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preach the gospel:

sent me to baptize, but to baptize, but rather to preach the gospel, that I may have leisure to convert unbelievers;

Not, HOWEVER, with wisdom of speech, 2 that the cross of Christ might not be deprived of its efficacy. (See Philip. ii. 7. note 1.)

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18 For the preaching 1(¿ Tev savpov, 24.) which is concerning the cross, to the destroyed, indeed, is foolishness, but to us, the saved, (Rom. xi. 26. note 1.) it is the power of God.

19 (rap, 93.) Therefore it is written,1 I will destroy the wisdom of the wise, and will set aside the knowledge of the intelligent. 2

20 Where is the wise man? Where the scribe? 2

Not, however, by using philosophical arguments expressed in rhetorical language, that the doctrine of salvation through the cross of Christ, might not be deprived of its efficacy, as a truth revealed of God.

18 For the preaching concerning the cross of Christ as the means of salvation, to the destroyed among the heathen philosophers and Jewish scribes, is indeed foolishness; but to us who are saved from the errors of heathenism and Judaism, it is found to be the powerful means whereby God saves sinners.

19 Because the preaching of a crucified Saviour would be reckoned folly, it is written, I will explode the philosophy of the philosophers, and will set aside the learning of the scribes as useless, by making the preaching of a crucified Saviour, more effectual than either for reforming the world.

20 Where is the philosopher? Where the scribe? Where the sceptic

Ver. 19.-1. It is written, I will destroy, &c. This is a quotation from Isaiah xxix. 14. Behold I will proceed to do a marvellous work amongst this people, even a marvellous work, and a wonder. For the wisdom of their wise men shall perish, and the understanding of their prudent men shall be bid.

2. The knowledge of the intelligent. As the prophet had in his eye the Grecian and Jewish literature, the word ouyagi, knowledge, must signify erudition; and ovverov, intelligent, must mean learned men.

Ver. 20.-1. Where is the wise man? The Greek philosophers were first named to, wise men: afterwards they changed the appellation into so, Lovers of wisdom. That they are meant here is plain from ver. 21. where the Gentiles are said, through wisdom, to have lost the knowledge of God.

2. Where the scribe? The scribes are often mentioned in the gospels. They were an order of learned men among the Jews, much esteemed for their supposed knowledge of the scriptures. Hence they were consulted by He

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hath not God made foolish ὁ Θεος την σοφίαν του κόσμου

the wisdom of this world?

21 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.

22 For the Jews require a sign, and the Greeks

seek after wisdom.

23' But we preach Christ crucifed, unto the Jews a stumbling-block, and unto

the Greeks foolishness;

24 But unto them which

τούτου ;

21 Επειδη γαρ εν τη σο φια του Θεου ουκ εγνω ὁ κοσμας δια της σοφίας τον Θεον, ευδόκησεν ὁ Θεος, δια της μωριας του κηρύγματος, σωσαι τους πιςευοντας.

22 Επειδη και Ιουδαιοι σημειον αιτουσι, και Ελληνες σοφιαν ζητουσιν·

23 Ημεις δε κηρυσσόμεν Χριςον εςαυρωμενον, Ιουδαίοις μεν σκανδαλον, Έλλησι δε μωρίαν

24 Αυτοις δε τοις κλητοις are called both Jews and Ιουδαίοις τε και Έλλησι, Χρις

Greeks, Christ the power of God, and the wisdom of God.

ον Θεου δυναμιν και Θεου σοφίαν.

rod concerning the place where the Christ should be born, Matth. ii. 4. If the false teacher was one of this order, the propriety of calling on the scribes to appear with the heathen learned men, to behold the wisdom of this world made foolishness by God, will be evident.

3. Where the disputer ? By συζητητης, disputer, some understand the Jewish doctors who disputed publicly in the synagogues and schools. Thus we are told, Luke ii. 46. that Jesus sat among the doctors, bearing them, and asking them questions. Others suppose the apostle meant the academies or sceptics, who were great disputers. Jerome on Gal. iii. thought the apostle meant natural philosophers, whom the Jews called sapientes scrutationis.

Ver. 21.1. The world through wisdom. Here the word σοφια, wisdom, signifies the disquisitions of the learned Greeks, to which they gave the name of philosophy, but which at length rendered every thing so doubtful, that these learned men lost the persuasion even of the plainest truths.

Ver. 22.1. The Jews demand a sign. Since the apostle wrought great miracles daily in confirmation of the gospel, the sign which the Jews demanded, was, in all probability, the sign from heaven, which we are told Mark viii. 11. the pharisees sought from our Lord himself. For as Daniel had fore told the coming of the Son of man in the clouds of heaven, to receive the kingdom, the Jews expected that the Christ would make his first appearance in the clouds, and by some great exertion of power, wrest the empire of the

Where the disputer 3 of this world? Hath not God made foolish the wisdom of this world?

21 (Eweion yup) For when, in the wisdom of God, the world through wisdom' knew not God, (see Rom. i. 21. note 2.) it pleased God, through the foolishness of preaching, to save them who believe.

22 (Eweidy xai, 179.) And although the Jews demand a sign, 1 and the Greeks seek wisdom,

23 Yet we preach Christ 1 crucified, to the Jews, indeed, a stumbling-block, and to the Greeks foolish

ness :

24 But to them who are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

of this world? Let them declare what reformation they have wrought on mankind. Fiath not God shewn the foolishness of the wi dom of this world; the inefficacy of philosophy in bringing men to the knowledge of God and to the practice of virtue, by leaving them so long to its guidance without effect.

21 For when, in the wise govern= ment of God, (Gal. iv. 4. note 1.) experience had shewn, that the world, through philosophy, did not attain the knowledge of God, it pleased God, through what the philosophers call the foolishness of public teaching, to save them who believe the things preached concerning the Lord Jesus.

22 And although the Jews demand a miracle in proof, that Jesus is the Christ, and the Greeks seek wisdom, that is a scheme of philosophy, in the doctrines of the gospel,

23 Yet, we preach salvation through Christ crucified, which to the Jews, indeed, who believe that their Christ will never die, (John xii. 34.) is a stumbling-block, and to the Greeks is foolishness, who think it absurd to speak of being saved by one who did not save himself:

24 But to them who have obeyed the gospel call, both Jews and Greeks, the doctrine of salvation through Christ crucified, is the powerful and wise means by which God accomplisheth their conversion..

world from the Romans. No wonder then, that the preaching of the Christ crucified, was to the Jews a stumbling-block.

Ver. 23.-1. We preach Christ. The Greek word Xgis, Christ, is the literal translation of the Hebrew word Messiah, and both signify an anointed person. Now this name being appropriated by the Jewish prophets to the

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25 Because the foolish

25 Ότι το μωρον τοῦ Θεοῦ,

ness of God is wiser than σοφώτερον των ανθρωπων εςι

men; and the weakness of God is stronger than men.

26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called.

27 But God hath chosen the foolish things of the world, to confound the

wise ; and God hath chosen the weak things of the world, to confound the things which are mighty;

και το ασθενες του Θεου, ισο χυρότερον των ανθρωπων εςι.

2. Βλεπετε γαρ την κλησιν ύμων, αδελφοι, ότι ου πολλοι σοφοι κατα σαρκα, ου πολλοι δυνατοι, ου πολλοι ευγενεις

27 Αλλα τα μωρα του κόσμου εξελέξατο ὁ Θεος, ἵνα τους σοφους καταισχυνῃ· και τα ασθενη του κόσμου εξελε ξατο ὁ Θεος, ἵνα καταισχυνη τα ισχυρα

Son of God, whose coming into the world they foretold, the Christian preachers, by applying it to their master, declared him to be the Son of God. of this use of the name Christ, the following are examples, John x. 24. How long dost thou make us to doubt? If thou be the Christ tell us plainly. John xi. 27. I believe thou art the Christ the Son of God which should come. Ver. 26. 1.-Call you. These words I have supplied from the first clause of the verse. Our translators have supplied the words, are called, which convey a sentiment neither true nor suitable to the apostle's design. It is not true for even in Judea among the chief rulers, many believed on him, John xii. 42. particularly Nicodemus and Joseph of Arimathea Other Jews likewise of rank and learning were called; such as the nobleman, whose sick son Jesus cured, John iv. 53. and Manaen, Herod's foster-brother, and Cornelius, and Gamaliel, and that great company of priests mentioned, Acts vi. 7. Who were obedient to the faith. At Ephesus, many who used the arts of magic and divination were called, and who were men of learning, as appears from the number and value of their books which they burned after embracing the gospel, Acts xix. 19. And in such numerous churches as those of Antioch, Thessalonica, Corinth and Rome, it can hardly be doubted that there were disciples in the higher ranks of life. There were brethren even in the emperor's family, Philip. iv. 22. In short the precepts in the epistles, to masters to treat their slaves with humanity, and to women concerning their not adorning themselves with gold and silver and costly raiment, shew that many wealthy persons had embraced the gospel —On the other hand, though it were true, That not many suise men, &c were called, it did not suit the apostle's argument to mention it here. For surely God's not calling many of the wise, &c. joined with his calling the foolish ones of the world to believe, did not put to shame the wise and strong, &c. Whereas, if the discourse is understood of the preachers of the gospel, who

25 ('Ori, 255.) Therefore, the foolishness of God is wiser than men, and the weakness of God is stronger than men. (For a similar ellipsis, see John v. 36.)

26 For ye see the calling of you, brethren, that not many wise men after the flesh, not many mighty, not many noble

CALL YOU. 1

27 But the foolish ones of the world, God hath chosen To CALL YOU, that he might put to shame the wise, and the weak ones of the world God hath chosen, that he might put to shame the strong ones.

25 Therefore, the foolishness of God, the method chosen by God, which men reckon foolishness, is wiser, as being more effectual, than any method devised by men; and the weak instruments employed by God, are stronger than those thought strong by men.

26 (Tag) For ye see the calling of you, brethren, that not many persons remarkable for human literature, not many mighty by their offices, not many eminent for their noble birth, are chosen to call you into the fellowship of the gospel, ver. 9.

27 But the illiterate ones of the world, God hath chosen to call you, that he might put to shame the learned; and the weak ones of the world, persons possessed of no worldly power, God hath chosen to call you, that he might put to shame those, who, by their rank and office, were strong ones, persons who, by their authority and example, might have successfully reformed others.

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were employed to convert the world, all is clear and pertinent. God chose not the learned, the mighty, and the noble ones of this world to preach the gospel, but illiterate and weak men, and men of low birth and by making them successful in reforming mankind, he put to shame the legislators, statesmen, and philosophers among the heathens, and the learned scribes and doctors among the Jews, who never had done any thing to the purpose in that matter.

Ver. 27.-1. But, тa μæpa, sup. xpcσwxx, the foolish ones of the world. In this passage, the apostle imitated the contemptuous language in which the Greek philosophers affected to speak of the Christian preachers. Yet as he does it in irony, he thereby aggrandized them. The first preachers of the gospel, as Dr. Newton observes on Prophecy, vol. 1. p. 237. “ Were "chiefly a few poor fishermen, of low parentage and education, of no learn❝ing or eloquence, of no reputation or authority, despised as Jews by the "rest of mankind, and by the Jews as the meanest and worst of themselves. "What improper instruments were these to contend with the prejudices of "the world, the superstition of the people, the interests of the priests, the

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