To round off my set of posts on the history of exegesis of this verse, let’s look at John Chrysostom (c.347-407), an important Greek theologian at the height of the patristic era. His comments are, well, beautiful:
In what appears in his works: it is through these that God wanted to be known. For this reason God made these impressive creatures, in order that by drawing connections from what is visible, him who made them would be admired. The heavens are great, and the earth–how boundless! So admire the one who has made them. For even this great reality not only came into existence by him, but even with ease, and this boundless earth also was led into being as if nothing. For this reason, it says concerning this, “The heavens are the works of your fingers” (Ps. 8:3), and about the earth, “He made the earth as nothing” (Isaiah 40:23). Since, therefore, the world did not want to come to know God through this wisdom, through what they considered to be the foolishness of the message, God was pleased to save the world, not through reasoning, but through faith. So it is that where there is the wisdom of God, there is no more need of human wisdom. (PG61: 32)
John Chrysostom begins in the same way as most commentators, by talking of the wisdom God wrote into the visible creation, the things he made. Through these, he says, we could come to know God “by drawing connections” (ἀναλόγως) from creatures to the Creator. However, we did not in fact make the proper connections–we did not, John argues, “want” to get to know God this way. Instead, we fell into ignorance and idolatry, worshipping creatures as if they were the Creator. So God decided to bring the saving knowledge of himself to the world another way, not by arguments from the nature of creation, but through the faith that comes by the preaching of the Word. Thus, human wisdom is rendered null and void, needless.