1 Corinthians 2

Their wisdom, however dazzling, was in vain; but the doctrine of the cross, however foolish it might be thought, stemmed the tide of the human passions, humbled the pride of man’s heart, and brought him as a penitent to the foot of the cross, where only mercy was to be obtained. Paul admits, indeed, that the doctrine which he preached was derided both by Jews and Greeks, for its simplicity, and the want of worldly wisdom; he confesses that neither the preachers nor the professors of it were distinguished either by rank, or by riches, or by science: but this he contends, however reprobated by men, was God’s plan, who had determined, by that doctrine which they called ‘foolishness,’ to confound the wisdom of the worldly wise; and by those means, and those agents which they considered as weak and ignoble, to confound the great and mighty, that no flesh should glory in his presence; but that he who gloried under the gospel dispensation, should glory only in the Lord Jesus, as being “made unto us wisdom and righteousness, sanctification and [redemption].

II. Ver. 1—16. The preaching of the cross far preferable to human wisdom.—In this chapter we remark, and shall attempt to illustrate, three important positions. 1. The doctrine of “Christ crucified” is the sum and substance of the gospel. Christ himself is the source of wisdom and righteousness, of sanctification and redemption. Much has been said of preaching natural religion as preparatory to the gospel; and it is true, that Paul, at Athens, preached the God of Nature and of Providence; but it is also certain, that in the same discourse he preached to them Jesus and the resurrection, repentance and judgment to come; and wherever these truths are wanting, little is to be expected from natural religion and moral suasion.

A remarkable incident, illustrative of this subject, occurs in the history of the Missions of the United (or Moravian) Brethren in Greenland. Long had they preached natural religion with little and with doubtful effect, until, one day, one of the brethren was reading part of a translation which he had made into their language, from one of the evangelists, relative to the sufferings of Jesus Christ; which, in the first instance, excited their curiosity, then their admiration, and, finally, ended in their unequivocal conversion. About the same time, others of the brethren visiting some heathen at a distance, and preaching to them “Christ, and him crucified,” they were much affected, and said, “What things have come about now?

Your present discourse makes quite another impression upon us, than when you always told us of God, and the two first parents. We continually said, we believed it all, but were tired with hearing of it, and thought, What signifies that to us? But now we find there is something interesting in it; we also see that our people have experienced something real in their hearts, because they can speak of it and pray, and we cannot.” “By the persevering zeal of the Brethren, (says Burder,) more than 20,000 of the most destitute of mankind, in different regions of the earth, are recovered from the power of Satan unto God, and now walk with him as dear children, adorning the doctrine of God our Saviour; and thousands more who have departed in the faith of the gospel, have entered into the joy of their Lord.”

2. This doctrine of “Christ crucified,” owes none of its efficacy to the researches of scholastic learning, or the ornaments of human eloquence. It requires us not to ascend to heaven, in the study of astronomy, nor to cross the seas to explore the occult sciences of Egypt, or the recondite erudition of Greece, but only a simple credence of well-attested facts. (See (Romans 10:6-9).) It requires no choice selection of words, nor eloquent display of tropes and figures to embellish it. It is attended with the demonstration of the Spirit in prophecies and miracles, and with the power of divine grace to impress the heart. Yet, 3. The gospel has in itself mysteries far more profound than those of Paganism, and heights far more sublime than Gentile science can reach; but they are of a nature perfectly distinct.

They require a spiritual capacity, which none but God can give, and without which they will appear to carnal and sensual men but foolishness indeed. These are things which the natural eye and ear cannot perceive, nor can the carnal heart devise; but the Holy Spirit of God can alone communicate them to men. On this subject we give the following quotation from the eloquent Robert Hall:—“The peculiar doctrines of Christianity are distinguished by a spirit irreconcilably at variance with that of the world. The deep repentance it enjoins, strikes at the pride and levity of the human heart. The mystery of an incarnate Saviour must necessarily confound the reason, and shock the prejudices of a mind, that will admit nothing that it cannot perfectly reduce to the principles of [philosophy].

The whole tenor of the life of Christ, the objects he pursued, and the profound humiliation he exhibited, must convict of madness and folly, the favourite pursuits of mankind. The virtues usually practised in society, and the models of excellence most admired there, are so remote from that holiness which is enjoined in the New Testament, that it is impossible for a taste which is formed on the one, to perceive the charms of the other. The happiness which it proposes in a union with God, and a participation of the image of Christ, is so far from being congenial with the inclinations of worldly men, that it can scarcely be mentioned without exciting their ridicule and scorn.”

Notes on the verses

Ver. 19, 20. For it is written, I will destroy, &c.—These words are quoted by way of allusion, rather than of argument. Ver. 21. Wisdom of God.—{Dr. Lightfoot well observes, “that the wisdom of God, is not to be understood of that wisdom which had God for its author, but of that wisdom which had God for its object. There was, among the heathen, wisdom about natural things, that is, philosophy; and wisdom about God, that is, divinity. But the world, in its divinity, could not, by wisdom, know God.” The wisest of the heathen had no just and correct views of the Divine nature; of which the works of Cicero and Lucretius are incontestable proofs.|—Bagster.—By the foolishness of preaching—i.e. by that preaching which men call foolishness.

Ver. 22, A sign—i.e. a miracle.—Wisdom—i.e. philosophy. Ver. 26. Ye see your calling—i.e. those among you called by grace, and even those called to preach the gospel. Dr. Hammond prefers the former interpretation, and Dr. Whitby the latter. Ver. 28. And base—o refers to the Moravian Mission to Malabar in illustration of this: their converts were from the lowest of the people, and even their preachers far more remarkable for piety, humility, and patience, than for learning or science. Other missions might be referred to with equal propriety; and it is thus the gospel triumphs. Ver. 30. Who of God is made unto us, &c. See (1 Corinthians 6:11). Chap. II. Ver. 1. Excellency of speech.—* The apostle means, that nice choice and arrangement of words, that artificial sounding and disposition of periods, those rhetorical connexions, transitions, and figures, and those studied tones and gestures, in which, according to the Greeks, the perfection of eloquence consisted.”—Macknight.—The testimony of God—i.

e. The witness which had been given to the gospel by the divine power, in the gifts of prophecy and miracles. A BS ya Ver. 6. Them that are perfect—i.e. who are well instructed in this divine system—alluding to those who were adepts in the pagan mysteries. R Ver. 7. Which God ordained at the world.—See (Romans 3:25); viii. 29, Ver. 8 The princes of this world—May include both the Jewish rulers and