation, which however the Apostle did not announce to them but only those things which were more manifest and lower in Christ Jesus. And therefore he adds and this one crucified, as if he were to say: thus I showed myself to you as if I knew nothing else than the cross of Christ. Hence in the last chapter of Galatians he says: far be it from me to glory, except in the cross of our Lord Jesus Christ. Because, therefore, through the wisdom of word the cross of Christ is emptied, as has been said, therefore the Apostle himself had not come in loftiness of speech or of wisdom. Then when he says and I in weakness, etc., he shows that he did not put forward power among them, but rather the contrary, both outwardly and inwardly. Hence as to that which is outward he says and I was among you in weakness, that is, suffering tribulations among you. Galatians 4:11: you know that through weakness of the flesh I evangelized to you long ago. Psalm 15:4: their infirmities are multiplied. But as to that which is inward, he says and in fear, namely concerning the evils that were imminent, and trembling, inasmuch as interior fear overflows to the body. II Cor. 7:5: without were fightings, within were fears. Then when he says and my speech, he shows that he did not put forward among them the excellence of eloquence: and concerning this he does three things. First he excludes the undue manner of preaching, saying and my speech, namely that by which I instructed certain ones privately and individually, Eph. 4:29: let no evil speech proceed from your mouth, but if any is good, for the edification of the faith; and my preaching, namely that by which I taught publicly, was not in persuasive words of human wisdom, that is, through rhetoric, which arranges things for persuading. As namely he said above that it was not his intention that his preaching should rest upon philosophical reasonings, so now he says it was not his intention to rest upon rhetorical persuasions. Isaiah 33:19: you shall not see a shameless people, a people of lofty speech, so that you cannot understand the eloquence of its tongue, in which there is no wisdom. Second he shows the fitting manner which he used in preaching, saying: my speech was in the showing of the Spirit and of power, which indeed can be understood in two ways. In one way, as to this, that to those who believed his preaching the Holy Spirit was given, according to that word of Acts 10:44: while Peter was still speaking these words, the Holy Spirit fell upon all who heard the word. Likewise also he confirmed his preaching, by working powers, that is, miracles, according to that word of the last chapter of Mark: the word being confirmed by the signs that followed. Hence Galatians 3:5: he who bestows the Spirit on you, and works in you. In another way it can be understood as to this, that he himself spoke through the Spirit, which the loftiness and abundance of the teaching shows. II Kings 23:2: the Spirit of the Lord has spoken through me. And II Cor. 4:13: having the same spirit of faith, we believe, wherefore also we speak. He also confirms his preaching, by showing in his manner of life many virtuous works. I Thess. 2:10: for you are witnesses, and God, how holily and justly and without complaint we were present among you who believed. Third he assigns the reason for what has been said, saying that your faith may not be in the wisdom of men, that is, that it may not rest upon human wisdom, which very often deceives men, according to that word of Isaiah 47:10: your wisdom and your knowledge, this has deceived you. But in the power of God, namely that faith may rest upon the divine power, and so cannot fail. Romans 1:16: I am not ashamed of the Gospel, for it is the power of God unto salvation to everyone who believes. Then when he says we speak wisdom, etc., he shows among whom he employs the excellence of spiritual wisdom. And first he sets forth what he intends; second he makes clear his proposal, at the place but wisdom. He says therefore: among you I preached only Christ crucified, but wisdom, that is, profound teaching, we speak among the perfect. Now some are called perfect in two ways: in one way, according to the intellect; in another way according to the will. For these among the powers of the soul are proper to man, and therefore according to them the perfection of man must be considered. Now those are called perfect in intellect whose mind is raised above all carnal and sensible things, who are able to grasp spiritual and intelligible things, of whom it is said in Hebrews 5:14: solid food belongs to the perfect, to those who through practice have their senses trained for the discernment of good and evil. Now those are perfect according to the will whose will, raised above all temporal things, cleaves to God alone and to his precepts. Hence in Matthew 5:48, the commandments of love having been set forth, it is added: be perfect, as your heavenly Father also is perfect. Because, therefore, the teaching of faith is ordered to this, that faith may work through love, as is found in Galatians 5:6, it is necessary that he who is instructed in the teaching of faith be well disposed, not only according to the intellect, to grasp and believe, but also according to the will and affection, to be well disposed to love and to act. Then when he says but wisdom, etc., he explains what kind of wisdom it is of which he made mention. And first he sets forth the exposition; second he confirms the reason for the exposition, at the place which none of the princes, etc. Concerning the first he does two things. First he explains what this wisdom is by comparison to unbelievers; second, by comparison to believers, at the place but we speak the wisdom of God, etc. He says therefore first: it has been said that we speak wisdom among the perfect. But wisdom, I say, not of this age, that is, concerning secular matters, or which is through human reasonings; nor that of the princes of this age. And thus he separates it from worldly wisdom, both as to the manner and matter of inquiry, and as to the authors, who are the princes of this age; which can be understood of a threefold kind of princes, according to a threefold human wisdom. First, the princes of this age can be said to be kings and secular powerful men, according to that word of Psalm 2:2: the princes have gathered together as one against the Lord and against his Christ. From these princes comes the wisdom of human laws, through which the affairs of this world are administered in human life. Second, the demons can be called princes. John 14:30: the prince of this world comes, and he has nothing in me, etc. And from these princes comes the wisdom of the worship of demons, namely necromancy, and magic arts, and things of this kind. Third, the philosophers can be understood as the princes of this age, who showed themselves to men as it were princes in teaching, of whom it is said in Isaiah 19:11: the princes of Tanis are fools, the wise counselors of Pharaoh. And from these princes proceeded all human philosophy. Now of these, the men who are princes are destroyed through death and through the loss of power and authority; but the demons not through death, but through the loss of power and authority, according to that word of John 12:31: now the prince of this world shall be cast out; but of men it is said in Baruch 3:16: where are the princes of the nations? And afterward he adds: they have been destroyed and have gone down to the netherworld. As they themselves are not stable, so also their wisdom cannot be firm: and therefore one must not rely upon it. Then when he says but we speak, etc., he explains what kind of wisdom it is by comparison to believers. And first he describes it as to the matter or authority, when he says but we speak the wisdom of God, that is, which is God and from God. For although all wisdom is from God, as is said in Ecclesiasticus 1:1, yet in a certain special way this wisdom, which is about God, is also from God through revelation, according to that word of Wisdom 9:17: but who shall know your thought, unless you give wisdom and send your spirit from on high? Second he shows its quality, saying in mystery, which is hidden; for this wisdom is hidden from men, inasmuch as it exceeds the intellect of man, according to that word of Ecclesiasticus 3:25: very many things above the sense of man have been shown to you. Hence it is said in Job 28:21: it is hidden from the eyes of all the living. And because the manner of teaching and of the teaching must be fitting, therefore it is said that he speaks it in mystery, that is, in something hidden, whether by word or by sign. Below, 14:2: the spirit speaks mysteries. Third he shows the fruit of this wisdom, saying which God predestined, that is, prepared, unto our glory, that is, of the preachers of the faith, to whom from the preaching of so lofty a wisdom great glory is owed, both with God and with men. Proverbs 3:35: the wise shall possess glory. And what he says, unto our glory, must be explained of all the faithful, whose glory this is, that in full light they may know those things which are now preached in mystery, according to that word of John 17:3: this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.”

“That your faith should not stand in the wisdom of men but in the power of God . Our preaching is to be of the kind just mentioned, so that your faith, i.e., your conversion to the faith of Christ, may not be attributed to human wisdom and eloquence but to the power and working of God. Your faith must be based on God’s wisdom not on man’s. (Anselm and others.)”

“That your faith should not stand,.... "Or be in the wisdom of men, but in the power of God". The Spirit of God directed him, and he under his influence chose, and by his assistance pursued this way of preaching, with this view, and for this reason, that faith in Christ, and in the doctrines of his Gospel, which comes by hearing, might not be attributed to the force of human eloquence and oratory; or stand upon so sandy a foundation, as that which might, if that was the case, be puffed away by a superior flow and force of words; but that it might be ascribed, as it ought to be, to almighty power, stand in it, be supported by it, and at last be finished and fulfilled with it. That your faith should not stand,.... "Or be in the wisdom of men, but in the power of God". The Spirit of God directed him, and he under his influence chose, and by his assistance pursued this way of preaching, with this view, and for this reason, that faith in Christ, and in the doctrines of his Gospel, which comes by hearing, might not be attributed to the force of human eloquence and oratory; or stand upon so sandy a foundation, as that which might, if that was the case, be puffed away by a superior flow and force of words; but that it might be ascribed, as it ought to be, to almighty power, stand in it, be supported by it, and at last be finished and fulfilled with it. 1 Corinthians 2:6 co1 2:6 co1 2:6 co1 2:6Howbeit we speak wisdom,.... Though the wise philosophers among the Gentiles accounted the Gospel foolishness; and though the apostle, by an ironical concession, had called the ministry of it the foolishness of preaching, and the foolishness of God, and had thought best, for wise reasons, to deliver it in a plain and simple manner, without the embellishments of human wisdom; yet he vindicates it from the charge of folly: it was not folly, but wisdom, which he and his fellow ministers preached, and that of the highest kind, as appears from what follows. Though it was not esteemed so by all men, yet among, or with them that are perfect; adult, at age, opposed to babes and children; such who have their understandings enlightened by the spirit of wisdom and revelation; who have their senses exercised to discern between divine and human wisdom; and who are perfect in a comparative sense, having more spiritual knowledge and understanding than others; for none, in the present state of things, are absolutely perfect in knowledge; they that know most, know but in part: now to such the Gospel and the doctrines of it appear to be the highest wisdom; for the apostle's sense is not that he and other Gospel ministers preached the more sublime doctrines of it to a select set of persons that had more judgment and a better understanding of things than others: if this could be thought to be the apostle's meaning, he might be supposed to allude to a custom among the Jews, not to deliver the sublime things of the law, but to persons so and so qualified. "Says R. Ame (r), they do not deliver the secrets of the law, but to him who has the five things or characters in Isa 3:3'' So they did not suffer the first chapter of Genesis and the visions of Ezekiel to be read until thirty years of age (s); and from them the Pythagoreans took their notion of not declaring their mysteries but to "perfect ones", the word here used (t); but the apostle's sense is, that to such that were perfect, and even to everyone that had the least degree of spiritual knowledge, the Gospel was wisdom. Some refer this clause not to persons, but things; and so the Arabic version reads it, "we speak wisdom concerning things that are perfect"; as the things of the Gospel are, such as a plenteous redemption, perfect righteousness, full pardon, plenary satisfaction, and complete salvation and happiness: yet not the wisdom of this world, nor of the princes of this world, that come to nought: meaning not the idolatry, superstition, curious and magic arts introduced by demons, which principalities and powers, with all their works, are spoiled and destroyed by Christ; but either the political wisdom and crafty schemes of the civil governors of the world, against Christ and his Gospel, who were by this time most, if not all of them, dead; or the vain philosophy of the wise and learned among the Gentiles, who every day were less and less in vogue, through the quick and powerful spread of the Gospel; or rather the highest pitch of wisdom and knowledge in divine things, which the doctors and Rabbins among the Jews attained to in the age before the Messiah's coming; called "this world" in distinction from the times of the Messiah, which in Jewish language was, "the world to come", as Dr. Lightfoot observes; who with all their wisdom were confounded and brought to nought by the superior wisdom of the Gospel. (r) T. Bab. Chagiga, fol. 13. 1. (s) Hieron. prefat. in Ezekiel & ad Paulin. Tom. III. fol. 3. 2. (t) Hierocles in Pythag. Carmin. p. 302.”

“That your faith should not stand - That the illumination of your souls and your conversion to God might appear to have nothing human in it: your belief, therefore, of the truths which have been proposed to you is founded, not in human wisdom, but in Divine power: human wisdom was not employed; and human power, if it had been employed, could not have produced the change.”

“That your faith, &c. Had we employed the subtleties, the reasonings, and eloquence of men, some might perhaps be induced to believe that you had been seduced by artifice. But none can reasonably say so; your faith is founded on the force and evidence of truth, and upon the virtue and power of the Holy Ghost, who has bestowed upon you both the light of knowledge, and the fire of love. (Theod.)”