1Cor 1:20-21, 30, Eph 1:8, 3:10 | Barnes | STEP | Verse 20. Where is the wise ? Language similar to this occurs in , "Where is the scribe? where is the receiver? where is he that counted the towers?" Without designing to quote these words as having an original reference to the subject now under consideration, Paul uses them as any man does language where he finds words with which he or his readers are familiar, that will convey his meaning. A man familiar with the Bible will naturally often make use of Scripture expressions in conveying his ideas. In Isaiah the passage refers to the deliverance of the people from the threatened invasion of Sennacherib. The 18th verse represents the people as meditating on the threatened terror of the invasion; and then, in the language of exultation and thanksgiving at their deliverance, saying," Where is the wise man that laid the plan of destroying the nation? Where the inspector-general, (see my Note on the passage in Isaiah,) employed in arranging the forces? Where the receiver, (margin, the weigher ,) the paymaster of the forces? Where the man that counted the towers Of Jerusalem, and calculated on their speedy overthrow? All baffled and defeated; and their schemes have all come to nought." So the apostle uses the same language in regard to the boasted wisdom of the world in reference to salvation. It is all baffled, and is all shown to be of no value. The wise . σοφος. The sage. At first the Greek men of learning were called wise men , σοφοι like the magicians of the East. They afterwards assumed a more modest appellation, and called themselves the lovers of wisdom , φιλοσοφοι, or philosophers . This was the name by which they were commonly known in Greece, in the time of Paul. Where is the scribe ? γραμματευς. The scribe among the Jews was a learned man, originally employed in transcribing the law; but subsequently the term came to denote a learned man in general. Among the Greeks the word was used to denote a public notary; or a transcriber of the laws; or a secretary. It was a term, therefore, nearly synonymous with a man of learning; and the apostle evidently uses it in this sense in this place. Some have supposed that he referred to the Jewish men of learning here; but he probably had reference to the Greeks. Where is the disputer of this world ? The acute and subtle sophist of this age. The word disputer , συζητητης, properly denotes one who inquires carefully into the causes and relations of things; one who is a subtle and abstruse investigator. It was applied to the ancient sophists and disputants in the Greek academies; and the apostle refers, doubtless, to them. The meaning is, that in all their professed investigations, in all their subtle and abstruse inquiries, they had failed of ascertaining the way in which man could be saved; and that God had devised a plan which had baffled all their wisdom, and in which their philosophy was disregarded. The term world here, αιωνος refers, probably, not to the world as a physical structure--though Grotius supposes that it does--but to that age ; the disputer of that age , or generation; an age eminently wise and learned. Hath not God made foolish , etc, That is, has he not by the originality and superior efficacy of his plan of salvation, poured contempt on all the schemes of philosophers, and evinced their folly? Not only without the aid of those schemes of men, but in opposition to them, he has devised a plan for human salvation that evinces its efficacy and its wisdom in the conversion of sinners, and in destroying the power of wickedness. Paul here, possibly, had reference to the language in : God "turneth wise men backward, and maketh their knowledge foolish." (d) "foolish"

1 Corinthians 1:20-21

Verse 20. Where is the wise? Language similar to this occurs in Isa 33:18, "Where is the scribe? where is the receiver? where is he that counted the towers?" Without designing to quote these words as having an original reference to the subject now under consideration, Paul uses them as any man does language where he finds words with which he or his readers are familiar, that will convey his meaning. A man familiar with the Bible will naturally often make use of Scripture expressions in conveying his ideas. In Isaiah the passage refers to the deliverance of the people from the threatened invasion of Sennacherib. The 18th verse represents the people as meditating on the threatened terror of the invasion; and then, in the language of exultation and thanksgiving at their deliverance, saying," Where is the wise man that laid the plan of destroying the nation? Where the inspector-general, (see my Note on the passage in Isaiah,) employed in arranging the forces? Where the receiver, (margin, the weigher,) the paymaster of the forces? Where the man that counted the towers Of Jerusalem, and calculated on their speedy overthrow? All baffled and defeated; and their schemes have all come to nought." So the apostle uses the same language in regard to the boasted wisdom of the world in reference to salvation. It is all baffled, and is all shown to be of no value.

The wise. σοφος. The sage. At first the Greek men of learning were called wise men, σοφοι like the magicians of the East. They afterwards assumed a more modest appellation, and called themselves the lovers of wisdom, φιλοσοφοι, or philosophers. This was the name by which they were commonly known in Greece, in the time of Paul.

Where is the scribe? γραμματευς. The scribe among the Jews was a learned man, originally employed in transcribing the law; but subsequently the term came to denote a learned man in general. Among the Greeks the word was used to denote a public notary; or a transcriber of the laws; or a secretary. It was a term, therefore, nearly synonymous with a man of learning; and the apostle evidently uses it in this sense in this place. Some have supposed that he referred to the Jewish men of learning here; but he probably had reference to the Greeks.

Where is the disputer of this world? The acute and subtle sophist of this age. The word disputer, συζητητης, properly denotes one who inquires carefully into the causes and relations of things; one who is a subtle and abstruse investigator. It was applied to the ancient sophists and disputants in the Greek academies; and the apostle refers, doubtless, to them. The meaning is, that in all their professed investigations, in all their subtle and abstruse inquiries, they had failed of ascertaining the way in which man could be saved; and that God had devised a plan which had baffled all their wisdom, and in which their philosophy was disregarded. The term world here, αιωνος refers, probably, not to the world as a physical structure--though Grotius supposes that it does--but to that age; the disputer of that age, or generation; an age eminently wise and learned.

Hath not God made foolish, etc, That is, has he not by the originality and superior efficacy of his plan of salvation, poured contempt on all the schemes of philosophers, and evinced their folly? Not only without the aid of those schemes of men, but in opposition to them, he has devised a plan for human salvation that evinces its efficacy and its wisdom in the conversion of sinners, and in destroying the power of wickedness. Paul here, possibly, had reference to the language in Isa 44:25: God "turneth wise men backward, and maketh their knowledge foolish."

(d) "foolish" Isa 44:25 Verse 21. For after that. επειδη. Since; or seeing that it is true that the world by wisdom knew not God. After all the experience of the world it was ascertained that men would never by their own wisdom come to the true knowledge of God, and it pleased him to devise another plan for salvation.

In the wisdom of God. This phrase is susceptible of two interpretations.

(1.) The first makes it refer to "the wisdom of God" evinced in the works of Creation--the demonstration of his existence and attributes found there: and, according to that, the apostle means to say, that the world by a survey of the works of God did not know him; or Were, notwithstanding those works, in deep darkness. This interpretation is adopted by most commentators--by Lightfoot, Rosenmuller, Grotius, Calvin, etc. According to this interpretation, the word εν (in) is to be translated by, or through.

(2.) A second interpretation makes it refer to the wise arrangement or government of God, by which this was permitted: "For when, by the wise arrangement or government of God, after a full and fag trial of the native, unaided powers of man, it was ascertained that the true knowledge of God would not be arrived at by man, it pleased him," etc. This appears to be the correct interpretation, because it is the most obvious one, and because it suits the connexion best. It is, according to this, a reason why God introduced a new method, of saving men. This may be said to have been accomplished by a plan of God, which was wise, because

(1) it was desirable that the powers of man should be fully tried before the new plan was introduced, in order to show that it was not dependent on human wisdom, that it was not originated by man, and that there was really need of such all interposition.

(2.) Because sufficient time had been furnished to make the experiment. An opportunity had been given for four thousand years, and still it had failed.

(3.) Because the experiment had been made in the most favourable circumstances. The human faculties had had time to ripen and expand; one generation had had an opportunity of profiting by the observation of its predecessor; and the most mighty minds had been brought to bear on the subject. If the sages of the east, and the profound philosophers of the west, had not been able to come to the true knowledge of God, it was in vain to hope that more profound minds could be brought to bear on it, or that more careful investigation would be bestowed on it. The experiment had been fairly made, and the result was before the world. Rom 1:1

The world. The men of the world; particularly the philosophers of the world.

My wisdom. By their own wisdom, or by the united investigations of the works of nature.

Knew not God. Obtained not a true knowledge of him. Some denied his existence; some represented him under the false and abominable forms of idol worship; some ascribed to him horrid attributes; all showed that they had no true acquaintance with a God of purity, with a God who could pardon sin, or whose worship conduced to holiness of life. Rom 1:1.

It pleased God. God was disposed, or well-pleased. The plan of salvation originated in his good pleasure, and was such as his wisdom approved. God chose this plan, so unlike all the plans of men.

By the foolishness of preaching. Not "by foolish preaching," but by the preaching of the cross, which was regarded as foolish and absurd by the men of the world. The plan is wise, but it has been esteemed by the mass of men, and was particularly so esteemed by the Greek philosophers, to be egregiously foolish and ridiculous. 1Cor 1:18.

To save them that believe. That believe in the Lord Jesus Christ. Mk 16:16. This was the peculiarity and essence of the plan of God; and this has appeared to the mass of men to be a plan devoid of wisdom, and unworthy of God. The preaching of the cross, which is thus esteemed foolishness, is made the means of saving them, because it sets forth God's only plan of mercy, and states the way in which lost sinners may become reconciled to God.

(b) "sign" Mt 12:38 (a) "After that in the wisdom" Lk 10:21, Rom 1:20,22,28

1 Corinthians 1:30

Verse 30. But of him. That is, by his agency and power. It is not by philosophy; not from ourselves; but by his mercy. The apostle keeps it prominently in view, that it was not of their philosophy, wealth, or rank, that they had been raised to these privileges, but of God as the author.

Are ye. Ye are what you are by the mercy of God, 1Cor 15:10. You owe your hopes to him. The emphasis in this verse is to be placed on this expression, "are ye." You are Christians, not by the agency of man, but by the agency of God.

In Christ Jesus. 1Cor 1:4. By the medium, or through the work of Christ, this mercy has been conferred on you.

Who of God. From God, αποθεου. Christ is given to us by God, or appointed by him to be our wisdom, etc. God originated the scheme, and God gave him for this end.

Wisdom. That is, he is to us the Source of wisdom; it is by him that we are made wise. This cannot mean that his wisdom becomes strictly and properly ours; that it is set over to us, and reckoned as our own; for that is not true. But it must mean simply, that Christians have become truly wise by the agency, the teaching, and the work of Christ. Philosophers had attempted to become wise by their own investigations and inquiries. But Christians had become wise by the work of Christ; that is, it had been by his instructions that they had been made acquainted with the true character of God, with his law, with their own condition, and with the great truth that there was a glorious immortality beyond the grave. None of these truths had been obtained by the investigations of philosophers, but by the instructions of Christ. In like manner it was that through him they had been made practically wise unto salvation. Comp. Col 2:3: "In whom are hid all the treasures of wisdom and knowledge." He is the great Agent by whom we become truly wise. Christ is often represented as eminently wise, and as the Source of all true wisdom to his people, Isa 11:1, Mt 13:54, Lk 2:40,52 1Cor 1:24, 3:10: "Ye are wise in Christ." Many commentators have supposed that the beautiful description of wisdom, in Prov 8, is applicable to the Messiah. Christ may be said to be made wisdom to us, or to communicate wisdom,

(1.) because he has in his own ministry instructed us in the true knowledge of God, and of those great truths which pertain to our salvation.

(2.) Because he has by his word and Spirit led us to see our true situation, and made us "wise unto salvation." He has turned us from the ways of folly, and inclined us to walk in the path of true wisdom.

(3.) Because he is to his people now the Source of wisdom. He enlightens their mind in the time of perplexity; guides them in the way of truth; and leads them in the path of real knowledge. It often happens that obscure and ignorant men, who have been taught in the school of Christ, have more true and real knowledge of that which concerns their welfare, and evince more real, practical wisdom, than can be learned in all the schools of philosophy and learning on the earth. It is wise for a sinful and dying creature to prepare for eternity. But none but those who are instructed by the Son of God become thus wise.

And righteousness. By whom we become righteous in the sight of God. This declaration simply affirms that we become righteous through him, as it is affirmed that we become wise, sanctified, and redeemed through him. But neither of the expressions determine anything as to the mode by which it is done. The leading idea of the apostle, which should never be lost sight of, is, that the Greeks by their philosophy did not become truly wise, righteous, sanctified, and redeemed; but that this was accomplished through Jesus Christ. But in what way this was done, or by what process or mode, is not here stated; and it should be no more assumed from this text that we became righteous by the imputation of Christ's righteousness, than it should be that we became wise by the imputation of his wisdom, and sanctified by the imputation of his holiness. If this passage would prove one of these points, it would prove all. But as it is absurd to say that we became wise by the imputation of the personal wisdom of Christ, so this passage should not be brought to prove that we became righteous by the imputation of his righteousness. Whatever may be the truth of that doctrine, this passage does not prove it. By turning to other parts of the New Testament to learn in what way we are made righteous through Christ, or in what way he is made unto us righteousness, we learn that it is in two modes:

(1.) because it is by his merits alone that our sins are pardoned, and we are justified, and treated as righteous, Rom 3:26 Rom 3:27; and,

(2.) because by his influence, and work, and Spirit, and truth, we are made personally holy in the sight of God. The former is doubtless the thing intended here, as sanctification is specified after. The apostle here refers simply to the fact, without specifying the mode in which it is done. That is, to be learned from other parts of the New Testament. Comp. Note, Rom 4:25. The doctrine of justification is, that God regards and treats those as righteous who believe on his Son, and who are pardoned on account of what he has done and suffered. The several steps in the process may be thus stated:

(1.) The sinner is by nature exposed to the wrath of God. He is lost and ruined. He has no merit of his own. He has violated a holy law, and that law condemns him, and he has no power to make an atonement or reparation. He can never be pronounced a just man on his own merits. He can never vindicate his conduct, as a man can do in a court of justice where he is unjustly accused, and so be pronounced just.

(2.) Jesus Christ has taken the sinner's place, and died in his stead. He has honoured a broken law; he has rendered it consistent for God to pardon. By his dreadful sufferings, endured in the sinner's place, God has shown his hatred of sin, and his willingness to forgive. His truth will be vindicated, and his law honoured, and his government secured, if now he shall pardon the offender when penitent. As he endured these sorrows for others, and not for him, self, they can be so reckoned, and are so judged by God. All the benefits or results of that atonement, therefore, as it was made for others, can be applied to them; and all the advantage of such substitution in their place can be made over to them, as really as when a man pays a note of hand for a friend, or when he pays for another a ransom. The price is reckoned as paid for them, and the benefits flow to the debtor and the captive. It is not reckoned that they paid it, for that is not true; but that it was done for them, and the benefit may be theirs, which is true.

(3.) God has been pleased to promise that these benefits may be conferred on him who believes in the Saviour. The sinner is united by faith to the Lord Jesus, and is so adjudged, or reckoned. God esteems or judges him to be a believer according to the promise. And so believing, and so repenting, he deems it consistent to pardon and justify him who is so united to his Son by faith. He is justified, not by the act of faith; not by any merits of his own, but by the merits of Christ. He has no other ground, and no other hope. Thus he is in fact a pardoned and justified man; and God so reckons and judges. God's law is honoured, and the sinner is pardoned and saved; and it is now as consistent for God to treat him as a righteous man, as it would be if he had never sinned--since there is as high honour shown to the law of God, as there would have been had he been personally obedient, or had he personally suffered its penalty. And as, through the death of Christ, the same results are secured in upholding God's moral government as would be by his condemnation, it is consistent and proper for God to forgive him, and treat him as a righteous man; and to do so accords with the infinite benevolence of his heart.

And sanctification. By him we are sanctified, or made holy. This does not mean, evidently, that his personal holiness is reckoned to us; but that, by his work applied to our hearts, we become personally sanctified or holy. Comp. Eph 4:24. This is done by the agency of his Spirit applying truth to the mind, Jn 17:19; by the aid which he furnishes in trials, temptations, and conflicts, and by the influence of hope in sustaining, elevating, and purifying the soul. All the truth that is employed to sanctify, was taught primarily by him; and all the means that may be used are the purchase of his death, and are under his direction; and the Spirit, by whose agency Christians are sanctified, was sent into the world by him, and in answer to his prayers, Jn 14:16, 15:26.

And redemption. απολυτρωσις. For the meaning of this word, Rom 3:24. Here it is evidently used in a larger sense than it is commonly in the New Testament. The things which are specified above, "justification and sanctification," are a part of the work of redemption. Probably the word is used here in a wide sense, as denoting the whole group, or class of influences by which we are brought at last to heaven; so that the apostle refers not only to his atonement, but to the work by which we are in fact redeemed from death, and made happy in heaven. Thus in Rom 8:23, the word is applied to the resurrection, "the redemption of our body." The sense is, "It is by Christ that we are redeemed; by him that an atonement is made; by him that we are pardoned; by him that we are delivered from the dominion of sin, and the power of our enemies; and by him that we shall be rescued from the grave, and raised up to everlasting life." Thus the whole work depends on him; and no part of it is to be ascribed to the philosophy, the talent, or the wisdom of men. He does not merely aidus;--he does not complete that which is imperfect; he does not come in to do a part of the work, or to supply our defects;--but it is all to be traced to him. See Col 2:10: "And ye are complete in him."

(a) "in Christ Jesus" 2Cor 5:17, Eph 1:3,10 (b) "wisdom" Eph 1:17, Col 2:3 (c) "righteousness" Isa 14:24, Jer 23:5,6, Rom 4:25 (d) "sanctification" Jn 17:19 (e) "redemption" Eph 1:7

Ephesians 1:8

Verse 8. Wherein he hath abounded. Which he has liberally manifested to us. This grace has not been stinted and confined, but has been liberal and abundant.

In all wisdom. That is, he has evinced great wisdom in the plan of salvation; wisdom in so saving men as to secure the honour of his own law, and in devising a scheme that was eminently adapted to save men. 1Cor 1:24.

And prudence. The word here used (φρονησις) means understanding, thinking, prudence. The meaning here is, that so to speak, God had evinced great intelligence in the plan of salvation. There was ample proof of mind and of thought, it was adapted to the end in view. It was far-seeing; skilfully arranged; and carefully formed. The sense of the whole is, that there was a wise design running through the whole plan, and abounding in it in an eminent degree.

Ephesians 3:10

Verse 10. To the intent. Greek, "that"--ινα. The sense is, that it was with this design, or that this was the purpose for which all things were made. One grand purpose in the creation of the universe was, that the wisdom of God might be clearly shown by the church. It was not enough to evince it by the formation of the sun, the stars, the earth, the seas, the mountains, the floods. It was not enough to show it by the creation of intelligent beings, the formation of immortal minds on earth, and the various ranks of the angelic world. There were views of the Divine character which could be obtained only in connexion with the redemption of the world. Hence the universe was created, and man was made upon the earth, not merely to illustrate the Divine perfections in the work of creation, but in a still more illustrious manner in the work of redemption. And hence the deep interest which the angelic hosts have ever evinced in the salvation of man.

That now. The word now--νυν--is wanting in the Vulgate, Syriac, and Arabic; and is omitted by many of the Fathers. See Koppe. If it is to be retained, it means that this display is to be made under the gospel. "Now, since the Messiah is come; now, under the Christian dispensation, this revelation is to be made to distant worlds."

Unto the principalities and powers. To the angelic hosts--the intelligent beings that surround the throne of God. Eph 1:21.

By the Church. By the incarnation of the Redeemer to save it; by the mercy shown to it; by the wise arrangement made to recover his people from the fall; and by all the graces and beauties which that redeemed church will evince on earth and in heaven.

The manifold wisdom of God. Literally, much-variegated. It means the greatly-diversified wisdom. It does not mean merely that there was great wisdom, but that the wisdom shown was diversified and varied; like changing, variegated colours. There was a "beautiful and well-ordered variety of dispensations" towards that church, all of which tended to evince the wisdom of God. It is like a landscape, or a panoramic view passing before the mind, with a great variety of phases and aspects, all tending to excite admiration. In the redemption of the church, there is not merely one form or one phase of wisdom. It is wisdom, ever-varying, ever-beautiful. There was wisdom manifested when the plan was formed; wisdom in the selection of the Redeemer; wisdom in the incarnation; wisdom in the atonement; wisdom in the means of renewing the heart, and sanctifying the soul; wisdom in the various dispensations by which the Church is sanctified, guided, and brought to glory. The wisdom thus shown is like the ever-varying beauty of changing clouds, when the sun is reflected on them at evening. Each aspect is full of beauty. One bright cloud differs in appearance from others; yet all tend to fill the mind with elevated views of God.