1 Corinthians 2:5

This, then, “the wisdom of the world is foolishness with God,” and of those who are “the wise the Lord knoweth their thoughts that they are vain.” Let no man therefore glory on account of pre-eminence in human thought. For it is written well in Jeremiah, “Let not the wise man glory in his wisdom, and let not the mighty man glory in his might, and let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth that I am the Lord , that executeth mercy and judgment and righteousness upon the earth: for in these things is my delight, saith the Lord .” “That we should trust not in ourselves, but in God who raiseth the dead,” says the apostle, “who delivered us from so great a death, that our faith should not stand in the wisdom of men, but in the power of God.” “For the spiritual man judgeth all things, but he himself is judged of no man.” …

Wherefore also the apostle exhorts, “that your faith should not be in the wisdom of men,” who profess to persuade, “but in the power of God,” which alone without proofs, by mere faith, is able to save. “For the most approved of those that are reputable knows how to keep watch. And justice will apprehend the forgers and witnesses of lies,” says the Ephesian. For he, having derived his knowledge from the barbarian philosophy, is acquainted with the purification by fire of those who have led bad lives, which the Stoics afterwards called the Conflagration ( ἐκπύρωσις ), in which also they teach that each will arise exactly as he was, so treating of the resurrection; while Plato says as follows, that the earth at certain periods is purified by fire and water: “There have been many destructions of men in many ways; and there shall be very great ones by fire and water; and others briefer by inn …

I have made these remarks in reply to the charges which Celsus and others bring against the simplicity of the language of Scripture, which appears to be thrown into the shade by the splendour of polished discourse. For our prophets, and Jesus Himself, and His apostles, were careful to adopt a style of address which should not merely convey the truth, but which should be fitted to gain over the multitude, until each one, attracted and led onwards, should ascend as far as he could towards the comprehension of those mysteries which are contained in these apparently simple words. …

Again, in the Epistle to the Corinthians he says: “For my speech and my preaching was not in the enticing words of man’s wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God.” And again he says: “As it is written, 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. But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God.” And again he says: “But the natural man receiveth not the things of the Spirit of God.”

Ver. 5 . “That your faith should not stand in the wisdom of men, but in the power of God.” Seest thou how clearly in every way he hath set forth the vast gain of this “ignorance,” and the great loss of this “wisdom?” For the latter made void the Cross, but the former proclaimed the power of God: the latter, besides their failing to discover any of those things which they most needed, set them also upon boasting of themselves; the former, besides their receiving the truth, led them also to pride themselves in God. Again, wisdom would have persuaded many to suspect that the doctrine was of man: this clearly demonstrated it to be divine, and to have come down from heaven. Now when demonstration is made by wisdom of words, even the worse oftentimes overcome the better, having more skill in words; and falsehood outstrips the truth. …

Here again he openeth to us yet another ground of comfort, and that not small, yea rather, exceeding great, and well fitted to upraise a mind sinking under perils. For seeing he had said, God comforted us, and God delivered us, and had ascribed all to His mercies and their prayers, lest he should thus make the hearer supine, presuming on God’s mercy only and the prayers of others, he showeth that they themselves had contributed not a little of their own. And indeed he showed as much even before, when he said, “For as the sufferings of Christ abound [in us,] so our consolation also aboundeth.” ( ver. 5 .) But here he is speaking of a certain other good work, properly their own. …

42. For they store up all the strength of their poisons in dialetical disputation, which by the judgment of philosophers is defined as having no power to establish aught, and aiming only at destruction. But it was not by dialectic that it pleased God to save His people; “for the kingdom of God consisteth in simplicity of faith, not in wordy contention.”