1Cor 1:18-24 | RWP | e4.org | For the word of the cross ( ο λογος γαρ ο του σταυρου ). Literally, "for the preaching (with which I am concerned as the opposite of wisdom of word in verse ) that (repeated article ο , almost demonstrative) of the cross." "Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom" (Lightfoot). To them that are perishing ( τοις μεν απολλυμενοις ). Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See ). Cf. . Foolishness ( μωρια ). Folly. Old word from μωρος , foolish. In N.T. only in , , ; ; . But unto us which are being saved ( τοις σωζομενοις ημιν ). Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, "we were saved" ( ), as a present state, "ye have been saved" ( ), as a process, "ye are being saved" ( ), as a future result, "thou shalt be saved" ( ). The power of God ( δυναμις θεου ). So in . No other message has this dynamite of God ( ). God's power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time.

‏ 1 Corinthians 1:18-24

For the word of the cross ( ο λογος γαρ ο του σταυρου ). Literally, "for the preaching (with which I am concerned as the opposite of

wisdom of word in verse 17) that (repeated article ο, almost demonstrative) of the cross." "Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom" (Lightfoot).

To them that are perishing ( τοις μεν απολλυμενοις ). Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See 2Th 2:10). Cf. 2Co 4:3.

Foolishness ( μωρια ). Folly. Old word from μωρος, foolish. In N.T. only in 1Co 1:18, 21, 23; 2:14; 3:19.

But unto us which are being saved ( τοις σωζομενοις ημιν ). Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, "we were saved" (Ro 8:24), as a present state, "ye have been saved" (Ep 2:5), as a process, "ye are being saved" (1Co 15:2), as a future result, "thou shalt be saved" (Ro 10:9).

The power of God ( δυναμις θεου ). So in Ro 1:16. No other message has this dynamite of God (1Co 4:20). God's power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time.

I will destroy ( απολω ). Future active indicative of απολλυμ. Attic future for απολεσω. Quotation from Isa 29:14 (LXX). The failure of worldly statesmanship in the presence of Assyrian invasion Paul applies to his argument with force. The wisdom of the wise is often folly, the understanding of the understanding is often rejected. There is such a thing as the ignorance of the learned, the wisdom of the simple-minded. God's wisdom rises in the Cross sheer above human philosophizing which is still scoffing at the Cross of Christ, the consummation of God's power.

Where is the wise? Where is the scribe? Where is the disputer of this world? ( Που σοφοσ; που γραμματευσ; που συνζητητης του αιωνος τουτου; ). Paul makes use of Isa 33:18 without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. "On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah" (Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably σοφος refers to the Greek philosopher, γραμματευς to the Jewish scribe and συνζητητης suits both the Greek and the Jewish disputant and doubter (Ac 6:9; 9:29; 17:18; 28:29). There is a note of triumph in these questions. The word συνζητητης occurs here alone in the N.T. and elsewhere only in Ignatius, Eph. 18 quoting this passage, but the papyri give the verb συνζητεω for disputing (questioning together).

Hath not God made foolish? ( ουχ εμωρανεν ο θεοσ; ). Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?" The old verb μωραινω from μωρος, foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in Ro 1:22. In Mt 5:13; Lu 14:34 it is used of salt that is tasteless.

World ( κοσμου ). Synonymous with αιων (age), orderly arrangement, then the non-Christian cosmos.

Seeing that ( επειδη ). Since ( επε and δη ) with explanatory γαρ.

Through its wisdom ( δια της σοφιας ). Article here as possessive. The two wisdoms contrasted.

Knew not God ( ουκ εγνω ). Failed to know, second aorist (effective) active indicative of γινωσκω, solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). "Now that God's wisdom has reduced the self-wise world to ignorance" (Findlay).

Through the foolishness of the preaching ( δια της μωριας του κηρυγματος ). Perhaps "proclamation" is the idea, for it is not κηρυξις, the act of heralding, but κηρυγμα, the message heralded or the proclamation as in verse 23. The metaphor is that of the herald proclaiming the approach of the king (Mt 3:1; 4:17). See also κηρυγμα in 1Co 2:4; 2Ti 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God's wisdom and good-pleasure ( ευδοκησαν ). The foolishness of preaching is not the preaching of foolishness.

To save them that believe ( σωσα τους πιστευοντας ). This is the heart of God's plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God's wisdom.

Seeing that ( επειδη ). Resumes from verse 21. The structure is not clear, but probably verses 23, 24 form a sort of conclusion or apodosis to verse 22 the protasis. The resumptive, almost inferential, use of δε like αλλα in the apodosis is not unusual.

Ask for signs ( σημεια αιτουσιν ). The Jews often came to Jesus asking for signs (Mt 12:38; 16:1; Joh 6:30).

Seek after wisdom ( σοφιαν ζητουσιν ). "The Jews claimed to possess the truth: the Greeks were seekers, speculators" (Vincent) as in Ac 17:23.

But we preach Christ crucified ( ημεις δε κηρυσσομεν Χριστον εσταυρωμενον ). Grammatically stated as a partial result ( δε ) of the folly of both Jews and Greeks, actually in sharp contrast. We proclaim, "we do not discuss or dispute" (Lightfoot). Christ (Messiah) as crucified, as in 2:2; Ga 3:1, "not a sign-shower nor a philosopher" (Vincent). Perfect passive participle of σταυροω.

Stumbling-block ( σκανδαλον ). Papyri examples mean trap or snare which here tripped the Jews who wanted a conquering Messiah with a world empire, not a condemned and crucified one (Mt 27:42; Lu 24:21).

Foolishness ( μωριαν ). Folly as shown by their conduct in Athens (Ac 17:32).

But to them that are called ( αυτοις δε τοις κλητοις ). Dative case, to the called themselves.

Christ ( Χριστον ). Accusative case repeated, object of κηρυσσομεν, both

the power of God ( θεου δυναμιν ) and

the wisdom of God ( θεου σοφιαν ). No article, but made definite by the genitive. Christ crucified is God's answer to both Jew and Greek and the answer is understood by those with open minds.