1 Corinthians 1:24-28 sits inside this longer paragraph.
20Where is the wise? Where is the scribe? Where is the lawyer of this world? Hasn’t God made foolish the wisdom of this world? 21For seeing that in the wisdom of God, the world through its wisdom didn’t know God, it was God’s good pleasure through the foolishness of the preaching to save those who believe. 22For Jews ask for signs, Greeks seek after wisdom, 23but we preach Christ crucified: a stumbling block to Jews, and foolishness to Greeks, 24but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God; 25because the foolishness of God is wiser than men, and the weakness of God is stronger than men.
26For you see your calling, brothers, that not many are wise according to the flesh, not many mighty, and not many noble; 27but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world that he might put to shame the things that are strong. 28God chose the lowly things of the world, and the things that are despised, and the things that don’t exist, that he might bring to nothing the things that exist, 29that no flesh should boast before God. 30Because of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption: 31that, as it is written, “He who boasts, let him boast in the Lord.”
John Calvin 1540 · Public Domain On vv24, 25, 26, 28 24. Both Greeks and Jews He shows by this…
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.”
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv26, 28 A confirmation taken of those things which came to…
A confirmation taken of those things which came to pass at Corinth, where the Church especially consisted of the basest and common people, insomuch that the philosophers of Greece were driven to shame, when they saw that they could do nothing with their wisdom and eloquence, in comparison of the Apostles, whom notwithstanding they called idiots and unlearned. And herewithall doth he beat down their pride, for God did not prefer them before those noble and wise men because they should be proud, but that they might be constrained even whether they would or not, to rejoice in the Lord, by whose mercy, although they were, the most abject of all, they had obtained in Christ, both this wisdom, and all things necessary to salvation.
After that kind of wisdom which men make account of, as though there were none else: who because they are carnal, know not spiritual wisdom.
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What way the Lord hath taken in calling you.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv24–28 24 But unto them which are called, both Jews…
24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
Ver. 24. Christ the power of God] Opposite to the power of miracles required by the Jews.
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And the wisdom of God] Opposite to the Grecian’s worldly wisdom.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv24–28 Blessed be God, Christ is not to all the…
Blessed be God, Christ is not to all the Jews a stmnblingblock, nor to all the Greeks is he foolishness; for to so many of them as are called, ( not by the external call of the gospel, but only by the internal call and effectual operation of the Spirit), let them be of one nation or another, by their country, Jews or pagans, Christ is so far from being foolishness, that Christ, and the doctrine of the gospel, appear to them the power of God, and the wisdom of God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v26 Observe here, 1. The singular favour which our apostle…
Observe here, 1. The singular favour which our apostle calls upon the Corinthians to eye and view, namely, their effectual vocation and calling out of heathenism to the profession of Christianity: You see your calling brethren. Such as are exalted by God in any kind, ought to call to mind their former meanness; but those that are persuasively called by God out of a state of nature, ought frequently to observe and consider the worth and weight of that mercy, and the freeness of that divine favour: Brethren, see, and take notice of your calling.
Observe, 2. That God has in all ages called some of all ranks and degrees of men, of the wise and great, the rich and noble, to the knowledge of himself and his Son. Not many wise, not many mighty, not many noble, are called; he doth not say, not any, but not many, lest the world should think that Christians were deceived through their simplicity and weakness; one rich Joseph of Arimathea, one honourable Nicodemus, one Crispus, a ruler of the synagogue, but not many men of might and power.
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Men of strong reason and sharpness of wit, are too proud and stout to stoop to the simplicity of the gospel, and the humbling, self-denying terms of it; yet some of the wise and mighty are called, lest any thing in man should seem too hard for the grace of God; but not many, lest worth and worthiness in us should be thought the motive that rules God.
Men of greatest fame and renown in the world, have been the fiercest enemies against Christ and Christianity. Galen, the chief physician, Porphyry, a chief philosopher, Lucian, a chief orator, with many others, were all professed enemies of the Christian religion.
Wherefore observe, 3. That although God called some of the wise, rich, and noble, amongst the Jews and Gentiles, to espouse Christianity, yet the far greater number of those which hear his voice, and obey his call, are poor and mean, and in the world’s esteem weak and foolish, base and despicable: God hath chosen foolish things to confound the wise, and weak things to confound the mighty.
This was verified in the choice which God made of the apostles, who first planted Christianity in the world, and though illiterate fishermen, confuted and confounded the wisest among philosophers; and also in the choice God made of the primitive Christians, who first entertained the gospel, who were a poor, despised company, Hath not God chosen the poor of this world, rich in faith and heirs of the kingdom? Jas 2:5
This choice Christ thanks his Father for, Mat 11:25 and the wisdom of God therein deserves our highest admiration; because thereby,
1. God plainly showed that Christianity needed do worldly props to support it. As it was first planted and propagated by weak and contemptible means and instruments, so it is still upheld and supported without human policy or riches: God can outwit wise men by fools, and overpower mighty men by those that are weak; witness the apostles and primitive Christians.
2. God by this choice of the weak and foolish, of the base and despised, does pour contempt upon those things which are most admired among men, namely, the internal endowments of the mind, strong reason, and sharpness of wit; and the external gifts of providence, nobility of birth, riches, and honours.
Lord! what shame and confusion of face will cover the noble and honourable, the great and mighty, the rich and wealthy, in the coming world, when they shall see those poor Christians, whom they despised for their poverty, scorned for their meanness of parts, as unworthy to come into their presence, highly exalted in the favour of God, and proclaimed the heirs of his kingdom!
For as here God has more rent, and better paid him (as the great Landlord of the world) from many smoky cottages, than from divers great palaces, where persons wallow in plenty, and forget God; so will God own his faithful, though despised servants, at the great day, and make it evident to angels and men, that he accepteth not the person of princes, nor regardeth the rich more than the poor; but every one that here feared him, and wrought righteousness, shall be accepted of him, and rewarded by him.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv24–28 But unto them which are called,.... Effectually, by the…
But unto them which are called,.... Effectually, by the grace of God, not merely externally, but internally; these have other sentiments of Christ, and the doctrine of salvation by him; for being called out of darkness, and savingly illuminated by the Spirit of God, they see wisdom, beauty, glory, excellency, and suitableness in Christ, and in his Gospel; and having felt the power of it upon their souls, with them,
both Jews and Greeks, of whatsoever nation they be, and whatsoever their prejudices have been, Christ, to them is,
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the power of God, and the wisdom of God: he is "the power of God"; this is opposed to the Jews who stumbled at his weakness, his sufferings and death, even the death of the cross; and is to be understood of him, not as God, in which sense he is Mighty, yea, the Almighty, and which appears by his works of creation and providence; but as Mediator, and of him in his low and mean estate, and even when he was crucified through weakness; in respect to that very thing in which he was weakness, and so stumbling, to others, he is to them that are called the power of God; as is clear by his bearing all the sins of his people in his own body, on the tree, the cross whereon he was crucified, and all the punishment due thereunto; and yet he failed not, nor was he discouraged, nor did he give out, till he had satisfied law and justice perfectly, and made a full end of sin, and an entire reconciliation for iniquity; as also by destroying, by his death, the devil, who had the power of death, and spoiling all his principalities and powers, triumphing over them on his cross; by redeeming his people from all their sins, and the curse of the law, and from him that was stronger than they; by abolishing death, and at last raising himself from the dead; all which show him, even when and "though" crucified, to be the power of God, or to be possessed of Almighty power; for these are things which a mere creature could never have done: and he is "the wisdom of God", also, in the account of these persons; and which likewise is to be understood, it being opposed to the opinions the Greeks had of him, not of him as the essential wisdom of God, as he is the wise Creator and Governor of the universe; but of him as Mediator, and in respect to that for which the Greeks accounted him foolishness: for in redemption and salvation by a crucified Christ, God hath abounded towards us in all wisdom and prudence: there is in this article a high display of the wisdom of God; for hereby justice was satisfied in that nature which sinned, and Satan destroyed in that nature which he himself had been the ruin of; hereby sin was condemned, and yet the sinner saved; pardon and justification came to be in a way of grace, and yet of strict justice; all the divine perfections harmonize, and are glorified, and God has hereby executed his wise designs and counsels of old; yea, even the wisdom of God is seen in Christ's dying the death of the cross, whereby he appeared to be made a curse for us, that he might redeem us from the curse of the law, and that the blessing of Abraham might come upon us.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv24, 25, 26, 28 But to them that are called - And obey…
But to them that are called - And obey the heavenly calling. Christ - With his cross, his death, his life, his kingdom. And they experience, first, that he is the power, then, that he is the wisdom, of God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv24–28 Verse 24. But unto them which are called] τοις…
Verse 24. But unto them which are called] τοις κλητοις. Those, both of Jews and Greeks, who were by the preaching of the Gospel called or invited to the marriage feast, and have accordingly believed in Christ Jesus; they prove this doctrine to be divinely powerful, to enlighten and convert the soul, and to be a proof of God's infinite wisdom, which has found out such an effectual way to glorify both his justice and mercy, and save, to the uttermost, all that come to him through Christ Jesus. The called, or invited, κλητοι, is a title of genuine Christians, and is frequently used in the New Testament. αγιοι, saints, is used in the same sense.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv26–27 1Co 1:26. And hereby it appears that the foolishness…
1Co 1:26. And hereby it appears that the foolishness of God is wiser than men, &c. — Because he makes use of such weak and mean instruments to bring men to the knowledge of the truth. For ye see — Βλεπετε, behold, consider; your calling — And you will discern how agreeably to these things the divine wisdom hath ordered it; observe especially the state of your fellow-Christians in general, and what method he uses, and what manner of persons he employs, to bring men to the knowledge of, and to obedience to the gospel; that not many wise men after the flesh — In secular matters, and according to the wisdom of this world, or in the account of carnal, worldly men. Not many mighty, &c., are called — Are brought to the knowledge of the truth: or, as the apostle rather means, and as ought to have here been supplied to complete the sense, are employed to call you. Our translators, in supplying the words, are called, “convey a sentiment,” says Macknight, “neither true nor suitable to the apostle’s design. It is not true: for even in Judea, among the chief rulers, many believed on him, Joh 12:42; particularly Nicodemus, and Joseph of Arimathea. Other Jews, likewise, of rank and learning were called; such as the nobleman whose sick son Jesus cured, Joh 4:53; and Manaen, Herod’s foster-brother, and Cornelius, and Gamaliel; and that great company of priests mentioned Act 6:7, who were obedient to the faith. At Ephesus many who used the arts of magic and divination were called, and who were men of learning, as appears from the number and value of their books, which they burned after embracing the gospel, Act 19:19. And in such numerous churches as those of Antioch, Thessalonica, Corinth, and Rome, it can hardly be doubted that there were disciples in the higher ranks of life. There were brethren even in the emperor’s family, Php 4:22. In short, the precepts in the epistles to masters, to treat their slaves with humanity, and to women, concerning their not adorning themselves with gold and silver, and costly raiment, show that many wealthy persons had embraced the gospel. On the other hand, though it were true, that not many wise men, &c., were called, it did not suit the apostle’s argument to mention it here. For surely God’s not calling many of the wise, &c., joined with his calling the foolish ones of the world to believe, did not put to shame the wise and strong, &c. Whereas, if the discourse be understood of the preachers of the gospel, who were employed to convert the world, all is clear and pertinent. God chose, not the learned and mighty, and the noble ones of this world, to preach the gospel, but illiterate and weak men, and men of low birth: and by making them successful in reforming mankind, he put to shame the legislators, statesmen, and philosophers among the heathen, and the learned scribes and doctors among the Jews, who never had done any thing to the purpose in that matter.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv24–28 But unto them which are called - To all…
But unto them which are called - To all true Christians. See the note at 1Co 1:9.
Both Jews and Greeks - Whether originally of Jewish or Gentile extraction, they have here a common, similar view of the crucified Saviour.
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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. See the note at 1Co 1:18.
And the wisdom of God - The way in which God evinces his wisdom in the salvation of people. They see the plan to be wise. They see that it is adapted to the end. They see it to be suited to procure pardon, and sanctification, and eternal life. It is God’s wise plan for the salvation of people; 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 people become Christians, their hearts are changed. The views of Christians are here represented as diametrically opposite to those of other people. 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 people 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 suited 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 Spirit 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 people. It seizes upon great elements in human nature; and is adapted to enlist them in the service of God. It is just suited to man as a being capable of reasoning and susceptible of emotion; as a being who maybe 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.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v26 Vocation, is here used for the called, as Romans…
Vocation, is here used for the called, as Romans iii. 30. circumcision for the circumcised, (Romans xi. 7.) election for the elect. (Bible de Vence) --- Consider you manner of being called; not many, hitherto, of those who have believed, or of those who have preached the gospel, are wise according to the flesh, or as to worldly wisdom; and in the esteem of men, not many mighty, not many noble. God hath chosen such as are looked upon as illiterate, without power, without riches, without human wisdom, to confound the great and wise men: He hath chosen the things that are not, that is, says St. John Chrysostom, men reputed as nothing, of no consideration, to confound, to destroy, to make subject to him, and to the gospel, men who had the greatest worldly advantages, that no flesh, no men how great, wise, rich, or powerful soever, might glory in his sight, or attribute their call, and their salvation to their own merits. --- From him you are in Christ Jesus brought to believe in him, who is made to us wisdom, acknowledged to be the wisdom of his eternal Father, by whom we have been justified, sanctified, redeemed. We have nothing of ourselves to boast of, and can only glory in the Lord. (Witham) --- And the mean things. In the beginning of Christianity, it was frequently objected to the Christians, that they had none but men of the basest extraction. The emperor Julian likewise made the Catholics the same reproach. (Grotius) --- But this objection was not founded; for we find many persons of considerable mention in the Scriptures, who had embraced Christianity. Witness, ver. 1. of this chap. Sosthenes, the head of the synagogue at Corinth, and some in the very palace of Cæsar.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v26 B. As suited to the character of the called…
THE TRUE METHOD OF PREACHING
(Continued)
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B. As suited to the character of the called and the ends contemplated
1Co_1:26-31
26For ye [om. ye] see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: 27But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 28And base things of the world, and things which are despised, hath God chosen, yea, and [om. yea, and]27 things which are not, to bring to nought things that are: 29That no flesh should glory in his presence [the presence of God].28 30But of him are ye in Christ Jesus, who of God [om. of God], is [has been] made unto us wisdom, [from God, ἀπὸ θεοῦ]29 and [both] 31righteousness and sanctification, and redemption: That according as it is written, He that glorieth, let him glory in the Lord.
EXEGETICAL AND CRITICAL
[The connection. Kling here, as usual, follows Meyer in considering these verses as confirmatory of what immediately precedes 1Co_1:24. It were better, however, with de Wette and Hodge, to regard the Apostle as introducing here a new argument in support of the general position taken in the previous section. It is an argument drawn from facts directly under their eye. In proof of what he had said of the true method of preaching and the utter vanity of the worldly wisdom they were tempted to prize, they could see for themselves what course the Gospel had in the main actually taken among them who were its converts and what were the ends subserved by this. Accordingly he begins by directing attention to the character of the called, first described negatively].
1Co_1:26. For look at your calling, brethren.—The verb βλέπετε may be taken in the Indicative [as in the E. V.]; but the Imperative corresponds better with the animated style of the Apostle (see 1Co_10:18; Php_3:2). [“And is required by the emphatic position which the verb occupies in the sentence” Alf. So also Words., Wickliffe, Tyndale, and the Rheims version]. Nor is this at all inconsistent, as Bengel asserts, with the use of the “for,” since this is to be found elsewhere also in imperative clauses. [Βλέπειν: “to consider, take to heart, is employed to express a more intent, earnest, spiritual contemplation than ὀρᾶν. The one denotes mental vision, the other bodily sight.” W. Webster]. (Heb_12:3). The “calling” which they are requested to observe is not their secular vocation, or their external circumstances [Olshausen], in which they were found when called of the Lord. Nothing is said of this in the subsequent context. Nor yet can we admit Bengel’s explanation: “the state in which the heavenly calling proves an offence to you.” This anticipates a thought which is not mentioned till afterwards. It is more correct to understand it of the Divine call, both as to the act itself, and the method God pursued in calling them, especially in respect to the persons whom he had chosen and their condition. [This is seen in the very use of terms. “He does not say τὴν κλῆσιν ὑμετέραν, nor τὴν ὑμῶν κλῆσιν but τὴν κλῆσιν ὑμῶν; the calling of you.” Words.]. What this was he proceeds to state—how that not many wise men after the flesh.—The “flesh” here denotes the purely human state or course of action, as utterly devoid of Divine influence or coöperation. It is the sensuous and selfish life, possessed by sin. Hence a wisdom which is suited to this life, which moves according to its ways instead of after the methods of that Divine spiritual principle from which all true higher knowledge springs, is “a wisdom of this age,” “of the world” (1Co_1:20), earthly, godless, and hostile to God. Such is its essential character. Yet without pushing the matter so far, we might simply abide by the idea of what is purely human. (Comp. Herzog’s Theol. Real. Ency. under the word “Fleisch”).30—To attach this qualification to the remaining predicates, would be superfluous. These of themselves indicate what is external, worldly, and belonging to the lower extra-christian life.—not many mighty, δυνατοι: persons of consequence in civil life, influential, powerful, whether it be by wealth or any other means,—not many noble, εὐγενεῖς: of distinguished descent, well-born. In highly-civilized, aristocratic Corinth, all this was regarded of great importance.—are called.—There is no verb in the original with which the above nominatives can agree, and it is best to supply the defect [as in the E. V.] “are called” from the word “calling” in the first clause. Others prefer “are,” and take it either as the sole predicate of the clause: “There are not many wise, etc., among you;” or they unite with it the adjectives as predicates: “Many are not wise, etc.” [Some of the Fathers thought that the persons employed to dispense this calling were here meant. So Theodoret. “God endorsed the nations in the evangelical net of Galilean fishermen.” Also Augustine. “Christ caught orators by fishermen, not fishermen by orators.” Wordsworth]. The supplying of “are called,” suits as well with the preceding words, “your calling,” as with the following, “hath chosen.” “In the early centuries it was often flung at Christianity (by Celsus and others) that its converts were, for the most part, common people, women and slaves.” Paul here not only confesses the fact, but also discovers in it one cause of glory for the Gospel; for it is precisely in this that the Gospel displays itself to be the power of God and the wisdom of God, that starting from such humble beginnings it had nevertheless both outwardly and inwardly overcome the world.
1Co_1:27-28. The positive aspect of the case. But the foolish things of this world.—Luther translates “in the eyes of the world,” as though the Genitive in the original were that of estitmaion. But Paul is here speaking of things not as they seem, but as they are; and here, as well as in the subsequent Epistles, we have the actual quality indicated. “The foolish things” (τὰ μωρά), the neuter for the sake of greater generalization. We have here a strong contrast to “the wise,” i. e. whatever is lacking in higher cultivation and insight, including, too, the additional thought of being deemed foolish, contracted and simple.—hath God chosen, an expression which is repeated three times with great emphasis. It denotes the Divine purpose which is made known in the calling; or that Divine decision in virtue of which a separation is effected among fallen mankind, and certain individuals are selected out of it to become a possession of God in Christ, and are so made blessed (comp. ἐκλέγεσθαι Eph_1:4; Is. 15:19). The expression belongs to the Theocratic language of the Old Testament (comp. בָחַר Deu_14:2 ff.). “Foreknowledge” and “Predestination “are cognate terms, Rom_8:29; 2Ti_1:9, yet so, however, that the word “choose” here designates the free, eternal gracious will of God, as carried out in time, and therefore includes the “calling” in itself.—The object of such a choice is to confound the wise i.e., the wise after the flesh. By the fact that He selected the “foolish,” persons destitute of superior culture, to enjoy holy and blessed communion with Him, the wisdom in which “the wise” boasted, is exposed in all its insufficiency and worthlessness. Or we may say with de Wette, “the wise were put to shame by being compelled to see the foolish obtaining that which was denied to them.” In the latter case, it is implied that “the wise” are conscious of the preference made, “and so were stung to reform” (Osiander). But this is not sustained by the context as the parallel expression “bring to nought” shows. The jubilant contrast proceeds.—and the weak things of this world, i. e. the weak of every kind, bodily, mentally, politically.—God hath chosen to confound the things which are mighty.—The antithesis here is introduced by the neuter: τὰ ίσχυρά, denoting the category in general, although persons are meant. That any thing contemptuous was intended by this use of the neuter, is not probable, since he just before spoke of a kindred class, “the wise,” in the masculine. The “confounding” is seen in the fact that “the weak things,” by virtue of the indwelling “power of God,” evince an energy and an overcoming power which is denied to the strong of this world.—In the third set of contrasts there appears an expansion of thought on the one side, with which there is nothing to correspond on the other.—And the base things of the world, and the despised things hath God chosen—the things which are as good as not, in order that He may bring to nought the things that are.—Here we have the antithesis only to the last expression of the first series: “the things that are” (τὰ ὄντα). [This is readily accounted for, if the omission of the καί as sustained by the best authorities (see critical notes) be correct. In that case the τὰ μὴ ὄντα: the things which are not instead of being an addition to the previous specifications, would stand in opposition with them, as a sort of summary of their meaning, and so be the main word requiring the offset on the other side]. Observe also the order of thought in the specifications, “base things,”—ἀγενῆ: of low origin. To this is added as a natural consequence: “despised things”—τὰ ἐξουθενηένα: regarded as nothing. Then below both, as putting the matter in its strongest possible aspect, there comes the τὰ μὴ ὄντα (to be distinguished from τὰ οὐκ ὅντα inasmuch as the μὴ is not an absolute, but a subjective negative. Winer, § 59, 3): that which in the opinion of men is as good as nonexistent.—In the antithetic τὰ ὄντα, some would insert a τί, making it read: things that are somewhat, of some importance. But this we are as little warranted in doing as in making τὰ μὴ ὄντα=τὰ μηθὲν ὄντα: things which are of no account, are nothing. What Paul here sets in contrast with the former are things which have being, are real, which are regarded as existing, and “which continue to make themselves pass for sole realities.” And for these things the verb “confound” would no longer suit. So we have another “bring to naught:” καταργήσῃ make null, deprive of all validity. This is a much stronger expression, and it puts its object, relatively to the highest good to be enjoyed, out of existence.31 The truth of the assertion has been well brought out by Neander: “In its scorned professors, the Gospel has in fact displayed a power of action and endurance, which far transcends the measure of the natural man. They alone never bowed to the despotism of the Roman Emperor. To them also the Gospel has imparted a steadfastness of conviction, which the proud philosophy of the Greeks never possessed; and a Christian mechanic, as Justin Martyr and Tertullian have affirmed, was able to answer questions which the Greek philosopher asked in vain.”
1Co_1:29. The reason of the above mentioned peculiarity of God’s procedure in “calling” men.—that no flesh should boast in the presence of God.—μῃ καυχήσεται πὰσα σάρξ, lit.: that all flesh should not boast. A Hebraism. The negative belongs to the verb, and=that all flesh should give up their boasting. The sense is: “no man should boast that he, out of his own endeavors, or position, or worth, had contributed any thing to the great achievements of the Gospel.” Neander. It is a question whether we are to take the word “flesh” as simply denoting humanity in general, or are to associate with this the ideas of guilt and transientness which are also conveyed by it. As a general rule the expression occurs in this way only when the one or the other of these ideas is implied in the context. “Flesh beautiful, yet frail” says Bengel.—[“Here then we see that God by confounding the mighty, and the wise, and the great, does not design to elate with pride the weak, the illiterate, and the abject, but brings down all of them together to one level.” Calvin].
1Co_1:30. The ground in the Divine economy on which this end is obtained and the glory of salvation secured to God alone.—But of him ye are in Christ Jesus.—A two-fold construction and exposition is here possible. Either the first five words may be taken as a sentence by itself, stating the fact of their origin in God: “Of him are ye.” The subsequent words, “in Christ Jesus,” would then assert the ground of their being from God—of their Divine Sonship, and this too in such a manner as to carry the emphasis. Such a construction is supported by the fact that the important relative clause which follows is joined directly to it. Or the words “ye are in Christ Jesus” may be taken together as denoting their being in fellowship with Christ, and then “of Him” assigns the cause of this fact,—shows how they came to be in Christ. The latter construction is not contrary to usage, and at least is not more forced than to suppose the word “are” to be employed as a pregnant construction for ‘have sprung’ or ‘been born,’ as Osiander does. We might compare with this Eph_2:8, “And that,” to wit, being saved, “not of yourselves,” which is the same as ‘and ye are not saved of yourselves,’—stated in the positive form, ‘ye are saved of God,’ i. e. He is the author of your salvation. So here: He is the author of your being in Christ Jesus. This is sustained also by the “from God” (ἀ πὸ θεοῦ) in the relative clause which evidently refers back to “of Him” (ἐξ αὐτοῦτοῦ) and imparts to the thought additional emphasis32 by repetition. In relation to the truth conveyed see Joh_6:44; Joh_6:37; Joh_6:65. The preference accordingly is to be given to the second construction. In this way, on the one hand, we preserve the Pauline expression “to be in Christ,” and avoid one which never elsewhere occurs—ἐκ θεοῦ εἶναι: “to be from God.” By this explanation we would be compelled to refer ἐν κυρίῳ: “in the Lord” (1Co_1:31), to God and not to Christ, contrary to Pauline usage. But this need present no difficulty, singe these words in 1Co_1:31 are not Paul’s, but a citation from the Old Testament.—Who was made wisdom unto us from God, both righteousness and sanctification and redemption.33—Here we have the rich treasure of blessings contained for us in Christ all laid open, revealing the largeness of our indebtedness to God, for what of real worth we have and are. “From God” is not to be connected with “wisdom” as indicating the source whence it came, but with “was made” as showing the author of the act. (ἐγενήθη, a later Doric form for ἐγένετο, not passive). This is the order of thought presented in the German [as well as in the English] version. The fact that Christ has been made to us “wisdom” depends on God; and not only “wisdom,” but also the other particulars specified. Observe, too, he here passes over into the first person plural, “unto us,” including therein himself as he frequently does elsewhere when specially moved by a sense of his fellowship with his readers in the salvation of Christ. The position of “wisdom,” coming in as it does before the words “unto us from God,” and thus separated from the remaining predicates, is not to be explained on the ground that “wisdom” is the leading thought to which the others are subordinated. Such a construction is neither called for by the τε καί, which only serves to connect “righteousness” and “sanctification” a little more closely, nor by the nature of the conceptions expressed by the other terms, which designate rather coördinate aspects of the one great scheme of salvation entirely distinct from wisdom, and therefore not capable of being included under it. Rather we may say that in consequence of the course of thought thus far pursued, the idea of “wisdom” pressed foremost upon his mind, and so came in where it did; or that he put the qualifying word common to the several members of the sentence right in among them as a word of connection (Osiander.) It is natural to look for some antithesis to what precedes in these four specifications, “wisdom,” etc. But it can only be called a mistake in Bengel when he attempts to find a contrast, as in “wisdom” to “the foolish things;” so also in “righteousness” to “the weak things,” in “sanctification” to “the base things,” and in “redemption” to “the despised things.”34—When it is affirmed that “Christ was made to us wisdom,” by this we are to understand that in Him, in His person, the fulness of which was unfolded in His history, the mystery of the Divine plan of salvation has been disclosed, and with this an insight been afforded us into the dispensations and judgments of God, and we are enabled to recognize and lay hold upon that which shall conduct us to the goal of our noblest longings (comp. 1Co_2:7 ff.; Col_1:9 ff.; Col_1:26 ff.; Col_3:2; Col_3:10; Php_1:9 ff.; Eph_5:8 ff. etc.). As closely related ideas, “righeousness” and “sanctification” are so joined as to form a distinct whole: δικαιοσύνη τε καὶ ἁγιασμός. The first reminds us of 2Co_5:21—“that we might be made the righteousness of God in him;” and of Jer_23:5—“The Lord our righteousness;” and also of the saying of Christ himself in Mat_3:15, as well as of Act_13:38; Isa_53:11; Gal_2:16-17; Rom_1:17; Rom_3:21 ff. In the language of Holy Writ righteousness denotes that conduct which comports with the law of God or the disposition suitable to it. This existed in Christ in absolute perfection; and it existed in Him as the second Adam (1Co_15:4; 1Co_15:7), the son of man, the head representing the whole body, and in behalf of the entire sinful race, whose obligations to the law He had fulfilled by a life of perfect obedience, and whose debt to justice He has cancelled by submiting to the penalty threatened upon sin in a voluntary sacrifice of Himself even unto death, thereby complying with the behests of the Father and revealing His holy and compassionate love towards the fallen. In this way has He become righteousness for us, that we may be counted righteous before God and enter into the possession of the rights and privileges which belong to this state of righteousness—that is, be adopted into the Divine family. This, regarded as an act of God, is expressed by the terms δικαιοῦν δικαίωσις: to justify, justification; and the pardon of sin, as the negative side of justification, includes also, for its corresponding positive side, God’s cordial acceptance of us as pleasing in His sight. But in this judicial portion of Christ’s redeeming work there lies also, at the same time, an element of moral change—of sanctification (ἁγιαςμός), and the intimate connection between these two things is expressed by the τε καί. (“In this conjunction there is implied at once distinction and equality, an intimation of similarity, as though the one were consequent upon the other.” Osiander. In order that the relation to God, in which our justification places us, may be subjectively sustained, so that we may say “the judgment of God is according to truth,” there must be an inward connection between the Head and the members who participated in the righteousness of their Head. This connection is effected by the love of Christ awakening faith in us. This love at once destroys in the subject of it all disposition to live for himself, as the moving spring of his existence, all ambitious aspiring, and transports him into a state of mind that leads him to live and to become every thing in Christ alone. And this is faith, humble, earnest faith, that works in us repentance as its result. In this emancipation of the individual from the thraldom of selfishness (an emancipation which is at the same time a deliverance from every thing to which selfishness binds us, even the idols of flesh and sense, and the world), and in this union to Christ as the sole worthy and worth-giving Saviour, lies the germ of our “sanctification.” By this we understand becoming godly-minded—the consecration of our whole life in all its elements unto God—the offering up of self unto the Most High, so that all labor becomes a Divine service, the springs of which are joy in the Lord and the witness of the Spirit to our adoption and final salvation. This ἁγιασμόζ: holiness, may be regarded either as progressive—sanctification, or as a fixed quality—sanctity. The latter is the prevailing usage in the New Testament (Rom_6:19-22; 1Th_4:3-4; 1Th_4:7; 1Ti_2:15; Heb_12:14 etc.). It is to be so taken here. In reference to the thing itself see Joh_17:19, and the juxtaposition of “ye are justified” and “ye are sanctified” in 1Co_6:11. But while all are agreed as to the meaning of these foregoing terms as a whole, it is not so in regard to the last one, “and redemption” (ἀπολύτρωσις). Are we (with Meyer) to take this as denoting the work of Christ through which our salvation is achieved (as in Rom_3:24; Eph_1:7), so that it is for us an object of faith? or (according to the Catholic expositors) as our final deliverance from death and all the evils and temptations of sin (as in Rom_8:23; Eph_1:14), and so as an object of hope? The latter interpretation corresponds better with the position of the word, since it will hardly do, after having mentioned “righteousness and sanctification,” to go back again to the negative idea of deliverance from guilt, which is already involved in the term righteousness. On the other hand, its position renders the addition of any explanatory term like that found in Rom_8:23; Eph_1:14; Eph_4:30, unnecessary. Comp. for a fuller development of the thought Rom_8:10-11; Rom_8:21-24.—Here then is the final stage of our salvation a deliverance from the bondage of corruption unto the glorious liberty of the sons of God. That in this, as well as in the foregoing instances, Christ exhibits himself as the “power of God” victorious over the power of sin and its terrible consequence, death, is a proximate thought, so that here again those two chief predicates, “wisdom and power,” recur to view, only the second with greater prominence. But in the case of “sanctification,” as well as of “redemption,” it is implied that Christ is in Himself what He has become for us; that He in all His life and walk was entirely severed from all fellowship with sin and wholly consecrated to God, i.e. holy, and as such was the principle of our sanctification; that He arose victorious from the grave and the whole realm of sin, and at once ascended up on high, exalted over all, and as such carries in Himself the power by which our redemption is to be achieved. (Comp. 1Co_15:26; 1Co_15:55; Eph_2:6).
1Co_1:31. The final cause of the peculiar method of God’s call and the plan of His salvation by the free gift of an all-sufficient Saviour.—In order that, according as it is written, he that boasteth, in the Lord let him boast.—Here is where the argument conducts us. There must be a boasting, a glorying; not, however, in oneself before God, but in God as the author of all our advantages and blessings. And this boasting is the expression of a lofty emotion of joy and confidence. If by the term “Lord” Christ were meant, it should be explained as an exultation in His fellowship, in possessing a share in His salvation. But the relation to 1Co_1:29 points rather to God, the original source of all salvation. And such an application would not militate against Paul’s usage, because, as has already been remarked, the passage is a citation from the Old Testament (Jer_9:23), particular prominence being given to the chief thought by holding fast to the original form. Hence the anacoluthon, ἵνα—καυχάθω, instead of καυχᾶται. If anything were to be supplied it would be γένηται. For a similar case see Rom_15:3.
DOGMATICAL AND ETHICAL
1. God’s thoughts and ways entirely unlike those of the natural man.—What is great and glorious in the sight of men, God sets at naught. What men slight as mean and contemptible, God prizes, or makes it precious. Man’s propensity is to exalt himself, and hold in honor whatever is the product of his own powers and bears the mark of mental or physical superiority, or can be used to personal advantage, or is of noble origin, while he treats all that is crude and powerless and vulgar, just as if it had no existence. God, on the other hand, in His work of redeeming vain man, especially at its very commencement, proceeds on methods quite the reverse. Here we see the Son of the Highest, who is in the form of God, the Fulness of Divine life and wisdom and power, and, as the perfect image of the Father, is infinitely exalted above the most eminent of created beings, yea, is the very substance and vital principle of all the excellence and power which these beings possess—we see Him emptying Himself of His glory, entering into a state of creaturely dependence, assuming the form of a servant, coming into association with a sinful race although Himself sinless, bearing in holy sympathy all their burdens and trials on His own heart, and sharing in their condemnation and suffering and death, even to the ignominious death of the cross. Thus, at the very start, did Divine Power and Wisdom and Holiness exhibit themselves as weakness, foolishness and sin; Life and Light, as death and darkness; Riches inexhaustible, as deepest poverty; the All in All, as nothing; Essential Being, as not being. Thus in His fundamental act did God confront and confound the vain conceit of men who aspired to resemble Him in power, wisdom and blessedness. And this initial procedure has shaped the whole method of salvation ordained in the Gospel. As the condition of pardon and acceptance God requires of men the absolute renunciation of their own wisdom, power and sufficiency, and a disposition to ascribe all honor and glory unto God, who has thus manifested Himself to them in Christ, and to regard His workmanship in them as alone possessing worth. But since this requirement is exceedingly difficult for such as have distinction in this world, it happens that among the saved there are found not many wise, mighty and noble; but the Divine calling proves effectual rather in the sphere of the rude, the weak, the ignoble and the lowly, inasmuch as it is among these that the disposition to accept salvation exists in the highest degree or is most readily awakened. Thus it cometh to pass that while the wise and the noble and the mighty of earth are passed by and deemed unfit for heavenly honors, the foolish are lifted up into the light of Divine wisdom, the weak are clothed with Divine power, the ignoble are invested with the highest nobility, those who are as if they were not, attain consideration as the only real personages, and by the contrast the pomp and pride of earth are put to shame. The reason of this is that there may be no boasting before God. To this there is the opposite.
2. Unto God the Lord be all glory—He is the author of all benefits which come to us through Christ, and as He is the author so is He their final cause. Of Him and to Him are all things.
And these benefits appertain to all the aspects and relations of man’s being and life as connected with God and His kingdom, viz. the intellectual, the legal, the moral and the physical. First, Wisdom. This in its highest form is the knowledge of God, and such a knowledge we have imparted in the revelation of His Gospel—a knowledge of His character, His works and ways, of the economy of His kingdom in its preparation, establishment, spread and final consummation, by means of which the thoughtful spirit may be led to choose the way of life, and to advance from the first appropriation of salvation in faith on to its full fruition in glory. Of this wisdom Christ is made to us the substance and the illuminating principle. The second is Righteousness, i. e., restoration of fellowship with God by the satisfaction of all the law’s demand, and the cancelling of all obligations incurred, so that the sinner can on this ground, be accounted righteous in the sight of God, and be reinstated in his forfeited rights, and have free access to the Father as one of His family. This righteousness Christ has been made unto us by His having fulfilled all the claims of the law, both in doing and in suffering, both by yielding a perfect obedience and by assuming the curse out of His free, infinite love, so that we, being found in Him, may be made partakers of His merits. The third, inseparably connected with the preceding, is the Sanctification of human life in all its inward and outward movements so far as they are determined by man’s own will. This is effected by the shedding abroad of the love of God in the heart through the indwelling Spirit, who, consequent upon the work of Christ, comes to appropriate to us His righteousness and to assure us of his pardoning grace. And when, notwithstanding all past sins, we become thoroughly conscious of this love to us, there is awakened in our souls a love in return which shows itself in perfect confidence and in entire devotion to God, and in the utter renunciation of all selfish and worldly affections. And this is holiness. But this holiness perfects itself gradually, in the daily exercise of repentance and faith, and love more and more takes possession of the whole life to the complete regulation of all our faculties and relations, so far as they can be determined by it. And this Christ is made, unto us by virtue of His holiness passing over into our hearts through the Holy Ghost, whom He hath given unto us, and who transforms us into a likeness to His all-perfect character. Finally, Redemption.—This is the destruction of all our enemies, even to the last, which is death, so that not only is the spirit life because of righteousness, but God, who hath raised from the dead the Lord Jesus Christ, will quicken our mortal bodies through the Spirit that dwelleth in us. Thus is man, in respect to his entire organism, delivered from the bondage of corruption, and introduced into the glorious liberty of the children of God. And all this is done through the power and after the type of Christ, who, Himself victor over death, has become the principle of life eternal for all who believe in Him. As they die with Him, so also will they reign with Him. In this that profound saying is fulfilled, that corporeity is the end of the ways of God; in other words, that the deliverance of our whole organization from the ban of death, and our introduction into the fulness and power of an indestructible life is the consummation of God’s work of restoring fallen man; a work which was begun in his deliverance from the Condemnation of sin. Short and good, Olearius: Christus est sapientia in verbo, quoad doctrinam, justibia in merito, quoad fidem; sanctificatio in spiritu, quoad vitam; redemptio in novissimo adventu, quoad salutem æternam.
3. [The efficiency of faith in the matter of salvation.—This consists not in any virtue or meritoriousness of the act itself but in the fulness of blessings contained in the Being whom it appropriates or to whom it unites us. It enlightens because it lets in the light of Christ’s wisdom; it justifies because it appropriates the righteousness of Christ; it sanctifies because it puts us into fellowship with Christ’s holy life, and it proves our victory over death and the grave by associating us with Him who, as the Captain of our salvation, has proved himself the mighty conqueror. Thus while the wisdom and the power of this world are limited by the weakness and imperfection of human faculties, faith proves its superiority over both by taking to itself the fulness of Him who filleth all in all.]
4. [Christ cannot be divided in the benefits accruing from Him. We cannot have Him for our wisdom or for our righteousness without at the same time having Him for our sanctification and our redemption. The lack of any one of these benefits proves the absence of them all.—Christ is a perfect whole, and His work a perfect whole, and to be accepted at all He must be accepted as a whole.]
5. [The surpassing excellence of God’s method of salvation is seen in the fact that he presents to us not a dead system of doctrines nor lifeless instrumentalities to be acquired and improved by us, but a living agency, a person, infinite, ever-present, ever-active, all-wise, all-powerful, all-good, who acts upon us while we act on Him, and saves us by an efficiency of his own.]
HOMILETICAL AND PRACTICAL
1. [The method of preaching the Gospel must be adapted to the nature of the Divine calling.—1. As to the subjects thereof. The preaching should be of such a kind, and be set forth in such a manner, as to reach the poor, the illiterate and the weak. One sign that the kingdom of God has come is that the poor have the Gospel preached unto them. As it was in the beginning so must it still be. God’s calling has not changed its nature. But in thus suiting the Gospel to the humble, we are not to set aside the noble and learned as though excluded from salvation. At the manger in Bethlehem the worship of the shepherds was followed by the worship of the wise men from the East; among the disciples there was a Joseph of Arimathea; the vacancy in the Apostleship made by the fall of Judas was filled by a Paul; among the converts at Corinth, was Erastus the chamberlain and the wealthy Gaius. 2. As to the ends it has in view, viz: the humbling of man’s pride and the promoting of God’s glory.—The aim at such an end must be seen in the style and manner of the preacher himself and in the effects which he seeks to produce. 3. As to its contents.—This must be Christ in all His fulness and in His manifold adaptations to the wants of the sinner; Christ Himself, not a system of doctrines, nor a code of precepts, but the living person.]
2. The reason why not many wise are called. 1. Not because God puts contempt on human wisdom, on rank or fortune, or upon man’s natural faculties and powers, for these are His gifts and were designed for good, 2, but on account of men’s guilt. They abuse these gifts into an occasion for withdrawing themselves from the grace of God, and setting up for themselves to the darkening of their own understandings and the ruin of all their own interests through their weakness and insufficiency. Spener in Starke.
3. Three classes of persons, the wise, the strong and the noble, are the special foes of God’s kingdom, partly because they think that God’s grace detracts from their power and consequence, and partly because they imagine themselves to be already in a blessed condition (Joh_9:39-41). Starke.
4. The fact that a majority of its professors at first were of humble rank redounds to the honor of Christianity. From this it is seen: 1. That it esteems all men alike. 2. That it owes its rise and spread not to human might and art, but to God. 3. That it requires not learning but an honest heart that is anxious for its own salvation.—A miserable hull often conceals a precious kernel. Heubner.
5. The obligations which spring from these truths.—The poor and needy owe Christianity their profoundest gratitude for being so honored by it. [At the same time they must be careful not to arrogate any superiority in the sight of God over those who are above them in learning or birth or ability. Pride in ignorance and meanness is no less abominable in the sight of God than pride in greatness, wealth and learning.] On the contrary, the rich and the noble have occasion to humble themselves. Christianity owes them nothing, and they should be mindful of the danger of being beguiled from it.
6. The proud and self-sufficient must be humbled.—The Saviour did not become the Son of David until the princely glory of David’s house had departed and his descendants had come to the saw-horse. This was to show that the loftiness of this world must be brought low, if it would enter the kingdom of God. [The heights of earthly promotion and glory lift us no whit nearer Heaven.—It is easier to step there from the lowly vale of humiliation and sorrow.] God’s kingdom is a cross-kingdom. Gossner.
7. Cheer for the lowly.—What the world rejects that God lifts up and transforms into a sanctuary. Art thou small and despicable in the sight of men, rejoice at it and consider that God looks down especially upon thee (Psa_113:6-8; Psa_138:6).
8. Instruction for the high.—To God belongs all the glory. If then God is to display his power in thee and make something out of thee, thou must consent to become as nothing. Everything in Christianity turns upon this one quality of humility. The blessedness of the children of God is that they possess nothing, the glory of which does not belong to God.
9. What incomparable riches in Christ!—Believest thou in Him? Then thou possessest Him. Let earth’s trifles pass. Thou hast Christ, and with Him thou hast all things.—He is thine in all his offices.—As a Prophet, he is our wisdom; as High-Priest, he is our righteousness; as King, he is our sanctification; and in all three offices, he is our complete redemption. Hedieger.
10. J. Spencer. 1Co_1:21. The superiority of Christianity over human science, on the subject of religion. I. Demonstrated as to a. a future state; b. Human duty; c. The character of God; d. The pardon of the sinners. II. Application; a. Guard against a so-called philosophical style of reasoning; b. Cling to the great distinctive doctrines of the Gospel; c. Prize the pure Gospel; d. Heedlessness of sinners, strange. J. Barrow. 1Co_1:23. The doctrine of the Gospel—the doctrine of the cross. 1. As a suffering—in appearance criminal. 2. As most bitter and painful. 3. As most ignominious and shameful. 4. As agreeable and advantageous to the intents of the passion. 5. As completory of ancient significations and predictions. 6. As apt to excite devotion, and enforce the practice of duty. H. Bushnell. 1Co_1:23. The power of God in self-sacrifice. I. God is morally passible; a part of His glory is to be compassionate. II. This compassion exhibited in Christ’s passion on the cross. III. The power of it as seen in the effect it has to subdue enmity. It conquers evil by enduring evil.—C. H. Spurgeon. 1Co_1:23-24. Christ crucified. I. The Gospel rejected. II. The Gospel accepted. III. The Gospel admired. Anonymous. 1Co_1:26-29. The Christian calling. I. Its nature; a. Not many mighty, wise and noble; but b. The foolish, the weak, the base, are called. II. The reason: a. Not that God is unwilling that the great, and wise, and noble should be saved; but b. Because the foolish, the weak, the base, are more ready to feel their need and accept grace; and c. that the glory of God may be the more signalized. III. In its bearings; a. Shows us the perilous position of the mighty, and noble, and wise; they are in danger of being passed by and confounded; b. Teaches us not to disparage the foolish, the weak and the base; c. The foolish, the weak and the base are not to be proud against the opposite class, as though any better in God’s sight; d. The true preparation for God’s kingdom is an entire emptying of self; e. The purport of the calling, the glory of God.—Jon. Edwards. 1Co_1:29-31. God glorified in man’s dependence. I. This dependence absolute and universal; a. As they have all their good of God; a. of his grace; ß. of his power; b. As they have all through God; c. As they have all in God both their objective good and their subjective good. II. God is glorified in it. a. In that it affords greater occasion and obligation to take notice of and acknowledge God’s perfections and all-sufficiency; b. In that it is hereby demonstrated how great God’s glory is as compared with the creature’s. III. Use of the doctrine; a. It shows us God’s marvellous wisdom in the work of redemption; b. Those systems of doctrine, that are opposed to this absolute and universal dependence on God, do derogate from God’s glory, and so thwart the design of the contrivance for our redemption; c. We learn the efficiency of faith; d. Our duty is to exalt God above, and ascribe to Him all the glory of redemption. A. Butler, 1Co_1:30. Christ the source of all blessings.
Footnotes:
[27]1Co_1:28.—The καὶ before τὰ μὴ ὄντα is not original. [“A mistaken supplement of the sense.”—Alf.]
[28]1Co_1:29.—Instead of the rec. αὐτοῦ the best authorities read τοῦ θεοῦ which is repeated by way of emphasis.
[29]1Co_1:30.—The best attested order of words is σοφία ἡμῖν ἀπὸ θεοῦ. That in the Rec. ἡμῖν σοφία is to be explained from the tendency to take σοφία ἀπὸ θεου together in relation (Meyer). [See below].
[30][See also for a masterly analysis of the Ethical import of this word. Müller on Sin. 2 Book, 2 Chap. Also Sartorius, “Von der heiligen Liebe.”]
[31]Whitby discovers an allusion in the above designations to the Jews and Gentiles. His observations are valuable. “The Jews looked upon themselves as the only ἐυγενεῖς, persons of true nobility, as being of the stock of Abraham. ‘Even the poorest Israelite,’ saith R. Akibah, ‘is to be looked upon as a gentleman, as being the son of Abraham, &c.;’ but the Gentiles they horribly despised, as the base people of the earth, not fit to be conversed with, they being styled in their law, οὐκἔδνος: not a nation; λαὸς ὁ τεχθήσομενος, a people that shall be born, Psa_22:31; ὁ κτιζόμενος, that should be created in the generation to come, Psa_102:19, and so yet had no being, Deu_31:21. οὑ λαὸς, not a people, Hos_1:10; and it being said by the prophet, that all the Heathens are as nothing, and were accounted as nothing. Isa_40:17, they still account them as such. Hence, Mordecai prays, Lord, give not thy sceptre τοῖς μὴ οὖσι, to them that are not, Est_4:11; and Esdras. As for the people which also came of Adam, thou hast said they are nothing. And now, O Lord, these Heathens who have ever been reputed as nothing, have begun to be lords over us. 2Es_6:56-57. Thus Abraham is said to be the father of the Gentiles, before that God who calleth things which are not as if they were, Rom_4:17 : and Clemens Rom. saith of the Gentiles, “He called us who were not, and would that of no being we should have a being.” So filthy are the Gentiles represented here by things that are not, things base, things accounted as nothing. See also 1Co_6:4. And this is the ancient exposition of Origen, who, speaking of the rejection of the Jews, or the calling of the Gentiles, and God’s provoking the Jews to jealousy by them that were not a nation, he confirms this from these words: “God hath chosen the base things of the world, and things which are not, that he might abolish the things which were before, that Israel, according to the flesh, might glory before God.” Philœal c.p. 3. Now, however much we may feel constrained to take these designations in question in their more natural and broader acceptation as above, it is very evident that they were derived from the Theocratic usus loquendi.]
[32]A question might then arise: why ἐξ was not repeated and instead we have ἀπὸ. See below].
[33]We have here given the exact order of the Greek in order to render the exposition more intelligible.]
[34]We here insert the arguments in favor of the interpretation which Kling has simply set aside without refuting, and which seems worthy of consideration as best fitted to dispose of some of the difficulties under which his view labors—and also as fraught with valuable suggestions. This other interpretation has in its favor, that it takes in the thought as it flows upon the mind in the order of the words, “who is made unto us a wisdom from God—both righteousness and sanctification and redemption.” In a collocation of words so peculiar, it were natural to take the last three terms as an after thought exegetical of the main one—and such an addition was needed. Wisdom was what Paul had been disparaging throughout this section. But it was the wisdom of man. Now he glories in Christ as having been made unto us wisdom. It was necessary therefore to difference this from what he had been condemning. So he adds ἀπό θεοῦ—not ἐξ, as in the previous clause where he wishes to express the cause of an act; but ἀπό: from, denoting derivation, showing whence this wisdom came. It is no objection to this that the article τή is not mentioned before ἀπό, since the omission is quite in Paul’s style. Eph_3:13. (See Alf.: also 15). Then to characterize this wisdom, to exhibit its distinguishing peculiarities as practical and suited for man’s deepest deeds, instead of being merely speculative, he subjoins the three great points it contemplated. And here is where wisdom of the Gospel far surpasses that of secular philosophy. It gives him in Christ pardon, holiness, triumphant deliverance from woe to glory. Here then we find 1, an adequate reason for the order of the words; 2, not a repetition but a distinct thought in ἀπὸ θεοῦ, and so a reason for the change of preposition: 3, not a digression from the main course of thought as must be supposed in the other interpretation, which Stanley admits, but a glorious consummation of it, displaying the infinite superiority of the wisdom from God over all human Wisdom 4, an epexegesis quite in the manner of Paul. Rom_1:12. Since writing the above I see that the view above given is adopted, though not argued out, by Butler in his sermons on our text. It is substantiated also by the Syriac, Vul., and Rheims versions. Neander’s testimony may be added: “In these last three conceptions (righteousness, sanctification and redemption), there are presented to us the practical contents of the wisdom (from God), by which it is distinguished from the wisdom of to is world.”]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv24–28 called--(compare Co1 1:26). The same class as the "us…
called--(compare Co1 1:26). The same class as the "us which are (being) saved" (Co1 1:18); the elect, who have obeyed the call; called effectually (Rom 8:28, Rom 8:30).
Christ--"Crucified" is not here added, because when the offense of the cross is overcome, "Christ" is received in all His relations, not only in His cross, but in His life and His future kingdom.
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power--so meeting all the reasonable requirements of the Jews who sought "a sign." The cross (the death of a slave), which to the Jews (looking for a temporal Messiah) was a "stumbling-block," is really "the power of God" to the salvation of all who believe.
wisdom of God--so really exhibiting, and in the highest degree (if they would but see it), that which the Greeks sought after--wisdom (Col 2:3).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv24–28 24. Called—With a calling obeyed by faith, (1Co_1:21,) and…
24. Called—With a calling obeyed by faith, (1Co_1:21,) and so an effectual and permanent calling. Note on 1Co_1:1.
Power—Which is required in a sign.
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Wisdom—Which is required in a philosophy.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv24–28 24. but unto them which are called, both Jews…
24. but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God] His power enabled them to shake off the yoke of sin and conform their lives to the pattern of His. His wisdom consisted in speaking what He knew and testifying what He had seen (St Joh_3:11), in declaring those heavenly truths hitherto concealed.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv24–28 (24) Them which are called.—St. Paul always speaks of…
(24) Them which are called.—St. Paul always speaks of all Christians as “the called,” not using that word in the narrower sense to which some modern religious sects have restricted it.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv24–28 Unto them that are called; (see Rom_8:28) literally, to…
Unto them that are called; (see Rom_8:28) literally, to the called themselves. Both Jews and Greeks. Henceforth the middle wall of partition between them is thrown down, and there is no difference. (Rom_9:24) Christ the power of God, and the wisdom of God. These words are a summary of the gospel. St. Paul is the best commentator on himself. He speaks elsewhere of "the exceeding greatness of God"s power to usward who believe which he wrought in Christ", (Eph_1:17-20) and of "all the treasures of wisdom and knowledge" as being "hid in Christ". (Col_2:3) And the world, once so scornful, has learnt that Christ is indeed the Power of God. When Rudolph of Hapsburgh was being crowned, and in the hurry no sceptre could be found, he seized a crucifix, and swore that that should be his only sceptre. When St. Thomas of Aquinum asked St. Bonaventura what was the source of his immense learning, he pointed in silence to his crucifix.
Christ the Power of God.
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The power of God is seen in nature and in providence, but here we have a new conception of it. Jesus Christ is that Power. In his person, as God manifest in flesh, there resides the potency of the Highest; but the apostle is here thinking mainly of him as crucified. In that cross, which seems to us the culmination of weakness, he sees the very power of God. Consider
I THE ELEMENTS OF DIVINE POWER TO BE FOUND IN THE CROSS OF CHRIST.
1. The death of Christ manifests the power of God"s love. As soon as we understand the meaning of the cross, we cannot help exclaiming," Herein is love!" Nor is it merely the fact of his love to men which it reveals, for this might be learned elsewhere; but it is the greatness of his love. It is the "commendation" of it (Rom_5:8) the presenting of it in such a way as to powerfully impress us with its wonderful character. Here is the Son of God dying for sinners; and on whichever part of this statement we fix attention, it casts light on this marvellous love.
(1) The Son of God! The strength of God"s love to us may be gauged by the fact that he gave up to death his own Son. "God so loved the world that he gave his only begotten Son," etc.; (Joh_3:16) "He that spared not his own Son," etc.. (Rom_8:32) What a power of love is here! Not an angel, nor some unique being specially created and endowed for the mighty task, but his one only Son. Human love has rarely touched this high water mark.
(2) For sinners! "While we were yet sinners, Christ died for us." Human measures and analogies fail us here. "Greater love hath no man than this, that a man lay down his life for his friends"; (Joh_15:13) but here islove for enemies. And love, not in mere sentiment, not in simple forbearance, but in self sacrifice love persisting in its purpose of salvation in the face of hatred and scorn. Thus on both sides the love of God is seen in power. And what a battery to play upon the hearts of men!
2. The death of Christ manifests the power of his justice. No reading of the cross that leaves this element out of account can explain the mystery. In a work the professed design of which is to restore men to righteousness, there must surely be no breach of righteousness; yet it is here put to a severe test. Is the Law impartial? Will it punish sin wherever it is found?
What if the Son of God himself should be found with sin upon him? Shall the sword awake and smite the man that is God"s Fellow? (Zec_13:7) Yes; for he dies there as one "bruised for our iniquities." Surely justice must be mighty when it lays its hand on such a victim. If that modern description of God as a "power making for righteousness" is applicable anywhere, it is so here; for nowhere is he so severely righteous as in the working out of salvation for men. Nothing can more powerfully appeal to conscience than his treatment of the sinner"s Surety; and nothing can more thoroughly assure us that the pardon which comes to us through the cross is righteous.
II THE POWER OF GOD IN THE CROSS AS SEEN IN ITS PRACTICAL EFFECTS, Our readiest measure of any force in nature is the effect it produces, and in this way we may gauge the power of the cross. Take it:
1. In regard to the powers of darkness. "For this purpose the Son of God was manifested, that he might destroy the works of the devil" (1Jn_3:15; comp. Heb_2:14) The execution of this purpose is intimated." Col_2:16, "Having put off from himself the principalities and the powers, he made a show of them openly, triumphing over them in it (the cross) It is as if ten thousand fiendish arms were stretched out to pluck him from that cross; but he strips them off him, and hurls them back into the abyss. It cost him much to win that victory, even "strong crying and tears" and an agony of soul beyond all human experience; but the triumph was complete.
1. In regard to the actual salvation of sinners. To deliver a man from sin in all respects, undo its direful effects, and fit him to take his place among God"s sons, what power is adequate to this? Take Paul"s own conversion, on which apologists have been willing to stake the supernatural character of Christianity. And every conversion presents substantially the same features. It is nothing less than a new creation (2Co_5:17) a calling of light out of darkness, order out of chaos, life out of death; and this is a more wonderful exercise of power than that which gave existence to the universe. The fair temple of God in the soul has to be built, not out of fresh hewn stones, but out of the ruins of our former selves. A poor weak man is rescued from corruption, defended "against the spiritual hosts of wickedness in the heavenly places", (Eph_6:12) and presented at last without blemish before God, what but Divine power can accomplish this? Add to this the exercise of this power in a countless
2. number of instances. From the steps of the throne survey that radiant multitude, beautiful with the beauty of God and noble with the nobility of Christ, and the might of the cross will need no other proof.
3. In regard to what he enables his people to do and suffer for his sake. Take an active missionary life like that of Paul. Read such a catalogue of afflictions as he gives us in 2Co_11:23-33, and ask why a man should voluntarily undergo all these. Thousands have followed his example, meeting toil, privation, death, for their Lord"s sake. Nor does the power of the cross shine less conspicuously in the sick chamber. How many a Christian invalid exhibits a patience, a meekness, a cheerfulness, which can be found nowhere else! B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv24–25 But unto them which are called, both Jews and…
1Co_1:24
But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
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The offence and success of the Cross
God will always so ordain it in His providence that some shall at all times welcome His gospel. First, for the accomplishment of His own elect. Secondly, God will also have it for the honour of His own truth, and the doctrine itself which is delivered. Thirdly, for the encouragement of the labours of His own servants and ministers which are employed in preaching the gospel. This observation should accordingly be improved by those which are ministers to quicken them in their work; forasmuch as there where God calls them, He will more or less be assistant to them. Secondly, observe this, that a minister for the success of his doctrine is especially to consider how it takes with those which are most godly and religious; thus does the apostle Paul here, he does not so much trouble himself to think how it was accepted of those Jews and Greeks, but how it was to them which were called. The ground hereof is this: First, because such as these they have best skill and judgment in the work; every one studies rather to approve himself in any business which he undertakes to workmen rather than to bunglers. Secondly, such as these they come to the Word freest from prejudice and carnal affection. A drunkard will never like that preacher that presses sobriety, nor an adulterer him that preaches for chastity. Thirdly, those which are godly and effectually called are most to be regarded for their entertainment of the work, because they are most intended in the work itself. This condemns the contrary disposition and practice of many who more consider how their doctrine takes and is accepted of those which are great and wise and mighty in the world, than how it takes with those which are good and pious. We come now to the words more closely in themselves, But unto them which are called, &c., where we have these two parts chiefly considerable. First, the success of the gospel considered simply in itself, Christ the power of God, &c. Secondly, the parties to whom it is thus laid down two manner of ways. First, in their personal qualification, To them which are called. Secondly, in their national qualification, both Jews and Greeks. To these it is thus effectual and successful. We begin first of all with the parties; and that first of all in their personal qualifications. To them which are called. For the further opening of it to you there are these three things especially considerable of us in it. First, the Author of it who it is that calls. That is no other than God himself. Thus in 1Co_1:9 of this present chapter, God is faithful by whom ye were called, &c, And 2Th_2:14 --Whereunto He called you by our gospel, speaking of God. And 2Pe_1:3 --Through the knowledge of Him that hath called us; he speaks of God still. It is God and He alone that is the Author of our effectual calling. Therefore let us learn to give Him the praise and glory of all, and show forth the virtues of Him that hath called us. And let us look upon His call as the spring and fountain of all the good which comes from us. First, freely of His own accord, none moving or persuading Him hereunto. And secondly, sweetly in the preservation of the natural liberty of the will in the exercise of it. And thirdly, yet strongly in an irresistible drawing of the heart to the embracing of His heavenly motions. Secondly, for the subjects of this calling, who they are which are called; this we have from God to be only the elect (Rom_8:30). This now accordingly takes it off from any personal qualification in ourselves as to be the original and cause hereof unto us. And this for the subjects of this calling, who they are; for the general, they are the elect. The third is the terms from whence, and to which. This the Scripture sets forth unto us in sundry expressions, as first from darkness to light (Col_1:12-13). From the power of Satan to God (Act_26:18). From the world to the fellowship of Christ and the saints (1Co_1:9). From a state of hell, and wrath, and death, to a state of life, and peace, and salvation (1Th_5:9; 2Th_2:14). These are the terms from whence and to which. And this sets forth unto us the excellency and dignity of our calling considered in itself. I come now to them in the second place, in their natural qualification both Jews and Greeks; this must be taken in connection with the former reference. The apostle had in the verse before laid a disparagement upon such, as concerning their rejection and ill entertainment of the gospel, affirming it to be to the Jews a stumbling-block and to the Greeks foolishness. Now that he might not be here mistaken as condemning these whole nations at large, he here qualifies this censure. But unto them which are called both Jews and Greeks, &c. In the laying of censures at any time upon a community of persons, whether nations or societies of men, we must take heed while we find fault with some, that we do not indefinitely condemn all. This restriction is requisite, first, to prevent discouragement in the condemned, that so we may not trouble the minds of those which are innocent. Not break the bruised reed, &c. Secondly, to prevent scandal in the standers by, and that others may not be offended at them for it. Thirdly, to prevent injustice in ourselves, and that we may not give wrong judgment. This does, therefore, meet with the rashness or malice of many persons in this particular; ye shall have some people so to condemn an whole company, as that they spare none at all in it. But to speak more particularly to the words, To them which are called both Jews and Greeks. We see here that God has His numbers, and portion, more or less in all people and nations without any difference. This may be made good unto us from these considerations. First, both Jew and Gentiles they are the subjects of Gods election. Secondly, Christ died for both. They have both alike interest in Christ. Thirdly, they have both alike interest in the gospel and means of salvation; this was cleared by Peters going to Cornelius (Act_11:17-18). The consideration of this present point is thus far useful unto us, as it teaches us two things--First, to pray for the calling and conversion of the Jews. And secondly, to pray for the accomplishment and fulness of the Gentiles. But then again a little further, these words may be here taken, not only in an historical sense, but in a moral; not only as spoken particularly of these two nations, the Jews and the Greeks, but likewise as spoken of such persons as were noted either for simplicity or wisdom--the Jews being notorious for their stupidity, and the Greeks famous for their learning. And so there is this in it, that God has His lot and portion amongst learned and unlearned both; there is no exception in point of conversion. The ground hereof still is this, the good pleasure and will of God, who is no respecter of persons. Therefore let those which are unlearned not here excuse themselves. Again for those which are learned, let them not rest themselves in their human learning. Now the second is the success of this preaching itself, Christ the power of God and the wisdom of God; where we may observe how as the apostle crossed these Jews and Greeks in what they desired, so also he did in a sort comply with them. Christ is to them which are called both the wisdom and power of God. First, He is so absolutely, and considered simply in Himself in the whole office of His mediatorship. For the power of God, first, this showed itself--First, in His incarnation, when He was born of a pure virgin. Secondly, in His crucifixion and death. Thirdly, in His resurrection (Rom_1:4; 2Co_13:4). Fourthly, in His ascension and coming to judgment (Mar_14:62; Mat_24:30). Lastly, as in that which was done upon Him, so also which was done by Him (Mat_28:18). Thus was Christ the power of God. Secondly, He was the wisdom of God; as God in Him did show forth His wisdom, and as in Him were hid all the treasures both of wisdom and knowledge (Col_2:3). And here Christ was the wisdom of God in divers explications. As--First, in choosing such a fit and accommodate means for the reconciling of His justice and mercy both. Secondly, in choosing such an unlikely and unexpected means, and thereby confounding the wisdom of the world. Thirdly, in furnishing of Christ with all such gifts as were fitting Him to perform that office which He had laid upon Him. And thus was Christ both Gods power and wisdom considered absolutely in His own office. Secondly, He was so also relatively, in order and reference to believers, To them which were called He was the power and wisdom of God. First, I say He was so estimatively, in the apprehensions and opinions which they had of Him; they counted Him to be both the wisdom and the power of God. The reason of this is this, because that now after conversion men have a new understanding put into them, and see things with other eyes than they did before. Secondly, He is so to them which are called effectively, in that He has an answerable influence upon their persons, and that in each particular. First, He is the power of God to them (2Co_13:3), Mighty in you. And that again in sundry respects. First, in His death, the mortifying of their lusts (Gal_2:20; Rom_6:6). Secondly, in His resurrection, for the raising them up again. First, corporally in their bodies (1Co_6:14). Secondly, spiritually in their souls (Col_2:12). Thirdly, Christ is powerful in believers for the conquering and overcoming of temptations, and fighting against principalities and powers (Eph_6:10-11). Fourthly, in enduring of afflictions, which without this power they could never sustain. Lastly, in final perseverance (1Pe_1:5; Jud_1:24). Thus is Christ the power of God to them. Secondly, He is the wisdom of God to them also in sundry respects likewise. First, in revealing to them the mind and will of God in those things which concern their salvation (1Co_1:30). Secondly, in giving them discretion to walk worthy of their heavenly calling, and to honour religion by their conversation. Thirdly, in giving them a spirit of discerning, to judge aright of persons, and times, and things. Lastly, in teaching them to number their days, and to consider their latter end (Deu_32:29; Psa_90:12). (T. Horton, D. D.)
The power of God and wisdom of God
What was it in Christianity which mainly incensed the scribes and Pharisees? They disliked its simplicity, which contrasted with their ceremonial; its purity, which frowned on their dissoluteness; but what they above all detested was the Cross. Nor could the ignominy and agony which Jesus underwent of themselves be fascinating to any one. What was it, then, which induced so many to acknowledge in Christ crucified the power of God and the wisdom of God? I reply--
I. The humiliation of Christ was judicial. So His enemies professed to regard it. But they were not consistent in their accusations, and the sentence of Pilate has not been confirmed by mans sense of justice. And yet justice was maintained in His death; and this maintenance of justice commends and endears His death to indebted followers. He was cut off, but not for Himself. But how can the sinless justly suffer for the sinful? As a matter of fact the effects of iniquity often fall upon the blameless. But is substitution so utterly excluded from our own forensic proceedings, that the very idea of it should be scoffed at? An established mode of punishment is by fine, but fines are often paid by proxy. If a culprit were languishing in a dungeon from inability to pay the sum demanded, and a friend paid it for him, the feeling would not be that righteousness had been outraged, but that law had been upheld while generosity was manifested and misery relieved. The clear doctrine of Scripture is that Christs sufferings were sacrificial (Heb_9:26). Here is a pathway for pardon in which justice itself shines resplendent, and is more honoured in clemency than by countless retributions. Here is a road for the sinful ascending to heaven, yet such as to discourage sin and render it infinitely detestable. And if such be the character and influence of the Saviours suffering, is not Christ crucified the power of God and the wisdom of God?
II. The humiliation of Christ was accompanied with manifestations of His dignity. Certainly His abasement was profound. And yet all this humiliation was suitable to dignity. His was that dignity that was often attacked, but never impaired: a dignity which appears, like a majestic edifice or sublime promontory seen at night, more vast and imposing for the gloom with which it is surrounded. And we never find the Son in circumstances of special abasement without some accompanying seal or token of Paternal acknowledgment and favour. Note the attendant circumstances of His birth, baptism, death, &c.
III. The humiliation of Christ, in its spirit and objects, infinitely transcends all other exhibitions of moral excellence and glory. View it--
1. In relation to the Sufferer. What filial obedience when He said, The cup that My Father hath given Me shall I not drink it? What fulfilment of righteousness when He met the claims of a broken law, and, contemplating it in all its magnitude, could say in expiring, It is finished. What friendship to sinners when He died for them to gain them admission into His glory.
2. In relation to our race. In this respect it is the grand manifestation of Gods love to man (Joh_3:16; 1Jn_4:9).
3. In relation to its effects. Who can dispute their prodigious influence? They have visibly changed the aspect of the world. See the power of this love manifested in the apostle of the Gentiles. And this was but a single instance illustrative of countless multitudes. (D. King, LL. D.)
Christ--the power and wisdom of God
I. Personally. Christ considered as God and man is--
1. The power of God.
(1) From all eternity. All things were made by Him, &c.
(2) But when He came to earth He gave abundant proofs of His power in His miracles and resurrection.
(3) He is the power of God now, for He sitteth at the right hand of God. He hath the reins of Providence in His hands, and is the Sovereign Head of the Church, the Lord of heaven, and death, and hell.
2. The wisdom of God.
(1) The great things that He did before all worlds were proofs of His wisdom. He planned the way of salvation; He built the heavens. Mark the world, and see all its multitudinous proofs of the wisdom of God.
(2) And when He became man He gave proofs enough of wisdom. In childhood He astonished the doctors by His questions; and in manhood He confounded Pharisee, Sadducee, and Herodian. And when He paralysed those who came to take Him by His incomparable words.
(3) And now that He is our Advocate before the throne, now that the reins of government are in His hands, we have abundant proofs that He is the wisdom of God.
II. In His gospel. That gospel is--
1. A thing of Divine power.
(1) How could it have been established if it had not in itself intrinsic might? By whom was it spread? By learned doctors, fierce warriors? No, by fishermen, untaught, unlettered. How did they spread it? By their swords? No, but by their simple words. But what was this gospel? Was it a thing palatable to human nature? No, it was a gospel of morality most strict, it was a gospel with delights entirely spiritual. And yet it spread. Why? Because it has in it the power of God.
(2) How has it been maintained? No easy path has the gospel had. The good bark of the Church has had to plough her way through seas of blood. But the blood of the martyrs has been the seed of the Church. It has been like the herb camomile, the more it is trodden on the more it grows.
(3) I do not wonder that the Church has outlived persecution, so much as I wonder she has outlived the unfaithfulness of her professed teachers. From the days of Diotrephes to the latter times men of all sorts have come into her ranks and done all they could to turn her aside. And, even now, when I mark the supineness of many; when I see the want of unction and prayerfulness, she must have the power of God within her, or else she would have been destroyed.
(4) There are not a few of you who would be ready to bear me witness that I speak the truth. There are some who were drunkards, &c., and now you are here, as different as light from darkness.
2. The wisdom of God. The intellects of Locke and Newton submitted to receive the truth of inspiration. What a vast amount of literature must be lost if the gospel be not true. No book was ever so suggestive as the Bible.
III. In the heart.
1. The power of God--
(1) For salvation.
(2) In temptation.
(3) In trouble.
2. The wisdom of God. If you want to be a thoroughly learned man the best place to begin is to begin at the Bible, to begin at Christ. But wisdom is not knowledge, but the right use of knowledge; and Christs gospel helps us by teaching us the right use of knowledge. (C. H. Spurgeon.)
Christianity, the wisdom and power of God
The wisdom of any scheme is evinced by the excellency of its effects, and the simplicity and fitness of the means by which they are produced. Power is seen in the sure and easy overcoming of obstacles which lie in the way of success. Applying these tests to the scheme of redemption, by means of the atoning death of Christ, we shall see enough to satisfy us that in it we have a transcendent manifestation of the power of God and the wisdom of God. Consider the influence of Christianity upon--
I. The world at large.
1. The wisdom of God is seen in--
(1) The exceeding excellence of its results. When it appeared the spiritual condition of mankind was deplorable. Among the Gentiles all knowledge of the true God seemed to have fled, and among the Jews the light of revelation was hid by thick clouds of prejudice and ignorance. It seemed the midnight of the world, but when this darkness was at its worst the Sun of Righteousness arose. Before it ancient superstitions yielded up their sway, the stiff formalisms of a shadowy economy gave place to living spiritual realities; old traditions grew decrepid, religion came back to be a dweller in mans heart, the reign of vice became smitten as with a dead palsy, the bonds of society were re-knit and made firmer than ever, philosophy, instead of pandering to mans passions, became the minister of his virtues, poetry dipped her sparkling cup in the river of the water of life, art bathed herself in the light of heaven; so that over the whole field of human interests there spread an influence which proclaims the surpassing wisdom of Him by whom the whole had been purposed and performed.
(2) The simplicity of the means employed. A few poor, illiterate men went forth to convert the race--to tell the world that their Master was incarnate Deity, that He had died for the worlds sins, and had gone up into heaven, and that through Him there was free remission of sin and eternal felicity to all who would come unto God through Him. This was all. No glare of worldly power; no resources of worldly learning; no artifices of carnal rhetoric; no courting the favour or the assistance of the great or wise.
(3) The suitableness and adaptation of these means to the end in view. The design was not to establish Christianity by any means.
(a) If fraud or force, e.g., be used on its behalf, an injury and not a benefit is conferred upon it; for, being a religion of truth and love, it would be self-contradictory to suppose it capable of being aided either by falsehood or tyranny.
(b) As its aim is to regulate mans whole being by spiritual principles and motives it can only interfere with this to mix up its appeals with anything which addresses itself to mans carnal and earthly nature.
(c) As its great design is to erect in mans soul an undivided empire for God, it is necessary that he shall be made to feel that it is not on the ground of eloquence or science, but on the ground of Gods word to him that his hopes of pardon and grace must rest.
(d) Who, then, does not see in the means employed an agency most wisely adapted to attain this end and no other? Had the apostles come working no miracles, the proof of their Divine commission would have been defective; had they wrought miracles more frequently, they would have incurred the risk of attaching to them a multitude who were attracted by their power, but had no real love for their doctrine. Had they been men of splendid abilities, they might have rested so much upon these as to hide from the people the purely Divine character of their doctrine and mission. Had they put themselves under the protection or sought to advance their cause by the resources of human power, the empire which they would have founded would not have rested simply on the basis of inherent worth of the doctrine they taught.
2. The power of God is seen in the obstacles it has overcome. These obstacles were of a kind which might well have discouraged any but men who felt that they were sustained by Omnipotence. When we think how hard it is to effect even a slight reform in some long established and corrupt system; how interest, fashion, and prejudice, and even sometimes the better feelings of our nature rise up against any attempts to displace time-honoured errors or usages: we may well admire the boldness of the apostles who went forth to overthrow all the religions that then enjoyed the homage of the race. And when we consider their fewness, illiteracy, and poverty, the unpretending character of their machinery and the repulsiveness to human pride of their doctrines; when we see all the learning, wealth, and power of the world forbidding their progress; when we see the kindling of the fires of persecution; and when we see how to meet all this they had no weapons but words, we may well stand in wonder at the courage which led the apostles of Christ to descend into the arena to do battle in His cause. But they knew perfectly what they were about. They knew that however humble the instrument, he becomes irresistible when the agent is the Almighty (verses 27, 28).
II. Upon individuals.
1. Here is a man who was once afar from God, resting on His righteous displeasure. Behold him now! He has been brought nigh to God; he has found the pardon of all his sin; and he waits but the summons of the Judge to enter His presence with a good hope of a triumphant acquittal at His bar. How transcendent the change in that mans condition and character and prospects! And how simply has it all been brought about--by the mere reception and realisation of the truth concerning Christ and Him crucified! And in spite of what tremendous obstacles has this been achieved--obstacles from old habits of evil, and the strong tide of custom and fashion, and the incessant assaults of him who goeth about seeking whom he may deceive and destroy! Who can refuse to see in such things a supernatural agency?
2. In judging of this subject we should not forget that the redemption of the sinner is the raising of him to a higher state of being and of blessedness than that from which Adam fell. By the work of the gospel on his soul man is brought nearer to God; he is placed under higher motives to love and serve God; and he draws from the Divine favour restored a depth of joy which those who have never lost that favour cannot reach. How wonderful is this! Who can refuse to behold here the working of Him whose attribute it is from seeming evil to be still educing good--of Him who is excellent in counsel as well as wonderful in working? (W. L. Alexander, D. D.)
Preaching the Cross
An air of singular antithesis will be observed to pervade this passage, and the verses with which it is connected. The wisdom of the world is contrasted with the inscrutable wisdom of God; and its vaunted science with its own palpable folly, as evinced in an unnatural but universal ignorance of God. The things which it accounts to be foolishness are placed in honourable competition with those which it falsely reverences as wise. Again, the blind infatuation of the Jews is set over against the unprofitable curiosity of the Greeks; the prejudice of the one against the insolent derision of the other. By the text itself our attention is invited to a brief but most comprehensive delineation of the character and great subject of the apostolic ministry. It was the preaching of Christ ,crucified. And its subject was, net the truths of natural religion, not the precepts of moral virtue, but the work and glory of the Saviour, as inseparably associated with His own sufferings and death. Let us consider--
I. That aspect of repulsiveness and folly which the gospel has in every age presented to the greater portion of mankind. The attestations demanded for the establishment of a new religious system must obviously vary with the condition of those to whom they are presented. The greatest force of argument may be expended in vain if it comport not, in its form and bearing, with our habitudes of thought. There are two comprehensive classes into which human minds may, with reference to this design, be advantageously divided: such as are susceptible of being wrought on through the medium of external objects, and such as are affected chiefly by the force of abstract reason. Now, to these great classes there are specific forms of proof respectively adapted. There is the evidence we are accustomed to denominate external, consisting of accrediting signals and actual events--and that also which we call internal, namely, the reasonableness, congruity, utility, and moral fitness of systems, considered in themselves. Neither of these should be wanting in a religion that assumes to be Divine. The demand, therefore, referred to by the apostle, if made with intelligence and candour, could not have been disregarded. It was natural, and could not be wrong, that they should call, in the one case, for a sign, to show that an institute, in all its parts so singular, had truly the impress of divinity; and in the other for the manifestations of celestial wisdom, to evince that what was alleged to be revelation was beyond the reach of artifice and the power of falsehood. Their fault lay only in this. It was with perverted sentiments and obstinate preconceptions this demand was accompanied. Yet both these forms of evidence were amply and unitedly supplied. They who, with a mind open to conviction, had beheld the Saviours miracles, were awed by the revelation of His power. We know, said they, that Thou art a Teacher sent from God; for no man can do those miracles that Thou doest, except God be with him. They who had listened candidly to His discourses were astonished at the discoveries of His superhuman wisdom, exclaiming, Never man spake like this man. In different instances, indeed, it would appear that each of these kinds of evidence alternately prevailed. It was probably the healing of the impotent man, rather than the preaching of Paul, which constrained the multitude at Lystra to exclaim, The gods are come down to us in the likeness of men. Yet in ordinary cases the internal evidence was inseparably linked with the external, and an answer equally provided for the satisfaction, or the silencing, whether of those who demanded a sign, or of those who sought after wisdom. Let us observe, further, the force of the term here employed to describe the method adopted in their publication of the gospel--We preach--proclaim, announce, in the manner of a herald, Him who was crucified at Jerusalem. We require of all men allegiance in His name; and, denouncing all rival pretensions, ascribe to Him an absolute dominion. We present these claims, not as subjects of debate, but of testimony. Our appeal is less to reason than to conscience, and more to the actual subjugation of the soul than either. And yet, as if the meanness of His outward circumstances had not been sufficiently opposed to all Jewish expectations, it was emphatically as the Crucified that they proclaimed Him. However easily they might have cast this fact into comparative obscurity, by dwelling on His inflexible constancy, His unparalleled benevolence, His heroic self-devotement, His resurrection; yet, disdaining all such evasions, they exultingly pointed to His crucifixion, now as a sacrifice, now as a triumph, and thus appeared to invite the united scorn and hatred of mankind. It is not easy adequately to conceive what amount of impulsive and imperious conviction must have been required, in that earlier age, to proclaim in this manner, as the Christ, one that had been crucified. To avow that belief, in the face of universal contempt, to defend it when its bare annunciation would seem an outrage on the very name of reason, must have demanded, I do not say a grandeur of moral heroism, but a strength and fixedness of persuasion, such as the world has rarely witnessed. But such as the gospel appeared to the Jews and Greeks of the first ages, such is still essentially its aspect, when viewed in its primitive and unsophisticated character, to multitudes in every country. They hate or they despise it for the same reasons. It presents to some of them a cause of offence and irritation; to others one of ridicule or proud neglect. There are the superstitious, who loathe its simplicity, and the speculative, who repel its practical requirements. As to the one class, it is too spiritual for their reliance on external ordinances, and far too humbling to flatter or confirm their self-dependence. As to the other, it is originally derived from a source unknown to all their wisdom, established by proofs not apprehensible by their investigations and experiments, and enforced by sanctions destructive of their vaunted freedom, recommended by inducements which appeal not to reason, but to faith. They may both conspire to acknowledge somewhat which they call by its name, but ,which has as little either of its native features, or its inherent energy. Elsewhere, though its doctrines are professed, its spirit is evaporated. In opposition, therefore, to all such attempts to modify or to disguise its character, we fearlessly allege the conduct of the first disciples. For it should never be forgotten that such as was the strength of their conviction, such, too, must have been the fulness of that proof by which it was sustained; and thus the measure of their confidence is the measure also of the credibility of the whole frame and fabric of the gospel. Thus, what was evidence to them will become, in a twofold manner, evidence to us; while we see, not only the belief in which it issued, but that actual and living character which belief, thus generated, was found in practice to create. Nor was their confidence misplaced. The gospel proved itself equal to every emergency, and adapted to every design. By this consideration we are led to examine--
II. Those transcendent manifestations of the Divine power and wisdom with which the gospel has been ever seen to be accompanied, by all who have rightly understood its principles, or imbibed its spirit. Let us endeavour, therefore, to form definite conceptions of the sense wherein the apostle intends to characterise the excellency of the gospel, when he calls it the power of God and the wisdom of God. It is plain that there are two acceptations chiefly, wherein this statement may be understood, either as denoting that that gospel, and the great events which it makes known, constitute an eminent manifestation of Gods power and wisdom, or else that they are an instrument by which His power and wisdom are eminently found to operate. According as we determine on the one or the other of these applications, the great mediatorial scheme will be naturally brought into comparison with different portions of the Divine workmanship, to which it will be seen to possess different, though not incongruous, affinities; and the analogy of which to itself may aid us more precisely to apprehend, and more impressively to feel its import. If we select the former, the labour of human redemption will demand to be compared with those manifestations of the Creators agency presented in the structure of the physical universe, or else with those more exalted essences formed by His word out of nothing, angels and the spirits of men. If the latter, then we shall be taught to compare the doctrine of redemption, in its practical effects, with the inexhaustible energies of nature, and its numberless and nameless influences, in quickening, renewing, beautifying that wondrous frame, whether of sentient or material things, with which we are surrounded. By the one, our attention is directed to the work and process of redemption; by the other, to the tidings which proclaim it. It is the Saviour Himself on the Cross that, in the one, shines forth with all the glory of omnipotence, bearing the burdens of a guilty world; and in the other, it is His gospel, realising, through the grace of His Spirit, the sublime purpose of its renovation. Perhaps it is not necessary wholly to separate these references, or to decide so rigorously between them, as that either should be excluded in the observations that follow. If we think of the design which was effected and the objects attained upon the Cross, how jarring claims were readjusted in the Divine administration, how infernal principalities were overthrown, and evils were decisively suppressed; if we advert to the honour which was thus insured to the great Ruler, and the benefit acquired to His dominions, to the progress of His righteousness and mercy; if we see the curse that had blasted the earth, now arrested, we are ready to take up the language of the text in its first and simplest application, and to speak of the crucifixion of Messiah as the last and greatest of those wonders which are for ever revealed in the wisdom and the power of God. Or, if we examine the actual effects flowing from the proclamation of the gospel, and permanently signalising it as an instrument for the renewal of mankind, we shall be equally prepared to adopt, though in another sense, the sentiment before us. We speak not of its efficiency to ameliorate mens secular condition. Our present reference is to consequences of a higher character; it is to those spiritual transformations, of which the gospel has ever, from the first ages, been everywhere productive. For the altars of: heathenism sank not alone; but the strongholds of sin within the soul were equally demolished. The night of falsehood was dissipated, and the phantoms of error fled. The slumber of conscience was broken. The captivity of the affections was unloosed, and the imprisoned soul was invited to cast away her chains. The world was renewed around her. With the utmost justice, therefore, not less than with the utmost magnificence, may this doctrine of redemption be described under the appellations here employed; and it is not without reason that so eminent a place-is assigned it, when the apostle calls it by the names of those two great attributes which stand foremost in the array of the Divine perfections--wisdom and power. And it must be so; for without consummate wisdom a being of unlimited power would be most inapt to the control of numberless free and accountable agents; but without power equal to His intelligence, a being of infinite wisdom, baffled by His own designs, and lost in the immensity of His own purposes, would be supremely and infinitely miserable. Their combination in equal measure, therefore, as it is inseparable from His nature, is required alike in order to His rectitude and His felicity. Each has its own sphere of action, and each its standard of independent excellence, It is power which brings out of nothing; wisdom which arrays and beautifies. Power is the source of elements; wisdom, of affinities; power, of innate forces and undirected energies; wisdom, of useful adaptation s and beneficial results. Power might create a chaos; wisdom must fabricate a world. His power finds its witnesses in the lightning and the whirlwind; His wisdom, in those delicate and just proportions which fit the most destructive of elements to sustain and nourish life. Perhaps it is power which most astonishes us in the productions of nature; wisdom, which excites our greatest admiration in the disposals of providence; but the union of both, which we behold, with the sublimest ravishment, in the mystery of redemption. It is a high and sovereign exercise of power to pardon sin, but an arrangement of profoundest wisdom to make that pardon consistent with the honour of the Lawgiver, and the security of His dominion. Power might rescue; wisdom would redeem. We behold almighty power raising up from amongst the nations the ancestry of the Messiah, preserving His lineage unbroken through so many ages, and fulfilling, by continued miracle, what had once been uttered by an unalterable decree: The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and to Him shall the gathering of the people be. But we discern not less of wisdom, so ordering all things by the cooperation of natural causes, that, when the long-looked-for Messiah actually came, the state, both of the world and of His own people, should be such as to insure His rejection, and to issue even in His death; and yet to make the consequences of His ministry the most extensively effectual, causing their tidings to spread and their influence to be experienced with the greatest speed and certainty, over every land. How illustriously is the agency of omnipotence revealed, when at length, though lifted up upon a Cross, He becomes the Conqueror of death, the Spoiler of the grave, the Deliverer of captive souls, and the Emancipator of an enslaved world! And yet, conspicuous as are these discoveries, the features of unerring and awful wisdom are at least equally discernible. It is the part of such wisdom to attain the greatest ends without profuse or ineffective expenditure; to restrain the premature disclosure of its objects; to provide, infallibly, against emergent occasions and contingent events; to neutralise opposition and hindrance; or to convert opponent forces into auxiliaries and useful allies; and thus to secure its results, in manner exempt from complication or embarrassment, as well as from ostentatious or unmeaning display. Now, in each of these is revealed the depth of the riches, both of the wisdom and knowledge of God, in the process of redeeming mercy. We select but one further discovery of the union of these attributes as exhibited in the gospel, viz., in the practical effect of all upon the hearts and conduct of men. When God had created the matter of the globe, and was about to put the stupendous mass first into motion, there remained one problem as yet unresolved, on which its welfare and permanency were essentially dependent. It was this: What was that specific direction in which an impulse might be given which should originate, by the same act, those complicated yet inseparable movements which insure the perpetuity of its place in the general system, and the regularity of those changes which are demanded for its own immediate service? Here, then, was an occasion for the combined and equal manifestation both of power and wisdom. Neither could accomplish the purpose, separately from its fellow. Hence followed the sweet interchange of day and night, the grateful vicissitude of seasons, the admirable diversity of climate, soil, and temperature, the perpetual freshness of the air and ocean, the inexhaustible plenitude of life, its constant renovation, and its numberless diversity. All was secured in a moment, but destined to continue, without interruption or rest, until the same hand should interpose to stay its progress or to change its course. Such is the analogous phenomenon, but presented on a sublimer scale and in connection with more awful elements, in the world, not of matter, but mind, and in relation, not to the physical events of nature, but the destiny of the imperishable soul. The problem here was to determine what was that mighty impulse which, in one act, should combine all that was essential to its separate happiness with all that was necessary to the order of the moral universe; what that mysterious movement which, once impressed upon it, should for ever continue unexpended, securing the completeness of its nature, together with the perpetuity of its relations; how the energy of duty could be united with the calm of dependence; rectitude of action, with simplicity of trust; quenchless aspirations, with unresisting submission; the consciousness of perfect liberty, with the necessity of unceasing obedience. That impulse could be imparted only through the agency of love. All was effected by the Cross. And oh! what marvellous transformations attest the greatness of that one and all-commanding impulse! What beneficial consequences are insured through the whole compass of our spiritual existence! What rich and happy productions spring up together, to reveal both its energy and its design! Hence it is that love derives her flame, adoration her incense, gratitude her song, hope her fairest visions, fear her most purifying terrors, humility and patience their most permanent motives and firmest support. Reason here finds the loftiest inquiry, contemplation the sublimest object, memory the sweetest recollections. And thus the power of the Cross prevails to sanctify the whole character both of thought and action; just as the same sap which supplies the root with moisture becomes verdure in the foliage, fragrance and beauty in the flower. Sin is hence made, not so much to be shunned because it is dangerous as to be hated because it is unholy; while the performance of duty is secured rather by its congeniality with the tendencies of a renewed nature, than by its mere connection with the acquisition of happiness. And the manner in which these results are wrought out is one equally applicable to every order of intellect and every condition of society. Besides, the just and practical belief of these truths is far from being limited by the boundaries of their strictly intellectual revelation. They operate to save and purify, not because they are rational or beautiful, but because they are Divine; being in harmony with our whole spiritual nature, and proceeding from the same hand which has fashioned the constitution of our being. Many a voyager is therefore guided by these lights from heaven, by whom the wonders of their mechanism were never penetrated; and their sweet influences are often realised where their mystic glories are unknown. And now behold it in its not less wonderful effects upon our social affinities and conduct, and on the relation of the individual to the good of the whole. To soften barbarian ferocity, to refine the habits of the civilised, to strengthen the bands of human sympathy, and to entwine more firmly the links of universal brotherhood; these are the methods by which it insures an unrestricted diffusion, and an ever-widening control. Let us now attempt to deduce and apply to practical purposes.
III. The Reflections Which This Review Is, In Both Its Portions, Fitted To Supply.
1. It cannot, I think, be doubted that a sanguine calculator, judging from the rapidity and number of the first triumphs of the gospel, would have expected, before this period, its far more wide and unobstructed diffusion. Such, he might say, were its effects when it began to be proclaimed among the nations. Why have those effects in so large a measure disappeared? But the calculation would be made in ignorance both of the gospel and of human nature. Behold what it is really accomplishing wherever it is faithfully and simply preached. Or let its results be estimated in their more essential character. The experience of twenty centuries has borne uniform testimony to this truth, that no other apparatus is adapted to the momentous work of human renovation; and that even where this is employed its efficacy depends, to a very large extent, on its application being unencumbered and alone.
2. It is natural to inquire, Has the Church been at all times duly considerate of the method in which only it might anticipate prosperity, in its efforts for the diffusion of the gospel, and how it might legitimately commend it to approbation and confidence? As a matter of Divine revelation, we should surely present it without addition or retrenchment. Even in its external accompaniments and the circumstances attendant on its ministration, we should preserve the same subordination of all things to the discovery of its native greatness. The stateliness of sumptuous buildings, and the splendours of a gorgeous ritual, are little in harmony with the religion of the Cross. The effulgent beauty of the gospel requires not, and its majesty forbids, such enhancements.
3. We cannot but admire the method adopted by the first advocates of Christianity to secure the diffusion of their principles, and thus learn in what manner to pursue the same object for ourselves. They presented them, as we have seen, with the directness of an unwavering and solemn proclamation. Must man be wooed into acquiescence, or enticed into belief, when it is not speculative principles, but stupendous facts, on which his redemption is suspended? Or must the gate of life be set open with the pomp of ceremony and the voice of music, before the outcast will condescend to enter it, though the avenger of blood is behind him and the sword of justice is already flaming and unsheathed? Besides, if we are to judge what might have been the result of such accommodation by its effect in modern times, the expedient is one presenting little claim to have been employed at such a period, or by instructors so prepared.
4. How powerful is the inducement, and how plain the directory, to seek for ourselves an interest in the blessings of this great salvation! If it be the production of such wisdom and power our hope can never be disappointed.
5. What a test is supplied in this description to ascertain whether we have truly received the spirit of the gospel! If it be adjusted by infinite wisdom and armed with infinite power, then what should have been its effects, and what have they actually been? Has it conquered our vices, eradicated our evil propensities, humbled our presumption? Again, is it unresisted and absolute? Is one evil not supplanted by another, but all, increasingly, by this new element of good? Is the effect of Christian principle consistent and uniform? Does it pervade our total conduct and impart its character to all our actions? If not, what is our religion but a whited sepulchre, beautiful without, but full of death within? Let us never, then, rest satisfied with dubious or inoperative principles.
6. We are taught how to count on the future progress and final triumphs of the gospel. Thus organised and thus sustained, it might appear to guarantee even its own perpetuity. What need have we to shrink because of the ravings of blasphemy, the surmises of false wisdom, the sorceries of perverted genius, the sneers of wit, the antipathies of taste, the caprice of passion, the assaults of unbelief? Has not the gospel already encountered enemies at least as formidable? Finally, we cannot fail to be reminded how great must be the glory wherein all shall issue. What the consummation when this scene of wonders shall be perfectly unfolded! (R. S. McAll, D. D.)
Christ the power of God
1. To redeem a world.
2. To save sinners.
3. To subdue sin and Satan.
4. To establish His kingdom.
5. To remove the curse and make all new. (J. Lyth, D. D.)
The power of God in self-sacrifice
I. Is God a being passible or impassible?
1. It would seem to follow from the infinitude of His creatively-efficient power and the immensity of His nature that He must be impassible. Besides, He is spirit only, and what we call force cannot touch Him.
2. But after all there must be some kind of passibleness in God, else there could be no genuine character in Him. A cast-iron Deity could not command our love and reverence. The beauty of God is that He feels appropriately toward everything; that He feels badness as badness, and goodness as goodness--pained by one, pleased by the other. A very large share of all the virtues have, in fact, an element of passibility in them, and without that element they could not exist. Indeed, greatness of character culminates in the right proportion and co-ordination of these passive elements. And God is great as being great in feeling.
3. We raise a distinction between what we call the active and the passive virtues. If I impart a charity, that is my active virtue; if I receive an insult without wishing to revenge it, that is my passive virtue. And without this in its varieties we should be only no-characters, dry logs of wood instead of Christian men. Or, if we kept on acting still, we should only be active machines; for what better is the active giving of a charity if there be no fellow-feeling or pitying passion with it to make it a charity? Now God must have these passive virtues as truly as men. How, then, shall we conceive Him to have them when He is, in fact, impassible? The salvation is here; God, being physically impassible, is yet morally passible, i.e., He is a Being whose very perfection it is that He feels the moral significance of things. Be can feel ingratitude when He cannot feel a blow. He can loathe impurity when He cannot be injured by any assault. He is pleased and gratified by acts of sacrifice when He could not be comforted or enriched by benevolence. A thermometer is not more exactly and delicately passive to heat than He is to the merit and demerit of all actions. This, accordingly, is the representation given of Him in the Scriptures. Thus He is blessed according to the merit and beauty of whatever is done that is right. He smelled a sweet savour in Noahs sacrifice. He has pleasure in them that hope in His mercy. He is tender to the obedient, pitying them that fear Him as a father pitieth his children. On the other hand, by how many pains of feeling does He suffer in His relation to scenes of human wrong. The sighing of the prisoner comes before Him to command His sympathy. In all the afflictions of His people He is afflicted Himself. And, in the same manner, He is said to be exercised by all manner of unpleasant sentiments in relation to all manner of evil doings; sore displeased, wroth, &c.
4. But this painful feeling in regard to evil--what is this but to assume the unhappiness, or, at least, the diminished happiness of God? How, then, shall we save His infinite blessedness? By just dropping out our calculations of arithmetic and looking at facts. It seems to be good arithmetic that, if any subtraction is made from Gods infinite happiness, He cannot be infinitely happy. No, on the contrary, He may even be the more blessed because f the subtraction, for to see that He feels rightly towards evil, despite of the pain suffered from it, to know that He is pouring the fulness of His love upon it, to be studying now, in conscious sacrifice, a saving mercy--out of this springs up a joy deeper than the pain, and, by a fixed law of holy compensation, the sea of His blessedness is kept continually full. All moral natures exist under this law of compensation. To receive evil rightly is to master it, to be rightly pained by it is to be kept in sovereign joy.
II. Thus far I have spoken of Gods passive virtue, principally as concerned in feeling towards what is moral just according to its quality. But there is a moral passivity vastly higher and reaching further, viz., a passivity of mercy or sacrifice.
1. In this a good or perfect being not only feels toward good or evil according to what it is, but willingly endures evil, to make it what it is not--to recover and heal it. No extraordinary purity is necessary to make any one sensible of disgust in the contemplation of what is vile, but to submit ones ease to the endurance of wickedness, in order to recover and subdue it, requires what is far more difficult.
2. Just here, then, we begin to open upon the true meaning of Christ the power of God. There is no so great power even among men as that which conquers evil by enduring evil. Just here evil becomes insupportable to itself. It can argue against everything but suffering patience: this disarms it. All its fire is spent. Christ crucified is the power of God, because He shows God in self-sacrifice, because He brings out and makes historical in the world Gods passive virtue. By this it is that He opens our human feeling, bad and blind as it is, pouring Himself into its deepest recesses and bathing it with His cleansing, new-creating influence. There is the highest efficiency in it for it is moral power, not physical force. Hence it is that so much is said of Christ as a new-discovered power--the power of God unto salvation: the Son of God with power; the power of Christ. The power is conceived to be such that Christ is really our new Creator. We are His workmanship created unto good works.
3. But how does it appear that so great efficacy is added to the known character of God by the life and death of Christ? Was not everything shown to us in His death explicitly revealed in the Old Testament? God was represented there as being duly affected by all evil according to its true nature; displeased, abhorrent, &c. But to have these things ascribed formally to God is one thing, and a very different to have them lived and acted historically in the world. Perfections that are set before us in mere epithets have little significance; but perfections lived and acted before the senses, under social conditions, have quite another grade of meaning. And if this be true respecting Gods mere passivities of sensibility to right and wrong, how much truer is it when we speak of Him in sacrifice. No such impression or conception of God was ever drawn out, as a truth positive, from any of the epithets we have cited. And nature gives it no complexion of evidence. We could almost as soon look for sacrifice in a steam-engine as in nature. How necessary, original, powerful, then, is the God of sacrifice--He that endures evil and takes it as a burden to bear--when we see Him struggling under the load. Somewhere there is a wondrous power hid in the Cross! And the suffering is physical--a suffering under force.
III. If, then, God is physically impassible, how does it appear that He is any way expressed in the passion of Christ? how does the passion present Him as in sacrifice?
1. By the physical impassibility of God is not meant that He cannot suffer by consent or self-subjection, but only that He cannot be subjected involuntarily. To deny His liberty to exist under assumed conditions whenever there are any sufficient reasons for so doing might even be a greater infringement of His power than to maintain His natural passibility.
2. We can clearly enough see that there is no difficulty in the Passion of Christ which does not also exist in the Incarnation itself. How can the Infinite Being God exist under finite conditions? How (for that is only another form of the same question) can the Impassible suffer? And yet it would be a most severe assumption to say that God cannot, to express Himself and forward His negotiation with sin, subject Himself, in some way mysteriously qualified, to just these impossible conditions.
3. Be this all as it may, there are ways of knowing that are shorter and wiser than the processes of the head. In this Passion of Jesus it must be enough that I look on the travail of a Divine feeling, and behold the spectacle of God in sacrifice. This I see and nothing less. He is visibly not a man. I feel a divinity in Him. He floods me with a sense of God, such as I receive not from all Gods works and worlds beside. And when I stand by His Cross I want no logical endorsement; enough that I can see the heart of God, and in all this wondrous Passion know Him as enduring the contradiction of sinners. Why should I debate the matter in my heart when I have the God of sacrifice in my heart? He that endures me so, subdues me, and I yield.
O Thou Lamb of God, that takest away the sin of the world! what Thou didst bear in Thy blessed hands and feet I cannot bear. Take it all away. Hide me in the depths of Thy suffering love. Conclusion:
1. Here let us learn to conceive more fitly the greatness of God. His greatness culminates in sacrifice. If He were only wise, omnipotent, eternal, just; even that would present Him as an object worthy of profoundest reverence, but in the Passion of Jesus He is more. There His power is force; here it is sacrifice. There He astonishes the eye; here He touches and transforms the heart. The God of mere amplitude will do to amuse the fancy of the ingenious--the God of sacrifice only can approve Himself to a sinner.
2. And here it is that our gospel comes to be so great a power. It is not, on one hand, the power of omnipotence falling in secretly regenerative blows. Neither is it, on the other, any mere appeal of gratitude drawing the soul to God by the consideration of what He has done. No; this wonderful power is God in sacrifice. This is the power that has new-created and sent home, as trophies, in all the past ages, its uncounted myriads of believing, new-created, glorified souls.
3. And you that have known this dawning of the Lord, what a certification have you in this sacrifice of Gods sympathy! How intensely personal He is to you! Go to Him in your every trouble. When the loads of conscious sin are heaviest on yon, and you seem even to be sinking in its mires, address Him as the God of sacrifice. Have it also as your lesson, that you yourself will be most in power when readiest in the enduring of evil; that you will bear fruit and be strong, not by your force, not by your address, not by your words, but only when you are with Christ in sacrifice. (H. Bushnell, D. D.)
The mystery of power
I. The cross represents three great ideas which sum up what is needed by us all for the fulfilment of vocation.
1. The idea of Duty. In the moral mystery of the Passion we see this special characteristic in the Representative Man. He perfectly subordinated every sinless desire of ease, or wish for deliverance, to the fulfilment of the infinite claim of duty, though it drove Him to His death.
2. The idea of Love. I am assured in the gloom of the Passion that God is Love. And this force of the Passion has strength to attract the soul to the Redeemer with infinite desire. Love implies generosity of service; loved me, gave Himself for me, rouses the generous answer love for love. Now this is a spiritual power of the Passion drawing and enabling me to love God.
3. The idea of Holiness. Thus we name that perfect loveliness which is the sum of the moral glory of God. Now to the creature there is a possibility of the grasp and apprehension of the heavenly beauty. The fact was seen in Jesus crucified, and by the infinite merits of the Passion is guaranteed to man a share in the grace, in the life of the Man of men. Jesus crucified is the source, the promise of this power.
II. In the cross there is Divine power.
1. I have watched the wild waves of an Atlantic storm. The wind was screaming to a pitch of tempest, the clouds rolled mass on mass of inky blackness, only relieved by a glow of vivid fire. The waves towered high, then sank again in restless mountains and unstable valleys of seething sea. A splendid spectacle! the spectacle of nature in exercise of unrestrained tremendous power!
2. I have watched the great engines in Chicago pumping up with steady unabated beat their three hundred million gallons hour by hour from the central depths of Michigan, for the use of that strangest city of the New World.
3. I have started turning into the Scuola di San Rocco at Venice, brought suddenly face to face with that grand and pathetic picture of the Crucified, displayed there these centuries in living colour from the genius of Tintoretto.
4. Nature, Mechanical Invention, Art--each show the mystery of power. But the power that consoles the sunken spirit, kindles the hearts best affections, changes and invigorates the stern or failing will, and transforms the corrupted soul to the likeness of the Divine ideal--a power moral, spiritual, supernatural--that is the greatest of all. Ah! that is found in the Crucified; it becomes the possession of the creature by union with Christ.
III. In the Cross is the power of God unto salvation.
1. What is it to be saved? Is it to make a satisfactory investment in insurance against final punishment, when here in our mortal pilgrimage we have, so to speak, taken our fling, and passion and ambition have had their unrestricted play? Certainly not.
(1) It is to be placed habitually on a higher platform of thought, and to be awakened to a sincerity of manly and abiding sorrow for aught in our motives or actions unworthy or wrong.
(2) It is to have that light of the heart, that strength of the will, that eager purity of the affections, by the force of which we breast the waves of sorrow, sustain ourselves with meekness under the strain of success, and in the darkest hours, as in the brightest moments, do not fail in unselfishness and truth.
(3) It is to rise out of the ruts of convention; it is to strangle the treachery of self; it is to have the clear eye and spiritual understanding of the inhabitant of eternity; to be advancing in fitness to play our part as citizens of that blessed commonwealth which is quickly coming--the new heaven and the new earth wherein dwelleth righteousness.
(4) In one word, it is to have the heart of a man, as his Creator conceived him, pure, tender, and loving; it is with that heart to love God supremely, perfectly; and in God to lose self in love for others--that is to be saved!
2. Can this be ours? Thou hast answered, It can, O my Jesus! my Redeemer! The lesson of it comes from the Crucified; its power, its possibility from the precious blood. (Canon Knox-Little.)
Christianitys Divine power
Note three preliminary considerations.
1. Christianity is the only historical religion. Buddhism, Brahminism, and Mahomedanism have a history, but Christianity alone is founded upon a history. It could not have arisen anywhere else than where it did. It was the outgrowth of Judaism, and the realisation of the Messianic idea. Christianity is historical, too, because it is founded upon the history of Jesus. You cannot separate Christianity from Christ. Its doctrines are simply the interpretation of Christs history.
2. There was a preparation everywhere for the spread of Christianity, if it could prove its truth. The civilised world was then under the rule of Rome. The old religions were losing their hold, so there was a disposition to listen to a new religious claimant. There was also peace throughout the empire. There was in providence the fulness of time. But these favouring circumstances would not have availed if the Christian preachers could not have vindicated the truth of the history on which it rested.
3. While Christianity had strong passions, selfish interests and prejudices to overcome, it had yet, in mans moral and spiritual necessities, wants which it professed to meet. And now, let us proceed to consider the conflicts which Christianity had to wage, and in which it showed its power and attested its truth.
I. The conflict with a corrupt Judaism. With the Judaism of Moses and the prophets Christianity could have no conflict. Think not that I came to destroy the law or the prophets, &c.
1. But that a contest with contemporary Judaism was inevitable will be seen in the study of its leading features. Note--
(1) The prevalent view as to the character and mission of the Messiah. The Messiah was the hope of the Jews. But they misread the prophecies; and they invested Him with a worldly dignity which was never claimed for Him.
(2) It did not enter into their minds that there would be any material change in their worship under the Messiah. There were still, they believed, to be the priests, the temple, and its imposing ritual.
(3) The Jews had long been Gods peculiar people; and they believed that they would still continue to be so.
2. When the Messiah came, where, they asked, was His kingly splendour? Where was the national restoration His coming was to bring? But the apostles taught the kingship of Jesus; that salvation was only by believing in Him; that the sacrificial worship was to cease; that salvation was for Gentiles as well as Jews. How would you expect this religion to be received by the Jews? Just as we find it was received, with a contempt and hatred which soon took form in a bitter persecution. But in spite of the whole power of the hierarchy, and the prejudices and persecutions of the people, Christianity did root itself in Jerusalem. The bitter opposition encountered here was met wherever the apostles found Jews. But by and by the new faith conquered; the Church supplanted the synagogue.
II. The conflict with philosophy to the Gentile world. When Christ came, the literary activity in the Roman empire was great; and in the main centres of population there were schools, or colleges, which were crowded with students.
1. Let us look, then, at the teaching of these schools, and we shall see what Christianity had to encounter. The Stoics, while holding that God was the soul of the world, were yet virtually pantheists. In morals, they were distinguished by their austerity. They considered that a man had reached perfection when he was indifferent alike to pleasure and pain. The Epicureans, on the contrary, were practically atheistic. Having nothing either to hope or fear from death, they set themselves to extract from this world all its pleasure. Their maxim was: Let us eat and drink, for to-morrow we die.
2. Now where was the likelihood of Christianity commending itself to Stoic or Epicurean, if beneath its doctrine there had not been the solid ground of incontestable fact? The idea of Greek philosophers accepting a Jew as their teacher, and a crucified Jew as their Saviour! Nor were they more conciliated when they had a fuller exposition of Christian truth and duty, and came to see how much was demanded of them in the crucifixion of all the lusts of the flesh. And Paul was not blind to this. But Christianity triumphed. The philosophers could not controvert its facts; and humbling though its teaching was to their pride, and opposed to their passions, it yet won its way. And before many years went by, some of the ablest and most cultured of them were found among the defenders of Christianity.
III. The conflict with pagan religions.
1. These were in doctrine and worship directly opposed to Christianity. The heathen were surrounded with gods, and their whole public and private life was interwoven with the service of these gods. The old pagan religion had entwined itself round the entire man. And then the ceremonial of heathen worship was most imposing. It had its magnificent temples. Moreover, this old religion was patronised and upheld by the State.
2. Now the very claim of Christianity was fitted to arouse the votaries of this idolatry against it. It declared that there is no god but the God who is in Jesus Christ reconciling the world unto Himself. Here it would tolerate no compromise, would allow of no divided homage. And then Christianity had neither splendid temple, nor imposing service. It came recommended neither by the worldly greatness of its founder, nor that of its apostles. It demanded an entire revolution of their life, a revolution which could only have the effect of impoverishing tens of thousands who were fattening on the revenues of idolatry. Had the gospel history not been true, no attempt could have been more hopeless than to overthrow the old idolatry. But mighty although the forces opposed to Christianity were, yet it overthrew them.
IV. The conflict with the licentious spirit of the age. Under the old pagan religions, a man might be held to be religious without being moral. But under Christ morality is a part of religion. Christianity threw its light on the evil of sin, disclosed its awful doom, and called on men as they valued their eternal peace to yield to that Divine Saviour who had died for them and risen again, and in simple faith to give their hearts to be ruled by Him, to be made holy by Him. It was no cheap attachment which it sought. Now, could the apostles ever have gained converts from the degraded masses if they had not been able to show them that the gospel history was true; and if the people had not felt that there was that in it which spake as nothing else had done to their conscience and their heart? Conclusion:
1. The success of Christianity in the face of these forces is thus a conclusive proof that it is from God. But that that conclusion may be confirmed, we must look at the rapidity with which Christianity spread. Hardly had the third century closed, when the Emperor Maximinus--one of the bitterest enemies--was constrained to say, in one of his edicts, that almost all had abandoned the worship of their ancestors for the new sect.
2. And what has been its history since? A chequered but most instructive one. Other religions, like those of Buddhism and Mahomedanism, have risen and spread widely; but they have shown that they have no reviving power. Wherever they have decayed, they have never been restored. But Christianity has in it a power of revival which causes it to send forth new branches. Yes, while the old religions are dead or dying, Christianity is living and extending.
3. And this progress is precisely what was predicted. When a reformer, who is inflamed with enthusiasm, begins his work, he usually anticipates a speedy triumph. But Jesus buoyed up His people with no such hopes. He told them that they would have tribulation in the world, but assured them that ultimately His kingdom would triumph. And the result has been in accordance with the prophecy. (A. Oliver, B. A.)
Christ the wisdom of God
1. In His eternal nature.
2. In His incarnation.
3. In His mediation.
4. In His exaltation.
5. In the application of the gospel.
6. In its glorious results. (J. Lyth, D. D.)
Christ the wisdom of God
I. In the mysterious constitution of His person. He is styled, by one of the prophets, the Wonderful. The more we gaze upon Him, the higher the wonder of His person will rise. But the wisdom of God became eminently conspicuous in the constitution of Christ as a propitiation for sin. Two natures were required, a suffering and a satisfying sacrifice. Suffering would not do without satisfaction; satisfaction could not be made without suffering.
1. An infinite satisfaction was required, consequently there was but one nature that could present it. And here is that foundation on which the Divinity of Jesus rests.
2. But another nature was requisite for suffering; for Deity, abstractly considered, cannot suffer. And not only was suffering required, but human suffering; the penalty attached to the transgression of the law was suited to a human nature. But it was necessary that this human nature should be pure. A holy thing was required: the lamb was to be without blemish and without spot.
3. It was, moreover, necessary that these two natures should be constituted one person; and the union of the two natures was as perfect as the infinite wisdom of God required; for there was no change or confusion of the natures. The Deity, with all its ineffable glory was not deteriorated by its union with humanity. I know that there is wisdom displayed in every evolution of the Divine character; and great as it was to make man, it was greater to make God-man.
II. In the glorious results of His atonement.
1. The consummation of Gods great purpose to redeem man. The great redeeming plan commenced with the Father, who so loved the world, &c. And here is the difficulty--God is an infinitely righteous Being. God saw the fearful havoc which sin had wrought, and how was He to repair it? Justice required the execution of the penalty. There were but two modes of proceeding. The wisdom of God might have been displayed in destruction. But, oh, how much more illustriously does His wisdom shine in the recovery of maul
2. The manifestation of the Divine attributes in their perfect and harmonised glory. Here you behold justice, truth, goodness, love; but they are altogether. When did we ever behold such a spectacle? The attributes of the Divine Being had been displayed in angelic history--all His amiable attributes, in reference to those who kept their first estate, and all His fearful attributes in the history of those who rebelled; but there were two separate and distinct theatres for these revelations. Nor does the human history furnish a parallel. The path of providence has occasionally exhibited one attribute and then another. Sometimes justice, as in the deluge, or in the overthrow of the cities of the plain; sometimes truth, as in the emancipation of the Hebrews; at one time, stern justice, and then at another, smiling mercy; but it was reserved for the gospel to exhibit them in combined and harmonious lustre; and when Jesus came to redeem our world, all Gods attributes came rejoicingly with Him: Justice and mercy met together--righteousness and peace embraced each other.
3. The triumphant manner in which our Lord conquered His enemies. Christ met Satan in His own way--the Cross was Satans own weapon. But by that very Cross was the illustrious seed of the woman bruising the serpents head, and destroying the powers of darkness; and it was by the Cross that Christ spoiled and triumphed over principalities and powers, made a show of them openly, and held them up to angelic scorn.
4. The firmer establishment of the Divine government. The Divine government is a government of motive, and all other kinds of government are coercive and irrational. Was there ever such a revelation of Gods love as that which beamed on the Cross? And does not love beget love? Where much is forgiven, much is loved; and such a view of God attaches all spirits to Him.
III. In the practical dispensation of His gospel. The Church, you know, is the theatre by which the wisdom of God is made known to principalities and powers. Angels are our fellow-students, and what do they see? First of all the agents--poor Galileans, with nothing to offer to the learned, nothing to the commercial man, nothing to the politician. If the first preachers of the gospel had been invested with all the attractive learning of the schools, the most splendid truths of the gospel would have been obscured by human greatness; but the less there was of man, the more there was of God. And do you not perceive how strikingly the wisdom of God is manifested in the adaptation of the discoveries of Himself to our conceptions? There sits a poor fatherless child, there a poor widow, yonder a desolate orphan; and the gospel proffers them all that consolation which God only can impart. But, besides this, there is the accompanying influence. To the mere eye of philosophy this is nothing; but a poor man comes in, and he gazes, and there is nothing to strike him; but by and by the scales fall from his eyes, by and by a new influence comes over the heart, and he exclaims, God is in this place, and I knew it not! Witness the poor publican, smiting on his breast, groaning out the sinners only plea, God be merciful to me a sinner (T. Lessey.)
The gospel is the sum of wisdom;
an epitome of knowledge; a treasure-house of truth; and a revelation of mysterious secrets. Ah, dear friends! if ye seek wisdom, ye shall see it displayed in all its greatness; not in the balancing of the clouds, nor the firmness of earths foundations; not in the measured march of the armies of the sky, nor in the perpetual motions of the waves of the sea; not in vegetation with all its fairy forms of beauty, nor in the animal with its marvellous tissue of nerve, and vein, and sinew; nor even in man, that last and loftiest work of the Creator. But turn aside and see this great sight! an incarnate God upon the Cross; a substitute atoning for mortal guilt; a sacrifice satisfying the vengeance of heaven, and delivering the rebellious sinner. Here is essential wisdom; enthroned, crowned, glorified. Admire, ye men of earth, if ye be not blind; and ye who glory in your learning, bend your heads in reverence, and own that all your skill could not have devised a gospel at once so just to God, so safe to man. (C. H. Spurgeon.)
Divine philosophy
1. Our age is eager in its pursuit of knowledge. It professes to be a truth-loving and a truth-seeking age. It has obtained a far insight into the dark processes of that which is called nature. Wherever it has turned its steps, it has found stores of truth. In all this there is wisdom which we do well to study. Yet all these are but parts--a whole, of which nothing less than the infinity of Godhead is the measure. Hence it is that, while, in all the regions of creation, may be seen portions of this wisdom, only in the Son of God, in Christ Jesus, the incarnate Word, is the mighty whole contained. He, and He only, is the wisdom of God.
2. By the expression, the wisdom of God, thus applied to Christ, is not merely meant that He is infinitely wise. Suppose we have an able architect, and a goodly palace built by him, into which he has thrown his whole genius; we say of himself, he is skilful, but we say of his work, there is his skill, there is the outward personification of all that is in him, and without which you could not have known what is in him. Of other buildings erected by him we may say there is some skill; but only of his masterpiece should we say that it is the skill or the wisdom of the man. So with the poet and his magnum opus. Thus it is with regard to Christ. In the works of creation God has displayed fragments of His wisdom: but in Christ He has summed up and put forth the whole of it.
3. Wisdom is one of the last things which we are in the habit of connecting with the name of Christ. We connect with it salvation, pardon, life, righteousness, love. Yet it is wisdom that God so especially associates with Christ. He, of God, is made unto us wisdom. In Him are hid all the treasures of wisdom and knowledge. When God looks at Him, that which He especially sees in Him is wisdom.
4. The subject is a very wide one; we take up here only that section of it which relates to the person of the Christ.
(1) In this there are two parts--the Divine and the human; and these, both in themselves and in their union, distinction, adjustment, co-operation, harmony, make up that glorious Person. The whole Creator is in Him, and the whole creature is in Him; yet both retaining the properties distinct and unchanged by the union. In man is seen God; in God is seen man. All that is glorious in the Godhead, and all that is excellent in manhood, is gathered into one person, and fully exhibited in Him. By this union these two parts are revealed to each other; heaven is revealed to earth, and earth is revealed to heaven.
(2) It seems to be union only at a single point; for it is with one body and one soul that the Godhead is united. But that single point is enough; that one link unites the natures. In order to moor a ship we do not require a thousand cables, each fastened to a separate plank or spar; one strong cable, fixed at one point, makes fast the whole, and connects the entire vessel with its anchor.
(3) Nor was it with one particular stage of our being that this union was formed; but with all; from the first moment of conception in the womb to death and the grave. Had the Son of God united Himself with manhood in its maturity, there would have been no union and no sympathy with the different stages of human life and growth. (H. Bonar, D. D.)
The gospel adapted to the state and circumstances of man
I. That man, although endued with the capacity of receiving information, yet by his own unassisted efforts is totally unable to acquire the knowledge of those truths with which: it chiefly imports him to be acquainted.
II. That upon his being enlightened with the true knowledge of God and of his duty, he must necessarily be impressed with a deep sense of his own depravity and guilt.
III. That he has a consciousness of moral obligation, and ideas of moral excellence, which experience tells him he cannot by his own efforts fulfil and realise.
IV. That he is subjected to many afflictions, for which, upon the principles of reason, he cannot account, nor discover to what good purpose they tend.
V. That although he feels both presages of, and desires after a future state of being, yet, from the light of nature, he neither derives assurance of its existence, nor any certain information concerning it. (John Kemp.)
Christ is our wisdom
I. How are we to understand this?
1. Objectively. As He alone is the object about which all true wisdom is conversant (Col_2:3). Wisdom is either Divine or human, the wisdom of God or of men. He is the wisdom of God, as the power of God (chap. 1:24), because the Divine power and the Divine wisdom were never so manifest in anything that ever He did as they were in Christ, that is, in the great work of our redemption by Him. All His works are made in wisdom (Psa_104:24; Pro_3:19). He governs the world in wisdom, wisely ordering all events to the great end of His own glory and His peoples good. But above all, in our redemption by Christ. In Eph_3:10 it is called the manifold wisdom of God, such as angels wonder at. He alone is the object of all our true wisdom. There are other things about which wisdom is conversant, but none like Christ (1Co_2:2; Php_3:7-8).
2. Effectively, as He is the author and finisher of all that in us which is true wisdom. Now, that is grace; grace is true wisdom, and nothing else is so. How is it said He is made unto us of God wisdom?
(1) in respect of eternal appointment and designation.
(2) In respect of effectual application, in the fulness of time.
What are the special acts of this wisdom, by which it may appear whether we are so turned, so made wise?
(1) If Christ be made unto us wisdom, we have been in some measure convinced of our own folly; this is the first step (1Co_3:18). A fool thinks himself wise (Pro_26:12). As the Pharisees (Joh_9:40). A wise man knows himself a fool, as David (Psa_73:22). Agur (Pro_30:2-3). Now inquire, How is it with me? What is the opinion I have of myself?
(2) If Christ be made unto us wisdom, we are brought to see the excellency and usefulness of wisdom, and begin to prize it at a high rate, and to beg it of God rather than anything else in the world.
(3) If Christ be made unto us wisdom, we have chosen God for our chief good and highest end, and the Lord Jesus Christ as our alone way to Him. If so, we are wise; if not, to this day we are fools. The proper act of wisdom is to determine the choice to right ends; as in other things, so in spiritual things, the things of the soul. Inquire what is your chief good and highest end.
(4) If Christ be made unto us wisdom, it hath taught us to fear the Lord, and to depart from evil (Job_38:28). There is this difference between wisdom and knowledge--knowledge is in speculatives, wisdom is in practice. Many have a great deal of the former that have none of the latter; good heads, but bad hearts and bad lives. See the properties of heavenly wisdom (Jam_3:17). It was thus with David (Psa_119:98-101; Eph_5:15-16).
(5) If Christ be made unto us wisdom, it hath made the things of time to be as nothing to us, and the things of eternity to be all in all; it has altered our thoughts and pursuits. What are the good things temporal, riches, honour, pleasure, in comparison with the good things eternal?
II. The practical inferences. If Christ be made wisdom to those that are in Him, and only to those, then--
1. They that are not in Him are not wise. Nabal is their name, and folly is with them. Christless people are fools. I prove it by three arguments:
(1) They choose like fools. Is he not a fool, that when a pebble is offered to him by one and a pearl by another chooses the pebble and refuses the pearl? Was not Esau a fool in parting with his birthright for a mess of pottage?
(2) They count like fools. They count themselves wise, and religious people a company of fools, when themselves are the fools, and the religious wise (Joh_7:48-49; Luk_18:10). They count upon time to come as their own, and presume accordingly; when, alas! it is not so. They count upon going to heaven when they die, but are miserably mistaken.
(3). They carry it like fools. The carriage of a fool is vain and frothy; there is no seriousness in him. He carries it like a fool that hugs his worst enemy to his bosom, and turns his back upon his best friend; and doth not the sinner so?
2. They that are sensible of their want of wisdom, and would be wise, may learn hence whither to go, and what to do, that they may attain it. The way is to apply thyself to the blessed Jesus, who is made unto us of God wisdom. And plead this text--Lord, art Thou not made unto us of God wisdom? What need is there of this plea? Universal need, every day, in everything. They that have most have need of more.
(1) We cannot carry it as we should in any relation without wisdom, neither as superiors, inferiors, nor equals. What need have magistrates of wisdom (Psa_2:9)! A conviction of this made Solomon ask as he did (1Ki_3:7-10). Ministers arc in the same situation (Col_1:28). What a plague are foolish shepherds (Zec_11:15). So are masters of families, husbands, wives, parents.
(2) Nor can we carry it as we should, in any condition, without wisdom. If we prosper and thrive in the world, there is need of wisdom, to manage it so that we be not ensnared, not destroyed by it. If in affliction it is necessary, that we may keep the mean between fainting and despising.
(3) Nor can we carry it as we should in any duty to be done to God or man without wisdom. If we pray, we need wisdom that we do not ask amiss.
(4) Nor can we carry it as we should in any difficult case that lies before us, nor tell how to determine for the best, without wisdom (Ecc_10:10).
3. Here is matter of unspeakable comfort to all true believers, that Jesus Christ is made wisdom, that is, as some interpret it, that all that infinite wisdom that is in Him as God, and all that infused wisdom which He had as God-man wherein He grew (Luk_2:52), is all made over to us, to be employed for our good.
Apply it--
(1) To our particular, private affairs, especially in the great turns of our lives. If thou art in Christ, He will order them for thee, and He will order them wisely (Eph_1:11), according to the counsel of His will. Therefore submit to His disposals quietly, patiently; of choice, cheerfully; wisdom would have it so.
(2) To the public affairs of the Church and nation. (Philip Henry.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv24–28 24. But to them which are called. But to…
24. But to them which are called. But to those who obey the gospel call, whether Jews or Gentiles, the Crucified Christ is found to be the power of God, and the wisdom of God. The gospel not only is found to be mighty, but wise in meeting the wants of the soul.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv24–28 24. “But to the elect themselves” [or the very…
24. “But to the elect themselves” [or the very elect], “both Jews and Greeks, Christ is the power of God and the wisdom of God.” This is conclusive, from the fact that God’s truly elect, i. e., those who not only hear the call of the silver trumpet, but gladly and appreciatively respond, nominated as heavenly candidates in regeneration, elected in sanctification (1Pe 1:2), and crowned in glorification — if they do not forfeit spiritual life before they get there — are the only people who truly receive and appreciate Christ. To them He becomes “the power of God and the wisdom of God,” i. e., everything we need in this world and the world to come. “Power” in this passage is dynamite, which blows all sin and devils out of the heart, mind and life, giving us complete and eternal triumph in Christ.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv24–28 but unto them that are called, both Jews and…
but unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v27 kosmos = mankind. (See Scofield "Mat 4:8").
world
kosmos = mankind. (See Scofield "Mat 4:8").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v26 The status of the believers:
The status of the believers:
v. 26. For ye see your calling’, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called;
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v. 27. but God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
v. 28. and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are,
v. 29. that no flesh should glory in His presence.
v. 30. But of Him are ye in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption,
v. 31. that, according as it is written, He that glories, let him glory in the Lord.
The miraculous working of the power and wisdom of God is exemplified in the case of the Corinthian Christians themselves. The apostle urges them to consider, to contemplate earnestly, their calling, the act of God’s calling as it affected their own ranks. There were not many wise according to the flesh in their midst, few that ranked high as the people of this world rate knowledge; there were not many powerful, such as were influential in public affairs by reason of their wealth or social or political position; there were not many noble-born, people of aristocratic rank by birth. "Few intellectual men, few politicians, few of the better class of free citizens embraced Christianity. " There is a sharp contrast: But the foolish things of the world God has chosen to put to shame the wise men. The Christians are not only considered bigoted, but actually narrow-minded and lacking in the proper use of their reasoning faculty. And the weak things of the world has God chosen to put to shame the strong ones. Those whose numbers would tend to make them anything but a power in the world in many cases control the destinies of nations. And the base, the vile things of the world and the utterly despised things has God chosen, and the things which are non-existent before the pride of the world, which are made absolutely nothing of, which are not considered as by any possibility having any weight, in order to make null and void, to deprive of all validity, that which is something in the judgment of men. Since the time of Christ the believers have been despised, scorned, ignored, and yet they have displayed a power of action and endurance which cannot be accounted for by reasonable suppositions. The despotism of the Roman emperors, the tyranny of the medieval hierarchy, the inquisition of the counter-reformation, all the so-called assured result of modern science falsely so called have not been able to overcome or to render obsolete the truth and the power of the Gospel. For it is the power of God that lives in the message of salvation, and it is His grace which has chosen the lowly. And therefore no flesh, no human being, can boast before God. No matter how wise, how powerful, how rich the children of the world may be, before God they can boast of nothing. No man can say that he, out of his own endeavors, or position, or worth has contributed anything to the success of the Gospel. And therefore the vessels of mercy also will never be tempted to allege their own fitness and their own readiness to accept the wealth of God’s wisdom and power. It is all the mercy of God’s election, the grace of God’s call.
This thought is emphasized by the apostle in conclusion: Out of Him, due to His grace and power, you are in Christ Jesus. God has brought us to the fellowship of His Son, Jesus Christ, because we are the spiritual offspring of God by His grace, and the life which we have received from God is grounded in Christ. And what this life in Christ all includes the apostle shows: Who was made Wisdom unto us from God, Righteousness as well as Sanctification and Redemption. All this has been revealed to us by faith and has become our property through faith. By the grace of God, Christ has become Wisdom to us: in and through Him the mystery of the divine plan of salvation has been unfolded to us; in and through Him we know God as our dear Father and through this knowledge have eternal life, Joh 17:3. But this would not be possible were it not for the fact that Christ became unto us Righteousness as well as Sanctification, 2Co 5:21; Jer 23:5; Mat 3:15; Gal 2:16-17. The righteousness of Christ has been imputed to us as well as His perfect fulfillment of the Law, and thus our whole life is consecrated to God, and every act is a work of divine service. "For that is Christ’s rule. To that end He has been placed as the Lord, that He might do such works among men, justify them, and bring them back to the fear of God, innocence, and obedience, from which we fell in Paradise through the cunning of the serpent. " These great benefits are ours by faith, not because faith in itself is a work which merits the blessings, but because it accepts the promise made by God that He for the sake of Christ would be gracious to those that believe in Him. For Christ is our Redemption; by paying the ransom of His blood and life He has delivered us forever from the power of all our enemies; He had in Himself the power to achieve this deliverance, 1Th 1:10; Col 1:13-14. And thus we have in Him the guarantee of the glory of eternal life which will be revealed to us on the last day. And all this is God’s free gift of grace, excluding all boasting on our part, all alleging of merit before Him. As it is written: He that glories shall glory in the Lord, Jer 9:23-24. There should be boasting and praising indeed, but only in God, as the Author of our salvation. Where the preaching of the Cross reveals God’s mercy and righteousness, God’s wisdom and power, only one boasting shall be heard, namely, this: All glory be to God on high!
Summary.After opening his letter with a salutation, the apostle thanks God for the revelation of His grace, reproves the Corinthian Christians for their wranglings, which had resulted in the formation of factions, and discusses at length the wisdom and power of God as revealed in the Gospel.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv24, 26, 28 to those whom God has called
to those whom God has called
"to the people God calls"
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we preach Christ
"we teach about Christ" or "we tell all people about Christ"
Christ as the power and the wisdom of God
Possible meanings are 1) "God acted powerfully and wisely by sending Christ to die for us" or "through Christ God has shown how strong and wise he is."
the power ... of God
Another possible meaning is that Christ is powerful and it is through Christ that God saves us.
the wisdom of God
Another possible meaning is that God shows the content of his wisdom through Christ.
the foolishness of God is wiser than people, and the weakness of God is stronger than people
Possible meanings are 1) Paul is speaking ironically about God's foolishness and weakness. Paul knows God is not foolish or weak. AT: "what seems to be the foolishness of God is wiser than people's wisdom, and what seems to be the weakness of God is stronger than the people's strength" or 2) Paul is speaking from the point of view of the Greek people who may think God is foolish or weak. AT: "what people call God's foolishness is really wiser than what people call wisdom, and what people call God's weakness is really stronger than people's strength" (See: Irony)
translationWords
call
Jew
Greek
preach
power
wise
fool
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv25–27 1:25 What the unbelieving world considers foolish and weak—Christ…
1:25 What the unbelieving world considers foolish and weak—Christ and the message of the cross—is in reality wiser and stronger than anything the world has to offer. It solves the world’s greatest problem, the problem of sin, and overcomes all the powers of evil that oppose human beings.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.