1 Corinthians 1:22
Verse
Context
The Message of the Cross
21For since in the wisdom of God the world through its wisdom did not know Him, God was pleased through the foolishness of what was preached to save those who believe.22Jews demand signs and Greeks search for wisdom, 23but we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles,
Sermons
Tim LaHaye
A.W. Tozer
St. John Chrysostom
Charles Alexander
Tom MacartneySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For the Jews require a sign - Instead of σημειον, a sign, ABCDEFG, several others, both the Syriac, Coptic, Vulgate, and Itala, with many of the fathers, have σημεια, signs; which reading, as undoubtedly genuine, Griesbach has admitted into the text. There never was a people in the universe more difficult to be persuaded of the truth than the Jews: and had not their religion been incontestably proved by the most striking and indubitable miracles, they never would have received it. This slowness of heart to believe, added to their fear of being deceived, induced them to require miracles to attest every thing that professed to come from God. They were a wicked and adulterous generation, continually seeking signs, and never saying, It is enough. But the sign which seems particularly referred to here is the assumption of secular power, which they expected in the Messiah; and because this sign did not appear in Christ, therefore they rejected him. And the Greeks seek after wisdom - Such wisdom, or philosophy, as they found in the writings of Cicero, Seneca, Plato, etc., which was called philosophy, and which came recommended to them in all the beauties and graces of the Latin and Greek languages.
Jamieson-Fausset-Brown Bible Commentary
For--literally, "Since," seeing that. This verse illustrates how the "preaching" of Christ crucified came to be deemed "foolishness" (Co1 1:21). a sign--The oldest manuscripts read "signs." The singular was a later correction from Mat 12:38; Mat 16:1; Joh 2:18. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah (Luk 11:16). Greeks seek . . . wisdom--namely, a philosophic demonstration of Christianity. Whereas Christ, instead of demonstrative proof, demands faith on the ground of His word, and of a reasonable amount of evidence that the alleged revelation is His word. Christianity begins not with solving intellectual difficulties, but with satisfying the heart that longs for forgiveness. Hence not the refined Greeks, but the theocratic Jews were the chosen organ for propagating revelation. Again, intellectual Athens (Act 17:18-21, &c.) received the Gospel less readily than commercial Corinth.
John Gill Bible Commentary
For the Jews require a sign,.... The Jews had always been used to miracles, in confirmation of the mission of the prophets sent unto them, and therefore insisted on a sign proving Jesus to be the true Messiah; except signs and wonders were wrought, they would not believe; and though miracles were wrought in great numbers, and such as never man did, they remained incredulous, and persisted in demanding a sign from heaven, and in their own way; and it was told them that no other sign should be given them, but that of the prophet Jonah, by which was signified the resurrection of Christ from the dead; this was given them, and yet they believed not, but went on to require a sign still; nothing but miracles would do with them, and they must be such as they themselves pleased: the Alexandrian copy, and some others, and the Vulgate Latin version, read "signs", in the plural number: and the Greeks seek after wisdom; the wisdom of the world, natural wisdom, philosophy, the reason of things, the flowers of rhetoric, the ornaments of speech, the beauties of oratory, the justness of style and diction; as for doctrines they regarded none, but such as they could comprehend with, and account for by their carnal reason, everything else they despised and exploded. Hence we often read (l) of , "the Grecian wisdom", or wisdom of the Greeks; which, the Jews say (m), lay in metaphors and dark sayings, which were not understood but by them that were used to it; the study of it was forbidden by them, though some of their Rabbins were conversant with it (n), (l) T. Bab Menachot, fol 99. 2. Bava Kama, fol. 82. 2. (m) Maimon & Bartenora in Misn. Sota, c. 9. sect. 14. (n) Shalshelet Hakabala, fol. 25. 1. Ganz. Tzemach David, par. 3. fol. 31. 2.
Tyndale Open Study Notes
1:22-24 Paul uses the words Greeks and Gentiles interchangeably to refer to non-Jews. 1:22 Unbelieving Jews wanted to see miraculous signs to validate the message (cp. Matt 12:38-39; 16:1-4; John 2:18, 23; 4:48). Greeks, renowned for their schools of philosophy, were only interested in human wisdom—i.e., philosophical reasoning.
1 Corinthians 1:22
The Message of the Cross
21For since in the wisdom of God the world through its wisdom did not know Him, God was pleased through the foolishness of what was preached to save those who believe.22Jews demand signs and Greeks search for wisdom, 23but we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles,
- Scripture
- Sermons
- Commentary
Battle for the Bible
By Tim LaHaye1.7K59:57Bible1CO 1:181CO 1:221CO 1:241CO 1:301CO 2:5In this sermon, the speaker discusses the influence of humanism in society and how it has taken control of various aspects of our lives. He highlights the dominance of humanistic philosophy in education, media, and the home, with a lack of representation for conservative and Christian perspectives. The speaker emphasizes the importance of preparing for eternity and encourages the audience to receive Jesus Christ as their Lord and Savior. He also mentions the transformational power of God and how it can change lives, citing examples of individuals who were once deceived but are now actively fighting for the truth.
"God Is Wisdom"
By A.W. Tozer0Spiritual IdentityEternal Wisdom1CO 1:22A.W. Tozer emphasizes that God embodies wisdom, drawing from biblical texts to illustrate that true wisdom is found in Christ, who is both the power and wisdom of God. He argues that the concept of Eternal Wisdom is deeply rooted in Hebrew scripture, predating Greek philosophy, and is essential for understanding the nature of God and our existence. Tozer calls for a deeper engagement with this truth, urging believers to recognize their spiritual identity and the eternal purpose of their lives, rather than being consumed by material concerns. He challenges the audience to embrace their divine heritage and live in accordance with the wisdom that comes from God, which is revealed through Jesus Christ. The sermon concludes with a call to transformation and a deeper relationship with God.
The Preaching of Christ Crucified, the Means of Salvation
By Samuel Davies0PSA 85:10PSA 130:4JHN 12:32ROM 3:261CO 1:222CO 5:14GAL 6:14PHP 3:181JN 4:19REV 5:9Samuel Davies preaches about the significance of Christ crucified as the means of salvation, highlighting how the preaching of the cross reveals the love, justice, and mercy of God in a way that no human wisdom or philosophy could ever achieve. He emphasizes the necessity of faith in Christ crucified for salvation, the powerful attraction of the cross for repentance and obedience, and the assurance of reconciliation with God through the sacrifice of Jesus. Davies urges believers to reflect on the impact of the preaching of Christ crucified on their hearts and to embrace the hope and joy of salvation through the crucified Savior.
Homily on "Father, if It Be possible..."
By St. John Chrysostom0MAT 26:39LUK 22:15JHN 3:16JHN 10:11JHN 17:11ROM 5:101CO 1:22GAL 6:14PHP 2:6John Chrysostom preaches about the significance of Christ's willingness to submit to God's will, even in the face of great suffering and impending danger, as a lesson for believers to prioritize God's will above their own desires. He emphasizes the importance of understanding the deeper meanings behind Christ's words and actions, showcasing how His teachings were not only through words but also through practical demonstrations of virtues like humility, meekness, and obedience. Chrysostom highlights the profound impact of Christ's incarnation, suffering, and crucifixion in fulfilling the prophecies of the Old Testament and demonstrating God's love and salvation for humanity.
"Seven Steps From Sychar to Immortality" Ch. 4
By Charles Alexander0JHN 4:41CO 1:22Charles Alexander preaches about the journey of Jesus from Judea to Galilee through Samaria, emphasizing the divine timing and purpose behind each step, as foretold in the prophecies. The encounter with the Woman of Sychar highlights the model conversion and effectual calling of grace, revealing the depth of spiritual thirst and the necessity of regeneration through faith and repentance. The sermon delves into the theological significance of Christ as the true Well of Life, the abolition of temple worship, and the universal nature of true worship in spirit and truth, transcending physical locations. It concludes with the illustration of the nobleman's faith in believing without seeing, showcasing the power of Christ's spoken word.
Pharisees Test God by Asking Him for Signs
By Zac Poonen0MAT 12:39MAT 16:41CO 1:222CO 5:7HEB 11:1Zac Poonen addresses the Pharisees' demand for a sign from Jesus, highlighting their lack of faith and reliance on miracles rather than simple faith. He warns against seeking signs as a measure of spirituality, as it can lead to deception by false prophets. This theme is reiterated in Matthew 16:1, emphasizing the importance of genuine faith over a desire for miraculous displays.
God Is Greater
By Tom Macartney0ISA 53:4JHN 4:24JHN 12:24ROM 8:16ROM 8:281CO 1:22EPH 1:19HEB 4:121JN 4:4Tom Macartney preaches about the overwhelming superiority of God over our enemies - the world, the flesh, and the devil. He emphasizes the need for Christians to rely on God's power to overcome the challenges of deception, moral pollution, and pressures of life. Macartney highlights the importance of abiding in Christ for protection and victory over sin and the devil, and the necessity of experiencing God's power and sufficiency in a weakening society. He also discusses the significance of God's grace in overcoming our circumstances, heredity, and the effects of sin, pointing to the healing power of Christ in every aspect of human need.
The Roman-Grecian World
By Harris Franklin Rall0ACT 17:26ROM 1:161CO 1:22GAL 3:28COL 3:11Harris Franklin Rall delves into the historical context of Christianity, emphasizing the convergence of the Roman, Grecian, and Jewish worlds during the time of Jesus and Paul. The Roman world under Augustus's reign was marked by peace, prosperity, and extensive travel, yet the common people suffered under the weight of slavery and exploitation. The Grecian world contributed language, philosophy, and culture to the Roman empire, providing a fertile ground for the spread of Christianity. Additionally, the mystery religions from the east, with their stories of life, death, and resurrection of gods, emerged as competitors to Christianity, but lacked the ethical salvation and historic foundation that Christianity offered.
The Church Heads West an Introduction to the Issues (Part Ii)
By Robert Wurtz II0PRO 3:5JHN 1:11CO 1:22COL 2:82TI 3:16Robert Wurtz II delves into the life and teachings of Philo of Alexandria, a Jew who blended Greek philosophy with Jewish thought and Scripture. Philo, a contemporary of Jesus and Paul, aimed to reconcile Greek intellectualism with Jewish belief by applying an 'allegorical' hermeneutic to the Scriptures, seeing them as containing both a literal and hidden meaning. His works, preserved by the Christian church, were seen as suspect by some Jews for reflecting Greek philosophy, yet were viewed favorably by Christian writers who found parallels between Philo's ideas and the Gospel of John, particularly the concept of the Word or Logos of God.
The Cross as a Proclamation
By Jessie Penn-Lewis0Proclamation of the CrossPower of the Gospel1CO 1:22Jessie Penn-Lewis emphasizes the significance of the Cross as the 'Logos' or 'Word' of God, which embodies His inward thought for humanity's salvation. She explains that the power of the Cross is not in the preaching itself but in the proclamation of the Word of the Cross, which must be delivered simply and boldly, as Paul did. The message includes both the crucifixion and resurrection of Christ, and the urgency of this proclamation is paramount, especially in a time when many turn away from sound doctrine. Penn-Lewis urges believers to recognize their responsibility as heralds of this message, relying on the Holy Spirit's power rather than human wisdom. Ultimately, she calls for a return to the straightforward declaration of the Cross to counter the apostasy within the church.
In Relation to His Power
By T. Austin-Sparks0True Power in GodThe Significance of Christ1CO 1:22T. Austin-Sparks emphasizes the profound significance of Christ, who stands as a stark contrast to the world, embodying the true power and wisdom of God. He explores how Christ's presence provokes conflict with worldly values, particularly regarding the concept of power, which is often misused by humanity. Sparks highlights that true power lies not in self-assertion but in surrendering to God, as exemplified by Jesus, who faced fear with perfect confidence. The sermon calls for believers to embrace a new birth that aligns their mentality with Christ's, recognizing that spiritual power is rooted in what we are rather than what we do. Ultimately, the message encourages letting go of self-reliance to experience the fullness of God's power in our lives.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For the Jews require a sign - Instead of σημειον, a sign, ABCDEFG, several others, both the Syriac, Coptic, Vulgate, and Itala, with many of the fathers, have σημεια, signs; which reading, as undoubtedly genuine, Griesbach has admitted into the text. There never was a people in the universe more difficult to be persuaded of the truth than the Jews: and had not their religion been incontestably proved by the most striking and indubitable miracles, they never would have received it. This slowness of heart to believe, added to their fear of being deceived, induced them to require miracles to attest every thing that professed to come from God. They were a wicked and adulterous generation, continually seeking signs, and never saying, It is enough. But the sign which seems particularly referred to here is the assumption of secular power, which they expected in the Messiah; and because this sign did not appear in Christ, therefore they rejected him. And the Greeks seek after wisdom - Such wisdom, or philosophy, as they found in the writings of Cicero, Seneca, Plato, etc., which was called philosophy, and which came recommended to them in all the beauties and graces of the Latin and Greek languages.
Jamieson-Fausset-Brown Bible Commentary
For--literally, "Since," seeing that. This verse illustrates how the "preaching" of Christ crucified came to be deemed "foolishness" (Co1 1:21). a sign--The oldest manuscripts read "signs." The singular was a later correction from Mat 12:38; Mat 16:1; Joh 2:18. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah (Luk 11:16). Greeks seek . . . wisdom--namely, a philosophic demonstration of Christianity. Whereas Christ, instead of demonstrative proof, demands faith on the ground of His word, and of a reasonable amount of evidence that the alleged revelation is His word. Christianity begins not with solving intellectual difficulties, but with satisfying the heart that longs for forgiveness. Hence not the refined Greeks, but the theocratic Jews were the chosen organ for propagating revelation. Again, intellectual Athens (Act 17:18-21, &c.) received the Gospel less readily than commercial Corinth.
John Gill Bible Commentary
For the Jews require a sign,.... The Jews had always been used to miracles, in confirmation of the mission of the prophets sent unto them, and therefore insisted on a sign proving Jesus to be the true Messiah; except signs and wonders were wrought, they would not believe; and though miracles were wrought in great numbers, and such as never man did, they remained incredulous, and persisted in demanding a sign from heaven, and in their own way; and it was told them that no other sign should be given them, but that of the prophet Jonah, by which was signified the resurrection of Christ from the dead; this was given them, and yet they believed not, but went on to require a sign still; nothing but miracles would do with them, and they must be such as they themselves pleased: the Alexandrian copy, and some others, and the Vulgate Latin version, read "signs", in the plural number: and the Greeks seek after wisdom; the wisdom of the world, natural wisdom, philosophy, the reason of things, the flowers of rhetoric, the ornaments of speech, the beauties of oratory, the justness of style and diction; as for doctrines they regarded none, but such as they could comprehend with, and account for by their carnal reason, everything else they despised and exploded. Hence we often read (l) of , "the Grecian wisdom", or wisdom of the Greeks; which, the Jews say (m), lay in metaphors and dark sayings, which were not understood but by them that were used to it; the study of it was forbidden by them, though some of their Rabbins were conversant with it (n), (l) T. Bab Menachot, fol 99. 2. Bava Kama, fol. 82. 2. (m) Maimon & Bartenora in Misn. Sota, c. 9. sect. 14. (n) Shalshelet Hakabala, fol. 25. 1. Ganz. Tzemach David, par. 3. fol. 31. 2.
Tyndale Open Study Notes
1:22-24 Paul uses the words Greeks and Gentiles interchangeably to refer to non-Jews. 1:22 Unbelieving Jews wanted to see miraculous signs to validate the message (cp. Matt 12:38-39; 16:1-4; John 2:18, 23; 4:48). Greeks, renowned for their schools of philosophy, were only interested in human wisdom—i.e., philosophical reasoning.