Aantekeningen bij de Bijbel: 1 Corinthiers 1:19

1 Corinthiers 1:19

SV	Want er is geschreven: Ik zal de wijsheid der wijzen doen vergaan, en het verstand der verstandigen zal Ik te niet maken.
Steph	γεγραπται γαρ απολω την σοφιαν των σοφων και την συνεσιν των συνετων αθετησω
Trans.	gegraptai gar apolō tēn sophian tōn sophōn kai tēn synesin tōn synetōn athetēsō

Algemeen

Zie ook: Denken, Verstand, Wijsheid, Wijsheid (vergaan v.)
Job 5:12, Jesaja 29:14

Aantekeningen

Want er is geschreven: Ik zal de wijsheid der wijzen doen vergaan, en het verstand der verstandigen zal Ik te niet maken.

Justin Dialogue 38 § 2 (p.170, l.2)
Clement of Alexandria, Strom 1.3] 1 24 § 4 (p.16, l.7): This, I think, is signified by the utterance of the Saviour, "The foxes have holes, but the Son of man hath not where to lay His head." For on the believer alone, who is separated entirely from the rest, who by the Scripture are called wild beasts, rests the head of the universe, the kind and gentle Word, "who taketh the wise in their own craftiness. For the Lord knoweth the thoughts of the wise, that they axe vain;" the Scripture calling those the wise (sofous) who are skilled in words and arts, sophists (sofistas) Whence the Greeks also applied the denominative appellation of wise and sophists (sofoi sofistai) to those who were versed in anything Cratinus accordingly, having in the Archilochii enumerated the poets, said: "Such a hive of sophists have ye examined." And similarly Iophon, the comic poet, in Flute-playing Satyrs, says: "For there entered A band of sophists, all equipped." Of these and the like, who devote their attention to empty words, the divine Scripture most excellently says, "I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent."
Clement of Alexandria, Stromata 1.18 1 88 § 1 (p.56, l.17); 1 89 § 2 (p.57, l.20): 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 of this world, the philosophers of the Gentiles. "Hath not God made foolish the wisdom of the world?" 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," 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 exert ing the same power. All having been therefore called, those who are willing to obey have been named "called." For there is no unright-eousness with God. Those of either race who have believed, are "a peculiar people." And in the Acts of the Apostles you will find this, word for word, "Those then who received his word were baptized;" 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;" 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," 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?
Ignatius Ephesians 18 § 1 (p.87, l.19)
Tertullian Against Marcion 5.19: At this, philosophers, and heretics, and the very heathen, laugh and jeer. For “God hath chosen the foolish things of the world to confound the wise”6084—that God, no doubt, who in reference to this very dispensation of His threatened long before that He would “destroy the wisdom of the wise.”6085Thanks to this simplicity of truth, so opposed to the subtlety and vain deceit of philosophy, we cannot possibly have any relish for such perverse opinions. Then, if God “quickens us together with Christ, forgiving us our trespasses,”6086 we cannot suppose that sins are forgiven by Him against whom, as having been all along unknown, they could not have been committed. Now tell me, Marcion, what is your opinion of the apostle’s language, when he says, “Let no man judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath, which is a shadow of things to come, but the body is of Christ?”6087 We do not now treat of the law, further than (to remark) that the apostle here teaches clearly how it has been abolished, even by passing from shadow to substance—that is, from figurative types to the reality, which is Christ. The shadow, therefore, is His to whom belongs the body also; in other words, the law is His, and so is Christ. If you separate the law and Christ, assigning one to one god and the other to another, it is the same as if you were to attempt to separate the shadow from the body of which it is the shadow. Manifestly Christ has relation to the law, if the body has to its shadow. But when he blames those who alleged visions of angels as their authority for saying that men must abstain from meats—“you must not touch, you must not taste”—in a voluntary humility, (at the same time) “vainly puffed up in the fleshly mind, and not holding the Head,”6088 (the apostle) does not in these terms attack the law or Moses, as if it was at the suggestion of superstitious angels that he had enacted his prohibition of sundry aliments. For Moses had evidently received the law from God. When, therefore, he speaks of their “following the commandments and doctrines of men,”6089 he refers to the conduct of those persons who “held not the Head,” even Him in whom all things are gathered together;6090 for they are all recalled to Christ, and concentrated in Him as their initiating principle6091—even the meats and drinks which were indifferent in their nature. All the rest of his precepts,6092 as we have shown sufficiently, when treating of them as they occurred in another epistle,6093 emanated from the Creator, who, while predicting that “old things were to pass away,” and that He would “make all things new,”6094 commanded men “to break up fresh ground for themselves,”6095 and thereby taught them even then to put off the old man and put on the new.