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:
All Commentaries on 1 Corinthians 2:6 Go To 1 Corinthians 2
Cornelius a Lapide
AD 1637
Howbeit we speak wisdom among them that are perfect. This wisdom that he speaks among the perfect, that Isaiah , the faithful, is Christian Wisdom of Solomon , 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 S. 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." Irenæus implies the same (lib. v. c6), when he says: "We speak wisdom among them that are perfect, that Isaiah , 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, Anti-Christ, 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, but to those who have advanced and are perfected. Hence in ver15 , he calls the perfect "spiritual," and contrasts them with the natural Prayer of Manasseh , with children and carnal men. He is here impressing on them that, though he may seem to have no human Wisdom of Solomon , yet he has Divine; that although he has given to them, as to children, milk, that Isaiah , simple and easy teaching (iii2), 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 (ver8). This is true, but it is truer still when understood of men.
Secondly, S. Chrysostom, Theophylact, Anselm, Tertullian (contra Marcion, lib. iii. c6), Origen (Song Nom2) understand by the princes of this world the leaders who excel their fellows in Wisdom of Solomon , wealth, or power. And therefore S. Paul adds, that come to nought, i.e, are done away with, pass by, disappear. These, too, crucified Christ (ver8). Such were Pilate, Herod, Annas, Caiaphas, and other princes of the Jews and Gentiles.
