1 Corinthians 1:19 Komentář

In this chapter we have, I. The preface or introduction to the whole epistle (Co1 1:1-9). II. One principal occasion of writing it hinted, namely, their divisions and the origin of them (Co1 1:10-13). III. An account of Paul's ministry among them, which was principally preaching the gospel (Co1 1:14-17). IV. The manner wherein he preached the gospel, and the different success of it, with an account how admirably it was fitted to bring glory to God and beat down the pride and vanity of men (Co1 1:17 to the end).

This chapter contains the general inscription of the epistle, the usual salutation, and a special thanksgiving for blessings received; after which the apostle intimates the occasion of his writing, the divisions about their ministers, which gives him an opportunity of discoursing concerning the nature, end, use, and efficacy of the preaching of the Gospel. The inscription is in Co1 1:1, in which an account is given of the persons concerned in this epistle; and first of Paul, the only inspired writer of it, who is described by his name, by which he went among the Gentiles; by his office, an apostle of Jesus Christ; and by the manner in which he came into it, being called to it not through any merit of his own, but through the sovereign will and pleasure of God: and next mention is made of Sosthenes, a brother minister of the Gospel, who was with the apostle, and joined in the salutation of the church, to whom the epistle is written; who are described, by their general character, a church of God; by the place of their abode, and seat of their church state, Corinth; and by their special characters, sanctified in Christ by election, and saints through the effectual calling; and with them are joined all other saints in Achaia, that belonged to them and the apostle, that called upon the name of the Lord; and then follows the salutation in Co1 1:3, usual in all the epistles; after that a thanksgiving to God for the grace they had by Christ in general, Co1 1:4, and particularly for their gifts of utterance and knowledge, which were plentifully bestowed upon them, Co1 1:5, and were a confirmation to them of the Gospel of Christ, Co1 1:6, and by which it appeared, that they were not behind other churches in these things; and are commended for their waiting for the coming of Christ, Co1 1:7, by whom the apostle assures them, they would be so confirmed in the mean while, as to be presented blameless by him in that day, Co1 1:8, of which they might be assured from the faithfulness of God, who had called them to communion with Christ, Co1 1:9, upon which he exhorts them to unity of affection and judgment, for this end, that there might be no schisms among them; and this he does in a way of entreaty, and that by the name of Christ, and from the consideration of their being brethren, Co1 1:10, suggesting hereby, that there were divisions among them: and signifies, that he had good reason to believe it, having had an account of them from a family of repute among them, Co1 1:11, and then expressly mentions what their differences were about, namely, their ministers, Co1 1:12, and uses arguments to dissuade them from their dividing principles and practices; showing, that one was their Lord and master, Christ, who was crucified for them, and in whose name they were baptized, and not his ministers, Co1 1:13, and since some among them made an ill use of their having been baptized by the apostle, he is thankful that he had baptized no more of them, and mentions by name those that he had baptized, Co1 1:14, and gives a reason for it, taken from the principal end of his mission by Christ, which was to preach the Gospel, and not only or chiefly to baptize, Co1 1:17. The manner in which he was sent to preach, and did preach it, is observed by him, not in the words of human wisdom; and that for this reason, lest either the Gospel should be of no use, or the effect of it should be ascribed to a wrong cause; and then be obviates an objection that might be made to this way of preaching, that hereby the Gospel would be brought into contempt; to which he answers, by granting that it would be, and was reckoned foolishness by them that were blinded and were lost; and by observing on the other hand, that it was effectual to saving purposes to others, Co1 1:18, and though the former sort might be the wise and prudent of this world, this need seem no strange thing, since the infatuation of such persons is no other than what was foretold would be, as appears from a testimony out of Isa 29:14, cited in Co1 1:19, upon which some questions are put, and inquiries made, after men of wisdom and learning, whose wisdom God made foolish, Co1 1:20, the reason of which was, because they did not make a right use of their natural wisdom in the knowledge of God, wherefore it was his pleasure to save men by means esteemed foolishness by them, Co1 1:21, and these wise men, who accounted the preaching of the Gospel foolishness, are distinguished into two sorts, Jews and Gentiles; the one requiring miracles to confirm it, the other seeking wisdom in it, Co1 1:22, but finding neither, though there were really both, the preaching of a crucified Christ was a stumbling to the one, and folly to the other, Co1 1:23, though those that were called by grace from among them, whether Jews or Gentiles, had different sentiments of it, and of Christ preached in it, in whose esteem he was the power and wisdom of God, Co1 1:24, the reason of which was, because there are superior wisdom and power in Christ and his Gospel, which the apostle, an ironical concession, calls the foolishness and weakness of God, to the wisdom and power of men, Co1 1:25, and instances in the effectual calling and conversion of the Corinthians, who for the most part were not the wise, the mighty, and noble, Co1 1:26, but the foolish, weak, and base; and the end of God, in the call of such, was to draw a veil over and bring to confusion the wisdom and power of men, Co1 1:27, and also that no creature whatever should dare to glory before him, Co1 1:29, but the true object of glorying in is pointed at, the Lord Jesus Christ; and the reason of it, all blessings of grace being in him, and from him, is suggested, Co1 1:30, so that whoever glories, should glory in him, Co1 1:31.

As it is written,.... The passage referred to is in Isa 29:14 where it is read, "the wisdom of their wise men shall perish; and the understanding of their prudent men shall be hid"; and is rendered by the Septuagint, "I will destroy the wisdom of the wise, and will hide the understanding of the prudent": which is much the same with the apostle's version of it: and the sense of the prophecy is, that in the times of the Messiah, under the Gospel dispensation, the mysteries of grace should be hid from the wise rabbins among the Jews, the Scribes and Pharisees, who, with all their sagacity, parts, and learning, would not be able to comprehend the doctrines of the Gospel; by these their wisdom and understanding would be nonplussed, so that they would reject them as foolishness, because their carnal reason could not reach them; which shows what an infatuation they were given up to: and if this should be the case, as it was with the wise and learned philosophers among the Gentiles, it need not be wondered at; it was what was foretold in prophecy concerning the Jews, who had the oracles of God, and the advantage of a divine revelation; and therefore it need not be stumbling to them that are saved, that the Gospel should meet with so much scorn and contempt among them that perish in the Gentile world. These words are very pertinently cited by the apostle, since they are acknowledged by the Jews themselves to signify the departure of wisdom from the wise men of Israel, in the times of the destruction of the temple, as Jarchi on the place observes. where it is read, "the wisdom of their wise men shall perish; and the understanding of their prudent men shall be hid"; and is rendered by the Septuagint, "I will destroy the wisdom of the wise, and will hide the understanding of the prudent": which is much the same with the apostle's version of it: and the sense of the prophecy is, that in the times of the Messiah, under the Gospel dispensation, the mysteries of grace should be hid from the wise rabbins among the Jews, the Scribes and Pharisees, who, with all their sagacity, parts, and learning, would not be able to comprehend the doctrines of the Gospel; by these their wisdom and understanding would be nonplussed, so that they would reject them as foolishness, because their carnal reason could not reach them; which shows what an infatuation they were given up to: and if this should be the case, as it was with the wise and learned philosophers among the Gentiles, it need not be wondered at; it was what was foretold in prophecy concerning the Jews, who had the oracles of God, and the advantage of a divine revelation; and therefore it need not be stumbling to them that are saved, that the Gospel should meet with so much scorn and contempt among them that perish in the Gentile world. These words are very pertinently cited by the apostle, since they are acknowledged by the Jews themselves to signify the departure of wisdom from the wise men of Israel, in the times of the destruction of the temple, as Jarchi on the place observes. 1 Corinthians 1:20 co1 1:20 co1 1:20 co1 1:20Where is the wise? where is the Scribe?.... These are the apostle's own words; though he may allude to Isa 33:18 where there are some phrases much like these, but the meaning is very different. Though they are interpreted by the Talmudists (g) in a sense pretty near the apostle's; for thus they remark upon them, "where is the Scribe? he that counts all the letters which are in the law; "where is the receiver, or weigher?" who weighs all the light and heavy things in the law; "where is he that counted the towers?" he who counts, or teaches the three hundred traditions: so that they understand these of their Scribes and Misnic doctors, and such that are curious searchers into the hidden senses of Scripture. The apostle also seems to allude to a distinction that obtained among the Jews, of wise men, Scribes, and mystical interpreters of the word. They had their "wise men", which was a general name for men of learning and knowledge; and their "Scribes", who interpreted the law in the literal and grammatical sense; and their "preachers, or disputers", who diligently searched into the hidden meaning of the Scriptures, and sought for and delivered out the mystical and allegorical sense of them, and who used to dispute about them in their schools. These three are sometimes to be met with together, and as distinct from each other. They say (h) that "God showed to the first man every generation, "and its expounders, or disputers"; and every generation, "and its wise men"; and every generation, "and its Scribes." And the apostle's sense is, "where is the wise?" the man that boasts of his superior wisdom and knowledge in the things of nature, whether among the Jews or Gentiles; "where is the Scribe?" the letter learned man, who takes upon him to give the literal sense of the law, where is the disputer of this world? the Jewish world, who pretends to the knowledge of the more abstruse and secret senses of Scripture; where are these men? they are not to be found among those that God employs in the ministration of the Gospel; he has laid them aside, and chosen others, where are they? what use have they been of to men? are men under their instructions the better, either in principle or practice? where are the thousands that have been turned to God by their wisdom, as can be shown by the faithful ministers of the Gospel? where are they? let them come and produce their cause, and bring forth their strong reasons against the Gospel they account foolishness, and try if these will stand before its superior power and wisdom; where are they? are they not fools, with all their wisdom and learning? The words may be rendered, "where is the searcher, or inquirer of this world?" and may design the same sort of persons whom the Jews call , "the wise men of search, or inquiry" (i), and sometimes , "the men of search, or inquiry" (k); by whom they seem to intend such who search into the nature of things, who study natural philosophy, Hath not God made foolish the wisdom of this world? by bringing in the Gospel scheme, which the men of the world, the greatest wits in it, are not able to understand; by laying their wisdom aside as useless in the business of salvation; by showing it to be vain and empty, and of no service in things spiritual and divine; by detecting, through the ministration of the Gospel, the sophisms of men, and showing that the schemes both Jews and Gentiles give into abound with folly, with stupid notions, and are full of gross errors and fatal mistakes, (g) T. Bab. Sanhedrin, fol. 106. 2. & Chagiga, fol. 15. 2. (h) Bereshit Rabba Parash. 24. fol. 21. 1. Vid. T. Bab. Avoda Zara, fol. 5. 1. & Sanhedrin, fol. 38. 2. (i) Kimchi in Sopher Shorashim, rad. & in Psal. cii. 26. (k) Aben Ezra in Psal. civ. 29.

And of such it is said, "I will destroy the wisdom of the wise: I will bring to nothing the understanding of the prudent." The apostle accordingly adds, "Where is the wise? Where is the scribe? Where is the disputer of this world?" setting in contradistinction to the scribes, the disputers of this world, the philosophers of the Gentiles. "Hath not God made foolish the wisdom of the world?" which is equivalent to, showed it to be foolish, and not true, as they thought.

Now, both the people (of Israel) by their transgression of His laws, and the whole race of mankind by their neglect of natural duty, had both sinned and rebelled against the Creator. Marcion's god, however, could not have been offended, both because he was unknown to everybody, and because he is incapable of being irritated. What grace, therefore, can be had of a god who has not been offended? What peace from one who has never experienced rebellion? "The cross of Christ," he says, "is to them that perish foolishness; but unto such as shall obtain salvation, it is the power of God and the wisdom of God." And then, that we may known from whence this comes, he adds: "For it is written, `I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.' "

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."

"For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject." Nothing from himself which might give offence, does he advance up to this point; but first he comes to the testimony of the Scripture, and then furnished with boldness from thence, adopts more vehement words.

By doing this, God shows that actions speak louder than words. Commentary on Paul’s Epistles.

Paul speaks about the wisdom of this world and not merely the eloquence, for God has given it also. It was God who divided the languages and gave each one its own character. It was he who gave the Greek language its splendor. But those who abuse these gifts have prepared food for deception and have preached false tales. What Paul objects to is not their eloquence as such but the false teaching which lies behind it.

Having said that the unbelieving wise men perish, he confirms this with Scripture: for it says, "the wisdom of his wise men shall perish" (Isa. 29:14), namely, of the external ones, that is, in the wisdom of this world there is no understanding (this is no longer wisdom), and the understanding of those who consider themselves intelligent and knowledgeable has been rejected.

Then when he says, For it is written, he states the reason for the above: first, he tells why the word of the cross is folly to men; secondly, why this folly is the power of God to them that are saved (v. 21). As to the first he does two things: first, he adduces a text which foretells what is asked; secondly, he shows that it has been fulfilled (v. 20). It should be noted in regard to the first point that anything good in itself cannot appear foolish to anyone, unless there is a lack of wisdom. This, therefore is the reason why the word of the cross, which is salutary for believers, seems foolish to others, namely, because they are devoid of wisdom; and this is what he says: For it is written: I will destroy the wisdom of the wise, and the cleverness (prudence) of the clever (prudent) I will thwart. This can be taken from two places: for it is written in Ob (v.8): "Will I not destroy the wise men out of Edom, and understanding out of Mount Esau?"; but it is more explicit in Is (29:14): "The wisdom of their wise men shall perish, and the discernment of their discerning men shall be hid." Now wisdom and prudence are different: for wisdom is knowledge of divine things; hence it pertains to contemplation; "The fear of the Lord is wisdom" (Jb 28:28). Prudence, however, is, properly speaking, knowledge of human things; hence it says in Pr (10:23): "Wisdom is prudence to a man," namely, because knowledge of human affairs is called wisdom. Hence, the Philosopher also says in Ethics VI that prudence is the right understanding of things to be done; and so prudence pertains to reason. Yet it should be noted that men, however evil, are not altogether deprived of God's gifts; neither are God's gifts in them destroyed. Consequently, he does not say absolutely, "I will destroy the wisdom," because "all wisdom is from the Lord God" (Sir 1:1), but I will destroy the wisdom of the wise, i.e., which the wise of this world have invented for themselves against the true wisdom of God, because as it says in Jas (3:15): "This is not wisdom, descending from above; but earthly, sensual, devilish." Similarly, he does not say, "I will reject prudence," for God's wisdom teaches true prudence, but the prudence of the prudent, i.e., which is regarded as prudent by those who esteem themselves prudent in worldly affairs, so that they cling to the goods of this world, or because "the prudence of the flesh is death" (Rom 8:6). Consequently, because of their lack of wisdom they suppose that it is impossible for God to become man and suffer death in His human nature; but due to a lack of prudence they consider it unbecoming for a man to endure the cross, "despising the shame" (Heb 12:2).

The salutation of Paul and Sosthenes, Co1 1:1, Co1 1:2. The apostolical benediction, Co1 1:3. Thanksgiving for the prosperity of the Church at Corinth, Co1 1:4. In what that prosperity consisted, Co1 1:5-9. The apostle reproves their dissensions, and vindicates himself from being any cause of them, Co1 1:10-17. States the simple means which God uses to convert sinners and confound the wisdom of the wise, etc., 18-21. Why the Jews and Greeks did not believe, Co1 1:22. The matter of the apostle's preaching, and the reasons why that preaching was effectual to the salvation of men, Co1 1:23-29. All should glory in God, because all blessings are dispensed by Him through Christ Jesus, Co1 1:30, Co1 1:31.

For it is written - The place referred to is Isa 29:14. I will destroy the wisdom of the wise - Των σοφων, Of wise men - of the philosophers who in their investigations seek nothing less than God, and whose highest discoveries amount to nothing in comparison of the grand truths relative to God, the invisible world, and the true end of man, which the Gospel has brought to light. Let me add, that the very discoveries which are really useful have been made by men who feared God, and conscientiously credited Divine revelation: witness Newton, Boyle, Pascal, and many others. But all the skeptics and deists, by their schemes of natural religion and morality, have not been able to save one soul! No sinner has ever been converted from the error of his ways by their preaching or writings.

THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. (1Co. 1:1-31) called to be--Found in some, not in others, of the oldest manuscripts Possibly inserted from Rom 1:1; but as likely to be genuine. Translate, literally, "a called apostle" [CONYBEARE and HOWSON]. through the will of God--not because of my own merit. Thus Paul's call as "an apostle by the will of God," while constituting the ground of the authority he claims in the Corinthian Church (compare Gal 1:1), is a reason for humility on his own part (Co1 15:8, Co1 15:10) [BENGEL]. In assuming the ministerial office a man should see he does so not of his own impulse, but by the will of God (Jer 23:21); Paul if left to his own will would never have been an apostle (Rom 9:16). Sosthenes--See my Introduction. Associated by Paul with himself in the inscription, either in modesty, Sosthenes being his inferior [CHRYSOSTOM], or in order that the name of a "brother" of note in Corinth (Act 18:17) might give weight to his Epistle and might show, in opposition to his detractors that he was supported by leading brethren. Gallio had driven the Jews who accused Paul from the judgment-seat. The Greek mob, who disliked Jews, took the opportunity then of beating Sosthenes the ruler of the Jewish synagogue, while Gallio looked on and refused to interfere, being secretly pleased that the mob should second his own contempt for the Jews. Paul probably at this time had showed sympathy for an adversary in distress, which issued in the conversion of the latter. So Crispus also, the previous chief ruler of the synagogue had been converted. Saul the persecutor turned into Paul the apostle, and Sosthenes the leader in persecution against that apostle, were two trophies of divine grace that, side by side, would appeal with double power to the Church at Corinth [BIRKS].

I will destroy--slightly altered from the Septuagint, Isa 29:14. The Hebrew is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall be hid." Paul by inspiration gives the sense of the Spirit, by making GOD the cause of their wisdom perishing, &c., "I will destroy," &c. understanding of the prudent--literally, "of the understanding ones."