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 disputers[963] of this world, the philosophers of the Gentiles.
“Hath not God made foolish the wisdom of the world?”[964] 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,”[965] 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 named “called.” For there is no unrighteousness
with God. Those of either race who have believed, are “a peculiar
people.”[966] And in the Acts of the Apostles you will find this,
word for word, “Those then who received his word were baptized;”[967]
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;”[968] 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,”[969] 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?