destroy the wisdom of the wise, | puter of this world? hath not and will bring to nothing the God made foolish the wisdom understanding of the prudent. of this world? 20 Where is the wise? where is the scribe? where is the dis-dom of God the world by wisdom

21 For after that in the wis

light, so the wisdom of God exhibits translated by Macknight and Conythe comparative folly of all the specu- beare. The more usual meaning of lations of philosophy. The applica- the word, however, is because, which tion of the principle here announced seems to be its meaning here. T In is found in ver. 21. And will bring the wisdom of God. According to the to nothing, &c. Substantially a repe-wise design and arrangement of God. tition of the preceding words. The For wise purposes, God delayed, for verse is one of the Hebrew parallels, four thousand years, a full revelation so frequent in the prophetic and poet- of himself to mankind. To the Jews ical portions of the Old Testament. he had revealed himself partially; but, in consequence of the mutual antipathy between them and other nations, the knowledge communicated to them had made slight progress in the world. An opportunity had thus been afforded to make full trial of the strength and capacity of human reason. With what success, the language of the apostle sufficiently indicates. Many commentators understand the "wisdom of God" to mean here the wisdom displayed in the works of creation, which had failed to impress a true idea of his character upon the minds of man. But the former interpretation appears more natural. T The world. Mankind. Particular reference is manifestly made to those who claimed superior knowledge-the wise, the scribe, the disputer. Whatever was within the scope of human ability, they professed to have accomplished; and the apostle cites them as an example of what the world, in its best estate, could do. By wisdom. By such wisdom as the human intellect could attain, unaided by revelation. By such wisdom as the best philosophers and wisest men had acquired. T¶ Knew not God. We are not to suppose that the heathen philosophers were entirely unconscious of the existence of God. History demonstrates that they acknowledged power superior to man. And Paul declares, Rom. i. 19-23, that they "knew God," but were guilty because they "glorified him not as God," but

20. Where is the wise? The philosopher. In early times, the learned Greeks were called wise men, or sages. Subsequently they assumed a more modest title, and were styled lovers of wisdom, or, as this Greek term appears in its English dress, philosophers. Where is the scribe? Among the Jews, the class who devoted themselves to transcribing the law, were called scribes; in process of time they became interpreters of the law. Comp. Matt. xxii. 35, and Mark xii. 28. A somewhat similar class among the Greeks had a similar designation. Where is the disputer of this world? "The acute and subtle sophist of this age." -Barnes. The word denotes one who seeks diligently for the hidden causes of things. By these several questions, the apostle by no means intimates that the philosophers and scribes and disputers had disappeared. Corinth was full of them. His meaning, as is evident from what follows, is that all their boasted wisdom had availed nothing; that it was put to shame and made to appear as foolishness by the revelation of the wisdom of God. Where, then, was their proud eminence? Hath not God made foolish the wisdom of this world? Hath he not revealed a wisdom so infinitely superior to all human wisdom, that the latter is comparatively foolish? Wisdom does not actually become folly; but it appears such, when contrasted with wisdom which is infinitely superior to it.

21. For after that. Or, when, as

knew not God, it pleased God sign, and the Greeks seek after by the foolishness of preaching wisdom:

to save them that believe.

23 But we preach Christ

22 For the Jews require a crucified, unto the Jews a

footed beasts, and creeping things." xii. 12. But the Jews at Corinth, like
But although his existence was per- their brethren at Jerusalem, required
ceived through his works, the philoso- some more stupendous miracle. It had
phers failed to discover his true charac- been long believed by the Jews, that
ter. They clothed him with attributes, when the Messiah should appear, there
not only foreign to his character, but should be some signal manifestation of
odious and abhorrent. In the text, the glory in the heavens. See Matt. xii.
apostle refers especially to their failure 39; xvi. 4. Such signs our Lord did
to perceive his design to bestow immor- not choose to exhibit, and he was re-
tal life and blessedness upon mankind. jected and crucified. Such signs are
T It pleased God. Both the plan of supposed to have been required by the
salvation and the manner in which it Jews at Corinth; and because they were
was made known to men the apostle as- not exhibited, many persisted in unbe-
cribes to the "good pleasure of God." lief. And the Greeks seek after wis-
See Eph. i. 9, 10. After the wise men dom. They were so devoted to philoso-
and philosophers had vainly attempted phy, as the summit of all knowledge,
for ages to "find out the Almighty to that they imagined no doctrine could be
perfection," Job xi. 7, and to penetrate true which was not the result of subtle
his designs, it pleased God, in his own reasoning. Because the gospel was not
way and by means of his own appoint-presented to them in this form, they
ment, to make himself known, and to rejected it as foolishness.
reveal that "eternal purpose which he
purposed in Christ Jesus our Lord."
Eph. iii. 11. ¶ By the foolishness of
preaching. Not by foolish preaching;
but by the preaching of that gospel
which was accounted foolishness by the
worldly-wise. To save them that be-
lieve. The gospel makes known the
plan of final salvation through grace.
But the reference here is to that special
salvation which is enjoyed by believers,
in the present life. "Come unto me,
all ye that labor, and are heavy laden,
and I will give you rest." Matt. xi. 28.
"He that heareth my word and believ-
eth on him that sent me, hath everlast-
ing life, and shall not come into con-
demnation; but is passed from death
unto life." John v. 24. "We which
have believed do enter into rest."
Heb. iv. 3. "We trust in the living
God, who is the Saviour of all men,
especially of those that believe." 1
Tim. iv. 10.

22. For the Jews require a sign. Not merely a miracle, it would seem; for such they had witnessed, both in Jerusalem and elsewhere. Even at Corinth, Paul had abundantly exhibited such signs, as evidence of apostleship. 2 Cor.

23. But we. The apostles and min-
isters of Christ. T Preach Christ cruci-
fied. Crucifixion was then regarded as
the most ignominious form of death.
Yet Paul did not disguise the fact that
his Master had been crucified; on the
contrary, he gloried in the cross. Not-
withstanding the known prejudices of
his hearers, he openly avowed that the
gospel which he preached was revealed
to men by a person not trained in the
schools of philosophy nor conspicuous
for worldly splendor, yet "approved of
God, by miracles and wonders and signs,
which God did by him." Acts ii. 22;
who "went about doing good," Acts
x. 38, and testifying his Father's love,
until he died on the cross,
with a prayer
for his murderers upon his lips. Luke
xxiii. 34. Such was the teacher whom
Paul recommended, as able to instruct
Greek philosophers and bigoted Jews,
and to make them wise unto salvation.

Stumbling-block. See note on Rom.
ix. 32. The particular "stone of of-
fence," here referred to, at which the
Jews stumbled, was the humble appear-
ance of Christ on earth and his igno-
minious death; they would not accept
him as a teacher from God, unless they

stumbling-block, and unto the Christ the power of God, and

Greeks foolishness;

24 But unto them which are called, both Jews and Greeks,

could have some stupendous sign of his divine authority. Foolishness. See note on ver. 18. "Because they could not believe that proclaiming supreme happiness through a man that was crucified at Judea as a malefactor, could ever comport with reason and common sense; for both the matter and manner of the preaching were opposite to every notion they had formed of what was dignified and philosophic." - - Clarke.

the wisdom of God.

25 Because the foolishness of God is wiser than men; and the

salvation of men, and the resistless power with which the execution of that plan was accomplished.

and that which men think hath nothing of strength or virtue, hath much more of power in it than anything else, it being a much more glorious act of power to raise Christ from the dead, than not to have permitted him to die, as it was a more likely way to bring any piously-disposed person to receive the doctrine of Christ, when he laid down his life for it, than if he had been the most prosperous in this world."

25. Because the foolishness of God. Or what men regard as foolishness. A fine vein of irony runs through this and the succeeding verses. The Greeks called the gospel foolishness. Grant it, says the apostle; yet even this foolishness is infinitely superior to your wisdom; and all your philosophical 24. But unto them which are called. | schemes are confounded and put to To them who have received the shame by it. The whole verse has been truths of the gospel into good and hon-well paraphrased thus: "For the acest hearts; in other words, to Chris- tions and dispositions of God's counsels, tians. See note on Rom. i. 7. T Both that which in man's opinion hath least Jews and Greeks. God is no respecter wisdom in it, is infinitely to be preferof persons; and therefore all the na-red before all that men deem wisest; tions of men whom he hath created to dwell on the face of the earth, whether Jew or Greek, whether ignorant or learned in the schools of philosophy, have an equal interest in his grace revealed in the gospel of his Son. ¶ Christ the power of God and the wisdom of God. As he was "the brightness of God's glory and the express image of his person," Heb. i. 3, the divine power and wisdom were manifest in him. Hence he performed those works which no man could perform except God were with him, and spake as never man spake. John iii. 2; vii. 46. Moreover, by the influence of his spirit in the heart, he gives the believer full assurance that the wisdom of God and the power of God are an unerring guide and a sure protection. But the apostle may be understood, by a common figure, to put Christ for his doctrine; and to mean that the gospel, which was preached in the name of a crucified Saviour, was the power of God and the wisdom of God to all believers, of whatever nation. And this both literally and figuratively; it gave them strength to endure trials and temptations, and guided them, by a way which they knew not, to purity and peace: it also disclosed the divinest wisdom of the plan devised for the

- Hammond. TIs wiser than men. That is, than the wisdom of men. Men prided themselves on their wisdom; yet what had it accomplished for the purification of mankind from sin? Let the apostle's description of the moral state of the Gentile world, Rom. i. 2832, which is fully verified by history, be taken as an answer. What had that wisdom discovered concerning the future condition of the human race? The wisest philosophers expressed a hope, by no means very confident, of future life and happiness. But the wisdom of God, which they accounted foolishness, had devised and revealed a plan by which immortal life and purity and happiness were secured to all men, and by which also the purifying process might commence here, and a foretaste of heaven be enjoyed through faith. T And the weakness of God.

weakness of God is stronger than men.

26 For ye see your calling, brethren, how that not many

Either what men consider to be weak-on human wisdom. His argument is,
ness or the slightest exertion of his that in fact those who were blessed by
power. TIs stronger than men. Is it had not been of the elevated ranks of
stronger than the utmost strength of life mainly, but that God had shown
men. This is true in all respects. The his power by choosing those who were
least exertion of divine power can ac- ignorant and vicious and abandoned,
complish more than the united strength and by reforming and purifying their
of mankind. He has but to withhold lives."-Barnes. Such is the opinion
his sustaining power for one moment, of commentators generally; but there
and the whole race would perish from are grave reasons for doubting its cor-
the earth. What is the power of man rectness. The "design" of the apostle
compared with that which holds the is correctly stated; but does the "ar-
suns and planets in their places, and gument," as here described, accomplish
guides the complicated machinery of that design? God's choice of the igno-
the universe! But the apostle seems rant and humble, as believers, does
here to speak particularly with refer- not seem necessarily to impeach the
ence to the salvation of men. And wisdom of philosophers, as teachers.
here, as elsewhere, the infinite superi- For this reason, and for another which
ority of divine power is manifest. will hereafter be mentioned, I prefer
Philosophers had exerted all their the interpretation given by Macknight,
moral power for the reformation of who paraphrases the verse thus:
men; and yet they remained in the "For ye see the calling of you, breth-
very depth of pollution. God's power ren, that not many persons remarkable
was displayed, not only by securing the for human literature, not many mighty
final salvation of men from sin, accord-by their offices, not many eminent for
ing to his own eternal purpose, but by
turning many from their sins and im-
planting holiness in their hearts, even
in this life, through faith in that
gospel which he had established by
means which men considered so weak;
namely, first, by the ministry of his
Son, whom he permitted to be crucified,
and afterwards by apostles, who were
despised as destitute of worldly rank
and literary culture. Weak as these
instruments of God's power were con-
sidered, and weak as they actually
were, except through divine aid,
they had already accomplished more
in a few years, for the advancement
of holiness and happiness on the earth,
than the combined strength of orators,
wise men, and philosophers, from the
beginning of the world.

their noble birth, are chosen to call you into the fellowship of the gospel." He adds this note: "These words (call you) I have supplied from the first clause of the verse. Our translators have supplied the words are called, which convey a sentiment neither true nor suitable to the apostle's design. It is not true: for even in Judea, among the chief rulers many believed on him,' John xii. 42, particularly Nicodemus and Joseph of Arimathea. Other Jews likewise of rank and learning were called; such as the nobleman whose sick son Jesus cured, John iv. 53, and Manaen, Herod's fosterbrother, and Cornelius, and Gamaliel, and that great company of priests mentioned Acts vi. 7, 'who were obedient to the faith.' At Ephesus, many who 26. For ye see your calling. "You used the arts of magic and divination know the general character and condi- were called, and who were men of tion of those who are Christians among learning, as appears from the numyou, that they have not been generally ber and value of their books which taken from the wise, the rich, and the they burnt after embracing the gospel, learned, but from humble life. The de- Acts xix. 19. And in such numerous sign of the apostle here is to show that churches as those of Antioch, Thessathe gospel did not depend for its success | lonica, Corinth, and Rome, it can

1

E

wise men after the flesh, not many mighty, not many noble, are called:

27 But God hath chosen the foolish things of the world to confound the wise; and God

hardly be doubted that there were dis- noble, furnishes, the best reason why ciples in the higher ranks of life. There the faith of believers "should not were brethren even in the emperor's stand in the wisdom of men, but in the family, Phil. iv. 22. In short, the pre-power of God," ch. ii. 5; and why they cepts in the epistles, to masters to treat should not call themselves by the their slaves with humanity, and to name of their respective teachers, inwomen concerning their not adorning asmuch as whoever might have sowed themselves with gold, and silver, and the seed, its increase, or its efficacy, costly raiment, show that many wealthy depended wholly on the divine blesspersons had embraced the gospel. On ing, ch. iii. 5-7. In short, if the text the other hand, though it were true be applied to believers, its relation 'that not many wise men, &c., were to the apostle's argument is not easily called,' it did not suit the apostle's ar- seen; but if it be applied to the gument to mention it here. For surely preachers of the gospel, its relation is God's not calling many of the wise, &c., distinct, and its pertinency obvious. joined with his calling the foolish ones T Not many wise men. Not many phiof the world to believe, did not put losophers, or men accounted wise. to shame the wise, and strong, &c. The exceptions were few. Paul was Whereas, if the discourse is understood thoroughly educated in the learning of the preachers of the gospel who were of the Jews, and not unskilled in employed to convert the world, all is Grecian philosophy. Apollos, also, is clear and pertinent. God chose not the supposed to have been both learned learned, the mighty, and the noble ones and eloquent. Generally speaking, of this world, to preach the gospel, but however, the earliest preachers of the illiterate and weak men, and men of gospel were of the unlearned class, low birth; and by making them suc- Acts iv. 13, for the reason indicated in cessful in reforming mankind, he put ch. ii. 5; and concerning the excep to shame the legislators, statesmen, tions, Paul affirms that success should and philosophers, among the heathens, be ascribed wholly to God, ch. iii. 5-7. and the learned scribes and doctors T After the flesh. In human estimaamong the Jews, who never had done tion; or, in regard to human wisanything to purpose in that matter." dom. Not many mighty. -Macknight. There is yet another rea-ing great power, or influence, whether son for regarding this as the true inter-derived from social or official position, pretation. The apostle exhorts his brethren to cherish a spirit of Christian union, and rebukes them for their divisions, ver. 10-12. It is manifest that what follows, to the end of ch. iii., is designed to enforce his exhortation and rebuke. Sce ch. ii. 5; iii. 3-7, 27. But God hath chosen. The 21-23. It is not obvious how the apostle is careful to recognize God, not fact that God had called one class of only as the author of the blessing, but men rather than another, to become as the supreme director of the manner the first fruits of faith in the gospel, of its bestowment. T The foolish things is specially applicable to this design. of the world. Men accounted foolish But the fact that the whole plan of by the philosophers. Grant them to salvation is the result of divine grace, be foolish; they have accomplished and that it was communicated through more than the wise men who despise the instrumentality of men regarded them. T To confound the wise. To as foolish and weak, rather than bring them to shame. By accomplishthrough the wise, the mighty, and the ling more than had resulted from all

Possess

or from natural or acquired strength of mind. T Not many noble. Of high birth. T Are called. These words are supplied by the translators. Call you, would be more proper. See the first note on this verse.