1 Corinthians 1:22-24 For the Jews require a sign, and the Greeks seek after wisdom:… Note — I. ITS SIMPLICITY. 1. It was characteristic of the Jews to demand signs or portents. The especial sign which they sought was that of some manifestation of the Shekinah to encompass the Messiah. But the tendency was more general: it was the craving for the marvellous which still characterises Oriental nations, which appears in the licence of Arabian invention and credulity, and which among the Jews reached its highest pitch in the extravagant fictions of Rabbinical writers. The proverb "Credat Judaeus" shows the character which they had obtained amongst the Romans for readiness to accept the wildest absurdities; and this disposition to seek for signs is expressly commended in the Mishna. To a certain extent this tendency is met by the gospel miracles (John 2:11; Acts 2:22). Yet on the whole it was discouraged (Matthew 16:4; John 4:48). And what is thus intimated in the Gospels is here followed out by the apostle. In answer to the demand for signs, he produced the least dazzling, the least miraculous part of Christ's career. The more ample we suppose the evidence for the Gospel miracles, or the more portentous their nature, so much more striking is the testimony of Christ and His apostles to the truth that it is not on them that the main structure is to be built. 2. This simplicity was also a rebuke to the intellectual demands of the Greek. The subtlety of discussion which had appeared in the numerous schools of Greek speculation, and which appeared afterwards in the theological divisions of the fourth and fifth centuries, needed not now, as in the time of Socrates, to be put down by a truer philosophy, but by something which should give men fact instead of speculation, flesh and blood instead of words and theories. Such a new starting point was provided by the apostle's constant representation of the crucifixion. Its outward form was familiar to them; it was for them now to discover its inward application to themselves. II. ITS HUMILIATION. In order to enter into the force of this, we must picture a state of feeling which, in part from the effect produced on the world by this very passage and the spirit which it describes, is entirely removed from our present experience. Not only is the outward symbol of the Cross glorified in our eyes by the truth of the religion which it represents, but the very fact of the connection between Christianity and humiliation is one of the proofs of its Divine excellence. But at its first propagation, as now in parts of the world external to Christendom, it was far otherwise. The crucifixion was and is a "scandal" to the Jews as a dishonour to the Messiah. Christ has been called by them in derision "Toldi," "the man who was hanged"; and Christians, "the servants of him who was hanged." And in the Koran, the supposed ignominy of the crucifixion is evaded by the story that the Jews, in a judicial blindness, crucified Judas instead of Christ, who ascended from their hands into heaven. The same objection was felt by the educated Greeks and Romans; encumbered as Christianity then was in their eyes with associations so low. Nothing shows the confidence of the apostle more strongly than the prominence he gives to a teaching so unpopular. Philippians 2:5-8 contains the prophecy of the triumph of Christianity not only in spite, but by means of this great obstacle. And now the Cross is enshrined in our most famous works of art, in our greatest historical recollections, in our deepest feelings of devotion. The society which consisted almost exclusively in the first instance of the lower orders, has now embraced within it all the civilisation of the world. (Dean Stanley.) Parallel Verses KJV: For the Jews require a sign, and the Greeks seek after wisdom: |
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