1 Corinthians 2:6–9

The mature are those who preach the cross as wisdom because of the witness of Christ's power at work. They know that actions speak louder than words. Their wisdom is not of this age but of the age to come, when the truth of God will be manifested to those who now deny it.

The fourth face of wisdom is the most difficult, for it is without form. Thus would it seem to destroy the preceding faces, and yet it does not. The Apostle speaks of it in the First Epistle to the Corinthians: "Wisdom, however, we speak among those who are mature, yet not a wisdom of this world. But we speak the wisdom of God, mysterious, hidden, which eye has not seen nor ear heard, nor has it entered into the heart of man. But to us God has revealed it through His Spirit. For the Spirit searches all things, even the deep things of God." Paul taught this wisdom to Dionysius and Timothy and other perfect men, but he kept it hidden from others. It is up to us, then, to be perfect in order to reach it.

The third fruit of wisdom consists in contemplating the supreme good which arises from a close consideration of the gifts of grace. For grace can be so great that a man living in it would be existing as it were in paradise. He would have an insight into his inner self, like blessed Paul who says: "Wisdom, however, we speak among those who are mature." And later: "But to us God has revealed them through His Spirit. For who among men knows the things of a man save the spirit of the man which is in him? Even so, the things of God we do not know, unless the Spirit of God goes into us."

Expressly then respecting all our Scripture, as if spoken in a parable, it is written in the Psalms, "Hear, O My people, My law: incline your ear to the words of My mouth. I will open My mouth in parables, I will utter My problems from the beginning." Similarly speaks the noble apostle to the following effect: "Howbeit we speak wisdom among those that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery; which none of the princes of this world knew. For had they known it, they would not have crucified the Lord of glory."

Akin to this is what the holy Apostle Paul says, preserving the prophetic and truly ancient secret from which the teachings that were good were derived by the Greeks: "Howbeit we speak wisdom among them who are perfect; but not the wisdom of this world, or of the princes of this world, that come to nought; but we speak the wisdom of God hidden in a mystery." Then proceeding, he thus inculcates the caution against the divulging of his words to the multitude...

And was it not this which the prophet meant, when he ordered unleavened cakes to be made, intimating that the truly sacred mystic word, respecting the unbegotten and His powers, ought to be concealed? In confirmation of these things, in the Epistle to the Corinthians the apostle plainly says: "Howbeit we speak wisdom among those who are perfect, but not the wisdom of this world, or of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery." And again in another place he says: "To the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and knowledge." These things the Saviour Himself seals when He says: "To you it is given to know the mysteries of the kingdom of heaven." And again the Gospel says that the Saviour spake to the apostles the word in a mystery. For prophecy says of Him: "He will open His mouth in parables, and will utter things kept secret from the foundation of the world."

When, however, they are confuted from the Scriptures, they turn round and accuse these same Scriptures, as if they were not correct, nor of authority, and [assert] that they are ambiguous, and that the truth cannot be extracted from them by those who are ignorant of tradition. For [they allege] that the truth was not delivered by means of written documents, but vivâ voce: wherefore also Paul declared, "But we speak wisdom among those that are perfect, but not the wisdom of this world." [1 Corinthians 2:6] And this wisdom each one of them alleges to be the fiction of his own inventing, forsooth; so that, according to their idea, the truth properly resides at one time in Valentinus, at another in Marcion, at another in Cerinthus, then afterwards in Basilides, or has even been indifferently in any other opponent, who could speak nothing pertaining to salvation. For every one of these men, being altogether of a perverse disposition, depraving the system of truth, is not ashamed to preach himself.

Now God shall be glorified in His handiwork, fitting it so as to be conformable to, and modelled after, His own Son. For by the hands of the Father, that is, by the Son and the Holy Spirit, man, and not [merely] a part of man, was made in the likeness of God. Now the soul and the spirit are certainly a part of the man, but certainly not the man; for the perfect man consists in the commingling and the union of the soul receiving the spirit of the Father, and the admixture of that fleshly nature which was moulded after the image of God. For this reason does the apostle declare, "We speak wisdom among them that are perfect," [1 Corinthians 2:6] terming those persons "perfect" who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as he used Himself also to speak. In like manner we do also hear many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God, whom also the apostle terms "spiritual," they being spiritual because they partake of the Spirit, and not because their flesh has been stripped off and taken away, and because they have become purely spiritual. For if any one take away the substance of flesh, that is, of the handiwork [of God], and understand that which is purely spiritual, such then would not be a spiritual man but would be the spirit of a man, or the Spirit of God. But when the spirit here blended with the soul is united to [God's] handiwork, the man is rendered spiritual and perfect because of the outpouring of the Spirit, and this is he who was made in the image and likeness of God. But if the Spirit be wanting to the soul, he who is such is indeed of an animal nature, and being left carnal, shall be an imperfect being, possessing indeed the image [of God] in his formation (in plasmate), but not receiving the similitude through the Spirit; and thus is this being imperfect.

They also assert that by Anna, who is spoken of in the gospel [Luke 2:36] as a prophetess, and who, after living seven years with her husband, passed all the rest of her life in widowhood until she saw the Saviour, and recognised Him, and spoke of Him to all, was most plainly indicated Achamoth, who, having for a little while looked upon the Saviour with His associates, and dwelling all the rest of the time in the intermediate place, waited for Him till He should come again, and restore her to her proper consort. Her name, too, was indicated by the Saviour, when He said, "Yet wisdom is justified by her children." [Luke 7:35] This, too, was done by Paul in these words, "But we speak wisdom among them that are perfect." [1 Corinthians 2:6]

[Daniel 10:13] "But the prince of the kingdom of Persia withstood me for twenty-one days." In my opinion this was the angel to whose charge Persia was committed, in accordance with what we read in Deuteronomy: "When the Most High divided the nations and distributed the children of Adam abroad, then He established the bounds of the nations according to the number of the angels of God" (Deuteronomy 32:8). These are the princes of whom Paul also says: "We speak forth among the perfect a wisdom which none of the princes of this world knew. For if they had known it, they would never have crucified the Lord of Glory" (1 Corinthians 2:6-8). And so the prince or angel of the Persians offered resistance, acting on behalf of the province entrusted to him, in order that the entire captive nation might not be released. And it may well be that although the prophet was graciously heard by God from the day when he set his heart to understand, the angel was nevertheless not sent to proclaim to him God's gracious decision, for the reason that the prince of Persia opposed him for twenty-one days, enumerating the sins of the Jewish people as a ground for their justly being kept in captivity and as proof that they ought not to be released.

"Howbeit we speak wisdom among the perfect:" for when I, accounted foolish and a preacher of follies, get the better of the wise, I overcome wisdom, not by foolishness but by a more perfect wisdom; a wisdom, too, so ample and so much greater, that the other appears foolishness. Wherefore having before called it by a name such as they named it at that time, and having both proved his victory from the facts, and shewn the extreme foolishness of the other side: he thenceforth bestows upon it its right name, saying, "Howbeit we speak wisdom among the perfect." "Wisdom" is the name he gives to the Gospel, to the method of salvation, the being saved by the Cross. "The perfect," are those who believe. For indeed they are "perfect," who know all human things to be utterly helpless, and who overlook them from the conviction that by such they are profited nothing: such were the true believers.

"But not a wisdom of this world." For where is the use of the wisdom which is without, terminating here and proceeding no further, and not even here able to profit its possessors?

Now by the "rulers of the world," here, he means not certain demons, as some suspect, but those in authority, those in power, those who esteem the thing worth contending about, philosophers, rhetoricians and writers of speeches. For these were the dominant sort and often became leaders of the people.

"Rulers of the world" he calls them, because beyond the present world their dominion extends not. Wherefore, he adds further, "which are coming to nought;" disparaging it both on its own account, and from those who wield it. For having shewn that it is false, that it is foolish, that it can discover nothing, that it is weak, he shews moreover that it is but of short duration.

When Paul talks about the wisdom of the rulers of this world he seems to be talking not about one wisdom common to them all but about different kinds of wisdom which are peculiar to each.

And in teaching that not every man is able to be a hearer and a receiver of that wisdom which he had, Paul crieth out, saying, "We speak wisdom among the perfect: not the wisdom of this world nor that of the rulers of this world, which are brought to nought: but we speak the wisdom of God in a mystery, which none of the wise men of the world hath been able to hear." The wisdom of this world is not sufficient for a foundation, nor is it able to receive the building of the wisdom of God, and for this reason our Lord placed simplicity in us for a foundation.

By all these statements, therefore, does he show us what God he means, when he says, "We speak the wisdom of God among them that are perfect." It is that God who has confounded the wisdom of the wise, who has brought to nought the understanding of the prudent, who has reduced to folly the world's wisdom, by choosing its foolish things, and disposing them to the attainment of salvation.

When this Mantle itself, arranged with more rigorous care, and sandals after the Greek model, serve to flatter Aesculapius, how much more should you then accuse and assail it with your eyes, as being guilty of superstition-albeit superstition simple and unaffected? Certainly, when first it clothes this wisdom which renounces superstitions with all their vanities, then most assuredly is the Mantle, above all the garments in which you array your gods and goddesses, an august robe; and, above all the caps and tufts of your Salii and Flamines, a sacerdotal attire.

And accordingly the Jew at the present day, no less than the younger son, having squandered God's substance, is a beggar in alien territory, serving even until now its princes, that is, the princes of this world. Seek, therefore, the Christians some other as their brother; for the Jew the parable does not admit.

Above he called the preaching foolishness, because that is what the Greeks called it. But, having proved by the deed itself that it is true wisdom, he finally boldly calls the preaching about Christ wisdom and salvation through the cross; for to destroy death by death is truly a matter of the greatest wisdom. He calls the faithful "perfect"; for they are indeed perfect, because, having despised all earthly things, they strive toward the heavenly. By "wisdom of this age" he means secular wisdom, since it is temporal and ends together with this age; by "rulers of this age" he means not demons, as some have thought, but wise men, orators, rhetoricians, who were together with the leaders and chiefs of the people. Since they too are temporal, he calls them "rulers of this age" and "passing away," that is, ceasing to exist, and not eternal.

Then when he says, We impart wisdom, he shows with whom he uses the loftiness of spiritual wisdom: first, he states what he intends; secondly, he clarifies it (v. 6b).

He says, therefore: Among you I have only preached Christ crucified, but we impart wisdom, i.e., profound doctrine, among the mature (perfect). Now men are said to be perfect in two ways: first, in regard to the intellect; secondly, in regard to will. For among all the powers of the soul these are peculiar to man. Consequently, man's perfection must be reckoned in terms of these powers. But the perfect in intellect are those whose mind has been raised above all carnal and sense-perceptible things and can grasp spiritual and intelligible things. Of such it says in Heb (5:14): "Solid food is for the perfect, for those who have their faculties trained by practice to distinguish good from evil." The perfect in will, on the other hand, are those who will, being raised above all temporal things, clings to God alone and to His commands. Hence after setting forth the commandments of love Christ added: "Be perfect as your heavenly Father is perfect" (Matt 5:48). Consequently, since the teachings of the faith are aimed at making faith work through love (Gal 5:6), it is necessary that a person instructed in the teachings of the faith not only be well-disposed in intellect for accepting and believing the truth, but also well-disposed in will for loving and doing good works.

Then when he says, although it is not, he explains what sort of wisdom he means. First, he gives the explanation; secondly, he supports the explanation with a reason (v. 8). As to the first he does two things: first, he explains the nature of that wisdom in relation to unbelievers; secondly, in relation to believers (v. 7).

He says, therefore: I have said that we speak wisdom among the perfect, although it is not the wisdom of this age, i.e., of worldly things, or the wisdom which rests on human reasons, or of the rulers of this age.

Thus he separates it from worldly wisdom both as to the method and to the subject of inquiry and to the authors, who are the rulers of this world. This can be understood of three classes of rulers, corresponding to the three types of human wisdom. First, rulers and worldly potentates can be called the rulers of this age in the sense of Ps 2 (v.2): "The kings of the earth set themselves, and the rules take counsel together, against the Lord and his anointed." From these rulers came the wisdom of human laws, by which the affairs of this world are conducted in human life. Secondly, the devils can be called the rulers: "The ruler of this world is coming. He has no power over me" (Jn. 14:30). From these rulers come the wisdom of honoring devils, namely, necromancy, magical arts and the like. Thirdly, philosophers can be called the rulers of this world, insofar as they put themselves forward as rulers of men in teaching. Of these it says in Is (19:11): "The princes of Zoan are utterly foolish; the wise counselors of Pharaoh give stupid counsel." From these rulers all human philosophy has come. Now the first of these three types of rulers are destroyed by death and the loss of power and authority; the second, i.e., the devils, are destroyed not by death but by the loss of power and authority as Jn (12:31): "Now shall the ruler of this world be cast out"; of the third group Bar (3:16) asks: "Where are the rulers of the nations?" and then answers (3:19): "They have vanished and gone down to Hades." Consequently, just as none of them lasts, so their wisdom cannot be solid. Therefore, it should not be relied on.

Paul testifies that he has been sent to reveal a secret wisdom which the princes of this world do not know and which they therefore label stupid. The wisdom of God is hidden because it is not in words but in power. It is impossible in human terms, but it can be believed by the power of the Spirit. God foresaw the future sins of the world and therefore decreed this in order to confound those who would turn his wisdom into their own stupidity, and also to glorify us, who would believe it.

The fourth face of wisdom is the most difficult, for it is without form. Thus would it seem to destroy the preceding faces, and yet it does not. The Apostle speaks of it in the First Epistle to the Corinthians: "Wisdom, however, we speak among those who are mature, yet not a wisdom of this world. But we speak the wisdom of God, mysterious, hidden, which eye has not seen nor ear heard, nor has it entered into the heart of man. But to us God has revealed it through His Spirit. For the Spirit searches all things, even the deep things of God." Paul taught this wisdom to Dionysius and Timothy and other perfect men, but he kept it hidden from others. It is up to us, then, to be perfect in order to reach it.

"But we speak God's wisdom in a mystery." What mystery? For surely Christ saith, "What ye have heard in the ear, proclaim upon the housetops." How then does he call it "a mystery?" Because that neither angel nor archangel, nor any other created power knew of it before it actually took place. Wherefore he saith, "That now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God." And this hath God done in honor to us, so that they not without us should hear the mysteries. For we, too, ourselves, whomsoever we make our friends, use to speak of this as a sure proof of friendship towards them, that we tell our secrets to no one in preference to them. Let those hear who expose to shame the secrets of the Gospel, and unto all indiscriminately display the "pearls" and the doctrine, and who cast "the holy things" unto "dogs," and "swine," and useless reasonings. For the Mystery wants no argumentation; but just what it is, that only is to be declared. Since it will not be a mystery, divine and whole in all its parts, when thou addest any thing to it of thyself also.

And in another sense, too, a mystery is so called; because we do not behold the things which we see, but some things we see and others we believe. For such is the nature of our Mysteries. I, for instance, feel differently upon these subjects from an unbeliever. I hear, "Christ was crucified;" and forthwith I admire His loving-kindness unto men: the other hears, and esteems it weakness. I hear, "He became a servant;" and I wonder at his care for us: the other hears, and counts it dishonor. I hear, "He died;" and am astonished at His might, that being in death He was not holden, but even broke the bands of death: the other hears, and surmises it to be helplessness. He hearing of the resurrection, saith, the thing is a legend; I, aware of the facts which demonstrate it, fall down and worship the dispensation of God. He hearing of a layer, counts it merely as water: but I behold not simply the thing which is seen, but the purification of the soul which is by the Spirit. He considers only that my body hath been washed; but I have believed that the soul also hath become both pure and holy; and I count it the sepulchre, the resurrection, the sanctification, the righteousness, the redemption, the adoption, the inheritance, the kingdom of heaven, the plenary effusion of the Spirit. For not by the sight do I judge of the things that appear, but by the eyes of the mind. I hear of the "Body of Christ:" in one sense I understand the expression, in another sense the unbeliever.

And just as children, looking on their books, know not the meaning of the letters, neither know what they see; yea more, if even a grown man be unskilful in letters, the same thing will befall him; but the skilful will find much meaning stored up in the letters, even complete lives and histories: and an epistle in the hands of one that is unskilful will be accounted but paper and ink; but he that knows how to read will both hear a voice, and hold converse with the absent, and will reply whatsoever he chooses by means of writing: so it is also in regard of the Mystery. Unbelievers albeit they hear, seem not to hear: but the faithful, having the skill which is by the Spirit, behold the meaning of the things stored therein.

In another point of view, the word indicates also the Gospel's being contrary to all expectation. By no other name is Scripture wont to call what happens beyond all hope and above all thought of men.

And though it be everywhere preached, still is it a mystery; for as we have been commanded, "what things we have heard in the ear, to speak upon the house tops," so have we been also charged, "not to give the holy things unto dogs nor yet to cast our pearls before swine." For some are carnal and do not understand: others have a veil upon their hearts and do not see: wherefore that is above all things a mystery, which everywhere is preached, but is not known of those who have not a right mind; and is revealed not by wisdom but by the Holy Ghost, so far as is possible for us to receive it. And for this cause a man would not err, who in this respect also should entitle it a mystery, the utterance whereof is forbidden. For not even unto us, the faithful, hath been committed entire certainty and exactness. Wherefore Paul also said, "We know in part, and we prophesy in part: for now we see in a mirror darkly; but then face to face."

For this cause he saith, "We speak wisdom in a mystery, the hidden wisdom which God fore-ordained before the worlds unto our glory. Hidden:" that is, that no one of the powers above hath learnt it before us; neither do the many know it now.

"Which he fore-ordained unto our glory" and yet, elsewhere he saith, "unto his own glory," for he considereth our salvation to be His own glory: even as also He calleth it His own riches, though He be Himself rich in good and need nothing in order that He may be rich.

"Fore-ordained," he saith, pointing out the care had of us. For so those are accounted most both to honor and to love us, whosoever shall have laid themselves out to do us good from the very beginning: which indeed is what fathers do in the case of children. For although they give not their goods until afterwards, yet at first and from the beginning they had predetermined this. And this is what Paul is earnest to point out now; that God always loved us even from the beginning and when as yet we were not. For unless He had loved us, He would not have fore-ordained our riches. Consider not then the enmity which hath come between; for more ancient than that was the friendship.

As to the words, "before the worlds," they mean eternal. For in another place also He saith thus, "Who is before the worlds." The Son also, if you mark it, will be found to be eternal in the same sense. For concerning Him he saith, "By Him He made the worlds;" which is equivalent to subsistence before the worlds; for it is plain that the maker is before the things which are made.

But this consideration may perhaps have influenced them, that if there were any true religion, it would exert itself and assert its authority, and not permit the existence of anything opposed to it. For they were unable to see at all, on what account, or by whom, and in what manner true religion was depressed, which partakes of a divine mystery and a heavenly secret. And no man can know this by any means, unless he is taught.

And in teaching that not every man is able to be a hearer and a receiver of that wisdom which he had, Paul crieth out, saying, "We speak wisdom among the perfect: not the wisdom of this world nor that of the rulers of this world, which are brought to nought: but we speak the wisdom of God in a mystery, which none of the wise men of the world hath been able to hear." The wisdom of this world is not sufficient for a foundation, nor is it able to receive the building of the wisdom of God, and for this reason our Lord placed simplicity in us for a foundation.

These, we know, were publicly instituted in Israel; but they lay overshadowed with latent meanings, in which the wisdom of God was concealed to be brought to light by and by amongst "the perfect," when the time should come, but "pre-ordained in the counsels of God before the ages." But whose ages, if not the Creator's? For because ages consist of times, and times are made up of days, and months, and years; since also days, and months, and years are measured by suns, and moons, and stars, which He ordained for this purpose (for "they shall be," says He, "for signs of the months and the years"), it clearly follows that the ages belong to the Creator, and that nothing of what was fore-ordained before the ages can be said to be the property of any other being than Him who claims the ages also as His own.

By wisdom Paul means the cross and the whole dispensation of salvation.

Paul does not mean that he is now communicating in secrets and riddles but that the message he preaches was once hidden.

He calls the preaching about Christ a mystery. For it is both a proclamation and at the same time a mystery, because even the angels did not know of it before it was announced (1 Pet. 1:12), and we, seeing one thing in it, understand another: thus I see the cross and suffering, but understand power; I hear "servant," but worship the Master. This wisdom is hidden from unbelievers completely, but for the faithful only in part; for now we see as in a mirror (1 Cor. 13:12).

By the word "foreordained" he indicates God's love for us. For he truly loves us who was ready long beforehand to bestow blessings upon us. So also God before the ages foreordained for us salvation through the cross, a salvation constituting the greatest wisdom. He said "for our glory" because He made us partakers of glory. For to be participants together with the Lord in a hidden mystery constitutes glory for a servant.

Then when he says, But we impart, he explains this wisdom as related to believers. First, he describes it as to its subject manner and authority when he says: But we impart a hidden and secret wisdom of God, i.e., which is God and from God. For although all wisdom is from God, as it says in Sirach (1:1), this wisdom, which is about God, is from God in a special way, namely, by revelation: "Who has learned thy counsel, unless thou has given wisdom and sent thy holy Spirit from on high?" (Wis 9:17).

Secondly, he indicates one of its characteristics, saying: hidden, for this wisdom had been hidden from men, inasmuch as it transcends man's intellect: "Many things are shown to you above the understanding of men" (Sir 3:25); hence Jb (28:21) says: "It is hid from the eyes of all living." And because the method of teaching should suit the doctrine, he says that he speaks it in a mystery, i.e., in occult words or signs: "He utters mysteries in the Spirit" (1 Cor 14:2).

Thirdly, he discloses the fruit of this wisdom, saying: which God decreed, i.e., prepared, for our glorification, i.e., of the preachers of the faith, who deserve great glory before God and men for preaching such a lofty wisdom: "The wise who possess glory" (Pr 3:35). The phrase, for our glorification, can refer to all the faithful whose glory it is that they shall know in the full light the things now preached in a mystery, as it says in Jn (17:3): "This is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent."

The rulers of this age are not only those who were great among the Jews and the Romans but also every spiritual power which sets itself up against God. The Jewish rulers cannot be called rulers of this age, because they were subject to the Romans. Nor did the Romans crucify Jesus, because Pilate himself said that he found no fault in him. The rulers who crucified him were the demons. They knew that Jesus was the Messiah but not that he was the Son of God, and so it can be said that they crucified him in ignorance.

But if Christ had not been put to death, death would not have died. The devil was overcome by his own trophy, for the devil rejoiced when, by seducing the first man, he cast him into death. By seducing the first man, he killed him. By killing the last man, he lost the first from his snare.

As John says these things to the multitude, and as the people watch in eager expectation of seeing some strange spectacle with their bodily eyes, and the devil is struck with amazement at such a testimony from John, lo, the Lord appears, plain, solitary, uncovered, without escort, having on Him the body of man like a garment, and hiding the dignity of the Divinity, that He may elude the snares of the dragon.

These men are not the planting of the Father, but are an accursed brood. And says the Lord, "Let every plant which my heavenly Father has not planted be rooted up." For if they had been branches of the Father, they would not have been "enemies of the cross of Christ," but rather of those who "killed the Lord of glory." But now, by denying the cross, and being ashamed of the passion, they cover the transgression of the Jews, those fighters against God, those murderers of the Lord; for it were too little to style them merely murderers of the prophets. But Christ invites you to [share in] His immortality, by His passion and resurrection, inasmuch as ye are His members.

Seeing these things, thou wast in utter perplexity. And thou wast ignorant that it was a virgin that should bring forth; but the angels' song of praise struck thee with astonishment, as well as the adoration of the Magi, and the appearance of the star. Thou didst revert to thy state of [wilful] ignorance, because all the circumstances seemed to thee trifling; for thou didst deem the swaddling-bands, the circumcision, and the nourishment by means of milk contemptible: these things appeared to thee unworthy of God. Again, thou didst behold a man who remained forty days and nights without tasting human food, along with ministering angels at whose presence thou didst shudder, when first of all thou hadst seen Him baptized as a common man, and knewest not the reason thereof. But after His [lengthened] fast thou didst again assume thy wonted audacity, and didst tempt Him when hungry, as if He had been an ordinary man, not knowing who He was. For thou saidst, "If thou be the Son of God, command that these stones be made bread." Now, this expression, "If thou be the Son," is an indication of ignorance. For if thou hadst possessed real knowledge, thou wouldst have understood that the Creator can with equal ease both create what does not exist, and change that which already has a being. And thou temptedst by means of hunger Him who nourisheth all that require food. And thou temptedst the very "Lord of glory," forgetting in thy malevolence that "man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." For if thou hadst known that He was the Son of God, thou wouldst also have understood that He who had kept his body from feeling any want for forty days and as many nights, could have also done the same for ever. Why, then, does He suffer hunger? In order to prove that He had assumed a body subject to the same feelings as those of ordinary men. By the first fact He showed that He was God, and by the second that He was also man.

For if the Lord were a mere man, possessed of a soul and body only, why dost thou mutilate and explain away His being born with the common nature of humanity? Why dost thou call the passion a mere appearance, as if it were any strange thing happening to a [mere] man? And why dost thou reckon the death of a mortal to be simply an imaginary death? But if, [on the other hand, ] He is both God and man, then why dost thou call it unlawful to style Him "the Lord of glory," who is by nature unchangeable? Why dost thou say that it is unlawful to declare of the Lawgiver who possesses a human soul, "The Word was made flesh," and was a perfect man, and not merely one dwelling in a man? But how came this magician into existence, who of old formed all nature that can be apprehended either by the senses or intellect, according to the will of the Father; and, when He became incarnate, healed every kind of disease and infirmity?

"Which none of the rulers of this world knew; for had they known, they would not have crucified the Lord of Glory."

Now if they knew not, how said He unto them, "Ye both know Me, and ye know whence I am?" Indeed, concerning Pilate the Scripture saith, he knew not. It is likely also that neither did Herod know. These, one might say, are called rulers of this world: but if a man were to say that this is spoken concerning the Jews also and the Priests, he would not err. For to these also He saith, "Ye know neither Me nor My Father." How then saith He a little before, "Ye both know Me, and ye know whence I am?" However, the manner of this way of knowledge and of that hath already been declared in the Gospel; and, not to be continually handling the same topic, thither do we refer our readers.

What then? Was their sin in the matter of the Cross forgiven them? For He surely did say, "Forgive them." If they repented, it was forgiven. For even he who set countless assailants on Stephen and persecuted the Church, even Paul, became the champion of the Church. Just so then, those others also who chose to repent, had forgiveness: and this indeed Paul himself meant, when he exclaims, "I say then, have they stumbled that they should fall? God forbid." "I say then, hath God cast away His people whom He foreknew? God forbid." Then, to shew that their repentance was not precluded, he brought forward as a decisive proof his own conversion, saying, "For I also am an Israelite."

As to the words, "They knew not;" they seem to me to be said here not concerning Christ's Person, but only concerning the dispensation hidden in that event: as if he had said, what meant "the death," and the "Cross," they knew not. For in that passage also He said not, "They know not Me," but, "They know not what they do;" that is, the dispensation which is being accomplished, and the mystery, they are ignorant of. For they knew not that the Cross is to shine forth so brightly; that it is made the salvation of the world, and the reconciliation of God unto men; that their city should be taken; and that they should suffer the extreme of wretchedness.

By the name of "wisdom," he calls both Christ, and the Cross and the Gospel. Opportunely also he called Him, "The Lord of glory." For seeing that the Cross is counted a matter of ignominy, he signifies that the Cross was great glory: but that there was need of great wisdom in order not only to know God but also to learn this dispensation of God: and the wisdom which was without turned out an obstacle, not to the former only, but to the latter also.

This applies to Herod and Pilate. It does not apply in the same way to the high priests and scribes, because they knew that Jesus was the Christ. They were more like the workers in the vineyard who said: "This is the heir. Let us kill him, and the vineyard will be ours.".

Pilate, Caiaphas and the rest were condemned by their ignorance, because they should have known the truth. There are two kinds of heretics who misinterpret this passage. The first are the Apollinarians, and the second are the Arians. The Apollinarians are wrong because they do not accept that Christ's human nature was perfect. The Arians err because they claim that the Word of God can suffer. Arius did not believe that it was the Lord of glory who took on a human nature, and therefore he thought that the Word, being only human, could suffer.

But because (the apostle) subjoins, on the subject of our glory, that "none of the princes of this world knew it for had they known it they would not have crucified the Lord of glory," the heretic argues that the princes of this world crucified the Lord (that is, the Christ of the rival god) in order that this blow might even recoil on the Creator Himself.

According to Marcion, however, the apostle in the passage under consideration does not allow the imputation of ignorance, with respect to the Lord of glory, to the powers of the Creator; because, indeed, he will have it that these are not meant by "the princes of this world.

For if it is a Christian who, after wandering far from his Father, squanders, by living heathenishly, the "substance" received from God his Father,-(the substance), of course, of baptism-(the substance), of course, of the Holy Spirit, and (in consequence) of eternal hope; if, stripped of his mental "goods," he has even handed his service over to the prince of the world -who else but the devil?-and by him being appointed over the business of "feeding swine"-of tending unclean spirits, to wit-has recovered his senses so as to return to his Father,-the result will be, that, not adulterers and fornicators, but idolaters, and blasphemers, and renegades, and every class of apostates, will by this parable make satisfaction to the Father; and in this way (it may) rather (be said that) the whole "substance" of the sacrament is most truly wasted away.

God forgave Pilate, Herod, Annas, Caiaphas and the rest for their ignorance at the time of the crucifixion, but after Christ had risen and ascended into heaven, and the Holy Spirit had come, and the apostles had performed many miracles, he handed them over for punishment, because they persisted in their unbelief.

Princes here refers to Herod and Pilate. It would not be wrong, however, to also understand this as meaning the chief priests and scribes. The words "of this age" express, as was shown above, their temporal power.

If they had known the hidden wisdom, as was said above, and the mysteries of the divine economy, namely the mystery of God's incarnation, the mystery of the cross, the mystery of the calling and adoption of the Gentiles, the mystery of rebirth, sonship, and the inheritance of the Kingdom of Heaven — in a word, all the mysteries revealed to the apostles by the Holy Spirit — and likewise if the chief priests had known that their city would be conquered and they themselves would be led into captivity, then they would not have crucified Christ. He called Christ here "the Lord of glory." That is, since they regarded the cross as something dishonorable, he shows that Christ in no way lost His glory through the cross; on the contrary, He was glorified even more, because through the cross He more clearly revealed His love for mankind. So then, if they did not know, ought this sin to have been forgiven them? Yes; if after this they had repented and turned back, the sin would have been forgiven them, just as it was forgiven Paul and others among the Jews.

Having explained the wisdom he speaks among the perfect, the Apostle now gives the reason behind the explanation: first, insofar as he described it in relation to unbelievers; secondly, in relation to believers (v.10). As to the first he does two things: first, he states his proposition; secondly, he proves it (v.8).

He says, therefore: I have said that the wisdom we speak is not the wisdom of the rulers of this world; for this is the wisdom which none of the rulers of this world understood. This is true regardless of which class of rulers be considered; for worldly rulers did not know this wisdom, because it surpasses the rules of human government: "He takes away understanding from the chiefs of the people of the earth, and makes them wander in a pathless waste" (Jb 12:24). Philosophers, too, have not known it, because it transcends human reason; hence Bar (3:23) says: "The searchers for understanding on the earth have not learned the way to wisdom." Finally, the devils have not known it, because it surpasses all created wisdom; hence Jb (28:21) says: "It is hid from the eyes of all living, and concealed from the birds of the air. Abaddon and Death say, 'We have heard a rumor of it with our ears'."

Then when he says, for if they had, he proves what he had said: first, he proves it by a sign which indicates that the rulers did not know God's wisdom, insofar as it is hidden in Him; secondly, he proves on scriptural authority that they did not know it as prepared for our glory (v.9).

He says, therefore: I am correct in saying that the rulers of this world did not understand God's wisdom; for if they had known it, they would certainly have known that Christ is God, Who is contained in this wisdom, and knowing it, they would not have crucified the Lord of glory, i.e., Christ the Lord, Who gives glory to His own: "The Lord of hosts, he is the King of glory" (Ps 24:10) and "he brought many sons into glory" (Heb 2:10). For since the rational creature by nature desires glory, it cannot occur to the human will to destroy the author of glory. That the rulers crucified Jesus Christ is certain, if by rulers is meant those in power among men, for it says in Ps 2 (v.2): "The kings of the earth set themselves, and the rulers take counsel together, against the Lord and his anointed." In Ac (4:27) this is referred to Herod and Pilate and the Jewish leaders, who consented to Christ's death. But the devils also had a part in Christ's death by persuading, for Jn (13:2) says: "The devil, having now put into the heart of Judas Iscariot to betray him." Furthermore, the Pharisees and scribes versed in the law and students of wisdom, procured Christ's death by instigating and approving.

Two difficulties arise here: the first concerns the statement that the God of glory was crucified. For Christ's godhead, according to which Christ is called the Lord of glory, cannot suffer anything. The answer is that Christ is one person subsisting in two natures, the human and the divine. Hence He can be described by names drawn from either nature; furthermore, no matter what the name by which He is designated, it can be predicated of Him, because there is but one person underlying both natures. Consequently, we can say that the man created the stars and that the Lord of glory was crucified; however, it was not as man that He created the stars, but as God; nor was it as God that He was crucified, but as man. Hence this phrase refutes Nestorius' error asserting that there is one nature, composed of God and man, in Christ; because of Nestorius were correct, it would not be true to say that Lord of glory was crucified.

The second difficulty is that he seems to suppose that the Jewish rulers or the devils did not know that Christ was God. Indeed, as far as the Jewish rulers were concerned, this seems to be supported by Peter's statement in Ac (3:17): "I know that you did it in ignorance, as did also your rulers." This in turn seems to be contrary to what it says in Matt (21:38): "But when the tenants saw the son, they said to themselves, 'This is the heir; come, let us kill him and have his inheritance." Furthermore, in explaining this Chrysostom says: "By these words the Lord proves clearly that the Jewish rulers killed the Son of God not through ignorance by through envy." This difficulty is answered in a Gloss (attributed to Chrysostom in Homily 40 On Matthew), which states that the Jewish rulers knew that He was the one promised in the Law, although they did not know His mystery, that He was the Son of God or the sacrament of the incarnation and redemption. But this seems to be contradicted by Chrysostom's own statement that they knew He was the Son of God. Therefore, the answer is that the Jewish rulers knew for certain that He was the Christ promised in the Law, although the people did not know; yet they did not know for certain but somehow conjectured that He was the true Son of God. However, this conjectural knowledge was obscured in them by envy and from a desire for their own glory, which they saw was being diminished by Christ's excellence.

There seems to be difficulty also about the devil, for it says in Mk (1:23) and Lk (4:34) that the devil cried out: "I know you are the holy one of God." But lest this be ascribed to the devils' boasting to know what they did not know, the knowledge they had of Christ is asserted by the evangelists. For Mk (1:34) says: "And he did not permit the demons to speak, because they knew him," and Lk (4:41) says: "But he rebuked them, and would not allow them to speak, because they knew that he was the Christ." This is answered in the book of Questions of the New and Old Testament: that the devils knew He was the one promised by the Law, because they saw in Him all the signs foretold by the prophets; nevertheless, they did not know the mystery of His divinity.

But opposed to this is Athanasius' statement that devils called Christ the holy one of God, as being uniquely holy, for He is naturally holy, by participation in Whom, all others are called holy. Consequently, it must be said with Chrysostom that they did not have firm and sure knowledge of God's coming, but on conjectures; hence Augustine says in The City of God that He was recognized by the devils not by that which is eternal life, but by certain temporal things effected by His power.

Wherefore I do not think that he is to be reckoned amongst the pious who presumes to inquire into anything beyond these things, not listening to this saying: "Seek not out the things that are too hard for thee, neither search the things that are above thy strength." For if the knowledge of many other things that are incomparably inferior to this, are hidden from human comprehension, such as in the apostle Paul, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him." As also God said to Abraham, that "he could not number the stars;" and that passage, "Who can number the sand of the sea, and the drops of rain?" How shall any one be able to investigate too curiously the subsistence of the divine Word, unless he be smitten with frenzy?

These words were expressed somewhat differently by Isaiah, and they are also found in the apocryphal Apocalypse of Elijah. Paul uses them to refer to the incarnation of Christ, which not only goes against human perception but is beyond the understanding of heavenly powers as well.

For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.

Rouse yourself now, O my soul, and lift up your whole understanding and think, as much as you can, of what kind and how great that good is. For if individual goods are delightful, think intently how delightful is that good which contains the joyfulness of all goods, not such as we have experienced in created things, but differing as much as the Creator differs from the creature. For if created life is good, how good is the creative life? If wrought salvation is joyful, how joyful is the salvation that makes all salvation? If wisdom in the knowledge of created things is lovable, how lovable is the wisdom that created all things from nothing? In short, if there are many and great delights in delightful things, of what kind and how great is the delight in him who made those very delightful things?

Who will enjoy this good, what shall be his, and what shall not be his? Surely whatever he wills shall be, and what he does not will shall not be. There indeed shall be goods of body and soul, such as eye has not seen, nor ear heard, nor the heart of man conceived. Why then do you wander through many things, O little man, seeking the goods of your soul and your body? Love the one good, in which are all goods, and it suffices. Desire the simple good, which is every good, and it is enough.

The fourth face of wisdom is the most difficult, for it is without form. Thus would it seem to destroy the preceding faces, and yet it does not. The Apostle speaks of it: "Wisdom, however, we speak among those who are mature, yet not a wisdom of this world. But we speak the wisdom of God, mysterious, hidden, which eye has not seen nor ear heard, nor has it entered into the heart of man. But to us God has revealed it through His Spirit. For the Spirit searches all things, even the deep things of God." Paul taught this wisdom to Dionysius and Timothy and other perfect men, but he kept it hidden from others. It is up to us, then, to be perfect in order to reach it. "Forgetting what is behind, I strain forward to what is before," hoping that I may understand.

Nor could there be any better ornament for the ears than true instruction, which finds its way naturally into the passages of hearing. And eyes anointed by the Word, and ears pierced for perception, make a man a hearer and contemplator of divine and sacred things, the Word truly exhibiting the true beauty "which eye hath not seen nor ear heard before."

"If ye shall hear me, ye shall eat the good of the land," the Instructor again says, calling by the appellation "the good of the land," beauty, wealth, health, strength, sustenance. For those things which are really good, are what "neither ear hath heard, not hath ever entered into the heart" respecting Him who is really King, and the realities truly good which await us. For He is the giver and the guard of good things. And with respect to their participation, He applies the same names of things in this world, the Word thus training in God the feebleness of men from sensible things to understanding.

"Lo, I make new things," saith the Word, "which eye hath not seen, nor ear heard, nor hath it entered into the heart of man." With a new eye, a new ear, a new heart, whatever can be seen and heard is to be apprehended, by the faith and understanding of the disciples of the Lord, who speak, hear, and act spiritually.

Wherefore he adds, "But we preach, as it is written, what eye hath not seen, and ear hath not heard, and hath not entered into the heart of man, what God hath prepared for them that love Him. For God hath revealed it to us by the Spirit. For the Spirit searcheth all things, even the deep things of God."

But on the other side hear the Saviour: "I regenerated thee, who wert ill born by the world to death. I emancipated, healed, ransomed thee. I will show thee the face of the good Father God. Call no man thy father on earth. Let the dead bury the dead; but follow thou Me. For I will bring thee to a rest of ineffable and unutterable blessings, which eye hath not seen, nor ear heard, nor have entered into the heart of men; into which angels desire to look, and see what good things God hath prepared for the saints and the children who love Him." I am He who feeds thee, giving Myself as bread, of which he who has tasted experiences death no more, and supplying day by day the drink of immortality. I am teacher of supercelestial lessons. For thee I contended with Death, and paid thy death, which thou owedst for thy former sins and thy unbelief towards God.

Things which eye saw not, and ear heard not, and which entered not into the heart of man, whatsoever things God prepared for them that love him.

But the righteous will remember only the righteous deeds by which they reached the heavenly kingdom, in which there is neither sleep, nor pain, nor corruption, nor care, nor night, nor day measured by time; nor sun traversing in necessary course the circle of heaven, which marks the limits of seasons, or the points measured out for the life of man so easily read; nor moon waning or waxing, or inducing the changes of seasons, or moistening the earth; no burning sun, no changeful Bear, no Orion coming forth, no numerous wandering of stars, no painfully-trodden earth, no abode of paradise hard to find; no furious roaring of the sea, forbidding one to touch or traverse it; but this too will be readily passable for the righteous, although it lacks no water. There will be no heaven inaccessible to men, nor will the way of its ascent be one impossible to find; and there will be no earth unwrought, or toilsome for men, but one producing fruit spontaneously in beauty and order; nor will there be generation of wild beasts again, nor the bursting substance of other creatures. Neither with man will there be generation again, but the number of the righteous remains indefectible with the righteous angels and spirits. Ye who believe these words, O men, will be partakers with the righteous, and will have part in these future blessings, which "eye hath not seen nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him." To Him be the glory and the power, for ever and ever. Amen.

John, therefore, did distinctly foresee the first "resurrection of the just," [Luke 14:14] and the inheritance in the kingdom of the earth; and what the prophets have prophesied concerning it harmonize [with his vision]. For the Lord also taught these things, when He promised that He would have the mixed cup new with His disciples in the kingdom. The apostle, too, has confessed that the creation shall be free from the bondage of corruption, [so as to pass] into the liberty of the sons of God. [Romans 8:21] And in all these things, and by them all, the same God the Father is manifested, who fashioned man, and gave promise of the inheritance of the earth to the fathers, who brought it (the creature) forth [from bondage] at the resurrection of the just, and fulfils the promises for the kingdom of His Son; subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has [thought concerning them] arisen within the heart of man. For there is the one Son, who accomplished His Father's will; and one human race also in which the mysteries of God are wrought, "which the angels desire to look into;" and they are not able to search out the wisdom of God, by means of which His handiwork, confirmed and incorporated with His Son, is brought to perfection; that His offspring, the First-begotten Word, should descend to the creature, that is, to what had been moulded, and that it should be contained by Him; and, on the other hand, the creature should contain the Word, and ascend to Him, passing beyond the angels, and be made after the image and likeness of God.

When it says "which eye hath not seen, nor ear hath heard" and the rest, Scripture has declared to us that the good things to come are incomprehensible and have no similarity to any thing here.

"But as it is written, Things which eye saw not and ear heard not, and which entered not into the heart of man, whatsoever things God prepared for them that love Him."

Where are these words written? Why, it is said to have been "written," then also, when it is set down, not in words, but in actual events, as in the historical books; or when the same meaning is expressed, but not in the very same words, as in this place: for the words, "They to whom it was not told about Him shall see, and they who have not heard shall understand," are the same with "the things which eye hath not seen, nor ear heard." Either then this is his meaning, or probably it was actually written in some books, and the copies have perished. For indeed many books were destroyed, and few were preserved entire even in the first captivity. And this is plain, in those which remain to us. For the Apostle saith "From Samuel and the Prophets which follow after they have all spoken concerning Him:" and these their words are not entirely extant. Paul, however, as being learned in the law and speaking by the Spirit, would of course know all with accuracy. And why speak I of the captivity? Even before the captivity many books had disappeared; the Jews having rushed headlong to the last degree of impiety: and this is plain from the end of the fourth book of Kings, for the book of Deuteronomy could hardly be found, having been buried somewhere in a dunghill.

And besides, there are in many places double prophecies, easy to be apprehended by the wiser sort; from which we may find out many of the things which are obscure.

What then, hath "eye not seen what God prepared?" No. For who among men saw the things which were about to be dispensed? Neither then hath "the ear heard, nor hath it entered into the heart of man." How is this? For if the Prophets spoke of it, how saith he, "Ear hath not heard, neither hath it entered into the heart of man?" It did not enter; for not of himself alone is he speaking, but of the whole human race. What then? The Prophets, did not they hear? Yes, they heard; but the prophetic ear was not the ear "of man:" for not as men heard they, but as Prophets. Wherefore he said, "He hath added unto me an ear to hear," meaning by "addition" that which was from the Spirit. From whence it was plain that before hearing it had not entered into the heart of man. For after the gift of the Spirit the heart of the Prophets was not the heart of man, but a spiritual heart; as also he saith himself, "We have the mind of Christ" as if he would say, "Before we had the blessing of the Spirit and learnt the things which no man can speak, no one of us nor yet of the Prophets conceived them in his mind. How should we? since not even angels know them. For what need is there to speak," saith he, "concerning 'the rulers of this world,' seeing that no man knew them, nor yet the powers above?"

For, having left God, the parent and founder of all things, men began to worship the senseless works of their own hands. And what were the effects of this corruption, or what evils it introduced, the subject itself sufficiently declares. For, turning away from the chief good, which is blessed and everlasting on this account, because it cannot be seen, or touched, or comprehended, and from the virtues which are in agreement with that good, and which are equally immortal, gliding down to these corrupt and frail gods, and devoting themselves to those things by which the body only is adorned, and nourished, and delighted, they sought eternal death for themselves, together with their gods and goods relating to the body, because all bodies are subject to death.

For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things "which ear hath not heard, nor eye seen, neither have entered into the heart of man"

From this we may gain an idea of how great the splendor, the beauty and the brightness of a spiritual body is.

Whosoever receiveth not the teaching of Christ and groweth not in virtues, his loss is the kingdom of heaven, and the happiness and delight which are sealed and preserved for the chosen of God, and that which the eye hath not seen, nor the ear heard, and which hath not gone up in the heart of man, and that intercourse which the perfect will have with Christ, and for the sake of which Christ Himself even came down from heaven to earth, and in the end this man's loss is his own person, together with the good things which are above nature.

Do not thou then, O thou who hast denied the things which are seen, ask what kind of riches thou wilt receive in exchange for thy poverty, but be thou in earnest only to forsake thy poverty, and to hasten to possess them. Now what these riches are, and unto what they are like, Paul explaineth not unto thee, nor of what kind they are, for there is nothing which can be compared with them, nor how much they are, because they cannot be measured. "That which eye hath not seen, nor ear heard, and what hath not gone up in the heart of man, is what God hath prepared for them that love Him"; and the greatness of the reward is made manifest by these and such like words.

Let us therefore serve God with a pure heart, and we shall be righteous; but if we do not serve Him, because we believe not the promise of God, we shall be miserable. For the prophetic word also declares, "Wretched are those of a double mind, and who doubt in their heart, who say, All these things have we heard even in the times of our fathers; but though we have waited day by day, we have seen none of them accomplished. Ye fools! compare yourselves to a tree; take, for instance, the vine. First of all it sheds its leaves, then the bud appears; after that the sour grape, and then the fully-ripened fruit. So, likewise, my people have borne disturbances and afflictions, but afterwards shall they receive their good things." Wherefore, my brethren, let us not be of a double mind, but let us hope and endure, that we also may obtain the reward. For He is faithful who has promised that He will bestow on every one a reward according to his works. If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, "which ear hath not heard, nor eye seen, neither have entered into the heart of man." [1 Corinthians 2:9]

But come into the kingdom prepared for you from the foundation of the world; enjoy for ever and ever that which is given you by my Father in heaven, and the holy and quickening Spirit. And what mouth then will be able to tell out those blessings which eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love Him?

One should not think that God has indiscriminately revealed the mystery to some and allowed the rest to perish in ignorance. Rather one should know and be persuaded that by the foreknowledge of his power God prepared the right thing for each person according to his deserts, for he foresees what each one will choose even before it happens.

If indeed it will be thought that both these passages were pronounced simply of the element earth, how can it be consistent that it should shake and melt at the presence of the Lord, at whose royal dignity it before exulted? So again in Isaiah, "Ye shall eat the good of the land," the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things "which neither eye hath seen, nor ear heard, and which have not entered into the heart of man." Otherwise, how vain that God should invite men to obedience by the fruits of the field and the elements of this life, when He dispenses these to even irreligious men and blasphemers; on a general condition once for all made to man, "sending rain on the good and on the evil, and making His sun to shine on the just and on the unjust!" Happy, no doubt, is faith, if it is to obtain gifts which the enemies of God and Christ not only use, but even abuse, "worshipping the creature itself in opposition to the Creator!" You will reckon, (I suppose) onions and truffles among earth's bounties, since the Lord declares that "man shall not live on bread alone!" In this way the Jews lose heavenly blessings, by confining their hopes to earthly ones, being ignorant of the promise of heavenly bread, and of the oil of God's unction, and the wine of the Spirit, and of that water of life which has its vigour from the vine of Christ.

Seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither hath eye seen, nor ear heard, nor hath it entered into the heart of man to conceive.

The words "and so it happened" are missing. The Apostle in many places employs the figure of omission.

What then has God prepared for those who love Him? The knowledge of Christ and salvation through the incarnation. This no human eye has seen, nor human ear heard, nor human heart imagined. The prophets, however, did not see with human eyes, nor hear with human ears, nor comprehend the revelations about Christ with a human mind (Isa. 64:4), but everything in them was divine. For it is said: "The Lord... has given me an ear" (Isa. 50:4), that is, a spiritual one, and other things similar to this. And who are those who love God? The faithful. Where, furthermore, is this saying written? Perhaps it was indeed written in these very words, but now that book no longer exists, or perhaps the wise Paul expressed with this saying the following words: "they shall see that which had not been told them, and shall understand that which they had not heard" (Isa. 52:15).

Then when he says, But as it is written, he proves by Scripture that the rulers of this world did not know God's wisdom as to what it prepared for the glory of believers, saying: what no eye has seen or ear heard or the heart of man conceived, what God has prepared for them that love him, where our version has: "The eye has not seen, O God, besides you, what things you have prepared for them that wait for you" (Is 64:4). That this glorious vision is unknown to man is shown in two ways: first, because it is not within the range of the human senses, from which all human knowledge begins. And he mentions two senses: first, vision, which is employed when a person finds things out for himself: hence he says: what no eye has seen: "The bird has not known the path, neither has the eye of the vulture beheld it" (Jb 28:7). The eye is of no use, because the object of inquiry is not something colored and visible. Secondly, he mentions the sense of hearing, which is employed when a person learns from someone else; hence he says: nor ear heard that glory, because it is not a sound or an audible world: "His voice you have never heard, his form you have never seen" (Jn. 5:37).

Then he excludes intellectual discovery of this glory when he says: nor the heart of man conceived. In one sense, whatever is known by men in any manner whatsoever is said to enter into the heart of man: "Let Jerusalem come into your mind" (Jer 51:50). In this way, the heart of man refers to the heart of a carnal man in the sense of his statement below (3:3): "For while there is jealousy and strife among you, are you not of the flesh, and behaving like ordinary men?" The meaning, therefore, is that such glory is not only not known by the senses, but not even by the heart, of a carnal man.

In another sense, something is said to ascend into the heart of man, when from a lower state, for example, from existing in sense perceptible things, it reaches man's understanding. For things exist in the understanding according to its mode; therefore, lower things exist in the intellect in a higher state than they exist in themselves. Consequently, when they are grasped by the intellect, they ascend into the heart of man. But things which are more excellent than the intellect exist in a higher state in themselves than in the intellect; therefore, when they are grasped by the intellect they somehow descend: "Every perfect gift is from above, descending from the Father of lights" (Jas 1:17). Therefore, since the knowledge of that glory is not obtained from sense perceptible things but by divine revelation, he says quite significantly: nor the heart of man conceived what things God has prepared, i.e., predestined, for them that love him, because the essential reward of eternal glory is due to charity: "If anyone loves me, he will be loved by my Father; and I will love him and will manifest myself to him" (Jn. 14:21), for it is in this that the perfection of eternal glory consists; and Job (36:33) says: "He shows his friend concerning it, that it is his possession." The other virtues, however, play a role in meriting eternal life, insofar as they are enlivened by charity.