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1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2 For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3 And I was with you in weakness, and in fear, and in much trembling. 4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: 5 That your faith should not stand in the wisdom of men, but in the power of God. 6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: 7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. 9 But 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. 10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11 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. 12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. 14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 15 But he that is spiritual judgeth all things, yet he himself is judged of no man. 16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
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[AD 384] Ambrosiaster on 1 Corinthians 2:1
What Paul calls the testimony here is God the Word incarnate, hidden from all ages with God. Heretics played fast and loose with these things. They preached their wicked doctrine with great eloquence, following the wisdom of the world. They emptied Christ’s cross of its power. They were embarrassed to be ridiculed by the world.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 2:1-2
And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and Him crucified.

Nothing was ever more prepared for combat than the spirit of Paul; or rather, I should say, not his spirit, (for he was not himself the inventor of these things,) but, nothing was ever equal to the grace working within him, which overcomes all things. For sufficient indeed is what had been said before to cast down the pride of the boasters about wisdom; nay, even a part of it had been enough. But to enhance the splendor of the victory, he contends anew for the points which he had been affirming; trampling upon the prostrate foe. Look at it in this way. He had brought forward the prophecy which says, "I will destroy the wisdom of the wise." He had shown the wisdom of God, in that by means of what seemed to be foolishness, He destroyed the philosophy of the Gentiles; he had shown that the "foolishness of God is wiser than men;" he had shown that not only did He teach by untaught persons, but also chose untaught persons to learn of Him. Now he shows that both the thing itself which was preached, and the manner of preaching it, were enough to stagger people; and yet did not stagger them. As thus: "not only," says he, "are the disciples uneducated, but I myself also, who am the preacher."

Therefore he says, "And I, brethren," (again he uses the word "brethren," to smooth down the harshness of the utterance,) "came not with excellency of speech, declaring unto you the testimony of God." "What then? Tell me, had you chosen to come 'with excellency,' would you have been able?" "I, indeed, had I chosen, should not have been able; but Christ, if He had chosen, was able. But He would not, in order that He might render His trophy more brilliant." Wherefore also in a former passage, showing that it was His work which had been done, His will that the word should be preached in an unlearned manner, he said, "For Christ sent me not to baptize, but to preach the Gospel; not with wisdom of words." But far greater, yea, infinitely greater, than Paul's willing this, is the fact that Christ willed it.

"Not therefore," says he, "by display of eloquence, neither armed with arguments from without, do I declare the testimony of God." He says not "the preaching," but "the testimony of God;" which word was itself sufficient to withhold him. For he went about preaching death: and for this reason he added, "for I determined not to know anything among you, save Jesus Christ, and Him crucified." This was the meaning he meant to convey, that he is altogether destitute of the wisdom which is without; as indeed he was saying above, "I came not with excellency of speech:" for that he might have possessed this also is plain; for he whose garments raised the dead and whose shadow expelled diseases, much more was his soul capable of receiving eloquence. For this is a thing which may be taught: but the former transcends all art. He then who knows things beyond the reach of art, much more must he have had strength for lesser things. But Christ permitted not; for it was not expedient. Rightly therefore he says, For I determined not to know anything: "for I, too, for my part have just the same will as Christ."

And to me it seems that he speaks to them in a lower tone even than to any others, in order to repress their pride. Thus, the expression, "I determined to know nothing," was spoken in contradistinction to the wisdom which is without. For I came not weaving syllogisms nor sophisms, nor saying unto you anything else than "Christ was crucified." They indeed have ten thousand things to say, and concerning ten thousand things they speak, winding out long courses of words, framing arguments and syllogisms, compounding sophisms without end. But I came unto you saying no other thing than "Christ was crucified." and all of them I out-stripped: which is a sign such as no words can express of the power of Him whom I preach.

Source: Homily 6 on First Corinthians
[AD 220] Tertullian on 1 Corinthians 2:2
But answer me at once, you that murder truth: Was not God really crucified? And, having been really crucified, did He not really die? And, having indeed really died, did He not really rise again? Falsely did Paul "determine to know nothing amongst us but Jesus and Him crucified; " falsely has he impressed upon us that He was buried; falsely inculcated that He rose again.

Source: On the Flesh of Christ
[AD 220] Tertullian on 1 Corinthians 2:2
"For neither did I judge to know anything among you but Jesus Christ, and Him crucified." And, "(I think) God hath selected us the apostles (as) hindmost, like men appointed to fight with wild beasts; since we have been made a spectacle to this world, both to angels and to men: "And, "We have been made the offscourings of this world, the refuse of all: "And, "Am I not free? am I not an apostle? have I not seen Christ Jesus our Lord? " With what kind of superciliousness, on the contrary, was he compelled to declare, "But to me it is of small moment that I be interrogated by you, or by a human court-day; for neither am I conscious to myself (of any guilt); "and, "My glory none shall make empty.

Source: On Modesty
[AD 370] Gaius Marius Victorinus on 1 Corinthians 2:2
It was the incarnate Word who accomplished the mystery of our salvation. It was he who freed us and redeemed us. We believe in him who is our Savior through the cross and through his resurrection from the dead.

Source: AGAINST ARIUS 1A
[AD 430] Augustine of Hippo on 1 Corinthians 2:2
Paul said this because he was speaking to those who were unable to grasp the more sublime teachings of the divinity of Christ.

Source: ON THE TRINITY 1.12
[AD 384] Ambrosiaster on 1 Corinthians 2:3
By preaching Christ in what appeared to be folly to human wisdom, Paul provoked hatred and persecution against himself.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 2:3
2. "And I was with you in weakness, and in fear, and in much trembling."

This again is another topic: for not only are the believers unlearned persons; not only is he that speaks unlearned; not only is the manner of the teaching of an unlearned cast throughout; not only was the thing preached of itself enough to stagger people; (for the cross and death were the message brought;) but together with these there were also other hindrances, the dangers, and the plots, and the daily fear, and the being hunted about. For the word "weakness," with him in many places stands for the persecutions: as also elsewhere. "My weakness which I had in my flesh you did not set at nought:" [Galatians 4:13-14] and again, "If I must needs glory, I will glory of the things which concern my weakness." [2 Corinthians 11:30] What [weakness]? "The governor under Aretas the king guarded the city of the Damascenes, desirous to apprehend me." [2 Corinthians 5:32] And again, "Wherefore I take pleasure in weakness:" [2 Corinthians 12:10] then, saying in what, he added, "In injuries, in necessities, in distresses." And here he makes the same statement; for having said, "And I was in weakness," etc. he did not stop at this point, but explaining the word "weakness" makes mention of his dangers. He adds again, "and in fear, and in much trembling, I was with you."

"How do you say? Did Paul also fear dangers?" He did fear, and dreaded them excessively; for though he was Paul, yet he was a man. But this is no charge against Paul, but infirmity of human nature; and it is to the praise of his fixed purpose of mind that when he even dreaded death and stripes, he did nothing wrong because of this fear. So that they who assert that he feared not stripes, not only do not honor him, but rather abridge greatly his praises. For if he feared not, what endurance or what self-restraint was there in bearing the dangers? I, for my part, on this account admire him; because being in fear, and not simply in "fear," but even in "trembling" at his perils, he so ran as ever to keep his crown; and gave not in for any danger, in his task of purging out the world, and everywhere both by sea and land sowing the Gospel.

Source: Homily 6 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 2:3
Was Paul really afraid of danger? Yes, he was, for even though he was Paul, he was still a man. This is not to say anything against him but rather about the infirmity of human nature. Indeed it is to the credit of his sense of determination that even when he was afraid of death and beatings, he did nothing wrong because of this fear. Therefore those who claim that Paul was not afraid of being beaten not only do not honor him, they diminish his greatness. For if he was without fear, what endurance or self-control was there in bearing dangers?

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 6.2
[AD 253] Origen of Alexandria on 1 Corinthians 2:4
If our Scriptures had persuaded people to believe because they had been written with rhetorical art or philosophical skill, there is no doubt that our faith would be said to depend on the art of words and on human wisdom rather than on the power of God.

Source: ON FIRST PRINCIPLES 4.1.7
[AD 407] John Chrysostom on 1 Corinthians 2:4
3. "And my speech and my preaching was not in persuasive words of wisdom:" that is, had not the wisdom from without. Now if the doctrine preached had nothing subtle, and they that were called were unlearned, and he that preached was of the same description, and thereto was added persecution, and trembling and fear; tell me, how did they overcome without Divine power? And this is why, having said, "My speech and my preaching was not in persuasive words of wisdom," he added, "but in demonstration of the Spirit and of power."

Do you perceive how "the foolishness of God is wiser than men, and the weakness stronger?" They for their part, being unlearned and preaching such a Gospel, in their chains and persecution overcame their persecutors. Whereby? Was it not by their furnishing that evidence which is of the Spirit? For this indeed is confessed demonstration. For who, tell me, after he had seen dead men rising to life and devils cast out, could have helped admitting it?

But seeing that there are also deceiving wonders, such as those of sorcerers, he removes this suspicion also. For he said not simply "of power," but first, "of the Spirit," and then, "of power:" signifying that the things done were spiritual.

It is no disparagement, therefore, that the Gospel was not declared by means of wisdom; rather it is a very great ornament. For this, it will be allowed, is the clearest token of its being divine and having its roots from above, out of the heavens. Wherefore he added also,

Source: Homily 6 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 2:4
It does not belittle the gospel to say that it was preached without wisdom. On the contrary, this is the gospel’s great glory, the clearest sign that it is divine and that it comes from heaven. When demonstration is made by the wisdom of human words, the worse argument often overcomes the better one, because the one who argues for it has greater rhetorical skills. But in this case it is not so, because the Spirit does not enter an unclean soul, nor can he ever be overcome, however much clever speech is used to attack him. The demonstration by works and signs is more powerful than mere words.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 6.3
[AD 604] Gregory the Dialogist on 1 Corinthians 2:4
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."
[AD 215] Clement of Alexandria on 1 Corinthians 2:5
"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"

Source: Clement of Alexandria Stromata Book I
[AD 407] John Chrysostom on 1 Corinthians 2:5
"That your faith should not stand in the wisdom of men, but in the power of God."

Do you see how clearly in every way he has set forth the vast gain of this "ignorance," and the great loss of this "wisdom?" For the latter made void the Cross, but the former proclaimed the power of God: the latter, besides their failing to discover any of those things which they most needed, set them also upon boasting of themselves; the former, besides their receiving the truth, led them also to pride themselves in God. Again, wisdom would have persuaded many to suspect that the doctrine was of man: this clearly demonstrated it to be divine, and to have come down from heaven. Now when demonstration is made by wisdom of words, even the worse oftentimes overcome the better, having more skill in words; and falsehood outstrips the truth. But in this case it is not so: for neither does the Spirit enter into an unclean soul, nor, having entered in, can it ever be subdued; even though all possible cleverness of speech assail it. For the demonstration by works and signs is far more evident than that by words.

4. But some one may say perhaps, "If the Gospel is to prevail and has no need of words, lest the Cross be made of none effect; for what reason are signs withholden now?" For what reason? Speakest thou in unbelief and not allowing that they were done even in the times of the Apostles, or do you truly seek to know? If in unbelief, I will first make my stand against this. I say then, If signs were not done at that time, how did they, chased, and persecuted, and trembling, and in chains, and having become the common enemies of the world, and exposed to all as a mark for ill usage, and with nothing of their own to allure, neither speech, nor show, nor wealth, nor city, nor nation, nor family, nor pursuit (ἐπιτήδευμα],) nor glory, nor any such like thing; but with all things contrary, ignorance, meanness, poverty, hatred, enmity, and setting themselves against whole commonwealths, and with such a message to declare; how, I say, did they work conviction? For both the precepts brought much labor, and the doctrines many dangers. And they that heard and were to obey, had been brought up in luxury and drunkenness, and in great wickedness. Tell me then, how did they convince? Whence had they their credibility? For, as I have just said, If without signs they wrought conviction, far greater does the wonder appear. Do not then urge the fact that signs are not done now, as a proof that they were not done then. For as then they were usefully wrought; so now are they no longer so wrought.

Nor does it necessarily follow from discourse being the only instrument of conviction, that now the "preaching" is in "wisdom." For both they who from the beginning sowed the word were unprofessional (ὶδιῶται]) and unlearned, and spoke nothing of themselves; but what things they received from God, these they distributed to the world: and we ourselves at this time introduce no inventions of our own; but the things which from them we have received, we speak unto all. And not even now persuade we by argumentation; but from the Divine Scriptures and from the miracles done at that time we produce the proof of what we say. On the other hand, even they at that time persuaded not by signs alone, but also by discoursing. And the signs and the testimonies out of the Old Scriptures, not the cleverness of the things said, made their words appear more powerful.

5. How then, you will say, is it that signs were expedient then, and now inexpedient? Let us suppose a case, (for as yet I am contending against the Greek, and therefore I speak hypothetically of what must certainly come to pass,) let us, I say, suppose a case; and let the unbeliever consent to believe our affirmations, though it be only by way of concession: (κἄν κατὰ συνδρομήν]) for instance, That Christ will come. When then Christ shall come and all the angels with Him, and be manifested as God, and all things made subject unto Him; will not even the Greek believe? It is quite plain that he will also fall down and worship, and confess Him God, though his stubbornness exceed all reckoning. For who, at sight of the heavens opened and Him coming upon the clouds, and all the congregation of the powers above spread around Him, and rivers of fire coming on, and all standing by and trembling, will not fall down before Him, and believe Him God? Tell me, then; shall that adoration and knowledge be accounted unto the Greek for faith? No, on no account. And why not? Because this is not faith. For necessity has done this, and the evidence of the things seen, and it is not of choice, but by the vastness of the spectacle the powers of the mind are dragged along. It follows that by how much the more evident and overpowering the course of events, by so much is the part of faith abridged. For this reason miracles are not done now.

And that this is the truth, hear what He says unto Thomas [John 20:29] "Blessed are they who have not seen, and yet have believed." Therefore, in proportion to the evidence wherewith the miracle is set forth is the reward of faith lessened. So that if now also miracles were wrought, the same thing would ensue. For that then we shall no longer know Him by faith, Paul has shown, saying, "For now we walk by faith, not by sight." [2 Corinthians 5:7. νῦν] not in the received text As at that time, although thou believe, it shall not be imputed unto you, because the thing is so palpable; so also now, supposing that such miracles were done as were formerly. For when we admit things which in no degree and in no way can be made out by reasoning, then it is faith. It is for this that hell is threatened, but is not shown: for if it were shown, the same would again ensue.

6. Besides if signs be what you seek after, even now you may see signs, although not of the same kind; the numberless predictions and on an endless variety of subject: the conversion of the world, the self-denying (φιλοσοφίαν]) course of the Barbarians, the change from savage customs, the greater intenseness of piety. "What predictions?" you will say. "For all the things just mentioned were written after the present state of things had begun." When? Where? By whom? Tell me. How many years ago? Will you have fifty, or an hundred? They had not then, a hundred years ago, anything written at all. How then did the world retain the doctrines and all the rest, since memory would not be sufficient? How knew they that Peter was crucified? (ἀνεσκολοπίσθη) How could it have entered the minds of men who came after the events had taken place to foretell, for instance, that the Gospel should be preached in every part of the whole world? That the Jewish institutions should cease, and never return again? And they who gave up their lives for the Gospel, how would they have endured to see the Gospel adulterated? And how would the writers have won credit, miracles having ceased? And how could the writings have penetrated to the region of Barbarians, and of Indians, and unto the very bounds of the ocean, if the relators had not been worthy of credit? The writers, too, who were they? When, how, and why, did they write at all? Was it to gain glory to themselves? Why then inscribed they the books with other men's names? "Why, from a wish to recommend the doctrine." As true, or as false? For if you say, they stuck to it, as being false; their joining it at all was out of all likelihood: but if as being truth, there was no need of inventions such as you speak of. And besides, the prophecies are of such a kind, as that even until now time has been unable to force aside the predicted course of things: (ὡς μὴ δυνάσθαι βιαζὲσθαι χρόνῳ τα εἰρημένα) for the destruction indeed of Jerusalem took place many years ago; but there are also other predictions which extend along from that time until His coming; which examine as you please: for instance, this, I am with you always, even unto the end of the world: [Matthew 28:20] and, "Upon this Rock I will build My Church, and the gates of hell shall not prevail against it:" [Matthew 16:18] and, "This Gospel shall be preached unto all nations:" [Matthew 24:14] and that which the woman which was an harlot did: and many others more than these. Whence then the truth of this prediction if indeed it were a forgery? How did "the gates of hell" not "prevail" against "the Church?" How is Christ always "with us?" For had He not been "with us," the Church would not have been victorious. How was the Gospel spread abroad in every part of the world? They also who have spoken against us are enough to testify the antiquity of the books; I mean, such as Celsus and he of Batanea , who came after him. For they, I suppose, were not speaking against books composed after their time.

[7] And besides, there is the whole world which with one consent has received the Gospel. Now there could not have been so great agreement from one end of the earth to the other, unless it had been the Grace of the Spirit; but the authors of the forgery would have been quickly found out. Neither could so great excellencies have originated from inventions and falsehoods. Do you not see the whole world coming in; error extinguished; the austere wisdom (φιλοσυφίαν]) of the old monks shining brighter than the sun; the choirs of the virgins; the piety among Barbarians; all men serving under one yoke? For neither by us alone were these things foretold, but also from the beginning, by the Prophets. For you will not, I trow, cavil at their predictions also: for the books are with their enemies, and through the zeal of certain Greeks they have been transferred into the Greek tongue. Many things then do these also foretell concerning these matters, showing that it was God who should come among us.

[8] Why then do not all believe now? Because things have degenerated: and for this we are to blame. (For from hence the discourse is addressed unto us also.) For surely not even then did they trust to signs alone, but by the mode of life also many of the converts were attracted. For, "Let your light so shine before men," says He, "that they may see your good works, and glorify your Father which is in heaven." [Matthew 5:16] And, "They were all of one heart and one soul, neither said any man that anything of the things which he possessed was his own, but they had all things common; and distribution was made unto every man, according as he had need;" [Acts 4:32-35] and they lived an angelic life. And if the same were done now, we should convert the whole world, even without miracles. But in the meanwhile, let those who will be saved attend to the Scriptures; for they shall find there both these noble doings, and those which are greater than these. For it may be added that the Teachers themselves surpassed the deeds of the others; living in hunger, in thirst, and nakedness. But we are desirous of enjoying great luxury, and rest, and ease; not so they: they cried aloud, Even unto the present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place. [1 Corinthians 4:11] And some ran from Jerusalem unto Illyricum, [Romans 15:19] and another unto the country of the Indians, and another unto that of the Moors, and this to one part of the world, that to another. Whereas we have not the courage to depart even out of our own country; but seek for luxurious living and splendid houses and all other superfluities. For which of us ever was famished for the word of God's sake? Which ever abode in a wilderness? Which ever set out on a distant peregrination? Which of our teachers lived by the labor of his hands to assist others? Which endured death daily? Hence it is that they also who are with us have become slothful. For suppose that one saw soldiers and generals struggling with hunger, and thirst, and death, and with all dreadful things, and bearing cold and dangers and all like lions, and so prospering; then afterwards, relaxing that strictness, and becoming enervated, and fond of wealth, and addicted to business and bargains, and then overcome by their enemies, it were extreme folly to seek for the cause of all this. Now let us reason thus in our own case and that of our ancestors; for we too have become weaker than all, and are nailed down unto this present life.

And if one be found having a vestige of the ancient wisdom, leaving the cities and the market-places, and the society of the world, and the ordering of others, he betakes himself to the mountains: and if one ask the reason of that retirement, he invents a plea which cannot meet with allowance. For, says he, "lest I perish too, and the edge of my goodness be taken off, I start aside." Now how much better were it for you to become less keen, and to gain others, than abiding on high to neglect your perishing brethren?

When, however, the one sort are careless about virtue, and those who do regard it withdraw themselves far from our ranks, how are we to subdue our enemies? For even if miracles were wrought now, who would be persuaded? Or who of those without would give heed unto us, our iniquity being thus prevalent? For so it is, that our upright living seems unto the many the more trustworthy argument of the two: miracles admitting of a bad construction on the part of obstinate bad men: whereas a pure life will have abundant power to stop the mouth of the devil himself.

9. These things I say, both to governors and governed; and, before all others, unto myself; to the end that the way of life shown forth in us may be truly admirable, that taking our appropriate stations, we may look down on all things present; may despise wealth, and not despise hell; overlook glory, and not overlook salvation; endure toil and labor here, lest we fall into punishment there. Thus let us wage war with the Greeks; thus let us take them captive with a captivity better than liberty.

But while we say these things without intermission, over and over, they occur very seldom. Howbeit, be they done or not, it is right to remind you of them continually. For if some are engaged in deceiving by their fair speech, so much more is it the duty of those who allure back unto the truth, not to grow weary of speaking what is profitable. Again: if the deceivers make use of so many contrivances — spending as they do money, and applying arguments, and undergoing dangers, and making a parade of their patronage — much more should we, who are winning men from deceit, endure both dangers and deaths, and all things; that we may both gain ourselves and others, and become to our enemies irresistible, and so obtain the promised blessings, through the grace and loving-kindness, etc.

Source: Homily 6 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 2:5
Human wisdom denied the cross, but faith proclaimed the power of God. Wisdom not only failed to reveal the things which people sought after, but also it encouraged them to boast of their own achievements. But faith not only gave them the truth, it also encouraged them to glorify God.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 6.3
[AD 418] Pelagius on 1 Corinthians 2:5
Human wisdom is temporal. The power of God is eternal.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 2
[AD 202] Irenaeus on 1 Corinthians 2:6
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.

Source: Against Heresies (Book III, Chapter 2)
[AD 202] Irenaeus on 1 Corinthians 2:6
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]

Source: Against Heresies (Book I, Chapter 8)
[AD 202] Irenaeus on 1 Corinthians 2:6
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.

Source: Against Heresies (Book V, Chapter 6)
[AD 215] Clement of Alexandria on 1 Corinthians 2:6
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.".
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."

Source: Clement of Alexandria Stromata Book V
[AD 220] Tertullian on 1 Corinthians 2:6
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.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 2:6
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.

Source: On the Pallium
[AD 220] Tertullian on 1 Corinthians 2:6
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.

Source: On Modesty
[AD 253] Origen of Alexandria on 1 Corinthians 2:6
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.

Source: ON FIRST PRINCIPLES 3.3.1
[AD 384] Ambrosiaster on 1 Corinthians 2:6
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.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 2:6
Paul is saying that when he, a man thought to be foolish and a preacher of folly, gets the better of the wise, he overcomes their wisdom, not by foolishness but by a more perfect wisdom. This wisdom is so broad and so great that the other kind appears to be foolishness. True wisdom is the gospel, the means of salvation through the cross of Christ. The perfect are those who believe. They are indeed “perfect,” because they know that all human things are utterly helpless, and therefore they ignore them, being convinced that they have nothing to gain from them. This is what true believers are like.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.1
[AD 407] John Chrysostom on 1 Corinthians 2:6-7
Howbeit we speak wisdom among the perfect, yet a wisdom not of this world, nor of the rulers of this world, which are coming to naught; but we speak God's wisdom in a mystery, even the wisdom that has been hidden, which God fore-ordained before the worlds unto our glory.

Darkness seems to be more suitable than light to those that are diseased in their eyesight: wherefore they betake themselves by preference to some room that is thoroughly shaded over. This also is the case with the wisdom which is spiritual. As the wisdom which is of God seemed to be foolishness unto those without: so their own wisdom, being foolishness indeed, was accounted by them wisdom. The result has been just as if a man having skill in navigation were to promise that without a ship or sails he would pass over a boundless tract of sea, and then endeavor by reasonings to prove that the thing is possible; but some other person, ignorant of it all, committing himself to a ship and a steersman and sailors, were thus to sail in safety. For the seeming ignorance of this man is wiser than the wisdom of the other. For excellent is the art of managing a ship; but when it makes too great professions it is a kind of folly. And so is every art which is not contented with its own proper limits. Just so the wisdom which is without [were wisdom indeed ] if it had had the benefit of the spirit. But since it trusted all to itself and supposed that it wanted none of that help, it became foolishness, although it seemed to be wisdom. Wherefore having first exposed it by the facts, then and not till then he calls it foolishness; and having first called the wisdom of God folly, according to their reckoning, then and not till then he shows it to be wisdom. (For after our proofs, not before, we are best able to abash the gainsayers.)

His words then are, "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 shown 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 (λογογράφους]). 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 shown that it is false, that it is foolish, that it can discover nothing, that it is weak, he shows moreover that it is but of short duration.

2. "But we speak God's wisdom in a mystery." What mystery? For surely Christ says, [Matthew 10:27. ηκούσατε] rec. text ἀκούετε "What you 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 says, [Ephesians 3:10] "That now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God." And this has 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 you add anything to it of yourself 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 immediately 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, says, 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 laver, 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 has been washed; but I have believed that the soul also has 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 (χορηγίαν]) 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. For instance, it is this very thing that Paul signified, when he said that even now the word preached is hidden: for "unto them that perish," he says, "it is hidden." [2 Corinthians 4:3]

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. Wherefore also in another place, "My mystery is for Me ," and for Mine. And Paul again, [2 Corinthians 15:51] "Behold, I show you a mystery: we shall not all sleep, but we shall all be changed."

3. 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." [Matthew 7:9] 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. (ἀπόῤῥητον) For not even unto us, the faithful, has been committed entire certainty and exactness. Wherefore Paul also said, [1 Corinthians 13:9] "We know in part, and we prophesy in part: for now we see in a mirror darkly; but then face to face."

4. For this cause he says, "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 has learned it before us; neither do the many know it now.

"Which he fore-ordained unto our glory" and yet, elsewhere he says, "unto his own glory," for he considers our salvation to be His own glory: even as also He calls it His own riches, [vid. Ephesians 3:8] though He be Himself rich in good and need nothing in order that He may be rich.

"Fore-ordained," he says, 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 has come between; for more ancient than that was the friendship.

As to the words, "before the worlds," (πρὸ τῶν αἰώνων]) they mean eternal. For in another place also He says 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 says, [Hebrews 1:2] "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.

Source: Homily 7 on First Corinthians
[AD 420] Jerome on 1 Corinthians 2:6-8
[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.

"And behold, Michael, one of the chief princes, came to my assistance." That is, while the angel of the Persians was resisting thy petitions and my representations on thy behalf as I presented thy prayers to God, then there came to my assistance the angel Michael, who has oversight of the people of Israel. By chief princes we are of course to understand archangels.

"And I remained there close by the king of the Persians." He designates the angel or prince by the term "king of the Persians," and shows that he had tarried with Michael for a little as he spoke in opposition to the prince of the Persians.

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 220] Tertullian on 1 Corinthians 2:7
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.

Source: Against Marcion Book V
[AD 325] Lucius Caecilius Firmianus Lactantius on 1 Corinthians 2:7
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
[AD 384] Ambrosiaster on 1 Corinthians 2:7
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.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 2:7
Paul is keen to point out that God always loved us, even from the very beginning, when we did not yet exist. For if he had not loved us, he would not have foreordained our riches. Look beyond the broken relationship which has come in between, and you will see that God’s love for us is more ancient still.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.4
[AD 428] Theodore of Mopsuestia on 1 Corinthians 2:7
By wisdom Paul means the cross and the whole dispensation of salvation.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 458] Theodoret of Cyrus on 1 Corinthians 2:7
Paul does not mean that he is now communicating in secrets and riddles but that the message he preaches was once hidden.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 175
[AD 108] Ignatius of Antioch on 1 Corinthians 2:8
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." [1 Cor. 2:8] 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.

Source: Epistle of Ignatius to the Trallians
[AD 220] Tertullian on 1 Corinthians 2:8
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.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 2:8
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.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 2:8
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.

Source: On Modesty
[AD 235] Hippolytus of Rome on 1 Corinthians 2:8
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.

Source: The Discourse on the Holy Theophany
[AD 384] Ambrosiaster on 1 Corinthians 2:8
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.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 400] Ignatius of Antioch on 1 Corinthians 2:8
But rather of those who "killed the Lord of glory.".

But after His [lengthened] fast thou [Satan] 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," [1 Cor. 2:8] forgetting in thy malevolence that "man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."

Source: Epistle of Pseudo-Ignatius to the Philippians
[AD 400] Ignatius of Antioch on 1 Corinthians 2:8
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," [1 Cor. 2:8] 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?

Source: Epistle of Pseudo-Ignatius to the Philippians
[AD 407] John Chrysostom on 1 Corinthians 2:8
5. "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, [John 7:28] "You both know Me, and you know whence I am?" Indeed, concerning Pilate the Scripture says, he knew not. [see John 19:9] 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 says, [John 8:19] "You know neither Me nor My Father." How then says He a little before, "You both know Me, and you know whence I am?" However, the manner of this way of knowledge and of that has already been declared in the Gospel; (Hom. 49. on St. John,) and, not to be continually handling the same topic, there 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." [Luke 23:34] 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, [Romans 11:1-2]. "I say then, have they stumbled that they should fall? God forbid." "I say then, has God cast away His people whom He foreknew? God forbid." Then, to show 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: (περὶ αὐτῆς τοῦ πράγματος τῆς οἰκονομὶας]) 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.

Source: Homily 7 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 2:8
Could Herod and the priests who wanted to crucify Jesus have been forgiven? Yes. If they repented, they were forgiven. Even Paul, who persecuted the church, was forgiven when he repented, and so they could have been as well. The ignorance of the rulers was not concerning Christ’s person but rather concerning the significance of the event which was taking place on the cross. Jesus prayed that they might be forgiven, not because they did not know him but because they did not understand what they were doing.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.5
[AD 418] Pelagius on 1 Corinthians 2:8
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.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 2
[AD 430] Augustine of Hippo on 1 Corinthians 2:8
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.

Source: THE ASCENSION 263
[AD 458] Theodoret of Cyrus on 1 Corinthians 2:8
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.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 176
[AD 990] Oecumenius on 1 Corinthians 2:8
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.”.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 140] Pseudo-Clement on 1 Corinthians 2:9
If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, which "ear has not heard, nor eye seen, neither have entered into the heart of man." [1 Corinthians 2:9]

Source: Second Epistle To The Corinthians (Pseudo-Clement)
[AD 185] Theophilus of Antioch on 1 Corinthians 2:9
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.

Source: Theophilus to Autolycus, Book I, Chapter XIV
[AD 200] Martyrdom Of Polycarp on 1 Corinthians 2:9
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"
[AD 202] Irenaeus on 1 Corinthians 2:9
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, [1 Corinthians 2:9; Isaiah 64:4]

Source: Against Heresies (Book V, Chapter 36)
[AD 215] Clement of Alexandria on 1 Corinthians 2:9
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.".
For those things which are really good, are what "neither ear hath heard, not hath ever entered into the heart".
"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.".
For God hath revealed it to us by the Spirit. For the Spirit searcheth all things, even the deep things of God.".
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."

Source: Clement of Alexandria The Instructor Book II
[AD 220] Tertullian on 1 Corinthians 2:9
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.

Source: On the Resurrection of the Flesh
[AD 235] Hippolytus of Rome on 1 Corinthians 2:9
You who believe these words, O men, will be partakers with the righteous, and will have part in these future 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."

Source: Against Plato, On the Cause of the Universe
[AD 253] Origen of Alexandria on 1 Corinthians 2:9
From this we may gain an idea of how great the splendor, the beauty and the brightness of a spiritual body is.

Source: ON FIRST PRINCIPLES 3.6.4
[AD 325] Lucius Caecilius Firmianus Lactantius on 1 Corinthians 2:9
For, turning away from the chief good, which is blessed and everlasting on this account, because it cannot be seen,
[AD 328] Alexander of Alexandria on 1 Corinthians 2:9
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."
[AD 380] Apostolic Constitutions on 1 Corinthians 2:9
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.

Source: Apostolic Constitutions (Book VII), Section 2, XXXII
[AD 384] Ambrosiaster on 1 Corinthians 2:9
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.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 2:9
Where are these words written? Either they are a paraphrase of some passage [such as Isaiah 52:15], or they were written in some book which has now disappeared. In fact, many books were destroyed, and very few survived the first captivity intact, as we know from the documents which have survived. Not all the words of the prophets are extant, but Paul, who was learned in the law and was also speaking by the Spirit, would have known them all accurately.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.6
[AD 407] John Chrysostom on 1 Corinthians 2:9-13
6. "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," [Isaiah 52:15; Septuagint. Comp. Romans 15:21; Isaiah 64:4] are the same with "the things which eye has 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 says [Acts 3:24] "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, [2 Kings 22:8; 2 Chronicles 34:14] 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.

7. What then, has "eye not seen what God prepared?" No. For who among men saw the things which were about to be dispensed? Neither then has "the ear heard, nor has it entered into the heart of man." How is this? For if the Prophets spoke of it, how says he, "Ear has not heard, neither has 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, [Isaiah 50:4. Septuagint] "He has 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 says himself, "We have the mind of Christ" [1 Corinthians 2:16] as if he would say, "Before we had the blessing of the Spirit and learned 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," says he, "concerning 'the rulers of this world,' seeing that no man knew them, nor yet the powers above?"

What kind of things then are these? That by what is esteemed to be the foolishness of preaching He shall overcome the world, and the nations shall be brought in, and there shall be reconciliation of God with men, and so great blessings shall come upon us! How then have we "known? Unto us," he says, "God has revealed them by His Spirit;" not by the wisdom which is without; for this like some dishonored handmaid has not been permitted to enter in, and stoop down and look into [see John 20:5] the mysteries pertaining to the Lord. Do you see how great is the difference between this wisdom and that? The things which angels knew not, these are what she has taught us: but she that is without, has done the contrary. Not only has she failed to instruct, but she hindered and obstructed, and after the event sought to obscure His doings, making the Cross of none effect. Not then simply by our receiving the knowledge, does he describe the honor vouchsafed to us, nor by our receiving it with angels, but, what is more, by His Spirit conveying it to us.

7. Then to show its greatness, he says, If the Spirit which knows the secret things of God had not revealed them, we should not have learned them. Such an object of care was this whole subject to God, as to be among His secrets. Wherefore we needed also that Teacher who knows these things perfectly; for "the Spirit," [1 Corinthians 2:10-12] says he, "searches all things, even the deep things of God." For the word "to search" is here indicative not of ignorance, but of accurate knowledge: it is the very same mode of speaking which he used even of God, saying, "He that searches the hearts knows what is the mind of the Spirit." [Romans 8:27] Then having spoken with exactness concerning the knowledge of the Spirit, and having pointed out that it is as fully equal to God's knowledge, as the knowledge of a man itself to itself; and also, that we have learned all things from it and necessarily from it; he added, "which things also we speak, not in words which man's wisdom teaches, but which the Holy Ghost teaches; comparing spiritual things with spiritual." Do you see to what point he exalted us because of the Teacher's dignity? For so much are we wiser than they as there is difference between Plato and the Holy Spirit; they having for masters the heathen rhetoricians but we, the Holy Spirit.

8. But what is this, "comparing spiritual things with spiritual?" When a thing is spiritual and of dubious meaning, we adduce testimonies from the things which are spiritual. For instance, I say, Christ rose again — was born of a Virgin; I adduce testimonies and types and demonstrations; the abode of Jonah in the whale and his deliverance afterwards; the child-bearing of the barren, Sarah, Rebecca, and the rest; the springing up of the trees which took place in paradise [Genesis 2:5] when there had been no seeds sown, no rains sent down, no furrow drawn along. For the things to come were fashioned out and figured forth, as in shadow, by the former things, that these which are now might be believed when they came in. And again we show, how of the earth was man, and how of man alone the woman; and this without any intercourse whatever; how the earth itself of nothing, the power of the Great Artificer being every where sufficient for all things. Thus "with spiritual things" do I "compare spiritual," and in no instance have I need of the Wisdom which is without — neither its reasonings nor its embellishments. For such persons do but agitate the weak understanding and confuse it; and are not able to demonstrate clearly any one of the things which they affirm, but even have the contrary effect. They rather disturb the mind and fill it with darkness and much perplexity. Wherefore he says, "with spiritual things comparing spiritual." Do you see how superfluous he shows it to be? And not only superfluous, but even hostile and injurious: for this is meant by the expressions, "lest the Cross of Christ be made of none effect," and, "that our ('your faith,' rec. text) faith should not stand in the wisdom of men." And he points out here, that it is impossible for those who confidently entrust every thing to it, to learn any useful thing: for

Source: Homily 7 on First Corinthians
[AD 425] Severian of Gabala on 1 Corinthians 2:9
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.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 604] Gregory the Dialogist on 1 Corinthians 2:9
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."
[AD 700] Isaac of Nineveh on 1 Corinthians 2:9
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.

Source: ASCETICAL HOMILIES 2
[AD 9999] Pseudo-Hippolytus on 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?

Source: On the End of the World
[AD 202] Irenaeus on 1 Corinthians 2:10
But as for us, we still dwell upon the earth, and have not yet sat down upon His throne. For although the Spirit of the Saviour that is in Him "searches all things, even the deep things of God," [1 Corinthians 2:10] yet as to us "there are diversities of gifts, differences of administrations, and diversities of operations;" and we, while upon the earth, as Paul also declares, "know in part, and prophesy in part." [1 Corinthians 13:9] Since, therefore, we know but in part, we ought to leave all sorts of [difficult] questions in the hands of Him who in some measure, [and that only,] bestows grace on us.

Source: Against Heresies (Book II, Chapter 28)
[AD 215] Clement of Alexandria on 1 Corinthians 2:10
For it is not spurious words which those inspired by God and those who are gained over by them adduce, nor is it snares in which the most of the sophists entangle the young, spending their time on nought true. But those who possess the Holy Spirit "search the deep things of God".
"For the Spirit searches the deep things of God. But the natural man receiveth not the things of the Spirit."

Source: Clement of Alexandria Stromata Book II
[AD 215] Clement of Alexandria on 1 Corinthians 2:10
Those who possess the Spirit seek out the deep things of God, that is, the hidden secrets that surround prophecy.

Source: STROMATEIS 2.7.3
[AD 253] Origen of Alexandria on 1 Corinthians 2:10
Only the Spirit can search everything. The human soul cannot do this, which is why it needs to be strengthened by the Spirit if it is ever going to penetrate the depths of God.

Source: COMMENTARY ON 1 CORINTHIANS 1.10.6-10
[AD 384] Ambrosiaster on 1 Corinthians 2:10
God revealed these things through his Spirit to believers, because the things of God cannot be understood without the Spirit of God, who is of God and therefore knows everything about him.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 2:10
If the Spirit, who knows the secret things of God, had not revealed them to us, there is no way that we could ever have known them. The word search does not imply that the Spirit was ignorant but refers rather to accurate, detailed knowledge. It is the same usage as when Paul speaks of God, saying that he searches the human heart..

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.7
[AD 458] Theodoret of Cyrus on 1 Corinthians 2:10
Whoever has received the revelation of the Spirit has also received the Spirit’s understanding.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 177
[AD 160] Shepherd of Hermas on 1 Corinthians 2:11
For no spirit given by God requires to be asked; but such a spirit having the power of Divinity speaks all things of itself, for it proceeds from above from the power of the Divine Spirit. But the spirit which is asked and speaks according to the desires of men is earthly,

Source: Shepherd of Hermas Commandment Eleventh
[AD 220] Tertullian on 1 Corinthians 2:11
or who taught Him knowledge, and showed to Him the way of understanding? " With whom the apostle agreeing exclaims, "Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!" "His judgments unsearchable," as being those of God the Judge; and "His ways past finding out," as comprising an understanding and knowledge which no man has ever shown to Him, except it may be those critics of the Divine Being, who say, God ought not to have been this, and He ought rather to have been that; as if any one knew what is in God, except the Spirit of God. Moreover, having the spirit of the world, and "in the wisdom of God by wisdom knowing not God," they seem to themselves to be wiser than God; because, as the wisdom of the world is foolishness with God, so also the wisdom of God is folly in the world's esteem.

Source: Against Marcion Book II
[AD 220] Tertullian on 1 Corinthians 2:11
This alone, indeed, knew the mind of the Lord. For "who knoweth the things of God, and the things in God, but the Spirit, which is in Him? " Now His wisdom is that Spirit.

Source: Against Hermogenes
[AD 220] Tertullian on 1 Corinthians 2:11
And it is not His own will, but the Father's, which He has accomplished, which He had known most intimately, even from the beginning. "For what man knoweth the things which be in God, but the Spirit which is in Him? " But the Word was formed by the Spirit, and (if I may so express myself) the Spirit is the body of the Word.

Source: Against Praxeas
[AD 384] Ambrosiaster on 1 Corinthians 2:11
The Spirit of God has taught us what he knows by nature, not what he has been taught himself. Furthermore, he has taught us about the mystery of Christ, because he is not just the Spirit of God but the Spirit of Christ as well.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 425] Severian of Gabala on 1 Corinthians 2:11
God and the Holy Spirit are two persons, whereas a man and the spirit in him are not two persons but one man. What Paul means is that just as in the man there is a cohesion in knowing, so the knowledge of the Father and the Spirit is one. What the Spirit searches is therefore already known to him.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 384] Ambrosiaster on 1 Corinthians 2:12
The “spirit of the world” is the one by which different people are possessed. It does not know the truth but can only guess at it, and therefore it both deceives others and is itself deceived by appearances.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 458] Theodoret of Cyrus on 1 Corinthians 2:12
Paul shows by saying this that the Holy Spirit is not a creature but has his own divine nature.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 178
[AD 990] Oecumenius on 1 Corinthians 2:12
I think that by “spirit of the world” Paul means human wisdom and learning.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 215] Clement of Alexandria on 1 Corinthians 2:13
And the apostle says, "Which things we speak, not in the words which man's wisdom teacheth, but which the Holy Spirit teacheth.".
For he who is still blind and dumb, not having understanding, or the undazzled and keen vision of the contemplative soul, which the Saviour confers, like the uninitiated at the mysteries, or the unmusical at dances, not being yet pure and worthy of the pure truth, but still discordant and disordered and material, must stand outside of the divine choir. "For we compare spiritual things with spiritual."

Source: Clement of Alexandria Stromata Book I
[AD 407] John Chrysostom on 1 Corinthians 2:13
Some spiritual truths are unclear and need to be interpreted, but this can be done only by comparing them with other spiritual things. For example, when I say that Christ rose again, I compare this to the deliverance of Jonah from the belly of the whale. And when I say that he was born of a virgin, I compare this to the miraculous childbearing of barren women like Sarah, Rebekah and so on.2.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.8
[AD 458] Theodoret of Cyrus on 1 Corinthians 2:13
This does not mean that Paul did not have any human wisdom but that he preached in the wisdom of the Spirit.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 178
[AD 180] Tatian the Assyrian on 1 Corinthians 2:14
And only by those whom the Spirit of God dwells in and fortifies are the bodies of the demons easily seen, not at all by others,-I mean those who possess only soul;
[AD 202] Irenaeus on 1 Corinthians 2:14
True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which "the natural man receives not," [1 Corinthians 2:14] the doctrine of the cross; of which if any man "taste," [1 Peter 2:3] he will not accede to the disputations and quibbles of proud and puffed-up men, [1 Timothy 6:4-5] who go into matters of which they have no perception. [Colossians 2:18] For the truth is unsophisticated (ἀσχημάτιστος); and "the word is near you, in your mouth and in your heart," [Romans 10:8; Deuteronomy 30:14] as the same apostle declares, being easy of comprehension to those who are obedient.

Source: Fragments from the Lost Writings of Irenæus, #36
[AD 202] Irenaeus on 1 Corinthians 2:14
And in another place, "But the animal man receiveth not the things of the Spirit; ".
A spiritual disciple of this sort truly receiving the Spirit of God, who was from the beginning, in all the dispensations of God, present with mankind, and announced things future, revealed things present, and narrated things past-.
For men of this stamp do indeed say that they believe in the Father and the Son, but they never meditate as they should upon the things of God, neither are they adorned with works of righteousness; but, as I have already observed, they have adopted the lives of swine and of dogs, giving themselves over to filthiness, to gluttony, and recklessness of all sorts. Justly, therefore, did the apostle call all such "carnal "and "animal"

Source: Against Heresies Book IV
[AD 215] Clement of Alexandria on 1 Corinthians 2:14
"But the natural man receiveth not the things of the Spirit of God; for they are foolishness to him.".
For he recognises the spiritual man and the Gnostic as the disciple of the Holy Spirit dispensed by God, which is the mind of Christ. "But the natural man receiveth not the things of the Spirit, for they are foolishness to him."
[AD 220] Tertullian on 1 Corinthians 2:14
Accordingly, God is then especially great, when He is small to man; then especially good, when not good in man's judgment; then especially unique, when He seems to man to be two or more. Now, if from the very first "the natural man, not receiving the things of the Spirit of God," has deemed God's law to be foolishness, and has therefore neglected to observe it; and as a further consequence, by his not having faith, "even that which he seemeth to have hath been taken from him" -such as the grace of paradise and the friendship of God, by means of which he might have known all things of God, if he had continued in his obedience-what wonder is it, if he, reduced to his material nature, and banished to the toil of tilling the ground, has in his very labour, downcast and earth-gravitating as it was, handed on that earth-derived spirit of the world to his entire race, wholly natural and heretical as it is, and not receiving the things which belong to God? Or who will hesitate to declare the great sin of Adam to have been heresy, when he committed it by the choice of his own will rather than of God's? Except that Adam never said to his fig-tree, Why hast thou made me thus? He confessed that he was led astray; and he did not conceal the seducer.

Source: Against Marcion Book II
[AD 220] Tertullian on 1 Corinthians 2:14
For when a man is rapt in the Spirit, especially when he beholds the glory of God, or when God speaks through him, he necessarily loses his sensation, because he is overshadowed with the power of God,-a point concerning which there is a question between us and the carnally-minded. Now, it is no difficult matter to prove the rapture of Peter.

Source: Against Marcion Book IV
[AD 220] Tertullian on 1 Corinthians 2:14
However, even (Adam) himself at that time, reverting to the condition of a Psychic after the spiritual ecstasy in which he had prophetically interpreted that "great sacrament" with reference to Christ and the Church, and no longer being "capable of the things which were the Spirit's," yielded more readily to his belly than to God, heeded the meat rather than the mandate, and sold salvation for his gullet! He ate, in short, and perished; saved (as he would) else (have been), if he had preferred to fast from one little tree: so that, even from this early date, animal faith may recognise its own seed, deducing from thence onward its appetite for carnalities and rejection of spiritualities.

Source: On Fasting
[AD 230] Pope Urban I on 1 Corinthians 2:14
We receive of the Holy Spirit in order that we may be made spiritual; for the natural man receiveth not the things of the Spirit of God.
[AD 407] John Chrysostom on 1 Corinthians 2:14
God gave us a mind in order that we might learn and receive help from him, not in order that the mind should be self-sufficient. Eyes are beautiful and useful, but if they choose to see without light, their beauty is useless and may even be harmful. Likewise, if my soul chooses to see without the Spirit, it becomes a danger to itself.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.9
[AD 407] John Chrysostom on 1 Corinthians 2:14
The man who can see sees everything which belongs to the blind man, but no blind person can tell what he is doing. Likewise, we who believe can understand both our own affairs and those of unbelievers, but they are helpless when it comes to trying to understand us.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.11
[AD 407] John Chrysostom on 1 Corinthians 2:14-16
9. "The natural man receives not the things of the Spirit."

It is necessary then to lay it aside first. "What then," some man will say; "is the wisdom from without stigmatized? And yet it is the work of God." How is this clear? Since He made it not, but it was an invention of yours. For in this place he calls by the term "wisdom" curious research and superfluous elegance of words. But should any one say that he means the human understanding; even in this sense the fault is yours. For you bring a bad name upon it, who makest a bad use of it; who to the injury and thwarting of God demandest from it things which indeed it never had. Since then you boast therein and fightest with God, He has exposed its weakness. For strength of body also is an excellent thing, but when Cain used it not as he ought, God disabled him and made him tremble [Genesis 4:12-14. Septuagint. "sighing and trembling," rec. ver. "fugitive and vagabond."] Wine also is a good thing; but because the Jews indulged in it immoderately, God prohibited the priests entirely from the use of the fruit. And since thou also hast abused wisdom unto the rejecting of God, and hast demanded of it more than it can do of its own strength; in order to withdraw you from human hope, he has showed you its weakness.

For (to proceed) he is "a natural man," who attributes every thing to reasonings of the mind and considers not that he needs help from above; which is a mark of sheer folly. For God bestowed it that it might learn and receive help from Him, not that it should consider itself sufficient unto itself. For eyes are beautiful and useful, but should they choose to see without light, their beauty profits them nothing; nor yet their natural force, but even does harm. So if you mark it, any soul also, if it choose to see without the Spirit, becomes even an impediment unto itself.

"How then, before this," it will be said, "did she see all things of herself?" Never at any time did she this of herself but she had creation for a book set before her in open view. But when men having left off to walk in the way which God commanded them, and by the beauty of visible objects to know the Great Artificer, had entrusted to disputations the leading-staff of knowledge; they became weak and sank in a sea of ungodliness; for they presently brought in that which was the abyss of all evil, asserting that nothing was produced from things which were not, but from uncreated matter; and from this source they became the parents of ten thousand heresies.

Moreover, in their extreme absurdities they agreed; but in those things wherein they seemed to dream out something wholesome, though it were only as in shadows, they fell out with one another; that on both sides they might be laughed to scorn. For that out of things which are not nothing is produced, nearly all with one accord have asserted and written; and this with great zeal. In these absurdities then they were urged on by the Devil. But in their profitable sayings, wherein they seemed, though it were but darkly, (ἐν αἰνίγματι],) to find some part of what they sought, in these they waged war with one another: for instance, that the soul is immortal; that virtue needs nothing external; and that the being good or the contrary is not of necessity nor of fate.

Do you see the craft of the Devil? If any where he saw men speaking anything corrupt, he made all to be of one mind; but if any where speaking anything sound, he raised up others against them; so that the absurdities did not fail, being confirmed by the general consent, and the profitable parts died away, being variously understood. Observe how in every respect the soul is unstrung, (ἄτονος]) and is not sufficient unto herself. And this fell out as one might expect. For if, being such as she is, she aspire to have need of nothing and withdraw herself from God; suppose her not fallen into that condition, and into what extreme madness would she not have insensibly sunk? If, endowed with a mortal body, she expected greater things from the false promise of the Devil— [for, "You shall be," said he, "as gods" Genesis 3:4]— to what extent would she not have cast herself away, had she received her body also, from the beginning, immortal. For, even after that, she asserted herself to be unbegotten and of the essence of God, through the corrupt mouth of the Manicheans , and it was this distemperature which gave occasion to her invention of the Grecian gods. On this account, as it seems to me, God made virtue laborious, with a view to bow down the soul and to bring it to moderation. And that you may convince yourself that this is true, (as far as from trifles ones may guess at anything great,) let us learn it from the Israelites. They, it is well known, when they led not a life of toil but indulged in relaxation, not being able to bear prosperity, fell away into ungodliness. What then did God upon this? He laid upon them a multitude of laws with a view to restrain their licence. And to convince you that these laws contribute not to any virtue, but were given to them as a sort of curb, providing them with an occasion of perpetual labor; hear what says the prophet concerning them; "I gave them statutes which were not good." Ezek. xx. 25. What means, "not good?" Such as did not much contribute towards virtue. Wherefore he adds also, "and ordinances whereby they shall not live."

10. "But the natural man receives not the things of the Spirit."

For as with these eyes no man could learn the things in the heavens; so neither the soul unaided the things of the Spirit. And why speak I of the things in heaven? It receives not even those in earth, all of them. For beholding afar off a square tower, we think it to be round; but such an opinion is mere deception of the eyes: so also we may be sure, when a man by means of his understanding alone examines the things which are afar off much ridicule will ensue. For not only will he not see them such as indeed they are, but will even account them the contraries of what they are. Wherefore he added, "for they are foolishness unto him." But this comes not of the nature of the things, but of his infirmity, unable as he is to attain to their greatness through the eyes of his soul.

11. Next, pursuing his contrast, he states the cause of this, saying, "he knows not because they are spiritually discerned:" i.e. the things asserted require faith, and to apprehend them by reasonings is not possible, for their magnitude exceeds by a great deal the meanness of our understanding. Wherefore he says, "but he that is spiritual judges all things, yet he himself is judged of no man." For he that has sight, beholds himself all things that appertain to the man that has no sight; but no sightless person discerns what the other is about. So also in the case before us, our own matters and those of unbelievers, all of them we for our part know; but ours, they know not henceforth any more. We know what is the nature of things present, what the dignity of things to come; and what some day shall become of the world when this state of things shall be no more, and what sinners shall suffer, and the righteous shall enjoy. And that things present are nothing worth, we both know, and their meanness we expose; (for to "discern" is also to expose;) (ἀνακρίνειν, ἐλέγχειν]) and that the things to come are immortal and immoveable. All these things are known to the spiritual man; and what the natural man shall suffer when he is departed into that world; and what the faithful shall enjoy when he has fulfilled his journey from this: none of which are known to the natural man.

12. Wherefore also, subjoining a plain demonstration of what had been affirmed, he says, "For who has known the mind of the Lord, that he may instruct Him? But we have the mind of Christ." That is to say, the things which are in the mind of Christ, these we know, even the very things which He wills and has revealed. For since he had said, "the Spirit had revealed them;" lest any one should set aside the Son, he subjoins that Christ also showed us these things. Not meaning this, that all the things which He knows, we know; but that all the things which we know are not human so as to be open to suspicion, but of His mind and spiritual.

For the mind which we have about these things we have of Christ; that is, the knowledge which we have concerning the things of the faith is spiritual; so that with reason we are "judged of no man." For it is not possible that a natural man should know divine things. Wherefore also he said, "For who has known the mind of the Lord?" implying that our own mind which we have about these things, is His mind. And this, "that he may instruct Him," he has not added without reason, but with reference to what he had just now said, "the spiritual man no one discerns." For if no man is able to know the mind of God, much less can he teach and correct it. For this is the meaning of, "that he may instruct Him."

Do you see how from every quarter he repels the wisdom which is without, and shows that the spiritual man knows more things and greater? For seeing that those reasons, "That no flesh should glory;" and, "For this cause has He chosen the foolish things, that He might confound the wise men;" and, "Lest the Cross of Christ should be made void:" seemed not to the unbelievers greatly worthy of credit, nor yet attractive, or necessary, or useful, he finishes by laying down the principal reason; because in this way we most easily see from Whom we may have the means of learning even high things, and things secret, and things which are above us. For reason was absolutely made of none effect by our inability to apprehend through Gentile wisdom the things above us.

You may observe, too, that it was more advantageous to learn in this way from the Spirit. For that is the easiest and clearest of all teaching.

"But we have the mind of Christ." That is, spiritual, divine, that which has nothing human. For it is not of Plato, nor of Pythagoras, but it is Christ Himself, putting His own things into our mind.

This then, if naught else, let us revere, O beloved, and let our life shine forth as most excellent; since He also Himself makes this a sure proof of great friendship, viz. the revealing His secrets unto us: where He says, [John 15:15] "Henceforth I call you not servants, for all you are My friends; for all things which I have heard from My Father I have told unto you:" that is, I have had confidence towards you. Now if this by itself is a proof of friendship, namely, to have confidence: when it appears that He has not only confided to us the mysteries conveyed by words, (τὰ διὰ ῥημάτων μυστηρία) but also imparted to us the same conveyed by works, (διὰ τῶν ἔργων, i.e. sacramental actions) consider how vast the love of which this is the fruit. This, if nothing else, let us revere; even though we will not make any such great account of hell, yet let it be more fearful than hell to be thankless and ungrateful to such a friend and benefactor. And not as hired servants, but as sons and freemen, let us do all things for the love of our Father; and let us at last cease from adhering to the world that we may put the Greeks also to shame. For even now desiring to put out my strength against them, I shrink from so doing, lest haply, surpass them as we may by our arguments and the truth of what we teach, we bring upon ourselves much derision from the comparison of our way of life; seeing that they indeed, cleaving unto error and having no such conviction, abide by philosophy, but we do just the contrary. However, I will say it. For it may be, it may be that in practising how to contend against them, we shall long as rivals to become better than they in our mode of life also.

14. I was saying not long ago, that it would not have entered the Apostles' thoughts to preach what they did preach, had they not enjoyed Divine Grace; and that so far from succeeding, they would not even have devised such a thing. Well then, let us also today prosecute the same subject in our discourse; and let us show that it was a thing impossible so much as to be chosen or thought of by them, if they had not had Christ among them: not because they were arrayed, the weak against the strong, not because few against many, not because poor against rich, not because unlearned against wise, but because the strength of their prejudice, too, was great. For you know that nothing is so strong with men as the tyranny of ancient custom. So that although they had not been twelve only, and not so contemptible, and such as they really were, but another world as large as this, and with an equivalent number arrayed on their side, or even much greater; even in this case the result would have been hard to achieve. For the other party had custom on their side, but to these their novelty was an obstacle. For nothing so much disturbs the mind, though it be done for some beneficial purpose, as to innovate and introduce strange things, and most of all when this is done in matters relating to divine worship and the glory of God. And how great force there is in this circumstance I will now make plain; first having made the following statement that there was added also another difficulty with regard to the Jews. For in the case of the Greeks, they destroyed both their gods and their doctrines altogether; but not so did they dispute with the Jews, but many of their doctrines they abolished, while the God who had enacted the same they bade them worship. And affirming that men should honor the legislator, they said, "obey not in all respects the law which is of Him;" for instance, in the keeping the Sabbath, or observing circumcision, or offering sacrifices, or doing any other like thing. So that not only was custom an impediment, but also the fact, that when they bade men worship God, they bade them break many of His laws.

15. But in the case of the Greeks great was the tyranny of custom. For if it had been a custom of ten years only, I say not of such a length of time, and if it had preoccupied but a few men, I say not the whole world, when these persons made their approaches; even in this case the revolution would have been hard to effect. But now sophists, and orators, and fathers, and grandfathers, and many more ancient than all these, had been preoccupied by the error: the very earth and sea, and mountains and groves, and all nations of Barbarians, and all tribes of the Greeks, and wise men and ignorant, rulers and subjects, women and men, young and old, masters and slaves, artificers and husbandmen, dwellers in cities and in the country; all of them. And those who were instructed would naturally say, "What in the world is this? Have all that dwell in the world been deceived? Both sophists and orators, philosophers and historians, the present generation and they who were before this, Pythagoreans, Platonists, generals, consuls, kings, they who in all cities from the beginning were citizens and colonists, both Barbarians and Greeks? And are the twelve fishermen and tent-makers and publicans wiser than all these? Why, who could endure such a statement?" However, they spoke not so, nor had it in their mind, but did endure them, and owned that they were wiser than all. Wherefore they overcame even all. And custom was no impediment to this, though accounted invincible when she has acquired her full swing by course of time.

And that you may learn how great is the strength of custom, it has oftentimes prevailed over the commands of God. And why do I say, commands? Even over very blessings. For so the Jews when they had manna, required garlic; enjoying liberty they were mindful of their slavery; and they were continually longing for Egypt, because they were accustomed to it. Such a tyrannical thing is custom.

If you desire to hear of it from the heathens also; it is said that Plato, although well aware that all about the gods was a sort of imposture, condescended to all the feasts and all the rest of it, as being unable to contend with custom; and as having in fact learned this from his master. For he, too, being suspected of some such innovation, was so far from succeeding in what he desired that he even lost his life; and this, too, after making his defense. And how many men do we see now by prejudice held in idolatry, and having nothing plausible to say, when they are charged with being Greeks, but alleging the fathers, and grandfathers, and great grandfathers. For no other reason did some of the heathens call custom, second nature. But when doctrines are the subject-matter of the custom, it becomes yet more deeply rooted. For a man would change all things more easily than those pertaining to religion. The feeling of shame, too, coupled with custom, was enough to raise an obstacle; and the seeming to learn a new lesson in extreme old age, and that of those who were not so intelligent. And why wonder, should this happen in regard of the soul, seeing that even in the body custom has great force?

16. In the Apostles' case, however, there was yet another obstacle, more powerful than these; it was not merely changing custom so ancient and primitive, but there were perils also under which the change was effected. For they were not simply drawing men from one custom to another, but from a custom, wherein was no fear to an undertaking which held out threats of danger. For the believer must immediately incur confiscation, persecution, exile from his country; must suffer the worst ills, be hated of all men, be a common enemy both to his own people and to strangers. So that even if they had invited men to a customary thing out of novelty, even in this case it would have been a difficult matter. But when it was from a custom to an innovation, and with all these terrors to boot, consider how vast was the obstacle!

And again, another thing, not less than those mentioned, was added to make the change difficult.  For besides the custom and the dangers, these precepts were both more burdensome, and those from which they withdrew men were easy and light. For their call was from fornication unto chastity; from love of life unto sundry kinds of death; from drunkenness unto fasting; from laughter unto tears and compunction; from covetousness unto utter indigence; from safety unto dangers: and throughout all they required the strictest circumspection. For, "Filthiness," [Ephesians 5:4] says he, "and foolish talking, and jesting, let it not proceed out of your mouth." And these things they spoke unto those who knew nothing else than how to be drunken and serve their bellies; who celebrated feasts made up of nothing but of "filthiness" and laughter and all manner of revellings (κωμῳδίας ἁπάσης.) So that not only from the matter pertaining to severity of life were the doctrines burthensome, but also from their being spoken unto men who had been brought up in careless ease, and "filthiness," and "foolish talking," and laughter and revellings. For who among those who had lived in these things, when he heard, [Matthew 10:38] "If a man take not up his cross and follow Me, he is not worthy of Me;" and, [Matthew 10:34] "I came not to send peace but a sword, and to set a man at variance with his father, and the daughter at variance with her mother," would not have felt himself chilled all over (ἐνάρκησε)? And who, when he heard, "If a man bid not farewell to home and country and possessions, he is not worthy of Me," would not have hesitated, would not have refused? And yet there were men, who not only felt no chill, neither shrunk away when they heard these things, but ran to meet them and rushed upon the hardships, and eagerly caught at the precepts enjoined. Again, to be told, "For every idle word we shall give account;" [Matthew 12:36] and, "whosoever looks upon a woman to lust after her, has committed adultery with her as soon as seen;" [Matthew 5:28] and, "whosoever is angry without cause shall fall into hell;"— which of the men of that day would not these things have frightened off? And yet all came running in, and many even leaped over the boundaries of the course. What then was their attraction? Was it not, plainly, the power of Him who was preached? For suppose that the case were not as it is, but just contrary , that this side was the other, and the other this; would it have been easy, let me ask, to hold fast and to drag on those who resisted? We cannot say so. So that in every way that power is proved divine which wrought so excellently. Else how, tell me, did they prevail with the frivolous and the dissolute, urging them toward the severe and rough course of life?

17. Well; such was the nature of the precepts. But let us see whether the doctrine was attractive. Nay, in this respect also there was enough to frighten away the unbelievers. For what said the preachers? That we must worship the crucified, and count Him as God, who was born of a Jewish woman. Now who would have been persuaded by these words, unless divine power had led the way? That indeed He had been crucified and buried, all men knew; but that He had risen again and ascended, no one save the Apostles had seen.

But, you will say, they excited them by promises and deceived them by an empty sound of words. Nay, this very topic most particularly shows (even apart from all that has been said) that our doctrines are no deceit. For all its hardships took place here, but its consolations they were to promise after the resurrection. This very thing then, for I repeat it, shows that our Gospel is divine. For why did no one of the believers say, "I close not with this, neither do I endure it? Thou threatenest me with hardships here, and the good things you promise after the resurrection. Why, how is it plain that there will be a resurrection? Which of the departed has returned? Which of those at rest has risen again? Which of these has said what shall be after our departure hence?" But none of these things entered into their minds; rather they gave up their very lives for the Crucified. So that this bare fact was more than anything a proof of great power; first, their working conviction at once, touching matters so important, in persons that had never in their lives before heard of any such thing; secondly, that they prevailed on them to take the difficulties upon trial, and to account the blessings as matter of hope. Now if they had been deceivers they would have done the contrary: their good things they would have promised as of this world ἐντεῦθεν], so John 18:36; the fearful things they would not have mentioned, whether they related to the present life or the future. For so deceivers and flatterers act. Nothing harsh, nor galling, nor burdensome, do they hold out, but altogether the contrary. For this is the nature of deceit.

18. But "the folly," it will be said, "of the greater part caused them to believe what they were told." How do you say? When they were under Greeks, they were not foolish; but when they came over to us, did their folly then begin? And yet they were not men of another sort nor out of another world, that the Apostles took and persuaded: they were men too who simply held the opinions of the Greeks, but ours they received with the accompaniment of dangers. So that if with better reason they had maintained the former, they would not have swerved from them, now that they had so long time been educated therein; and especially as not without danger was it possible to swerve. But when they came to know from the very nature of the things that all on that side was mockery and delusion, upon this, even under menaces of sundry deaths, they sprang off (ἀπεπήδησαν]) from their customary ways, and came over voluntarily unto the new; inasmuch as the latter doctrine was according to nature, but the other contrary to nature.

But "the persons convinced," it is said, "were slaves, and woman, and nurses, and midwives, and eunuchs." Now in the first place, not of these alone does our Church consist; and this is plain unto all. But be it of these; this is what especially makes the Gospel worthy of admiration; that such doctrines as Plato and his followers could not apprehend, the fishermen had power on a sudden to persuade the most ignorant sort of all to receive. For if they had persuaded wise men only, the result would not have been so wonderful; but in advancing slaves, and nurses, and eunuchs unto such great severity of life as to make them rivals to angels, they offered the greatest proof of their divine inspiration. Again; had they enjoined I know not what trifling matters, it were reasonable perhaps to bring forward the conviction wrought in these persons, to show the trifling nature of the things which were spoken: but if things great, and high, and almost transcending human nature, and requiring high thoughts, were the matter of their lessons of wisdom; the more foolishness you show in those who were convinced, by so much the more do you show clearly that they who wrought the conviction were wise and filled with divine grace.

But, you will say, they prevailed on them through the excessive greatness of the promises. But tell me, is not this very thing a wonder to you, how they persuaded men to expect prizes and recompenses after death? For this, were there nothing else, is to me matter of amazement. But this, too, it will be said, came of folly. Inform me wherein is the folly of these things: that the soul is immortal; that an impartial tribunal will receive us after the present life; that we shall render an account of our deeds and words and thoughts unto God that knows all secrets; that we shall see the evil undergoing punishment, and the good with crowns on their heads. Nay, these things are not of folly, but the highest instruction of wisdom. The folly is in the contrary opinions to these.

19. Were this then the only thing, the despising of things present, the setting much by virtue, the not seeking rewards here, but advancing far beyond in hopes, and the keeping the soul so intent and faithful as by no present terror to be hindered in respect of the hope of what shall be; tell me, to what high philosophy must this belong? But would you also learn the force of the promises and predictions in themselves, and the truth of those uttered both before and after this present state of things? Behold, I show you a golden chain, woven cunningly from the beginning! He spoke some things to them about Himself, and about the churches, and about the things to come; and as He spoke, He wrought mighty works. By the fulfilment therefore of what He said, it is plain that both the wonders wrought were real, and the future and promised things also.

But that my meaning may be yet plainer, let me illustrate it from the actual case. He raised up Lazarus by a single word merely, and showed him alive. Again, He said, The gates of Hades shall not prevail against the Church [Matthew 16:18] and, "He that forsakes father or mother, shall receive an hundred-fold in this life, and shall inherit everlasting life." [Matthew 19:29] The miracle then is one, the raising of Lazarus; but the predictions are two; made evident, the one here, the other in the world to come. Consider now, how they are all proved by one another. For if a man disbelieve the resurrection of Lazarus, from the prophecy uttered about the Church let him learn to believe the miracle. For the word spoken so many years before, came to pass then, and received accomplishment: for "the gates of Hades prevailed not against the Church." You see that He who spoke truth in the prophecy, it is clear that he also wrought the miracle: and He who both wrought the miracle and brings to accomplishment the words which He spoke, it is clear that He speaks the truth also in the predictions of things yet to come, when He says, "He who despises things present shall receive an hundred-fold, and shall inherit everlasting life." For the things which have been already done and spoken, He has given as the surest pledges of those which shall hereafter come to pass.

Of all these things then, and the like to these, collecting them together out of the Gospels, let us tell them, and so stop their mouths. But if any one say, Why then was not error completely extinguished? This may be our answer: You yourselves are to blame, who rebel against your own salvation. For God has so ordered this matter (ᾠκονόμησεν],) that not even a remnant of the old impiety need be left.

20. Now, briefly to recount what has been said: What is the natural course of things? That the weak should be overcome by the strong, or the contrary? Those who speak things easy, or things of the harsher sort? Those who attract men with dangers, or with security? innovators, or those who strengthen custom? Those who lead into a rough, or into a smooth way? Those who withdraw men from the institutions of their fathers, or those who lay down no strange laws? Those who promise all their good things after our departure from this world, or those who flatter in the present life? The few to overcome the many, or the many the few?

But you, too, says one, gave promises pertaining to this life. What then have we promised in this life? The forgiveness of sins and the laver of regeneration. Now in the first place, baptism itself has its chief part in things to come; and Paul exclaims, saying, [Colossians 3:4] "For you died, and your life is hid with Christ in God: when your life shall be manifested, then shall you also with Him be manifested in glory." But if in this life also it has advantages, as indeed it has, this also is more than all a matter of great wonder, that they had power to persuade men who had done innumerable evil deeds, yea such as no one else had done, that they should wash themselves clean of all, and they should give account of none of their offenses. So that on this very account it were most of all meet to wonder that they persuaded Barbarians to embrace such a faith as this, and to have good hopes concerning things to come; and having thrown off the former burden of their sins, to apply themselves with the greatest zeal for the time to come to those toils which virtue requires, and not to gape after any object of sense, but rising to a height above all bodily things, to receive gifts purely spiritual: yea, that the Persian, the Sarmatian, the Moor, and the Indian should be acquainted with the purification of the soul, and the power of God, and His unspeakable mercy to men, and the severe discipline of faith, and the visitation of the Holy Spirit, and the resurrection of bodies, and the doctrines of life eternal. For in all these things, and in whatever is more than these, the fishermen, initiating by Baptism various races of Barbarians, persuaded them (φιλοσοφεῖν) to live on high principles.

Of all these things then, having observed them accurately, let us speak unto the Gentiles, and again, let us show them the evidence of our lives: that by both means we ourselves may be saved and they drawn over by our means unto the glory of God. For unto Him be the glory forever. Amen.

Source: Homily 7 on First Corinthians
[AD 458] Theodoret of Cyrus on 1 Corinthians 2:14
The unspiritual man is one who is happy enough with his own ideas and who neither accepts nor understands the teaching of the Spirit.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 178
[AD 604] Gregory the Dialogist on 1 Corinthians 2:14
And again he says: "But the natural man receiveth not the things of the Spirit of God."
[AD 202] Irenaeus on 1 Corinthians 2:15
And again: "He that is spiritual judgeth all things.".
He therefore (i.e., the spiritual man) sifts and tries them all, but he himself is tried by no man:

Source: Against Heresies Book IV
[AD 253] Origen of Alexandria on 1 Corinthians 2:15
The spiritual man is able to judge everything, whether it is Greek or barbarian, wise or foolish. He cannot be judged by anyone because of the depth of his understanding and his responses.

Source: COMMENTARY ON 1 CORINTHIANS 1.11.44-45
[AD 384] Ambrosiaster on 1 Corinthians 2:15
Who can condemn a man who tells the truth? When such a person states that all the enemies of the faith regard falsehoods as true, their accusations are reduced to nothing because they are condemned by the judgment of the truth.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 458] Theodoret of Cyrus on 1 Corinthians 2:15
The person who has received the Spirit’s gift is equipped to teach others. Otherwise what he says is of no value at all.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 179
[AD 384] Ambrosiaster on 1 Corinthians 2:16
Paul says this because believers are partakers of the divine wisdom..

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 2:16
We know the things which are in the mind of Christ, which he has willed and revealed to us. This does not mean that we know everything which Christ knows but rather that everything which we know comes from him and is spiritual.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.12
[AD 418] Pelagius on 1 Corinthians 2:16
We have the mind of Christ because we have the Holy Spirit.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 2
[AD 458] Theodoret of Cyrus on 1 Corinthians 2:16
Paul demonstrates with sufficient clarity that there is nothing lacking in God’s teaching. It is not simply that it contains the sum of all knowledge, but God also imparts wisdom so that we may understand it properly.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 179
[AD 990] Oecumenius on 1 Corinthians 2:16
The “mind of Christ” refers to the Father. Paul is saying that we have the Father of Christ in us.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH