1 Corinthians 2

1 Corinthians 2:1

Ambrosiaster: What Paul calls the testimony here is God the Word incarnate, hidden from all ages with God. Heretics played fast and loose with these things. They preached their wicked doctrine with great eloquence, following the wisdom of the world. They emptied Christ’s cross of its power. They were embarrassed to be ridiculed by the world. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: Nothing was ever more prepared for combat than the spirit of Paul; or rather, I should say, not his spirit, (for he was not himself the inventor of these things,) but, nothing was ever equal to the grace working within him, which overcometh all things. For sufficient indeed is what had been said before to cast down the pride of the boasters about wisdom; nay, even a part of it had been enough. But to enhance the splendor of the victory, he contends anew for the points which he had been affirming; trampling upon the prostrate foe. Look at it in this way: He had brought forward the prophecy which saith, “I will destroy the wisdom of the wise.” He had shewn the wisdom of God, in that by means of what seemed to be foolishness, He destroyed the philosophy of the Gentiles; he had shewn that the “foolishness of God is wiser than men;” he had shewn that not only did He teach by untaught persons, but also chose untaught persons to learn of Him. Now he sheweth that both the thing itself which was preached, and the manner of preaching it, were enough to stagger people; and yet did not stagger them. As thus: “not only,” saith he, “are the disciples uneducated, but I myself also, who am the preacher.”

Therefore he saith, “And I, brethren,” (again he useth the word “brethren,” to smooth down the harshness of the utterance,) “came not with excellency of speech, declaring unto you the testimony of God.” “What then? tell me, hadst thou chosen to come ‘with excellency,’ wouldest thou have been able?” “I, indeed, had I chosen, should not have been able; but Christ, if He had chosen, was able. But He would not, in order that He might render His trophy more brilliant.” Wherefore also in a former passage, shewing that it was His work which had been done, His will that the word should be preached in an unlearned manner, he said, “For Christ sent me not to baptize, but to preach the Gospel; not with wisdom of words.” But far greater, yea, infinitely greater, than Paul’s willing this, is the fact that Christ willed it.

“Not therefore,” saith he, “by display of eloquence, neither armed with arguments from without, do I declare the testimony of God.” He saith not “the preaching,” but “the testimony of God;” which word was itself sufficient to withhold him. For he went about preaching death: and for this reason he added, “for I determined not to know anything among you, save Jesus Christ, and Him crucified.” This was the meaning he meant to convey, that he is altogether destitute of the wisdom which is without; as indeed he was saying above, “I came not with excellency of speech:” for that he might have possessed this also is plain; for he whose garments raised the dead and whose shadow expelled diseases, much more was his soul capable of receiving eloquence. For this is a thing which may be taught: but the former transcendeth all art. He then who knows things beyond the reach of art, much more must he have had strength for lesser things. But Christ permitted not; for it was not expedient. Rightly therefore he saith, “For I determined not to know any thing:” for I, too, for my part have just the same will as Christ.

And to me it seems that he speaks to them in a lower tone even than to any others, in order to repress their pride. Thus, the expression, “I determined to know nothing,” was spoken in contradistinction to the wisdom which is without. “For I came not weaving syllogisms nor sophisms, nor saying unto you anything else than Christ was crucified. They indeed have ten thousand things to say, and concerning ten thousand things they speak, winding out long courses of words, framing arguments and syllogisms, compounding sophisms without end. But I came unto you saying no other thing than ‘Christ was crucified,’ and all of them I out-stripped: which is a sign such as no words can express of the power of Him whom I preach.” — Homily on 1 Corinthians 6

1 Corinthians 2:2

Augustine of Hippo: Paul said this because he was speaking to those who were unable to grasp the more sublime teachings of the divinity of Christ. — ON THE TRINITY 1.12

Gaius Marius Victorinus: It was the incarnate Word who accomplished the mystery of our salvation. It was he who freed us and redeemed us. We believe in him who is our Savior through the cross and through his resurrection from the dead. — AGAINST ARIUS 1A

Tertullian: But answer me at once, you that murder truth: Was not God really crucified? And, having been really crucified, did He not really die? And, having indeed really died, did He not really rise again? Falsely did Paul “determine to know nothing amongst us but Jesus and Him crucified; " falsely has he impressed upon us that He was buried; falsely inculcated that He rose again. — On the Flesh of Christ

Tertullian: “For neither did I judge to know anything among you but Jesus Christ, and Him crucified.” And, “(I think) God hath selected us the apostles (as) hindmost, like men appointed to fight with wild beasts; since we have been made a spectacle to this world, both to angels and to men: “And, “We have been made the offscourings of this world, the refuse of all: “And, “Am I not free? am I not an apostle? have I not seen Christ Jesus our Lord? " With what kind of superciliousness, on the contrary, was he compelled to declare, “But to me it is of small moment that I be interrogated by you, or by a human court-day; for neither am I conscious to myself (of any guilt); “and, “My glory none shall make empty. — On Modesty

1 Corinthians 2:3

Ambrosiaster: By preaching Christ in what appeared to be folly to human wisdom, Paul provoked hatred and persecution against himself. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “And I was with you in weakness, and in fear, and in much trembling.”

This again is another topic: for not only are the believers unlearned persons; not only is he that speaketh unlearned; not only is the manner of the teaching of an unlearned cast throughout; not only was the thing preached of itself enough to stagger people; (for the cross and death were the message brought;) but together with these there were also other hindrances, the dangers, and the plots, and the daily fear, and the being hunted about. For the word “weakness,” with him in many places stands for the persecutions: as also elsewhere. “My weakness which I had in my flesh ye did not set at nought:” (Galatians 4:13-14) and again, “If I must needs glory, I will glory of the things which concern my weakness.” (2 Corinthians 11:30) What weakness? “The governor under Aretas the king guarded the city of the Damascenes, desirous to apprehend me.” (2 Corinthians 5:32) And again, “Wherefore I take pleasure in weakness:” (2 Corinthians 12:10) then, saying in what, he added, “In injuries, in necessities, in distresses.” And here he makes the same statement; for having said, “And I was in weakness,” etc. he did not stop at this point, but explaining the word “weakness” makes mention of his dangers. He adds again, “and in fear, and in much trembling, I was with you.”

“How sayest thou? Did Paul also fear dangers?” He did fear, and dreaded them excessively; for though he was Paul, yet he was a man. But this is no charge against Paul, but infirmity of human nature; and it is to the praise of his fixed purpose of mind that when he even dreaded death and stripes, he did nothing wrong because of this fear. So that they who assert that he feared not stripes, not only do not honor him, but rather abridge greatly his praises. For if he feared not, what endurance or what self-restraint was there in bearing the dangers? I, for my part, on this account admire him; because being in fear, and not simply in “fear,” but even in “trembling” at his perils, he so ran as ever to keep his crown; and gave not in for any danger, in his task of purging out the world, and everywhere both by sea and land sowing the Gospel. — Homily on 1 Corinthians 6

1 Corinthians 2:4

John Chrysostom: “And my speech and my preaching was not in persuasive words of wisdom:” that is, had not the wisdom from without. Now if the doctrine preached had nothing subtle, and they that were called were unlearned, and he that preached was of the same description, and thereto was added persecution, and trembling and fear; tell me, how did they overcome without Divine power? And this is why, having said, “My speech and my preaching was not in persuasive words of wisdom,” he added, “but in demonstration of the Spirit and of power.”

Dost thou perceive how “the foolishness of God is wiser than men, and the weakness stronger?” They for their part, being unlearned and preaching such a Gospel, in their chains and persecution overcame their persecutors. Whereby? was it not by their furnishing that evidence which is of the Spirit? For this indeed is confessed demonstration. For who, tell me, after he had seen dead men rising to life and devils cast out, could have helped admitting it?

But seeing that there are also deceiving wonders, such as those of sorcerers, he removes this suspicion also. For he said not simply “of power,” but first, “of the Spirit,” and then, “of power:” signifying that the things done were spiritual.

It is no disparagement, therefore, that the Gospel was not declared by means of wisdom; rather it is a very great ornament. For this, it will be allowed, is the clearest token of its being divine and having its roots from above, out of the heavens. — Homily on 1 Corinthians 6

Origen of Alexandria: If our Scriptures had persuaded people to believe because they had been written with rhetorical art or philosophical skill, there is no doubt that our faith would be said to depend on the art of words and on human wisdom rather than on the power of God. — ON FIRST PRINCIPLES 4.1.7

1 Corinthians 2:5

Clement of Alexandria: “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.”. Wherefore also the apostle exhorts, “that your faith should not be in the wisdom of men “who profess to persuade, “but in the power of God” — The Stromata Book 1

John Chrysostom: “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. — Homily on 1 Corinthians 6

Pelagius: Human wisdom is temporal. The power of God is eternal. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 2

1 Corinthians 2:6

Ambrosiaster: The mature are those who preach the cross as wisdom because of the witness of Christ’s power at work. They know that actions speak louder than words. Their wisdom is not of this age but of the age to come, when the truth of God will be manifested to those who now deny it. — COMMENTARY ON PAUL’S EPISTLES

Clement of Alexandria: 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.”. 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.” — The Stromata Book 5

Irenaeus: 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. — Against Heresies (Book III, Chapter 2)

Irenaeus ((Reporting Valentinian Views)): They also assert that by Anna, who is spoken of in the gospel [Luke 2:36] as a prophetess, and who, after living seven years with her husband, passed all the rest of her life in widowhood until she saw the Saviour, and recognised Him, and spoke of Him to all, was most plainly indicated Achamoth, who, having for a little while looked upon the Saviour with His associates, and dwelling all the rest of the time in the intermediate place, waited for Him till He should come again, and restore her to her proper consort. Her name, too, was indicated by the Saviour, when He said, “Yet wisdom is justified by her children.” [Luke 7:35] This, too, was done by Paul in these words, “But we speak wisdom among them that are perfect.” [1 Corinthians 2:6] — Against Heresies (Book I, Chapter 8)

Irenaeus: Now God shall be glorified in His handiwork, fitting it so as to be conformable to, and modelled after, His own Son. For by the hands of the Father, that is, by the Son and the Holy Spirit, man, and not [merely] a part of man, was made in the likeness of God. Now the soul and the spirit are certainly a part of the man, but certainly not the man; for the perfect man consists in the commingling and the union of the soul receiving the spirit of the Father, and the admixture of that fleshly nature which was moulded after the image of God. For this reason does the apostle declare, “We speak wisdom among them that are perfect,” [1 Corinthians 2:6] terming those persons “perfect” who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as he used Himself also to speak. — Against Heresies (Book V, Chapter 6)

Jerome: [Daniel 10:13] “But the prince of the kingdom of Persia withstood me for twenty-one days.” In my opinion this was the angel to whose charge Persia was committed, in accordance with what we read in Deuteronomy: “When the Most High divided the nations and distributed the children of Adam abroad, then He established the bounds of the nations according to the number of the angels of God” (Deuteronomy 32:8). These are the princes of whom Paul also says: “We speak forth among the perfect a wisdom which none of the princes of this world knew. For if they had known it, they would never have crucified the Lord of Glory” (1 Corinthians 2:6-8). And so the prince or angel of the Persians offered resistance, acting on behalf of the province entrusted to him, in order that the entire captive nation might not be released. And it may well be that although the prophet was graciously heard by God from the day when he set his heart to understand, the angel was nevertheless not sent to proclaim to him God’s gracious decision, for the reason that the prince of Persia opposed him for twenty-one days, enumerating the sins of the Jewish people as a ground for their justly being kept in captivity and as proof that they ought not to be released.

“And behold, Michael, one of the chief princes, came to my assistance.” That is, while the angel of the Persians was resisting thy petitions and my representations on thy behalf as I presented thy prayers to God, then there came to my assistance the angel Michael, who has oversight of the people of Israel. By chief princes we are of course to understand archangels.

“And I remained there close by the king of the Persians.” He designates the angel or prince by the term “king of the Persians,” and shows that he had tarried with Michael for a little as he spoke in opposition to the prince of the Persians. — St. Jerome, Commentary on Daniel, CHAPTER TEN

John Chrysostom: “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. — Homily on 1 Corinthians 7

Origen of Alexandria: When Paul talks about the wisdom of the rulers of this world he seems to be talking not about one wisdom common to them all but about different kinds of wisdom which are peculiar to each. — ON FIRST PRINCIPLES 3.3.1

Tertullian: 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. — Against Marcion Book V

Tertullian: When this Mantle itself, arranged with more rigorous care, and sandals after the Greek model, serve to flatter Aesculapius, how much more should you then accuse and assail it with your eyes, as being guilty of superstition-albeit superstition simple and unaffected? Certainly, when first it clothes this wisdom which renounces superstitions with all their vanities, then most assuredly is the Mantle, above all the garments in which you array your gods and goddesses, an august robe; and, above all the caps and tufts of your Salii and Flamines, a sacerdotal attire. — On the Pallium

Tertullian: And accordingly the Jew at the present day, no less than the younger son, having squandered God’s substance, is a beggar in alien territory, serving even until now its princes, that is, the princes of this world. Seek, therefore, the Christians some other as their brother; for the Jew the parable does not admit. — On Modesty

1 Corinthians 2:7

Ambrosiaster: Paul testifies that he has been sent to reveal a secret wisdom which the princes of this world do not know and which they therefore label stupid. The wisdom of God is hidden because it is not in words but in power. It is impossible in human terms, but it can be believed by the power of the Spirit. God foresaw the future sins of the world and therefore decreed this in order to confound those who would turn his wisdom into their own stupidity, and also to glorify us, who would believe it. — COMMENTARY ON PAUL’S EPISTLES

Lucius Caecilius Firmianus Lactantius: But this consideration may perhaps have influenced them, that if there were any true religion, it would exert itself and assert its authority, and not permit the existence of anything opposed to it. For they were unable to see at all, on what account, or by whom, and in what manner true religion was depressed, which partakes of a divine mystery and a heavenly secret. And no man can know this by any means, unless he is taught. — The Divine Institutes Book 2

Tertullian: These, we know, were publicly instituted in Israel; but they lay overshadowed with latent meanings, in which the wisdom of God was concealed to be brought to light by and by amongst “the perfect,” when the time should come, but “pre-ordained in the counsels of God before the ages.” But whose ages, if not the Creator’s? For because ages consist of times, and times are made up of days, and months, and years; since also days, and months, and years are measured by suns, and moons, and stars, which He ordained for this purpose (for “they shall be,” says He, “for signs of the months and the years”), it clearly follows that the ages belong to the Creator, and that nothing of what was fore-ordained before the ages can be said to be the property of any other being than Him who claims the ages also as His own. — Against Marcion Book V

Theodore of Mopsuestia: By wisdom Paul means the cross and the whole dispensation of salvation. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Theodoret of Cyrus: Paul does not mean that he is now communicating in secrets and riddles but that the message he preaches was once hidden. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 175

1 Corinthians 2:8

Ambrosiaster: The rulers of this age are not only those who were great among the Jews and the Romans but also every spiritual power which sets itself up against God. The Jewish rulers cannot be called rulers of this age, because they were subject to the Romans. Nor did the Romans crucify Jesus, because Pilate himself said that he found no fault in him. The rulers who crucified him were the demons. They knew that Jesus was the Messiah but not that he was the Son of God, and so it can be said that they crucified him in ignorance. — COMMENTARY ON PAUL’S EPISTLES

Augustine of Hippo: But if Christ had not been put to death, death would not have died. The devil was overcome by his own trophy, for the devil rejoiced when, by seducing the first man, he cast him into death. By seducing the first man, he killed him. By killing the last man, he lost the first from his snare. — THE ASCENSION 263

Hippolytus of Rome: As John says these things to the multitude, and as the people watch in eager expectation of seeing some strange spectacle with their bodily eyes, and the devil is struck with amazement at such a testimony from John, lo, the Lord appears, plain, solitary, uncovered, without escort, having on Him the body of man like a garment, and hiding the dignity of the Divinity, that He may elude the snares of the dragon. — The Discourse on the Holy Theophany

Ignatius of Antioch: These men are not the planting of the Father, but are an accursed brood. And says the Lord, “Let every plant which my heavenly Father has not planted be rooted up.” For if they had been branches of the Father, they would not have been “enemies of the cross of Christ,” but rather of those who “killed the Lord of glory.” [1 Cor. 2:8] But now, by denying the cross, and being ashamed of the passion, they cover the transgression of the Jews, those fighters against God, those murderers of the Lord; for it were too little to style them merely murderers of the prophets. But Christ invites you to [share in] His immortality, by His passion and resurrection, inasmuch as ye are His members. — Epistle of Ignatius to the Trallians

Ignatius of Antioch: But rather of those who “killed the Lord of glory.”.

But after His [lengthened] fast thou [Satan] didst again assume thy wonted audacity, and didst tempt Him when hungry, as if He had been an ordinary man, not knowing who He was. For thou saidst, “If thou be the Son of God, command that these stones be made bread.” Now, this expression, “If thou be the Son,” is an indication of ignorance. For if thou hadst possessed real knowledge, thou wouldst have understood that the Creator can with equal ease both create what does not exist, and change that which already has a being. And thou temptedst by means of hunger Him who nourisheth all that require food. And thou temptedst the very “Lord of glory,” [1 Cor. 2:8] forgetting in thy malevolence that “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” — Epistle of Pseudo-Ignatius to the Philippians

Ignatius of Antioch: For if the Lord were a mere man, possessed of a soul and body only, why dost thou mutilate and explain away His being born with the common nature of humanity? Why dost thou call the passion a mere appearance, as if it were any strange thing happening to a [mere] man? And why dost thou reckon the death of a mortal to be simply an imaginary death? But if, [on the other hand, ] He is both God and man, then why dost thou call it unlawful to style Him “the Lord of glory,” [1 Cor. 2:8] who is by nature unchangeable? Why dost thou say that it is unlawful to declare of the Lawgiver who possesses a human soul, “The Word was made flesh,” and was a perfect man, and not merely one dwelling in a man? — Epistle of Pseudo-Ignatius to the Philippians

John Chrysostom: “Which none of the rulers of this world knew; for had they known, they would not have crucified the Lord of Glory.”

Now if they knew not, how said He unto them, “Ye both know Me, and ye know whence I am?” Indeed, concerning Pilate the Scripture saith, he knew not. It is likely also that neither did Herod know. These, one might say, are called rulers of this world: but if a man were to say that this is spoken concerning the Jews also and the Priests, he would not err. For to these also He saith, “Ye know neither Me nor My Father.” How then saith He a little before, “Ye both know Me, and ye know whence I am?” However, the manner of this way of knowledge and of that hath already been declared in the Gospel; and, not to be continually handling the same topic, thither do we refer our readers.

What then? Was their sin in the matter of the Cross forgiven them? For He surely did say, “Forgive them.” If they repented, it was forgiven. For even he who set countless assailants on Stephen and persecuted the Church, even Paul, became the champion of the Church. Just so then, those others also who chose to repent, had forgiveness: and this indeed Paul himself meant, when he exclaims, “I say then, have they stumbled that they should fall? God forbid.” “I say then, hath God cast away His people whom He foreknew? God forbid.” Then, to shew that their repentance was not precluded, he brought forward as a decisive proof his own conversion, saying, “For I also am an Israelite.”

As to the words, “They knew not;” they seem to me to be said here not concerning Christ’s Person, but only concerning the dispensation hidden in that event: as if he had said, what meant “the death,” and the “Cross,” they knew not. For in that passage also He said not, “They know not Me,” but, “They know not what they do;” that is, the dispensation which is being accomplished, and the mystery, they are ignorant of. For they knew not that the Cross is to shine forth so brightly; that it is made the salvation of the world, and the reconciliation of God unto men; that their city should be taken; and that they should suffer the extreme of wretchedness.

By the name of “wisdom,” he calls both Christ, and the Cross and the Gospel. Opportunely also he called Him, “The Lord of glory.” For seeing that the Cross is counted a matter of ignominy, he signifies that the Cross was great glory: but that there was need of great wisdom in order not only to know God but also to learn this dispensation of God: and the wisdom which was without turned out an obstacle, not to the former only, but to the latter also. — Homily on 1 Corinthians 7

Oecumenius: This applies to Herod and Pilate. It does not apply in the same way to the high priests and scribes, because they knew that Jesus was the Christ. They were more like the workers in the vineyard who said: “This is the heir. Let us kill him, and the vineyard will be ours.”. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Pelagius: Pilate, Caiaphas and the rest were condemned by their ignorance, because they should have known the truth. There are two kinds of heretics who misinterpret this passage. The first are the Apollinarians, and the second are the Arians. The Apollinarians are wrong because they do not accept that Christ’s human nature was perfect. The Arians err because they claim that the Word of God can suffer. Arius did not believe that it was the Lord of glory who took on a human nature, and therefore he thought that the Word, being only human, could suffer. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 2

Tertullian: But because (the apostle) subjoins, on the subject of our glory, that “none of the princes of this world knew it for had they known it they would not have crucified the Lord of glory,” the heretic argues that the princes of this world crucified the Lord (that is, the Christ of the rival god) in order that this blow might even recoil on the Creator Himself. — Against Marcion Book V

Tertullian: According to Marcion, however, the apostle in the passage under consideration does not allow the imputation of ignorance, with respect to the Lord of glory, to the powers of the Creator; because, indeed, he will have it that these are not meant by “the princes of this world. — Against Marcion Book V

Tertullian: For if it is a Christian who, after wandering far from his Father, squanders, by living heathenishly, the “substance” received from God his Father,-(the substance), of course, of baptism-(the substance), of course, of the Holy Spirit, and (in consequence) of eternal hope; if, stripped of his mental “goods,” he has even handed his service over to the prince of the world -who else but the devil?-and by him being appointed over the business of “feeding swine”-of tending unclean spirits, to wit-has recovered his senses so as to return to his Father,-the result will be, that, not adulterers and fornicators, but idolaters, and blasphemers, and renegades, and every class of apostates, will by this parable make satisfaction to the Father; and in this way (it may) rather (be said that) the whole “substance” of the sacrament is most truly wasted away. — On Modesty

Theodoret of Cyrus: God forgave Pilate, Herod, Annas, Caiaphas and the rest for their ignorance at the time of the crucifixion, but after Christ had risen and ascended into heaven, and the Holy Spirit had come, and the apostles had performed many miracles, he handed them over for punishment, because they persisted in their unbelief. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 176

1 Corinthians 2:9

Alexander of Alexandria: For if the knowledge of many other things that are incomparably inferior to this, are hidden from human comprehension, such as in the apostle Paul, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him.”

Ambrosiaster: These words were expressed somewhat differently by Isaiah, and they are also found in the apocryphal Apocalypse of Elijah. Paul uses them to refer to the incarnation of Christ, which not only goes against human perception but is beyond the understanding of heavenly powers as well. — COMMENTARY ON PAUL’S EPISTLES

Apostolic Constitutions: For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus “shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;” [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. “Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal,” [Matthew 25:46] to inherit those things “which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;” [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus. — Apostolic Constitutions (Book VII), Section 2, XXXII

Clement of Alexandria: And eyes anointed by the Word, and ears pierced for perception, make a man a hearer and contemplator of divine and sacred things, the Word truly exhibiting the true beauty “which eye hath not seen nor ear heard before.”. For those things which are really good, are what “neither ear hath heard, not hath ever entered into the heart”. “Lo, I make new things “saith the Word, “which eye hath not seen, nor ear heard, nor hath it entered into the heart of man.”. For God hath revealed it to us by the Spirit. For the Spirit searcheth all things, even the deep things of God.”. Of ineffable and unutterable blessings, which eye hath not seen, nor ear heard, nor have entered into the heart of men; into which angels desire to look, and see what good things God hath prepared for the saints and the children who love Him.” — The Instructor Book 2

Hippolytus of Rome: You who believe these words, O men, will be partakers with the righteous, and will have part in these future blessings, which “eye has not seen nor ear heard, neither have entered into the heart of man the things which God has prepared for them that love Him.” — Against Plato, On the Cause of the Universe

Irenaeus: John, therefore, did distinctly foresee the first “resurrection of the just,” [Luke 14:14] and the inheritance in the kingdom of the earth; and what the prophets have prophesied concerning it harmonize [with his vision]. For the Lord also taught these things, when He promised that He would have the mixed cup new with His disciples in the kingdom. The apostle, too, has confessed that the creation shall be free from the bondage of corruption, [so as to pass] into the liberty of the sons of God. [Romans 8:21] And in all these things, and by them all, the same God the Father is manifested, who fashioned man, and gave promise of the inheritance of the earth to the fathers, who brought it (the creature) forth [from bondage] at the resurrection of the just, and fulfils the promises for the kingdom of His Son; subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has [thought concerning them] arisen within the heart of man, [1 Corinthians 2:9; Isaiah 64:4] — Against Heresies (Book V, Chapter 36)

Isaac of Nineveh: When it says “which eye hath not seen, nor ear hath heard” and the rest, Scripture has declared to us that the good things to come are incomprehensible and have no similarity to any thing here. — ASCETICAL HOMILIES 2

John Chrysostom: “But as it is written, Things which eye saw not and ear heard not, and which entered not into the heart of man, whatsoever things God prepared for them that love Him.”

Where are these words written? Why, it is said to have been “written,” then also, when it is set down, not in words, but in actual events, as in the historical books; or when the same meaning is expressed, but not in the very same words, as in this place: for the words, “They to whom it was not told about Him shall see, and they who have not heard shall understand,” are the same with “the things which eye hath not seen, nor ear heard.” Either then this is his meaning, or probably it was actually written in some books, and the copies have perished. For indeed many books were destroyed, and few were preserved entire even in the first captivity. And this is plain, in those which remain to us. For the Apostle saith “From Samuel and the Prophets which follow after they have all spoken concerning Him:” and these their words are not entirely extant. Paul, however, as being learned in the law and speaking by the Spirit, would of course know all with accuracy. And why speak I of the captivity? Even before the captivity many books had disappeared; the Jews having rushed headlong to the last degree of impiety: and this is plain from the end of the fourth book of Kings, for the book of Deuteronomy could hardly be found, having been buried somewhere in a dunghill.

And besides, there are in many places double prophecies, easy to be apprehended by the wiser sort; from which we may find out many of the things which are obscure.

What then, hath “eye not seen what God prepared?” No. For who among men saw the things which were about to be dispensed? Neither then hath “the ear heard, nor hath it entered into the heart of man.” How is this? For if the Prophets spoke of it, how saith he, “Ear hath not heard, neither hath it entered into the heart of man?” It did not enter; for not of himself alone is he speaking, but of the whole human race. What then? The Prophets, did not they hear? Yes, they heard; but the prophetic ear was not the ear “of man:” for not as men heard they, but as Prophets. Wherefore he said, “He hath added unto me an ear to hear,” meaning by “addition” that which was from the Spirit. From whence it was plain that before hearing it had not entered into the heart of man. For after the gift of the Spirit the heart of the Prophets was not the heart of man, but a spiritual heart; as also he saith himself, “We have the mind of Christ” as if he would say, “Before we had the blessing of the Spirit and learnt the things which no man can speak, no one of us nor yet of the Prophets conceived them in his mind. How should we? since not even angels know them. For what need is there to speak,” saith he, “concerning ’the rulers of this world,’ seeing that no man knew them, nor yet the powers above?” — Homily on 1 Corinthians 7

Lucius Caecilius Firmianus Lactantius: For, having left God, the parent and founder of all things, men began to worship the senseless works of their own hands. And what were the effects of this corruption, or what evils it introduced, the subject itself sufficiently declares. For, turning away from the chief good, which is blessed and everlasting on this account, because it cannot be seen, or touched, or comprehended, and from the virtues which are in agreement with that good, and which are equally immortal, gliding down to these corrupt and frail gods, and devoting themselves to those things by which the body only is adorned, and nourished, and delighted, they sought eternal death for themselves, together with their gods and goods relating to the body, because all bodies are subject to death. — The Divine Institutes Book 4

Martyrdom Of Polycarp: For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things “which ear hath not heard, nor eye seen, neither have entered into the heart of man”

Origen of Alexandria: From this we may gain an idea of how great the splendor, the beauty and the brightness of a spiritual body is. — ON FIRST PRINCIPLES 3.6.4

Pseudo-Clement: If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, which “ear has not heard, nor eye seen, neither have entered into the heart of man.” [1 Corinthians 2:9] — Second Epistle To The Corinthians (Pseudo-Clement)

Pseudo-Hippolytus: But come into the kingdom prepared for you from the foundation of the world; enjoy for ever and ever that which is given you by my Father in heaven, and the holy and quickening Spirit. And what mouth then will be able to tell out those blessings which eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love Him? — On the End of the World

Severian of Gabala: One should not think that God has indiscriminately revealed the mystery to some and allowed the rest to perish in ignorance. Rather one should know and be persuaded that by the foreknowledge of his power God prepared the right thing for each person according to his deserts, for he foresees what each one will choose even before it happens. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Tertullian: If indeed it will be thought that both these passages were pronounced simply of the element earth, how can it be consistent that it should shake and melt at the presence of the Lord, at whose royal dignity it before exulted? So again in Isaiah, “Ye shall eat the good of the land,” the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.” Otherwise, how vain that God should invite men to obedience by the fruits of the field and the elements of this life, when He dispenses these to even irreligious men and blasphemers; on a general condition once for all made to man, “sending rain on the good and on the evil, and making His sun to shine on the just and on the unjust!” Happy, no doubt, is faith, if it is to obtain gifts which the enemies of God and Christ not only use, but even abuse, “worshipping the creature itself in opposition to the Creator!” You will reckon, (I suppose) onions and truffles among earth’s bounties, since the Lord declares that “man shall not live on bread alone!” In this way the Jews lose heavenly blessings, by confining their hopes to earthly ones, being ignorant of the promise of heavenly bread, and of the oil of God’s unction, and the wine of the Spirit, and of that water of life which has its vigour from the vine of Christ. — On the Resurrection of the Flesh

Theophilus of Antioch: Seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither hath eye seen, nor ear heard, nor hath it entered into the heart of man to conceive. — Theophilus to Autolycus, Book I, Chapter XIV

1 Corinthians 2:10

Ambrosiaster: God revealed these things through his Spirit to believers, because the things of God cannot be understood without the Spirit of God, who is of God and therefore knows everything about him. — COMMENTARY ON PAUL’S EPISTLES

Clement of Alexandria: For it is not spurious words which those inspired by God and those who are gained over by them adduce, nor is it snares in which the most of the sophists entangle the young, spending their time on nought true. But those who possess the Holy Spirit “search the deep things of God”. “For the Spirit searches the deep things of God. But the natural man receiveth not the things of the Spirit.” — The Stromata Book 2

Clement of Alexandria: Those who possess the Spirit seek out the deep things of God, that is, the hidden secrets that surround prophecy. — The Stromata Book 2

Irenaeus: But as for us, we still dwell upon the earth, and have not yet sat down upon His throne. For although the Spirit of the Saviour that is in Him “searches all things, even the deep things of God,” [1 Corinthians 2:10] yet as to us “there are diversities of gifts, differences of administrations, and diversities of operations;” and we, while upon the earth, as Paul also declares, “know in part, and prophesy in part.” [1 Corinthians 13:9] Since, therefore, we know but in part, we ought to leave all sorts of [difficult] questions in the hands of Him who in some measure, [and that only,] bestows grace on us. — Against Heresies (Book II, Chapter 28)

John Chrysostom: What kind of things then are these? That by what is esteemed to be the foolishness of preaching He shall overcome the world, and the nations shall be brought in, and there shall be reconciliation of God with men, and so great blessings shall come upon us! How then have we known? “Unto us,” he saith, “God hath revealed them by His Spirit;” not by the wisdom which is without; for this like some dishonored handmaid hath not been permitted to enter in, and stoop down and look into the mysteries pertaining to the Lord. Seest thou how great is the difference between this wisdom and that? The things which angels knew not, these are what she hath taught us: but she that is without, hath done the contrary. Not only hath she failed to instruct, but she hindered and obstructed, and after the event sought to obscure His doings, making the Cross of none effect. Not then simply by our receiving the knowledge, does he describe the honor vouchsafed to us, nor by our receiving it with angels, but, what is more, by His Spirit conveying it to us.

Then to show its greatness, he saith, If the Spirit which knoweth the secret things of God had not revealed them, we should not have learned them. Such an object of care was this whole subject to God, as to be among His secrets. Wherefore we needed also that Teacher who knoweth these things perfectly; for “the Spirit,” saith he, “searcheth all things, even the deep things of God.” For the word “to search” is here indicative not of ignorance, but of accurate knowledge: it is the very same mode of speaking which he used even of God, saying, “He that searcheth the hearts knoweth what is the mind of the Spirit.” Then having spoken with exactness concerning the knowledge of the Spirit, and having pointed out that it is as fully equal to God’s knowledge, as the knowledge of a man itself to itself; and also, that we have learned all things from it and necessarily from it; he added, “which things also we speak, not in words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.” Seest thou to what point he exalted us because of the Teacher’s dignity? For so much are we wiser than they as there is difference between Plato and the Holy Spirit; they having for masters the heathen rhetoricians but we, the Holy Spirit.

But what is this, “comparing spiritual things with spiritual?” When a thing is spiritual and of dubious meaning, we adduce testimonies from the things which are spiritual. For instance, I say, Christ rose again-was born of a Virgin; I adduce testimonies and types and demonstrations; the abode of Jonah in the whale and his deliverance afterwards; the child-bearing of the barren, Sarah, Rebecca, and the rest; the springing up of the trees which took place in paradise when there had been no seeds sown, no rains sent down, no furrow drawn along. For the things to come were fashioned out and figured forth, as in shadow, by the former things, that these which are now might be believed when they came in. And again we shew, how of the earth was man, and how of man alone the woman; and this without any intercourse whatever; how the earth itself of nothing, the power of the Great Artificer being every where sufficient for all things. Thus “with spiritual things” do I “compare spiritual,” and in no instance have I need of the Wisdom which is without-neither its reasonings nor its embellishments. For such persons do but agitate the weak understanding and confuse it; and are not able to demonstrate clearly any one of the things which they affirm, but even have the contrary effect. They rather disturb the mind and fill it with darkness and much perplexity. Wherefore he saith, “with spiritual things comparing spiritual.” Seest thou how superfluous he sheweth it to be? and not only superfluous, but even hostile and injurious: for this is meant by the expressions, “lest the Cross of Christ be made of none effect,” and, “that our faith should not stand in the wisdom of men.” And he points out here, that it is impossible for those who confidently entrust every thing to it, to learn any useful thing. — Homily on 1 Corinthians 7

Origen of Alexandria: Only the Spirit can search everything. The human soul cannot do this, which is why it needs to be strengthened by the Spirit if it is ever going to penetrate the depths of God. — COMMENTARY ON 1 CORINTHIANS 1.10.6-10

Theodoret of Cyrus: Whoever has received the revelation of the Spirit has also received the Spirit’s understanding. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 177

1 Corinthians 2:11

Ambrosiaster: The Spirit of God has taught us what he knows by nature, not what he has been taught himself. Furthermore, he has taught us about the mystery of Christ, because he is not just the Spirit of God but the Spirit of Christ as well. — COMMENTARY ON PAUL’S EPISTLES

Gregory the Dialogist: As it is written, For what man knoweth the things of a man, save the spirit of man which is in him? On what principle is it said here, Behold I know your thoughts? But the spirit of a man is then unknown to another, when it is not shewn forth either by words or deeds. For whereas it is written, Wherefore by their fruits ye shall know them; it is by the thing that is done outwardly that whatever lies concealed within is brought to sight. Whence too it is rightly said by Solomon, As in water the faces of beholders shine bright, so the hearts of men are plain to the wise. — Morals on the Book of Job, Book 15

Severian of Gabala: God and the Holy Spirit are two persons, whereas a man and the spirit in him are not two persons but one man. What Paul means is that just as in the man there is a cohesion in knowing, so the knowledge of the Father and the Spirit is one. What the Spirit searches is therefore already known to him. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Shepherd of Hermas: For no spirit given by God requires to be asked; but such a spirit having the power of Divinity speaks all things of itself, for it proceeds from above from the power of the Divine Spirit. But the spirit which is asked and speaks according to the desires of men is earthly, light, and powerless, and it is altogether silent if it is not questioned. — Shepherd of Hermas, Commandment 11

Tertullian: or who taught Him knowledge, and showed to Him the way of understanding? " With whom the apostle agreeing exclaims, “Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!” “His judgments unsearchable,” as being those of God the Judge; and “His ways past finding out,” as comprising an understanding and knowledge which no man has ever shown to Him, except it may be those critics of the Divine Being, who say, God ought not to have been this, and He ought rather to have been that; as if any one knew what is in God, except the Spirit of God. Moreover, having the spirit of the world, and “in the wisdom of God by wisdom knowing not God,” they seem to themselves to be wiser than God; because, as the wisdom of the world is foolishness with God, so also the wisdom of God is folly in the world’s esteem. — Against Marcion Book II

Tertullian: This alone, indeed, knew the mind of the Lord. For “who knoweth the things of God, and the things in God, but the Spirit, which is in Him? " Now His wisdom is that Spirit. — Against Hermogenes

Tertullian: And it is not His own will, but the Father’s, which He has accomplished, which He had known most intimately, even from the beginning. “For what man knoweth the things which be in God, but the Spirit which is in Him? " But the Word was formed by the Spirit, and (if I may so express myself) the Spirit is the body of the Word. — Against Praxeas

1 Corinthians 2:12

Ambrosiaster: The “spirit of the world” is the one by which different people are possessed. It does not know the truth but can only guess at it, and therefore it both deceives others and is itself deceived by appearances. — COMMENTARY ON PAUL’S EPISTLES

Oecumenius: I think that by “spirit of the world” Paul means human wisdom and learning. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Theodoret of Cyrus: Paul shows by saying this that the Holy Spirit is not a creature but has his own divine nature. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 178

1 Corinthians 2:13

Theodoret of Cyrus: This does not mean that Paul did not have any human wisdom but that he preached in the wisdom of the Spirit. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 178

1 Corinthians 2:14

Clement of Alexandria: For he recognises the spiritual man and the Gnostic as the disciple of the Holy Spirit dispensed by God, which is the mind of Christ. “But the natural man receiveth not the things of the Spirit, for they are foolishness to him.” — The Stromata Book 5

Irenaeus: True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which “the natural man receives not,” [1 Corinthians 2:14] the doctrine of the cross; of which if any man “taste,” [1 Peter 2:3] he will not accede to the disputations and quibbles of proud and puffed-up men, [1 Timothy 6:4-5] who go into matters of which they have no perception. [Colossians 2:18] For the truth is unsophisticated (ἀσχημάτιστος); and “the word is near you, in your mouth and in your heart,” [Romans 10:8; Deuteronomy 30:14] as the same apostle declares, being easy of comprehension to those who are obedient. — Fragments from the Lost Writings of Irenæus, #36

Irenaeus: And in another place, “But the animal man receiveth not the things of the Spirit; “. A spiritual disciple of this sort truly receiving the Spirit of God, who was from the beginning, in all the dispensations of God, present with mankind, and announced things future, revealed things present, and narrated things past-. For men of this stamp do indeed say that they believe in the Father and the Son, but they never meditate as they should upon the things of God, neither are they adorned with works of righteousness; but, as I have already observed, they have adopted the lives of swine and of dogs, giving themselves over to filthiness, to gluttony, and recklessness of all sorts. Justly, therefore, did the apostle call all such “carnal “and “animal” — Against Heresies Book IV

John Chrysostom: “The natural man receiveth not the things of the Spirit.”

For as with these eyes no man could learn the things in the heavens; so neither the soul unaided the things of the Spirit. And why speak I of the things in heaven? It receives not even those in earth, all of them. For beholding afar off a square tower, we think it to be round; but such an opinion is mere deception of the eyes: so also we may be sure, when a man by means of his understanding alone examines the things which are afar off much ridicule will ensue. For not only will he not see them such as indeed they are, but will even account them the contraries of what they are. Wherefore he added, “for they are foolishness unto him.” But this comes not of the nature of the things, but of his infirmity, unable as he is to attain to their greatness through the eyes of his soul.

It is necessary then to lay it aside first. “What then,” some man will say; “is the wisdom from without stigmatized? And yet it is the work of God.” How is this clear? since He made it not, but it was an invention of thine. For in this place he calls by the term “wisdom” curious research and superfluous elegance of words. But should any one say that he means the human understanding; even in this sense the fault is thine. For thou bringest a bad name upon it, who makest a bad use of it; who to the injury and thwarting of God demandest from it things which indeed it never had. Since then thou boastest therein and fightest with God, He hath exposed its weakness. For strength of body also is an excellent thing, but when Cain used it not as he ought, God disabled him and made him tremble. Wine also is a good thing; but because the Jews indulged in it immoderately, God prohibited the priests entirely from the use of the fruit. And since thou also hast abused wisdom unto the rejecting of God, and hast demanded of it more than it can do of its own strength; in order to withdraw thee from human hope, he hath shewed thee its weakness.

For he is “a natural man, who attributes every thing to reasonings of the mind and considers not that he needs help from above; which is a mark of sheer folly. For God bestowed it that it might learn and receive help from Him, not that it should consider itself sufficient unto itself. For eyes are beautiful and useful, but should they choose to see without light, their beauty profits them nothing; nor yet their natural force, but even doth harm. So if you mark it, any soul also, if it choose to see without the Spirit, becomes even an impediment unto itself.

“How then, before this,” it will be said, “did she see all things of herself?” Never at any time did she this of herself but she had creation for a book set before her in open view. But when men having left off to walk in the way which God commanded them, and by the beauty of visible objects to know the Great Artificer, had entrusted to disputations the leading-staff of knowledge; they became weak and sank in a sea of ungodliness; for they presently brought in that which was the abyss of all evil, asserting that nothing was produced from things which were not, but from uncreated matter; and from this source they became the parents of ten thousand heresies.

Moreover, in their extreme absurdities they agreed; but in those things wherein they seemed to dream out something wholesome, though it were only as in shadows, they fell out with one another; that on both sides they might be laughed to scorn. For that out of things which are not nothing is produced, nearly all with one accord have asserted and written; and this with great zeal. In these absurdities then they were urged on by the Devil. But in their profitable sayings, wherein they seemed, though it were but darkly, to find some part of what they sought, in these they waged war with one another: for instance, that the soul is immortal; that virtue needs nothing external; and that the being good or the contrary is not of necessity nor of fate.

Dost thou see the craft of the Devil? If any where he saw men speaking any thing corrupt, he made all to be of one mind; but if any where speaking any thing sound, he raised up others against them; so that the absurdities did not fail, being confirmed by the general consent, and the profitable parts died away, being variously understood. Observe how in every respect the soul is unstrung, and is not sufficient unto herself. — Homily on 1 Corinthians 7

Pope Urban I: We receive of the Holy Spirit in order that we may be made spiritual; for the natural man receiveth not the things of the Spirit of God.

Tatian the Assyrian: And only by those whom the Spirit of God dwells in and fortifies are the bodies of the demons easily seen, not at all by others,-I mean those who possess only soul;

Theodoret of Cyrus: The unspiritual man is one who is happy enough with his own ideas and who neither accepts nor understands the teaching of the Spirit. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 178

1 Corinthians 2:15

Ambrosiaster: Who can condemn a man who tells the truth? When such a person states that all the enemies of the faith regard falsehoods as true, their accusations are reduced to nothing because they are condemned by the judgment of the truth. — COMMENTARY ON PAUL’S EPISTLES

Irenaeus: And again: “He that is spiritual judgeth all things.”. He therefore (i.e., the spiritual man) sifts and tries them all, but he himself is tried by no man: — Against Heresies Book IV

John Chrysostom: Next, pursuing his contrast, he states the cause of this, saying, “he knoweth not because they are spiritually discerned:” i.e. the things asserted require faith, and to apprehend them by reasonings is not possible, for their magnitude exceeds by a great deal the meanness of our understanding. Wherefore he saith, “but he that is spiritual judgeth all things, yet he himself is judged of no man.” For he that has sight, beholds himself all things that appertain to the man that has no sight; but no sightless person discerns what the other is about. So also in the case before us, our own matters and those of unbelievers, all of them we for our part know; but ours, they know not henceforth any more. We know what is the nature of things present, what the dignity of things to come; and what some day shall become of the world when this state of things shall be no more, and what sinners shall suffer, and the righteous shall enjoy. And that things present are nothing worth, we both know, and their meanness we expose; (for to “discern” is also to expose;) and that the things to come are immortal and immoveable. All these things are known to the spiritual man; and what the natural man shall suffer when he is departed into that world; and what the faithful shall enjoy when he hath fulfilled his journey from this: none of which are known to the natural man.

Wherefore also, subjoining a plain demonstration of what had been affirmed, he saith, “For who hath known the mind of the Lord, that he may instruct Him? But we have the mind of Christ.” That is to say, the things which are in the mind of Christ, these we know, even the very things which He willeth and hath revealed. For since he had said, “the Spirit had revealed them;” lest any one should set aside the Son, he subjoins that Christ also shewed us these things. Not meaning this, that all the things which He knoweth, we know; but that all the things which we know are not human so as to be open to suspicion, but of His mind and spiritual.

For the mind which we have about these things we have of Christ; that is, the knowledge which we have concerning the things of the faith is spiritual; so that with reason we are “judged of no man.” For it is not possible that a natural man should know divine things. Wherefore also he said, “For who hath known the mind of the Lord?” implying that our own mind which we have about these things, is His mind. And this, “that he may instruct Him,” he hath not added without reason, but with reference to what he had just now said, “the spiritual man no one discerneth.” For if no man is able to know the mind of God, much less can he teach and correct it. For this is the meaning of, “that he may instruct Him.”

Seest thou how from every quarter he repels the wisdom which is without, and shews that the spiritual man knoweth more things and greater? For seeing that those reasons, “That no flesh should glory;” and, “For this cause hath He chosen the foolish things, that He might confound the wise men;” and, “Lest the Cross of Christ should be made void:” seemed not to the unbelievers greatly worthy of credit, nor yet attractive, or necessary, or useful, he finishes by laying down the principal reason; because in this way we most easily see from Whom we may have the means of learning even high things, and things secret, and things which are above us. For reason was absolutely made of none effect by our inability to apprehend through Gentile wisdom the things above us.

You may observe, too, that it was more advantageous to learn in this way from the Spirit. For that is the easiest and clearest of all teaching.

“But we have the mind of Christ.” That is, spiritual, divine, that which hath nothing human. For it is not of Plato, nor of Pythagoras, but it is Christ Himself, putting His own things into our mind. — Homily on 1 Corinthians 7

Origen of Alexandria: The spiritual man is able to judge everything, whether it is Greek or barbarian, wise or foolish. He cannot be judged by anyone because of the depth of his understanding and his responses. — COMMENTARY ON 1 CORINTHIANS 1.11.44-45

Theodoret of Cyrus: The person who has received the Spirit’s gift is equipped to teach others. Otherwise what he says is of no value at all. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 179

1 Corinthians 2:16

Ambrosiaster: Paul says this because believers are partakers of the divine wisdom.. — COMMENTARY ON PAUL’S EPISTLES

Oecumenius: The “mind of Christ” refers to the Father. Paul is saying that we have the Father of Christ in us. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Pelagius: We have the mind of Christ because we have the Holy Spirit. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 2

Theodoret of Cyrus: Paul demonstrates with sufficient clarity that there is nothing lacking in God’s teaching. It is not simply that it contains the sum of all knowledge, but God also imparts wisdom so that we may understand it properly. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 179