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1 COR. II. 1, 2.
And I, brethren, when I came to you, came
not with excellency of speech or of wisdom,
declaring unto you the testimony of God. For
I determined not to know any thing among you,
save Jesus Christ, and Him crucified.
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 was 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 with
out. "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."
Ver. 3. "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:" (Gal. iv. 13, 14.)and
again, "If I must needs glory, I will glory
of the things which concern my weakness." (2
Cor. xi. 30.) What [weakness]? "The
governor under Aretas the king guarded the city
of the Damascenes, desirous to apprehend me."
(2 Cor. v. 32.) And again,
"Wherefore I take pleasure in weakness:"
(2 Cor. 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.
Ver. 4. "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, bring 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. Wherefore he added also,
Ver. 5. "That your faith should not stand
in the wisdom of men, but in the power of
God."
Seest thou how dearly 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
alI possible cleverness of speech assail it.
For the demonstration by works and signs is for
more evident than that by words.
But some one may say perhaps, "If the Gospel
is to prevail and hath no need of words, lest
the Cross be made of none effect; for what
reason are signs withholden now?" For what
reason? Speakest thou in unbelief and not
allowing that they were done even in the times of
the Apostles, or dost thou truly seek to know?
If in unbelief, I will first make my stand
against this. I say then, If signs were not
done at that time, how did they, chased, and
persecuted, and trembling, and in chains, and
having become the common enemies of the world,
and exposed to all as a mark for ill usage, and
with nothing of their own to allure, neither
speech, nor show, nor wealth, nor city, nor
nation, nor family, nor pursuit (etihdeuma,)
nor glory, nor any such like thing; but with
all things contrary, ignorance, meanness,
poverty, hatred, enmity, and setting
themselves against whole commonwealths, and with
such a message to declare; how, I say, did
they work conviction? For both the precepts
brought much labor, and the doctrines many
dangers. And they that heard and were to obey,
had been brought up in luxury and drunkenness,
and in great wickedness. Tell me then, how did
they convince? Whence had they their
credibility? For, as I have just said, If
without signs they wrought conviction, far
greater does the wonder appear. Do not then
urge the fact that signs are not done now, as a
proof that they were not done then. For as then
they were usefully wrought; so now are they no
longer so wrought.
Nor doth it necessarily follow from discourse
being the only instrument of conviction, that
now the "preaching" is in "wisdom." For
both they who from the beginning sowed the word
were unprofessional (idiptai) and unlearned,
and spake nothing of themselves; but what things
they received from God, these they distributed
to the world: and we ourselves at this time
introduce no inventions of our own; but the
things which from them we have received, we
speak unto all. And not even now persuade we by
argumentation; but from the Divine Scriptures
and from the miracles done at that time we
produce the proof of what we say. On the other
hand, even they at that time persuaded not by
signs alone, but also by discoursing. And the
signs and the testimonies out of the Old
Scriptures, not the cleverness of the things
said, made their words appear more powerful.
How then, you will say, is it that signs were
expedient then, and now inexpedient? Let us
suppose a case, (for as yet I am contending
against the Greek, and therefore I speak
hypothetically of what must certainly come to
pass,) let us, I say, suppose a case; and
let the unbeliever consent to believe our
affirmations, though it be only by way of
concession:
(kan kata sundromhn) for instance, That
Christ will come. When then Christ shall come
and all the angels with Him, and be manifested
as God, and all things made subject unto Him;
will not even the Greek believe? It is quite
plan that he will also fall down and worship,
and confess Him God, though his stubbornness
exceed all reckoning. For who, at sight of the
heavens opened and Him coming upon the clouds,
and all the congregation of the powers above
spread around Him, and rivers of fire coming
on, and all standing by and trembling, will not
fall down before Him, and believe Him God?
Tell me, then; shall that adoration and
knowledge be accounted unto the Greek for
faith? No, on no account. And why not?
Because this is not faith. For necessity hath
done this, and the evidence of the things seen,
and it is not of choice, but by the vastness of
the spectacle the powers of the mind are dragged
along. It follows that by how much the more
evident and overpowering the course of events,
by so much is the part of faith abridged. For
this reason miracles are not done now.
And that this is the truth, hear what He saith
unto Thomas (St. John xx. 29) "Blessed
are they who have not seen, and yet have
believed." Therefore, in proportion to the
evidence wherewith the miracle is set forth is
the reward of faith lessened. So that if now
also miracles were wrought, the same thing would
ensue. For that then we shall no longer know
Him by faith, Paul hath shewn, saying,
"For now we walk by faith, not by sight."
(2 Cor. v., 7.
nun not in the received text.) As at that
time, although thou believe, it shall not be
imputed unto thee, because the thing is so
palpable; so also now, supposing that such
miracles were done as were formerly. For when
we admit things which in no degree and in no way
can be made out by reasoning, then it is faith.
It is for this that hell is threatened, but is
not shewn: for if it were shewn, the same would
again ensue.
Besides if signs be what thou seekest after,
even now thou mayest see signs, although not of
the same kind; the numberless predictions and on
an endless variety of subject: the conversion of
the world, the self-denying (filo-sofian)
course of the Barbarians, the change from
savage customs, the greater intenseness of
piety. "What predictions?" you will say.
"For all the things just mentioned were written
after the present state of things had begun."
When? Where? By whom? Tell me.
How many years ago? Will you have fifty, or
an hundred? They had not then, a hundred years
ago, anything written at all. How then did the
world retain the doctrines and all the rest,
since memory would not be sufficient? How knew
they that Peter was crucified?
(aneskolopisqh) How could it have entered the
minds of men who came after the events had taken
place to foretell, for instance, that the
Gospel should be preached in every part of the
whole world? that the Jewish institutions
should cease, and never return again? And they
who gave up their lives for the Gospel, how
would they have endured to see the Gospel
adulterated? And how would the writers have won
credit, miracles having ceased? And how could
the writings have penetrated to the region of
Barbarians, and of Indians, and unto the very
bounds of the ocean, if the relators had not
been worthy of credit? The writers, too, who
were they? When, how, and why, did they
write at all? Was it to gain glory to
themselves? Why then inscribed they the books
with other men's names? "Why, from a wish to
recommend the doctrine" As true, or as false?
For if you say, they stock to it, as bring
false; their joining it at all was out of all
likelihood: but if as being truth, there was no
need of inventions such as you speak of. And
besides, the prophecies are of such a kind, as
that even until now time has been unable to force
aside the predicted course of things: (ws mh
dunasqai biazesqai kronw ta eirhmena) for the
destruction indeed of Jerusalem took place many
years ago; but there are also other predictions
which extend along from that time until His
coming; which examine as you please: for
instance, this, "I am with you alway, even
unto the end of the world: (St. Matt.
xxviii. 20.) and, "Upon this Rock I
will build My Church, and the gates of hell
shall not prevail against it: " (St. Matt.
xvi. 18.) and, "This Gospel shall be
preached unto all nations:" (St. Matt.
xxiv. 14.) and that which the woman which
was an an harlot did: and many others more than
these. Whence then the truth of this prediction
if indeed it were a forgery? How did "the
gates of hell" not "prevail" against "the
Church?" How is Christ always "with us?"
For had He not been "with us," the Church
would not have been victorious. How was the
Gospel spread abroad in every part of the
world? They also who have spoken against us are
enough to testify the antiquity of the books; I
mean, such as Celsus and he of Batanea, who
came after him. For they, I suppose, were
not speaking against books composed after there
time.
And besides, there is the whole world which
with one consent hath received the Gospel. Now
there could not have been so great agreement from
one end of the earth to the other, unless it had
been the Grace of the Spirit; but the authors
of the forgery would have been quickly found
out. Neither could so great excellencies have
originated from inventions and falsehoods. Dost
thou not see the whole world coming in; error
extinguished; the austere wisdom (filosufian)
of the old monks shining brighter than the sun;
the choirs of the virgins; the piety among
Barbarians; all men serving under one yoke?
For neither by us alone were these things
foretold, but also from the beginning, by the
Prophets. For you will not, I trow, cavil
at their predictions also: for the books are
with their enemies, and through the zeal of
certain Greeks they have been transferred into
the Greek tongue. Many things then do these
also foretell concerning these matters, shewing
that it was God who should come among us.
Why then do not all believe now? Because
things have degenerated: and for this we are to
blame. (For from hence the discourse is
addressed unto us also.) For surely not even
then did they trust to signs alone, but by the
mode of life also many of the converts were
attracted. For, "Let your light so shine
before men," saith He, "that they may see
your good works, and glorify your Father which
is in heaven." (St. Matt. v. 16)
And, "They were all of one heart and one
soul, neither said any man that aught of the
things which he possessed was his own, but they
had all things common; and distribution was made
unto every man, according as he had need.";
(Acts iv. 32, 35.) and they lived an
angelic life. And if the same were done now,
we should convert the whole word, even without
miracles. But in the meanwhile, let those who
will be saved attend to the Scriptures; for
they shall find there both these noble doings,
and those which are greater than these. For it
may be added that the Teachers themselves
surpassed the deeds of the others; living in
hunger, in third, and nakedness. But we are
desirous of enjoying great luxury, and rest,
and ease; not so they: they cried aloud,
"Even unto the present hour we both hunger,
and thirst, and are naked, and are buffeted,
and have no certain dwelling place. (I Cor.
iv. II.) And some ran from Jerusalem unto
Illyricum, (Rom. xv. 19.) and another
unto the country of the Indians, and another
unto that of the Moors, and this to one part of
the world, that to another. Whereas we have
not the courage to depart even out of our own
country; but seek for luxurious living and
splendid houses and all other superfluities.
For which of us ever was famished for the word
of God's sake? Which ever abode in a
wilderness? Which ever set out on a distant
peregrination? Which of our teachers lived by
the labor of his hands to assist others? Which
endured death daily? Hence it is that they also
who are with us have become slothful. For
suppose that one saw soldiers and generals
struggling with hunger, and thirst, and death,
and with all dreadful things, and bearing cold
and dangers and all like lions, and so
prospering; then afterwards, relaxing that
strictness, and becoming enervated, and fond of
wealth, and addicted to business and bargains,
and then overcome by their enemies it were
extreme folly to seek for the cause of all this.
Now let us reason thus in our own case and that
of our ancestors; for we too have become weaker
than all, and are nailed down unto this present
life.
And if one be found having a vestige of the
ancient wisdom, leaving the cities and the
market-places, and the society of the world,
and the ordering of others, he betakes himself
to the mountains: and if one ask the reason of
that retirement, he invents a plea which cannot
meet with allowance. For, saith he, "lest I
perish too, and the edge of my goodness be taken
off, I start aside." Now how much better
were it for thee to become less keen, and to
gain others, than abiding on high to neglect thy
perishing brethren?
When, however, the one sort are careless about
virtue, and those who do regard it withdraw
themselves far from our ranks, how are we to
subdue our enemies? For even if miracles were
wrought now, who would be persuaded? Or who of
those without would give heed unto us, our
iniquity being thus prevalent? For so it is,
that our upright living seems unto the many the
more trustworthy argument of the two: miracles
admitting of a bad construction on the part of
obstinate bad men: whereas a pure life will have
abundant power to stop the mouth of the devil
himself.
These things I say, both to governors and
governed; and, before all others, unto
myself; to the end that the way of life shown
forth in us may be truly admirable, that taking
our appropriate stations, we may look down on
all things present; may despise wealth, and not
despise hell; overlook glory, and not overlook
salvation; endure toil and labor here, lest we
fall into punishment there. Thus let us wage
war with the Greeks; thus let us take them
captive with a captivity better than liberty.
But while we say these things without
intermission, over and over, they occur very
seldom. Howbeit, be they done or not, it is
right to remind you of them continually. For if
some are engaged in deceiving by their fair
speech, so much more is it the duty of those who
allure back unto the truth, not to grow weary of
speaking what is profitable. Again: if the
deceivers make use of so many
contrivances--spending as they do money, and
applying arguments, and undergoing dangers, and
making a parade of their patronage--much more
should we, who are winning men from deceit,
endure both dangers and deaths, and all things;
that we may both gain ourselves and others, and
become to our enemies irresistible, and so
obtain the promised blessings, through the grace
and loving-kindness, etc.
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