Aantekeningen bij de Bijbel: 1 Corinthiers 1:25

1 Corinthiers 1:25

SV	Want het dwaze Gods is wijzer dan de mensen; en het zwakke Gods is sterker dan de mensen.
Steph	οτι το μωρον του θεου σοφωτερον των ανθρωπων εστιν και το ασθενες του θεου ισχυροτερον των ανθρωπων εστιν
Trans.	oti to mōron tou theou sophōteron tōn anthrōpōn estin kai to asthenes tou theou ischyroteron tōn anthrōpōn estin

Aantekeningen

Want het dwaze Gods is wijzer dan de mensen; en het zwakke Gods is sterker dan de mensen.

Tertullian Against Marcion 2.2, 2 2 § 5 (p.476, l.15): Isaiah even so early, with the clearness of an apostle, foreseeing the thoughts of heretical hearts, asked, Who has known the mind of the Lord? For who has been His counsellor? With whom took He counsel?...or who taught Him knowledge, and showed to Him the way of understanding? With whom the apostle agreeing exclaims, Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out!Romans 11:33 His judgments unsearchable, as being those of God the Judge; and His ways past finding out, as comprising an understanding and knowledge which no man has ever shown to Him, except it may be those critics of the Divine Being, who say, God ought not to have been this, and He ought rather to have been that; as if any one knew what is in God, except the Spirit of God.1 Corinthians 2:11 Moreover, having the spirit of the world, and in the wisdom of God by wisdomknowing not God, 1 Corinthians 1:21 they seem to themselves to be wiser than God; because, as the wisdom of the world is foolishness with God, so also the wisdom of God is folly in the world's esteem. We, however, know that the foolishness of God is wiser than men, and the weakness of God is stronger than men. 1 Corinthians 1:25 Accordingly, God is then especially great, when He is small to man; then especially good, when not good in man's judgment; then especially unique, when He seems to man to be two or more. Now, if from the very first the natural man, not receiving the things of the Spirit of God, 1 Corinthians 2:14 has deemed God's law to be foolishness, and has therefore neglected to observe it; and as a further consequence, by his not having faith, even that which he seems to have has been taken from him — such as the grace of paradise and the friendship of God, by means of which he might have known all things of God, if he had continued in his obedience— what wonder is it, if he, reduced to his material nature, and banished to the toil of tilling the ground, has in his very labour, downcast and earth-gravitating as it was, handed on that earth-derived spirit of the world to his entire race, wholly natural and heretical as it is, and not receiving the things which belong to God? Or who will hesitate to declare the great sin of Adam to have been heresy, when he committed it by the choice of his own will rather than of God's? Except that Adam never said to his fig-tree, Why have you made me thus? He confessed that he was led astray; and he did not conceal the seducer. He was a very rude heretic. He was disobedient; but yet he did not blaspheme hisCreator, nor blame that Author of his being, Whom from the beginning of his life he had found to be sogood and excellent, and Whom he had perhaps made his own judge from the very first.
Tertullian Against Marcion 5 5 § 9 (p.677, l.3): Now, what is that “foolishness of God which is wiser than men,” but the cross and death of Christ? What is that “weakness of God which is stronger than men,” 5416 but the nativity and incarnation 5417 of God? If, however, Christ was not born of the Virgin, was not constituted of human flesh, and thereby really suffered neither death nor the cross, there was nothing in Him either of foolishness or weakness; nor is it any longer true, that “God hath chosen the foolish things of the world to confound the wise;” nor, again, hath “God chosen the weak things of the world to confound the mighty;” nor “the base things” and the least things “in the world, and things which are despised, which are even as nothing” (that is, things which really 5418 are not), “to bring to nothing things which are” (that is, which really are). 5419 For nothing in the dispensation of God is found to be mean, and ignoble, and contemptible. Such only occurs in man’s arrangement. The very Old Testament of the Creator 5420 itself, it is possible, no doubt, to charge with foolishness, and weakness, and dishonour and meanness, and contempt. What is more foolish and more weak than God’s requirement of bloody sacrifices and of savoury holocausts? What is weaker than the cleansing of vessels and of beds? 5421 What more dishonourable than the discoloration of the reddening skin? 5422 What so mean as the statute of retaliation? What so contemptible as the exception in meats and drinks? The whole of the Old Testament, the heretic, to the best of my belief, holds in derision. For God has chosen the foolish things of the world to confound its wisdom. Marcion’s god has no such discipline, because he does not take after 5423 (the Creator) in the process of confusing opposites by their opposites, so that “no flesh shall glory; but, as it is written, He that glorieth, let him glory in the Lord.” 5424 In what Lord? Surely in Him who gave this precept. 5425 Unless, forsooth, the Creator enjoined us to glory in the god of Marcion.
Epiphanius Panarion 73 6 § 2 (p.275, l.18 - *); 76 35 § 4 (p.384, l.17 - <)