Thomas Aquinas Commentary 1 Corinthians 1:17-25

"For Christ sent me not to baptize, but to preach the gospel: not in wisdom of words, lest the cross of Christ should be made void. For the word of the cross is to them that perish foolishness; but unto us who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, And the discernment of the discerning will I bring to nought. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of the world? For seeing that in the wisdom of God the world through its wisdom knew not God, it was God`s good pleasure through the foolishness of the preaching to save them that believe. Seeing that Jews ask for signs, and Greeks seek after wisdom: but we preach Christ crucified, unto Jews a stumblingblock, and unto Gentiles foolishness; but unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men." — 1 Corinthians 1:17-25 (ASV)

After condemning their conflict with a reason based on baptism, the Apostle disapproves of it again with a reason based on doctrine. For some of the Corinthians gloried in the teaching of false apostles, who corrupt the truth of the faith with elegant words and arguments born of human wisdom. First, therefore, the Apostle says that this method is not suitable for teaching the faith; secondly, he shows that he did not use this method of teaching when he was among them (in chapter 2). Regarding the first point, he does two things: first, he states his proposition; secondly, he explains it (verse 17b).

He says, therefore: I have stated that Christ sent me to preach the Gospel, but not to preach it with eloquent wisdom—that is, the worldly wisdom which makes people verbose, since it inclines them to use many empty arguments: The more words, the more vanity (Ecclesiastes 6:11); Mere talk tends only to want (Proverbs 14:23). Or, by "eloquent wisdom" he means rhetoric, which teaches elegant speech by which people are sometimes drawn to assent to error and falsehood: By fair and flattering words they deceive the hearts of the simple-minded (Romans 16:18). Under the figure of a harlot, which stands for heretical doctrine, it is said: You will be saved from the adulteress with her smooth words (Proverbs 2:16).

On the other hand, it says in Isaiah 33:19: You will see no more the insolent people, the people of an obscure speech which you cannot comprehend. But because the Greek version has logos, which signifies both reason and speech, it might be more fitting to interpret "eloquent wisdom" as human reason, because the things of faith transcend human reason: Matters too great for human understanding have been shown you .

But the fact that many teachers in the Church have used human reason and human wisdom, as well as elegant words, would seem to contradict this. For Jerome says in a letter to Magnus, a Roman orator, that all the teachers of the faith have filled their books with a rich portion of philosophical doctrines and sciences, so that it is hard to know whether to admire their worldly learning more or their knowledge of the Scriptures. And Augustine, in his book On Christian Doctrine, says: "There are churchmen who have treated divine matters not only with wisdom but with elegance."

The answer is that it is one thing to teach in eloquent wisdom (whichever way you understand it), and another to use eloquent wisdom in teaching. A person teaches in eloquent wisdom when he takes that wisdom as the main source of his doctrine, so that he admits only those things which contain it and rejects others that do not. This is destructive to the faith. But a person uses eloquent wisdom when he builds on the foundations of the true faith, so that if he finds any truths in the teachings of the philosophers, he employs them in the service of the faith. As Augustine says in On Christian Doctrine, if philosophers have said things suitable to our faith, they should not be feared but taken from them as from an unjust possessor for our use. Again, in the same book he says: "Since the faculty of eloquent speech has great power to persuade a person toward what is base or what is right, why not use it to fight for the truth, if evil men misuse it for sin and error?"

Then, when he says, lest the cross of Christ be emptied of its power, he proves his statement. He argues first from the perspective of the subject matter, and secondly from the perspective of the teachers (verse 26). Regarding the first, he does three things: first, he shows that the method of teaching by eloquent wisdom is not suitable for the Christian faith; secondly, he proves something he had presupposed (verse 18); thirdly, he clarifies the proof (verse 22).

Regarding the first point, it should be noted that even in philosophical doctrines, the same method is not suitable for every subject; therefore, the forms of speech must fit the material, as it says in Ethics I. A particular method of teaching is unsuitable for the subject matter when that method destroys the chief element in it. For example, in purely intelligible matters, it would be unsuitable to use metaphorical proofs, which do not go beyond the imagination and leave the hearer stranded in images, as Boethius says in his book On the Trinity.

But the chief element in the doctrines of the Catholic faith is the salvation accomplished by the cross of Christ; as he says in 1 Corinthians 2:2: For I decided to know nothing among you except Jesus Christ and him crucified. On the other hand, a person who depends chiefly on eloquent wisdom when he teaches, to that extent, makes the cross of Christ void. Therefore, to teach in eloquent wisdom is not suitable for the Christian faith. Consequently, he says, lest the cross of Christ be emptied of its power—that is, lest in trying to preach with eloquent wisdom, faith in the power of Christ’s cross be made void. Then is the stumbling block of the cross made void (Galatians 5:11); Remember how they said, ‘Rase it, rase it! Down to its foundation!’ (Psalms 137:7).

Then, when he says, for the word of the cross, he proves that the cross of Christ is made void by the method of teaching that consists in eloquent wisdom. First, he gives the proof; secondly, he gives the reason for his statements (verse 19).

He says, therefore: The reason I have said that the cross of Christ is emptied of its power if the teachings of the faith are presented in eloquent wisdom is that the word of the Cross—that is, the proclamation of Christ’s cross—is folly to those who are perishing. To unbelievers, who consider themselves wise according to the world, it appears foolish, for the preaching of the cross of Christ contains things that seem impossible to worldly wisdom—for example, that God should die, or that the Omnipotent should suffer at the hands of violent men. Furthermore, that a person should not avoid shame when he can, and other things of this sort, are matters that seem contrary to the prudence of this world. Consequently, when Paul was preaching such things, Festus said: Paul, you are beside yourself; much learning makes you mad (Acts 26:24).

And Paul himself says below that the word of the Cross actually does contain foolishness. But he adds: but to us that are being saved—namely, Christ’s faithful who are saved by Him, for He will save his people from their sins (Matthew 1:21)—it is the power of God. This is because they recognize in the cross of Christ God’s power, by which He overcame the devil and the world: The Lion of the tribe of Judah... has conquered (Revelation 5:5). They also experience this power in themselves when, together with Christ, they die to their vices and sinful desires, as it says in Galatians 5:24: Those who belong to Christ Jesus have crucified the flesh with its passions and desires. Hence it says in Psalm 110:10: The Lord sends forth from Zion your mighty scepter; and, Virtue went out of him and healed all (Luke 6:19).

Then, when he says, For it is written, he states the reason for the above. First, he tells why the word of the cross is folly to men; secondly, why this folly is the power of God to those who are saved (verse 21). Regarding the first point, he does two things: first, he brings forward a text that foretells what is asked; secondly, he shows that it has been fulfilled (verse 20).

It should be noted in regard to the first point that anything good in itself cannot appear foolish to anyone unless there is a lack of wisdom. This, therefore, is the reason why the word of the cross, which is saving for believers, seems foolish to others: they are devoid of wisdom. This is what he says: For it is written: I will destroy the wisdom of the wise, and the cleverness of the clever I will thwart. This can be taken from two places, for it is written in Obadiah 1:8: Will I not destroy the wise men out of Edom, and understanding out of Mount Esau? But it is more explicit in Isaiah 29:14: The wisdom of their wise men shall perish, and the discernment of their discerning men shall be hid.

Now, wisdom and prudence are different. Wisdom is knowledge of divine things; therefore, it pertains to contemplation: The fear of the Lord is wisdom (Job 28:28). Prudence, however, is properly speaking knowledge of human things; hence it says in Proverbs 10:23: Wisdom is prudence to a man, because knowledge of human affairs is called wisdom. The Philosopher also says in Ethics VI that prudence is the right understanding of things to be done, and so prudence pertains to reason.

Yet it should be noted that people, however evil, are not altogether deprived of God’s gifts, nor are God’s gifts in them destroyed. Consequently, he does not say absolutely, "I will destroy wisdom," because all wisdom is from the Lord God . Instead, he says, I will destroy the wisdom of the wise—that is, the wisdom which the wise of this world have invented for themselves against the true wisdom of God, because as it says in James 3:15: This is not wisdom, descending from above; but earthly, sensual, devilish.

Similarly, he does not say, "I will reject prudence," for God’s wisdom teaches true prudence. Rather, he says he will reject the prudence of the prudent—that is, the prudence which is highly regarded by those who esteem themselves prudent in worldly affairs, so that they cling to the goods of this world, or because the prudence of the flesh is death (Romans 8:6). Consequently, because of their lack of wisdom, they suppose that it is impossible for God to become man and suffer death in His human nature. And due to a lack of prudence, they consider it unfitting for a man to endure the cross, despising the shame (Hebrews 12:2).

Then, when he says, Where is the wise man? he shows that the prophecy about the destruction of human wisdom and prudence has been fulfilled. First, he presents the proving reason in the form of a question; secondly, he draws the conclusion (verse 20).

He says, therefore: Where is the wise? As if to say: He is not found among the faithful who are saved. By "the wise" he understands one who searches for the secret causes of nature: How will you say to Pharaoh: ‘I am the son of the wise?’ (Isaiah 19:11). This refers to the Gentiles, who pursue the wisdom of this world. Where is the scribe? This refers to one skilled in the Law, and it applies to the Jews. As if to say: He is not among the believers. Where is the debater of this age? This refers to one who, through prudence, examines what is suitable for human life in the affairs of this world. As if to say: He is not found among the believers. This refers to both Jews and Gentiles: The sons of Hagar, who seek for understanding on the earth . The Apostle seems to have based this question on Isaiah 33:18: Where is the learned? for which he substitutes "the wise"; and where is the one that ponders the words of the law? for which he substitutes the debater of this age, perhaps because it is mainly the young who are customarily instructed in matters pertaining to the moral life.

Then, when he says, Has not God made foolish the wisdom of this world? he draws the conclusion contained in the question. It is as if he were saying: Since those who are considered the wise of this world have failed in the way of salvation, has not God made the wisdom of this world foolish? That is, has He not proven it foolish, since those versed in this wisdom have been found so foolish that they have not discovered the road to salvation? Every man is stupid and without knowledge (Jeremiah 51:17); Your wisdom and your knowledge have led you astray (Isaiah 47:10).

Another way to interpret this is as if he were saying: I will destroy the wisdom of the wise and the prudence of the prudent I will reject—that is, I will first strike it from my preachers, as it says in Proverbs 30:1: Surely I am too stupid to be a man. I have not the understanding of a man. Then, Where is the wise? As if to say: He is not found among the preachers. You have hidden these things from the wise and prudent, and revealed them to little ones (Matthew 11:25). Has not God made foolish the wisdom of this world? That is, has He not proven it foolish by achieving what it considered impossible—namely, that a dead man should rise, and other things of this sort?

Then, when he says, For since, he states the reason why the faithful are saved by the foolishness of preaching. He had already stated that the word of the cross is foolishness to those who perish, but the power of God to those who are saved. This is because it pleased God by the folly of what we preach—that is, by the preaching which human wisdom considers foolish—to save them that believe.

The reason for this is that the world—that is, worldly people—did not know God by the wisdom taken from the things of the world, and this was in the wisdom of God. For divine wisdom, when making the world, left indications of itself in created things, as it says in Sirach 1:10: He poured wisdom out upon all his works. Therefore, the creatures made by God’s wisdom are related to that wisdom, whose signposts they are, just as a person’s words are related to the wisdom they signify.

Just as a disciple comes to understand the teacher’s wisdom by the words he hears, so can a person come to understand God’s wisdom by examining the creatures He made, as it says in Romans 1:20: His invisible nature has been clearly perceived in the things that have been made. But on account of the vanity of his heart, man wandered from the right path of divine knowledge; hence it says in John 1:10: He was in the world, and the world was made through him, yet the world knew him not.

Consequently, God brought believers to a saving knowledge of Himself by other means, which are not found in the natures of creatures, and which worldly people—who derive their ideas solely from human things—therefore considered foolish. These means include the articles of faith. It is like a teacher who, recognizing that his meaning was not understood from the words he used, then tries to use other words to indicate what he meant.

Then, when he says, For the Jews, he explains his proof: first, in regard to the statement that the word of the cross is foolishness to those who perish; secondly, in regard to the statement that to those who are saved it is the power of God (verse 24). Regarding the first, he does two things: first, he mentions the differing interests of those who perish; secondly, from this he assigns the reason for what he had said (verse 23).

Among those who perish—that is, unbelievers—some were Jews and some were Gentiles. He says, therefore: I have said that the word of the cross is foolish to those who perish, and this is because the Jews demand signs. The Jews were used to being instructed in a divine manner—He led him about and taught him (Deuteronomy 32:10)—in the sense that God’s teachings were accompanied by many marvels: In the sight of their fathers he wrought marvels in the land of Egypt (Psalms 78:12). Consequently, they require signs from everyone asserting a doctrine: Master, we would see a sign from you (Matthew 12:38); We have not seen our signs (Psalms 74:9).

But the Greeks seek wisdom, being interested in the pursuit of wisdom—the wisdom, I say, which is founded on the reasoning of worldly things and of which it is said: Let not the wise man glory in his wisdom (Jeremiah 9:23). By "the Greeks" are understood all the Gentiles who received worldly wisdom from the Greeks. Since they sought wisdom, therefore, they wished to judge every doctrine proposed to them according to the standard of human wisdom.

He then concludes why the word of the cross is foolishness to them, saying: But we preach Christ crucified, as he says below in 1 Corinthians 11:26, You proclaim the Lord’s death until he comes. This is to Jews a stumbling block, because they desired strength that works miracles and instead saw weakness in suffering. And it is to the Gentiles foolishness, because it seemed contrary to human reason that God should die and that a just and wise man should voluntarily expose himself to a very shameful death.

Then, when he says, But to those who are called, he explains what he meant when he said, to them that are saved it is the power of God.

He says, therefore: It has been stated that we preach Christ crucified, to the Jews a stumbling block and to the Gentiles foolishness. But we preach Christ as the power of God and the wisdom of God to those who are called, whether Jews or Gentiles—that is, to those Jews and Gentiles who were called to faith in Christ. They recognize the power of God in Christ’s cross, by which devils are overcome, sins forgiven, and people saved: Be exalted, O Lord, in your strength! (Psalms 21:13). He says this against the Jews, who made a stumbling block of Christ’s weakness. They also recognize in it the wisdom of God, since He delivered the human race in a most fitting manner by the cross: Men were taught what pleases you, and were saved by wisdom .

He is called the power of God and the wisdom of God by appropriation: the power, because the Father does all things through Him—All things were made through him (John 1:3); the wisdom, because the Word, which is the Son, is nothing less than begotten or conceived wisdom—I came forth from the mouth of the Most High . But this is not to be understood as though God the Father is powerful and wise by a begotten power or wisdom. For, as Augustine proves in The Trinity, it would follow that the Father would have His being from the Son, because for God, to be wise and to be powerful are His very essence.

Then, when he says, for the foolishness of God, he gives the reason for what he had said, explaining how something weak and foolish could be the power and wisdom of God. This is because the foolishness of God is wiser than men. As if he were saying: Something divine seems to be foolish, not because it lacks wisdom, but because it transcends human wisdom. For people are accustomed to regard as foolish anything beyond their understanding: Matters too great for human understanding have been shown you . And the weakness of God is stronger than men, because something in God is not called weak on account of a lack of strength, but because it exceeds human power, just as He is called invisible because He transcends human sight: You do show your strength when men doubt the completeness of your power .

However, this could also refer to the mystery of the incarnation. In this case, that which is regarded as foolish and weak in God—on account of the nature He assumed—transcends all human wisdom and power: Who is like to you among the strong, O Lord? (Exodus 15:11).