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Selected Verse: 1 Corinthians 1:18 - King James
| Verse |
Translation |
Text |
| 1Co 1:18 |
King James |
For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
preaching, &c.--literally, "the word," or speech as to the cross; in contrast to the "wisdom of words" (so called), Co1 1:17.
them that perish--rather, "them that are perishing," namely, by preferring human "wisdom of words" to the doctrine of the "cross of Christ." It is not the final state that is referred to; but, "them that are in the way of perishing." So also in Co2 2:15-16.
us which are saved--In the Greek the collocation is more modest, "to them that are being saved (that are in the way of salvation) as," that is, to which class we belong.
power of God--which includes in it that it is the wisdom of God" (Co1 1:24). God's powerful instrument of salvation; the highest exhibition of God's power (Rom 1:16). What seems to the world "weakness" in God's plan of salvation (Co1 1:25), and in its mode of delivery by His apostle (Co1 2:3) is really His mighty "power." What seems "foolishness" because wanting man's "wisdom of words" (Co1 1:17), is really the highest "wisdom of God" (Co1 1:24). |
| Notes on the Bible, by Albert Barnes, [1834] |
For the preaching of the cross - Greek, "the word (ὁ λόγος ho logos) of the cross;" that is, the doctrine of the cross; or the doctrine which proclaims salvation only through the atonement which the Lord Jesus Christ made on the cross, This cannot mean that the statement that Christ died "as a martyr" on a cross, appears to be foolishness to people; because, if that was all, there would be nothing that would appear contemptible, or that would excite their opposition more than in the death of any other martyr. The statement that Polycarp, and Ignatius, and Paul, and Cranmer died as martyrs, does not appear to people to be foolishness, for it is a statement of an historical truth, and their death excites the high admiration of all people. And if, in the death of Jesus on the cross, there had been nothing more than a mere martyr's death, it would have been equally the object of admiration to all people. But; the "preaching of the cross" must denote more than that; and must mean:
(1) That Christ died as an atoning sacrifice for the sins of people, and that; it was this which gave its speciality to his sufferings on the cross.
(2) That people can be reconciled to God, pardoned, and saved only by the merits and influence of this atoning sacrifice.
To them that perish - τοις μεν απολλυμενοις tois men apollumenois. To those who are about to perish, or to those who have a character fitting them for destruction; that is, to the wicked. The expression stands in contrast with those who are "saved," that is, those who have seen the beauty of the cross of Christ, and who have fled to it for salvation.
Foolishness - Folly. That is, it appears to them to be contemptible and foolish, or unworthy of belief. To the great mass of the Jews, and to the pagan philosophers, and indeed, to the majority of the people of this world, it has ever appeared foolishness, for the following reasons:
(1) The humble origin of the Lord Jesus. They despise him that lived in Nazareth; that was poor; that had no home, and few friends, and no wealth, and little honor among his own countrymen.
(2) they despise him who was put to death, as an impostor, at the instigation of his own countrymen, in an ignominious manner on the cross - the usual punishment of slaves.
(3) they see not why there should be any particular efficacy in his death. They deem it incredible that he who could not save himself should be able to save them; and that glory should come from the ignominy of the cross.
(4) they are blind to the true beauty of his personal character; to the true dignity of his nature; to his power over the sick, the lame, the dying, and the dead; they see not the bearing of the work of atonement on the law and government of God; they believe not in his resurrection, and his present state of exalted glory. The world looks only at the fact, that the despised man of Nazareth was put to death on a cross, and smiles at the idea that such a death could have any important influence on the salvation of man - It is worthy of remark, also, that to the ancient philosophers this doctrine would appear still more contemptible than it does to the people of these times. Everything that came from Judea, they looked upon with contempt and scorn; and they would spurn above all things else the doctrine that they were to expect salvation only by the crucifixion of a Jew. Besides, the account of the crucifixion has now lost to us no small part of its reputation of ignominy. Even around the cross there is conceived to be no small amount of honor and glory. There is now a sacredness about it from religious associations; and a reverence which people in Christian lands can scarcely help feeling when they think of it. But to the ancients it was connected with every idea of ignominy. It was the punishment of slaves, impostors, and vagabonds; and had even a greater degree of disgrace attached to it than the gallows has with us. With them, therefore, the death on the cross was associated with the idea of all that is shameful and dishonorable; and to speak of salvation only by the sufferings and death of a crucified man, was suited to excite in their bosoms only unmingled scorn.
But unto us which are saved - This stands opposed to "them that perish." It refers, doubtless, to Christians, as being saved from the power and condemnation of sin; and as having a prospect of eternal salvation in the world to come.
It is the power of God - See the note at Rom 1:16. This may either mean that the gospel is called "the power of God," because it is the medium through which God exerts his power in the salvation of sinners; or, the gospel is adapted to the condition of man, and is efficacious in renewing him and sanctifying him. It is not an inert, inactive letter, but is so suited to the understanding, the heart, the hopes, the fears of people, and all their great constitutional principles of action, that it actually overcomes their sin, and diffuses peace through the soul. This efficacy is not unfrequently attributed to the gospel. Joh 17:17; Heb 4:12; Jam 1:18; Pe1 1:22-23. When the gospel, however, or the preaching of the cross, is spoken of as effectual or powerful, it must be understood of all the agencies which are connected with it; and does not refer to simple, abstract propositions, but to the truth as it comes attended with the influences which God sends down to accompany it.
It includes, therefore, the promised agency of the Holy Spirit, without which it would not be effectual. But the agency of the Spirit is designed to give efficacy to that which is "really adapted" to produce the effects, and not to act in an arbitrary manner. All the effects of the gospel on the soul - in regeneration, repentance, faith, sanctification - in hope, love, joy, peace, patience, temperance, purity, and devotedness to God, are only such "as the gospel is suited to produce." It has a set of truths and promises just adapted to each of these effects; just suited to the soul by him who knows it; and adapted to produce just these results. The Holy Spirit secures their influence on the mind: and is the grand living agent of accomplishing just what the truth of God is "suited originally" to produce. Thus, the preaching of the cross is "the power of God;" and every minister may present it with the assurance that he is presenting, not "a cunningly devised fable," but a system "really suited" to save people; and yet, that its reception by the human mind depends on the promised presence of the Holy Spirit. |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
saved
(See Scofield) - (Rom 1:16). |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
The word of the cross (ὁ λόγος ὀ τοῦ σταυροῦ)
Lit., the word, that, namely, of the cross. The second article is definitive and emphatic. The word of which the substance and purport is the cross.
To them that perish (τοῖς ἀπολλυμένοις)
Lit., that are perishing. So Rev. The present participle denotes process: they who are on the way to destruction. Compare Co2 2:15.
Foolishness (μωρία)
Only in this epistle. See on have lost his savor, Mat 5:13.
Which are saved (τοῖς σωζομένοις)
Rev., being saved: in process of salvation. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| To them that perish - By obstinately rejecting the only name whereby they can be saved. But to us who are saved - Now saved from our sins, and in the way to everlasting salvation, it is the great instrument of the power of God. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
For the preaching of the cross - Ὁ λογος γαρ ὁ του σταυρου, The doctrine of the cross; or the doctrine that is of or concerning the cross; that is, the doctrine that proclaims salvation to a lost world through the crucifixion of Christ.
Is to them that perish foolishness - There are, properly speaking, but two classes of men known where the Gospel is preached: απολλυμενοι, the unbelievers and gainsayers, who are perishing; and σοζομενοι, the obedient believers, who are in a state of salvation. To those who will continue in the first state, the preaching of salvation through the merit of a crucified Savior is folly. To those who believe this doctrine of Christ crucified is the power of God to their salvation; it is divinely efficacious to deliver them from all the power, guilt, and pollution of sin. |
24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.
3 And I was with you in weakness, and in fear, and in much trembling.
25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:
16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?
17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.
22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:
23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.
18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
17 Sanctify them through thy truth: thy word is truth.
16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: