αν ΄᾿Ἰουδαίοις μὲν 7 σκάνδαλον, Ἕλλησι 1 δὲ " µωρίαν, 24. αὐτοῖς δὲ τοῖς . it Pet " κλητοῖς, ᾿Ιουδαίοις τε καὶ Ἕλλησι, Χριστὸν "Θεοῦ " δύναμιν καὶ z See vert." Qeod "σοφίαν. 25. ὅτι "τὸ " μωρὸν τοῦ Θεοῦ σοφώτερον τῶν b ας Ξ ἀνθρώπων ἐστί, καὶ “τὸ Ἱ ἀσθενὲς τοῦ Θεοῦ " ἰσχυρότερον τῶν τν 2 Tim. "ἀνθρώπων ἐστί.” iii, ο. For
neuter idiom, Rom. ii. 4, viii. 3; 2 Cor. iv. 17, viii. 8.
li. 2. constr., see b.
1εθνεσιν: ail uncc. exc. C*Dc, all verss. exc. arm.
minusce. exc. (about) twelve.
εστι wanting in NB 17, 67**. DG (Western), before τ. ανθρωπων.
His miracles were expressions of pity, not concessions to unbelief, a part of the Gospel and not external buttresses to it. Of the Hellenic σοφίαν. ζητεῖν Philo- sophy is itself a monument; cf., amongst many cl. parls., Herod., iv., 77, Ἕλληνες πάντας ἀσχόλους εἶναι πρὸς πᾶσαν σοφίην; also απ, Var. Hist., xii., 25; Juvenal, Sat., I., Π., 58 f.
Ver. 23. Instead of working miracles to satisfy the Jews, or propounding a philosophy to entertain the Greeks, “‘ we, on the other hand, proclaim a crucified Christ””— Xpirrév ἐστανρωμένον, {.ε., Christ as crucified (predicative adjunct), not “Christ the crucified,” nor, strictly, “Christ crucified” ; cf., for the construc- tion, 2 Cor. iv. 5, κηρύσσομεν X. ‘I. κύριον, “ We preach (not ourselves but) Christ Jesus as Lord”. Not a warrior Messiah, flashing His signs from the sky, breaking the heathen yoke, but a Messiah dying in impotence and shame (see 2 Cor. iv. 1ο, xiii. 4: hattaluy, Deut. xxi. 23—the hangéd—He is styled in the Talmud) is what the app. preach for their good news! ‘To Jews indeed a σκάνδαλον”: this word (cl. σκανδάλη- θρον) signified first the trap-stick, then any obstacle over which one stumbles to one’s injury, an “offence” (syn. with προσκοπή, πρόσκοµµα: See Vili. 9, 13), a moral hindrance presented to the per- verse or the weak (see parls.).—rots δὲ ἔθνεσιν µωρίαν: for the “folly” of offer- ing the infelix lignum to cultured Gen- tiles, see Cicero, pro Rabirio, v.: “' Nomen ipsum crucis absit non modo a corpore civium Romanorum, sed etiam a cogita- tione, oculis, auribus”’; and Lucian, De morte Peregrini, 13, who mocks at those who worship τὸν ἀνεσκολοπισμένον τὸν σοφιστήνι--'ίπαί gibbeted sophist!” For reff. in the early Apologists see Justin M., Tryph., Ixix., and Afol., i.,
d Ver. 27, iv. το, xii. 22; 2 Cor. x. 10; Gal iv. 9; Heb. vii. 18; Wisd. ii. 11, xiii. 18.
ς For constr., Mt. v. 20; Jo. v. 36;
v ο. or
e Ver. 27, iv. 10, x. 22; Mt. iii. 11; Lk xi. 22; Mic. iv. 3.
Ἐλλησιν (as in context): all
$NCACLP, etc. (Alex. and Syr.) insert at end ;
13; Tertull., adv. F$ud., § 10; Aristo of Pella, in Routh’s Rel. Sacr., i., 95; and the graffito of the gibbeted ass dis- covered on the wall of the Pedagogium in the Palatine. To Jews the λόγος τοῦ σταύρου announced the shameful reversal of their most cherished hopes ; to Greeks and Romans it offered for Saviour and Lord a man branded throughout the Em- pire as amongst the basest of criminals; it was ‘‘ outrageous,” and “absurd’”’. Ver. 24. αὐτοῖς δὲ τοῖς κλητοῖς, ipsis autem vocatis (Vg.): for the emphatic prefixed αὐτοῖς, cf. 2 Cor. xi. 14, 1 Thess. 16, etc. ; it “marks off those alluded to from the classes to which they nation- ally belonged ”’ (E].)—“‘ to the called how- ever upon their part, both Jews and Greeks’”’—cf. the οὐ . . . διαστολὴ of Rom. iii. 9, 22 ff. ‘(We proclaim) a Christ (to these) God’s power and God’s wisdom.” Of God reiterated four times, with triumphant emphasis, in the stately march of vv. 24 f. Θεοῦ δύν., Θεοῦ cod. are predicative, in antithesis to éorav- pwpevoy (23): the app. “ preach as power and wisdom ” One who wears to the world the aspect of utter powerlessness and folly.—Avvapis and Σοφία Θεοῦ were synonyms of the Λόγος in the Alex- andrian-Jewish speculations, in which Apollos was probably versed; these sur- passing titles Paul appropriates for the Crucified.— Θεοῦ δύναμιν reaffirms, after explanation, the Svvapis Θεοῦ of ver. 18; now Θεοῦ σοφίαν is added to it, for “power”? proves “wisdom” here (see note on 30); the universal efficacy of the Gospel demonstrates its inner truth, and faith is finally justified by reason.— δύναμιν matches the onpetov of ver. 22 (see, e.g., 2 Thess. ii. 9); believing Jews found, after all, in the cross the fnightiest miracle, while Greeks found the deepest wisdom. The ‘‘ wisdom of God,” secretly