The Hidden Wisdom of God

The concept of "the hidden wisdom of God" in 1 Corinthians 2:6-10a has intrigued and puzzled scholars for centuries. Paul's description of this wisdom and the manner in which he communicates it provides crucial insights into his theological message and his method of teaching. By examining these passages closely, we can better understand what Paul means by "hidden wisdom" and how he believes it should be imparted to believers.

Contrasting Wisdoms

In 1 Corinthians 2:6-7, Paul introduces a stark contrast between the wisdom he imparts and the wisdom of the world:

"Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away."

The conjunction δέ (yet) at the beginning of this phrase and the use of ἐν (among) signal a shift from the situation described in 1 Corinthians 2:1-5, where Paul emphasized that he did not come "with lofty words or wisdom" when he was "among you" (ἐν ὑμῖν) in Corinth. The subsequent conjunctions (δέ and οὐδέ) further delineate the contrast between Paul's wisdom and human wisdom, particularly that of the "rulers of this age." Paul's assertion that these rulers "are doomed to pass away" recalls the theme of 1 Corinthians 1:18-20, where God has rendered foolish and irrelevant the wisdom of the wise, the scribe, and the debater of this age, overturning their wisdom (Carr 1976: 25; Scroggs 1967: 40-41).

The rulers of this age, representing worldly power, knowledge, eloquence, and intelligence, symbolize the human wisdom that stands in opposition to God's hidden wisdom. These are the powerful and privileged mentioned in 1:26, and Paul's statement that they "are doomed to pass away" (τῶν καταργουμένων) indicates that God's wisdom, manifested in the cross, entails an eschatological reversal, where "what is weak in the world shames the strong" (1:28).

The Complexity of 1 Corinthians 2:7-10a

The internal relationships among the verses in 1 Corinthians 2:7-10a are intricate and less straightforward:

7 But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. 8 None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. 9 But, as it is written, "What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him"— 10 these things God has revealed to us through the Spirit.

The conjunction ἀλλά (but) introducing the scriptural citation in 2:9 contrasts the divine knowledge encapsulated in the citation with the ignorance of this wisdom demonstrated by the rulers of this age. The rulers, as exemplars of worldly wisdom, could neither see, hear, nor conceive this divine wisdom, which transcends human perception and knowledge. However, this wisdom, incomprehensible to the rulers who crucified the "Lord of glory," has been revealed to believers by the Spirit (2:10).

The Mystery of Hidden Wisdom

Paul's description of hidden wisdom in terms of what "no eye has seen, nor ear heard, nor the heart of man imagined" refers both to the supreme wisdom implicit in the cross, which the rulers could not comprehend, and the supreme reward of glory that God has prepared for those who love Him. While the connection between these two realities remains somewhat ambiguous, Paul's use of "glory" to describe both the crucified Lord and the purpose of this wisdom for Christians is a significant clue, especially given the unusual linkage of glory with crucifixion.

Speaking "In a Mystery" Among the Perfect

Paul's assertion that he speaks "in a mystery" among the mature parallels Jesus' method of teaching through parables, as depicted in Mark 4. In this Gospel, Jesus speaks to the crowds in parables but offers private explanations to a smaller group, "those around him with the Twelve." Only this inner circle is given the understanding that the parables convey a reality called "the mystery of the kingdom of God," hidden from those outside.

"And when he was alone, those around him with the Twelve asked him about the parables. And he said to them, 'To you has been given the mystery of the kingdom of God, but for those outside everything is in parables, so that they may indeed see but not perceive, and may indeed hear but not understand, lest they should turn and be forgiven.'" (Mark 4:10-12)

"With many such parables he spoke the word to them, as they were able to hear it. He did not speak to them without a parable, but privately (κατ᾿ ἰδίαν) to his own disciples he explained everything." (Mark 4:33-34)

Figurative and Private Dimensions

In the figurative sense, "in a mystery" implies that the spoken message contains hidden meanings, accessible only to certain individuals. This concept is reflected in the writings of early Christian authors like Justin Martyr and Clement of Alexandria, who used the phrase interchangeably with "in parable." For example, Justin Martyr asserted that Moses proclaimed the name of Jesus as a name for God "in a mystery" (Dialogue with Trypho 75.1).

Alternatively, "in a mystery" can indicate that the communication occurs in a private setting, regardless of whether the message is figurative or coded. This private communication context is essential for understanding the transmission of esoteric wisdom among early Christians.

Combining Figurative and Private Elements

Two examples provided by Lang illustrate how the elements of speaking figuratively and communicating privately can be combined. This combination appears to be the case in 1 Corinthians 2:6-7.

1. Carpocratian Teachings: Irenaeus describes the teachings of the Carpocratians as follows:

   "And in their writings it is thus written and thus they explain: that Jesus, speaking in a mystery (λέγοντες ἐν μυστηρίῳ), spoke in private (κατ᾿ἰδίαν) with his disciples and apostles and charged them to transmit these things to those who are worthy and persuaded." (Haer. I.25.5, translated in Hedrick 2013: 59)

   This statement combines the language of speaking "in a mystery" that we find in 1 Corinthians 2:7 with explicit descriptions of private communication and the worthiness of the recipients, implicitly suggested in Paul’s phrase "among the mature" in 1 Corinthians 2:6. Here, Jesus speaks in a mystery within the private teaching context depicted in Mark 4, particularly in the opening and closing verses, which reference private instruction and the division of recipients into disciples and apostles.

2. Clement of Alexandria’s Stromateis: A similar scenario occurs in Clement of Alexandria’s Stromateis:

   "These things our Savior himself seals when he says: 'To you it has been given to know the mystery of the kingdom of heaven' [Mark 4:11; Matthew 13:11]. And again the Gospel says that our Savior spoke the word to the apostles in a mystery (ἔλεγεν ... ἐν μυστηρίῳ). For even the prophecy says of him: 'I will open my mouth in parables (ἐν παραβολαῖς); I will utter things hidden since the foundation of the world' [Matthew 13:35]. And now, with the parable of the leaven, the Lord shows the concealment; for he says: 'The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened' [Matthew 13:33]." (Strom. V.12.80.6-8)

   Each of these statements derives from the parable chapter in Mark and the parallel account in Matthew 13. However, the phrase "in a mystery" (ἐν μυστηρίῳ) does not appear in any of the canonical Gospels but may derive from the mystical version of the Gospel of Mark known to Clement and the Carpocratians, according to Clement’s Letter to Theodore (see Brown 2005). Clement’s key point in offering these proof texts is that discussions about God and His powers should occur in a hidden form (Strom. V.12.80.3-4).

Conclusion

Paul's method of speaking "in a mystery" among the mature aligns with the enigmatic and figurative teaching style Jesus employed with his closest followers, as depicted in the Gospels. For Paul, speaking "in a mystery" means imparting divine wisdom in a manner that requires effort and spiritual maturity to comprehend fully. This hidden wisdom is not secret doctrines but enigmatic analogies that, with sufficient effort, should be rewarded with insight.

Paul's use of this method underscores the transformative power of divine wisdom, which is accessible only to those who are spiritually mature and receptive. This wisdom, hidden from the rulers of this age, reveals the profound truth of God's redemptive plan through the crucifixion of Christ, ultimately leading to the glory prepared for those who love Him.

Acknowledgment

This blog post is based on insights from Scott Brown's paper "L'esoterismo in Paolo: La sapienza nascosta di 1 Cor 2,6-3,4, Parte prima," which provides a comprehensive analysis of Paul's hidden wisdom and its implications for early Christian teachings.