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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.

To those that do not believe, but to us salvation and life eternal. "Where is the wise man? where the disputer? ". The cross of Christ is indeed a stumbling-block to those that do not believe, but to the believing it is salvation and life eternal. "Where is the wise man? where the disputer? "

My spirit has become an offscouring of the cross, which is a stumbling block to those who are unbelievers, but to us it is salvation and life eternal. Where is the wise man? Where is the debater? Where is the boasting of those who are called prudent?

For since the soul became too enfeebled for the apprehension of realities, we needed a divine teacher. The Saviour is sent down—a teacher and leader in the acquisition of the good—the secret and sacred token of the great Providence. "Where, then, is the scribe? where is the searcher of this world? Hath not God made foolish the wisdom of this world?" And again, "I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent," plainly of those wise in their own eyes, and disputatious.

For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith. Both he and that other magician, who was with Sergius Paulus, (since he began opposing himself to the same apostles) was mulcted with loss of eyes. The same fate, I believe, would astrologers, too, have met, if any had fallen in the way of the apostles. But yet, when magic is punished, of which astrology is a species, of course the species is condemned in the genus. After the Gospel, you will nowhere find either sophists, Chaldeans, enchanters, diviners, or magicians, except as clearly punished. "Where is the wise, where the grammarian, where the disputer of this age? Hath not God made foolish the wisdom of this age? " You know nothing, astrologer, if you know not that you should be a Christian. If you did know it, you ought to have known this also, that you should have nothing more to do with that profession of yours which, of itself, fore-chants the climacterics of others, and might instruct you of its own danger. There is no part nor lot for you in that system of yours. He cannot hope for the kingdom of the heavens, whose finger or wand abuses the heaven.

But, again, how happens it, that in the system of a Lord who is so very good, and so profuse in mercy, some carry off salvation, when they believe the cross to be the wisdom and power of God, whilst others incur perdition, to whom the cross of Christ is accounted folly;-(how happens it, I repeat, ) unless it is in the Creator's dispensation to have punished both the people of Israel and the human race, for some great offence committed against Him, with the loss of wisdom and prudence? What follows will confirm this suggestion, when he asks, "Hath not God infatuated the wisdom of this world? " and when he adds the reason why: "For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe." But first a word about the expression "the world; " because in this passage particularly, the heretics expend a great deal of their subtlety in showing that by world is meant the lord of the world. We, however, understand the term to apply to any person that is in the world, by a simple idiom of human language, which often substitutes that which contains for that which is contained. "The circus shouted," "The forum spoke," and "The basilica murmured," are well-known expressions, meaning that the people in these places did so. Since then the man, not the god, of the world in his wisdom knew not God, whom indeed he ought to have known (both the Jew by his knowledge of the Scriptures, and all the human race by their knowledge of God's works), therefore that God, who was not acknowledged in His wisdom, resolved to smite men's knowledge with His foolishness, by saving all those who believe in the folly of the preached cross.

One may no doubt be wise in the things of God, even from one's natural powers, but only in witness to the truth, not in maintenance of error; (only) when one acts in accordance with, not in opposition to, the divine dispensation. For some things are known even by nature: the immortality of the soul, for instance, is held by many; the knowledge of our God is possessed by all. I may use, therefore, the opinion of a Plato, when he declares, "Every soul is immortal." I may use also the conscience of a nation, when it attests the God of gods. I may, in like manner, use all the other intelligences of our common nature, when they pronounce God to be a judge. "God sees," (say they); and, "I commend you to God." But when they say, "What has undergone death is dead," and, "Enjoy life whilst you live," and, "After death all things come to an end, even death itself; "then I must remember both that "the heart of man is ashes," according to the estimate of God, and that the very "Wisdom of the world is foolishness," (as the inspired word) pronounces it to be. Then, if even the heretic seek refuge in the depraved thoughts of the vulgar, or the imaginations of the world, I must say to him: Part company with the heathen, O heretic! for although you are all agreed in imagining a God, yet while you do so in the name of Christ, so long as you deem yourself a Christian, you are a different man from a heathen: give him back his own views of things, since he does not himself learn from yours. Why lean upon a blind guide, if you have eyes of your own? Why be clothed by one who is naked, if you have put on Christ? Why use the shield of another, when the apostle gives you armour of your own? It would be better for him to learn from you to acknowledge the resurrection of the flesh, than for you from him to deny it; because if Christians must needs deny it, it would be sufficient if they did so from their own knowledge, without any instruction from the ignorant multitude. He, therefore, will not be a Christian who shall deny this doctrine which is confessed by Christians; denying it, moreover, on grounds which are adopted by a man who is not a Christian. Take away, indeed, from the heretics the wisdom which they share with the heathen, and let them support their inquiries from the Scriptures alone: they will then be unable to keep their ground. For that which commends men's common sense is its very simplicity, and its participation in the same feelings, and its community of opinions; and it is deemed to be all the more trustworthy, inasmuch as its definitive statements are naked and open, and known to all. Divine reason, on the contrary, lies in the very pith and marrow of things, not on the surface, and very often is at variance with appearances.

The wisdom of this world and the wisdom of God are not the same thing. God’s wisdom is the true one, without any additives to corrupt it. The world’s wisdom is foolish, even though the simplicity of God’s wisdom makes those who have it appear foolish in the eyes of the world. Believers have received this divine wisdom and thus in this world appear to be fools.

In this matter the wise and the prudent are silent, for they have rejected the wisdom of God.

In this matter the wise and the prudent are silent, for they have rejected the wisdom of God.

Wherefore, if they were not wise who were so called, nor those of later times, who did not hesitate to confess their want of wisdom, what remains but that wisdom is to be sought elsewhere, since it has not been found where it was sought. But what can we suppose to have been the reason why it was not found, though sought with the greatest earnestness and labour by so many intellects, and during so many ages, unless it be that philosophers sought for it out of their own limits? And since they traversed and explored all parts, but nowhere found any wisdom, and it must of necessity be somewhere, it is evident that it ought especially to be sought there where the title of folly appears; under the covering of which God hides the treasury of wisdom and truth, lest the secret of His divine work should be exposed to view.

"Hath not God made foolish the wisdom of this world? Where is the wise? Where the Scribe? Where the disputer of this world? Hath not God made foolish the wisdom of this world?" Having said, "It is written, I will destroy the wisdom of the wise," He subjoins demonstration from facts, saying, "Where is the wise? where the Scribe?" at the same time glancing at both Gentiles and Jews. For what sort of philosopher, which among those who have studied logic, which of those knowing in Jewish matters, hath saved us and made known the truth? Not one. It was the fisherman's work, the whole of it.

Here Paul attacks the Jews as much as the Gentiles, because their scribes and doctors of the law think that it is foolish to believe that God has a Son. Gentiles also laugh at this, but the Jews’ unbelief is based on the fact that the matter is not openly stated in the law, whereas the Gentiles think it is silly because the reasoning of the world does not accept it, claiming that nothing can be made without sexual union. The debater of this age is a man who thinks that the world is governed by the conjunction of the stars and that births and deaths are brought about by the twelve signs of the zodiac. Is there anything more foolish than the belief that the Creator does not care about the world he has made? What would be the point of making it in that case? It is because they see some people enjoying life and others not, because they see the righteous suffering while the wicked boast, that they have come to believe that God does not care. But to say this is to say that God is malevolent and unjust.

The wise man is the Greek, the scribe is the Jew.

Having brought forward testimony from Scripture, he then proves his thought from deeds, and exposes both the Greeks with the words "where is the wise man," that is, the philosopher, and the Jews with the words "where is the scribe?" And he called "disputers" those who base everything on syllogisms and investigations. None of them saved us; but the fishermen led us out of error. The expression "has not God turned the wisdom of this world into foolishness?" stands in place of: He showed that it was foolish, because it could not find the truth.

Then when he says, Where is the wise man? He shows that the prophecy about the destruction of human wisdom and prudence has been fulfilled. First, he presents the proving reason in the form of a question; secondly, he draws the conclusion (v. 20b). He says, therefore: Where is the wise? As if to say: He is not found among the faithful who are saved. By the wise he understands one who searches for the secret causes of nature: "How will you say to Pharaoh: 'I am the son of the wise?'" (Is 19:11). This refers to the Gentiles, who pursue the wisdom of this world. Where is the scribe? i.e., skilled in the Law: and this is referred to the Jews. As if to say: Not among the believers. Where is the debater of this age? Who through prudence examines what is suitable to human life in the affairs of this world. As if to say: He is not found among the believers. This refers to both Jews and Gentiles: "The sons of Hagar, who seek for understanding on the earth" (Bar 3:23). The Apostle seems to have based this question on Is (33:18): "Where is the learned?" for which he substitutes "the wise"; "where is the one that ponders the words of the law?" for which he substitutes the debater of this age, because it is mainly little ones who are customarily instructed in matters pertaining to the moral life. Then when he says, Has not God, he draws the conclusion contained in the question. As if to say: since those who are considered the wise of this world have failed in the way of salvation, has not God made foolish the wisdom of this world, i.e., proved it foolish, inasmuch as those versed in this wisdom have been so found so foolish that they have not discovered the road to salvation: "Every man is stupid and without knowledge" (Jer 51:17); "Your wisdom and your knowledge have led you astray" (Is 47:10). Another way to interpret this is as if he were saying: "I will destroy the wisdom of the wise and the prudence of the prudent I will reject," i.e., I will strike it first from my preachers, as it says in Pr (30:1): "Surely I am too stupid to be a man. I have not the understanding of a man." Where is the wise? As if to say: He is not found among the preachers: "You have hid these things from the wise and prudent, and revealed them to little ones" (Matt 11:25). Has not God made, i.e., proved, foolish the wisdom of this world by achieving what it considered impossible, namely, that a dead man rise, and other things of this sort.

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.

Where is the wise - the scribe - the disputer of this world? - These words most manifestly refer to the Jews; as the places (Isa 29:14; Isa 33:18; Isa 44:25) to which he refers cannot be understood of any but the Jews. The wise man σοφος, of the apostle, is the חכם chakam of the prophet; whose office it was to teach others. The scribe, γραμματευς, of the apostle, is the ספר sopher of the prophet; this signifies any man of learning, as distinguished from the common people, especially any master of the traditions. The disputer, συζητητης, answers to the דרש derosh, or דרשן darshan, the propounder of questions; the seeker of allegorical, mystical, and cabalistical senses from the Holy Scriptures. Now as all these are characters well known among the Jews, and as the words αιωνος τουτου, of this world are a simple translation of עולם הזה olam hazzeh, which is repeatedly used to designate the Jewish republic, there is no doubt that the apostle has the Jews immediately in view. This wisdom of theirs induced them to seek out of the sacred oracles any sense but the true one; and they made the word of God of none effect by their traditions. After them, and precisely on their model, the schoolmen arose; and they rendered the doctrine of the Gospel of no effect by their hypercritical questions, and endless distinctions without differences. By the preaching of Christ crucified God made foolish the wisdom of the Jewish wise men; and, after that the pure religion of Christ had been corrupted by a Church that was of this world, God rendered the wisdom and disputing of the schoolmen foolishness, by the revival of pure Christianity at the Reformation. The Jews themselves allow that nothing is wise, nothing strong, nothing rich, without God. "Our rabbins teach that there were two wise men in this world; one was an Israelite, Achitophel, the other was a Gentile, Balaam; but both were miserable in this world." "There were also two strong men in the world; one an Israelite, Samson, the other a Gentile, Goliah; but they were both miserable in this world." "There were two rich men in the world; one an Israelite, Korah, the other a Gentile, Haman; but both these were miserable in this world. And why? Because their gifts came not from God." See Schoettgen. In truth the world has derived very little, if any, moral good, either from the Jewish rabbins or the Gentile philosophers.

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].

Where--nowhere; for God "brings them to naught" (Co1 1:19). the wise--generally. the scribe--Jewish [ALFORD]. the disputer--Greek [ALFORD]. Compare the Jew and Greek of this world contrasted with the godly wise, Co1 1:22-23. VITRINGA thinks the reference is to the Jewish discourses in the synagogue, daraschoth, from a Hebrew root "to dispute." Compare "questions," Act 26:3; Tit 3:9. If so, "wise" refers to Greek wisdom (compare Co1 1:22). Paul applies Isa 33:18 here in a higher sense; there the primary reference was to temporal deliverance, here to external; Co1 1:22, which is in threefold opposition to Co1 1:18 there, sanctions this higher application; the Lord in the threefold character being the sole ground of glorying to His people. of this world . . . of this world--rather, "dispensation (or age) . . . world"; the Greek words are distinct. The former is here this age or worldly order of things in a moral point of view, as opposed to the Christian dispensation or order of things. The latter is the world viewed externally and cosmically. made foolish--shown the world's philosophy to be folly, because it lacks faith in Christ crucified [CHRYSOSTOM]. Has treated it as folly, and not used its help in converting and saving men (Co1 1:26-27) [ESTIUS].