For the word of the cross, to them indeed that perish, is foolishness; but to them that are saved, that is, to us, it is the power of God.

“They show, further, that that Horos of theirs, whom they call by a variety of names, has two faculties,-the one of supporting, and the other of separating; and in so far as he supports and sustains, he is Stauros, while in so far as he divides and separates, he is Horos. They then represent the Saviour as having indicated this twofold faculty: first, the sustaining power, when He said, "Whosoever doth not bear his cross (Stauros), and follow after me, cannot be my disciple;" and again, "Taking up the cross follow me;" but the separating power when He said, "I came not to send peace, but a word." They also maintain that John indicated the same thing when he said, "The fan is in His hand, and He will thoroughly purge the floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable." By this declaration He set forth the faculty of Horos. For that fan they explain to be the cross (Stauros), which consumes, no doubt, all material objects, as fire does chaff, but it purifies all them that are saved, as a fan does wheat. Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: "The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God." And again: "God forbid that I should glory in anything save in the cross of Christ, by whom the world is crucified to me, and I unto the world."”

“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." And then, that we may known from whence this comes, he adds: "For it is written, `I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.' " Now, since these are the Creator's words, and since what pertains to the doctrine of the cross he accounts as foolishness, therefore both the cross, and also Christ by reason of the cross, will appertain to the Creator, by whom were predicted the incidents of the cross.”

“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. 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? "For since both have their origin from one brain, since the two members are near neighbors to each other, why can they not do the same work?" Now we shall not be able to state the cause nor the method of the unspeakable and curious operation; and should we make the attempt, we should be laughed 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. 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."”

“After the apostle had condemned the Corinthians' contention, an argument taken from the side of Baptism, here he excludes their contention, an argument taken from the side of doctrine. For some of them were glorying in the teaching of the pseudo-apostles, who by ornamented words and reasonings of human wisdom were corrupting the truth of the faith. And therefore the apostle first shows that this manner is not suited to the doctrine of the faith; second he shows that he had not used this manner of teaching among them, in chapter II, where it says, and I, when I had come to, etc. Concerning the first he does two things. First he proposes what he intends; second he makes manifest his proposal, at that lest the cross of Christ be emptied. He says therefore first: I said that Christ sent me to evangelize, not however in such a way that I evangelize in wisdom of word, that is, in worldly wisdom, which makes men wordy, insofar as through it men make use of many vain reasonings. Ecclesiastes VI, 11: where there are many words, they have much vanity in disputing. Proverbs XIV, 23: where there are many words, there is often want. Or he names wisdom of word as rhetoric, which teaches to speak ornately, from which men are sometimes enticed to assent to errors and falsehoods. Whence Romans XVI, 18: by sweet words they seduce the hearts of the innocent. And of the harlot it is said in Proverbs II, 16, in figure of heretical doctrine: that you may be delivered from the strange and foreign woman, who softens her words. But against this it is said in Isaiah XXXIII, 19: you shall not see the shameless people, namely in the Catholic Church, and the people of lofty speech, so that you cannot understand the eloquence of his tongue, in which there is no wisdom. But because in the Greek is put logos, which signifies both reason and speech, it could more fittingly be understood as wisdom of word, that is, of human reason, because those things which are of faith exceed human reason, according to that of Ecclesiasticus III, 25: many things above the sense of man have been shown to you. But against this it seems to be that many teachers of the Church have used wisdom and human reasonings and ornament of words in the doctrine of faith. For Jerome says in the letter to the great orator of the city of Rome, that all the teachers of the faith filled their books with the ornament of philosophy's teachings and sciences, so that you would not know which you ought first to admire in them, the erudition of the age, or the knowledge of the Scriptures. And Augustine says in the fourth book on Christian doctrine: there are churchmen who have treated the divine eloquences not only wisely, but also sweetly. It must therefore be said that it is one thing to teach in wisdom of word, in whatever way it be understood, and another to use wisdom of word in teaching. He teaches in wisdom of word who takes wisdom of word as the principal root of his doctrine, in such a way, namely, that he approves only those things which contain wisdom of word, and rejects those things which do not have wisdom of word, and this is corruptive of the faith. But he uses wisdom of word who, having laid down the foundations of true faith, if he finds any true things in the teachings of the philosophers, takes them up into the service of the faith. Whence Augustine says in the second book on Christian doctrine, that if the philosophers have said things accommodated to our faith, these are not only not to be feared, but are to be claimed from them for our use, as from unjust possessors. And in the fourth book on Christian doctrine he says: since the faculty of eloquence is set in the middle, which avails to persuade either wicked or right things, to many, why should it not be procured by the zeal of good men, that it may serve the truth, if the wicked usurp it for the use of iniquity and error? Then, when he says lest the cross of Christ be emptied, he proves what he had said, and first indeed from the side of the matter, second from the side of those who themselves teach, at that for behold your calling, etc. Concerning the first he does three things. First he shows that the manner of teaching which is in wisdom of word is not fitting to the Christian faith; second he proves what he had presupposed, at that for the word of the cross; third he manifests the proof, at that since the Jews seek signs. Concerning the first it must be considered, that even in philosophical teachings the same manner is not fitting to every doctrine. Whence discourses are to be received according to the matter, as is said in the first book of the Ethics. Then indeed a manner of teaching is most of all incongruous to the matter, when by such a manner that which is principal in that matter is destroyed, as for instance if someone in intellectual matters should wish to use metaphorical demonstrations, which do not transcend imagined things, to which the one who understands ought not to be led, as Boethius shows in the book On the Trinity. Now the principal thing in the doctrine of the Christian faith is salvation brought about through the cross of Christ. Whence, in chapter II, 2, he says, I did not judge myself to know anything among you, except Jesus Christ, and him crucified. But whoever principally rests, in teaching, on wisdom of word, as far as in him lies, empties the cross of Christ. Therefore to teach in wisdom of word is not a manner fitting to the Christian faith. This therefore is what he says, lest the cross of Christ be emptied, that is, lest, if I should wish to preach in wisdom of word, the faith be deprived of the power of the cross of Christ. Galatians V, 11: then is the scandal of the cross made void. Psalm CXXXVI, v. 7: who say, lay it bare, even to the foundation therein. Then, when he says the word of the cross, etc., he proves that through the doctrine which is in wisdom of word, the cross of Christ is emptied. And concerning this he does two things: first he brings forward the proof; second he assigns the cause of what has been said, at that for it is written, etc. He says therefore first: I said this, that if the doctrine of the faith were set forth through wisdom of word, the cross of Christ would be emptied, for the word of the cross, that is, the Annunciation of the cross of Christ, is foolishness, that is, it appears to be something foolish, to them indeed that perish, that is, to unbelievers who think themselves wise according to the world, because the preaching of the cross of Christ contains something which according to human wisdom seems impossible, namely that God should die, that the Almighty should be subjected to the hands of violent men. It also contains certain things which seem contrary to the prudence of this world, as that someone should not flee confusions when he could, and other such things. And therefore Festus said to Paul as he was announcing such things, as is read in Acts XXVI, 24: you are mad, Paul, much learning brings you to madness. And Paul himself says below, IV, 10: we are fools for Christ. And lest it be believed that the word of the cross truly contains foolishness, he adds, but to them who are saved, that is, to us, namely to Christ's faithful who are saved by him, according to that of Matthew chapter I, 21: for he shall save his people from their sins, it is the power of God, because in the cross of Christ they themselves recognize the death of God, by which he conquered the Devil and the world. Apocalypse V, 5: behold, the lion of the tribe of Judah has conquered. Likewise the power which they experience in themselves, while together with Christ they die to vices and concupiscences, according to that of Galatians V, 24: they who are Christ's have crucified their flesh with the vices and concupiscences. Whence in Psalm CIX, 2 it is said, the Lord shall send forth the rod of your power out of Sion. Luke VI, 19: power went out from him and healed all. Then when he says for it is written, he shows the cause of the aforesaid things, and he sets down first why the word of the cross is foolishness to men; second he shows why this foolishness is the power of God to those who are saved, at that for since in the wisdom of God, etc. Concerning the first he does two things. First he brings forward the authority foretelling what is sought; second he shows this to have been fulfilled, at that where is the wise? Concerning the first it must be considered that that which is in itself good cannot seem foolish to anyone, except on account of a defect of wisdom. This therefore is the cause why the word of the cross, which is salvation-bringing to believers, seems to some foolishness, because they themselves are deprived of wisdom. And this is what he says, for it is written: I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. Now this can be taken from two places. For in Abdias it is said: I will destroy wisdom out of Idumea, and prudence out of the mount of Esau. But it is had more expressly in Isaiah XXIX, v. 14: the wisdom of the wise shall perish, and the understanding of their prudent men shall be hidden. Now wisdom and prudence differ. For wisdom is the knowledge of divine things; whence it pertains to contemplation, Job XXVIII, v. 28: the fear of the Lord, that is wisdom; but prudence properly is the knowledge of human things, whence it is said in Proverbs X, 23: wisdom is prudence to a man, because, namely, the knowledge of human things is called prudence. Whence also the Philosopher in the sixth book of the Ethics says that prudence is right reason of things to be done, and thus prudence pertains to reason. Now it must be considered that men, however evil, are not totally deprived of the gifts of God, nor in them are the gifts of God rejected, but in them is rejected and lost what proceeds from their own malice. And therefore he does not say simply, I will destroy wisdom, because all wisdom is from the Lord God, as is said in Isaiah XXIX, 14 and following, but I will destroy the wisdom of the wise, that is, which the wise of this world have devised for themselves against the true wisdom of God, because, as is said in James III, 15, this wisdom is not one descending from above, but earthly, animal, devilish. Likewise he does not say, I will reject prudence, for true prudence the wisdom of God teaches, but he says the prudence of the prudent, that is, which those who esteem themselves prudent in worldly matters reckon as prudence, namely that they should cling to the goods of this world. Or because, as is said in Romans VIII, v. 6, the prudence of the flesh is death. And thus, on account of a defect of wisdom, they reckon it impossible for God to become man, to suffer death according to human nature; but on account of a defect of prudence they reckon it unfitting that a man should endure the cross, despising the shame, as is said in Hebrews XII, 2. Then when he says where is the wise, etc., he shows that what had been proved concerning the rejection of human wisdom and prudence has been fulfilled. And first he sets down the middle term under a question; second he draws the conclusion, at that has not God made foolish the wisdom of this world, etc. He says therefore first, where is the wise? As if he were to say: he is not found in the congregation of the faithful who is saved. By the wise he understands the one who searches out the hidden causes of nature. Isaiah XIX, 11: how will you say to Pharaoh: I am the son of the wise? And this is referred to the Gentiles, who were devoted to the wisdom of this world. Where is the scribe? That is, one skilled in the law, and this is referred to the Jews; as if he were to say: he is not in the assembly of the faithful. John VII, 48: has any one of the rulers believed in him? Where is the disputer of this age? Namely, he who through prudence seeks out what is fitting for human life in the affairs of this age; as if he should say: he is not found among the faithful, and this is referred to both, namely Jews and Gentiles. Baruch chapter III, 23: the sons of Agar, who sought out the prudence that is of the earth. Now the apostle seems to take this question from what is said in Isaiah XXXIII, v. 18: where is the learned? In place of which he puts the wise. Where is he that weighs the words of the law? In place of which he puts the scribe. Where is the teacher of little ones? In place of which he puts the disputer of this age, because little ones are especially wont to be instructed concerning those things which pertain to the discipline of the moral life. Then when he says has not God made foolish, etc., he draws the conclusion under a question, as if he should say: since those who are reckoned wise of the world have failed from the way of salvation, has not God made foolish the wisdom of this world? That is, he has shown it to be foolish, since those who excelled in this wisdom were found so foolish that they did not receive the way of salvation. Jeremiah X, 14 and LI, 17: every man has become foolish by his own knowledge. Isaiah XLVII, 10: your wisdom and your knowledge, this has deceived you. But it can also be understood otherwise, what has been said, as if he should say: I will destroy the wisdom of the wise and the prudence of the prudent I will reject, that is, I will choose it in my first preachers, according to that of Proverbs XXX, 1: the vision which the man spoke with whom God is; and below: I am the most foolish of men, and the wisdom of men is not with me. Where is the wise? As if he should say: he is not found among the preachers of the faith. Matthew XI, 25: you have hidden these things from the wise and prudent, and have revealed them to little ones. Has not God made foolish, that is, shown to be foolish, the wisdom of this world? By doing what was reckoned impossible to them, namely that a dead man should rise, and other such things. Then when he says for since in the wisdom of God, etc., he assigns the reason why the faithful are saved through the foolishness of preaching. And this is what was said, that the word of the cross is indeed foolishness to them that perish, but the power of salvation to believers; for it pleased God through the foolishness of preaching, that is, through the preaching which human wisdom reckons foolish, to save those who believe; and this because the world, that is, worldly men, did not know God through wisdom taken from the things of the world, and this in the wisdom of God. For divine wisdom, making the world, instructs its judgments in the things of the world, according to that of Ecclesiasticus I, 10: he poured her out upon all his works; so that the creatures themselves, made through the wisdom of God, stand to the wisdom of God, whose judgments they bear, as the words of a man stand to his wisdom which they signify. And just as the disciple comes to know the master's wisdom through the words which he hears from him, so man was able to come to know the wisdom of God through beholding the creatures made by him, according to that of Romans chapter I, 20: the invisible things of God are clearly seen, being understood by the things that are made. But man, on account of the vanity of his heart, deviated from the rectitude of divine knowledge. Whence it is said in John I, 10: he was in the world, and the world was made by him, and the world knew him not. And therefore God led the faithful, through certain other things, to a saving knowledge of himself, which are not found in the very natures of creatures, on account of which they are reckoned foolish by worldly men, who consider only the reasons of human things. And such are the teachings of the faith. And it is similar, as if some master, seeing that his meaning is not received by his hearers through the words which he has uttered, strives to use other words, through which he can manifest what he has in his heart. Then when he says since also the Jews, etc., he manifests the proof of the things premised, and first as to what he had said: the word of the cross is foolishness to them that perish. Second as to what he had said: to them who are saved, it is the power of God — but to them who are called, etc. Concerning the first he does two things. First he sets down the differing zeal and intention of those who perish; second from this he assigns the reason for what he had said, at that but we preach Christ. Now of those who perish, that is, the unbelievers, some were Jews, some Gentiles. He says therefore: it was said that the word of the cross is foolishness to them that perish, and this because the Jews seek signs. For the Jews were accustomed to be instructed by divine means, according to that of Deuteronomy chapter VIII, 5: he taught him and instructed him. Which teaching indeed, since it had been manifested by God through many wonders, according to that of Psalm LXXVII, 12: he did wonders in the land of Egypt, and therefore they sought signs from those bringing any teaching whatsoever, according to that of Matthew chapter XII, 38: master, we would see a sign from you. And in Psalm LXXIII, 9 it is said: we have not seen our signs. But the Greeks seek wisdom, as being exercised in the pursuit of wisdom — I mean the wisdom which is received through the reasonings of worldly things, of which it is said in Jeremiah IX, 23: let not the wise man glory in his wisdom. By the Greeks he gives to understand all the Gentiles, who received worldly wisdom from the Greeks. They sought therefore wisdom, wishing to judge every doctrine proposed to them according to the rule of human wisdom. Then he concludes why the word of the cross is to them foolishness, saying, but we preach Christ crucified, according to that below in chapter XI, 26: you shall show forth the death of the Lord until he come. To the Jews indeed a scandal, because indeed they were desiring a power that works miracles, and they saw an infirmity suffering the cross; for, as it is said in II Corinthians, last chapter: he was crucified from weakness. But to the Gentiles foolishness, because it seems contrary to the reason of human wisdom that God should die and that a just and wise man should voluntarily expose himself to the most shameful death. Then, when he says but to them who are called, he manifests what he had said: but to them who are saved, it is the power of God. And first he manifests this; second he assigns the reason, at that because that which is foolish, etc. He says therefore first: it was said that we preach Christ crucified, to the Jews a scandal and to the Gentiles foolishness, but we preach Christ the power of God and the wisdom of God to them who are called, both Jews and Greeks, that is, to those who from among the Jews and the Gentiles have been called to the faith of Christ, who in the cross of Christ recognize the power of God, through which both the devils are overcome and sins are forgiven and men are saved. Psalm XX, 14: be exalted, O Lord, in your own power. And this he says against the scandal of the Jews, who were scandalized at the infirmity of Christ, and they recognize in the cross the wisdom of God, insofar as through the cross he frees the human race in the most fitting manner. Wisdom IX, 19: by wisdom they were healed, whosoever have pleased you from the beginning. Now he is called the power of God and the wisdom of God by a certain appropriation. Power indeed, insofar as through him the Father works all things, John I, 3: all things were made through him; but wisdom, insofar as the Word itself, which is the Son, is nothing other than wisdom begotten or conceived. Ecclesiasticus chapter XXIV, 5: I came out of the mouth of the most High, the firstborn before all creatures. But it is not to be understood in this way, that God the Father is strong and wise by a begotten power or wisdom, because, as Augustine proves in the sixth book On the Trinity, it would follow that the Father would have his being from the Son, because this is for God to be, namely to be strong and wise. Then when he says because that which is foolish of God, he assigns the reason for what he had said, saying how that which is weak and foolish can be the power or wisdom of God, because that which is foolish of God is wiser than men, as if he should say: now something divine seems to be foolish, not because it falls short of wisdom, but because it surpasses human wisdom. For men are accustomed to reckon foolish what exceeds their own understanding. Ecclesiasticus III, 25: many things above the sense of man have been shown to you. And that which is weak of God is stronger than men, because indeed nothing is called weak in God on account of a defect of power, but on account of an excess over human power, just as also he is called invisible, insofar as he exceeds human sense. Wisdom XII, 17: you show your power, who are not believed to be perfect in power. Although this can be referred to the mystery of the Incarnation: because that which is reckoned foolish and weak in God, on the part of the assumed nature, transcends all wisdom and power. Exodus XV, 11: who is like you among the strong, O Lord?”

“For the preaching of the Cross is to them that perish foolishness . Any declaration about the salvation bestowed by the Cross, or about our redemption by the Cross and Passion of Christ, seems foolishness to men who are sceptical and perverse, and therefore ready to perish. Isaiah, too, says this in the person of Christ: “Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel ” (Isa. viii. 18). See also Heb. ii. 13”

“For the preaching of the cross,.... Not of the Christian's cross, which he is to take up and bear for the sake of Christ; though this is a doctrine taught by Christ, and his apostles, and found to be true by the saints in all ages; and is what is had in great aversion and contempt, being very disagreeable to the natural man: but of the cross of Christ, the doctrine of salvation by a crucified Christ; or the doctrine of peace and reconciliation by the blood of his cross, and of righteousness, pardon, atonement, and satisfaction by the offering up of himself upon it as a sacrifice for sin, is here intended; and which is foolishness in the esteem of many; and that because man's wisdom has no hand either in forming the scheme of it, or in the discovery of it to the sons of men; and besides, being revealed, it is very disagreeable to the carnal reason of man. This way of preaching is very impolite and unfashionable, and therefore despised; it is a doctrine which is not received by the wise and learned, but has been in all ages loaded with reproach, stigmatized either as a novel or licentious doctrine, and attended with persecution; though the only doctrine God owns for conversion, which administers comfort to distressed souls, and is food for the faith of believers; yea, it is a display of the highest wisdom; is what angels approve of, and desire to look into; is wiser than the wisdom of men; it has made foolish the wisdom of this world, and is what is only able to make a man wise unto salvation; and yet this doctrine is accounted foolish, yea foolishness itself; but to whom is it so? to them that perish. All mankind are in a lost and perishing condition, by reason of sin, and want of righteousness. There are some who shall not perish; the Father has chose them unto salvation, the Son has redeemed them, and the Spirit sanctifies them; but there are others who do perish in their sins; wicked and ungodly men, Carried away with their own lusts and blinded by Satan, the god of this world: these are they that are lost, to whom the Gospel is hid, and who judge it foolishness; but their judgment of it is not to be regarded, being no more capable to judge of the glory and wisdom of the Gospel, than a blind man is of colours: but unto us which are saved; who are chosen in Christ unto salvation; whose persons and grace are secured in Christ, and in the everlasting covenant; for whom Christ has wrought out salvation; and to whom it is applied by the Spirit of God; and who are kept unto the full enjoyment of it by divine grace: to thest is the power of God; organically or instrumentally; it being the means of quickening them when dead in sin, of enlightening their dark minds, of unstopping their deaf ears, of softening their hard hearts, and of enemies making them friends to God, Christ, and his people: and it is likewise so declaratively, there being a wonderful display of the power of God in the ministration of it; as may be seen when observed who were the first preachers of it, men of no figure in life, of no education, illiterate mechanics, very mean and abject; into these earthen vessels were put the treasure of the Gospel, that the excellency of the power might appear to be of God, and not man; as also the doctrine they preached, a crucified Christ, disagreeable to the wisdom of men; the manner in which they spread it, not by force of arms, by carnal weapons, but spiritual ones; moreover, the opposition they met with from rabbins, philosophers, princes, kings, and emperors, and all the states and powers of the world; and yet in how short a time, maugre all opposition, did they carry the Gospel throughout the whole world, to the conversion of millions of souls, and the planting of churches everywhere; and which Gospel has continued and increased, notwithstanding the efforts of persecutors and false teachers, and all the power and artifice of men and devils; all which can be attributed to nothing else but the mighty power of God: add to this, that the Gospel is the power of God in the esteem of the saints, who know it to be so by inward experience; they have felt the power of it on their hearts; it has wrought effectually in them, and therefore they are the best judges, and are capable of giving the best account of it.”

“For the preaching of the cross - Ὁ λογος γαρ ὁ του σταυρου, The doctrine of the cross; or the doctrine that is of or concerning the cross; that is, the doctrine that proclaims salvation to a lost world through the crucifixion of Christ. Is to them that perish foolishness - There are, properly speaking, but two classes of men known where the Gospel is preached: απολλυμενοι, the unbelievers and gainsayers, who are perishing; and σοζομενοι, the obedient believers, who are in a state of salvation. To those who will continue in the first state, the preaching of salvation through the merit of a crucified Savior is folly. To those who believe this doctrine of Christ crucified is the power of God to their salvation; it is divinely efficacious to deliver them from all the power, guilt, and pollution of sin.”

“For the word of the cross. That is, the preaching that the Son of God, both God and man, died nailed to an infamous cross, is folly, is looked upon as ridiculous and incredible, by all obstinate unbelievers that perish: but it is received as the work of God, and an effect of his divine power, by such as are saved. (Witham)”

“preaching, &c.--literally, "the word," or speech as to the cross; in contrast to the "wisdom of words" (so called), Co1 1:17. them that perish--rather, "them that are perishing," namely, by preferring human "wisdom of words" to the doctrine of the "cross of Christ." It is not the final state that is referred to; but, "them that are in the way of perishing." So also in Co2 2:15-16. us which are saved--In the Greek the collocation is more modest, "to them that are being saved (that are in the way of salvation) as," that is, to which class we belong. power of God--which includes in it that it is the wisdom of God" (Co1 1:24). God's powerful instrument of salvation; the highest exhibition of God's power (Rom 1:16). What seems to the world "weakness" in God's plan of salvation (Co1 1:25), and in its mode of delivery by His apostle (Co1 2:3) is really His mighty "power." What seems "foolishness" because wanting man's "wisdom of words" (Co1 1:17), is really the highest "wisdom of God" (Co1 1:24).”