1 Corinthians 1:20

Contextual Overview

¹⁷For Christ did not send me to baptize, but to preach the gospel—not with words of human wisdom, lest the cross of Christ be emptied of its power. ¹⁷ For Christ did not send me to baptize, but to preach the gospel—not with wisdom and eloquence, lest the cross of Christ be emptied of its power. ¹⁷God didn't send me to see how many people I could baptize. He sent me to preach the good news. And I don't do it with clever words or speeches. Jesus's strength don't lie in fancy tongue talk. ¹⁷ For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, so that the cross of Christ would not be made void. ¹⁷For Christ did not send me to baptize, but to proclaim the gospel, not in wisdom of word, so that the cross of Christ will not be made empty. ¹⁷ For Christ sent me, not to give baptism, but to be a preacher of the good news: not with wise words, for fear that the cross of Christ might be made of no value. ¹⁷ For Christ has not sent me to baptise, but to preach glad tidings; not in wisdom of word, that the cross of the Christ may not be made vain. ¹⁷ For Christ did not send me to baptize, but to evangelize—not with clever words, so that the cross of Christ will not be emptied of its effect. ¹⁷ For Christ sent me not to baptize, but to preach the gospel -- not in wisdom of words, so that the cross of Christ wouldn't be made void. ¹⁷ I know not that I baptized any other. For Christ did not send me to baptize, but to preach the gospel; but not with wisdom of words, lest the cross of Christ should be made of none effect.

Bible Verse Review
  from Treasury of Scripure Knowledge

is the wise: Isaiah 33:18, Isaiah 53:1

hath: 1 Corinthians 1:19, 2 Samuel 15:31, 2 Samuel 16:23, 2 Samuel 17:14, 2 Samuel 17:23, Job 12:17, Job 12:20, Job 12:24, Isaiah 44:25, Romans 1:22

Reciprocal: 1 Kings 10:1 - concerning 1 Kings 12:27 - and they shall 2 Kings 3:3 - he departed 2 Kings 24:20 - through Ezra 7:6 - scribe Job 5:13 - taketh Job 17:4 - General Job 17:10 - for I Job 28:12 - General Ecclesiastes 7:23 - I said Isaiah 19:11 - the princes Isaiah 19:12 - where are thy Isaiah 51:13 - where is Jeremiah 4:22 - they have Jeremiah 10:7 - among Ezekiel 28:12 - full Matthew 8:19 - certain John 7:48 - General John 7:49 - General John 11:49 - Ye Acts 6:9 - disputing Acts 17:18 - philosophers Romans 9:20 - repliest 1 Corinthians 1:26 - that 1 Corinthians 3:19 - the wisdom 1 Corinthians 5:10 - of this James 3:15 - but

Cross-References

Genesis 1:7
So God made the expanse and separated the water under the expanse from the water above it. And it was so.

Genesis 1:7
So God made the vault and separated the water under the vault from the water above it. And it was so.

Genesis 1:7
So God made the expanse and separated the waters which were below the expanse from the waters which were above the expanse; and it was so.

Genesis 1:7
God made the expanse, and separated the waters which were below the expanse from the waters which were above the expanse; and it was so.

Genesis 1:7
And God made the firmament, and set the diuision betwene the waters which [were] vnder the firmament, and the waters that [were] aboue the firmament: and it was so.

Genesis 1:7
So God made the space and separated the water. Some of the water was above it, and some of the water was below it.

Genesis 1:7
And God made the firmament and separated the waters which were under the firmament from the waters which were above the firmament. And it was so.

Genesis 1:7
And God made the firmament, and departide the watris that weren vndur the firmament fro these watris that weren on the firmament; and it was don so.

Genesis 1:7
And God made the firmament; and diuided the waters, which were vnder the firmament, from the waters, which were aboue the firmament: and it was so.

Genesis 1:7
And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.

Gill's Notes on the Bible

Where is the wise? where is the Scribe?.... These are the apostle's own words; though he may allude to Isaiah 33:18 where there are some phrases much like these, but the meaning is very different. Though they are interpreted by the Talmudists g in a sense pretty near the apostle's; for thus they remark upon them,

"where is the Scribe? he that counts all the letters which are in the law; "where is the receiver, or weigher?" who weighs all the light and heavy things in the law; "where is he that counted the towers?" he who counts, or teaches the three hundred traditions:''

so that they understand these of their Scribes and Misnic doctors, and such that are curious searchers into the hidden senses of Scripture. The apostle also seems to allude to a distinction that obtained among the Jews, of wise men, Scribes, and mystical interpreters of the word. They had their חכמי, "wise men", which was a general name for men of learning and knowledge; and their סופרי, "Scribes", who interpreted the law in the literal and grammatical sense; and their דרשני, "preachers, or disputers", who diligently searched into the hidden meaning of the Scriptures, and sought for and delivered out the mystical and allegorical sense of them, and who used to dispute about them in their schools. These three are sometimes to be met with together, and as distinct from each other. They say h that

"God showed to the first man every generation, ודורשיו, "and its expounders, or disputers"; and every generation,

וחכמיו, "and its wise men"; and every generation,

וסופריו, "and its Scribes."''

And the apostle's sense is, "where is the wise?" the man that boasts of his superior wisdom and knowledge in the things of nature, whether among the Jews or Gentiles; "where is the Scribe?" the letter learned man, who takes upon him to give the literal sense of the law;

where is the disputer of this world? the Jewish world, who pretends to the knowledge of the more abstruse and secret senses of Scripture; where are these men? they are not to be found among those that God employs in the ministration of the Gospel; he has laid them aside, and chosen others, where are they? what use have they been of to men? are men under their instructions the better, either in principle or practice? where are the thousands that have been turned to God by their wisdom, as can be shown by the faithful ministers of the Gospel? where are they? let them come and produce their cause, and bring forth their strong reasons against the Gospel they account foolishness, and try if these will stand before its superior power and wisdom; where are they? are they not fools, with all their wisdom and learning? The words may be rendered, "where is the searcher, or inquirer of this world?" and may design the same sort of persons whom the Jews call חכמי המחקר, "the wise men of search, or inquiry" i, and sometimes אנשי המחקר, "the men of search, or inquiry" k; by whom they seem to intend such who search into the nature of things, who study natural philosophy.

Hath not God made foolish the wisdom of this world? by bringing in the Gospel scheme, which the men of the world, the greatest wits in it, are not able to understand; by laying their wisdom aside as useless in the business of salvation; by showing it to be vain and empty, and of no service in things spiritual and divine; by detecting, through the ministration of the Gospel, the sophisms of men, and showing that the schemes both Jews and Gentiles give into abound with folly, with stupid notions, and are full of gross errors and fatal mistakes.

g T. Bab. Sanhedrin, fol. 106. 2. & Chagiga, fol. 15. 2. h Bereshit Rabba Parash. 24. fol. 21. 1. Vid. T. Bab. Avoda Zara, fol. 5. 1. & Sanhedrin, fol. 38. 2. i Kimchi in Sopher Shorashim, rad. בהה, & in Psal. cii. 26. k Aben Ezra in Psal. civ. 29.

Barnes' Notes on the Bible

Where is the wise? - Language similar to this occurs in Isaiah 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 Isaiah 44:25. God “turneth wise men backward, and maketh their knowledge foolish.”

Clarke's Notes on the Bible

Verse 20. Where is the wise - the scribe - the disputer of this world? — These words most manifestly refer to the Jews; as the places (Isaiah 29:14; Isaiah 33:18; Isaiah 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.