Tertullian — Commentary on Scripture

1 Corinthians 1:25

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. We, however, know that "the foolishness of God is wiser than men, and the weakness of God is stronger than men." 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.

Against Marcion Book II

1 Corinthians 1:25

The very "stumbling-block" which he declares Christ to be "to the Jews," points unmistakeably to the Creator's prophecy respecting Him, when by Isaiah He says: "Behold I lay in Sion a stone of stumbling and a rock of offence." This rock or stone is Christ. This stumbling-stone Marcion retains still. Now, what is that "foolishness of God which is wiser than men," but the cross and death of Christ? What is that "weakness of God which is stronger than men," but the nativity and incarnation of God? If, however, Christ was not born of the Virgin, was not constituted of human flesh, and thereby really suffered neither death nor the cross there was nothing in Him either of foolishness or weakness; nor is it any longer true, that "God hath chosen the foolish things of the world to confound the wise; "nor, again, hath "God chosen the weak things of the world to confound the mighty; "nor "the base things" and the least things "in the world, and things which are despised, which are even as nothing" (that is, things which really are not), "to bring to nothing things which are" (that is, which re…

The very "stumbling-block" which he declares Christ to be "to the Jews," points unmistakeably to the Creator's prophecy respecting Him, when by Isaiah He says: "Behold I lay in Sion a stone of stumbling and a rock of offence." This rock or stone is Christ. This stumbling-stone Marcion retains still. Now, what is that "foolishness of God which is wiser than men," but the cross and death of Christ? What is that "weakness of God which is stronger than men," but the nativity and incarnation of God? If, however, Christ was not born of the Virgin, was not constituted of human flesh, and thereby really suffered neither death nor the cross there was nothing in Him either of foolishness or weakness; nor is it any longer true, that "God hath chosen the foolish things of the world to confound the wise; "nor, again, hath "God chosen the weak things of the world to confound the mighty; "nor "the base things" and the least things "in the world, and things which are despised, which are even as nothing" (that is, things which really are not), "to bring to nothing things which are" (that is, which really are).

Against Marcion Book V

1 Corinthians 1:26

What am I to fasten on as the cause of this madness, except the weakness of faith, ever prone, to the concupiscences of worldly joys?-which, indeed, is chiefly found among the wealthier; for the more any is rich, and inflated with the name of "matron," the more capacious house does she require for her burdens, as it were a field wherein ambition may run its course. To such the churches look paltry. A rich man is a difficult thing (to find) in the house of God; and if such an one is (found there), difficult (is it to find such) unmarried.

To His Wife Book II

1 Corinthians 1:27

If, however, Christ was not born of the Virgin, was not constituted of human flesh, and thereby really suffered neither death nor the cross there was nothing in Him either of foolishness or weakness; nor is it any longer true, that "God hath chosen the foolish things of the world to confound the wise; "nor, again, hath "God chosen the weak things of the world to confound the mighty; "nor "the base things" and the least things "in the world, and things which are despised, which are even as nothing" (that is, things which really are not), "to bring to nothing things which are" (that is, which really are). For nothing in the dispensation of God is found to be mean, and ignoble, and contemptible. Such only occurs in man's arrangement.

Against Marcion Book V

1 Corinthians 1:27

Incredulity, on the other hand, wonders, but does not believe: for the simple acts it wonders at, as if they were vain; the grand results, as if they were impossible. And grant that it be just as you think sufficient to meet each point is the divine declaration which has fore-run: "The foolish things of the world hath God elected to confound its wisdom; " and, "The things very difficult with men are easy with God." For if God is wise and powerful (which even they who pass Him by do not deny), it is with good reason that He lays the material causes of His own operation in the contraries of wisdom and of power, that is, in foolishness and impossibility; since every virtue receives its cause from those things by which it is called forth.

On Baptism

1 Corinthians 1:27

Who also can be unaware that "the things which are impossible with men are possible with God? " The foolish things also of the world hath God chosen to confound the things which are wise." We have read it all. Therefore, they argue, it was not difficult for God to make Himself both a Father and a Son, contrary to the condition of things among men. For a barren woman to have a child against nature was no difficulty with God; nor was it for a virgin to conceive. Of course nothing is "too hard for the Lord." But if we choose to apply this principle so extravagantly and harshly in our capricious imaginations, we may then make out God to have done anything we please, on the ground that it was not impossible for Him to do it. We must not, however, because He is able to do all things suppose that He has actually done what He has not done. But we must inquire whether He has really done it. God could, if He had liked, have furnished man with wings to fly with, just as He gave wings to kites. We must not, however, run to the conclusion that He did this because He was able to do it. He might al…

Who also can be unaware that "the things which are impossible with men are possible with God? " The foolish things also of the world hath God chosen to confound the things which are wise." We have read it all. Therefore, they argue, it was not difficult for God to make Himself both a Father and a Son, contrary to the condition of things among men. For a barren woman to have a child against nature was no difficulty with God; nor was it for a virgin to conceive. Of course nothing is "too hard for the Lord." But if we choose to apply this principle so extravagantly and harshly in our capricious imaginations, we may then make out God to have done anything we please, on the ground that it was not impossible for Him to do it. We must not, however, because He is able to do all things suppose that He has actually done what He has not done. But we must inquire whether He has really done it. God could, if He had liked, have furnished man with wings to fly with, just as He gave wings to kites. We must not, however, run to the conclusion that He did this because He was able to do it. He might also have extinguished Praxeas and all other heretics at once; it does not follow, however, that He did, simply because He was able. For it was necessary that there should be both kites and heretics; it was necessary also that the Father should be crucified.

Against Praxeas

1 Corinthians 1:27

For in other respects, too, injustice in proportion to the enmity it displays against righteousness affords occasion for attestations of that to which it is opposed as an enemy, that so righteousness may be perfected in injustice, as strength is perfected in weakness. For the weak things of the world have been chosen by God to confound the strong, and the foolish things of the world to confound its wisdom. Thus even injustice is employed, that righteousness may be approved in putting unrighteousness to shame.

On Flight in Persecution

1 Corinthians 1:27

But, Marcion, consider well this Scripture, if indeed you have not erased it: "God hath chosen the foolish things of the world, to confound the wise." Now what are those foolish things? Are they the conversion of men to the worship of the true God, the rejection of error, the whole training in righteousness, chastity, mercy, patience, and innocence? These things certainly are not "foolish." Inquire again, then, of what things he spoke, and when you imagine that you have discovered what they are will you find anything to be so "foolish" as believing in a God that has been born, and that of a virgin, and of a fleshly nature too, who wallowed in all the before-mentioned humiliations of nature? But some one may say, "These are not the foolish things; they must be other things which God has chosen to confound the wisdom of the world." And yet, according to the world's wisdom, it is more easy to believe that Jupiter became a bull or a swan, if we listen to Marcion, than that Christ really became a man.

On the Flesh of Christ

1 Corinthians 1:27

Now, when you contend that the flesh will still have to undergo the same sufferings, if the same flesh be said to have to rise again, you rashly set up nature against her Lord, and impiously contrast her law against His grace; as if it were not permitted the Lord God both to change nature, and to preserve her, without subjection to a law. How is it, then, that we read, "With men these things are impossible, but with God all things are possible; " and again, "God hath chosen the foolish things of the world to confound the wise? "

On the Resurrection of the Flesh

1 Corinthians 1:27

But (once for all) let Marcion know that the principle term of his creed comes from the school of Epicurus, implying that the Lord is stupid and indifferent; wherefore he refuses to say that He is an object to be feared. Moreover, from the porch of the Stoics he brings out matter, and places it on a par with the Divine Creator. He also denies the resurrection of the flesh,-a truth which none of the schools of philosophy agreed together to hold. But how remote is our (Catholic) verity from the artifices of this heretic, when it dreads to arouse the anger of God, and firmly believes that He produced all things out of nothing, and promises to us a restoration from the grave of the same flesh (that died) and holds without a blush that Christ was born of the virgin's womb! At this, philosophers, and heretics, and the very heathen, laugh and jeer. For "God hath chosen the foolish things of the world to confound the wise" -that God, no doubt, who in reference to this very dispensation of His threatened long before that He would "destroy the wisdom of the wise."

Against Marcion Book V

1 Corinthians 1:29

The very Old Testament of the Creator itself, it is possible, no doubt, to charge with foolishness, and weakness, and dishonour and meanness, and contempt. What is more foolish and more weak than God's requirement of bloody sacrifices and of savoury holocausts? What is weaker than the cleansing of vessels and of beds? What more dishonourable than the discoloration of the reddening skin? What so mean as the statute of retaliation? What so contemptible as the exception in meats and drinks? The whole of the Old Testament, the heretic, to the best of my belief, holds in derision. For God has chosen the foolish things of the world to confound its wisdom. Marcion's god has no such discipline, because he does not take after (the Creator) in the process of confusing opposites by their opposites, so that "no flesh shall glory; but, as it is written, He that glorieth, let him glory in the Lord." In what Lord? Surely in Him who gave this precept.

Against Marcion Book V

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.

On Modesty

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.

On the Flesh of Christ

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.

On Modesty

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.

On the Pallium

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.

Against Marcion Book V

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.

Against Marcion Book V

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.

On Modesty

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.

Against Marcion Book V

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.

Against Marcion Book V