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| Chapter XVIII.—He Illustrates the Apostle’s Saying, “I Will Destroy the Wisdom of the Wise.”
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Chapter XVIII.—He Illustrates the Apostle’s Saying, “I Will Destroy the Wisdom of the Wise.”
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 disputers1996
of this world, the philosophers
of the Gentiles. “Hath not God made foolish the wisdom of
the world?”1997
which is equivalent to, showed it to be
foolish, and not true, as they thought. And if you ask the cause of
their seeming wisdom, he will say, “because of the blindness
of their heart;” since “in the wisdom of God,”
that is, as proclaimed by the prophets, “the world knew
not,” in the wisdom “which spake by the prophets,”
“Him,”1998
that is, God,—“it pleased God by the foolishness
of preaching”—what seemed to the Greeks
foolishness—“to save them that believe. For the Jews
require signs,” in order to faith; “and the Greeks seek after
wisdom,” plainly those reasonings styled “irresistible,”
and those others, namely, syllogisms. “But we preach Jesus
Christ crucified; to the Jews a stumbling-block,” because, though
knowing prophecy, they did not believe the event: “to the Greeks,
foolishness;” for those who in their own estimation are wise,
consider it fabulous that the Son of God should speak by man and
that God should have a Son, and especially that that Son should have
suffered. Whence their preconceived idea inclines them to disbelieve. For
the advent of the Saviour did not make people foolish, and hard of heart,
and unbelieving, but made them understanding, amenable to persuasion,
and believing. But those that would not believe, by separating themselves
from the voluntary adherence of those who obeyed, were proved to be
without understanding, unbelievers and fools. “But to them
who are called, both Jews and Greeks, Christ is the power of God,
and the wisdom of God.” Should we not understand (as is better)
the words rendered, “Hath not God made foolish the wisdom of the
world?” negatively: “God hath not made foolish the wisdom of
the world?”—so that the cause of their hardness of heart may
not appear to have proceeded from God, “making foolish the wisdom
of the world.” For on all accounts, being wise, they incur greater
blame in not believing the proclamation. For the preference and choice of
truth is voluntary. But that declaration, “I will destroy the wisdom
of the wise,” declares Him to have sent forth light, by bringing
forth in opposition the despised and contemned barbarian philosophy;
as the lamp, when shone upon by the sun, is said to be extinguished,
on account of its not then exerting
the same power. All having been
therefore called, those who are willing to obey have been named1999
“called.” For there is no
unrighteousness with God. Those of either race who have believed,
are “a peculiar people.”2000
And in the Acts of the Apostles
you will find this, word for word, “Those then who received his
word were baptized;”2001
but those who would not obey kept themselves
aloof. To these prophecy says, “If ye be willing and hear me, ye
shall eat the good things of the land;”2002
proving that choice or refusal
depends on ourselves. The apostle designates the doctrine which is
according to the Lord, “the wisdom of God,” in order to
show that the true philosophy has been communicated by the Son. Further,
he, who has a show of wisdom, has certain exhortations enjoined on him
by the apostle: “That ye put on the new man, which after God is
renewed in righteousness and true holiness. Wherefore, putting away
lying, speak every man truth. Neither give place to the devil. Let him
that stole, steal no more; but rather let him labour, working that which
is good” (and to work is to labour in seeking the truth; for it is
accompanied with rational well-doing), “that ye may have to give to
him that has need,”2003
both of worldly wealth and
of divine wisdom. For he wishes both that the word be taught, and
that the money be put into the bank, accurately tested, to accumulate
interest. Whence he adds, “Let no corrupt communication proceed out
of your mouth,”—that is “corrupt communication”
which proceeds out of conceit,—“but that which is good for
the use of edifying, that it may minister grace to the hearers.”
And the word of the good God must needs be good. And how is it possible
that he who saves shall not be good?E.C.F. INDEX & SEARCH
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