A crucified Messiah was a stumbling block to the Jews because they regarded Messiah as the Person on whom God"s blessing rested to the greatest degree ( Isaiah 11:2). However, Jesus" executioners hung Him on a tree, the sure proof that God had cursed Him ( Deuteronomy 21:23; Galatians 3:13). [source][source][source]
Paul used the terms "Greeks" ( 1 Corinthians 1:22) and "Gentiles" ( 1 Corinthians 1:23) interchangeably. [source][source][source]
"It is hard for those in the christianized West, where the cross for almost nineteen centuries has been the primary symbol of the faith, to appreciate how utterly mad the message of a God who got himself crucified by his enemies must have seemed to the first-century Greek or Roman. But it is precisely the depth of this scandal and folly that we must appreciate if we are to understand both why the Corinthians were moving away from it toward wisdom and why it was well over a century before the cross appears among Christians as a symbol of their faith." [1][source]
Context Summary
1 Corinthians 1:12-25 - The Cross God's Saving Power
Apollos had gone straight from Ephesus to Corinth, Acts 19:1. A party gathered around him, especially attracted by his eloquence and intellectual brilliance. Cephas was Peter, and around his name the more conservative elements gathered. Christ, stood for the promised glory of the Messianic kingdom. Paul was filled with dismay on hearing that a fourth division of the Church called themselves by his name. He told the Corinthians that whatever any of their human teachers had done for them, they had contributed only different phases or viewpoints of truth, all of which service sank into absolute insignificance as contrasted with the death of Jesus Christ on the cross.
The cross here implies not only the doctrine of the Atonement, but the humble bearing of the cross in daily life. There are many who wear a cross as an article of dress, but who evince nothing of its pitying, self-immolating, sacrificial spirit. Everyone needs a Calvary in the heart. Note from 1 Corinthians 1:18, r.v., margin, that being saved is a process, as well as an immediate experience. Oh to have grace to know the Cross, never to be ashamed of it, and to preach a crucified Savior in a humble, crucified spirit! [source]
Chapter Summary: 1 Corinthians 1
1After his salutation and thanksgiving for the Corinthians, 10Paul exhorts them to unity, 12and reproves their dissensions 18God destroys the wisdom of the wise, 21by the foolishness of preaching; 26and calls not the wise, mighty, and noble, 28but the foolish, weak, and men of no account
Greek Commentary for 1 Corinthians 1:23
But we preach Christ crucified [ημεις δε κηρυσσομεν Χριστον εσταυρωμενον] Grammatically stated as a partial result Christ (Messiah) as crucified, as in 1 Corinthians 2:2; Galatians 3:1, “not a sign-shower nor a philosopher” (Vincent). Perfect passive participle of σταυροω stauroō [source]
Stumbling-block [σκανδαλον] Papyri examples mean trap or snare which here tripped the Jews who wanted a conquering Messiah with a world empire, not a condemned and crucified one (Matthew 27:42; Luke 24:21). Foolishness (μωριαν mōrian). Folly as shown by their conduct in Athens (Acts 17:32). [source]
Foolishness [μωριαν] Folly as shown by their conduct in Athens (Acts 17:32). [source]
Reverse Greek Commentary Search for 1 Corinthians 1:23
Luke 2:34The fall and rising again [πτῶσιν καὶ ἀνάστασιν] For the fall, because he will be a stumbling-block to many (Isaiah 8:14; Matthew 21:42,Matthew 21:44; Acts 4:11; Romans 9:33; 1 Corinthians 1:23). For the rising, because many will be raised up through him to life and glory (Romans 6:4,Romans 6:9; Ephesians 2:6). The A. V. predicates the falling and the rising of the same persons: the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly: the falling and the rising. [source]
Acts 6:1Grecians [Ἑλληνιστῶν] Rev., much better, Grecian Jews, with Hellenists in margin. “Grecians” might easily be understood of Greeks in general. The word Hellenists denotes Jews, not Greeks, but Jews who spoke Greek. The contact of Jews with Greeks was first effected by the conquests of Alexander. He settled eight thousand Jews in the Thebais, and the Jews formed a third of the population of his new city of Alexandria. From Egypt they gradually spread along the whole Mediterranean coast of Africa. They were removed by Seleucus Nicator from Babylonia, by thousands, to Antioch and Seleucia, and under the persecutions of Antiochus Epiphanes scattered themselves through Asia Minor, Greece, Macedonia, and the Aegean islands. The vast majority of them adopted the Greek language, and forgot the Aramaic dialect which had been their language since the Captivity. The word is used but twice in the New Testament - here and Acts 9:29- and, in both cases, of Jews who had embraced Christianity, but who spoke Greek and used the Septuagint version of the Bible instead of the original Hebrew or the Chaldaic targum or paraphrase. The word Ἕλλην , Greek, which is very common in the New Testament, is used in antithesis, either to “Barbarians” or to “Jews. ” In the former case it means all nations which spoke the Greek language (see Acts 18:17; Romans 1:14; 1 Corinthians 1:22,1 Corinthians 1:23). In the latter it is equivalent to Gentiles (see Romans 1:16; Romans 2:9; 1 Corinthians 10:32; Galatians 2:3). Hence, in either case, it is wholly different from Hellenist. [source]
Acts 3:18That his Christ should suffer [πατειν τον Χριστον αυτου] Accusative of general reference with the aorist active infinitive Their crime, though real, was carrying out God‘s purpose (Acts 2:23; John 3:16). See the same idea in Acts 17:3; Acts 26:23. This “immense paradox” (Page) was a stumbling block to these Jews as it is yet (1 Corinthians 1:23). Peter discusses the sufferings of Christ in 1 Peter 4:13; 1 Peter 5:1. [source]
Acts 13:39And by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses [και απο παντων ων ουκ ηδυνητητε εν νομωι Μωυσεως δικαιοτηναι εν τουτωι πας ο πιστευων δικαιουται] This is a characteristic Greek sentence with the principal clause at the end and Pauline to the core. A literal rendering as to the order would be: “And from all the things from The failure of the Mosaic law to bring the kind of righteousness that God demands is stated. This is made possible in and by But in the end Paul holds that real righteousness will come (Romans 6-8) to those whom God treats as righteous (Romans 3-5) though both Gentile and Jew fall short without Christ (Romans 1-3). This is the doctrine of grace that will prove a stumbling block to the Jews with their ceremonial works and foolishness to the Greeks with their abstract philosophical ethics (1 Corinthians 1:23-25). It is a new and strange doctrine to the people of Antioch. [source]
Acts 17:3Opening and alleging [διανοιγων και παρατιτεμενος] Opening the Scriptures, Luke means, as made plain by the mission and message of Jesus, the same word One cannot refrain from saying that such exposition of the Scriptures as Jesus and Paul gave would lead to more opening of mind and heart. Paul was not only “expounding” the Scriptures, he was also “propounding” (the old meaning of “allege”) his doctrine or setting forth alongside the Scriptures (παρατιτεμενος parȧtithemenos), quoting the Scripture to prove his contention which was made in much conflict (1 Thessalonians 2:2), probably in the midst of heated discussion by the opposing rabbis who were anything but convinced by Paul‘s powerful arguments, for the Cross was a stumbling-block to the Jews (1 Corinthians 1:23). [source]
Romans 11:9A trap [εις τηραν] Old word for hunting of wild beasts, then a trap. Only here in N.T. A stumbling-block (εις σκανδαλον eis skandalon). A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33. A recompense Late word from double compound verb ανταποδιδωμι antapodidōmi to repay (both αντι anti and απο apo). Ancient Greeks used ανταποδοσις antapodosis In lxx and Didache. In N.T. only here (bad sense) and Luke 14:12 (good sense). [source]
Romans 9:32They stumbled at the stone of stumbling [προσεκοπσαν τωι λιτωι του προσκομματος] The quotation is from Isaiah 8:14. Προσκοπτω Proskoptō means to cut (κοπτω koptō) against (προς pros) as in Matthew 4:6; John 11:9. The Jews found Christ a σκανδαλον skandalon (1 Corinthians 1:23). [source]
Romans 11:9Table [τραπεζα] For what is on the table, “a feast.” A snare (εις παγιδα eis pagida). From πηγνυμι pēgnumi to make fast, old word for snares for birds and beasts. See Luke 21:35. Εις Eis in predicate with γινομαι ginomai is a translation-Hebraism. A trap Old word for hunting of wild beasts, then a trap. Only here in N.T. A stumbling-block (εις σκανδαλον eis skandalon). A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33. A recompense Late word from double compound verb ανταποδιδωμι antapodidōmi to repay (both αντι anti and απο apo). Ancient Greeks used ανταποδοσις antapodosis In lxx and Didache. In N.T. only here (bad sense) and Luke 14:12 (good sense). [source]
1 Corinthians 1:18To them that are perishing [τοις μεν απολλυμενοις] Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια mōria). Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18,1 Corinthians 1:21,1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
1 Corinthians 1:21Through its wisdom [δια της σοπιας] Article here as possessive. The two wisdoms contrasted. Knew not God (ουκ εγνω ouk egnō). Failed to know, second aorist (effective) active indicative of γινωσκω ginōskō solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). “Now that God‘s wisdom has reduced the self-wise world to ignorance” (Findlay). Through the foolishness of the preaching Perhaps “proclamation” is the idea, for it is not κηρυχις kēruxis the act of heralding, but κηρυγμα kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
1 Corinthians 1:21Through the foolishness of the preaching [δια της μωριας του κηρυγματος] Perhaps “proclamation” is the idea, for it is not κηρυχις kēruxis the act of heralding, but κηρυγμα kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
1 Corinthians 3:18Thinketh that he is wise [δοκει σοπος ειναι] Condition of first class and assumed to be true. Predicate nominative σοπος sophos with the infinitive to agree with subject of δοκει dokei (Robertson, Grammar, p. 1038). Paul claimed to be “wise” himself in 1 Corinthians 3:10 and he desires that the claimant to wisdom may become wise (ινα γενηται σοπος hina genētai sophos purpose clause with ινα hina and subjunctive) by becoming a fool (μωρος γενεστω mōros genesthō second aorist middle imperative of γινομαι ginomai) as this age looks at him. This false wisdom of the world (1 Corinthians 1:18-20,1 Corinthians 1:23; 1 Corinthians 2:14), this self-conceit, has led to strife and wrangling. Cut it out. [source]
1 Corinthians 9:27And bring it into bondage [και δουλαγωγω] Late compound verb from δουλαγωγος doulagōgos in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. Lest by any means (μη πως mē pōs). Common conjunction for negative purpose with subjunctive as here (γενωμαι genōmai second aorist middle). After that I have preached to others First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
1 Corinthians 9:27After that I have preached to others [αλλοις κηρχας] First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
Galatians 4:15I bear you record [μαρτυρῶ] Better, witness. Bear record is common in A.V. for bear witness. Record is used both of a person, as God is my record, Philemon 1:8; I call God for a record, 1 Corinthians 1:23, and in the sense of evidence or testimony. So Shaks. Richard II. I. i. 30:“First, Heaven be the record to my speech.” [source]
Philippians 2:8Of the cross [] Forming a climax of humiliation. He submitted not only to death, but to the death of a malefactor. The Mosaic law had uttered a curse against it, Deuteronomy 21:23, and the Gentiles reserved it for malefactors and slaves. Hence the shame associated with the cross, Hebrews 12:2. This was the offense or stumbling-block of the cross, which was so often urged by the Jews against the Christians. See on Galatians 3:13. To a Greek, accustomed to clothe his divinities with every outward attribute of grace and beauty, the summons to worship a crucified malefactor appealed as foolishness, 1 Corinthians 1:23. [source]
1 Timothy 3:15The pillar and ground of the truth [στυλος και εδραιωμα της αλητειας] Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
1 Timothy 3:15That thou mayest know [ινα ειδηις] Final clause with ινα hina and second perfect active subjunctive of οιδα oida to know. How men ought (πως δει pōs dei). “How it is necessary for thee” (supply σε se more naturally than τινα tina any one). Indirect question. To behave themselves Present middle (direct) infinitive of αναστρεπω anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος oikos commonly means “household.” Christians are the ναος naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
1 Timothy 3:15To behave themselves [αναστρεπεσται] Present middle (direct) infinitive of αναστρεπω anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος oikos commonly means “household.” Christians are the ναος naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
1 Timothy 3:15Which [ητις] “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
What do the individual words in 1 Corinthians 1:23 mean?
wehoweverpreachChristhaving been crucifiedto [the] Jewishindeeda stumbling blockto Gentilesnowfoolishness
Greek Commentary for 1 Corinthians 1:23
Grammatically stated as a partial result Christ (Messiah) as crucified, as in 1 Corinthians 2:2; Galatians 3:1, “not a sign-shower nor a philosopher” (Vincent). Perfect passive participle of σταυροω stauroō [source]
Papyri examples mean trap or snare which here tripped the Jews who wanted a conquering Messiah with a world empire, not a condemned and crucified one (Matthew 27:42; Luke 24:21). Foolishness (μωριαν mōrian). Folly as shown by their conduct in Athens (Acts 17:32). [source]
Folly as shown by their conduct in Athens (Acts 17:32). [source]
Reverse Greek Commentary Search for 1 Corinthians 1:23
For the fall, because he will be a stumbling-block to many (Isaiah 8:14; Matthew 21:42, Matthew 21:44; Acts 4:11; Romans 9:33; 1 Corinthians 1:23). For the rising, because many will be raised up through him to life and glory (Romans 6:4, Romans 6:9; Ephesians 2:6). The A. V. predicates the falling and the rising of the same persons: the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly: the falling and the rising. [source]
Rev., much better, Grecian Jews, with Hellenists in margin. “Grecians” might easily be understood of Greeks in general. The word Hellenists denotes Jews, not Greeks, but Jews who spoke Greek. The contact of Jews with Greeks was first effected by the conquests of Alexander. He settled eight thousand Jews in the Thebais, and the Jews formed a third of the population of his new city of Alexandria. From Egypt they gradually spread along the whole Mediterranean coast of Africa. They were removed by Seleucus Nicator from Babylonia, by thousands, to Antioch and Seleucia, and under the persecutions of Antiochus Epiphanes scattered themselves through Asia Minor, Greece, Macedonia, and the Aegean islands. The vast majority of them adopted the Greek language, and forgot the Aramaic dialect which had been their language since the Captivity. The word is used but twice in the New Testament - here and Acts 9:29- and, in both cases, of Jews who had embraced Christianity, but who spoke Greek and used the Septuagint version of the Bible instead of the original Hebrew or the Chaldaic targum or paraphrase. The word Ἕλλην , Greek, which is very common in the New Testament, is used in antithesis, either to “Barbarians” or to “Jews. ” In the former case it means all nations which spoke the Greek language (see Acts 18:17; Romans 1:14; 1 Corinthians 1:22, 1 Corinthians 1:23). In the latter it is equivalent to Gentiles (see Romans 1:16; Romans 2:9; 1 Corinthians 10:32; Galatians 2:3). Hence, in either case, it is wholly different from Hellenist. [source]
Accusative of general reference with the aorist active infinitive Their crime, though real, was carrying out God‘s purpose (Acts 2:23; John 3:16). See the same idea in Acts 17:3; Acts 26:23. This “immense paradox” (Page) was a stumbling block to these Jews as it is yet (1 Corinthians 1:23). Peter discusses the sufferings of Christ in 1 Peter 4:13; 1 Peter 5:1. [source]
This is a characteristic Greek sentence with the principal clause at the end and Pauline to the core. A literal rendering as to the order would be: “And from all the things from The failure of the Mosaic law to bring the kind of righteousness that God demands is stated. This is made possible in and by But in the end Paul holds that real righteousness will come (Romans 6-8) to those whom God treats as righteous (Romans 3-5) though both Gentile and Jew fall short without Christ (Romans 1-3). This is the doctrine of grace that will prove a stumbling block to the Jews with their ceremonial works and foolishness to the Greeks with their abstract philosophical ethics (1 Corinthians 1:23-25). It is a new and strange doctrine to the people of Antioch. [source]
Opening the Scriptures, Luke means, as made plain by the mission and message of Jesus, the same word One cannot refrain from saying that such exposition of the Scriptures as Jesus and Paul gave would lead to more opening of mind and heart. Paul was not only “expounding” the Scriptures, he was also “propounding” (the old meaning of “allege”) his doctrine or setting forth alongside the Scriptures (παρατιτεμενος parȧtithemenos), quoting the Scripture to prove his contention which was made in much conflict (1 Thessalonians 2:2), probably in the midst of heated discussion by the opposing rabbis who were anything but convinced by Paul‘s powerful arguments, for the Cross was a stumbling-block to the Jews (1 Corinthians 1:23). [source]
Old word for hunting of wild beasts, then a trap. Only here in N.T. A stumbling-block (εις σκανδαλον eis skandalon). A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33. A recompense Late word from double compound verb ανταποδιδωμι antapodidōmi to repay (both αντι anti and απο apo). Ancient Greeks used ανταποδοσις antapodosis In lxx and Didache. In N.T. only here (bad sense) and Luke 14:12 (good sense). [source]
A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33. [source]
The quotation is from Isaiah 8:14. Προσκοπτω Proskoptō means to cut (κοπτω koptō) against (προς pros) as in Matthew 4:6; John 11:9. The Jews found Christ a σκανδαλον skandalon (1 Corinthians 1:23). [source]
For what is on the table, “a feast.” A snare (εις παγιδα eis pagida). From πηγνυμι pēgnumi to make fast, old word for snares for birds and beasts. See Luke 21:35. Εις Eis in predicate with γινομαι ginomai is a translation-Hebraism. A trap Old word for hunting of wild beasts, then a trap. Only here in N.T. A stumbling-block (εις σκανδαλον eis skandalon). A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33. A recompense Late word from double compound verb ανταποδιδωμι antapodidōmi to repay (both αντι anti and απο apo). Ancient Greeks used ανταποδοσις antapodosis In lxx and Didache. In N.T. only here (bad sense) and Luke 14:12 (good sense). [source]
Not the act, but the substance of preaching. Compare 1 Corinthians 1:23. [source]
Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια mōria). Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. [source]
Resumes from 1 Corinthians 1:21. The structure is not clear, but probably 1 Corinthians 1:23, 1 Corinthians 1:24 form a sort of conclusion or apodosis to 1 Corinthians 1:22 the protasis. The resumptive, almost inferential, use of δε de like αλλα alla in the apodosis is not unusual. [source]
Article here as possessive. The two wisdoms contrasted. Knew not God (ουκ εγνω ouk egnō). Failed to know, second aorist (effective) active indicative of γινωσκω ginōskō solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). “Now that God‘s wisdom has reduced the self-wise world to ignorance” (Findlay). Through the foolishness of the preaching Perhaps “proclamation” is the idea, for it is not κηρυχις kēruxis the act of heralding, but κηρυγμα kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
Perhaps “proclamation” is the idea, for it is not κηρυχις kēruxis the act of heralding, but κηρυγμα kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
Condition of first class and assumed to be true. Predicate nominative σοπος sophos with the infinitive to agree with subject of δοκει dokei (Robertson, Grammar, p. 1038). Paul claimed to be “wise” himself in 1 Corinthians 3:10 and he desires that the claimant to wisdom may become wise (ινα γενηται σοπος hina genētai sophos purpose clause with ινα hina and subjunctive) by becoming a fool (μωρος γενεστω mōros genesthō second aorist middle imperative of γινομαι ginomai) as this age looks at him. This false wisdom of the world (1 Corinthians 1:18-20, 1 Corinthians 1:23; 1 Corinthians 2:14), this self-conceit, has led to strife and wrangling. Cut it out. [source]
Late compound verb from δουλαγωγος doulagōgos in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. Lest by any means (μη πως mē pōs). Common conjunction for negative purpose with subjunctive as here (γενωμαι genōmai second aorist middle). After that I have preached to others First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
Comp. 1 Corinthians 1:23. For offense, see on offend, Matthew 5:29. [source]
Better, witness. Bear record is common in A.V. for bear witness. Record is used both of a person, as God is my record, Philemon 1:8; I call God for a record, 1 Corinthians 1:23, and in the sense of evidence or testimony. So Shaks. Richard II. I. i. 30:“First, Heaven be the record to my speech.” [source]
Perfect passive indicative of σταυροω stauroō stands crucified, with the ethical dative again This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. Galatians 2:19.; Galatians 3:13; Galatians 4:4.; 1 Corinthians 1:23.; Romans 1:16; Romans 3:21.; Romans 4:25; Romans 5:18. World (κοσμος kosmos) has no article, but is definite as in 2 Corinthians 5:19. Paul‘s old world of Jewish descent and environment is dead to him (Philemon 3:3.). [source]
Forming a climax of humiliation. He submitted not only to death, but to the death of a malefactor. The Mosaic law had uttered a curse against it, Deuteronomy 21:23, and the Gentiles reserved it for malefactors and slaves. Hence the shame associated with the cross, Hebrews 12:2. This was the offense or stumbling-block of the cross, which was so often urged by the Jews against the Christians. See on Galatians 3:13. To a Greek, accustomed to clothe his divinities with every outward attribute of grace and beauty, the summons to worship a crucified malefactor appealed as foolishness, 1 Corinthians 1:23. [source]
Lit. a herald. See on 2 Peter 2:5. Paul does not use the noun, but the kindred verb κηρύσσειν toproclaim or preach is very common in his writings. See Romans 10:8; 1 Corinthians 1:23; 2 Corinthians 4:5; Philemon 1:15, etc. [source]
First aorist passive indicative of τιτημι tithēmi Preacher and apostle (κηρυχ και αποστολος kērux kai apostolos). In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). I speak the truth, I lie not A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). [source]
Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
Final clause with ινα hina and second perfect active subjunctive of οιδα oida to know. How men ought (πως δει pōs dei). “How it is necessary for thee” (supply σε se more naturally than τινα tina any one). Indirect question. To behave themselves Present middle (direct) infinitive of αναστρεπω anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος oikos commonly means “household.” Christians are the ναος naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
Present middle (direct) infinitive of αναστρεπω anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος oikos commonly means “household.” Christians are the ναος naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
“Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]