THE MYSTERY OF THE HIDDEN WISDOM In the first chapter, the apostle Paul talked about the topic of the unity of the church. He started by revealing the ailment, then talked about the One Christ, crucified for the sake of all, and in His name we gained baptism; presenting His cross to us, to experience the power and wisdom of God; and in it all believers enjoy wisdom, righteousness, sanctification, and redemption. Now, the apostle reveals the work of the Holy Spirit, the Spirit of Christ, who unifies us with Him in our daily life.. He provides us with the knowledge of the cross, and presents to us the strength to confront the afflictions, persecutions, and fears. He gives us the proof of the Spirit, the power, and the experience of the secret of our eternal glory; proclaims to us the secrets of God; and lets us enjoy the spiritual discernment and the mind of Christ. In the present chapter, the apostle Paul explains to them how he started his ministry among them; reminding them of the evangelic program he used, that includes three aspects: The negative aspect: which implies not using the excellence of speech or human wisdom The positive aspect: which implies that the testimony to God is realized by a divine proclamation. The conclusion: He concentrates on the Person of the crucified Christ; to let the believers enjoy, the treasure of the true heavenly wisdom, that exalts above every human wisdom in this world, and the might of God, instead of being preoccupied with the dry mental debates; As by the cross, the Lord would transfigure in them, and be glorified in all. This chapter represents the journey of the believing soul under the leadership of the Holy Spirit, who brings it forth to the mind of God, before the ages, for our salvation; and sets forth with it to the eternal glories connected to our glory. 1- The cross and the proof of the Spirit 1 - 4 2- The power of God and the perfect wisdom 5 - 6 3- The mystery of the hidden wisdom 7 - 8 4- The mystery of the eternal glory 9 - 12 5- The spiritual man 13 - 15 6- We have the mind of Christ 16 1- THE CROSS AND THE PROOF OF THE SPIRIT: “And I, brethren, when I came to you, did not come with excellence of speech or of wisdom, declaring to you the testimony of God” (1) The apostle Paul consummates his talk about the secret of the unity of the church and its connection to the cross, namely, to the wisdom of God, which is a stumbling block to the Jews, and foolishness to the Greeks. Now the apostle confirms that he did not come to them as an eloquent speaker, nor as a clever philosopher; and did not demonstrate human wisdom with glittering words; having been raised up in a new school – that of the hidden divine wisdom – with the spirit of humility and the divine fear. He was borne by the Spirit of God to unutterable glories, was shown exalted divinities, and was transformed, from being a carnally natural man into a spiritual one who bear the mind of Christ. 60 He confirms to them that, coming to preach to them the gospel, he did not use eloquence nor excellence of speech like their philosophers; but presented to them the divine truth in a simple form. As though he says to them: [I, brethren, although foolish, weak, and despised, yet God used me for the glory of His name, and came to talk with simplicity, so that my speech would be in harmony with the salvation plan of God]. In Tarsus, the apostle Paul studied the writings of philosophers; and came to find out that the Hellenic way of thinking, which he counted as the way to salvation, has failed to renew the world; and that there is need for a divine intervention. The apostle Paul enjoyed the Greek culture (the Hellenic); which some Jews in Tarsus and Alexandria cared for. He enjoyed the Roman citizenship by birth, that protected him against violence while preaching among the Gentiles; and he studied, as well, the Mosaic law and the Jewish tradition in Jerusalem. The three of them reacted together in the life of the apostle Paul; Yet what preoccupies his mind now, is the enjoyment of his preaching ministry, of the divine power working for salvation through the cross of the Lord of glory Jesus Christ. Nothing was more prepared for the battle like the spirit of Paul; Or rather, nothing was equal to the grace working in him for everything1. (St. John Chrysostom) “The testimony of God”: or “the secret of God” as it came in some old versions. The gospel is called “the testimony of Christ”. Here he means the testimony borne by the gospel concerning the salvation plan of God, by the cross, and not by the eloquence of speech. What Paul calls here as “testimony” is the incarnate Word of God, hidden from all ages with God. In it, the heretics played an arrogant and slothful role; preaching their evil teachings with great eloquence, and by human wisdom; taking away from the cross of Christ its power2. (Ambrosiaster) “For I determined not to know anything among you except Jesus Christ and Him crucified” (2) Because in the cross of Jesus Christ, Paul found his inner satisfaction; and realized that it is the fountain of wisdom and of every happiness, the topic of his preaching was for all to share it with him. He determined not to present any other knowledge, nor to preach anything else, or to discover any other secrets; As his heart, mind, and feelings, were all swallowed by the Person of the crucified Christ. Christ was the essence of his preaching, and His cross was the banner under whose shadow he called everyone to come for refuge. By the Spirit of the Holy God, he entered into the secret of the eternal wisdom; recognized the secret of the cross, that was in the plan of God even before the fall of Adam and Eve; and with it he set forth to eternity, to behold the glories prepared by the Crucified for those who believe in Him. 1In 1 Cor., 6: 1. 2 CSEL 81: 21-22. 61 It is the incarnate Word who consummated our salvation. He is the One who saved and set us free. We believe in Him, He who saved us by His cross and resurrection1. (Marius Victorianus) I came to you, not with excellence of speech, nor with wisdom; and uttered nothing but that “Christ has been crucified”2. (St. John Chrysostom) So Paul utters, having in mind those who are unable to recognize the exalted teachings concerning the deity of Christ3. (St. Augustine) “I was with you in weakness, in fear, and in much trembling” (3) The weakness, fear, and trembling, were probably on account of that at the beginning, Paul confronted vicious opposition, and felt failure in his ministry. That was before the Lord spoke to him in the night by a vision, saying: “Do not be afraid, but speak, and do not keep silent; for I am with you, and no one will attack you to hurt you; for I have many people in this city” (Acts 18: 9, 10). By this, the apostle presents to us a living portrait of the minister who realizes his weakness, helplessness, fear, and trembling; and receives the work of the Holy Spirit of God, who grants him strength and support to succeed by the divine grace. That is another topic: That the believers, and the preacher himself, are not only uneducated but there were other sources of opposition, risks, plans, and daily fears, confronting him as well. The word “weakness” for him, in many circumstances, means persecutions. “My trial which was in my flesh they did not despise nor reject” (Galatians 4: 14); “If I must boast, I will boast in the things which concerns my infirmity” (2 Corinthians 11: 30). Yet, on account of his persistence, even while confronting the fear of persecution and death, he did not err. That is why those who claim that Paul did not have fear, are depriving him of honor and greatness. As without fear, how could he be credited with endurance and self control before dangers? As for me, I admire him in that, even in his fear, and rather in his terror amid dangers everywhere, while sowing the gospel, whether on land or in the sea, he so strived to keep his crown, and never surrendered. If you wonder whether Paul feared dangers, Be sure that he, not only feared, but was even terrified; because, although being Paul, yet he is also human. This is not an accusation against him, but it is statement of the weakness of human nature4. (St. John Chrysostom) Appearing as though foolish in preaching, according to human wisdom; Paul stirred up hatred and persecution against himself5. (Ambrosiaster) By saying that he was in fear and trembling, he probably means, not from men, but for the sake of men; As his heart burnt together with every offense; and weakened 1 AGAINST Arius, 1a. 2 In 1 Cor., Hom. 6: 1. 3 Trinity 1: 12. 4 In 1 Cor., Hom. 6: 2. 5 CSEL 81: 22. 62 together with every weakness. That is what the Corinthians experienced during the stay of the apostle Paul in their midst, that extended for more than a year and a half (Acts 18: 11). The apostle Paul was known for his spirit of humility and meekness, that led some Corinthians to accuse him of weakness: “Letters are weighty and powerful, but bodily presence is weak, and speech contemptible” (2 Corinthians 10: 10). Although his voice seemed to be so faint, his body so small, and his features so unattractive; beside refraining from using eloquence of speech or philosophy; Yet idol worship collapsed before him, and hearts flared with fervent love for heaven. Although his human possibilities were not so impressive to preoccupy his listeners, yet God, through his weakness, fear, and trembling, was proclaimed in his work, and our crucified Christ who bears our weakness, transfigured to proclaim His power; “God chose the weak of the world to put to shame those who are mighty” (27). “And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power” (4) The words of the apostle Paul, were so anointed with the Spirit, to draw the hearts, and at the same time, they bore power. We can see that in the episode of the lame man at Lystra who, hearing Paul speaking, “observed him intently” (Acts 14: 9); And when the people saw thatPaul healed him, “they raised their voices, saying in the Lycaonian language: ‘The gods have come down to us in the likeness of men’, and Barnabas they called Zeus, and Paul Hermes, because he was the chief speaker”. They were all affected by the spirit of power, that the priest of Zeus intended to sacrifice for them; but the two apostles tore their clothes, and could scarcely restrain the multitudes from sacrificing to them (Acts 14: 13-18). The apostle Paul preached the Lord Christ, the crucified and risen from the dead, not in a shining philosophical way, but in the simplicity of words, he revealed the divine facts and the heavenly ordinances, the way they were delivered to him by the Holy Spirit, who is capable o piercing the hearts, and of working in them to receive the word. By that, the apostle could proclaim to the Thessalonians: “Our gospel did not come to you in words only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake” (1 Thessalonians 1: 5). “My speech and my preaching”. By the speech he probably means the teachings and the thoughts of faith concerning the gospel of truth, he proclaimed. While the preaching bears the meaning of testimony to this faith, not only in words, but in work and behavior. That is what the Holy Spirit has strongly proclaimed through the renewal of souls and hearts, that made the believers enjoy the sanctification, purity, and love; things that the philosophies of the world were incapable to realize. By speech, he may, as well, mean the private talks in individual and family meetings; and by preaching the public talks in assemblies. Saying that the gospel was preached without words of human wisdom does not belittle it, but that, on the contrary, is the greatness of the splendor of the gospel, that it is divine and from heaven. The proof through words of human wisdom, and the cleverness of eloquence, is weaker than the proof by works and signs; Yet, to take away any doubt that those signs are like the deceptive kinds of signs presented by the diviners, he did not say: “in the demonstration of the power”, but said “in the demonstration of the Spirit”, then, “of the power” (4), to confirm that the things done 63 are all spiritual. Saying that the gospel was not proclaimed through words of human wisdom, does not therefore imply any kind of despite, but is rather a great adornment; as it is a proof that it is divine, and high from heaven; Hence he adds: “that your faith should not be in the wisdom of men, but in the power of God” (5). The proof by works and signs is greater that by words1. (St. John Chrysostom) If the Holy Books drew men to faith because they are written with eloquence and philosophical cleverness, our faith would undoubtedly be based on words and human wisdom, more than it is on the power of God2. (The scholar Origen) 2- THE POWER OF GOD AND THE PERFECT WISDOM: “that your faith should not be in the wisdom of men, but in the power of God” (5) He reminds them that, although he came to them in weakness and trembling, and did not use the wisdom of philosophy, yet the Holy Spirit drew many to the evangelic truth; confirming that the success of his ministry in Corinth is a strong proof of the potential and activity of the divine wisdom to work in the life of men. He confirms to them that their faith, based on the enlightenment of their souls, and on their enjoyment of fellowship with God, has nothing human in it; As the true Christian bears a testimony of the power and wisdom of the gospel in his depths, through his experience and the renewal of his nature; something that no one but God Himself, can achieve. The believer testifies that his hope, joy, peace, sanctification, longing for worship, his enjoyment of the secrets of the Holy Book, his love of God and men, the fervor of his heart for the heavenlies, and his fellowship with angels; All these are realized by the power of God working in him. The human wisdom denies the cross; whereas faith proclaims the power of God. The human wisdom has not only failed to proclaim the things anticipated by men, but it also provokes them to haughtiness for what they have already achieved. Faith, on the other hand, not only presents to them the truth, but exhorts them to glorify God3. (St. John Chrysostom) “However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing” (6) Some believe that, speaking about wisdom, the apostle Paul had in mind four kinds of wisdom: (1) The wisdom of the Gentiles: Namely, the Greek wisdom, called in Hebrew ‘yewaniyt’ or ‘chokmaah’; despised by the Jews, who count whoever acquires it, or let his son do, as accursed4. (2) The wisdom of the Jews: that of the scribes and the Pharisees, who assumed that by crucifying Christ they would realize the wisdom. (3) The wisdom of this age: In Hebrew ‘aioonos’, and in Greek ‘toutou’; the wisdom acquired by the Jews from the writings of their teachers; concerning the temporal 1 In 1 Cor., Hom. 6: 3. 2 De Principiis 4: 1: 7. 3 In 1 Cor., Hom. 6: 3. 4 Bava Kama, fol. 82. 64 life, which they discern from the wisdom of the age to come; namely, that concerns the days of the Messiah. The wisdom of this age, applies therefore to the case of the Gentiles, who are preoccupied with theoretical philosophies, and to that of the Jews who interpreted the word of God in a literal way, which corrupted the spiritual heavenly concepts. (4) The wisdom of the gospel: The apostle Paul came to them, not with the exaltation of human wisdom, whether the wisdom of the Gentiles, the wisdom of the Jews, or the wisdom of this age; But he opened before them the treasures of the true high wisdom, namely the wisdom of the gospel, “known by those who are mature”, those who became mature in the knowledge of God, enlightened by the Holy Spirit of God, and became wise and mature by the truth they enjoyed. By the wisdom here, he means, not only recognizing the salvation plan of God, but enjoying it as well; namely, the living knowledge experienced by the mature who seek eternity. Concerning those who strive to get the reward of the exalted call of God in Jesus Christ, the apostle Paul says: “Let us, as many as are mature, have this mind; and if in anything you think otherwise, God will reveal even this to you” (Philippians 3: 15). The wisdom presented by the apostle is completely different from the wisdom of the rulers of this age; as it is not a political wisdom , nor that of philosophers, or of professional law scholars, but a hidden heavenly wisdom, presented to seekers of a sanctified life in the Lord, and not to seekers of temporal glory. The rulers of this age do not wish to think about the truth of their life, like a sinner who does wish to get preoccupied with what lies beyond the time. They reject the wisdom of God that leads them to hope in the eternal glory. By saying “coming to nothing” (6), the apostle refers to the activity of the vain wisdom, whose plans will certainly come to an end. He who holds fast to vanity, will himself become vanity, as his life and glories will end at the grave, and will not enjoy the eternal glory, but will fall under destructive judgment. He gave the gospel the name “wisdom”, being the way to salvation, realized by the cross. “The mature” are those who believe; who realize that all human things are utterly helpless, and look at them convinced that they benefit nothing; these are the true believers. By saying “the rulers of this age”, he means the philosophers and those of eloquence, who usually become the rulers of the people. He calls them “the rulers of this age” on account that their authority will not extend beyond the present world1. (St. John Chrysostom) Speaking about the wisdom of the rulers of this age, the apostle Paul seems to speak about, not just one wisdom mutual to them, but about several kinds of wisdom for every single one of them2. (The scholar Origen) The mature are those who preach the cross, being the wisdom, testifying to the working power of God. They know for sure that works utter with a voice louder than 1 In 1 Cor., Hom. 7: 1. 2 De Principiis 3: 31. 65 that of words. Their wisdom is not of this age, but of the age to come, when the truth of God will be proclaimed to those who deny it now1. (Ambrosiaster) 3- THE MYSTERY OF THE HIDDEN WISDOM: “But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory” (7) The believer does not boast of ignorance; nor counts ignorance as a virtue; but, while looking at the beauty of the amazing wisdom of God, and enjoying His salvation work, his soul gets satisfied, and treads upon the honey of this world. Experiencing the eternal wisdom, he is not preoccupied with the temporal wisdom. The wisdom of God is beyond comparison to the wisdom of the world; God in His love and by His wisdom, shines His light on us, to make us realize that we are sick and in need of the heavenly Physician; and that we are suffering a kind of bankruptcy, that needs the Grantor of riches. The wisdom of God is not set upon covering-up; but, while revealing weakness, it grants strength; and while proclaiming death, it presents the power of resurrection. The human wisdom, on the other hand, is often set upon covering-up of situations, without presenting strong positive solutions. The source of the wisdom, presented by the apostle as God Himself, dates back before the ages, to the eternal ordinance by God for our salvation, and will extend to after the ages, to bring us forth to the fellowship of the heavenly glory. The wisdom of God works to set out of man a glorified saint; It works in his temporal life, to carry him over beyond the time; to let him live in this world under God’s protection, and in the world to come, exulted in the exalted glory. The apostle did not say “we speak with ignorance”, but said “We speak the wisdom of God” (7). While speaking of not leaning upon the human wisdom, he proclaims the commitment of the believers, the ministers in particular, to receive the wisdom of God, which is greater, stronger, and more attractive than every human wisdom. The apostle did not say that their preaching is secret, nor that their teaching is incomprehensible by reason; but he refers to the fact that this wisdom was “hidden in a mystery” from humanity, until the proper time came to be proclaimed by the gospel; and that it is a wisdom beyond the comprehension of men, yet is does not contradict it. By saying “for our glory”, he refers to the glory gained by the believer, through enjoying the sonhood to God, and the dwelling of the Holy Spirit in him, as a deposit of “the far more exceeding and eternal weight of glory” prepared for us in heaven (2 Corinthians 4: 17). By the wisdom Paul means the cross and every ordinance for salvation2. (Theodoret, Bishop of Missa) He calls it a mystery, as neither an angel, nor an archangel, or any other power, has known it before it was practically realized; Hence he says: “to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places” (Ephesians 3: 10). 1 CSEL 81: 23. 2 PAULINE Commentary from the Greek Church. 66 Although the non-believers hear, yet they seem not to hear. The believers on the other hand, having the cleverness through the Holy Spirit, discern the meaning of the things stored in the word. That is exactly what the apostle Paul means by saying that the word he preaches is, so far, a mystery. This word also refers to the fact that the gospel contradicts everything expected; The Holy Book, not intending to call what happens as beyond every human hope and thought, calls it a ‘mystery’. Hence, the mystery that is above everything, is preached everywhere, yet, is not known by those who lack the sound mind, nor proclaimed through human wisdom, but by the Holy Spirit. And being extremely difficult to receive, it is called a mystery; Namely, that no higher power has come to know it before us; and not many know it even now. He considers our salvation as his own glory, as well as his riches (Ephesians 3: 8); although he, himself is rich enough in goodness, and needs nothing to make him richer. Saying: “Which God ordained before the ages” (7), he refers to the care designated for us As if He does not love us, He would not ordain it for us before the ages for our glory1. (St. John Chrysostom) Paul testifies that he is a messenger to proclaim a hidden mystery, not known by the rulers of this world, hence called foolish. The wisdom of God is hidden because it is not in words but in power, not possible to express in human terms; but to believe in by the power of the Spirit. Having known the sins of the world beforehand, God ordained this wisdom in a way, confusing to those who intend to turn His wisdom to their foolishness; And in order, as well, to glorify us who are to believe in Him2. (Ambrosiaster) Paul does not mean that he now speaks of mysteries and secrets; But the message which preaches was before, a hidden mystery3. This mystery although hidden, yet it was ordained before the ages4. (Theodoret, Bishop of Cyrus) “Which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory” (8) While the apostle Paul enjoyed the heavenly wisdom to present it to believers; the rulers of this age, on the other hand, from the Romans to the Jews and the Greeks, did not know it. By the ‘ruler of this age’, He probably meant here the Roman governor and the Jewish leaders, namely the high priest, the scribes, the Pharisees, the lawyers, etc., who, if they had known the divine wisdom, and recognized the Person of the Messiah, they would not have crucified the Lord of glory. Not knowing the truth, they were inflicted by blindness, and walked in foolishness. Some believe that if this implies to Herod and Pilate, but it does not imply in the same way to the two high priests and the scribes, who knew that Jesus is Christ. They 1 In 1 Cor., Hom 7: 4. 2 CSEL 81: 24. 3 COMM. On 1 Cor., 175. 4 On Divine Providence, Dis. 10: 61. (ACW). 67 were like the vinedressers who said: “This is the heir. Come, let us kill him and seize his inheritance” (Matthew 21:38). While others believe that the leaders of the Jews, having not realized the truth of the Person of Christ, nor the wisdom of His plan, or understood His mission; and having their eyes shut to understand the prophesies of the Old Testament; they rejected the Person of Jesus as the Messiah, and crucified him in ignorance. Having been only preoccupied with getting rid of the apparent enemies – the Romans, and the enjoyment of temporal glory, they sought a Messiah according to their natural human mind. They crucified “the Lord of Glory” or “the King of glory”, whom the heavenly creatures praised, saying: “Lift up your heads, O you everlasting gates, and the King of glory shall come in” (Psalm 24: 7-9). This title “the King of glory” by which Christ was called concerns Jehovah (Acts 7: 2). As to the words “had they known” (8), It seems to me, they were said here, not concerning the Person of Christ, but concerning the hidden ordinance behind that event. As though he says: They did not know what is meant by “death” and the “cross” They did not know that the cross so shines with its splendor; that it realizes the salvation of the world, and the reconciliation between God and men; They did not know that their city was to be taken away from them, and that they were to become in the worst of conditions. By saying “the wisdom”, he meant Christ, the cross, and the gospel Seeing the cross, which was counted as a subject of disgrace, as a great glory; the apostle believed that there was the need for a great wisdom, not only to know God, but to realize as well that divine plan1. What then? Was their sin concerning the crucifixion forgiven? Yes, it would have been, when He said on the cross: “Father, forgive them” (Luke 23: 34), if they repented; the same way Saul, who watched the stoning of Stephen, and persecuted the church, was forgiven, to become Paul, the great leader of the church2. (St. John Chrysostom) Thinking that He could be overcome, they scoffed at Him, and hanged Him on the tree, saying: “If He is the King of Israel, let Him now come down from the cross, and we will believe Him” (Matthew 27: 42). They only saw one side of Him, and not the other; “for had they known, they would not have crucified the Lord of glory” 3. What was seen of Him was despised; And what was hidden was not recognized; “for had they known, they would not have crucified the Lord of glory” 4. (St. Augustine) On the cross, the Lord prayed for the forgiveness of Pilate, Herod, Caiaphas, and the rest of them, for their ignorance; Yet after His resurrection and ascension to heaven; and the dwelling of the Holy Spirit upon the apostles; He delivered them to punishment on account of their denial of faith5. 1 In 1 Cor., Hom. 7: 5. 2 In 1 Cor., Hom. 7: 5. 3 Sermons on New Testament Lessons. 41: 1. 4 Sermons on New Testament Lessons. 41: 1. 5 Comm.. On 1 Cor, 176. 68 (Theodoret, Bishop of Cyrus) The rulers of this age are not only the Jews and the Romans, but every spiritual power set against God. The Jewish leaders could not be counted as the rulers of this age, having been submitted to the Romans. And it was not the Romans who crucified Jesus, for Pilate himself said that he has found no fault in Him. The rulers who crucified Him were the devils, who, although they knew that Jesus is the Messiah; Yet they did not know that He is the Son of God; Hence it could be said they crucified Him in ignorance1. (Ambrosiaster) If Christ was not condemned to death, Death would not have died. Through his own conquest, the devil was defeated. By rejoicing for the seduction of the first man, and for delivering him to death, he had himself killed (Genesis 3: 1-19); And by delivering the second Man to death, the first man escaped from his snares2. (St. Augustine) As to Referring the crucifixion to the Lord of glory, the Holy Book used the exchange of tittles between the deity and the Manhood of the Lord Christ -- ‘Communicato idiomatum’; -- referring all the works and the words of the Lord to the One Person – the incarnate Word of God. Having taken the soul and the body of man, there was no addition to the number of divine Persons; The Holy Trinity remained the same as before. As it is for every man – except for Him who alone, adopted a Personal union – the soul and the body represent one person; It is the same for Christ, the Word; His human soul, and His body represent one Person. And as it is the way when a philosopher dies, it would, language-wise, be correct to say: ‘the philosopher died’, and ‘the philosopher was buried’, although all those events apply to his body, and not to him being a philosopher; The same way, concerning the name “God”, “the Son of God”, “the Lord of glory”, or any other title given to Christ, being ‘the Word’; it would be correct to say :”God is crucified”, although it is certain that He endured that death in His human nature, and not in that by which He is the Lord of glory3. (St. Augustine) “The Word became flesh”. Here, the amazing Paul, while exhorting his listeners to adopt humility, speaks about Jesus Christ who, being the Image of God, emptied Himself and took the form of a servant, and humiliated Himself to death, the death on the cross; Yet, again, he calls the crucified “the Lord of glory”, when he says: “Had they known, they would not have crucified the Lord of glory”. He even speaks more openly about that same Essential Nature, saying: “Now, the Lord is the Spirit” (2 Corinthians 3: 17). Therefore, the Word, who was “in the beginning”, the Spirit, is the Lord, and the Lord of glory4. 1 CSEL 81: 24-25. 2 The Aascension, 263. 3 Epistles, 169: 8. 4 Against Eunomius, 5: 2. 69 The features concerning the servant, are referred to the Lord; While the honors concerning the Lord, are referred to the servant; That, through the connection and the union between the natures, the features of one are referred to the other. While the Lord received the scourges of the servant; the servant enjoyed the honor of the Lord; Hence the cross was said to be “the cross of the Lord of glory”; And every tongue confesses that Jesus is the Lord to the glory of God the Father1. While the human nature is glorified by taking it on, the divine nature was not corrupted by this action; But it made the human element submit to sufferings, while by His divine power, the resurrection of the One who suffered is realized. In this way, the experience of death is not referred to the Godhead, who had the fellowship in our human nature through union with Humanity; While, at the same time, the glorified divine names are referred to man; that He who appeared on the cross, is called “the Lord of glory”; transforming the glorified names from the Godhead to the Humanity through union with the lesser nature2. (St. Gregory, Bishop of Nyssa) 4- THE MYSTERY OF THE ETERNAL GLORY: “But as it is written: ‘Eye has not seen, nor ear heard, nor have entered into the heart of man, the things that God has prepared for those who love Him” (9) The eternal life, its glories and eternity, are things revealed by the gospel (2 Timothy 1: 10); things that could not be felt by senses, nor expressed by the human language with all its eloquence; or imagined by the human mind. It is beyond human wisdom or possibility. What those who walk in good life would gain is mentioned in the gospels, yet could not be accurately described; as how could they be, when they are not seen by the eye, nor heard by the ear, or entered into the heart of man3?! (St. Gregory, Bishop of Nyssa) I implore you, brethren, to love God a true love, not out of fear of hell, but of desire for the kingdom; and more so for the sake of the future things, when “He puts all enemies under His feet” (1 Corinthians 15: 25); when there is no more opponents; and when the righteous see the blessed things that no eye could see, no ear could hear, and not entered into the heart of man4. (St. John Chrysostom) Our hope, O brethren, is not in the present things, nor in this world, or in the kind of happiness that blinded men and made them forget God We have not become Christians for the sake of the blessings of the present time; but for what God has promised us, and so far we have not got; which is described as not seen by eye,5… . His gifts are enormously great; Yet, what we are getting of them is less; because of our limited possibilities to receive them. As by our simple faith, steadfast hope, fervent desire, and spacious heart, we may receive what is presented to us in more abundance; 1 Against Eunomius, 5: 5. 2 Against Eunomius, 6: 2. 3 The Great Catechism, 40. 4 In 1 Tim., hom 15. 5 Sermons on New Testament Lessons, 77: 1. 70 that, which no eye could see, having no color; no ear could hear, having no sound; and not entered into the heart of man, but the heart of man would enter into it. We shall behold God; We shall live in security and peace; We shall suffer no hunger or thirst; And w shall not fall into worry, Yet what would all that be, compared to beholding God, who, though He could not be proclaimed now as He is, yet we shall behold Him1. The goodness that we shall see, that “no eye can see, and no ear can hear”, is the Merciful whom we shall behold; who will be seen by the believers, by those who will enjoy the good portion in the resurrection of the body, in case they have the obedience in the resurrection of the heart2. (St. Augustine) The Holy Books proclaims to us that the goodness stored for us, is both immeasurable and incomparable3. (Mar Isaac the Syrian) From this we can have an idea about the extent of the greatness of the exaltation, beauty, and splendor of the spiritual body. We should not imagine that God partially reveals the secret to some, and allows for others to be destroyed by ignorance. But we should know that God, having preknowledge, through His divine power, of what everyone will chose, has prepared the proper things for everyone according to his own worthiness4. (Severian, Bishop of Gebala) “But God has revealed them to us through His Spirit. For the Spirit searches all things, even the depths of God” (10) God proclaimed His wisdom by the gospel, to prepare us to enjoy the eternal glory, and the heavenly happiness. He reveals His joyful secrets and His glorious works to His believers; according to what is written: “It will be said in that day: ’Behold, this is our God; we have waited for Him, and He will save us. This is the Lord; we have waited for Him; we will be glad and rejoice in His salvation’” (Isaiah 25: 9). God reveals His wisdom by His Holy Spirit who proclaimed the Word of God; and we enjoyed the Holy Book; as the men of God spoke in the Old, moved by the Holy Spirit (2 Peter 1: 21); and the apostles in the New Covenant spoke by the same Spirit. This Spirit is not like the limited Spirit of man that knows the depths of man; but it is the divine Spirit who knows the depths of God, and with an unlimited knowledge He reveals the hidden divine secrets; That Holy Spirit who proclaimed the broad lines of the heavenly truth through the prophets, has presented the complete truth through the apostles and the Evangelists. The Holy Spirit does not need teaching by words; As, being God, the apostle says: “He searches all things, even the depths of God”5. (St. Gregory, Bishop of Nyssa) 1 Epistles, 130: 17. 2 Sermons on New Testament Lesson, 77: 11. 3 Ascetical Homilies, 2. 4 Pauline Comm. From the Greek Church. 5 Answer to Eunomius, Second Book. 71 As this Spirit alone, can search everything that the human soul cannot, even the depths of God, We are in great need of being strengthened by this Spirit1. (The scholar Origen) God proclaims these things by His Spirit to His believers, because things that concern God are not to be known without His Spirits; As the Spirit of God knows what concerns Him2. The Spirit of God, knowing what He knows by nature, and not by learning, He taught us the secret of Christ; For, being the Spirit of God, He is as well, the Spirit of Christ3. (Ambrosiaster) He who gains the proclamation of the Spirit, would also receive the understanding of the Spirit4. (Theodoret, Bishop of Cyrus) “For what man knows the things of a man except the spirit of the man which is in him? Even so no oneknows the things of God except the Spirit of God” (11) It is difficult for man to enter into the depths of another man and to know his thoughts, his hidden plans, his purposes, and what goes on in his mind. No one knows such things except man himself. Even so, no one knows the things of God except the Spirit of God who proclaims these secrets to the apostles who are designated to realize God’s plan concerning the salvation of the world. By distributing their wealth among the poor, the rich store them in the most secure places, namely in heaven. In case you have some commitments to your family that keeps you from doing so; you are the one to know how to give account of your riches to God; as no one can know the things of a man except the spirit of the man which is in him. It is befitting of us to wait for the time when the Lord will come to scatter the darkness and reveals the hidden things of the hearts; Then “you will be commended by God” (2 Corinthians 4: 5)5. (St. Augustine) “Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God” (12) We have not received the spirit of the world; namely, its thoughts and philosophy. Our look at the truth is not set upon changing philosophical theories, but it is the gift of the Spirit of God, the Grantor of the truth. What the apostle utters, he was not taught by human wisdom, but it is the gift of the Holy Spirit to the church, that does not receive her faith by the spirit of the world, but by the Spirit of God. That is why he does not clothe his preaching by a human garment, but presents it in simplicity, according to what the church has received from God. The eloquence, the philosophy, and the human wisdom could not present the things of God; Only the Spirit of God can. Here the apostle speaks for himself, and on behalf of the rest of the true apostles; that they have received the Spirit of God, by whom they know the things of God; and 1 Commentary on 1 Cor. 1: 10: 6-10. 2 CSEL 81: 27. 3 CSEL 81: 27. 4 Comm.. On 1 Cor., 177. 5 Ep. 130: 8. 72 through that knowledge they preach the crucified Christ. They did not receive the spirit of the world, that of the Jewish teachers, who seek a temporal kingdom and an earthly Christ; interpreting what came in the Old Testament in a temporal material way. The spirit of the world, acquired by diverse people, does not know the truth, but can use guessing; hence it deceives the others, as it is deceived by the outer appearances1. (Ambrosiaster) By so saying, the apostle Paul reveals that the Holy Spirit is not a creature, but has a divine nature2. (Theodoret, Bishop of Cyrus) 5- THE SPIRITUAL MAN: “These things we also speak, not in words which man’s wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual” (13) “Comparing spiritual things with spiritual”; Scholars are often preoccupied with presenting faith through comparing it with science and philosophical theories. But the need is for revealing the spiritual things with spiritual. What came in the New Testament is a realization of the prophesies of the Old Testament, uttered by the men of God, moved by the Holy Spirit. Every phrase in the Holy Book is revealed by the books; We recognize the spiritual secrets by the proclamations of the Spirit and the language of the Spirit. The carnal persons cannot understand the spiritual things; About them the apostle Jude says: “These are sensual persons, who cause divisions, not having the Spirit” (Jude 19). Those who do not enjoy the sanctification by the Spirit cannot understand the spiritual things; As the spiritual understanding in man has been destroyed by the corruption of the sin; there was a need for him to be sanctified by the Spirit of the Lord, so that his mind, his heart, and his whole depths, would be prepared to understand the spiritual things and to respond to them. The carnal person bears weak eyes that cannot see the rays of the Sun of Righteousness, and enjoy their beauty. Hence he does not appreciate the light, but intends to live in the ignorance of darkness. It is as though he says: We should not go back to use the language of the Jews or that of the Gentiles, when we talk about God; but we should use the language of the Spirit of God to utter the spirituals; the language of simplicity, clearance, and openness. By saying: “comparing the spiritual things with spiritual”, he also means that no one can utter the spiritual things, but he who became spiritual; as the spiritual things need spiritual persons to utter them (1 Corinthians 2: 6, 9-10, 14-15;; 3: 1). Some spiritual facts are vague and need interpretation; but this could only be realized by comparing them with other spiritual things. As an example, when I say that Christ is risen from the dead, I compare it with how Jonah was saved from the belly of the big fish (Jonah 2: 10); And when I say that He was born from a virgin, I compare it with the pregnancy of the barren women like Sarah, Rebecca, and others (Genesis 21: 1-7; 25: 21)3. (St. John Chrysostom) 1 CSEL 81: 28. 2 COMM. On 1 Cor., 178. 3 In 1 Cor., Hom. 7: 8. 73 It does not imply that Paul had no human wisdom; but that he preached by the wisdom of the Spirit1. (Theodoret, Bishop of Cyrus) “But the natural man does not receive the things of the Spirit of God, for they are foolishness to him, nor can he knows them, because they are spiritually discerned” (14) For the natural man to discern, he has to know the mind of the Lord!! And who can do that? These words could be understood in the following way: Can the natural man know the mind of the Lord? Or, in order to understand a thought, should one not has knowledge of it? What is meant by the natural man? Some believe that a natural man is contrary to a spiritual man. The later is led by the Holy Spirit who sanctifies his body, mind, soul, spirit, and all his energies, to appear in his wholeness as a Spirit. Whereas the former is governed by the natural instinct and the animal lusts. Some of the Greek writers believe that the natural man, sharing with the animals, being confined to the sensuals, and not living by the exalted mind and the live conscience; is called by some ‘a carnal man’. Some believe that the word “natural” refers here to the body before the resurrection; whereas the word “spiritual” refers to the body risen from the dead, as it came in 1 Corinthians 15: 44: “It is sown a natural body, it is raised a spiritual body”. The natural man is confined to the pleasures of the earthly body; while the spiritual finds his pleasure in the eternal glory. Many believe that the natural man is he, who lets his animal soul (psuche) govern his spirit, and is not led by the Spirit of God (Jude 19); Such a man, not given life by the Spirit, is a stranger to the divine things. The carnal man, a practical proclamation of the natural man, is led by the devil, and bears an “earthly, sensual, demonic” wisdom (James 3: 15). Some believe that it means he, whose mind, heart, and depths, do not go beyond the natural things; and shuts his emotions and feelings in the carnal lusts. Such a man cannot appreciate the value of spiritual things, but denies and oppose them. To him, heaven is nothing but a product of fantasy and imagination. A natural man cannot understand the spiritual things, the way human ear cannot receive the high-frequency radio waves; the deaf cannot judge musical contests; and the blind cannot discern the different colors. God granted us a mind to learn and to receive help from Him; and not self-efficient mind. The eyes are beautiful and of benefit, yet, in the absence of light, its beauty becomes of no benefit. The same way with the souls, not supported by the spirit. The natural man refers everything to mental proofs, counting himself as not in need of any higher help; which is a sign of utter foolishness2. The way man cannot learn the heavenly things with his physical eyes, The soul, as well, cannot, if not supported by the spirit. And why should I talk about the heavenly things? It cannot even receive all the earthly things. The way, when we see a square 1 Comm.. On 1 Cor., 178. 2 In 1 Cor., Hom. 7:9. 74 tower from afar, we may see it as being round, as a result of sight deception; so will be the one who, by his mere understanding, tries to search the exalted things; he will only reach silly results. Saying: ‘they are foolishness to him” (14); This is not due to the nature of things, but because of his weakness, being unable to receive its greatness through the eyes of his soul1. As darkness may seem more comfortable than bright light to the sick eyes; So is the case as far as the spiritual wisdom is concerned. The wisdom of God may seem foolishness to those from outside; when it is actually their own wisdom which is foolishness. It is like when someone with an experience in sailing, claims, and strives to prove mentally, that he is able to sail across the limitless sea with no ship; While another, who has no such knowledge, lets himself be under the guidance of a captain and crew on a ship, and crosses the sea in security. The ignorance of the later is wiseer than the wisdom of the former2. (St. John Chrysostom) The carnal man, because of his foolishness, does not know what concern the Spirit of God; To such a man, the apostle says: “And I, brethren, could not speak to you as to spiritual people, but as to carnal” (1 Corinthians 3: 1). This could be interpreted in that the part could be taken to express the whole. As both the soul and the body, form a man, and each of them could be used to mean man as a whole; The same way the natural man and the carnal man are not different, but are one and the same: man living as a man3. (St. Augustine) A non-spiritual man is he, who is content with his own thoughts, and does not seek nor understand the teachings of the Spirit4. (Theodoret, Bishop of Cyrus) For the foolish and the sensual people, the vain things seem more beautiful than the teachings of the truth5. (The scholar Origen) “But he who is spiritual judges all things, yet he himself is rightly judged by no one” (15) He who is sanctified and who enjoys having a spiritual mind, cares for things that concern the Spirit, can judge everything, and discern everything. Enjoying a spiritual taste for the true divine facts, he can judge even the human wisdom. He can understand the divine secrets, enjoys their strength, and exults in their proclamations. His life is hidden with Christ in God (Colossians 3: 3); Whereas the carnal man, however great his human knowledge may be, remains a stranger to the experience of the divine life and its secrets; and cannot understand what is in the mind of God, nor recognize the divine truth. He who has the mind of Christ, can discern and judge by the Spirit. 1 In 1 Cor., Hom. 7:10. 2 In 1 Cor., Hom. 7:1. 3 City of God 14: 1. 4 Comm.. On 1 Cor., 178. 5 The Song of Songs, Comm., Book 4: 15. (ACW). 75 In the debates of St. John Cassian, came a talk by father Daniel which discerns between the spiritual man who cares for the inner depths and the continuous spiritual growth; and the natural man who is preoccupied with the outer appearances, and the carnal monastic practices, with no care for the depths. He warns the monks against this, saying: [Having separated ourselves from those in the world, we have no more to do publicly concerning the corruption of the body. Yet it is befitting of us to keep on striving with all our possibilities, until we become spiritual, lest by deceiving ourselves, and assuming that we have reached the highest perfection through the glory of our outer man, and have got rid of the carnal adultery; we would become slothful in what concerns being purified from the other covetousness and by staying this way, we would not be able to reach the stage of the spiritual progress1]. He who receives the gift of the Spirit, would flourish to teach others; Otherwise what he utters would become completely without benefit2. (Theodoret, Bishop of Curus) A spiritual person is capable of judging everything, whether he is a Greek or a barbarian, wise or foolish; And, because of his deep understanding and experience, he would be judged by no one3. (The scholar Origen) Who could judge someone who utters the truth? Accusing him of being vain when he is true, this accusation is as good as nothing4. (Ambrosiaster) Judging all things, and being rightly judged by no one, it would be befitting to describe the spiritual as being the “chair of God” 5. (St. Augustine) The apostle recognizes three types of men: the first is the ‘carnal”, who is preoccupied with his belly and the pleasures associated with it; The second is the “natural”, who occupies a median position between virtue and iniquity, rising above the later, yet without a clear fellowship with the former; and the third is the “spiritual”, who realizes the perfection of the pure life. That is why, speaking to the Corinthians, rebuking them for their being preoccupied with the pleasures and covetousness, he says to them “You are carnal” (Corinthians 3:3), not able to receive the more perfect teaching. While in another situation, comparing with the median kind, he says: “But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; but he who is spiritual, judges all things, yet he himself is rightly judged by no one” (14, 15) 6. (St. Grgory, Bishop of Nyssa) 6- WE HAVE THE MIND OF CHRIST: 1 CASSIAN: Conference 4: 19. 2 Comm.. On 1 Cor., 179. 3 Comm.. On 1 Cor., 1: 11: 44-45. 4 CSEL 81: 30-31. 5 Our Lord's Sermon on the Mount, 1: 18. 6 On The Making of Man, 8: 6. 76 “For ‘who has known the mind of the Lord, that he may instruct Him? But we have the mind of Christ” (16) In this chapter, the apostle Paul intended to draw the hearts of the congregation away from being preoccupied with dissentions to the divine blessings which they enjoyed through faith. While the philosophers are preoccupied with philosophical words and expressions of no real value, the believers gain the glorified power of God in their depths to become perfect. While the rulers do not know the mind of God, the believers are enlightened by the Holy Spirit, and realize the eternal wisdom of God. While the rulers live by the spirit of the world as natural men, the believers enjoy the spirit of God as spiritual men. While the rulers cannot judge the divine things, the spirituals can, and are rightly judged by no one. While the rulers live by the mere human mind, the believers enjoy the mind of Christ. How great is God’s gift to us! We came to have the mind of Christ proclaimed to us by His Holy Spirit When Christ leads the soul to understand His mind, it is said that she enters into the secret place of the King, where His wisdom and knowledge are hidden1. The bride of Christ enquires about the places of comfort in the heat of midday, and seeks from God an abundance of knowledge, that would not appear as one kind of philosophy which is said to put on a veil; While the abundance of truth is hidden and concealed; the bride of Christ says: “But we all, with unveiled face, behold the glory of God” (2 Corinthians 3: 18) 2. (The scholar Origen) “We have the mind of Christ”; namely, what is spiritual and divine, with nothing human; as Christ Himself, and not Plato or Phithogorus, has put His things in our minds3. (St. John Chrysostom) The Godhead is Mind and Word. “In the beginning was the Word” (John 1: 1). The followers of Paul had the mind of Christ (16), talking in them. Humanity was never completely denied that; as you see in yourself a word and understanding, conforming to the Mind Himself and the Word Himself4. (St. Gregory, Bishop of Nyssa) Paul so says, on account of that the believers are fellows in the divine wisdom5. (Ambrosiaster) Through the gift of the Holy Spirit, the prophets had no human heart but spiritual hearts; Hence he says here: “We have the mind of Christ”; As though he says: Before having the blessing of the Spirit, and learning the unutterable things, no one of us, or even the prophets, could understand those things in his mind. How could it be possible, if even the angels themselves could not understand them? No need for us to 1 The Song of Songs, Comm., Book 1: 5. 2 The Song of Songs, Comm., Book 2: 4. (ACE). 3 In 1 Cor., Hom. 7: 12. 4 On the Making of Man. 5: 2. 5 CSEL 81: 31. 77 talk about the rulers of this world, when no man could ever understand those things, not even the higher powers1?! When we say that we have the mind of Christ, That does not mean that we know everything Christ does; but rather what He chooses to proclaim to us; Everything we know is from Him, and is spiritual2. (St. John Chrysostom) Paul clearly proves that there is nothing lacking in the teaching of God. Yet that does not mean that he had all the knowledge; but God provides us with wisdom, as though out of a store, to understand fittingly3. (Theodoret, Bishop of Cyrus) The mind of Christ refers to God the Father; It is as though Paul says that we have the Father of Christ in us4. (Occummenius Pauline) 1 In 1 Cor., Hom. 7: 7. 2 In 1 Cor., Hom 7: 12. 3 Comm.. On 1 Cor., 179 PG 82: 246. 4 Oecumenius Pauline Comm. From the Greek Church. 78 AN INSPIRATION FROM 1 CORINTHIANS 2 LET YOUR HOLY SPIRIT BRING ME FORTH INTO YOUR MIND TO RECOGNIZE THE MYSTERY OF YOUR HIDDEN WISDOM Let me forsake the haughty wisdom, And recognize Your cross. O, You, amazing in Your love and humility! The wisdom of the world is attractive; yet with no benefit. While Your cross carries me to Your throne. And brings me forth into Your secret heavenly place, O You, the eternal Bridegroom! The rulers of this age intend to crucify You, and to rid my depths of Your presence! O, Had they known You, and recognized the secret of Your cross, they would not have forsaken You. They would rather have loved You, and raised themselves to see what You have prepared for them. Indeed, they would have sought Your amazing Spirit, to bring them forth into Your depths. I confess to You that I am a carnal man. No one can turn me into a spiritual man but Your fiery Spirit. With foolishness I intended to be a natural man. When You, with Your love, would not let me be less than a spiritual man. You intend for my whole being, to turn into a Spirit. You intend even for my body to become extremely light. To fly high to be together with You in Your heavens. Grant me Your Spirit to work in me incessantly. To bear Your mind, to recognize the truth. Yes, I would judge everything, and be rightly judged by no one. For You are in me, And I am in You, O the Truth!
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