THE KING’S BUSINESS
812
the Greek disputer, the Jewish rabbi— what had all these done for man? Nothing; man still remained in his sin. But the simplicity of the gospel story of Christ crucified, “the foolishness of preaching” (not foolish preaching merely, if at all, for it is the thing preached, just as much if not more than the form of preaching, that is here referred to) actually saved sin ful man and redeemed him from the power of evil (i. 21). To the Greeks who were seeking for philosophic speculation (cf. Acts xvii. 18. 21-32), and to the Jews who were demand ing signs as credentials (Matthew xii. 38; xvi. 4; John iv. 48), the story of a Christ crucified, who was neither a sign-shower nor a philosopher, was foolishness indeed. Both the religious Pharisee and the philo sophic Greek had a wisdom that stood be tween them and the knowledge, pardon, and power of Gpd. We are saved by faith, not by cleverness. Christ preached, not by the Jewish conqueror or Greek philosopher, but as the Messiah crucified alone will save men. Such a Christ and such a gospel represents God’s wisdom and God’s power on the earth (i. 24). The foolishness of God is declared to be wiser than the wisdom of men, and the weakness of God mightier and stronger than the might of men. This fact is evi denced in the experience of the Corin thian believers (i. 26-29). “Not many mighty, not many noble, are called'.” Note it does not say not anv, but “not many,” for some people of wealth, position, and culture were numbered among the disciples of Christ: for example, Dionysius and Erastus at Corinth (Acts xvii. 34; Romans xvi. 23) ; the ladies of culture in Thessa- lonica and Berea (Acts xvii. 4, 12) ; Paul himself (cf. Philippians iii. 1-10). The apostle’s own example among them is in harmony with the truth he has thus presented. No man should glory in men. This truth is declared negatively (ii. 1, 2) and' positively (ii. 3-5). Paul’s theme was “Christ crucified,” not philosophy. His message was delivered in feax and timidity,
philosophy; true wisdom and false wisdom; the “words of wisdom” and the Spirit of wisdom; the words of rhetoric and the “word of the cross” ; the “wisdom of words” and the “preaching of the cross” ; the ingenuity and cleverness of man—“the wisdom of men”—and the wisdom and “power of God” ! Paul would not have Christianity judged by the ingenuity and cleverness of man (i. 18-25; cf: ii. 9, 10). He insists upon the fact that the experience of the Corinthian Christians themselves proved that the power of God through the preaching of Christ crucified, and not the speculations of human philosophy, was the effective cause of their regeneration and change in character and life (i. 26-29). Insistently does he press home the fact that in Christ, in whom they have confided simple faith, they are com plete (i. 30, 31). There are some exceedingly interesting and important thoughts in this section which could be briefly mentioned: First. That the cross, the death of Christ, Christ crucified, is fundamental in the plan of salvation as preached by Paul and is the only divinely appointed means for the salvation of lost men. Those per ishing by reason of their wilful sinfulness (i. 18; cf. 2 Corinthians iv. 3, 4) may not recognize the cross as such, but those who have felt its power unto salvation are fully convinced of this truth (i. 18); The words “unto us” are emphatic; it is as though the apostle said, “We know, for we have expe rienced it.” Second. That the cross is actually God’s power (i. 18; ii. 5; cf. Romans i. 16). Elo quent, rhetorical, philosophical preaching may inform the intellect, please the taste, and appeal to the senses; it may even con vict; but only the preaching of Christ cru cified can save men and bring pardon, peace, justification, and power. Third. Human ingenuity^ philosophic reasoning, mere eloquent preaching had been tried for centuries and had been proven a failure (i. 19-25; cf. Romans, 1, 22, 23). The philosopher, the rhetorician,
Made with FlippingBook - Online magazine maker