1Cor 1:19, 3:18-19, 4:19, 2Cor 11:19 | Barnes | STEP | Verse 19. For it is written . This passage is quoted from , The Hebrew of the passage, as rendered in the English version, is, "The wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." The version of the Seventy is, "I will destroy the wisdom of the wise, and the understanding of the prudent I will hide," κρυψω corresponding substantially with the quotation by Paul. The sense in the Hebrew is not materially different. The meaning of the passage as used by Isaiah is, that such was the iniquity and stupidity of "Ariel," , that is, Jerusalem, that God would so execute his judgments as to confound their wise men, and overwhelm those who boasted of their understanding. Those in whom they had confided, and on whom they relied, should appear to be bereft of their wisdom; and they should be made conscious of their own want of counsel to meet and remove the impending calamities. The apostle does not affirm that this passage in Isaiah refers to the times of the gospel. The contrary is manifestly true. But it expresses a general principle of the Divine administration-- that the coming forth of God is often such as to confound human prudence; in a manner which human wisdom would not have devised; and in such a way as to show that he is not dependent on the wisdom of man . As such, the sentiment is applicable to the gospel; and expresses just the idea which the apostle wished to convey--that the wisdom of the wise should be confounded by the plan of God; and the schemes of human devising be set at nought. I will destroy . That is, I will abolish; or will not be dependent on it; or will show that my plans are not derived from the counsels of men. The wisdom of the wise . The professed wisdom of philosophers. And will bring to nothing . Will show it to be of no value in this matter. The prudent . The men professing understanding; the sages of the world. We may remark, (1.) that the plan of salvation was not the contrivance of human wisdom. (2.) It is unlike what men have themselves devised as systems of religion. It did not occur to the ancient philosophers; nor has it occurred to the modern. (3.) It may be expected to excite the opposition, the contempt, and the scorn of the wise men of this world; and the gospel makes its way usually, not with their friendship, but in the face of their opposition. (4.) Its success is such as to confound and perplex them. They despise it, and they see not its secret power: they witness its effects, but are unable to account for them. It has always been a question with philosophers why the gospel met with such success; and the various accounts which have been given of it by its enemies, show how much they have been embarrassed. The most elaborate part of Gibbon's "Decline and Fall of the Roman Empire" is contained in his attempt to state the causes of the early propagation of Christianity, in chap. xv., xvi.; and the obvious failure of the account shows how much the mind of the philosophic sceptic was embarrassed by the fact of the spread of Christianity. (5.) The reception of the gospel demands an humble mind, . Men of good sense, of humble hearts, of child, like temper, embrace it; and they see its beauty, and are won by its loveliness, and controlled by its power. They give themselves to it; and find that it is fitted to save their souls. (6.) In this, Christianity is like all science. The discoveries in science are such as to confound the wise in their own conceits, and overthrow the opinions of the prudent, just as much as the gospel does, and thus show that both are from the same God, the God who delights to pour such a flood of truth on the mind as to overwhelm it in admiration of himself, and with the conviction of its own littleness. The profoundest theories in science, and the most subtle speculations of men of genius, in regard to the causes of things, are often overthrown by a few simple discoveries--and discoveries which are at first despised as much as the gospel is. The invention of the telescope by Galileo was, to the theories of philosophers and astronomers, what the revelation of the gospel was to the systems of ancient learning, and the deductions of human wisdom. The one confounded the world as much as the other; and both were at first equally the object of opposition or contempt. (b) "it is written"

1 Corinthians 1:19

Verse 19. For it is written. This passage is quoted from Isa 29:14, The Hebrew of the passage, as rendered in the English version, is, "The wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." The version of the Seventy is, "I will destroy the wisdom of the wise, and the understanding of the prudent I will hide," κρυψω corresponding substantially with the quotation by Paul. The sense in the Hebrew is not materially different. The meaning of the passage as used by Isaiah is, that such was the iniquity and stupidity of "Ariel," Isa 29:1, that is, Jerusalem, that God would so execute his judgments as to confound their wise men, and overwhelm those who boasted of their understanding. Those in whom they had confided, and on whom they relied, should appear to be bereft of their wisdom; and they should be made conscious of their own want of counsel to meet and remove the impending calamities. The apostle does not affirm that this passage in Isaiah refers to the times of the gospel. The contrary is manifestly true. But it expresses a general principle of the Divine administration--that the coming forth of God is often such as to confound human prudence; in a manner which human wisdom would not have devised; and in such a way as to show that he is not dependent on the wisdom of man. As such, the sentiment is applicable to the gospel; and expresses just the idea which the apostle wished to convey--that the wisdom of the wise should be confounded by the plan of God; and the schemes of human devising be set at nought.

I will destroy. That is, I will abolish; or will not be dependent on it; or will show that my plans are not derived from the counsels of men.

The wisdom of the wise. The professed wisdom of philosophers.

And will bring to nothing. Will show it to be of no value in this matter.

The prudent. The men professing understanding; the sages of the world. We may remark,

(1.) that the plan of salvation was not the contrivance of human wisdom.

(2.) It is unlike what men have themselves devised as systems of religion. It did not occur to the ancient philosophers; nor has it occurred to the modern.

(3.) It may be expected to excite the opposition, the contempt, and the scorn of the wise men of this world; and the gospel makes its way usually, not with their friendship, but in the face of their opposition.

(4.) Its success is such as to confound and perplex them. They despise it, and they see not its secret power: they witness its effects, but are unable to account for them. It has always been a question with philosophers why the gospel met with such success; and the various accounts which have been given of it by its enemies, show how much they have been embarrassed. The most elaborate part of Gibbon's "Decline and Fall of the Roman Empire" is contained in his attempt to state the causes of the early propagation of Christianity, in chap. xv., xvi.; and the obvious failure of the account shows how much the mind of the philosophic sceptic was embarrassed by the fact of the spread of Christianity.

(5.) The reception of the gospel demands an humble mind, Mk 10:16. Men of good sense, of humble hearts, of child, like temper, embrace it; and they see its beauty, and are won by its loveliness, and controlled by its power. They give themselves to it; and find that it is fitted to save their souls.

(6.) In this, Christianity is like all science. The discoveries in science are such as to confound the wise in their own conceits, and overthrow the opinions of the prudent, just as much as the gospel does, and thus show that both are from the same God, the God who delights to pour such a flood of truth on the mind as to overwhelm it in admiration of himself, and with the conviction of its own littleness. The profoundest theories in science, and the most subtle speculations of men of genius, in regard to the causes of things, are often overthrown by a few simple discoveries--and discoveries which are at first despised as much as the gospel is. The invention of the telescope by Galileo was, to the theories of philosophers and astronomers, what the revelation of the gospel was to the systems of ancient learning, and the deductions of human wisdom. The one confounded the world as much as the other; and both were at first equally the object of opposition or contempt.

(b) "it is written" Isa 29:14, Jer 8:9

1 Corinthians 3:18-19

Verse 18. Let no man deceive himself. The apostle here proceeds to make a practical application of the truths which he had stated, and to urge on them humility, and to endeavour to repress the broils and contentions into which they had fallen. Let no man be puffed up with vain conceit of his own wisdom, for this had been the real cause of all the evils which they had experienced. Grotius renders this, "See that you do not attribute too much to your wisdom and learning, by resting on it, and thus deceive your own selves." "All human philosophy," says Grotius, "that is repugnant to the gospel, is but vain deceit." Probably there were many among them who would despise this admonition as coming from Paul, but he exhorts them to take care that they did not deceive themselves. We are taught here,

(1.)the danger of self-deception--a danger that besets all on the subject of religion.

(2.) The fact that false philosophy is the most fruitful source of self-deception in the business of religion So it was among the Corinthians; and so it has been in all ages since.

If any man among you. Any teacher, whatever may be his rank or his confidence in his own abilities; or any private member of the church.

Seemeth to be wise. Seems to himself, or is thought to be; has the credit or reputation of being wise. The word seems δοκει implies this idea: If any one seems, or is supposed to be a man of wisdom; if this is his reputation; and if he seeks that this should be his reputation among men. See instances of this construction in Bloomfield.

In this world. In this age, or world εντωαιωνιτουτω. There is considerable variety in the interpretation of this passage among critics. It may be taken either with the preceding or the following words. Origen, Cyprian, Beza, Grotius, Hammond, and Locke, adopt the latter method, and understand it thus: "If any man among you thinks himself to be wise, let him not hesitate to be a fool in the opinion of this age, in order that he may be truly wise." But the interpretation conveyed in our translation is probably the correct one: "If any man has the reputation of wisdom among the men of this generation, and prides himself on it," etc. If he is esteemed wise in the sense in which the men of this world are--as a philosopher, a man of science, learning, etc.

Let him become a fool.

(1.) Let him be willing to be regarded as a fool.

(2.) Let him sincerely embrace this gospel, which will inevitably expose him to the charge of being a fool.

(3.) Let all his earthly wisdom be esteemed in his own eyes as valueless and as folly in the great matters of salvation.

That he may be wise. That he may have true wisdom--that which is of God. It is implied here,

(1.) that the wisdom of this world will not make a man truly wise.

(2.) That a reputation for wisdom may contribute nothing to a man's true wisdom, but may stand in the way of it.

(3.) That for such a man to embrace the gospel, it is necessary that he should be willing to cast away dependence on his own wisdom, and come with the temper of a child to the Saviour.

(4.) That to do this will expose him to the charge of folly, and the derision of those who are wise in their own conceit.

(5.) That true wisdom is found only in that science which teaches men to live unto God, and to be prepared for death and for heaven--and that science is found only in the gospel.

(b) "deceive himself" Prov 26:12 Verse 19. For the wisdom of this world. That which is esteemed to be wisdom by the men of this world on the subject of religion. It does not mean that true wisdom is foolishness with him. It does not mean that science, and prudence, and law--that the knowledge of his works--that astronomy, and medicine, and chemistry, are regarded by him as folly, and as unworthy the attention of men. God is the Friend of truth, on all subjects; and he requires us to become acquainted with his works, and commends those who search them, Ps 92:4, 111:2. But the apostle refers here to that which was esteemed to be wisdom among the ancients, and in which they so much prided themselves--their vain, self-confident, and false opinions on the subject of religion; and especially those opinions when they were opposed to the simple but sublime truths of revelation. 1Cor 1:20,21.

Is foolishness with God. Is esteemed by him to be folly. 1Cor 1:20-24.

For it is written", etc. Job 5:13. The word rendered "taketh," here denotes to clench with the fist, gripe, grasp. And the sense is,

(1.) however crafty, or cunning, or skilful they may be, however self-confident, yet that they cannot deceive or impose upon God. He can thwart their plans, overthrow their schemes, defeat their counsels, mid foil them in their enterprises, Job 5:12.

(2.) He does it by their own cunning or craftiness. He allows them to involve themselves in difficulties, or to entangle each other. He makes use of even their own craft and cunning to defeat their counsels. He allows the plans of one wise man to come in conflict with those of another, and thus to destroy one another. Honesty in religion, as in everything else, is the best policy; and a man who pursues a course of conscientious integrity may expect the protection of God; but he who attempts to carry his purposes by craft and intrigue-- who depends on skill and cunning, instead of truth and honesty-- will often find that he is the prey of his own cunning and duplicity.

(a) "it is written" Job 5:13

1 Corinthians 4:19

Verse 19. But I will come. It is from no fear of them that I am kept away; and to convince them of this I will come to them speedily.

If the Lord will. If the Lord permit; if by his providence he allows me to go. Paul regarded the entering on a journey as dependent on the will of God; and felt that God had all in his hand. No purpose should be formed without a reference to his will; no plan without feeling that he can easily frustrate it, and disappoint us. See Jas 4:15.

And will know. I will examine; I will put to the test; I will fully understand.

Not the speech, etc. Not their vain and empty boasting; not their confident assertions, and their self-complacent views.

But the power. Their real power. I will put their power to the proof; I will see whether they are able to effect what they affirm; whether they have more real power than I have. I will enter fully into the work of discipline, and will ascertain whether they have such authority in the church, such a power of party and of combination, that they can resist me, and oppose my administration of the discipline which the church needs. "A passage," says Bloomfield, "which cannot, in nerve and rigour, or dignity and composed confidence, be easily paralleled, even in Demosthenes himself."

(a) "if the Lord" Jas 4:15 (&) "will" "permit" (b) "but the power" Gal 2:6

2 Corinthians 11:19

Verse 19. For ye suffer fools gladly. You tolerate or endure those who are really fools. This is perhaps, says Dr. Bloomfield, the most sarcastic sentence ever penned by the apostle Paul. Its sense is, "You profess to be wondrous wise. And yet you, who are so wise a people, freely tolerate those who are foolish in their boasting; who proclaim their own merits and attainments. You may allow me, therefore, to come in. for my share, and boast also, and thus obtain your favour." Or it may mean, "You are so profoundly wise, as easily to see who are fools. You have great power of discernment in this, and have found out that I am a fool, and also that other boasters are fools. Yet knowing this, you bear patiently with such fools; have admitted them to, your favour and friendship; and I may come in among the rest of the fools, and partake also of your favours." They had borne with the false apostles who had boasted of their endowments, and yet they claimed to be eminent for wisdom and discernment.

(&) "suffer fools" "bear with fools"