"not many wise men after the flesh, not many mighty, not many noble, are called"
(vs. 26)
Having considered the scope of Paul's opening words to the Corinthian believers and having discussed who he intends by "the disputer of this age," let us now consider the other examples he gives of the world's elite class. The next examples of the ruling or governing elite that Paul mentions are "the wise" and "the prudent," and "the scribe." Who does he designate by these terms?
The Wise Guys
On "the wise" Albert Barnes wrote:
"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." (Barnes Notes)
By the "sophos" is meant the sage, the philosopher, or more popularly today, the "scientist." Such are sometimes referred to, again in our day, as "scholars," or "experts," or "best minds," or "adepts," or "geniuses," or "brilliant" people, etc. Like the "disputers" they are "investigators," perhaps even "detectives," or those with "inquiring minds."
Most people will agree that such people not only obtained these titles by family or inheritance, but also because they were naturally gifted. Some people just have an inborn aptitude for complicated mathematics, for instance. Others have natural "talents" for music and the arts, or athletics.
These terms, however, do not represent those who have heavenly wisdom or knowledge of true theology. It is wisdom about earthly or worldly things. In the verse at the heading Paul speaks of those who are "wise men after the flesh." It is as we previously noted; they are "wise to do evil" but are not "wise to do good."
People who are "wise after the flesh" are they who "professing themselves to be wise," nevertheless "became fools." (Rom. 1: 22) We might call such "wise fools." Is that not true of Lucifer and the fallen angels? Are they not such? We might also call such people "educated fools."
The Prudent
The Greek word for "understanding" is "σύνεσιν" (sunesin) and the Greek word for "prudent" is "συνετῶν"(sunetōn) and is also translated as "the intelligence of the intelligent," "the discernment of the discerning," and "the cleverness of the clever," all which capture the meaning. The wording alludes to the "academic elite," to those we today call the "experts" or the "scientists."
The Scribes
On "the scribes" Barnes again writes:
"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." (ibid)
There is debate about whether "the scribe" is strictly Jewish in meaning or is Greek in meaning. Probably it includes both. It certainly would include such people as lawyers, writers, authors, linguists, etc.
This term would include those people who we would say know their letters, or are "well lettered," which means well instructed in letters or literature, in other words, scholars, those highly educated, people who have "degrees." It certainly doesn't exclude those who have letters of learning behind their names, like M.D., PHD., LLD., etc. This recalls these words from John's gospel.
"Now about the midst of the feast Jesus went up into the temple, and taught. And the Jews marvelled, saying, How knoweth this man letters, having never learned?" (John 7: 14-15)
The Greek word for "letters" is "gramma" which denotes writings (from 'grapho' to write or draw), including the scriptures, but not necessarily limited to them. It is translated sometimes as "bill" as in "bill of sale," or as a bond which declares indebtedness. When important documents are needed, they require a man of letters to "draw up" or "write" them. Lawyers are paid for such services. Legislators need to draw up legislation in careful and precise terms, and in clear and non ambiguous verse or text. It no doubt includes knowing literature in general, being someone "well versed" or "well read." By "having never learned" is meant "having not attended formal education in schools."
The response of the Lord was to affirm that his Father was his teacher. What higher learning could there be than that? But, we might respond to such today (who also wonder at the learning of some of the lower class as did the Jews above) by referring to people who read the college books for themselves (as in the famous movie "Good Will Hunting") and get learning apart from formal education.
Grammateus (scribe) also referred to a chief executive officer of a governmental entity such as a town's official secretary or town clerk. (Acts 19.35)
In the disputer, the wise sophist, the "man of letters," or "scribe," we have examples of people who are generally judged as the best logicians, those with the best analytical skills, the experts and geniuses. The sophists were generally among the well born and the powerful, and they would have paraded their education as proof of their superiority in wisdom, just as the wealthy today flaunt their wealth and influence by what is called "conspicuous consumption."
In an excellent treatise titled "PHILO AND PAUL AMONG THE SOPHISTS" (here) are some excellent comments in chapter 9, titled "Paul's Critique of the Corinthian Sophistic Tradition." I would highly recommend that all serious bible teachers read this chapter for a better understanding of the opening chapters of Paul's first epistle to the Corinthian believers. In this chapter the author, in one of the sub sections, speaks of "Status in secular Corinth" and lists these, along with their opposites:
'the wise' (σοφοί) are called by God 'the foolish of the world' (τὰ μωρὰ τοῶ κόσμου)
'the powerful' (δυνατοί) are called by God 'the weak of the world' (τὰ ἀσθενῆ τοῦ κόσμου)
'the well born' (εὐγενεῖς) are called by God 'the despised' (τὰ ἀγενῆ τοῦ κόσμου) and 'the nobodies' (τὰ ἐξουθενημένα τὰ μὴ ὄντα)
Having considered who are designated as the world's "wise ones," as its "clever ones," and as its "disputers" and "writers" (scribes), we will next consider other terms the apostle used to designate the world's elite or chosen ones. But, before doing so, let us note these good words from the above named source.
"While the Greeks seek wisdom and the Jews ask for a sign, the debaters of this age boast that their lifestyle testifies to the class to which they belong, namely the wise, the powerful and the well born."
We see the same phenomenon today. The rich and powerful do a lot of bragging and show much superiority and pride towards those not of the same "class" as they. How did Paul deal with it? No doubt, as we will see, he dealt with it in the same way as the apostle James who wrote:
"Let the brother of low degree rejoice in that he is exalted: But the rich, in that he is made low: because as the flower of the grass he shall pass away." (James 1: 9-10)
This is essentially Paul's message to the believers in the assembly of Corinth, especially in his opening chapters of the epistle.
Paul wrote to the Corinthian believers;
"Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant." (7: 21-22)
In similar fashion Paul is saying - "care not what social class you are judged to be in, or what is your status in the world." Because -
1. He who is called being poor, is the Lord's rich man, or heir of all things.
2. He who is called being of low birth (ignoble), is the child of God (noble/highest birth).
3. He who is called having no power and influence in the world, is empowered in Christ.
4. He who is called being ignorant and unlearned will be taught of the Lord.
5. He who is called being a fool will be made wise in Christ and unto salvation.
6. He who is called being unable to speak well will be given a mouth to speak the gospel.
As we have said, the world's estimation of men, of their character and status, is far different than that of Lord God. Further, the full installation and equipping of the saints for being God's elect, his elite offspring, must wait till the day of redemption. But, even now, they are begotten of God, already given wisdom, power, and new status in Christ.
Wrote our author:
"Paul argues that God has chosen to humble all, including the sophists, for a purpose: so that no flesh might boast before him (v. 28b). This he did by eviscerating any claim to secular wisdom which could commend them or bring any to the true knowledge of God (v. 21)."
That is well stated and captures what is going on in the opening chapters of Paul's dialogue with the believers, and indirectly with the unbelievers.
The first several chapters are especially filled with both contrasts and comparisons in regard to judging character, status, and condition of people and things, as we have seen, and upon which we will yet enlarge.
The author also says:
"According to Paul, God had called few from the class to which the sophists belonged — though they would have certainly considered themselves worthy of the privilege. Upon those who were 'easy to look down on' (εὐκαταφρόνητοι, to quote the sophists in Philo's Det. 34), God had actually bestowed an all-sufficient status in Christ, namely σοφία ἀπὸ θεοῦ…δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις (v. 30). Thus, whilst Aristotle recorded that men said, 'By Fortune, Τυχή, I am a man of noble birth, wealth and power,' Paul could affirm that by an act of God in Christ the Corinthian Christians had a lasting status conferred upon them, even though there were many whose secular status was the antithesis to that of the wise, the powerful and the well born."
That is so well said that it only gets my hearty amen. The author continues:
'Therefore', Paul adds, 'as it is written, "Let him who boasts, boast of the Lord"' (v. 31). This is an apt and compelling citation concerning status from Jeremiah 9.23-24a.
Let not the wise man boast of his wisdom,
Let not the mighty man boast of his might,
Let not the rich man boast of his riches,
But let him who boasts, boast of this,
that he knows and understands Me."
In the next chapter we will look at the world's men and women of power and influence, its high born, its best communicators, and see how Paul compares and contrasts them with the status of believers in Christ.
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