For it is written: I will destroy the wisdom of the wise, and the prudence of the prudent I will reject.

“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.”

“Now, both the people (of Israel) by their transgression of His laws, and the whole race of mankind by their neglect of natural duty, had both sinned and rebelled against the Creator. Marcion's god, however, could not have been offended, both because he was unknown to everybody, and because he is incapable of being irritated. What grace, therefore, can be had of a god who has not been offended? What peace from one who has never experienced rebellion? "The cross of Christ," he says, "is to them that perish foolishness; but unto such as shall obtain salvation, it is the power of God and the wisdom of God." And then, that we may known from whence this comes, he adds: "For it is written, `I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.' " Now, since these are the Creator's words, and since what pertains to the doctrine of the cross he accounts as foolishness, therefore both the cross, and also Christ by reason of the cross, will appertain to the Creator, by whom were predicted the incidents of the cross. But how remote is our (Catholic) verity from the artifices of this heretic, when it dreads to arouse the anger of God, and firmly believes that He produced all things out of nothing, and promises to us a restoration from the grave of the same flesh (that died) and holds without a blush that Christ was born of the virgin's womb! 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" -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." Thanks 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.”

“After the apostle had condemned the Corinthians' contention, an argument taken from the side of Baptism, here he excludes their contention, an argument taken from the side of doctrine. For some of them were glorying in the teaching of the pseudo-apostles, who by ornamented words and reasonings of human wisdom were corrupting the truth of the faith. And therefore the apostle first shows that this manner is not suited to the doctrine of the faith; second he shows that he had not used this manner of teaching among them, in chapter II, where it says, and I, when I had come to, etc. Concerning the first he does two things. First he proposes what he intends; second he makes manifest his proposal, at that lest the cross of Christ be emptied. He says therefore first: I said that Christ sent me to evangelize, not however in such a way that I evangelize in wisdom of word, that is, in worldly wisdom, which makes men wordy, insofar as through it men make use of many vain reasonings. Ecclesiastes VI, 11: where there are many words, they have much vanity in disputing. Proverbs XIV, 23: where there are many words, there is often want. Or he names wisdom of word as rhetoric, which teaches to speak ornately, from which men are sometimes enticed to assent to errors and falsehoods. Whence Romans XVI, 18: by sweet words they seduce the hearts of the innocent. And of the harlot it is said in Proverbs II, 16, in figure of heretical doctrine: that you may be delivered from the strange and foreign woman, who softens her words. But against this it is said in Isaiah XXXIII, 19: you shall not see the shameless people, namely in the Catholic Church, and the people of lofty speech, so that you cannot understand the eloquence of his tongue, in which there is no wisdom. But because in the Greek is put logos, which signifies both reason and speech, it could more fittingly be understood as wisdom of word, that is, of human reason, because those things which are of faith exceed human reason, according to that of Ecclesiasticus III, 25: many things above the sense of man have been shown to you. But against this it seems to be that many teachers of the Church have used wisdom and human reasonings and ornament of words in the doctrine of faith. For Jerome says in the letter to the great orator of the city of Rome, that all the teachers of the faith filled their books with the ornament of philosophy's teachings and sciences, so that you would not know which you ought first to admire in them, the erudition of the age, or the knowledge of the Scriptures. And Augustine says in the fourth book on Christian doctrine: there are churchmen who have treated the divine eloquences not only wisely, but also sweetly. It must therefore be said that it is one thing to teach in wisdom of word, in whatever way it be understood, and another to use wisdom of word in teaching. He teaches in wisdom of word who takes wisdom of word as the principal root of his doctrine, in such a way, namely, that he approves only those things which contain wisdom of word, and rejects those things which do not have wisdom of word, and this is corruptive of the faith. But he uses wisdom of word who, having laid down the foundations of true faith, if he finds any true things in the teachings of the philosophers, takes them up into the service of the faith. Whence Augustine says in the second book on Christian doctrine, that if the philosophers have said things accommodated to our faith, these are not only not to be feared, but are to be claimed from them for our use, as from unjust possessors. And in the fourth book on Christian doctrine he says: since the faculty of eloquence is set in the middle, which avails to persuade either wicked or right things, to many, why should it not be procured by the zeal of good men, that it may serve the truth, if the wicked usurp it for the use of iniquity and error? Then, when he says lest the cross of Christ be emptied, he proves what he had said, and first indeed from the side of the matter, second from the side of those who themselves teach, at that for behold your calling, etc. Concerning the first he does three things. First he shows that the manner of teaching which is in wisdom of word is not fitting to the Christian faith; second he proves what he had presupposed, at that for the word of the cross; third he manifests the proof, at that since the Jews seek signs. Concerning the first it must be considered, that even in philosophical teachings the same manner is not fitting to every doctrine. Whence discourses are to be received according to the matter, as is said in the first book of the Ethics. Then indeed a manner of teaching is most of all incongruous to the matter, when by such a manner that which is principal in that matter is destroyed, as for instance if someone in intellectual matters should wish to use metaphorical demonstrations, which do not transcend imagined things, to which the one who understands ought not to be led, as Boethius shows in the book On the Trinity. Now the principal thing in the doctrine of the Christian faith is salvation brought about through the cross of Christ. Whence, in chapter II, 2, he says, I did not judge myself to know anything among you, except Jesus Christ, and him crucified. But whoever principally rests, in teaching, on wisdom of word, as far as in him lies, empties the cross of Christ. Therefore to teach in wisdom of word is not a manner fitting to the Christian faith. This therefore is what he says, lest the cross of Christ be emptied, that is, lest, if I should wish to preach in wisdom of word, the faith be deprived of the power of the cross of Christ. Galatians V, 11: then is the scandal of the cross made void. Psalm CXXXVI, v. 7: who say, lay it bare, even to the foundation therein. Then, when he says the word of the cross, etc., he proves that through the doctrine which is in wisdom of word, the cross of Christ is emptied. And concerning this he does two things: first he brings forward the proof; second he assigns the cause of what has been said, at that for it is written, etc. He says therefore first: I said this, that if the doctrine of the faith were set forth through wisdom of word, the cross of Christ would be emptied, for the word of the cross, that is, the Annunciation of the cross of Christ, is foolishness, that is, it appears to be something foolish, to them indeed that perish, that is, to unbelievers who think themselves wise according to the world, because the preaching of the cross of Christ contains something which according to human wisdom seems impossible, namely that God should die, that the Almighty should be subjected to the hands of violent men. It also contains certain things which seem contrary to the prudence of this world, as that someone should not flee confusions when he could, and other such things. And therefore Festus said to Paul as he was announcing such things, as is read in Acts XXVI, 24: you are mad, Paul, much learning brings you to madness. And Paul himself says below, IV, 10: we are fools for Christ. And lest it be believed that the word of the cross truly contains foolishness, he adds, but to them who are saved, that is, to us, namely to Christ's faithful who are saved by him, according to that of Matthew chapter I, 21: for he shall save his people from their sins, it is the power of God, because in the cross of Christ they themselves recognize the death of God, by which he conquered the Devil and the world. Apocalypse V, 5: behold, the lion of the tribe of Judah has conquered. Likewise the power which they experience in themselves, while together with Christ they die to vices and concupiscences, according to that of Galatians V, 24: they who are Christ's have crucified their flesh with the vices and concupiscences. Whence in Psalm CIX, 2 it is said, the Lord shall send forth the rod of your power out of Sion. Luke VI, 19: power went out from him and healed all. Then when he says for it is written, he shows the cause of the aforesaid things, and he sets down first why the word of the cross is foolishness to men; second he shows why this foolishness is the power of God to those who are saved, at that for since in the wisdom of God, etc. Concerning the first he does two things. First he brings forward the authority foretelling what is sought; second he shows this to have been fulfilled, at that where is the wise? Concerning the first it must be considered that that which is in itself good cannot seem foolish to anyone, except on account of a defect of wisdom. This therefore is the cause why the word of the cross, which is salvation-bringing to believers, seems to some foolishness, because they themselves are deprived of wisdom. And this is what he says, for it is written: I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. Now this can be taken from two places. For in Abdias it is said: I will destroy wisdom out of Idumea, and prudence out of the mount of Esau. But it is had more expressly in Isaiah XXIX, v. 14: the wisdom of the wise shall perish, and the understanding of their prudent men shall be hidden. Now wisdom and prudence differ. For wisdom is the knowledge of divine things; whence it pertains to contemplation, Job XXVIII, v. 28: the fear of the Lord, that is wisdom; but prudence properly is the knowledge of human things, whence it is said in Proverbs X, 23: wisdom is prudence to a man, because, namely, the knowledge of human things is called prudence. Whence also the Philosopher in the sixth book of the Ethics says that prudence is right reason of things to be done, and thus prudence pertains to reason. Now it must be considered that men, however evil, are not totally deprived of the gifts of God, nor in them are the gifts of God rejected, but in them is rejected and lost what proceeds from their own malice. And therefore he does not say simply, I will destroy wisdom, because all wisdom is from the Lord God, as is said in Isaiah XXIX, 14 and following, but I will destroy the wisdom of the wise, that is, which the wise of this world have devised for themselves against the true wisdom of God, because, as is said in James III, 15, this wisdom is not one descending from above, but earthly, animal, devilish. Likewise he does not say, I will reject prudence, for true prudence the wisdom of God teaches, but he says the prudence of the prudent, that is, which those who esteem themselves prudent in worldly matters reckon as prudence, namely that they should cling to the goods of this world. Or because, as is said in Romans VIII, v. 6, the prudence of the flesh is death. And thus, on account of a defect of wisdom, they reckon it impossible for God to become man, to suffer death according to human nature; but on account of a defect of prudence they reckon it unfitting that a man should endure the cross, despising the shame, as is said in Hebrews XII, 2. Then when he says where is the wise, etc., he shows that what had been proved concerning the rejection of human wisdom and prudence has been fulfilled. And first he sets down the middle term under a question; second he draws the conclusion, at that has not God made foolish the wisdom of this world, etc. He says therefore first, where is the wise? As if he were to say: he is not found in the congregation of the faithful who is saved. By the wise he understands the one who searches out the hidden causes of nature. Isaiah XIX, 11: how will you say to Pharaoh: I am the son of the wise? And this is referred to the Gentiles, who were devoted to the wisdom of this world. Where is the scribe? That is, one skilled in the law, and this is referred to the Jews; as if he were to say: he is not in the assembly of the faithful. John VII, 48: has any one of the rulers believed in him? Where is the disputer of this age? Namely, he who through prudence seeks out what is fitting for human life in the affairs of this age; as if he should say: he is not found among the faithful, and this is referred to both, namely Jews and Gentiles. Baruch chapter III, 23: the sons of Agar, who sought out the prudence that is of the earth. Now the apostle seems to take this question from what is said in Isaiah XXXIII, v. 18: where is the learned? In place of which he puts the wise. Where is he that weighs the words of the law? In place of which he puts the scribe. Where is the teacher of little ones? In place of which he puts the disputer of this age, because little ones are especially wont to be instructed concerning those things which pertain to the discipline of the moral life. Then when he says has not God made foolish, etc., he draws the conclusion under a question, as if he should say: since those who are reckoned wise of the world have failed from the way of salvation, has not God made foolish the wisdom of this world? That is, he has shown it to be foolish, since those who excelled in this wisdom were found so foolish that they did not receive the way of salvation. Jeremiah X, 14 and LI, 17: every man has become foolish by his own knowledge. Isaiah XLVII, 10: your wisdom and your knowledge, this has deceived you. But it can also be understood otherwise, what has been said, as if he should say: I will destroy the wisdom of the wise and the prudence of the prudent I will reject, that is, I will choose it in my first preachers, according to that of Proverbs XXX, 1: the vision which the man spoke with whom God is; and below: I am the most foolish of men, and the wisdom of men is not with me. Where is the wise? As if he should say: he is not found among the preachers of the faith. Matthew XI, 25: you have hidden these things from the wise and prudent, and have revealed them to little ones. Has not God made foolish, that is, shown to be foolish, the wisdom of this world? By doing what was reckoned impossible to them, namely that a dead man should rise, and other such things. Then when he says for since in the wisdom of God, etc., he assigns the reason why the faithful are saved through the foolishness of preaching. And this is what was said, that the word of the cross is indeed foolishness to them that perish, but the power of salvation to believers; for it pleased God through the foolishness of preaching, that is, through the preaching which human wisdom reckons foolish, to save those who believe; and this because the world, that is, worldly men, did not know God through wisdom taken from the things of the world, and this in the wisdom of God. For divine wisdom, making the world, instructs its judgments in the things of the world, according to that of Ecclesiasticus I, 10: he poured her out upon all his works; so that the creatures themselves, made through the wisdom of God, stand to the wisdom of God, whose judgments they bear, as the words of a man stand to his wisdom which they signify. And just as the disciple comes to know the master's wisdom through the words which he hears from him, so man was able to come to know the wisdom of God through beholding the creatures made by him, according to that of Romans chapter I, 20: the invisible things of God are clearly seen, being understood by the things that are made. But man, on account of the vanity of his heart, deviated from the rectitude of divine knowledge. Whence it is said in John I, 10: he was in the world, and the world was made by him, and the world knew him not. And therefore God led the faithful, through certain other things, to a saving knowledge of himself, which are not found in the very natures of creatures, on account of which they are reckoned foolish by worldly men, who consider only the reasons of human things. And such are the teachings of the faith. And it is similar, as if some master, seeing that his meaning is not received by his hearers through the words which he has uttered, strives to use other words, through which he can manifest what he has in his heart. Then when he says since also the Jews, etc., he manifests the proof of the things premised, and first as to what he had said: the word of the cross is foolishness to them that perish. Second as to what he had said: to them who are saved, it is the power of God — but to them who are called, etc. Concerning the first he does two things. First he sets down the differing zeal and intention of those who perish; second from this he assigns the reason for what he had said, at that but we preach Christ. Now of those who perish, that is, the unbelievers, some were Jews, some Gentiles. He says therefore: it was said that the word of the cross is foolishness to them that perish, and this because the Jews seek signs. For the Jews were accustomed to be instructed by divine means, according to that of Deuteronomy chapter VIII, 5: he taught him and instructed him. Which teaching indeed, since it had been manifested by God through many wonders, according to that of Psalm LXXVII, 12: he did wonders in the land of Egypt, and therefore they sought signs from those bringing any teaching whatsoever, according to that of Matthew chapter XII, 38: master, we would see a sign from you. And in Psalm LXXIII, 9 it is said: we have not seen our signs. But the Greeks seek wisdom, as being exercised in the pursuit of wisdom — I mean the wisdom which is received through the reasonings of worldly things, of which it is said in Jeremiah IX, 23: let not the wise man glory in his wisdom. By the Greeks he gives to understand all the Gentiles, who received worldly wisdom from the Greeks. They sought therefore wisdom, wishing to judge every doctrine proposed to them according to the rule of human wisdom. Then he concludes why the word of the cross is to them foolishness, saying, but we preach Christ crucified, according to that below in chapter XI, 26: you shall show forth the death of the Lord until he come. To the Jews indeed a scandal, because indeed they were desiring a power that works miracles, and they saw an infirmity suffering the cross; for, as it is said in II Corinthians, last chapter: he was crucified from weakness. But to the Gentiles foolishness, because it seems contrary to the reason of human wisdom that God should die and that a just and wise man should voluntarily expose himself to the most shameful death. Then, when he says but to them who are called, he manifests what he had said: but to them who are saved, it is the power of God. And first he manifests this; second he assigns the reason, at that because that which is foolish, etc. He says therefore first: it was said that we preach Christ crucified, to the Jews a scandal and to the Gentiles foolishness, but we preach Christ the power of God and the wisdom of God to them who are called, both Jews and Greeks, that is, to those who from among the Jews and the Gentiles have been called to the faith of Christ, who in the cross of Christ recognize the power of God, through which both the devils are overcome and sins are forgiven and men are saved. Psalm XX, 14: be exalted, O Lord, in your own power. And this he says against the scandal of the Jews, who were scandalized at the infirmity of Christ, and they recognize in the cross the wisdom of God, insofar as through the cross he frees the human race in the most fitting manner. Wisdom IX, 19: by wisdom they were healed, whosoever have pleased you from the beginning. Now he is called the power of God and the wisdom of God by a certain appropriation. Power indeed, insofar as through him the Father works all things, John I, 3: all things were made through him; but wisdom, insofar as the Word itself, which is the Son, is nothing other than wisdom begotten or conceived. Ecclesiasticus chapter XXIV, 5: I came out of the mouth of the most High, the firstborn before all creatures. But it is not to be understood in this way, that God the Father is strong and wise by a begotten power or wisdom, because, as Augustine proves in the sixth book On the Trinity, it would follow that the Father would have his being from the Son, because this is for God to be, namely to be strong and wise. Then when he says because that which is foolish of God, he assigns the reason for what he had said, saying how that which is weak and foolish can be the power or wisdom of God, because that which is foolish of God is wiser than men, as if he should say: now something divine seems to be foolish, not because it falls short of wisdom, but because it surpasses human wisdom. For men are accustomed to reckon foolish what exceeds their own understanding. Ecclesiasticus III, 25: many things above the sense of man have been shown to you. And that which is weak of God is stronger than men, because indeed nothing is called weak in God on account of a defect of power, but on account of an excess over human power, just as also he is called invisible, insofar as he exceeds human sense. Wisdom XII, 17: you show your power, who are not believed to be perfect in power. Although this can be referred to the mystery of the Incarnation: because that which is reckoned foolish and weak in God, on the part of the assumed nature, transcends all wisdom and power. Exodus XV, 11: who is like you among the strong, O Lord?”

“As it is written,.... The passage referred to is in Isa 29:14 where it is read, "the wisdom of their wise men shall perish; and the understanding of their prudent men shall be hid"; and is rendered by the Septuagint, "I will destroy the wisdom of the wise, and will hide the understanding of the prudent": which is much the same with the apostle's version of it: and the sense of the prophecy is, that in the times of the Messiah, under the Gospel dispensation, the mysteries of grace should be hid from the wise rabbins among the Jews, the Scribes and Pharisees, who, with all their sagacity, parts, and learning, would not be able to comprehend the doctrines of the Gospel; by these their wisdom and understanding would be nonplussed, so that they would reject them as foolishness, because their carnal reason could not reach them; which shows what an infatuation they were given up to: and if this should be the case, as it was with the wise and learned philosophers among the Gentiles, it need not be wondered at; it was what was foretold in prophecy concerning the Jews, who had the oracles of God, and the advantage of a divine revelation; and therefore it need not be stumbling to them that are saved, that the Gospel should meet with so much scorn and contempt among them that perish in the Gentile world. These words are very pertinently cited by the apostle, since they are acknowledged by the Jews themselves to signify the departure of wisdom from the wise men of Israel, in the times of the destruction of the temple, as Jarchi on the place observes. where it is read, "the wisdom of their wise men shall perish; and the understanding of their prudent men shall be hid"; and is rendered by the Septuagint, "I will destroy the wisdom of the wise, and will hide the understanding of the prudent": which is much the same with the apostle's version of it: and the sense of the prophecy is, that in the times of the Messiah, under the Gospel dispensation, the mysteries of grace should be hid from the wise rabbins among the Jews, the Scribes and Pharisees, who, with all their sagacity, parts, and learning, would not be able to comprehend the doctrines of the Gospel; by these their wisdom and understanding would be nonplussed, so that they would reject them as foolishness, because their carnal reason could not reach them; which shows what an infatuation they were given up to: and if this should be the case, as it was with the wise and learned philosophers among the Gentiles, it need not be wondered at; it was what was foretold in prophecy concerning the Jews, who had the oracles of God, and the advantage of a divine revelation; and therefore it need not be stumbling to them that are saved, that the Gospel should meet with so much scorn and contempt among them that perish in the Gentile world. These words are very pertinently cited by the apostle, since they are acknowledged by the Jews themselves to signify the departure of wisdom from the wise men of Israel, in the times of the destruction of the temple, as Jarchi on the place observes. 1 Corinthians 1:20 co1 1:20 co1 1:20 co1 1:20Where is the wise? where is the Scribe?.... These are the apostle's own words; though he may allude to Isa 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 "wise men", which was a general name for men of learning and knowledge; and their "Scribes", who interpreted the law in the literal and grammatical sense; and their "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, "and its expounders, or disputers"; and every generation, "and its wise men"; and every generation, "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 , "the wise men of search, or inquiry" (i), and sometimes , "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. & in Psal. cii. 26. (k) Aben Ezra in Psal. civ. 29.”

“For it is written - The place referred to is Isa 29:14. I will destroy the wisdom of the wise - Των σοφων, Of wise men - of the philosophers who in their investigations seek nothing less than God, and whose highest discoveries amount to nothing in comparison of the grand truths relative to God, the invisible world, and the true end of man, which the Gospel has brought to light. Let me add, that the very discoveries which are really useful have been made by men who feared God, and conscientiously credited Divine revelation: witness Newton, Boyle, Pascal, and many others. But all the skeptics and deists, by their schemes of natural religion and morality, have not been able to save one soul! No sinner has ever been converted from the error of his ways by their preaching or writings.”

“I will destroy the wisdom of the wise. I will confound the false and mistaken wisdom of the great and wise philosophers, of the learned doctors or scribes, of the curious searchers of the secrets of nature. — Hath not God made foolish the wisdom of this world, by the means he hath made use of to convert, and save the world, particularly by sending his only Son to die upon a cross? the preaching of which seems a folly, &c. only they who are called, believe Christ, though crucified, to be the power and wisdom of God. (Witham)”

“I will destroy--slightly altered from the Septuagint, Isa 29:14. The Hebrew is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall be hid." Paul by inspiration gives the sense of the Spirit, by making GOD the cause of their wisdom perishing, &c., "I will destroy," &c. understanding of the prudent--literally, "of the understanding ones."”