For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστὶν καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων.

Early Fathers

St. John Chrysostom (349-407)

Homilies on First Corinthians

6. All these things, therefore, Paul bearing in mind, and being struck with astonishment, said that the foolishness of God is wiser than men, and the weakness of God is stronger than men; in relation to the Cross, speaking of a folly and weakness, not real but apparent. For he is answering with respect unto the other party's opinion. For that which philosophers were not able by means of reasoning to accomplish, this, what seemed to be foolishness did excellently well. Which then is the wiser, he that persuades the many, or he that persuades few, or rather no one? He who persuades concerning the greatest points, or about matters which are nothing? (μηδὲν όντων Reg. ms. μη δεόντων Bened.) What great labors did Plato endure, and his followers, discoursing to us about a line, and an angle, and a point, and about numbers even and odd, and equal unto one another and unequal, and such-like spiderwebs; (for indeed those webs are not more useless to man's life than were these subjects;) and without doing good to any one great or small by their means, so he made an end of his life. How greatly did he labor, endeavoring to show that the soul was immortal! And even as he came he went away, having spoken nothing with certainty, nor persuaded any hearer. But the Cross wrought persuasion by means of unlearned men; yea it persuaded even the whole world: and not about common things, but in discourse of God, and the godliness which is according to truth, and the evangelical way of life, and the judgment of the things to come. And of all men it made philosophers: the very rustics, the utterly unlearned. Behold how the foolishness of God is wiser than men, and the weakness stronger? How stronger? Because it overran the whole world, and took all by main force, and while men were endeavoring by ten thousands to extinguish the name of the Crucified, the contrary came to pass: that flourished and increased more and more, but they perished and wasted away; and the living at war with the dead, had no power. So that when the Greek calls me foolish, he shows himself above measure foolish: since I who am esteemed by him a fool, evidently appear wiser than the wise. When he calls me weak, then he shows himself to be weaker. For the noble things which publicans and fishermen were able to effect by the grace of God, these, philosophers, and rhetoricians, and tyrants, and in short the whole world, running ten thousand ways here and there, could not even form a notion of. For what did not the Cross introduce? The doctrine concerning the Immortality of the Soul; that concerning the Resurrection of the Body; that concerning the contempt of things present; that concerning the desire of things future. Yea, angels it has made of men, and all, every where, practice self-denial, (φιλοσοφοῦσι) and show forth all kinds of fortitude.

7. But among them also, it will be said, many have been found contemners of death. Tell me who? Was it he who drank the hemlock? But if you will, I can bring forward ten thousand such from within the Church. For had it been lawful when prosecution befell them to drink hemlock and depart, all had become more famous than he. And besides, he drank when he was not at liberty to drink or not to drink; but willing or against his will he must have undergone it: no effect surely of fortitude, but of necessity, and nothing more. For even robbers and man-slayers, having fallen under the condemnation of their judges, have suffered things more grievous. But with us it is all quite the contrary. For not against their will did the martyrs endure, but of their will, and being at liberty not to suffer; showing forth fortitude harder than all adamant. This then you see is no great wonder, that he whom I was mentioning drank hemlock; it being no longer in his power not to drink, and also when he had arrived at a very great age. For when he despised life he stated himself to be seventy years old; if this can be called despising. For I for my part could not affirm it: nor, what is more, can anyone else. But show me some one enduring firm in torments for godliness' sake, as I show you ten thousand every where in the world. Who, while his nails were tearing out, nobly endured? Who, while his body joints were wrenching (ἀνασκαπτομένων) asunder? Who, while his body was cut in pieces, (τοῦ σώματος κατὰ μέρος πορθουμένου; τῆς κεφαλῆς;) member by member? Or his head? Who, while his bones were forced out by levers? (ἀναμοχλευομένων) Who, while placed without intermission upon frying-pans? Who, when thrown into a caldron? Show me these instances. For to die by hemlock is all as one with a man's continuing in a state of sleep. Nay even sweeter than sleep is this sort of death, if report say true. But if certain [of them] did endure torments, yet of these, too, the praise is gone to nothing. For on some disgraceful occasion they perished; some for revealing mysteries; some for aspiring to dominion; others detected in the foulest crimes; others again rashly, and fruitlessly, and foolishly, there being no reason for it, made away with themselves. But not so with us. Wherefore of the deeds of those nothing is said; but these flourish and daily increase. Which Paul having in mind said, The weakness of God is stronger than all men.

8. For that the Gospel is divine, even from hence is evident; namely, whence could it have occurred to twelve ignorant men to attempt such great things? Who sojourned in marshes, in rivers, in deserts; who never at any time perhaps had entered into a city nor into a forum;— whence did it occur, to set themselves in array against the whole world? For that they were timid and unmanly, he shows who wrote of them, not apologizing, nor enduring to throw their failings into the shade: which indeed of itself is a very great token of the truth. What then does he say about them? That when Christ was apprehended, after ten thousand wonders, they fled; and he who remained, being the leader of the rest, denied. Whence was it then that they who when Christ was alive endured not the attack of the Jews; now that He was dead and buried, and as you say, had not risen again, nor had any talk with them, nor infused courage into them — whence did they set themselves in array against so great a world? Would they not have said among themselves, what means this? Himself He was not able to save, and will He protect us? Himself He defended not when alive, and will He stretch out the hand unto us now that he is dead? Himself, when alive, subdued not even one nation; and are we to convince the whole world by uttering His Name? How, I ask, could all this be reasonable, I will not say, as something to be done, but even as something to be imagined? From whence it is plain that had they not seen Him after He was risen, and received most ample proof of his power, they would not have ventured so great a cast.

9. For suppose they had possessed friends innumerable; would they not presently have made them all enemies, disturbing ancient customs, and removing their father's landmarks? (ὅρια Ms. Reg. ἔθη Ben.) But as it was, they had them for enemies, all, both their own countrymen and foreigners. For although they had been recommended to veneration by everything external, would not all men have abhorred them, introducing a new polity? But now they were even destitute of everything; and it was likely that even on that account all would hate and scorn them at once. For whom will you name? The Jews? Nay, they had against them an inexpressible hatred on account of the things which had been done unto the Master. The Greeks then? Why, first of all, these had rejected one not inferior to them; and no man knew this so well as the Greeks. For Plato, who wished to strike out a new form of government, or rather a part of government; and that not by changing the customs relating to the gods, but merely by substituting one line of conduct for another; was cast out of Sicily, and went near to lose his life. This however did not ensue: so that he lost his liberty alone. And had not a certain Barbarian been more gentle than the tyrant of Sicily, nothing could have rescued the philosopher from slavery throughout life in a foreign land. And yet it is not all one to innovate in affairs of the kingdom, and in matters of religious worship. For the latter more than any thing else causes disturbance and troubles men. For to say, let such and such an one marry such a woman, and let the guardians [of the commonwealth] exercise their guardianship so and so, is not enough to cause any great disturbance: and especially when all this is lodged in a book, and no great anxiety on the part of the legislator to carry the proposals into practice. On the other hand, to say, they be no gods which men worship, but demons; He who was crucified is God; ye well know how great wrath it kindled, how severely men must have paid for it, what a flame of war it fanned.

For Protagoras, who was one of them, having dared to say, I know of no gods, not going round the world and proclaiming it, but in a single city, was in the most imminent peril of his life. And Diagoras the Milesian , and Theodorus, who was called Atheist, although they had friends, and that influence which comes from eloquence, and were held in admiration because of their philosophy; yet nevertheless none of these profited them. And the great Socrates, too, he who surpassed in philosophy all among them, for this reason drank hemlock, because in his discourses concerning the gods he was suspected of moving things a little aside. Now if the suspicion alone of innovation brought so great danger on philosophers and wise men, and on those who had attained boundless popularity; and if they were not only unable to do what they wished, but were themselves also driven from life and county; how can you choose but be in admiration and astonishment, when you see that the fisherman has produced such an effect upon the world, and accomplished his purposes; has overcome all both Barbarians and Greeks.

10. But they did not, you will say, introduce strange gods as the others did. Well, and in that you are naming the very point most to be wondered at; that the innovation is twofold, both to pull down those which are, and to announce the Crucified. For from whence came it into their minds to proclaim such things? Whence, to be confident about their event? Whom of those before them could they perceive to have prospered in any such attempt? Were not all men worshipping demons? Were not all used to make gods of the elements? Was not the difference [but] in the mode of impiety? But nevertheless they attacked all, and overthrew all, and overran in a short time the whole world, like a sort of winged beings; making no account of dangers, of deaths, of the difficulty of the thing, of their own fewness, of the multitude of the opponents, of the authority, the power, the wisdom of those at war with them. For they had an ally greater than all these, the power of Him that had been crucified and was risen again. It would not have been so wondrous, had they chosen to wage war with the world in the literal sense, (πόλεμον αἰσθητόν) as this which in fact has taken place. For according to the law of battle they might have stood over against the enemies, and occupying some adverse ground, have arrayed themselves accordingly to meet their foes, and have taken their time for attack and close conflict. But in this case it is not so. For they had no camp of their own, but were mingled with their enemies, and thus overcame them. Even in the midst of their enemies as they went about, they eluded their grasp, (λαβὰς Reg. βλαβὰς Bened.) and became superior, and achieved a splendid victory; a victory which fulfils the prophecy that says, Even in the midst of your enemies you shall have dominion. Psalm 110:2 For this it was, which was full of all astonishment, that their enemies having them in their power, and casting them into prison and chains not only did not vanquish them, but themselves also eventually had to bow down to them: the scourgers to the scourged, the binders in chains to those who were bound, the persecutors to the fugitives. All these things then we could say unto the Greeks, yea much more than these; for the truth has enough and greatly to spare. (πολλή τῆς ἀληθείας ἡ περιουσία.) And if you will follow the argument, we will teach you the whole method of fighting against them. In the meanwhile let us here hold fast two heads; How did the weak overcome the strong? And, From whence came it into their thoughts, being such as they were, to form such plans, unless they enjoyed Divine aid?

11. So far then as to what we have to say. But let us show forth by our actions all excellencies of conduct, and kindle abundantly the fire of virtue. For you are lights, says he, shining in the midst of the world. Philippians 2:15 And unto each of us God has committed a greater function than He has to the sun: greater than heaven, and earth, and sea; by so much greater, as spiritual things be more excellent than things sensible. When then we look unto the solar orb, and admire the beauty, and the body and the brightness of the luminary, let us consider again that greater and better is the light which is in us, as indeed the darkness also is more dreadful unless we take heed. And in fact a deep night oppresses the whole world. This is what we have to dispel and dissolve. It is night not among heretics and among Greeks only, but also in the multitude on our side, in respect of doctrines and of life. For many entirely disbelieve the resurrection; many fortify themselves with their horoscope; (γὲνεσιν ἑαυτοῖς ἐπιτειχίζουσι) many adhere to superstitious observances, and to omens, and auguries, and presages. And some likewise employ amulets and charms. But to these also we will speak afterwards, when we have finished what we have to say to the Greeks.

In the meanwhile hold fast the things which have been said, and be ye fellow-helpers with me in the battle; by your way of life attracting them to us and changing them. For, as I am always saying, He that teaches high morality (περὶ φιλοσοφίας) ought first to teach it in his own person, and be such as his hearers cannot do without. Let us therefore become such, and make the Greeks feel kindly towards us. And this will come to pass if we make up our minds not only not to do ill, but also to suffer ill. Do we not see when little children being borne in their father's arms give him that carries them blows on the cheek, how sweetly the father lets the boy have his fill of wrath, and when he sees that he has spent his passion, how his countenance brightens up? In like manner let us also act; and as fathers with children, so let us discourse with the Greeks. For all the Greeks are children. And this, some of their own writers have said, that that people are children always, and no Greek is an old man. Now children cannot bear to take thought for any thing useful; so also the Greeks would be for ever at play; and they lie on the ground, grovelling in posture and in affections. Moreover, children oftentimes, when we are discoursing about important things, give no heed to anything that is said, but will even be laughing all the time: such also are the Greeks. When we discourse of the Kingdom, they laugh. And as spittle dropping in abundance from an infant's mouth, which oftentimes spoils its meat and drink, such also are the words flowing from the mouth of the Greeks, vain and unclean. Even if you are giving children their necessary food, they keep on vexing those who furnish it with evil speech, and we must bear with them all the while. (διαβαστάζεσθαι). Again, children, when they see a robber entering and taking away the furniture, far from resisting, even smile on the designing fellow; but should you take away the little basket or the rattle (σεῖστρα) or any other of their playthings, they take it to heart and fret, tear themselves, and stamp on the floor; just so do the Greeks also: when they behold the devil pilfering all their patrimony, and even the things which support their life, they laugh, and run to him as to a friend: but should any one take away any possession, be it wealth or any childish thing whatsoever of that kind, they cry, they tear themselves. And as children expose their limbs unconsciously and blush not for shame; so the Greeks, wallowing in whoredoms and adulteries, and laying bare the laws of nature, and introducing unlawful intercourses, are not abashed.

You have given me vehement applause and acclamation , but with all your applause have a care lest you be among those of whom these things are said. Wherefore I beseech you all to become men: since, so long as we are children, how shall we teach them manliness? How shall we restrain them from childish folly? Let us, therefore, become men; that we may arrive at the measure of the stature which has been marked out for us by Christ, and may obtain the good things to come: through the grace and loving-kindness, etc. etc.

Later Commentaries

George Leo Haydock (1774-1849)

Haydock Catholic Bible Commentary: 1 Corinthians

The Jews, in the mean time, ask for miracles, such as God formerly wrought in their favour, and the Greeks, or the Gentiles, to be converted, expect from us, what they would look upon as the highest points of human wisdom and knowledge; for that which appeareth the foolishness of God, is wiser than men, and able to confound the highest human wisdom; and that which appeareth weakness of God, is stronger than men, who cannot hinder God from converting the world, by means and methods, that seem so disproportioned to this his design. Wi. — Foolishness. That is to say, what appears foolish to the world in the ways of God, is indeed more wise: and what appears weakness, is indeed above all the strength and comprehension of man. Ch.