And my speech and my preaching were not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:
All Commentaries on 1 Corinthians 2:4 Go To 1 Corinthians 2
Cornelius a Lapide
AD 1637
And my speech and my preaching was not with enticing words of man"s Wisdom of Solomon ,, but in demonstration of the Spirit and of power. Speech (λόγος) denotes his private and familiar conversation as contrasted with his public preaching. S. Thomas and the Glossa distinguished the two words in this way; so does Seneca, who, in Ephesians 38 , says: "Conversation, because it makes an impression on the mind by little and little, is of immense force. Speeches prepared and delivered to a large assembly have more vehemence but less familiarity." S. Paul"s conversation, then, as well as his preaching, was not with enticing words (i.e, apt to persuade) of man"s wisdom. In such the orators and philosophers at Corinth surpassed Paul. Paul, however, had to make the Corinthians believe a new philosophy by a new mode of speech and action, and in this he excelled all orators and philosophers, viz, in demonstration of the Spirit and of power. So Sulpicius testifies that S. Martin once said that "the kingdom is not founded on eloquence but on faith." S, Augustine, too, in his Sermon1 , about those coming to grace, says: "We do not try to persuade you with thundering words and flowery phrases, nor by any rhetorical skill, nor by eloquence darkened by set speeches such as the world uses, but we preach Christ crucified." And in lib. ii. c. ii, against Felicianus, he says: "I will never rely on wisdom of words, lest the Cross of Christ be shorn of its power; but I am content to rely on the authority of the Scriptures, and I am more anxious to obey simplicity than presumption."
This, then, was the demonstration of the Apostles, viz, to show (1.) burning zeal and a spirit giving forth wisdom and revealing secrets, not human but Divine, so that the hearers might perceive plainly that the Holy Spirit was speaking by their mouth; (2.) great powers, that is prodigies and miracles. Therefore Origen (lib. i. contra Celsum) says: "Our mode of teaching has its own proper demonstration, which is more Divine than that of the Greeks, and which is called by the Apostle, "the demonstration of the Spirit and of power." The Spirit lends faith to those things which are said about Christ in the Prophets; and the power is seen in the miracles which we believe to have been wrought." Origen here understands the work of the Spirit somewhat differently, but his explanation is not so much to the point as the one given above. For, as Å’cumenius says, "The demonstration which comes by works and signs is surer than that which depends on words." This was the Apostolical mode of preaching, and a far more effectual way than that which modern preachers put before themselves for imitation. Their style was not adorned, clouded over, and tainted with enticing words of man"s Wisdom of Solomon , but was in demonstration of the Spirit and of power. So will Apostolic men go forth, and their words, like fiery arrows, will pierce men"s hearts, and like hammers break in pieces the rocks. Listen to S. Jerome (Ep. ii. to Nepotianus): "Let not the applause of the congregation be aroused by your teaching in church, but their groanings. Let the tears of the hearers be the proofs of your success." This spirit, as well as the fruit of preaching, must be obtained by prayer to God. Hence Origen (contra Celsum, lib. vi.), in quoting these same words of the Apostle, says "What else is the meaning of these words but that it is not enough that what we say is true and fit to stir the hearts of men? the teacher must have a certain power given him from above, and his words require the energy of Divine grace, as David says, "The Lord shall give the word to those that preach with much power"" (Ps. lxvii. Vulg.).
