Wisdom in a mystery; depths of God; taught by the Spirit words (1 Cor 2:6–15)
of this age, nor anything like the wisdom of the rulers of this age. At the same time he has made clear that the lessons circulating among others are not, in their origin, of humans but of invisible powers that are being abolished. And I would say that the poetic wisdom is of this age, and perhaps rhetoric too; and so is the wisdom that claims to speak about heaven and earth and the administration of the whole. So if we speak wisdom and say it among the perfect, we do not mean the wisdom of this age; for it is not through poems or through any such art. Origen: but we speak wisdom in a mystery—things unknown to the rulers of this age who work the wisdom of the wise of this world; and thus they did not know: they plotted against our Savior and Lord Jesus Christ and crucified him; for if they had known they would not have crucified the Lord of glory. Therefore wisdom must also be sought in the word—but after faith, after the way of life, according to what is written: “Desire wisdom; keep the commandments.”
On 1 Corinthians 2:9–11: “But as it is written, ‘What eye has not seen and ear has not heard and has not risen upon a human heart—what God prepared for those who love him.’ But to us God revealed them through the Spirit; for the Spirit searches everything, even the depths of God. For who among humans knows the things of a human except the spirit of the human that is in him? So also no one has known the things of God except the Spirit of God.” Origen: Scripture knows a difference between those who love God and those who fear God, and knows that those who love far surpass those who fear. Some things have been prepared also for those who fear; yet he prepared something greater for those who love than what was prepared for those who fear. For the Spirit searches everything, even the depths of God. There is a Spirit that can search everything; the human soul cannot search everything, but a better Spirit had to come to be in us, so that when that Spirit is in us searching everything—even the depths of God—and is mingled with us, we may search together with it everything and the depths of God.
On 1 Corinthians 2:12–15: “Now we have not received the spirit of the world but the Spirit that is from God, so that we may know the things freely given us by God; which things we also speak not in words taught by human wisdom but in words taught by the Spirit, comparing spiritual things with spiritual. But the soulish person does not receive the things of the Spirit of God, for they are folly to him, and he cannot know them because they are spiritually examined. The spiritual person examines all things, yet he himself is examined by no one.” Origen: let us understand the things freely given us by God; for if the Spirit from God that teaches us is not in us, we cannot say that we know the things freely given us by God—for no one knows the things of God except the Spirit of God. “Which things we also speak,” he says, “not in words taught by human wisdom but in words taught by the Spirit,” and what follows. All the wisdoms of this world are words taught by humans, which one learns in each of the rational arts; but they do not teach the things taught by the Spirit; and you would not say that the teacher, taught by the Spirit about what he says, taught them. For the Spirit present in the one who seeks and searches the truth shines in, and so always, by the renewal of the mind, he finds what he has not learned from humans. Therefore the Savior says, “Do not seek a teacher on the earth; for one is your Teacher, the Father in the heavens,” or “one is your Guide, the Christ.” A human sets down a few things—say Paul teaching Timothy—and Timothy, taking starting points, comes himself to the spring where Paul came and draws, and Timothy becomes equal to Paul. And how one is taught from the
Greek
τοῦ αἰῶνος τούτου οὐδὲ παραπλησίαν τῆς σοφίας τῶν ἀρχόντων τοῦ αἰῶνος τούτου. ἅμα δὲ δεδήλωκεν ὅτι τὰ φερό μενα παρὰ τοῖς ἄλλοις μαθήματα οὐκ ἐστὶν ἀνθρώπων κατὰ τὴν ἀρχὴν ἀλλὰ δυνάμεων ἀοράτων τῶν καταργουμένων. καὶ εἴποιμι δ' ἂν ὅτι ποιητικὴ σοφία ἐστὶ τοῦ αἰῶνος τούτου, τάχα δὲ καὶ ἡ ῥητορική· σοφία δὲ καὶ ἡ ἐπαγγελλομένη λέγειν περὶ οὐρανοῦ καὶ γῆς καὶ περὶ διοικήσεως τῶν ὅλων. ἡμεῖς οὖν εἰ σοφίαν λαλοῦμεν καὶ λέγομεν αὐτὴν ἐν τοῖς τελείοις, οὐ τὴν τοῦ αἰῶνος τούτου λέγομεν· οὔτε γὰρ διὰ ποιημάτων ἢ διά τινος τοιαύτης τέχνης. [Ὠριγένους] Ἀλλὰ λαλοῦμεν σοφίαν ἐν μυστηρίῳ, ἃ οὐκ ἔγνωσται τοῖς ἄρχουσι τοῦ αἰῶνος τούτου τοῖς ἐνεργοῦσι τὴν οφίαν τῶν οφῶν τοῦ κόσμου τούτου· οὕτω δὲ οὐκ ἔγνωσαν· ἐπεβούλευσαν τῷ σωτῆρι καὶ κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ καὶ ἐσταύρωσαν αὐτόν· εἰ γὰρ ἔγνωσαν οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύ ρωσαν. οὐκοῦν ζητητέον καὶ ἐν τῷ λόγῳ σοφίαν, ἀλλὰ μετὰ τὴν πίστιν, μετὰ τὴν πολιτείαν, κατὰ τὸ γεγραμμένον Ἐπεθύμη α οφίαν, διατήρη ον ἐντολά . 10 ii 9–11 [Ἀλλὰ καθὼς γέγραπται Ἃ ὀφθαλμὸ οὐκ εἶδεν καὶ οὖ οὐκ ἤκου εν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ὅ α ἡτοίμα εν ὁ Θεὸ τοῖ ἀγαπῶ ιν αὐτόν. ἡμῖν δὲ ὁ θεὸς ἀπεκάλυψεν διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἑρευνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τὸ θεοῦ.] [Ὠριγένους] Οἶδεν διαφορὰν ἡ γραφὴ ἀγαπώντων τὸν θεὸν καὶ φοβουμένων τὸν θεόν, καὶ οἶδεν πολλῷ ὑπερέχοντας τῶν φοβουμένων τοὺς ἀγαπῶντας. ἡτοίμασται μὲν οὖν τινα καὶ τοῖς φοβουμένοις· πλὴν μεῖζον ἡτοίμασε τοῖς ἀγαπῶσιν παρὰ τὰ ἡτοιμασμένα τοῖς φοβουμένοις. τὸ γὰρ πνεῦμα πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. ἔστι πνεῦμα ὅπερ δύναται πάντα ἐρευνᾶν· ἡ ψυχὴ τοῦ ἀνθρώπου οὐ δύναται πάντα ἐρευνᾶν, ἀλλ' ἔδει γενέσθαι κρεῖττον ἐν ἡμῖν πνεῦμα, ἵν' ἐκείνου γενομένου ἐν ἡμῖν ἐρευ νῶντος πάντα καὶ τὰ βάθη τοῦ θεοῦ, ἀνακραθέντος τε ἡμῖν, ἡμεῖς ἐκείνῳ συνε ρευνήσωμεν πάντα καὶ τὰ βάθη τοῦ θεοῦ. 11 ii 12–15 [Ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ' ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συγκρίνοντες. ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι ὅτι πνευματικῶς ἀνακρίνεται. ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲ ὑπ' οὐδενὸς ἀνακρίνεται.] [Ὠριγένους] Κατανοήσωμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· ἐὰν γὰρ μὴ γένηται τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ διδάσκον ἡμᾶς ἐν ἡμῖν, οὐ δυνάμεθα λέγειν ὅτι οἴ δαμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν, καὶ γὰρ οὐδεὶς οἶδεν τὰ τοῦ θεοῦ εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ. ἃ καὶ λαλοῦμεν φησὶν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις ἀλλ' ἐν διδακτοῖς πνεύματος καὶ τὰ ἑξῆς. αἱ σοφίαι πᾶσαι τοῦ κόσμου τούτου λόγοι εἰσὶ διδακτοὶ ἀνθρώπων, ἃ μανθάνει τις καθ' ἕκαστον τῶν λογικῶν τεχνῶν· τὰ δὲ διδακτὰ τοῦ πνεύματος οὐ διδάσκει· καὶ οὐκ ἂν λέγοις ὅτι ὁ διδάσκαλος ὑπὸ τοῦ πνεύματος περὶ ὧν λέγει διδαχθεὶς ἐδίδαξεν. τὸ γὰρ πνεῦμα ἐν αὐτῷ τυγχάνον ζητοῦντι καὶ ἐρευνῶντι τὴν ἀλήθειαν ἐλλάμπει, καὶ οὕτως ἀεὶ τῇ ἀνακαινώ ει τοῦ νοὸ εὑρίσκει ἃ μὴ μεμάθηκεν παρὰ τῶν ἀνθρώπων. ∆ιὰ τοῦτο ὁ Σωτὴρ φησὶ Μὴ ζητήσῃς διδάσκαλον ἐπὶ τῆ γῆ · εἷ γάρ ἐ τιν ὑμῶν ὁ διδά καλο , ὁ πατὴρ ὁ ἐν τοῖ οὐρανοῖ , ἢ εἷ ἐ τὶν ὑμῶν ὁ καθηγητὴ ὁ Χρι τό . ὀλίγα τινὰ ὑποβάλλει ἄνθρωπος, φέρε εἰπεῖν Παῦλος διδάσκων Τιμόθεον, καὶ λαβὼν ἀφορμὰς ὁ Τιμόθεος ἔρχεται καὶ αὐτὸς ἐπὶ τὴν πηγὴν ὅπου ἐλήλυθεν ὁ Παῦλος καὶ ἀρύεται καὶ γίνεται Τιμόθεος ἴσος Παύλου. Πῶς δὲ διδάσκεταί τις ἀπὸ τοῦ
About this text
Origen of Alexandria, Fragmenta ex commentariis in epistulam i ad Corinthios (Greek).
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG 14 (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.