Howbeit we speak wisdom among the perfect: yet not the wisdom of this world, neither of the princes of this world that come to nought;

“When, however, they are confuted from the Scriptures, they turn round and accuse these same Scriptures, as if they were not correct, nor of authority, and [assert] that they are ambiguous, and that the truth cannot be extracted from them by those who are ignorant of tradition. For [they allege] that the truth was not delivered by means of written documents, but vivâ voce: wherefore also Paul declared, "But we speak wisdom among those that are perfect, but not the wisdom of this world." [1 Corinthians 2:6] And this wisdom each one of them alleges to be the fiction of his own inventing, forsooth; so that, according to their idea, the truth properly resides at one time in Valentinus, at another in Marcion, at another in Cerinthus, then afterwards in Basilides, or has even been indifferently in any other opponent, who could speak nothing pertaining to salvation. For every one of these men, being altogether of a perverse disposition, depraving the system of truth, is not ashamed to preach himself.”

“Expressly then respecting all our Scripture, as if spoken in a parable, it is written in the Psalms, "Hear, O My people, My law: incline your ear to the words of My mouth. I will open My mouth in parables, I will utter My problems from the beginning." Similarly speaks the noble apostle to the following effect: "Howbeit we speak wisdom among those that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery; which none of the princes of this world knew. For had they known it, they would not have crucified the Lord of glory." Akin to this is what the holy Apostle Paul says, preserving the prophetic and truly ancient secret from which the teachings that were good were derived by the Greeks: "Howbeit we speak wisdom among them who are perfect; but not the wisdom of this world, or of the princes of this world, that come to nought; but we speak the wisdom of God hidden in a mystery." Then proceeding, he thus inculcates the caution against the divulging of his words to the multitude... And was it not this which the prophet meant, when he ordered unleavened cakes to be made, intimating that the truly sacred mystic word, respecting the unbegotten and His powers, ought to be concealed? In confirmation of these things, in the Epistle to the Corinthians the apostle plainly says: "Howbeit we speak wisdom among those who are perfect, but not the wisdom of this world, or of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery." And again in another place he says: "To the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and knowledge." These things the Saviour Himself seals when He says: "To you it is given to know the mysteries of the kingdom of heaven." And again the Gospel says that the Saviour spake to the apostles the word in a mystery. For prophecy says of Him: "He will open His mouth in parables, and will utter things kept secret from the foundation of the world."”

“By all these statements, therefore, does he show us what God he means, when he says, "We speak the wisdom of God among them that are perfect." It is that God who has confounded the wisdom of the wise, who has brought to nought the understanding of the prudent, who has reduced to folly the world's wisdom, by choosing its foolish things, and disposing them to the attainment of salvation.”

“"Howbeit we speak wisdom among the perfect:" for when I, accounted foolish and a preacher of follies, get the better of the wise, I overcome wisdom, not by foolishness but by a more perfect wisdom; a wisdom, too, so ample and so much greater, that the other appears foolishness. Wherefore having before called it by a name such as they named it at that time, and having both proved his victory from the facts, and shewn the extreme foolishness of the other side: he thenceforth bestows upon it its right name, saying, "Howbeit we speak wisdom among the perfect." "Wisdom" is the name he gives to the Gospel, to the method of salvation, the being saved by the Cross. "The perfect," are those who believe. For indeed they are "perfect," who know all human things to be utterly helpless, and who overlook them from the conviction that by such they are profited nothing: such were the true believers. "But not a wisdom of this world." For where is the use of the wisdom which is without, terminating here and proceeding no further, and not even here able to profit its possessors? Now by the "rulers of the world," here, he means not certain demons, as some suspect, but those in authority, those in power, those who esteem the thing worth contending about, philosophers, rhetoricians and writers of speeches. For these were the dominant sort and often became leaders of the people. "Rulers of the world" he calls them, because beyond the present world their dominion extends not. Wherefore, he adds further, "which are coming to nought;" disparaging it both on its own account, and from those who wield it. For having shewn that it is false, that it is foolish, that it can discover nothing, that it is weak, he shews moreover that it is but of short duration.”

“And in teaching that not every man is able to be a hearer and a receiver of that wisdom which he had, Paul crieth out, saying, "We speak wisdom among the perfect: not the wisdom of this world nor that of the rulers of this world, which are brought to nought: but we speak the wisdom of God in a mystery, which none of the wise men of the world hath been able to hear." The wisdom of this world is not sufficient for a foundation, nor is it able to receive the building of the wisdom of God, and for this reason our Lord placed simplicity in us for a foundation.”

“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.”

“Howbeit we speak wisdom among them that are perfect. This wisdom that he speaks among the perfect, that is, the faithful, is Christian wisdom, and is concerned with the Cross of Christ, with grace, salvation, and the eternal glory won for us by Christ. And although the * faithful ” are simple, yet in the things which belong to salvation they are wiser than Aristotle or any other philosopher. So SL Chrysostom and Anselm. Moreover, those who have not only been born again by baptism, but also confirmed by the Sacrament of Confirmation, have obtained the Christian perfection, and are perfectly made Christians. For this reason S. Dionysius and others call the Sacrament of Confirmation “the perfecting,” and they call those confirmed “the perfected.” Irenaeus implies the same (lib. v. c. 6), when he says : “ We speak wisdom among them that are perfect that is, those who have received the Holy Spirit, and by that Spirit speak all tongues just as S. Paul did.** Secondly and more simply, wisdom here denotes the more hidden and deeper mysteries of the faith, such as the Resurrection, AntiChrist, Reprobation, Predestination; or a more profound and thorough explanation of the things of faith, such as the mode, counsel, and end of the Incarnation, Passion, and Redemption of Christ; for so S. Paul explains wisdom in the verses immediately following. He does not speak and discourse of this wisdom to beginners, WISDOM TRUE AND FALSE 33 but to those who have advanced and are perfected. Hence in ver. 15, he calls the perfect “ spiritual,” and contrasts them with the natural man, with children and carnal men. He is here impressing on them that, though he may seem to have no human wisdom, yet he has Divine ; that although he has given to them, as to children, milk, that is, simple and easy teaching (iii. a), yet amongst the perfect he speaks of hidden and Divine wisdom. The Apostle by these words defends his authority over the Corinthians, who, after hearing Apollos, an eloquent and learned speaker, seemed to hold S. Paul in little esteem, as a speaker without eloquence or skill. Yet not the wisdom of this world, nor of the princes of this world. Anselm, Ambrose, Cajetan, and others understand the devils by the princes of this world, inasmuch as they have their power over the air, the ungodly, and the children of this world And they prove from here that the devil, before the Passion of Christ, although he knew that Christ was God, yet did not know that by His death his own empire was to be destroyed, and men redeemed (vex. 8). This is true, but it is truer still when understood of men. Secondly, S. Chrysostom, Theophylact, Anselm, Tertullian (contra Marcion , lib. iii. c. 6), Origen (Cant. Nom. 2) understand by the princes of this world the leaders who excel their fellows in wisdom, wealth, or power. And therefore S. Paul adds, that come to nought , , *>., are done away with, pass by, disappear. These, too, crucified Christ (ver. 8). Such were Pilate, Herod, Annas, Caiaphas,, and the other princes of the Jews and Gentiles”

“In this part of the chapter the apostle shows them that though he had not come to them with the excellency of human wisdom, with any of the boasted knowledge and literature of the Jews or Greeks, yet he had communicated to them a treasure of the truest and the highest wisdom: We speak wisdom among those who are perfect (Co1 2:6), among those who are well instructed in Christianity, and come to some maturity in the things of God. Those that receive the doctrine as divine, and, having been illuminated by the Holy Spirit, have looked well into it, discover true wisdom in it. They not only understand the plain history of Christ, and him crucified, but discern the deep and admirable designs of the divine wisdom therein. Though what we preach is foolishness to the world, it is wisdom to them. They are made wise by it, and can discern wisdom in it. Note, Those who are wise themselves are the only proper judges of what is wisdom; not indeed the wisdom of this world, nor of the princes of this world, but the wisdom of God in a mystery (Co1 2:6, Co1 2:7); not worldly wisdom, but divine; not such as the men of this world could have discovered, nor such as worldly men, under the direction of pride, and passion, and appetite, and worldly interest, and destitute of the Spirit of God, can receive. Note, How different is the judgment of God from that of the world! He seeth not as man seeth. The wisdom he teaches is of a quite different kind from what passes under that notion in the world. It is not the wisdom of politicians, nor philosophers, nor rabbis (see Co1 2:6), not such as they teach nor such as they relish; but the wisdom of God in a mystery, the hidden wisdom of God - what he had a long time kept to himself, and concealed from the world, and the depth of which, now it is revealed, none but himself can fathom. It is the mystery which hath been hid from ages and generations, though now made manifest to the saints (Col 1:26), hid in a manner entirely from the heathen world, and made mysterious to the Jews, by being wrapped up in dark types and distant prophecies, but revealed and made known to us by the Spirit of God. Note, See the privilege of those who enjoy the gospel revelation: to them types are unveiled, mysteries made plain, prophecies interpreted, and the secret counsels of God published and laid open. The wisdom of God in a mystery is now made manifest to the saints. Now, concerning this wisdom, observe, I. The rise and origin of it: It was ordained of God, before the world, to our glory, Co1 2:7. It was ordained of God; he had determined long ago to reveal and make it known, from many ages past, from the beginning, nay, from eternity; and that to our glory, the glory of us, either us apostles or us Christians. It was a great honour put upon the apostles, to be entrusted with the revelation of this wisdom. It was a great and honourable privilege for Christians to have this glorious wisdom discovered to them. And the wisdom of God discovered to them. And the wisdom of God discovered in the gospel, the divine wisdom taught by the gospel, prepares for our everlasting glory and happiness in the world to come. The counsels of God concerning our redemption are dated from eternity, and designed for the glory and happiness of the saints. And what deep wisdom was in these counsels! Note, The wisdom of God is both employed and displayed for the honour of the saints-employed from eternity, and displayed in time, to make them glorious both here and hereafter, in time and to eternity. What honour does he put on his saints! II. The ignorance of the great men of the world about it: Which none of the princes of this world knew (Co1 2:8), the principal men in authority and power, or in wisdom and learning. The Roman governor, and the guides and rulers of the Jewish church and nation, seem to be the persons here chiefly meant. These were the princes of this world, or this age, who, had they known this true and heavenly wisdom, would not have crucified the Lord of glory. This Pilate and the Jewish rulers literally did when our Redeemer was crucified upon the sentence of the one and the clamorous demands of the other. Observe, Jesus Christ is the Lord of Glory, a title much too great for any creature to bear: and the reason why he was hated was because he was not known. Had his crucifiers known him, known who and what he was, they would have withheld their impious hands, and not have taken and slain him. This he pleaded with his Father for their pardon: Father, forgive them, for they know not what they do, Luk 23:34. Note, There are many things which people would not do if they knew the wisdom of God in the great work of redemption. They act as they do because they are blind or heedless. They know not the truth, or will not attend to it. III. It is such wisdom as could not have been discovered without a revelation, according to what the prophet Isaiah says (Isa 64:4), Eye hath not seen, nor ear heard, nor have entered into the heart of man the things which God hath prepared for those that love him - for him that waiteth for him, that waiteth for his mercy, so the Septuagint. It was a testimony of love to God in the Jewish believers to live in expectation of the accomplishment o evangelical promises. Waiting upon God is an evidence of love to him. Lo, this is our God, we have waited for him, Isa 25:9. Observe, There are things which God hath prepared for those that love him, and wait for him. There are such things prepared in a future life for them, things which sense cannot discover, no present information can convey to our ears, nor can yet enter our hearts. Life and immortality are brought to light through the gospel, Ti2 1:10. But the apostle speaks here of the subject-matter of the divine revelation under the gospel. These are such as eye hath not seen nor ear heard. Observe, The great truths of the gospel are things lying out of the sphere of human discovery: Eye hath not seen, nor ear heard them, nor have they entered into the heart of man. Were they objects of sense, could they be discovered by an eye of reason, and communicated by the ear to the mind, as matters of common human knowledge may, there had been no need of a revelation. But, lying out of the sphere of nature, we cannot discover them but by the light of revelation. And therefore we must take them as they lie in the scriptures, and as God has been pleased to reveal them. IV. We here see by whom this wisdom is discovered to us: God hath revealed them to us by his Spirit, Co1 2:10. The scripture is given by inspiration of God. Holy men spoke of old as they were moved by the Holy Ghost, Pe2 1:21. And the apostles spoke by inspiration of the same Spirit, as he taught them, and gave them utterance. Here is a proof of the divine authority of the holy scriptures. Paul wrote what he taught: and what he taught was revealed of God by his Spirit, that Spirit that searches all things, yea, the deep things of God, and knows the things of God, as the spirit of a man that is in him knows the things of a man, Co1 2:11. A double argument is drawn from these words in proof of the divinity of the Holy Ghost: - 1. Omniscience is attributed to him: He searches all things, even the deep things of God. He has exact knowledge of all things, and enters into the very depths of God, penetrates into his most secret counsels. Now who can have such a thorough knowledge of God but God? 2. This allusion seems to imply that the Holy Spirit is as much in God as a man's mind is in himself. Now the mind of the man is plainly essential to him. He cannot be without his mind. Now can God be without his Spirit. He is as much and as intimately one with God as the man's mind is with the man. The man knows his own mind because his mind is one with himself. The Spirit of God knows the things of God because he is one with God. And as no man can come at the knowledge of what is in another man's mind till he communicates and reveals it, so neither can we know the secret counsels and purposes of God till they are made known to us by his Holy Spirit. We cannot know them at all till he had proposed them objectively (as it is called) in the external revelation; we cannot know or believe them to salvation till he enlightens the faculty, opens the eye of the mind, and gives us such a knowledge and faith of them. And it was by this Spirit that the apostles had received the wisdom of God in a mystery, which they spoke. "Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things freely given to us of God (Co1 2:12); not the spirit which is in the wise men of the world (Co1 2:6), nor in the rulers of the world (Co1 2:8), but the Spirit which is of God, or proceedeth from God. We have what we deliver in the name of God by inspiration from him; and it is by his gracious illumination and influence that we know the things freely given to us of God unto salvation" - that is, "the great privileges of the gospel, which are the free gift of God, distributions of mere and rich grace." Though these things are given to us, and the revelation of this gift is made to us, we cannot know them to any saving purpose till we have the Spirit. The apostles had the revelation of these things from the Spirit of God, and the saving impression of them from the same Spirit. V. We see here in what manner this wisdom was taught or communicated: Which things we speak, not in the words which man's wisdom teaches, but which the Holy Ghost teaches, Co1 2:13. They had received the wisdom they taught, not from the wise men of the world, but from the Spirit of God. Nor did they put a human dress on it, but plainly declared the doctrine of Christ, in terms also taught them by the Holy Spirit. He not only gave them the knowledge of these things, but gave them utterance. Observe, The truths of God need no garnishing by human skill or eloquence, but look best in the words which the Holy Ghost teaches. The Spirit of God knows much better how to speak of the things of God than the best critics, orators, or philosophers. Comparing spiritual things with spiritual - one part of revelation with another, the revelation of the gospel with that of the Jews, the discoveries of the New Testament with the types and prophecies of the Old. The comparing of matters of revelation with matters of science, things supernatural with things natural and common, is going by a wrong measure. Spiritual things, when brought together, will help to illustrate one another; but, if the principles of human art and science are to be made a test of revelation, we shall certainly judge amiss concerning it, and the things contained in it. Or, adapting spiritual things to spiritual - speaking of spiritual matters, matters of revelation, and the spiritual life, in language that is proper and plain. The language of the Spirit of God is the most proper to convey his meaning. VI. We have an account how this wisdom is received. 1. The natural man receiveth not the things of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned, Co1 2:14. The natural man, the animal man. Either, (1.) The man under the power of corruption, and never yet illuminated by the Spirit of God, such as Jude calls sensual, not having the Spirit, Jde 1:19. Men unsanctified receive not the things of God. The understanding, through the corruption of nature by the fall, and through the confirmation of this disorder by customary sin, is utterly unapt to receive the rays of divine light; it is prejudiced against them. The truths of God are foolishness to such a mind. The man looks on them as trifling and impertinent things, not worth his minding. The light shineth in darkness, and the darkness comprehendeth it not, Joh 1:5. Not that the natural faculty of discerning is lost, but evil inclinations and wicked principles render the man unwilling to enter into the mind of God, in the spiritual matters of his kingdom, and yield to their force and power. It is the quickening beams of the Spirit of truth and holiness that must help the mind to discern their excellency, and to so thorough a conviction of their truth as heartily to receive and embrace them. Thus the natural man, the man destitute of the Spirit of God, cannot know them, because they are spiritually discerned. Or, (2.) The natural man, that is, the wise man of the world (Co1 1:19, Co1 1:20), the wise man after the flesh, or according to the flesh (v. 26), one who hath the wisdom of the world, man's wisdom (Co1 2:4-6), a man, as some of the ancients, that would learn all truth by his own ratiocinations, receive nothing by faith, nor own any need of supernatural assistance. This was very much the character of the pretenders to philosophy and the Grecian learning and wisdom in that day. Such a man receives not the things of the Spirit of God. Revelation is not with him a principle of science; he looks upon it as delirium and dotage, the extravagant thought of some deluded dreamer. It is no way to wisdom among the famous masters of the world; and for that reason he can have no knowledge of things revealed, because they are only spiritually discerned, or made known by the revelation of the Spirit, which is a principle of science or knowledge that he will not admit. 2. But he that is spiritual judgeth all things, yet he himself is judged, or discerned, of no man, Co1 2:15. Either, (1.) He who is sanctified and made spiritually-minded (Rom 8:6) judgeth all things, or discerneth all things - he is capable of judging about matters of human wisdom, and has also a relish and savour of divine truths; he sees divine wisdom, and experiences divine power, in gospel revelations and mysteries, which the carnal and unsanctified mind looks upon as weakness and folly, as things destitute of all power and not worthy any regard. It is the sanctified mind that must discern the real beauties of holiness; but, by the refinement of its facilities, they do not lose their power of discerning and judging about common and natural things. The spiritual man may judge of all things, natural and supernatural, human and divine, the deductions of reason and the discoveries of revelation. But he himself is judged or discerned of NO MAN. God's saints are his hidden ones, Psa 83:3. Their life is hid with Christ in God, Col 3:3. The carnal man knows no more of a spiritual man than he does of other spiritual things. He is a stranger to the principles, pleasures, and actings, of the divine life. The spiritual man does not lie open to his observation. Or, (2.) He that is spiritual (who has had divine revelations made to him, receives them as such, and founds his faith and religion upon them) can judge both of common things and things divine; he can discern what is, and what is not, the doctrine of the gospel and of salvation, and whether a man preaches the truths of God or not. He does not lose the power of reasoning, nor renounce the principles of it, by founding his faith and religion on revelation. But he himself is judged of no man - can be judged, so as to be confuted, by no man; nor can any man who is not spiritual, not under a divine afflatus himself (see Co1 14:37), or not founding his faith on a divine revelation, discern or judge whether what he speaks be true or divine, or not. In short, he who founds all his knowledge upon principles of science, and the mere light of reason, can never be a judge of the truth or falsehood of what is received by revelation. For who hath known the mind of the Lord, that he may instruct him (Co1 2:16), that is, the spiritual man? Who can enter so far into the mind of God as to instruct him who has the Spirit of God, and is under his inspiration? He only is the person to whom God immediately communicates the knowledge of his will. And who can inform or instruct him in the mind of God who is so immediately under the conduct of his own Spirit? Very few have known any thing of the mind of God by a natural power. But, adds the apostle, we have the mind of Christ; and the mind of Christ is the mind of God. He is God, and the principal messenger and prophet of God. And the apostles were empowered by his Spirit to make known his mind to us. And in the holy scriptures the mind of Christ, and the mind of God in Christ, are fully revealed to us. Observe, It is the great privilege of Christians that they have the mind of Christ revealed to them by his Spirit.”

“But we speak the wisdom of God,.... Not of men, not of the wise politicians, the learned philosophers and Rabbins; that which human wisdom has no hand in forming, nor in revealing, nor in propagating, and which is disliked and disapproved of by it: the Gospel is the sole produce of divine wisdom, and in which there is a glorious display of it; even in those doctrines which are the most charged with folly, as salvation by a crucified Christ, justification by his righteousness, pardon by his blood, satisfaction by his sacrifice, &c. in a mystery; it is mysterious wisdom. The Gospel is full of mysteries; there is the mystery of God, of a trinity of persons in the divine essence; the mystery of Christ, of his person, as God manifest in the flesh, of his divine sonship, and incarnation in the womb of a virgin; the mystery of the Spirit's grace in regeneration, of the saints' union to Christ, and communion with him, the resurrection of the same body, the change of living saints at Christ's coming, with many others: even the hidden wisdom; the Gospel lay hid in God, in the thoughts of his heart, in the deep things of his mind, the counsels of his will, and purposes of his grace; it was hid in Christ, in whom are hid all the treasures of wisdom and knowledge; it was hid under the types and shadows of the ceremonial law; and is hid in the Scriptures, which must be diligently searched for it, as for hidden treasures. It was hid from angels, and from Adam, until revealed; it was in some measure hid from the Jews under the former dispensation, to whom it was made known; and in some sense from believers, under the present dispensation, who as yet know it but in part; and is entirely hid from natural men, even from the most wise and prudent among them. This epithet expresses the preciousness, secrecy, and also security of the Gospel; hidden things being commonly of value, and being kept secret, are also safe; hidden and secret wisdom has been always esteemed, both by Greeks and Jews: hence that saying (u) of the latter, "he that would be rich in learning of the law, "and that wisdom which is hidden", in a hidden and secret place, should hide and secrete himself from the children of men.'' The apostle adds, which God ordained before the world. The Egyptians and Grecians boasted much of the "earliness" of their wisdom, but neither of them are to be mentioned with the Gospel for the antiquity of it; it is the birth of God's counsels of old, the produce of his purposes, which he purposed in Christ before the world was; a scheme of things he drew in his eternal mind; it is a transcript of the council of peace and covenant of grace, which were from everlasting; what the Jews (w) say of the law, is much more true of the Gospel, "that it was treasured up with God (they say two thousand years, and sometimes nine hundred and seventy four ages), before the world was created;'' and often speak of it as one of the seven things created before the world was (x). Moreover, this was to our glory; under the present dispensation, which by reason of the Gospel has a glory in it surpassing the former; it is to the glory both of the ministers of it, whose honour it is to be employed in preaching it, and in being by it the instruments of converting such who will be their glory another day, and to the glory of all believers who are by it called to the obtaining of the glory of Christ Jesus. (u) Caphtor, fol. 81. (w) T. Bab. Zebacbim, fol. 116. 1. Zohar. in Exod. fol. 20. 4. & 35. 1, 2. & 66. 3. & in Numb. fol. 66. 3. (x) T. Bab. Pesachim. fol. 54. 1. Nedarim, fol. 39. 2. Zohar. in Lev. fol. 14. 4. Targum Jon. ben Uzziel in Gen. iii. 24.”

“We speak wisdom among them that are perfect - By the εν τοις τελειοις, among those that are perfect, we are to understand Christians of the highest knowledge and attainments- those who were fully instructed in the knowledge of God through Christ Jesus. Nothing, in the judgment of St. Paul, deserved the name of wisdom but this. And though he apologizes for his not coming to them with excellency of speech or wisdom, yet he means what was reputed wisdom among the Greeks, and which, in the sight of God, was mere folly when compared with that wisdom that came from above. Dr. Lightfoot thinks that the apostle mentions a fourfold wisdom. 1. Heathen wisdom, or that of the Gentile philosophers, Co1 1:22, which was termed by the Jews חכמה יונית chokmah yevanith, Grecian wisdom; and which was so undervalued by them, that they joined these two under the same curse: Cursed is he that breeds hogs; and cursed is he who teaches his son Grecian wisdom. Bava Kama, fol. 82. 2. Jewish wisdom; that of the scribes and Pharisees, who crucified our Lord, Co1 2:8. 3. The Gospel, which is called the wisdom of God in a mystery, Co1 2:7. 4. The wisdom, του αιωνος τουτου, of this world; that system of knowledge which the Jews made up out of the writings of their scribes and doctors. This state is called העולם הזה haolam hazzeh, this or the present world; to distinguish it from העולם הבא haolam habba the world to come; i.e. the days of the Messiah. Whether we understand the term, this world, as relating to the state of the Gentiles, cultivated to the uttermost in philosophical learning, or the then state of the Jews, who had made the word of God of no effect by their traditions, which contained a sort of learning of which they were very fond and very proud, yet, by this Grecian and Jewish wisdom, no soul ever could have arrived at any such knowledge or wisdom as that communicated by the revelation of Christ. This was perfect wisdom; and they who were thoroughly instructed in it, and had received the grace of the Gospel, were termed τελειοι, the perfect. This, says the apostle, is not the wisdom of this world, for that has not the manifested Messiah in it; nor the wisdom of the rulers of this world - the chief men, whether philosophers among the Greeks, or rabbins among the Jews (for those we are to understand as implied in the term rulers, used here by the apostle) these rulers came to nought; for they, their wisdom, and their government, were shortly afterwards overturned in the destruction of Jerusalem. This declaration of the apostle is prophetic. The ruin of the Grecian superstition soon followed.”

“&c. Wisdom among the perfect. That is, when we first came amongst you, you were incapable of understanding the great mysteries of our religion: we therefore preached to you Christ crucified; (Calmet) but to the true perfect disciples of Christ we reveal the most sacred mysteries. (St. Chrysostom) — By wisdom, here seems to be understood a more sublime doctrine concerning the most abstruse mysteries of faith, which the ignorant could not understand. To the same purpose he tells them in the next chapter and in the 5th chapter to the Hebrews, that milk is the proper food of little children, not solid meat, which is proper for those that are perfect. — Yet we speak not the wisdom of this world, nor of the great men, and princes of this world, because the doctrine of the Christian faith, which we preached, is not esteemed wisdom, but folly by them, who pretend to worldly wisdom. — We speak then in a mystery, or after a mysterious manner, according to the capacity of those that hear us, the great wisdom of God, which hidden, and not understood by the wise men of this world, God hath manifested by the incarnation of his Son, and by our redemption; which mystery, and which wisdom, none of the princes of this world knew, that is, the devils, according to the common interpretation; or Pilate, Herod, Caiphas, &c. according to St. Chrysostom, or they would never have crucified, nor have permitted others to crucify, the Lord of glory, Jesus Christ, who by his divine person is truly the Lord of glory. See St. Augustine, lib. i. de Trin. chap. 12. &c. He may also be called the Lord of glory, because of that glory, which from eternity he predestinated, and decreed to give his elect; and of which it is written, that the eye hath not seen, &c. (Witham)”

“Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world. we speak--resuming "we" (preachers, I, Apollos, &c.) from "we preach" (Co1 1:28), only that here, "we speak" refers to something less public (compare Co1 2:7, Co1 2:13, "mystery . . . hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles. perfect--Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though "in Christ" retain much that is "carnal" (Co1 3:1-2), and cannot therefore understand the deeper truths of Christianity (Co1 14:20; Phi 3:15; Heb 5:14). Paul does not mean by the "mystery" or "hidden wisdom" (Co1 2:7) some hidden tradition distinct from the Gospel (like the Church of Rome's disciplina arcani and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but now announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly transformed into the image of Christ. Compare instances of such "mysteries," that is, deeper Christian truths, not preached at Paul's first coming to Corinth, when he confined himself to the fundamental elements (Co1 2:2), but now spoken to the "perfect" (Co1 15:51; Rom 11:25; Eph 3:5-6). "Perfect" is used not of absolute perfection, but relatively to "babes," or those less ripe in Christian growth (compare Phi 3:12, Phi 3:15, with Jo1 2:12-14). "God" (Co1 2:7) is opposed to the world, the apostles to "the princes [great and learned men] of this world" (Co1 2:8; compare Co1 1:20) [BENGEL]. come to naught--nothingness (Co1 1:28). They are transient, not immortal. Therefore, their wisdom is not real [BENGEL]. Rather, translate with ALFORD, "Which are being brought to naught," namely, by God's choosing the "things which are not (the weak and despised things of the Gospel), to bring to naught (the same verb as here) things that are" (Co1 1:28).”