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Selected Verse: 1 Corinthians 1:20 - King James
| Verse |
Translation |
Text |
| 1Co 1:20 |
King James |
Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Where--nowhere; for God "brings them to naught" (Co1 1:19).
the wise--generally.
the scribe--Jewish [ALFORD].
the disputer--Greek [ALFORD]. Compare the Jew and Greek of this world contrasted with the godly wise, Co1 1:22-23. VITRINGA thinks the reference is to the Jewish discourses in the synagogue, daraschoth, from a Hebrew root "to dispute." Compare "questions," Act 26:3; Tit 3:9. If so, "wise" refers to Greek wisdom (compare Co1 1:22). Paul applies Isa 33:18 here in a higher sense; there the primary reference was to temporal deliverance, here to external; Co1 1:22, which is in threefold opposition to Co1 1:18 there, sanctions this higher application; the Lord in the threefold character being the sole ground of glorying to His people.
of this world . . . of this world--rather, "dispensation (or age) . . . world"; the Greek words are distinct. The former is here this age or worldly order of things in a moral point of view, as opposed to the Christian dispensation or order of things. The latter is the world viewed externally and cosmically.
made foolish--shown the world's philosophy to be folly, because it lacks faith in Christ crucified [CHRYSOSTOM]. Has treated it as folly, and not used its help in converting and saving men (Co1 1:26-27) [ESTIUS]. |
| Notes on the Bible, by Albert Barnes, [1834] |
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 nothing." 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 - σοφός sophos. The sage. At first the Greek men of learning were called "wise men" σοφοί sophoi, like the magicians of the East. They afterward assumed a more modest appellation, and called themselves the "lovers of wisdom" φιλοσοφοι philosophoi, or "philosophers." This was the name by which they were commonly known in Greece in the time of Paul.
Where is the scribe? - γραμματεὺς grammateus. 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" συζητητὴς suzētētēs, 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 academics; 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 αἰῶνος aiōnos, 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 ... - 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 human beings, 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." |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
this world
Age. Greek, "kosmos", means "world-system". (Co1 2:12); (Joh 7:7);
(See Scofield) - (Rev 13:8). |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Scribe (γραμματεύς)
Always in the New Testament in the Jewish sense, an interpreter of the law, except Act 19:35, the town-clerk.
Disputer (συζητητὴς)
Only here. Compare the kindred verb συζητέω to question with, Mar 1:27; Luk 22:23; Act 6:9; and συζήτησις disputation, Act 15:2, Act 15:7. Referring to Grecian sophistical reasoners, while scribe refers to rabbinical hair-splitters.
World (αἰῶνος)
See on Joh 1:9. More correctly, age or period.
Made foolish (ἐμώρανεν)
Proved it to be practical folly; stupefied it. Compare Rom 1:22. Possibly with a latent suggestion of the judicial power of God to make it foolish. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Where is the wise? &c. - The deliverance of Judea from Sennacherib is what Isaiah refers to in these words; in a bold and beautiful allusion to which, the apostle in the clause that follows triumphs over all the opposition of human wisdom to the victorious gospel of Christ. What could the wise men of the gentiles do against this? or the Jewish scribes? or the disputers of this world? - Those among both, who, proud of their acuteness, were fond of controversy, and thought they could confute all opponents. Hath not God made foolish the wisdom of this world - That is, shown it to be very foolishness. Isa 33:18 |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Where is the wise - the scribe - the disputer of this world? - These words most manifestly refer to the Jews; as the places (Isa 29:14; Isa 33:18; Isa 44:25) to which he refers cannot be understood of any but the Jews.
The wise man σοφος, of the apostle, is the חכם chakam of the prophet; whose office it was to teach others.
The scribe, γραμματευς, of the apostle, is the ספר sopher of the prophet; this signifies any man of learning, as distinguished from the common people, especially any master of the traditions.
The disputer, συζητητης, answers to the דרש derosh, or דרשן darshan, the propounder of questions; the seeker of allegorical, mystical, and cabalistical senses from the Holy Scriptures. Now as all these are characters well known among the Jews, and as the words αιωνος τουτου, of this world are a simple translation of עולם הזה olam hazzeh, which is repeatedly used to designate the Jewish republic, there is no doubt that the apostle has the Jews immediately in view. This wisdom of theirs induced them to seek out of the sacred oracles any sense but the true one; and they made the word of God of none effect by their traditions. After them, and precisely on their model, the schoolmen arose; and they rendered the doctrine of the Gospel of no effect by their hypercritical questions, and endless distinctions without differences. By the preaching of Christ crucified God made foolish the wisdom of the Jewish wise men; and, after that the pure religion of Christ had been corrupted by a Church that was of this world, God rendered the wisdom and disputing of the schoolmen foolishness, by the revival of pure Christianity at the Reformation. The Jews themselves allow that nothing is wise, nothing strong, nothing rich, without God.
"Our rabbins teach that there were two wise men in this world; one was an Israelite, Achitophel, the other was a Gentile, Balaam; but both were miserable in this world."
"There were also two strong men in the world; one an Israelite, Samson, the other a Gentile, Goliah; but they were both miserable in this world."
"There were two rich men in the world; one an Israelite, Korah, the other a Gentile, Haman; but both these were miserable in this world. And why? Because their gifts came not from God." See Schoettgen.
In truth the world has derived very little, if any, moral good, either from the Jewish rabbins or the Gentile philosophers. |
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;
18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
22 For the Jews require a sign, and the Greeks seek after wisdom:
18 Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers?
22 For the Jews require a sign, and the Greeks seek after wisdom:
9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.
3 Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.
22 For the Jews require a sign, and the Greeks seek after wisdom:
23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
25 That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish;
18 Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers?
8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.
12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
22 Professing themselves to be wise, they became fools,
9 That was the true Light, which lighteth every man that cometh into the world.
7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
9 Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.
23 And they began to enquire among themselves, which of them it was that should do this thing.
27 And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.
35 And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?
18 Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers?
25 That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish;
18 Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers?
14 Therefore, behold, I will proceed to do a marvellous work among 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 hid.