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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 1:17–31. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here,
I.The manner in which Paul preached the gospel, and the cross of Christ:
Not with the wisdom of words (Co1 1:17), the enticing words of man's wisdom (Co1 2:4), the flourish of oratory, or the accuracies of philosophical language, upon which the Greeks so much prided themselves, and which seem to have been the peculiar recommendations of some of the heads of the faction in this church that most opposed this apostle. He did not preach the gospel in this manner, lest the cross of Christ should be of no effect, lest the success should be ascribed to the force of art, and not of truth; not to the plain doctrine of a crucified Jesus, but to the powerful oratory of those who spread it, and hereby the honour of the cross be diminished or eclipsed. Paul had been bred up himself in Jewish learning at the feet of Gamaliel, but in preaching the cross of Christ he laid his learning aside. He preached a crucified Jesus in plain language, and told the people that that Jesus who was crucified at Jerusalem was the Son of God and Saviour of men, and that all who would be saved must repent of their sins, and believe in him, and submit to his government and laws. This truth needed no artificial dress; it shone out with the greatest majesty in its own light, and prevailed in the world by its divine authority, and the demonstration of the Spirit, without any human helps. The plain preaching of a crucified Jesus was more powerful than all the oratory and philosophy of the heathen world.
II.We have the different effects of this preaching:
To those who perish it is foolishness, but to those who are saved it is the power of God, Co1 1:18. It is to the Jews a stumbling-block, and to the Greeks foolishness; but unto those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God, Co1 1:23, Co1 1:24.
1.Christ crucified is a stumbling-block to the Jews. They could not get over it. They had a conceit that their expected Messiah was to be a great temporal prince, and therefore would never own one who made so mean an appearance in life, and died so accursed a death, for their deliverer and king. They despised him, and looked upon him as execrable, because he was hanged on a tree, and because he did not gratify them with a sign to their mind, though his divine power shone out in innumerable miracles. The Jews require a sign, Co1 1:22. See Mat 12:38.
2.He was to the Greeks foolishness. They laughed at the story of a crucified Saviour, and despised the apostles' way of telling it. They sought for wisdom. They were men of wit and reading, men that had cultivated arts and sciences, and had, for some ages, been in a manner the very mint of knowledge and learning. There was nothing in the plain doctrine of the cross to suit their taste, nor humour their vanity, nor gratify a curious and wrangling temper: they entertained it therefore with scorn and contempt. What, hope to be saved by one that could not save himself! And trust in one who was condemned and crucified as a malefactor, a man of mean birth and poor condition in life, and cut off by so vile and opprobrious a death! This was what the pride of human reason and learning could not relish. The Greeks thought it little better than stupidity to receive such a doctrine, and pay this high regard to such a person: and thus were they justly left to perish in their pride and obstinacy. Note, It is just with God to leave those to themselves who pour such proud contempt on divine wisdom and grace.
3.To those who are called and saved he is the wisdom of God, and the power of God. Those who are called and sanctified, who receive the gospel, and are enlightened by the Spirit of God, discern more glorious discoveries of God's wisdom and power in the doctrine of Christ crucified than in all his other works. Note, Those who are saved are reconciled to the doctrine of the cross, and led into an experimental acquaintance with the mysteries of Christ crucified.
III.We have here the triumphs of the cross over human wisdom, according to the ancient prophecy (Isa 29:14):
I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? Co1 1:19, Co1 1:20, All the valued learning of this world was confounded, baffled, and eclipsed, by the Christian revelation and the glorious triumphs of the cross. The heathen politicians and philosophers, the Jewish rabbis and doctors, the curious searchers into the secrets of nature, were all posed and put to a nonplus. This scheme lay out of the reach of the deepest statesmen and philosophers, and the greatest pretenders to learning both among the Jews and Greeks. When God would save the world, he took a way by himself; and good reason, for the world by wisdom knew not God, Co1 1:21. All the boasted science of the heathen world did not, could not, effectually bring home the world to God. In spite of all their wisdom, ignorance still prevailed, iniquity still abounded. Men were puffed up by their imaginary knowledge, and rather further alienated from God; and therefore it pleased him, by the foolishness of preaching, to save those that believe. By the foolishness of preaching - not such in truth, but in vulgar reckoning.
1.The thing preached was foolishness in the eyes of worldly-wise men. Our living through one who died, our being blessed by one who was made a curse, our being justified by one who was himself condemned, was all folly and inconsistency to men blinded with self-conceit and wedded to their own prejudices and the boasted discoveries of their reason and philosophy.
2.The manner of preaching the gospel was foolishness to them too. None of the famous men for wisdom or eloquence were employed to plant the church or propagate the gospel. A few fishermen were called out, and sent upon this errand. These were commissioned to disciple the nations: these vessels chosen to convey the treasure of saving knowledge to the world. There was nothing in them that at first view looked grand or august enough to come from God; and the proud pretenders to learning and wisdom despised the doctrine for the sake of those who dispensed it. And yet the foolishness of God is wiser than men, Co1 1:25. Those methods of divine conduct that vain men are apt to censure as unwise and weak have more true, solid, and successful wisdom in them, than all the learning and wisdom that are among men: "You see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called, Co1 1:26, etc. You see the state of Christianity; not many men of learning, or authority, or honourable extraction, are called." There is a great deal of meanness and weakness in the outward appearance of our religion. For,
(1.)Few of distinguished character in any of these respects were chosen for the work of the ministry. God did not choose philosophers, nor orators, nor statesmen, nor men of wealth and power and interest in the world, to publish the gospel of grace and peace. Not the wise men after the flesh, though men would apt to think that a reputation for wisdom and learning might have contributed much to the success of the gospel. Not the mighty and noble, however men might be apt to imagine that secular pomp and power would make way for its reception in the world. But God seeth not as man seeth. He hath chosen the foolish things of the world, the weak things of the world, the base and despicable things of the world, men of mean birth, of low rank, of no liberal education, to be the preachers of the gospel and planters of the church. His thoughts are not as our thoughts, nor his ways as our ways. He is a better judge than we what instruments and measures will best serve the purposes of his glory.
(2.)Few of distinguished rank and character were called to be Christians. As the teachers were poor and mean, so generally were the converts. Few of the wise, and mighty, and noble, embraced the doctrine of the cross. The first Christians, both among Jews and Greeks, were weak, and foolish, and base; men of mean furniture as to their mental improvements, and very mean rank and condition as to their outward estate; and yet what glorious discoveries are there of divine wisdom in the whole scheme of the gospel, and in this particular circumstance of its success!
IV.We have an account how admirably all is fitted, 1.
To beat down the pride and vanity of men. God hath chosen the foolish things of the world to confound the wise - men of no learning to confound the most learned; the weak things of the world to confound the might - men of mean rank and circumstances to confound and prevail against all the power and authority of earthly kings; and base things, and things which are despised - things which men have in the lowest esteem, or in the utmost contempt, to pour contempt and disgrace on all they value and have in veneration; and things which are not, to bring to nought (to abolish) things that are - the conversion of the Gentiles (of whom the Jews had the most contemptuous and vilifying thoughts) was to open a way to the abolishing of that constitution of which they were so fond, and upon which they valued themselves so much as for the sake of it to despise the rest of the world. It is common for the Jews to speak of the Gentiles under this character, as things that are not. Thus, in the apocryphal book of Esther, she is brought in praying that God would not give his sceptre to those who are not, Esth. 14:11. Esdras, in one of the apocryphal books under his name, speaks to God of the heathen as those who are reputed as nothing, 2 Esdras 6:56, 57. And the apostle Paul seems to have this common language of the Jews in his view when he calls Abraham the father of us all before him whom he believed, God, who calleth those things that are not as though they were, Rom 4:17. The gospel is fitted to bring down the pride of both Jews and Greeks, to shame the boasted science and learning of the Greeks, and to take down that constitution on which the Jews valued themselves and despised all the world besides, that no flesh should glory in his presence (Co1 1:29), that there might be no pretence for boasting. Divine wisdom alone had the contrivance of the method of redemption; divine grace alone revealed it, and made it known. It lay, in both respects, out of human reach. And the doctrine and discovery prevailed, in spite of all the opposition it met with from human art or authority: so effectually did God veil the glory and disgrace the pride of man in all. The gospel dispensation is a contrivance to humble man. But, 2. It is as admirably fitted to glorify God. There is a great deal of power and glory in the substance and life of Christianity. Though the ministers were poor and unlearned, and the converts generally of the meanest rank, yet the hand of the Lord went along with the preachers, and was mighty in the hearts of the hearers; and Jesus Christ was made both to ministers and Christians what was truly great and honourable. All we have we have from God as the fountain, and in and through Christ as the channel of conveyance. He is made of God to us wisdom, righteousness, sanctification, and redemption (Co1 1:30): all we need, or can desire. We are foolishness, ignorant and blind in the things of God, with all our boasted knowledge; and he is made wisdom to us. We are guilty, obnoxious to justice; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt; and he is made sanctification, the spring of our spiritual life; from him, the head, it is communicated to all the members of his mystical body by his Holy Spirit. We are in bonds, and he is made redemption to us, our Saviour and deliverer. Observe, Where Christ is made righteousness to any soul, he is also made sanctification. He never discharges from the guilt of sin, without delivering from the power of it; and he is made righteousness and sanctification, that he may in the end be made complete redemption, may free the soul from the very being of sin, and loose the body from the bonds of the grave: and what is designed in all is that all flesh may glory in the Lord, Co1 1:31. Observe, It is the will of God that all our glorifying should be in the Lord: and, our salvation being only through Christ, it is thereby effectually provided that it should be so. Man is humbled, and God glorified and exalted, by the whole scheme.
Historical interpretation
Three Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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My spirit bows in adoration to the cross, which is a stumbling-block to those who do not believe, but is to you for salvation and eternal life.
Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: "The doctrine of the cross is foolishness to those who perish, but to us who are saved it is the power of God." [1 Corinthians 1:18]
Now, both the people (of Israel) by their transgression of His laws, and the whole race of mankind by their neglect of natural duty, had both sinned and rebelled against the Creator. Marcion's god, however, could not have been offended, both because he was unknown to everybody, and because he is incapable of being irritated. What grace, therefore, can be had of a god who has not been offended? What peace from one who has never experienced rebellion? "The cross of Christ," he says, "is to them that perish foolishness; but unto such as shall obtain salvation, it is the power of God and the wisdom of God."
Who was capable of destroying the plague of ignorance, darkness and destruction? Not a prophet, nor an apostle, nor any other righteous man. Rather there had to be a divine power coming down from heaven, capable of dying on behalf of us all, so that by his death there might be a defense against the devil.
Now observe: when I say, "He was crucified;" the Greek saith, "And how can this be reasonable? Himself He helped not when undergoing crucifixion and sore trial at the moment of the Cross: how then after these things did He rise again and help others? For if He had been able, before death was the proper time to display His power: and actually in the midst of horrors He should have shewn Himself above all horrors; and being in the enemy's hold should have overcome; this cometh of Infinite Power. For as in the case of the fish, to suffer no harm from the monster, than if he had not been swallowed at all;-so also in regard of Christ; His not dying would not have been so inconceivable, as that having died He should loose the bands of death. Say not then, "why did He not help Himself on the Cross?" for he was hastening on to close conflict with death himself. He descended not from the Cross, not because He could not, but because He would not. For Him Whom the tyranny of death restrained not, how could the nails of the Cross restrain?
But these things, though known to us, are not so as yet to the unbelievers. Wherefore he said that "the word of the Cross is to them that perish foolishness; but to us who are saved it is the power of God."
But what sayest thou, O man? Christ became a slave for thee. "having taken the form of a slave," and was crucified, and rose again. And when thou oughtest for this reason to adore Him risen and admire His loving kindness; because what neither father, nor friend, nor son, did for thee, all this the Lord wrought for thee, the enemy and offender-when, I say, thou oughtest to admire Him for these things, callest thou that foolishness, which is full of so great wisdom? Well, it is nothing wonderful; for it is a mark of them that perish not to recognize the things which lead to salvation. Be not troubled, therefore, for it is no strange nor unaccountable event, that things truly great are mocked at by those who are beside themselves. Now such as are in this mind you cannot convince by human wisdom. Nay, if you want so to convince them, you do but the contrary. For the things which transcend reasoning require faith alone. Thus, should we set about convincing men by reasonings, how God became man, and entered into the Virgin's womb, and not commit the matter unto faith, they will but deride the more. Therefore they who inquire by reasonings, it is they who perish.
And why speak I of God? for in regard of created things, should we do this, great derision will ensue. For suppose a man, wishing to make out all things by reasoning; and let him try by thy discourse to convince himself how we see the light; and do thou try to convince him by reasoning, Nay, thou canst not: for if thou sayest that it suffices to see by opening the eyes, thou hast not expressed the manner, but the fact. For "why see we not," one will say, "with our hearing, and with our eyes hear? And why hear we not with the nostril, and with the hearing smell?" If then, he being in doubt about these things, and we unable to give the explanation of them, he is to begin laughing, shall not we rather laugh him to scorn? Wherefore, leaving this unto God's power and boundless wisdom, let us be silent.
Just so with regard to the things of God; should we desire to explain them by the wisdom which is from without, great derision will ensue, not from their infirmity, but from the folly of men. For the great things of all no language can explain.
To the sick and gasping even wholesome meats are unpleasant, friends and relations burdensome; who are often times not even recognized, but are rather accounted intruders. Much like this often is the case of those who are perishing in their souls. For the things which tend to salvation they know not; and those who are careful about them they consider to be troublesome. Now this ensues not from the nature of the thing, but from their disease. And just what the insane do, hating those who take care of them, and besides reviling them, the same is the case with unbelievers also. But as in the case of the former, they who are insulted then more than ever compassionate them, and weep, taking this as the worst symptom of the disease in its intense form, when they know not their best friends; so also in the case of the Gentiles let us act; yea more than for our wives let us wail over them, because they know not the common salvation. For not so dearly ought a man to love his wife as we should love all men, and draw them over unto salvation; be a man a Gentile, or be he what he may. For these then let us weep; for "the word of the Cross is to them foolishness," being itself Wisdom and Power. For, saith he, "the word of the Cross to them that perish is foolishness."
For since it was likely that they, the Cross being derided by the Greeks, would resist and contend by aid of that wisdom, which came (forsooth) of themselves, as being disturbed by the expression of the Greeks; Paul comforting them saith, think it not strange and unaccountable, which is taking place. This is the nature of the thing, that its power is not recognized by them that perish. For they are beside themselves, and behave as madmen; and so they rail and are disgusted at the medicines which bring health.
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Summary
First Corinthians 1:18 encapsulates the profound paradox at the heart of the Christian gospel, revealing two diametrically opposed responses to the message of Christ's crucifixion. To those who are spiritually lost and destined for destruction, the "preaching of the cross" appears utterly nonsensical and absurd, a stumbling block to their human reasoning. Conversely, for those who are being saved by God's grace, this same message is experienced as the dynamic, transformative, and irresistible power of God, demonstrating His wisdom and ability to redeem.
Context
Literary Context
This verse serves as the foundational thesis for Paul's extended argument in 1 Corinthians 1 and 1 Corinthians 2. Paul is addressing severe divisions within the Corinthian church, which were largely fueled by an overvaluation of human wisdom, rhetorical prowess, and philosophical schools of thought prevalent in their culture. He directly confronts the Corinthians' pride in their intellectual or oratorical allegiances (e.g., "I am of Paul; and I of Apollos; and I of Cephas" in 1 Corinthians 1:12), asserting that the true power of God is not found in eloquent speech or human philosophy, but in the seemingly weak and foolish message of a crucified Messiah. Verse 18 introduces this central contrast, setting the stage for Paul's subsequent dismantling of human wisdom and exaltation of divine wisdom, which culminates in the declaration that "the foolishness of God is wiser than men; and the weakness of God is stronger than men" (1 Corinthians 1:25).
Historical & Cultural Context
Corinth was a bustling, cosmopolitan port city, a major commercial hub in the Roman Empire, known for its wealth, diverse population, and notorious immorality. It was also a center for various philosophical schools, where eloquent rhetoric and intellectual debate were highly prized. Greeks, in particular, sought "wisdom" (as mentioned in 1 Corinthians 1:22), and the idea of a crucified God was utterly scandalous and illogical to their way of thinking. Roman society, too, viewed crucifixion as a shameful, humiliating form of execution reserved for the lowest criminals and slaves, making the "cross" a symbol of weakness and disgrace, not power or glory. Paul's message, therefore, directly challenged the core values and intellectual pride of Corinthian society, presenting a "stumblingblock" to Jews and "foolishness" to Gentiles (1 Corinthians 1:23).
Key Themes
The verse introduces several critical themes that permeate Paul's letter. Firstly, the Paradox of the Cross is central: God's greatest act of power and wisdom is revealed through what appears to be ultimate weakness and foolishness—the crucifixion of His Son. This theme challenges human perceptions of strength and wisdom. Secondly, it highlights the stark Contrast between Divine Wisdom and Human Wisdom, asserting that God's plan of salvation, though appearing absurd to the world, is infinitely superior to any human philosophical construct or intellectual achievement. This divine wisdom is revealed not through human eloquence but through the simple, scandalous message of the cross. Thirdly, the verse establishes a Dichotomy of Humanity's Response to the gospel: those who are "perishing" reject it as foolishness, and those who are "saved" embrace it as the power of God. This division underscores the spiritual reality of humanity's state before God and the transformative nature of the gospel for those who believe, echoing themes of judgment and salvation found throughout Scripture, such as in John 3:18.
Exposition and Analysis
Key Word Analysis
Meaning "something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive." Here, it refers not merely to the act of verbal proclamation, but to the entire "message" or "word" concerning the cross. It encapsulates the content of the gospel—the divine revelation of God's redemptive plan centered on Christ's atoning work.
Meaning "a stake or post (as set upright), i.e. (specially), a pole or cross (as an instrument of capital punishment); figuratively, exposure to death, i.e. self-denial; by implication, the atonement of Christ." The "cross" is a metonymy for the entire event of Christ's crucifixion, including His sacrificial death, burial, and resurrection, which forms the core of the gospel message. It represents the means by which God accomplished salvation.
Meaning "to destroy fully (reflexively, to perish, or lose), literally or figuratively." This term denotes a state of spiritual ruin, destruction, and eternal condemnation. It describes those who are spiritually lost, separated from God, and on a path leading to ultimate destruction, unable to comprehend or accept God's truth.
Meaning "silliness, i.e. absurdity." This word emphasizes the utter absurdity, stupidity, and utter lack of sense that the message of the cross represents to the unregenerate mind. It's not just a lack of understanding, but an active disdain for what is perceived as irrational and contemptible.
Meaning "force (literally or figuratively); specially, miraculous power (usually by implication, a miracle itself)." This term signifies God's inherent, dynamic, and effective ability to save, transform, and accomplish His purposes. It points to the supernatural efficacy of the gospel message to bring about salvation, spiritual regeneration, and empowerment in the lives of believers.
Verse Breakdown
"For the preaching of the cross is to them that perish foolishness"
This clause establishes the first of two contrasting responses to the gospel. The "preaching of the cross"—the central message of Christ's atoning death—is utterly incomprehensible and absurd to those who are spiritually perishing. Their minds, influenced by worldly wisdom and darkened by sin, cannot grasp the divine logic or power inherent in a crucified Savior, seeing it only as weakness or irrationality. This spiritual blindness leads them away from salvation.
"but unto us which are saved it is the power of God."
This clause presents the antithetical response. For those who are actively being "saved" (a present participle, indicating an ongoing process of salvation), the very same message of the cross is experienced as the dynamic, transformative, and saving "power of God." This power is not merely intellectual persuasion, but a spiritual force that regenerates hearts, grants faith, and leads to eternal life, demonstrating God's inherent ability to redeem and restore.
Literary Devices
Paul masterfully employs Antithesis in this verse, creating a stark contrast between two groups of people ("them that perish" vs. "us which are saved") and their opposing perceptions of the cross ("foolishness" vs. "the power of God"). This direct opposition highlights the radical, divisive nature of the gospel message. Furthermore, the verse embodies Paradox, where what appears as ultimate weakness and absurdity (a crucified Messiah) is, in God's divine economy, the ultimate display of His power and wisdom. The "cross" itself functions as a powerful Metonymy, standing in for the entire gospel message and the redemptive work of Christ.
Theological and Thematic Connections
This verse profoundly articulates the core tension between divine revelation and human reason, a theme Paul develops extensively in 1 Corinthians 1 and 1 Corinthians 2. It asserts that true wisdom and power do not originate from human intellect or philosophical systems, but from God alone, revealed in the seemingly humble and scandalous message of Christ's crucifixion. The cross, far from being a sign of defeat, is the epicenter of God's redemptive plan, demonstrating His justice, love, and power to save. It also underscores the spiritual divide among humanity: those who are perishing because they reject God's wisdom, and those who are being saved because they embrace it.
Reflection and Application
First Corinthians 1:18 offers a timeless truth that challenges our natural inclinations and comforts us in our evangelistic efforts. In a world that often values intellectual sophistication, worldly success, and self-sufficiency, the message of the cross can indeed seem foolish or irrelevant. This verse reminds us that the power of the gospel does not lie in our ability to make it palatable, culturally relevant, or intellectually appealing to the unregenerate mind, but in the inherent, supernatural power of God Himself. Our task is not to dilute or reframe the message of Christ crucified, but to faithfully proclaim it, trusting that God's Spirit will open eyes and transform hearts. It calls believers to humility, recognizing that our salvation is not due to our own wisdom or merit, but solely to God's intervention. It also encourages unwavering confidence in the gospel's efficacy, even when faced with ridicule or rejection, knowing that for those whom God is calling, it is nothing less than the very power of God unto salvation.
Questions for Reflection
FAQ
Why does the world consider the message of the cross "foolishness"?
The world, operating under human wisdom and natural reasoning, considers the message of the cross "foolishness" for several reasons. Firstly, it challenges human pride and self-sufficiency, demanding an admission of sin and a reliance on a crucified Savior for salvation, which seems weak and undignified. Secondly, the concept of a divine, all-powerful God dying a shameful death on a cross is illogical to a mind that values strength and worldly triumph. The idea that salvation comes through such a seemingly ignominious event contradicts human notions of justice and power. As Paul explains in 1 Corinthians 1:22-23, Jews sought miraculous signs, and Greeks sought philosophical wisdom, neither of which the crucified Christ immediately offered in their preferred form. The cross, therefore, becomes a "stumblingblock" to those seeking signs and "foolishness" to those seeking human wisdom, because it transcends and subverts their expectations, revealing a divine wisdom that operates contrary to worldly logic.
Christ-Centered Fulfillment
First Corinthians 1:18 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who is Himself the "preaching of the cross." The "cross" is not merely an ancient execution device; it is the central act of God's redemptive history, where Christ, the Lamb of God, offered Himself as the perfect, once-for-all sacrifice for sin (Hebrews 9:26). What appears as foolishness to the perishing world—God becoming man and dying on a cross—is, in reality, the ultimate demonstration of God's infinite wisdom and power to save. Through Christ's death, sin was atoned for, Satan's power was broken (Colossians 2:15), and a pathway to reconciliation with God was opened (2 Corinthians 5:19). For those who believe, the cross is the source of new life, spiritual transformation, and the indwelling of the Holy Spirit, enabling them to live in the power of God, just as Christ was raised from the dead by the glory of the Father (Romans 6:4). Thus, the message of the cross is intrinsically Christ-centered, for it is through His finished work that salvation is accomplished and God's power is made manifest in the lives of believers.