§ 11. THE CHURCH AND THE WoRLD, iii, 18-23. Affectation of philosophy, —‘the wisdom of the world,” which P. has repudiated on behalf of the Gospel (i., ii.)—was at the bottom of the Cor. troubles. Those who follow human wisdom exalt human masters at the ex- pense of God’s glory, and there are teachers who lend themselves to this error and thus build unworthily on the Christian foundation—some who are even destroying, under a show of build- ing, the temple of God (ili. 3-17). That the warnings P. has given to his fellow- labourers bear on the popular λόγος σοφίας is apparent from the manner in which he reverts to the topic at this
794 ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ A Ill. h See i. 20. ἐν τῷ Paidve τούτω pwpds γενέσθω, ἵνα γένηται σοφός 10. ἡ γὰρ.
31; li. 2; 1 Jo. iv. 17; Six
η , ~ ~ lal
- σοφία τοῦ "κόσμου * rovTou 'pwpia ' παρὰ τῷ] '' Θεῷ ἐστί: γέγραπται. c ~ A
ο.γάρ, "'"Ὅ “δρασσόµενος τοὺς σοφοὺς ἐν TH ? Tavoupyia adtay” -
times in 20. καὶ πάλιν, "Κύριος γινώσκει τοὺς "διαλογισμοὺς τῶν copay,”
1Seei. 18. ὅτι εἰσὶ m In this sense,
* pdtator”.
21. ὥστε μηδεὶς
καυχάσθω "ἐν ἀνθρώποις:
Rom. ii. 11, 13; Gal. iii. 11; Eph. vi. 9; 2 Th.i.6; Jas. i. 27; 1 Pet. ii. 4; Mt. vi. 1; Lk. 1. 50, ii. 52;
Acts xxvi. 8. 12.
n Job v. 13; see note below.
p 2 Cor. iv. 2, xi. 3; Eph. iv. 14; Lk. xx. 23; Jos. ix. 10; πανουργος, 2 Cor. xii. 16.
oN.T. .].; Lev. ii. 2, v. 12; Num. v. 26; Ps. ii. qIn-
this sense, Rom. i. 21; Ph. ii. 14; 1 Tim. ii. 8; Jas. ii. 4; Mt. xv. 19, etc.; Lk. ix. 46 f., xxiv. 33;
Ps. xcili. 11. 8 See i. 31.
1 Om. τφ CDG.
τχν. 17; Tit. 11.9; Jas. i. 26; 1 Pet. 4.18; Acts xiv. 15; Exod. xx. 7; Ezek. xi. 2.
. ανθρωπων, some .ght minuscc., am., arm., Marcion as quoted by Epiph., Hier..
(in free quot.), I x
point. § ΙΙ resumes the strain of §§ 4-8, impressing on teachers and taught alike the true relationship of things human and Divine.
Ver. 18. Accordingly, the Μηδεὶς έαυ- τὸν ἐξαπατάτω looks forward, not back- ward: one may “ deceive himself”’ about the mixing of man’s wisdom with God’s, but scarcely about the truth of the threatening of νετ. 17. “If any one thinks to be wise amongst you, in this age (αἰῶνι, world-period: see parls.) let him become foolish, that he may become wise.”’—Soxet not videtur (Vg., A.V.), but putat—‘ seemeth to himself, the usual (though perhaps not universal) sense of δοκεῖν in St. Paul” (Lt.: see parls., esp. xiv. 37): the danger is that of self-deception (cf. the irony in tv. 10, viii. τ ff.), a danger natural in the case of teachers, esp. if intellectual and cultured —there were a few such at Cor. (i. 26); cf. the exhortations of James iii. 1, 13-18. —év τῷ αἰῶνι τούτῳ is antithetical to ἐν ὑμῖν (put the comma between them), ‘‘amongst you ”’—God’s temple, Christ’s property (17, 23, etc.)—in accordance with ii. 6, 13, and with the contrast between the two wisdoms that dominates this whole Division. Men must not think to be wise in both spheres; the Church’s wise are the world’s fools, and vice versd. The cross is pwpla to the world, and he who espouses it a μωρὸς in its opinion—a fool with a criminal for his Master; and one can only be a Chris- tian sage—wise after the manner of ii. 8 ff.—upon condition of bearing this re- proach (so Or., Cm., Luther, Hf., Gd., Hn.). Paul was crazy in the eyes of the world (iv. το, 2 Cor. v. 13; Acts xxvi. 24), but how wise amongst us! Cf. Christ’s paradox of losing the soul to gain it.
Ver. Iga gives the reason why the