But we speak wisdom among them that are mature: yet not the wisdom of this world, nor of the princes of this world, that come to nothing:
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John Chrysostom
AD 407
Darkness seems to be more suitable than light to those that are diseased in their eyesight: wherefore they betake themselves by preference to some room that is thoroughly shaded over. This also is the case with the wisdom which is spiritual. As the wisdom which is of God seemed to be foolishness unto those without: so their own wisdom, being foolishness indeed, was accounted by them wisdom. The result has been just as if a man having skill in navigation were to promise that without a ship or sails he would pass over a boundless tract of sea, and then endeavor by reasonings to prove that the thing is possible; but some other person, ignorant of it all, committing himself to a ship and a steersman and sailors, were thus to sail in safety. For the seeming ignorance of this man is wiser than the wisdom of the other. For excellent is the art of managing a ship; but when it makes too great professions it is a kind of folly. And so is every art which is not contented with its own proper limits. Just so the wisdom which is without [were wisdom indeed ] if it had had the benefit of the spirit. But since it trusted all to itself and supposed that it wanted none of that help, it became foolishness, although it seemed to be wisdom. Wherefore having first exposed it by the facts, then and not till then he calls it foolishness; and having first called the wisdom of God folly, according to their reckoning, then and not till then he shows it to be wisdom. (For after our proofs, not before, we are best able to abash the gainsayers.)
His words then are, 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 shown 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 (λογογράφους). 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 shown that it is false, that it is foolish, that it can discover nothing, that it is weak, he shows moreover that it is but of short duration.
2. But we speak God's wisdom in a mystery. What mystery? For surely Christ says, Matthew 10:27. ηκούσατε rec. text ἀκούετε What you have heard in the ear, proclaim upon the housetops. How then does he call it a mystery? Because that neither angel nor archangel, nor any other created power knew of it before it actually took place. Wherefore he says, Ephesians 3:10 That now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God. And this has God done in honor to us, so that they not without us should hear the mysteries. For we, too, ourselves, whomsoever we make our friends, use to speak of this as a sure proof of friendship towards them, that we tell our secrets to no one in preference to them. Let those hear who expose to shame the secrets of the Gospel, and unto all indiscriminately display the pearls and the doctrine, and who cast the holy things unto dogs, and swine, and useless reasonings. For the Mystery wants no argumentation; but just what it is, that only is to be declared. Since it will not be a mystery, divine and whole in all its parts, when you add any thing to it of yourself also.
And in another sense, too, a mystery is so called; because we do not behold the things which we see, but some things we see and others we believe. For such is the nature of our Mysteries. I, for instance, feel differently upon these subjects from an unbeliever. I hear, Christ was crucified; and immediately I admire His loving-kindness unto men: the other hears, and esteems it weakness. I hear, He became a servant; and I wonder at his care for us: the other hears, and counts it dishonor. I hear, He died; and am astonished at His might, that being in death He was not holden, but even broke the bands of death: the other hears, and surmises it to be helplessness. He hearing of the resurrection, says, the thing is a legend; I, aware of the facts which demonstrate it, fall down and worship the dispensation of God. He hearing of a laver, counts it merely as water: but I behold not simply the thing which is seen, but the purification of the soul which is by the Spirit. He considers only that my body has been washed; but I have believed that the soul also has become both pure and holy; and I count it the sepulchre, the resurrection, the sanctification, the righteousness, the redemption, the adoption, the inheritance, the kingdom of heaven, the plenary effusion (χορηγίαν) of the Spirit. For not by the sight do I judge of the things that appear, but by the eyes of the mind. I hear of the Body of Christ: in one sense I understand the expression, in another sense the unbeliever.
And just as children, looking on their books, know not the meaning of the letters, neither know what they see; yea more, if even a grown man be unskilful in letters, the same thing will befall him; but the skilful will find much meaning stored up in the letters, even complete lives and histories: and an epistle in the hands of one that is unskilful will be accounted but paper and ink; but he that knows how to read will both hear a voice, and hold converse with the absent, and will reply whatsoever he chooses by means of writing: so it is also in regard of the Mystery. Unbelievers albeit they hear, seem not to hear: but the faithful, having the skill which is by the Spirit, behold the meaning of the things stored therein. For instance, it is this very thing that Paul signified, when he said that even now the word preached is hidden: for unto them that perish, he says, it is hidden. 2 Corinthians 4:3
In another point of view, the word indicates also the Gospel's being contrary to all expectation. By no other name is Scripture wont to call what happens beyond all hope and above all thought of men. Wherefore also in another place, My mystery is for Me , and for Mine. And Paul again, 2 Corinthians 15:51 Behold, I show you a mystery: we shall not all sleep, but we shall all be changed.
3. And though it be everywhere preached, still is it a mystery; for as we have been commanded, what things we have heard in the ear, to speak upon the house tops, so have we been also charged, not to give the holy things unto dogs nor yet to cast our pearls before swine. Matthew 7:9 For some are carnal and do not understand: others have a veil upon their hearts and do not see: wherefore that is above all things a mystery, which everywhere is preached, but is not known of those who have not a right mind; and is revealed not by wisdom but by the Holy Ghost, so far as is possible for us to receive it. And for this cause a man would not err, who in this respect also should entitle it a mystery, the utterance whereof is forbidden. (ἀπόῤῥητον) For not even unto us, the faithful, has been committed entire certainty and exactness. Wherefore Paul also said, 1 Corinthians 13:9 We know in part, and we prophesy in part: for now we see in a mirror darkly; but then face to face.
4. For this cause he says, We speak wisdom in a mystery, the hidden wisdom which God fore-ordained before the worlds unto our glory. Hidden: that is, that no one of the powers above has learned it before us; neither do the many know it now.
Which he fore-ordained unto our glory and yet, elsewhere he says, unto his own glory, for he considers our salvation to be His own glory: even as also He calls it His own riches, vid. Ephesians 3:8 though He be Himself rich in good and need nothing in order that He may be rich.
Fore-ordained, he says, pointing out the care had of us. For so those are accounted most both to honor and to love us, whosoever shall have laid themselves out to do us good from the very beginning: which indeed is what fathers do in the case of children. For although they give not their goods until afterwards, yet at first and from the beginning they had predetermined this. And this is what Paul is earnest to point out now; that God always loved us even from the beginning and when as yet we were not. For unless He had loved us, He would not have fore-ordained our riches. Consider not then the enmity which has come between; for more ancient than that was the friendship.
As to the words, before the worlds, (πρὸ τῶν αἰώνων) they mean eternal. For in another place also He says thus, Who is before the worlds. The Son also, if you mark it, will be found to be eternal in the same sense. For concerning Him he says, Hebrews 1:2 By Him He made the worlds; which is equivalent to subsistence before the worlds; for it is plain that the maker is before the things which are made.
