1 Corinthians 1:23–1:24

1 Corinthians 1:21-25 21. For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 21. Quoniam enim in sapientia Dei non cognovit mundus per sapientiam Deum, placuit Deo per stultitiam praedicationis salvos facere credentes. 22. For the Jews require a sign, and the Greeks seek after wisdom: 22. Siquidem et Judaei signum petunt et Graeci sapientiam quaerunt. 23. But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; 23. Nos autem praedicamus Christum crucifixum, Judaeis quidem scandalum, Graecis autem stultitiam: 24. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 24. Ipsis autem vocatis, tam Judaeis, quam Graecis, Christum Dei potentiam, et Dei sapientiara. 25. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. 25. Nam stultitia Dei sapientior est hominibus, et infirmitas Dei robustior est hominibus. 21. For since the world knew not. The right order of things was assuredly this, that man, contemplating the wisdom of God in his works, by the light of the understanding furnished him by nature, might arrive at an acquaintance with him. As, however, this order of things has been reversed through man's depravity, God designs in the first place to make us see ourselves to be fools, before he makes us wise unto salvation, ( 2 Timothy 3:15 ;) and secondly, as a token of his wisdom, he presents to us what has some appearance of folly. This inversion of the order of things the ingratitude of mankind deserved. By the wisdom of God he means the workmanship of the whole world, which is an illustrious token and clear manifestation of his wisdom: God therefore presents before us in his creatures a bright mirror of his admirable wisdom, so that every one that looks upon the world, and the other works of God, must of necessity break forth in admiration of him, if he has a single spark of sound judgment. If men were guided to a right knowledge of God by the contemplation of his works, they would know God in the exercise of wisdom, or by a natural and proper method of acquiring wisdom; but as the whole world gained nothing in point of instruction from the circumstance, that God had exhibited his wisdom in his creatures, he then resorted to another method for instructing men. [90] Thus it must be reckoned as our own fault, that we do not attain a saving acquaintance with God, before we have been emptied of our own understanding. He makes a concession when he calls the gospel the foolishness of preaching, having that appearance in the view of those foolish sages (morosophois) who, intoxicated with false confidence, [91] fear not to subject God's sacred truth to their senseless criticism. And indeed in another point of view nothing is more absurd in the view, of human reason than to hear that God has become mortal -- that life has been subjected to death -- that righteousness has been veiled under the appearance of sin -- and that the source of blessing has been made subject to the curse, that by this means men might be redeemed from death, and become partakers of a blessed immortality -- that they might obtain life -- that, sin being destroyed, righteousness might reign -- and that death and the curse might be swallowed up. We know, nevertheless, in the meantime, that the gospel is the hidden wisdom, ( 1 Corinthians 2:7 ,) which in its height surmounts the heavens, and at which angels themselves stand amazed. Here we have a most beautiful passage, from which we may see how great is the blindness of the human mind, which in the midst of light discerns nothing. For it is true, that this world is like a theater, in which the Lord presents to us a clear manifestation of his glory, and yet, notwithstanding that we have such a spectacle placed before our eyes, we are stone-blind, not because the manifestation is furnished obscurely, but because we are alienated in mind, ( Colossians 1:21 ,)and for this matter we lack not merely inclination but ability. For notwithstanding that God shows himself openly, it is only with the eye of faith that we can behold him, save only that we receive a slight perception of his divinity, sufficient to render us inexcusable. Accordingly, when Paul here declares that God is not known through means of his creatures, you must understand him to mean that a pure knowledge of him is not attained. For that none may have any pretext for ignorance, mankind make proficiency in the universal school of nature; so far as to be affected with some perception of deity, but what God is, they know not, nay more, they straightway become vain in their imaginations, ( Romans 1:21 .) Thus the light shineth in darkness, ( John 1:5 .) It follows, then, that mankind do not err thus far through mere ignorance, so as not to be chargeable with contempt, negligence, and ingratitude. Thus it holds good, that all have known God, and yet have not glorified him, ( Romans 1:21 ,) and that, on the other hand, no one under the guidance of mere nature ever made such proficiency as to know God. Should any one bring forward the philosophers as exceptions, I answer, that in them more especially there is presented a signal token of this our weakness. For there will not be found one of them, that has not from that first principle of knowledge, which I have mentioned, straightway turned aside into wandering [92] and erroneous speculations, and for the most part they betray a silliness worse than that of old wives. When he says, that those are saved that believe, this corresponds with the foregoing statement -- that the gospel is the power of God unto salvation Farther, by contrasting believers, whose number is small, with a blind and senseless world, he teaches us that we err if we stumble at the smallness of their number, inasmuch as they have been divinely set apart to salvation. 22. For the Jews require a sign This is explanatory of the preceding statement -- showing in what respects the preaching of the gospel is accounted foolishness At the same time he does not simply explain, but even goes a step farther, by saying that the Jews do not merely despise the gospel, but even abhor it. "The Jews," says he, "desire through means of miracles to have before their eyes an evidence of divine power: the Greeks are fond of what tends to gratify human intellect by the applause of acuteness. We, on the other hand, preach Christ crucified, wherein there appears at first view nothing but weakness and folly. He is, therefore, a stumblingblock to the Jews, when they see him as it were forsaken by God. To the Greeks it appears like a fable, to be told of such a method of redemption." By the term Greeks here, in my opinion, he does not mean simply Gentiles, but has in view those who had the polish of the liberal sciences, or were distinguished by superior intelligence. At the same time by synecdoche, all the others come in like manner to be included. Between Jews and Greeks, however, he draws this distinction, that the former, striking against Christ by an unreasonable zeal for the law, raged against the gospel with unbounded fury, as hypocrites are wont to do, when contending for their superstitions; while the Greeks, on the other hand, puffed up with pride, regarded him with contempt as insipid. When he ascribes it to the Jews as a fault, that they are eagerly desirous of signs, it is not on the ground of its being wrong in itself to demand signs, but he exposes their baseness in the following respects: -- that by an incessant demand for miracles, they in a manner sought to bind God to their laws -- that, in accordance with the dullness of their apprehension, they sought as it were to feel him out [93] in manifest miracles -- that they were taken up with the miracles themselves, and looked upon them with amazement -- and, in fine, that no miracles satisfied them, but instead of this, they every day gaped incessantly for new ones. Hezekiah is not reproved for having of his own accord allowed himself to be confirmed by a sign, ( 2 Kings 19:29 , and 2 Kings 20:8 ,) nor even Gideon for asking a two-fold sign, ( Judges 6:37 , 39.) Nay, instead of this, Ahaz is condemned for refusing a sign that the Prophet had offered him, ( Isaiah 7:12 .) What fault, then, was there on the part of the Jews in asking miracles? It lay in this, that they did not ask them for a good end, set no bounds to their desire, and did not make a right use of them. For while faith ought to be helped by miracles, their only concern was, how long they might persevere in their unbelief. While it is unlawful to prescribe laws to God, they wantoned with inordinate desire. While miracles should conduct us to an acquaintance with Christ, and the spiritual grace of God, they served as a hindrance in their way. On this account, too, Christ upbraids them, ( Mark 8:12 .) A perverse generation seeketh after a sign. For there were no bounds to their curiosity and inordinate desire, and for all that they had so often obtained miracles, no advantage appeared to arise from them. 24. Both Greeks and Jews He shows by this contrast, that the fact that Christ was so unfavorably received, was not owing to any fault on his part, nor to the natural disposition of mankind generally, but arose from the depravity of those who were not enlightened by God, inasmuch as the elect of God, whether Jews or Gentiles, are not hindered by any stumblingblock from coming to Christ, that they may find in him a sure salvation. He contrasts power with the stumblingblock, that was occasioned by abasement, and wisdom he contrasts with folly The sum, then, is this: -- "I am aware that nothing except signs has effect upon the obstinacy of the Jews, and that nothing soothes down the haughtiness of the Greeks, except an empty show of wisdom. We ought, however, to make no account of this; because, however our Christ in connection with the abasement of his cross is a stumblingblock to the Jews, and is derided by the Greeks, he is, notwithstanding, to all the elect, of whatever nation they may be, at once the power of God unto salvation for surmounting these stumblingblocks, and the wisdom of God for throwing off that mask." [94] 25. For the foolishness of God While the Lord deals with us in such a way as to seem to act foolishly, because he does not exhibit his wisdom, what appears foolishness surpasses in wisdom all the ingenuity of men. Farther, while God appears to act with weakness, in consequence of his concealing his power, that weakness, as it is reckoned, is stronger than any power of men. We must, however, always keep it in view, that there is a concession, as I have noticed a little ago. For no one can but perceive, that in strict propriety neither foolishness nor weakness can be ascribed to God, but it was necessary, by such ironical expressions, to beat down the mad presumption of the flesh, which does not scruple to rob God of all his glory. Footnotes: [90] The reader will find the same train of thought as above in the Institutes, volume 1.--- Ed. [91] "Et outrecuidance;" -- "And presumption." [92] "Extrauagantes;" -- "Extravagant." [93] There can be no doubt that Calvin refers here to an expression made use of by Paul in his discourse to the Athenians, Acts 17:27 Ei ara ge pselapheseian auton kai euroien (if haply they may feel him out and find him.) The allusion is to a blind man feeling his way The same word is employed by Plato, (Phoed. footnote 47, edit. Forster.) O de moi phainontai pselaphontes hoi polloi hosper en skotei, (In this respect the many seem to me to be feeling their way as it were in the dark.) -- Ed [94] "Pour oster et faire esvanoir ceste vaine apparence, et masque de sagesse;" -- "For taking away and causing to vanish, that empty show and mask of wisdom."

But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But we preach Christ — We not only preach of him, but we preach him, we give what we preach. It is the special office of the ministry to lay Christ open, to hold up the tapestry, to untold the hidden mysteries of Christ. The Holy Ghost in them taketh of that which is Christ’s, and showeth to men, John 16:15 . Unto the Jews a stumblingblock — These Philistines cannot conceive how out of the eater should come meat, and out of the strong, sweet. Unto the Greeks — These jeered at Jesus and the resurrection, as at a couple of strange gods, Acts 17:18 . Cato profanely saith, Stultitia est morte alterius sperare salutem: It is a folly to expect safety by the death of another. The gospel was to the Jews a stumblingblock, and to the Greeks a laughing-stock. They both stumbled on the bridge, and so fell into the ditch of destruction.

But we preach Christ crucified; we that are the ministers of Christ, come and preach to them, that there was one hanged upon a cross at Jerusalem, who is the Saviour of the world, and was not cut off for his own sins, but for the sins of his people. Unto the Jews a stumblingblock; the Jews are stumbled at this, looking for a Messiah that should be a great temporal Prince; and besides, accounting it an ignominious thing to believe in one as their Saviour whom they had caused to be crucified. And unto the Greeks foolishness; and the Greeks, the most learned among the Gentiles, look upon it as a foolish, idle story, that one who was and is God blessed for ever, should be crucified.

But we preach Christ crucified,.... Regardless of the sentiments and opinions of Jews and Gentiles, of what the one required and the other sought after; and in opposition to all their senseless and groundless cavils, the apostle and his fellow ministers continued preaching the doctrine of salvation by a crucified Christ, and him only; though it was unto the Jews a stumblingblock; as was prophesied it should be, and as it came to pass; for they not only stumbled at the meanness of his birth, parentage, and education, at his ministry, miracles, company and audience; but especially at his sufferings and death: it was a stumbling to them that he should die at all, for they understood out of their law, that Christ should abide for ever; and it was more so that he should die the death of the cross, by which, according to their law, he appeared to be accursed; and most of all this was stumbling to them, because they expected a temporal kingdom to be set up by him: and unto the Greeks foolishness; as that the Son of God should be crucified; that riches should come through his poverty, and men be brought to a kingdom and glory through one so mean and abject; that there should be life for men in his death, and salvation through his crucifixion, or the shameful death of the cross; that blessings should come through his being made a curse; and that his death should be an expiatory sacrifice for the sins of men; and that justification should be by one that was condemned; and peace and pardon should be by his blood; and that he should be raised again from the dead. These things were the subject of their ridicule and banter, and, in their opinion, deserved rather to be laughed at than credited. The Alexandrian copy, and others, and the Vulgate and all the Oriental versions, read, "unto the Gentiles".

Paul had been bred up in Jewish learning; but the plain preaching of a crucified Jesus, was more powerful than all the oratory and philosophy of the heathen world. This is the sum and substance of the gospel. Christ crucified is the foundation of all our hopes, the fountain of all our joys. And by his death we live. The preaching of salvation for lost sinners by the sufferings and death of the Son of God, if explained and faithfully applied, appears foolishness to those in the way to destruction. The sensual, the covetous, the proud, and ambitious, alike see that the gospel opposes their favourite pursuits. But those who receive the gospel, and are enlightened by the Spirit of God, see more of God's wisdom and power in the doctrine of Christ crucified, than in all his other works. God left a great part of the world to follow the dictates of man's boasted reason, and the event has shown that human wisdom is folly, and is unable to find or retain the knowledge of God as the Creator. It pleased him, by the foolishness of preaching, to save them that believe. By the foolishness of preaching; not by what could justly be called foolish preaching. But the thing preached was foolishness to wordly-wise men. The gospel ever was, and ever will be, foolishness to all in the road to destruction. The message of Christ, plainly delivered, ever has been a sure touchstone by which men may learn what road they are travelling. But the despised doctrine of salvation by faith in a crucified Saviour, God in human nature, purchasing the church with his own blood, to save multitudes, even all that believe, from ignorance, delusion, and vice, has been blessed in every age. And the weakest instruments God uses, are stronger in their effects, than the strongest men can use. Not that there is foolishness or weakness in God, but what men consider as such, overcomes all their admired wisdom and strength.

23. we—Paul and Apollos. Christ crucified—The Greek expresses not the mere fact of His crucifixion, but the permanent character acquired by the transaction, whereby He is now a Saviour (Ga 3:1) crucified was the stone on which the Jews stumbled (Mt 21:44). The opposition of Jew and Gentile alike shows that a religion so seemingly contemptible in its origin could not have succeeded if it had not been divine. unto the Greeks—the oldest manuscripts read "unto the Gentiles."

But we - We who are Christian preachers make Christ crucified the grand subject of our instructions and our aims in contradistinction from the Jew and the Greek. They seek, the one miracles, the other wisdom, we glory only in the cross. Christ crucified - The word Christ, the anointed, is the same as the Hebrew name Messiah. The emphasis in this expression is on the word "crucified." The Jews would make the Messiah whom they expected no less an object of glorifying than the apostles, but they spurned the doctrine that he was to be crucified. Yet in that the apostles boasted; proclaiming him crucified, or "having been crucified" as the only hope of man. This must mean more than that Christ was distinguished for moral worth, more than that he died as a martyr; because if that were all, no reason could be given why the cross should be made so prominent an object. It must mean that Christ was crucified for the sins of people, as an atoning sacrifice in the place of sinners. "We proclaim a crucified. Messiah as the only redeemer of lost people." To the Jews a stumbling-block - The word "stumbling-block" (σκάνδαλον skandalon) means properly anything in the way over which one may fall; then anything that gives offence, or that causes one to fall into sin. Here it means that to the Jews, the doctrine that the Messiah was to be crucified gave great offence; excited, irritated, and exasperated them; that they could not endure the doctrine, and treated it with scorn. Compare the Romans 9:33 note; 1 Peter 2:8 note. It is well known that to the Jews no doctrine was more offensive than this, that the Messiah was to be put to death, and that there was to be salvation in no other way. It was so in the times of the apostles, and it has been so since. They have, therefore, usually called the Lord Jesus, by way of derision, "תלוי Tolwiy, the man that was hanged," that is, on a cross; and Christians they have usually denominated, for the same reason, צבדי תלוי 'Abday Tolwiy, servants of the man that was hanged." The reasons of this feeling are obvious: (1) They had looked for a magnificent temporal prince; but the doctrine that their Messiah was crucified, dashed all their expectations. And they regarded it with contempt and scorn, just in proportion as their hopes had been elevated, and these high expectations cherished. (2) they had the common feelings of all people, the native feelings of pride, and self-righteousness, by which they rejected the doctrine that we are dependent for salvation on one who was crucified. (3) they regarded Jesus as one given over by God for an enormous attempt at imposition, as having been justly put to death; and the object of the curse of the Almighty. Isaiah 53:4 , "we did esteem him stricken, smitten of God." They endeavored to convince themselves that he was the object of the divine dereliction and abhorrence; and they, therefore, rejected the doctrine of the cross with the deepest feelings of detestation. To the Greeks - To the Gentiles in general. So the Syriac, the Vulgate, the Arabic, and the Aethiopic versions all read it. The term "Greek" denotes all who were not Jews; thus the phrase, "the Jews and the Greeks" comprehended the whole human family, 1 Corinthians 1:22 . Foolishness - See the note at 1 Corinthians 1:18 . They regarded it as folly: (1) Because they esteemed the whole account a fable, and an imposition; (2) It did not accord with their own views of the way of elevating the condition of man; (3) They saw no efficacy in the doctrine, no tendency in the statement that a man of humble birth was put to death in an ignominious manner in Judea, to make people better, or to receive pardon. (4) they had the common feelings of unrenewed human nature; blind to the beauty of the character of Christ, and blind to the design of his death; and they therefore regarded the whole statement as folly. We may remark here, that the feelings of the Jews and of the Greeks on this subject, are the common feelings of people. Everywhere sinners have the same views of the cross; and everywhere the human heart, if left to itself, rejects it, as either a stumbling-block or as folly. But the doctrine should be preached, though it is an offence, and though it appears to be folly. It is the only hope of man; and by the preaching of the cross alone can sinners be saved.

For the Jews require a sign, and the Greeks seek after wisdom; but we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness. This passage is parallel to the preceding. ‘ Since the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe — and since the Jews ask a sign and the Greeks seek wisdom, we preach, etc.’ That is, since human reason in all its developments, Jewish or Grecian, had failed, we preach Christ. The Jews require , or, ask ( αἰτοῦσι ) a sign . ‹2› This was characteristic of the Jews. They required external supernatural evidence as the ground of their faith. Their constant demand was, “What sign showest thou?” Matthew 12:39 . Mark 8:11 . John 6:30 . To this disposition our Savior referred when he said, “A wicked and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas,” Matthew 16:4 . The Greeks , on the other hand, seek after wisdom . They required rational evidence. They would receive nothing as true which they could not understand, and see the rational grounds of. These are types of permanent classes of men. But we preach Christ crucified . This doctrine met the demands of neither class. It satisfied neither the expectations of the Jews, nor the requirements of the Greeks. On the contrary, it was to the Jews a stumbling-block . They had anticipated in the Messiah a glorious temporal prince, who should deliver and exalt their nation. To present to them one crucified as a malefactor as their Messiah, was the greatest possible insult. He was to them, therefore, a stone of stumbling and a rock of offense, Romans 9:33 ; 1 Peter 2:8 . To the Greeks this doctrine was foolishness. Nothing in the apprehension of rationalists can be more absurd than that the blood of the cross can remove sin, promote virtue, and secure salvation; or that the preaching of that doctrine is to convert the world.