| Barnes' Notes on the Bible For the preaching of the cross - Greek, "the word (ὁ λόγος ho logos) of the cross;" that is, the doctrine of the cross; or the doctrine which proclaims salvation only through the atonement which the Lord Jesus Christ made on the cross, This cannot mean that the statement that Christ died "as a martyr" on a cross, appears to be foolishness to people; because, if that was all, there would be nothing that would appear contemptible, or that would excite their opposition more than in the death of any other martyr. The statement that Polycarp, and Ignatius, and Paul, and Cranmer died as martyrs, does not appear to people to be foolishness, for it is a statement of an historical truth, and their death excites the high admiration of all people. And if, in the death of Jesus on the cross, there had been nothing more than a mere martyr's death, it would have been equally the object of admiration to all people. But; the "preaching of the cross" must denote more than that; and must mean: (1) That Christ died as an atoning sacrifice for the sins of people, and that; it was this which gave its speciality to his sufferings on the cross. (2) That people can be reconciled to God, pardoned, and saved only by the merits and influence of this atoning sacrifice. To them that perish - τοις μεν απολλυμενοις tois men apollumenois. To those who are about to perish, or to those who have a character fitting them for destruction; that is, to the wicked. The expression stands in contrast with those who are "saved," that is, those who have seen the beauty of the cross of Christ, and who have fled to it for salvation. Foolishness - Folly. That is, it appears to them to be contemptible and foolish, or unworthy of belief. To the great mass of the Jews, and to the pagan philosophers, and indeed, to the majority of the people of this world, it has ever appeared foolishness, for the following reasons: (1) The humble origin of the Lord Jesus. They despise him that lived in Nazareth; that was poor; that had no home, and few friends, and no wealth, and little honor among his own countrymen. (2) they despise him who was put to death, as an impostor, at the instigation of his own countrymen, in an ignominious manner on the cross - the usual punishment of slaves. (3) they see not why there should be any particular efficacy in his death. They deem it incredible that he who could not save himself should be able to save them; and that glory should come from the ignominy of the cross. (4) they are blind to the true beauty of his personal character; to the true dignity of his nature; to his power over the sick, the lame, the dying, and the dead; they see not the bearing of the work of atonement on the law and government of God; they believe not in his resurrection, and his present state of exalted glory. The world looks only at the fact, that the despised man of Nazareth was put to death on a cross, and smiles at the idea that such a death could have any important influence on the salvation of man - It is worthy of remark, also, that to the ancient philosophers this doctrine would appear still more contemptible than it does to the people of these times. Everything that came from Judea, they looked upon with contempt and scorn; and they would spurn above all things else the doctrine that they were to expect salvation only by the crucifixion of a Jew. Besides, the account of the crucifixion has now lost to us no small part of its reputation of ignominy. Even around the cross there is conceived to be no small amount of honor and glory. There is now a sacredness about it from religious associations; and a reverence which people in Christian lands can scarcely help feeling when they think of it. But to the ancients it was connected with every idea of ignominy. It was the punishment of slaves, impostors, and vagabonds; and had even a greater degree of disgrace attached to it than the gallows has with us. With them, therefore, the death on the cross was associated with the idea of all that is shameful and dishonorable; and to speak of salvation only by the sufferings and death of a crucified man, was suited to excite in their bosoms only unmingled scorn. But unto us which are saved - This stands opposed to "them that perish." It refers, doubtless, to Christians, as being saved from the power and condemnation of sin; and as having a prospect of eternal salvation in the world to come. It is the power of God - See the note at Romans 1:16. This may either mean that the gospel is called "the power of God," because it is the medium through which God exerts his power in the salvation of sinners; or, the gospel is adapted to the condition of man, and is efficacious in renewing him and sanctifying him. It is not an inert, inactive letter, but is so suited to the understanding, the heart, the hopes, the fears of people, and all their great constitutional principles of action, that it actually overcomes their sin, and diffuses peace through the soul. This efficacy is not unfrequently attributed to the gospel. John 17:17; Hebrews 4:12; James 1:18; 1 Peter 1:22-23. When the gospel, however, or the preaching of the cross, is spoken of as effectual or powerful, it must be understood of all the agencies which are connected with it; and does not refer to simple, abstract propositions, but to the truth as it comes attended with the influences which God sends down to accompany it. It includes, therefore, the promised agency of the Holy Spirit, without which it would not be effectual. But the agency of the Spirit is designed to give efficacy to that which is "really adapted" to produce the effects, and not to act in an arbitrary manner. All the effects of the gospel on the soul - in regeneration, repentance, faith, sanctification - in hope, love, joy, peace, patience, temperance, purity, and devotedness to God, are only such "as the gospel is suited to produce." It has a set of truths and promises just adapted to each of these effects; just suited to the soul by him who knows it; and adapted to produce just these results. The Holy Spirit secures their influence on the mind: and is the grand living agent of accomplishing just what the truth of God is "suited originally" to produce. Thus, the preaching of the cross is "the power of God;" and every minister may present it with the assurance that he is presenting, not "a cunningly devised fable," but a system "really suited" to save people; and yet, that its reception by the human mind depends on the promised presence of the Holy Spirit.
Clarke's Commentary on the BibleFor the preaching of the cross - Ὁ λογος γαρ ὁ του σταυρου, The doctrine of the cross; or the doctrine that is of or concerning the cross; that is, the doctrine that proclaims salvation to a lost world through the crucifixion of Christ. Is to them that perish foolishness - There are, properly speaking, but two classes of men known where the Gospel is preached: απολλυμενοι, the unbelievers and gainsayers, who are perishing; and σοζομενοι, the obedient believers, who are in a state of salvation. To those who will continue in the first state, the preaching of salvation through the merit of a crucified Savior is folly. To those who believe this doctrine of Christ crucified is the power of God to their salvation; it is divinely efficacious to deliver them from all the power, guilt, and pollution of sin.
Gill's Exposition of the Entire BibleFor the preaching of the cross,.... Not of the Christian's cross, which he is to take up and bear for the sake of Christ; though this is a doctrine taught by Christ, and his apostles, and found to be true by the saints in all ages; and is what is had in great aversion and contempt, being very disagreeable to the natural man: but of the cross of Christ, the doctrine of salvation by a crucified Christ; or the doctrine of peace and reconciliation by the blood of his cross, and of righteousness, pardon, atonement, and satisfaction by the offering up of himself upon it as a sacrifice for sin, is here intended; and which is foolishness in the esteem of many; and that because man's wisdom has no hand either in forming the scheme of it, or in the discovery of it to the sons of men; and besides, being revealed, it is very disagreeable to the carnal reason of man. This way of preaching is very impolite and unfashionable, and therefore despised; it is a doctrine which is not received by the wise and learned, but has been in all ages loaded with reproach, stigmatized either as a novel or licentious doctrine, and attended with persecution; though the only doctrine God owns for conversion, which administers comfort to distressed souls, and is food for the faith of believers; yea, it is a display of the highest wisdom; is what angels approve of, and desire to look into; is wiser than the wisdom of men; it has made foolish the wisdom of this world, and is what is only able to make a man wise unto salvation; and yet this doctrine is accounted foolish, yea foolishness itself; but to whom is it so? to them that perish. All mankind are in a lost and perishing condition, by reason of sin, and want of righteousness. There are some who shall not perish; the Father has chose them unto salvation, the Son has redeemed them, and the Spirit sanctifies them; but there are others who do perish in their sins; wicked and ungodly men, Carried away with their own lusts and blinded by Satan, the god of this world: these are they that are lost, to whom the Gospel is hid, and who judge it foolishness; but their judgment of it is not to be regarded, being no more capable to judge of the glory and wisdom of the Gospel, than a blind man is of colours: but unto us which are saved; who are chosen in Christ unto salvation; whose persons and grace are secured in Christ, and in the everlasting covenant; for whom Christ has wrought out salvation; and to whom it is applied by the Spirit of God; and who are kept unto the full enjoyment of it by divine grace: to thest is the power of God; organically or instrumentally; it being the means of quickening them when dead in sin, of enlightening their dark minds, of unstopping their deaf ears, of softening their hard hearts, and of enemies making them friends to God, Christ, and his people: and it is likewise so declaratively, there being a wonderful display of the power of God in the ministration of it; as may be seen when observed who were the first preachers of it, men of no figure in life, of no education, illiterate mechanics, very mean and abject; into these earthen vessels were put the treasure of the Gospel, that the excellency of the power might appear to be of God, and not man; as also the doctrine they preached, a crucified Christ, disagreeable to the wisdom of men; the manner in which they spread it, not by force of arms, by carnal weapons, but spiritual ones; moreover, the opposition they met with from rabbins, philosophers, princes, kings, and emperors, and all the states and powers of the world; and yet in how short a time, maugre all opposition, did they carry the Gospel throughout the whole world, to the conversion of millions of souls, and the planting of churches everywhere; and which Gospel has continued and increased, notwithstanding the efforts of persecutors and false teachers, and all the power and artifice of men and devils; all which can be attributed to nothing else but the mighty power of God: add to this, that the Gospel is the power of God in the esteem of the saints, who know it to be so by inward experience; they have felt the power of it on their hearts; it has wrought effectually in them, and therefore they are the best judges, and are capable of giving the best account of it.
Vincent's Word StudiesThe word of the cross (ὁ λόγος ὀ τοῦ σταυροῦ) Lit., the word, that, namely, of the cross. The second article is definitive and emphatic. The word of which the substance and purport is the cross. To them that perish (τοῖς ἀπολλυμένοις) Lit., that are perishing. So Rev. The present participle denotes process: they who are on the way to destruction. Compare 2 Corinthians 2:15. Foolishness (μωρία) Only in this epistle. See on have lost his savor, Matthew 5:13. Which are saved (τοῖς σωζομένοις) Rev., being saved: in process of salvation.
Geneva Study BibleFor the {m} preaching of the cross is to them that perish foolishness; but unto us which are saved it is the {n} power of God. (m) The preaching of Christ crucified, or the type of speech which we use. (n) It is that in which he declares his marvellous power in saving his elect, which would not so evidently appear if it depended upon any help of man, for if it did man might attribute that to himself which is to be attributed only to the cross of Christ.
People's New Testament 1:18 The preaching of the cross. The gospel of a Crucified Savior. Unto them that perish. Those who are unregenerate. Foolishness. The Greek philosopher and the Jewish scribe scoffed at the thought of a Savior who had been crucified. They held that his crucifixion proved that he was not divine. Unto us who are saved. There are two sections of mankind--the unsaved and the saved. To the first, the cross is folly; to the second, the gospel of the Crucified One comes as the power of God. See Ro 1:16. To the unsaved, the cross is a pillar of cloud; to the saved, a pillar of light.
Wesley's Notes 1:18 To them that perish - By obstinately rejecting the only name whereby they can be saved. But to us who are saved - Now saved from our sins, and in the way to everlasting salvation, it is the great instrument of the power of God.
Scofield Reference NotesMargin saved See Scofield Note: "Rom 1:16"
Jamieson-Fausset-Brown Bible Commentary18. preaching, &c.-literally, "the word," or speech as to the cross; in contrast to the "wisdom of words" (so called), 1Co 1:17. them that perish-rather, "them that are perishing," namely, by preferring human "wisdom of words" to the doctrine of the "cross of Christ." It is not the final state that is referred to; but, "them that are in the way of perishing." So also in 2Co 2:15, 16. us which are saved-In the Greek the collocation is more modest, "to them that are being saved (that are in the way of salvation) as," that is, to which class we belong. power of God-which includes in it that it is the wisdom of God" (1Co 1:24). God's powerful instrument of salvation; the highest exhibition of God's power (Ro 1:16). What seems to the world "weakness" in God's plan of salvation (1Co 1:25), and in its mode of delivery by His apostle (1Co 2:3) is really His mighty "power." What seems "foolishness" because wanting man's "wisdom of words" (1Co 1:17), is really the highest "wisdom of God" (1Co 1:24).
Matthew Henry's Concise Commentary1:17-25 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.
Matthew Henry's Whole Bible CommentaryVerses 17-31 We have here, I. The manner in which Paul preached the gospel, and the cross of Christ: Not with the wisdom of words (v. 17), the enticing words of man's wisdom (ch. 2:4), the flourish of oratory, or the accuracies of philosophical language, upon which the Greeks so much prided themselves, and which seem to have been the peculiar recommendations of some of the heads of the faction in this church that most opposed this apostle. He did not preach the gospel in this manner, lest the cross of Christ should be of no effect, lest the success should be ascribed to the force of art, and not of truth; not to the plain doctrine of a crucified Jesus, but to the powerful oratory of those who spread it, and hereby the honour of the cross be diminished or eclipsed. Paul had been bred up himself in Jewish learning at the feet of Gamaliel, but in preaching the cross of Christ he laid his learning aside. He preached a crucified Jesus in plain language, and told the people that that Jesus who was crucified at Jerusalem was the Son of God and Saviour of men, and that all who would be saved must repent of their sins, and believe in him, and submit to his government and laws. This truth needed no artificial dress; it shone out with the greatest majesty in its own light, and prevailed in the world by its divine authority, and the demonstration of the Spirit, without any human helps. The plain preaching of a crucified Jesus was more powerful than all the oratory and philosophy of the heathen world. II. We have the different effects of this preaching: To those who perish it is foolishness, but to those who are saved it is the power of God, v. 18. It is to the Jews a stumbling-block, and to the Greeks foolishness; but unto those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God, v. 23, 24. 1. Christ crucified is a stumbling-block to the Jews. They could not get over it. They had a conceit that their expected Messiah was to be a great temporal prince, and therefore would never own one who made so mean an appearance in life, and died so accursed a death, for their deliverer and king. They despised him, and looked upon him as execrable, because he was hanged on a tree, and because he did not gratify them with a sign to their mind, though his divine power shone out in innumerable miracles. The Jews require a sign, v. 22. See Mt. 12:38. 2. He was to the Greeks foolishness. They laughed at the story of a crucified Saviour, and despised the apostles' way of telling it. They sought for wisdom. They were men of wit and reading, men that had cultivated arts and sciences, and had, for some ages, been in a manner the very mint of knowledge and learning. There was nothing in the plain doctrine of the cross to suit their taste, nor humour their vanity, nor gratify a curious and wrangling temper: they entertained it therefore with scorn and contempt. What, hope to be saved by one that could not save himself! And trust in one who was condemned and crucified as a malefactor, a man of mean birth and poor condition in life, and cut off by so vile and opprobrious a death! This was what the pride of human reason and learning could not relish. The Greeks thought it little better than stupidity to receive such a doctrine, and pay this high regard to such a person: and thus were they justly left to perish in their pride and obstinacy. Note, It is just with God to leave those to themselves who pour such proud contempt on divine wisdom and grace. 3. To those who are called and saved he is the wisdom of God, and the power of God. Those who are called and sanctified, who receive the gospel, and are enlightened by the Spirit of God, discern more glorious discoveries of God's wisdom and power in the doctrine of Christ crucified than in all his other works. Note, Those who are saved are reconciled to the doctrine of the cross, and led into an experimental acquaintance with the mysteries of Christ crucified. III. We have here the triumphs of the cross over human wisdom, according to the ancient prophecy (Isa. 29:14): I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? v. 19, 20, All the valued learning of this world was confounded, baffled, and eclipsed, by the Christian revelation and the glorious triumphs of the cross. The heathen politicians and philosophers, the Jewish rabbis and doctors, the curious searchers into the secrets of nature, were all posed and put to a nonplus. This scheme lay out of the reach of the deepest statesmen and philosophers, and the greatest pretenders to learning both among the Jews and Greeks. When God would save the world, he took a way by himself; and good reason, for the world by wisdom knew not God, v. 21. All the boasted science of the heathen world did not, could not, effectually bring home the world to God. In spite of all their wisdom, ignorance still prevailed, iniquity still abounded. Men were puffed up by their imaginary knowledge, and rather further alienated from God; and therefore it pleased him, by the foolishness of preaching, to save those that believe. By the foolishness of preaching-not such in truth, but in vulgar reckoning. 1. The thing preached was foolishness in the eyes of worldly-wise men. Our living through one who died, our being blessed by one who was made a curse, our being justified by one who was himself condemned, was all folly and inconsistency to men blinded with self-conceit and wedded to their own prejudices and the boasted discoveries of their reason and philosophy. 2. The manner of preaching the gospel was foolishness to them too. None of the famous men for wisdom or eloquence were employed to plant the church or propagate the gospel. A few fishermen were called out, and sent upon this errand. These were commissioned to disciple the nations: these vessels chosen to convey the treasure of saving knowledge to the world. There was nothing in them that at first view looked grand or august enough to come from God; and the proud pretenders to learning and wisdom despised the doctrine for the sake of those who dispensed it. And yet the foolishness of God is wiser than men, v. 25. Those methods of divine conduct that vain men are apt to censure as unwise and weak have more true, solid, and successful wisdom in them, than all the learning and wisdom that are among men: "You see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called, v. 26, etc. You see the state of Christianity; not many men of learning, or authority, or honourable extraction, are called." There is a great deal of meanness and weakness in the outward appearance of our religion. For, (1.) Few of distinguished character in any of these respects were chosen for the work of the ministry. God did not choose philosophers, nor orators, nor statesmen, nor men of wealth and power and interest in the world, to publish the gospel of grace and peace. Not the wise men after the flesh, though men would apt to think that a reputation for wisdom and learning might have contributed much to the success of the gospel. Not the mighty and noble, however men might be apt to imagine that secular pomp and power would make way for its reception in the world. But God seeth not as man seeth. He hath chosen the foolish things of the world, the weak things of the world, the base and despicable things of the world, men of mean birth, of low rank, of no liberal education, to be the preachers of the gospel and planters of the church. His thoughts are not as our thoughts, nor his ways as our ways. He is a better judge than we what instruments and measures will best serve the purposes of his glory. (2.) Few of distinguished rank and character were called to be Christians. As the teachers were poor and mean, so generally were the converts. Few of the wise, and mighty, and noble, embraced the doctrine of the cross. The first Christians, both among Jews and Greeks, were weak, and foolish, and base; men of mean furniture as to their mental improvements, and very mean rank and condition as to their outward estate; and yet what glorious discoveries are there of divine wisdom in the whole scheme of the gospel, and in this particular circumstance of its success! IV. We have an account how admirably all is fitted, 1. To beat down the pride and vanity of men. God hath chosen the foolish things of the world to confound the wise-men of no learning to confound the most learned; the weak things of the world to confound the might-men of mean rank and circumstances to confound and prevail against all the power and authority of earthly kings; and base things, and things which are despised-things which men have in the lowest esteem, or in the utmost contempt, to pour contempt and disgrace on all they value and have in veneration; and things which are not, to bring to nought (to abolish) things that are-the conversion of the Gentiles (of whom the Jews had the most contemptuous and vilifying thoughts) was to open a way to the abolishing of that constitution of which they were so fond, and upon which they valued themselves so much as for the sake of it to despise the rest of the world. It is common for the Jews to speak of the Gentiles under this character, as things that are not. Thus, in the apocryphal book of Esther, she is brought in praying that God would not give his sceptre to those who are not, Esth. 14:11. Esdras, in one of the apocryphal books under his name, speaks to God of the heathen as those who are reputed as nothing, 2 Esdras 6:56, 57. And the apostle Paul seems to have this common language of the Jews in his view when he calls Abraham the father of us all before him whom he believed, God, who calleth those things that are not as though they were, Rom. 4:17. The gospel is fitted to bring down the pride of both Jews and Greeks, to shame the boasted science and learning of the Greeks, and to take down that constitution on which the Jews valued themselves and despised all the world besides, that no flesh should glory in his presence (v. 29), that there might be no pretence for boasting. Divine wisdom alone had the contrivance of the method of redemption; divine grace alone revealed it, and made it known. It lay, in both respects, out of human reach. And the doctrine and discovery prevailed, in spite of all the opposition it met with from human art or authority: so effectually did God veil the glory and disgrace the pride of man in all. The gospel dispensation is a contrivance to humble man. But, 2. It is as admirably fitted to glorify God. There is a great deal of power and glory in the substance and life of Christianity. Though the ministers were poor and unlearned, and the converts generally of the meanest rank, yet the hand of the Lord went along with the preachers, and was mighty in the hearts of the hearers; and Jesus Christ was made both to ministers and Christians what was truly great and honourable. All we have we have from God as the fountain, and in and through Christ as the channel of conveyance. He is made of God to us wisdom, righteousness, sanctification, and redemption (v. 30): all we need, or can desire. We are foolishness, ignorant and blind in the things of God, with all our boasted knowledge; and he is made wisdom to us. We are guilty, obnoxious to justice; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt; and he is made sanctification, the spring of our spiritual life; from him, the head, it is communicated to all the members of his mystical body by his Holy Spirit. We are in bonds, and he is made redemption to us, our Saviour and deliverer. Observe, Where Christ is made righteousness to any soul, he is also made sanctification. He never discharges from the guilt of sin, without delivering from the power of it; and he is made righteousness and sanctification, that he may in the end be made complete redemption, may free the soul from the very being of sin, and loose the body from the bonds of the grave: and what is designed in all is that all flesh may glory in the Lord, v. 31. Observe, It is the will of God that all our glorifying should be in the Lord: and, our salvation being only through Christ, it is thereby effectually provided that it should be so. Man is humbled, and God glorified and exalted, by the whole scheme. |
