1 Corinthians 1:25 Ulasan

In this chapter we have, I. The preface or introduction to the whole epistle (Co1 1:1-9). II. One principal occasion of writing it hinted, namely, their divisions and the origin of them (Co1 1:10-13). III. An account of Paul's ministry among them, which was principally preaching the gospel (Co1 1:14-17). IV. The manner wherein he preached the gospel, and the different success of it, with an account how admirably it was fitted to bring glory to God and beat down the pride and vanity of men (Co1 1:17 to the end).

This chapter contains the general inscription of the epistle, the usual salutation, and a special thanksgiving for blessings received; after which the apostle intimates the occasion of his writing, the divisions about their ministers, which gives him an opportunity of discoursing concerning the nature, end, use, and efficacy of the preaching of the Gospel. The inscription is in Co1 1:1, in which an account is given of the persons concerned in this epistle; and first of Paul, the only inspired writer of it, who is described by his name, by which he went among the Gentiles; by his office, an apostle of Jesus Christ; and by the manner in which he came into it, being called to it not through any merit of his own, but through the sovereign will and pleasure of God: and next mention is made of Sosthenes, a brother minister of the Gospel, who was with the apostle, and joined in the salutation of the church, to whom the epistle is written; who are described, by their general character, a church of God; by the place of their abode, and seat of their church state, Corinth; and by their special characters, sanctified in Christ by election, and saints through the effectual calling; and with them are joined all other saints in Achaia, that belonged to them and the apostle, that called upon the name of the Lord; and then follows the salutation in Co1 1:3, usual in all the epistles; after that a thanksgiving to God for the grace they had by Christ in general, Co1 1:4, and particularly for their gifts of utterance and knowledge, which were plentifully bestowed upon them, Co1 1:5, and were a confirmation to them of the Gospel of Christ, Co1 1:6, and by which it appeared, that they were not behind other churches in these things; and are commended for their waiting for the coming of Christ, Co1 1:7, by whom the apostle assures them, they would be so confirmed in the mean while, as to be presented blameless by him in that day, Co1 1:8, of which they might be assured from the faithfulness of God, who had called them to communion with Christ, Co1 1:9, upon which he exhorts them to unity of affection and judgment, for this end, that there might be no schisms among them; and this he does in a way of entreaty, and that by the name of Christ, and from the consideration of their being brethren, Co1 1:10, suggesting hereby, that there were divisions among them: and signifies, that he had good reason to believe it, having had an account of them from a family of repute among them, Co1 1:11, and then expressly mentions what their differences were about, namely, their ministers, Co1 1:12, and uses arguments to dissuade them from their dividing principles and practices; showing, that one was their Lord and master, Christ, who was crucified for them, and in whose name they were baptized, and not his ministers, Co1 1:13, and since some among them made an ill use of their having been baptized by the apostle, he is thankful that he had baptized no more of them, and mentions by name those that he had baptized, Co1 1:14, and gives a reason for it, taken from the principal end of his mission by Christ, which was to preach the Gospel, and not only or chiefly to baptize, Co1 1:17. The manner in which he was sent to preach, and did preach it, is observed by him, not in the words of human wisdom; and that for this reason, lest either the Gospel should be of no use, or the effect of it should be ascribed to a wrong cause; and then be obviates an objection that might be made to this way of preaching, that hereby the Gospel would be brought into contempt; to which he answers, by granting that it would be, and was reckoned foolishness by them that were blinded and were lost; and by observing on the other hand, that it was effectual to saving purposes to others, Co1 1:18, and though the former sort might be the wise and prudent of this world, this need seem no strange thing, since the infatuation of such persons is no other than what was foretold would be, as appears from a testimony out of Isa 29:14, cited in Co1 1:19, upon which some questions are put, and inquiries made, after men of wisdom and learning, whose wisdom God made foolish, Co1 1:20, the reason of which was, because they did not make a right use of their natural wisdom in the knowledge of God, wherefore it was his pleasure to save men by means esteemed foolishness by them, Co1 1:21, and these wise men, who accounted the preaching of the Gospel foolishness, are distinguished into two sorts, Jews and Gentiles; the one requiring miracles to confirm it, the other seeking wisdom in it, Co1 1:22, but finding neither, though there were really both, the preaching of a crucified Christ was a stumbling to the one, and folly to the other, Co1 1:23, though those that were called by grace from among them, whether Jews or Gentiles, had different sentiments of it, and of Christ preached in it, in whose esteem he was the power and wisdom of God, Co1 1:24, the reason of which was, because there are superior wisdom and power in Christ and his Gospel, which the apostle, an ironical concession, calls the foolishness and weakness of God, to the wisdom and power of men, Co1 1:25, and instances in the effectual calling and conversion of the Corinthians, who for the most part were not the wise, the mighty, and noble, Co1 1:26, but the foolish, weak, and base; and the end of God, in the call of such, was to draw a veil over and bring to confusion the wisdom and power of men, Co1 1:27, and also that no creature whatever should dare to glory before him, Co1 1:29, but the true object of glorying in is pointed at, the Lord Jesus Christ; and the reason of it, all blessings of grace being in him, and from him, is suggested, Co1 1:30, so that whoever glories, should glory in him, Co1 1:31.

Because the foolishness of God,.... Not that there is any such thing as "foolishness" in God, nor the least degree of weakness in him; but the apostle means that which the men of the world esteem so, and therefore, by an ironical concession, calls it by those names; by which is intended either Christ, who, as crucified, is counted foolishness; yet he "is wiser than men": yea, even than Solomon, who was wiser than all men besides; Christ is greater than he in wisdom, having all the treasures of wisdom and knowledge in him; yea, in redemption by the blood of his cross, which is accounted such an egregious instance of folly, there is such a display of wisdom as surpasses all the wisdom of men and angels: and though he is, as crucified, esteemed as the weakness of God, yet in this respect, is stronger than men; stronger than the strong man armed; and has done that by his own arm, has brought salvation for his people, which neither men nor angels could ever have done: or all this may be understood of the Gospel of Christ, which is condemned as folly and weakness, and yet has infinitely more wisdom in it, than is to be found in the best concerted schemes of the wisest philosophers; and has had a greater influence on the minds and manners of men than theirs ever had; it is the manifold wisdom of God, and the power of God unto salvation. Moreover, these words may be applied to the saints, called in Co1 1:27. the foolish and weak things of the world; and yet even these, in the business of salvation, how foolish soever they may be in other respects, are wiser than the wisest of men destitute of the grace of God; and however weak they are in themselves, in their own esteem, and in the account of others, they are able to do and suffer such things, through the strength of Christ that no other men in the world are able to perform or endure. The phrases here used seem to be a sort of proverbial ones; and the sense of them is, that whatever, in things divine and spiritual, has the appearance of folly and weakness, or is judged to be so by carnal men, is wiser and stronger not only than the wisdom and strength of men, but than men themselves with all their wisdom and strength. It is very likely, that proverbial expressions of this kind, with a little alteration, were used by the Jews. The advice the young men gave to Rehoboam is thus paraphrased by the Targumist (o), , "my weakness is stronger than the strength of my father"; which is very near the same with the last clause of this verse, (o) In 2 Chron. x. 10.

Moreover, having the spirit of the world, and "in the wisdom of God by wisdom knowing not God," they seem to themselves to be wiser than God; because, as the wisdom of the world is foolishness with God, so also the wisdom of God is folly in the world's esteem. We, however, know that "the foolishness of God is wiser than men, and the weakness of God is stronger than men." Accordingly, God is then especially great, when He is small to man; then especially good, when not good in man's judgment; then especially unique, when He seems to man to be two or more.

The very "stumbling-block" which he declares Christ to be "to the Jews," points unmistakeably to the Creator's prophecy respecting Him, when by Isaiah He says: "Behold I lay in Sion a stone of stumbling and a rock of offence." This rock or stone is Christ. This stumbling-stone Marcion retains still. Now, what is that "foolishness of God which is wiser than men," but the cross and death of Christ? What is that "weakness of God which is stronger than men," but the nativity and incarnation of God? If, however, Christ was not born of the Virgin, was not constituted of human flesh, and thereby really suffered neither death nor the cross there was nothing in Him either of foolishness or weakness; nor is it any longer true, that "God hath chosen the foolish things of the world to confound the wise; "nor, again, hath "God chosen the weak things of the world to confound the mighty; "nor "the base things" and the least things "in the world, and things which are despised, which are even as nothing" (that is, things which really are not), "to bring to nothing things which are" (that is, which really are).

All these things, therefore, Paul bearing in mind, and being struck with astonishment, said that "the foolishness of God is wiser than men, and the weakness of God is stronger than men;" in relation to the Cross, speaking of a folly and weakness, not real but apparent. For he is answering with respect unto the other party's opinion. For that which philosophers were not able by means of reasoning to accomplish, this, what seemed to be foolishness did excellently well. Which then is the wiser, he that persuadeth the many, or he that persuadeth few, or rather no one? He who persuadeth concerning the greatest points, or about matters which are nothing? What great labors did Plato endure, and his followers, discoursing to us about a line, and an angle, and a point, and about numbers even and odd, and equal unto one another and unequal, and such-like spiderwebs; (for indeed those webs are not more useless to man's life than were these subjects;) and without doing good to any one great or small by their means, so he made an end of his life. How greatly did he labor, endeavoring to show that the soul was immortal! and even as he came he went away, having spoken nothing with certainty, nor persuaded any hearer. But the Cross wrought persuasion by means of unlearned men; yea it persuaded even the whole world: and not about common things, but in discourse of God, and the godliness which is according to truth, and the evangelical way of life, and the judgment of the things to come. And of all men it made philosophers: the very rustics, the utterly unlearned. Behold how "the foolishness of God is wiser than men," and "the weakness stronger?" How "stronger?" Because it overran the whole world, and took all by main force, and while men were endeavoring by ten thousands to extinguish the name of the Crucified, the contrary came to pass: that flourished and increased more and more, but they perished and wasted away; and the living at war with the dead, had no power. So that when the Greek calls me foolish, he shows himself above measure foolish: since I who am esteemed by him a fool, evidently appear wiser than the wise. When he calls me weak, then he shows himself to be weaker. For the noble things which publicans and fishermen were able to effect by the grace of God, these, philosophers, and rhetoricians, and tyrants, and in short the whole world, running ten thousand ways here and there, could not even form a notion of. For what did not the Cross introduce? The doctrine concerning the Immortality of the Soul; that concerning the Resurrection of the Body; that concerning the contempt of things present; that concerning the desire of things future. Yea, angels it hath made of men, and all, every where, practice self-denial, and show forth all kinds of fortitude.

But among them also, it will be said, many have been found contemners of death. Tell me who? was it he who drank the hemlock? But if thou wilt, I can bring forward ten thousand such from within the Church. For had it been lawful when persecution befell them to drink hemlock and depart, all had become more famous than he. And besides, he drank when he was not at liberty to drink or not to drink; but willing or against his will he must have done it. What great thing was it then, to do that from necessity, which robbers and man-slayers, having fallen under the condemnation of their judges, have suffered? But with us it is all quite the contrary. For not against their will did the martyrs endure, but of their will, and being at liberty not to suffer; shewing forth fortitude harder than all adamant. This then you see is no great wonder, that he whom I was mentioning drank hemlock; it being no longer in his power not to drink, and also when he had arrived at a very great age. For when he despised life he stated himself to be seventy years old; if this can be called despising. For I for my part could not affirm it: nor, what is more, can anyone else. But show me some one enduring firm in torments for godliness' sake, as I shew thee ten thousand every where in the world. Who, while his nails were tearing out, nobly endured? Who, while his body joints were wrenching asunder? Who, while his body was cut in pieces, member by member? Who, while his bones were forced out by levers? Who, while placed without intermission upon frying-pans? Who, when thrown into a caldron? Show me these instances. For to die by hemlock is all as one with a man's continuing in a state of sleep. Nay even sweeter than sleep is this sort of death, if report say true. Wherefore of the deeds of those nothing is said; but these flourish and daily increase. Which Paul having in mind said, "The weakness of God is stronger than all men."

For that the Gospel is divine, even from hence is evident; namely, whence could it have occurred to twelve ignorant men to attempt such great things? who sojourned in marshes, in rivers, in deserts; who never at any time perhaps had entered into a city nor into a forum;-whence did it occur, to set themselves in array against the whole world? For that they were timid and unmanly, he shews who wrote of them, not apologizing, nor enduring to throw their failings into the shade: which indeed of itself is a very great token of the truth. What then doth he say about them? That when Christ was apprehended, after ten thousand wonders, they fled; and he who remained, being the leader of the rest, denied. Whence was it then that they who when Christ was alive endured not the attack of the Jews; now that He was dead and buried, and as ye say, had not risen again, nor had any talk with them, nor infused courage into them-whence did they set themselves in array against so great a world? Would they not have said among themselves, "what meaneth this? Himself He was not able to save, and will He protect us? Himself He defended not when alive, and will He stretch out the hand unto us now that he is dead? Himself, when alive, subdued not even one nation; and are we to convince the whole world by uttering His Name?" How, I ask, could all this be reasonable, I will not say, as something to be done, but even as something to be imagined? From whence it is plain that had they not seen Him after He was risen, and received most ample proof of his power, they would not have ventured so great a cast.

There is no way that this gospel truth could have been made acceptable to some philosophers and debaters. They follow a way of life that does not stand in the truth but is only an imitation of it. They deceived themselves and others.

When Paul speaks of the “foolishness of God,” he is not implying that God is foolish. Rather he is saying that since God’s way of reasoning is in accord with things of the spirit, it confounds the reasoning of this world. It is wiser than human reasoning, because spiritual things are wiser than carnal ones. Spiritual things do not exist through carnal ones, but the other way around. Therefore carnal things are understandable in relation to spiritual ones. Similarly, what belongs to heaven is stronger than what belongs to earth. So what seems like the weakness of God is not really weak at all. Christ appeared to be defeated when he was killed, but he emerged as the victor and turned the reproof back on his persecutors.

He calls the cross foolishness because that is what people thought of it; yet it is wiser than men. For the philosophers occupied themselves with empty and useless subjects, while the cross saved the world. Furthermore, it appears weak, as though the crucified Christ were weak, but in reality He is stronger than men, not only because He flourishes more and more despite the efforts of countless people to extinguish this Name, but also because by this seemingly weak instrument the strong devil was bound. You may, however, understand this also in another way: what is most wise in God is called unwise, that is, foolish, and everything most powerful is called weak, just as His most exalted light is called gloom and darkness.

Then when he says, for the foolishness of God, he assigns the reason for what he had said and tells how something weak and foolish could be the power and wisdom of God, because the foolishness of God is wiser than men. As if to say: Something divine seems to be foolish, not because it lacks wisdom but because it transcends human wisdom. For men are wont to regard as foolish anything beyond their understanding: "Matters too great for human understanding have been shown you" (Sir 3:23). And the weakness of God is stronger than men, because something in God is not called weak on account of a lack of strength but because it exceeds human power, just as He is called invisible, inasmuch as He transcends human sight: "Thou dost show thy strength when men doubt the completeness of thy power" (Wis 12:17). However, this could refer to the mystery of the incarnation, because that which is regarded as foolish and weak in God on the part of the nature He assumed transcends all wisdom and power: "Who is like to you among the strong, O Lord?" (Ex 15:11).

The salutation of Paul and Sosthenes, Co1 1:1, Co1 1:2. The apostolical benediction, Co1 1:3. Thanksgiving for the prosperity of the Church at Corinth, Co1 1:4. In what that prosperity consisted, Co1 1:5-9. The apostle reproves their dissensions, and vindicates himself from being any cause of them, Co1 1:10-17. States the simple means which God uses to convert sinners and confound the wisdom of the wise, etc., 18-21. Why the Jews and Greeks did not believe, Co1 1:22. The matter of the apostle's preaching, and the reasons why that preaching was effectual to the salvation of men, Co1 1:23-29. All should glory in God, because all blessings are dispensed by Him through Christ Jesus, Co1 1:30, Co1 1:31.

The foolishness of God is wiser, etc. - The meaning of these strong expressions is, that the things of God's appointment, which seem to men foolishness, are infinitely beyond the highest degree of human wisdom; and those works of God, which appear to superficial observers weak and contemptible, surpass all the efforts of human power. The means which God has appointed for the salvation of men are so wisely imagined and so energetically powerful, that all who properly use them shall be infallibly brought to the end - final blessedness, which he has promised to them who believe and obey.

THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. (1Co. 1:1-31) called to be--Found in some, not in others, of the oldest manuscripts Possibly inserted from Rom 1:1; but as likely to be genuine. Translate, literally, "a called apostle" [CONYBEARE and HOWSON]. through the will of God--not because of my own merit. Thus Paul's call as "an apostle by the will of God," while constituting the ground of the authority he claims in the Corinthian Church (compare Gal 1:1), is a reason for humility on his own part (Co1 15:8, Co1 15:10) [BENGEL]. In assuming the ministerial office a man should see he does so not of his own impulse, but by the will of God (Jer 23:21); Paul if left to his own will would never have been an apostle (Rom 9:16). Sosthenes--See my Introduction. Associated by Paul with himself in the inscription, either in modesty, Sosthenes being his inferior [CHRYSOSTOM], or in order that the name of a "brother" of note in Corinth (Act 18:17) might give weight to his Epistle and might show, in opposition to his detractors that he was supported by leading brethren. Gallio had driven the Jews who accused Paul from the judgment-seat. The Greek mob, who disliked Jews, took the opportunity then of beating Sosthenes the ruler of the Jewish synagogue, while Gallio looked on and refused to interfere, being secretly pleased that the mob should second his own contempt for the Jews. Paul probably at this time had showed sympathy for an adversary in distress, which issued in the conversion of the latter. So Crispus also, the previous chief ruler of the synagogue had been converted. Saul the persecutor turned into Paul the apostle, and Sosthenes the leader in persecution against that apostle, were two trophies of divine grace that, side by side, would appeal with double power to the Church at Corinth [BIRKS].

foolishness of God--that is, God's plan of salvation which men deem "foolishness." weakness of God--Christ "crucified through weakness" (Co2 13:4, the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out of the weakness of His servants (Co1 2:3; Co2 12:9).