1Cor 1:22-28 | Barnes | STEP | Verse 22. For the Jews require a sign . A miracle, a prodigy, an evidence of Divine interposition' This was the characteristic of the Jewish people. God had manifested himself to them by miracles and wonders in a remarkable manner in past times, and they greatly prided themselves on that fact, and always demanded it when any new messenger came to them, professing to be sent from God. This propensity they often evinced in their intercourse with the Lord Jesus, ; . Many MSS., instead of " sign " here in the singular, read signs in the plural; and Griesbach has introduced that reading into the text. The sense is nearly the same, and it means that it was a characteristic of the Jews to demand the constant exhibition of miracles and wonders; and it is also implied here, I think, by the reasoning of the apostle, that they believed that the communication of such signs to them as a people, would secure their salvation, and they therefore despised the simple preaching of a crucified Messiah. They expected a Messiah that should come with the exhibition of some stupendous signs and wonders from heaven, , etc., as above; they looked for the displays of amazing power in his coming, and they anticipated that he would deliver them from their enemies by mere power; and they, therefore, were greatly offended by the simple doctrine of a crucified Messiah. And the Greeks , etc. Perhaps this means the heathen in general, in opposition to the Jews. . It was, however, peculiarly the characteristic of the Greek philosophers. They seek for schemes of philosophy and religion that shall depend on human wisdom, and they therefore despise the gospel. (b)

1 Corinthians 1:22-28

Verse 22. For the Jews require a sign. A miracle, a prodigy, an evidence of Divine interposition' This was the characteristic of the Jewish people. God had manifested himself to them by miracles and wonders in a remarkable manner in past times, and they greatly prided themselves on that fact, and always demanded it when any new messenger came to them, professing to be sent from God. This propensity they often evinced in their intercourse with the Lord Jesus, Mt 12:38, 16:1; Mk 8:11, Lk 11:16, 12:54-56. Many MSS., instead of "sign" here in the singular, read signs in the plural; and Griesbach has introduced that reading into the text. The sense is nearly the same, and it means that it was a characteristic of the Jews to demand the constant exhibition of miracles and wonders; and it is also implied here, I think, by the reasoning of the apostle, that they believed that the communication of such signs to them as a people, would secure their salvation, and they therefore despised the simple preaching of a crucified Messiah. They expected a Messiah that should come with the exhibition of some stupendous signs and wonders from heaven, Mt 12:38, etc., as above; they looked for the displays of amazing power in his coming, and they anticipated that he would deliver them from their enemies by mere power; and they, therefore, were greatly offended 1Cor 1:23 by the simple doctrine of a crucified Messiah.

And the Greeks, etc. Perhaps this means the heathen in general, in opposition to the Jews. Rom 1:16. It was, however, peculiarly the characteristic of the Greek philosophers. They seek for schemes of philosophy and religion that shall depend on human wisdom, and they therefore despise the gospel.

(b) Mt 12:38 Verse 23. 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 men, as an atoning sacrifice in the place of sinners. "We proclaim a crucified Messiah as the only Redeemer of lost men."

To the Jews a stumbling-block. The Word stumbling-block σκανδαλον 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. Comp. Rom 9:33, 1Pet 2:8. 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, , tolvi--the man that was hanged, that is, on a cross; and Christians they have usually denominated, for the same reason, ' "abdai tolvi---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 men, 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. Isa 53:4, "We did esteem him stricken, smitten of God? They endeavoured 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, 1Cor 1:22.

Foolishness. 1Cor 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/he doctrine, no tendency in the statement, that a man of humble birth was put to death in an ignominious manner in Judea to make men 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 men. 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.

(a) "stumbling block" Isa 8:14, 1Pet 2:8. Verse 24. But unto them which are called. To all true Christians. 1Cor 1:9.

Both Jews and Greeks. Whether originally of Jewish or Gentile extraction, they have here a common, similar view of the crucified Saviour.

Christ the power of God. Christ appears to them as the power of God; or it is through him that the power of salvation is communicated to them. 1Cor 1:18.

And the wisdom of God. The way in which God evinces his wisdom in the salvation of men. They see the plan to be wise. They see that it is adapted to the end. They see it to be fitted to procure pardon, and sanctification, and eternal life. It is God's wine plan for the salvation of men; and it is seen, by those who are Christians, to be adapted to this end. They see that there is a beauty in his character; an excellency in his doctrines; and an efficacy in his atonement, to secure their salvation. We may remark on this verse,

(1.) that when men become Christians, their hearts are changed. The views of Christians are here represented as diametrically opposite to those of other men. To one class, Christ is a stumbling-block; to others, folly; to Christians, he is full of beauty. But those views of the Christian can be obtained only by a change of heart. And the change from regarding an object or being as foolishness to regarding it as full of beauty, must be a radical and a mighty change.

(2.) All Christians have similar views of the Saviour. It matters not whether they were Jew or Greek; it matters not whether they were born in a northern or southern clime; "whether an Indian or an African sun has burned upon them;" whether they speak the same or different languages; whether they were born amidst the same or different denominations of Christians; whether in the same or different countries; or whether they are men in the same or different Christian communities, they have the same views of the Saviour. They see him to be the power and the wisdom of God. They are united in him, and therefore united to each other; and should regard themselves as belonging to the same family, and as bound to the same eternal home.

(3.) There is real efficacy in the plan of salvation. It is a scheme of power. It is adapted to the end, and is admirably fitted to accomplish the great effects which God designs to accomplish. It is not a scheme intended to show its own imbecility, and the need of another and an independent agent to accomplish the work. All the effects which the Holy Ghost produces on the soul are such, and only such, as the truth of the gospel is adapted to produce in the mind. The gospel is God's plan of putting forth power to save men. It seizes upon great elements in human nature; and is adapted to enlist them in the service of God. It is just fitted to man as a being capable of reasoning, and susceptible of emotion; as a being who may be influenced by hope and fear; who may be excited and impelled to duty by conscience; and who may be roused from a state of lethargy and sin by the prospect of eternal life, and the apprehension of eternal death. As such it should always be preached--as a system wise, and adapted to the great end in view--as a system most powerful, and "mighty to the pulling down of strong holds."

(b) "the power of God" 1Cor 1:18 Verse 25. Because the foolishness of God. That which God appoints, requires, commands, does, etc., which appears to men to be foolish. The passage is not to be understood as affirming that it is really foolish or unwise; but that it appears so to men. Perhaps the apostle here refers to those parts of the Divine administration where the wisdom of the plan is not seen; or where the reason of what God does is concealed.

Is wiser than men. Is better adapted to accomplish important ends, and more certainly effectual, than the schemes of human wisdom. This is especially true of the plan of salvation--a plan apparently foolish to the mass of men, yet indubitably accomplishing more for the renewing of men, and for their purity and happiness, than all the schemes of human contrivance. They have accomplished nothing towards men's salvation; this accomplishes everything. They have always failed; this never falls.

The weakness of God. There is really no weakness in God, any more than there is folly. This must mean, therefore, the things of his appointment which appear weak and insufficient to accomplish the end. Such are these facts--that God should seek to save the world by Jesus of Nazareth, who was supposed unable to save himself, Mt 27:40-43; and that he should expect to save men by the gospel, by its being preached by men who were without learning, eloquence, wealth, fame, or power. The instruments were feeble; and men judged that this was owing to the weakness or want of power in the God who appointed them.

Is stronger than men. Is able to accomplish more than the utmost might of man. The feeblest agency that God puts forth-- so feeble as to be esteemed weakness--is able to effect more than the utmost might of man. The apostle here refers particularly to the work of redemption; but it is true everywhere. We may remark,

(1.) that God often effects his mightiest plans by that which seems to men to be weak, and even foolish. The most mighty revolutions arise often from the slightest causes; his most vast operations are often connected with very feeble means. The revolution of empires; the mighty effects of the pestilence; the advancement in the sciences and arts; and the operations of nature, are often brought about by means apparently as little fitted to accomplish the work as those which are employed in the plan of redemption.

(2.) God is great. If his feeblest powers, put forth, surpass the mightiest powers of man, how great must be his might! If the powers of man, who rears works of art, who levels mountains and elevates vales--if the power which reared the pyramids be as nothing when compared with the feeblest putting forth of Divine power, how mighty must be his arm! How vast that strength which made, and which upholds the rolling worlds! How safe are his people in his hand! And how easy for him to crush all his foes in death! Verse 26. For ye see your calling. You know the general character and condition of those who are Christians among you, that they have not been generally taken from the wise, the rich, and the learned, but from humble life. The design of the apostle here is to show that the gospel did not depend for its Success on human wisdom. His argument is, that in fact those who were blessed by it had not been of the elevated ranks of life mainly, but that God had shown his Power.by choosing those who were ignorant, and vicious, and abandoned, and by reforming and purifying their lives The verb "ye see," βλεπετε is ambiguous, and may be either in the indicative mood, as our translators have rendered it, "ye do see; you are well apprized of it, and know it;" or it may be in the imperative, "see, contemplate your condition ;" but the sense is substantially the same. Your calling, τηνκλησιν, means "those who are called," 1Cor 1:9; as "the circumcision" means those who are circumcised, Rom 3:30. The sense is, "Look upon the condition of those who are Christians."

Not many wise men. Not many who are regarded as wise; or who are ranked with philosophers. This supposes that there were some of that description, though the mass of Christians were then, as now, from more humble ranks of life. That there were some of high rank and wealth at Corinth who became Christians, is well known. Crispus and Sosthenes, rulers of the synagogue there, (Acts 18:8,17, comp. 1Cor 1:1;) Gaius, rich, hospitable man, Rom 16:23; and Erastus, the chancellor of the city of Corinth, Rom 16:23, had been converted, and were members of the church. Some have supposed (Macknight) that this should be rendered, "not many mighty, wise, etc., call you; that is, God has not employed the wise and the learned to call you into his kingdom." But the sense in our translation is evidently the correct interpretation, it is the obvious sense; and it agrees with the design of the apostle, which was to show that God had not consulted the wisdom, and power, and wealth of men, in the establishment of his church. So the Syriac and the Vulgate render it.

After the flesh. According to the maxims and principles of a sensual and worldly policy; according to the views of men when under the influence of those principles; i.e., who are unrenewed. The flesh here stands opposed to the spirit; the views of the men of this world in contradistinction from the wisdom that is from above.

Not many mighty. Not many men of power; or men sustaining important offices in the state. Comp. Rev 6:15. The word may refer to those who wield power of any kind, whether derived from office, from rank, from wealth, etc.

Not many noble. Not many of illustrious birth, or descended from illustrious families ευγενεις, well-born. In respect to each of these classes, the apostle does not say that there were no men of wealth, and power, and birth, but that the mass or body of Christians was not composed of such. They were made up of those who were in humble life. There were a few, indeed, of rank and property, as there are now; but then, as now, the great mass were composed of those who were from the lower conditions of society. The reason why God had chosen his people from that rank is stated in 1Cor 1:29. The character of many of those who composed the church at Corinth, before their conversion, is stated in 1Cor 6:9-11, which see.

(a) "not many wise" Zeph 3:12, Jn 7:48 Verse 27. But God hath chosen. The fact of their being in the church at all was the result of his choice. It was owing entirely to his grace.

The foolish things. The things esteemed foolish among men. The expression here refers to those who were destitute of learning, rank, wealth, and power, and who were esteemed as fools, and were despised by the rich and the great.

To confound. To bring to shame; or that he might make them ashamed; i.e., humble them by showing them how little he regarded their wisdom; and how little their wisdom contributed to the success of his cause. By thus overlooking them, and bestowing his favours on the humble and the poor; by choosing his people from the ranks which they despised, and bestowing on them the exalted privilege of being called the sons of God, he had poured dishonour on the rich and the great, and overwhelmed them, and their schemes of wisdom, with shame. It is also true, that those who are regarded as fools by the wise men of the world, are able often to confound those who boast of their wisdom; and that the arguments of plain men, though unlearned except in the school of Christ-- of men of sound, common sense, under the influence of Christian principles--have a force which the learning and talent of the men of this world cannot gainsay or resist. They have truth on their side; and truth, though dressed in a humble garb, is more mighty than error, though clothed with the brilliancy of imagination, the pomp of declamation, and the cunning of sophistry.

The weak things. Those esteemed weak by the men of the world.

The mighty. The great, the noble, the learned.

(b) "But God" Ps 8:2, Mt 11:25 Verse 28. And base things of the world. Those things which by the world are esteemed ignoble. Literally, those which are not of noble or illustrious birth, τααγενη.

Things which are despised. Those which the world regards as objects of contempt. Comp. Mk 9:12, Lk 18:19, Acts 14:11.

Yea. The introduction of this Word by the translators does nothing to illustrate the sense, but rather enfeebles it. The language here is a striking instance of Paul's manner of expressing himself with great strength. He desires to convey, in the strongest terms, the fact that God had illustrated his plan by choosing the objects of least esteem among men. He is willing to admit all that could be said on this point. He says, therefore, that he had chosen the things of ignoble birth and rank--the base things of the world; but this did not fully express his meaning. iowa He had chosen objects of contempt among men; but this was not strong enough to express his idea. He adds, therefore, that he had chosen those things which were absolutely nothing which had no existence; which could not be supposed to influence him in his choice.

And things which are not. ταμηοντα. That which is nothing; which is worthless; which has no existence; those things which were below contempt itself; and which, in the estimation of the world, were passed by as having no existence-as not having sufficient importance to be esteemed worthy even of the slight notice which is implied in contempt. For a man who despises a thing must at least notice it, and esteem it worth some attention. But the apostle here speaks of things beneath even that slight notice; as completely and totally disregarded, as having no existence. The language here is evidently that of hyperbole, Jn 21:25. It was a figure of speech common in the East, and not unusual in the sacred writings. Comp. Isa 40:17: "All nations before him are as nothing,

And they are counted to him less than nothing and vanity."

See also Rom 4:17: "God, who calleth those things which be not as though they were." This language was strongly expressive of the estimate which the Jews fixed on the Gentiles, as being a despised people, as being in fact no people; a people without laws, and organization, and religion, and privileges. See Hoss 1:10, 2:23, Rom 9:25, 1Pet 2:10. "When a man of rank among the Hindoos speaks of low-caste persons, of notorious profligates, or of those whom he despises, he calls them alla-tha-varkal, i.e., thou who are not. The term does not refer to life or existence, but to a quality or disposition, and is applied to those who are vile and abominable in all things. 'My son, my son, go not among them who are not.' 'Alas! alas! those people are all alla-tha-varkal' When wicked men prosper, it is said, 'This is the time for those who are not.' 'Have you heard that those who are not are now acting righteously? 'Vulgar and indecent expressions are also called words that are not.' To address men in the phrase are not, is provoking beyond measure."--Roberts, as quoted in Bush's illustrations of Scripture.

To bring to nought. To humble and subdue. To show them how vain and impotent they were.

Things that are. Those who, on account of their noble birth, high attainments, wealth, and rank, placed a high estimate on themselves, and despised others.