Albert Barnes Commentary 1 Corinthians 1:18

"For the word of the cross is to them that perish foolishness; but unto us who are saved it is the power of God." — 1 Corinthians 1:18 (ASV)

For the preaching of the cross. In Greek, this is "the word o logov of the cross"; that is, the doctrine of the cross, or the doctrine which proclaims salvation only through the atonement which the Lord Jesus Christ made on the cross.

This cannot mean that the statement that Christ died as a martyr on a cross appears to be foolishness to people. If that were all, there would be nothing in it that would seem contemptible or excite their opposition any more than the death of any other martyr.

The statement that Polycarp, Ignatius, Paul, and Cranmer died as martyrs does not appear to be foolishness, for it is a statement of historical truth, and their deaths excite the high admiration of all people.

And if, in the death of Jesus on the cross, there had been nothing more than a mere martyr's death, it would have been equally an object of admiration to all people.

But the preaching of the cross must denote more than that; it must mean:

1. That Christ died as an atoning sacrifice for the sins of humankind, and that it was this which gave its peculiarity to his sufferings on the cross.
2. That people can be reconciled to God, pardoned, and saved only by the merits and influence of this atoning sacrifice.

To them that perish (Greek: toiv men apollumeniov). This refers to those who are about to perish, or to those who have a character fitting them for destruction—that is, to the wicked. The expression stands in contrast with those who are saved"—that is, those who have seen the beauty of the cross of Christ and have fled to it for salvation.

Foolishness. This means folly. That is, it appears to them to be contemptible and foolish, or unworthy of belief. To the great mass of the Jews, to the Gentile philosophers, and indeed to the majority of people in this world, it has always appeared as foolishness, for the following reasons:

1. The humble origin of the Lord Jesus. They despise him who lived in Nazareth; who was poor; who had no home, few friends, no wealth, and little honor among his own countrymen.
2. They despise him who was put to death as an impostor at the instigation of his own countrymen, in an ignominious manner on the cross—the usual punishment of slaves.
3. They do not see why there should be any particular efficacy in his death. They deem it incredible that he who could not save himself should be able to save them, and that glory should come from the ignominy of the cross.
4. They are blind to the true beauty of his personal character; to the true dignity of his nature; to his power over the sick, the lame, the dying, and the dead. They do not see the bearing of the work of atonement on the law and government of God. They do not believe in his resurrection and his present state of exalted glory.

The world looks only at the fact that the despised man of Nazareth was put to death on a cross and smiles at the idea that such a death could have any important influence on the salvation of humankind.

It is also worthy of remark that to the ancient philosophers this doctrine would have appeared even more contemptible than it does to people today.

They looked upon everything that came from Judea with contempt and scorn, and they would, above all things, spurn the doctrine that they were to expect salvation only by the crucifixion of a Jew.

Besides, the account of the crucifixion has now lost for us a considerable part of the shame associated with it.

Even around the cross, there is now conceived to be considerable honor and glory.

There is now a sacredness about it, from religious associations, and a reverence that people in Christian lands can scarcely help feeling when they think of it.

But to the ancients, it was connected with every idea of ignominy.

It was the punishment of slaves, impostors, and vagabonds, and had an even greater degree of disgrace attached to it than the gallows has with us.

With them, therefore, the death on the cross was associated with the idea of all that is shameful and dishonorable. To speak of salvation only by the sufferings and death of a crucified man was calculated to excite in their hearts only unmingled scorn.

But unto us which are saved. This stands opposed to them that perish. It refers, doubtless, to Christians, as being saved from the power and condemnation of sin, and as having a prospect of eternal salvation in the world to come.

It is the power of God. (See Barnes' note on Romans 1:16).

This may mean either that the gospel is called the power of God because it is the medium through which God exerts his power in the salvation of sinners, or that the gospel is adapted to the human condition and is efficacious in renewing and sanctifying people.

It is not an inert, inactive letter, but is so fitted to the understanding, the heart, the hopes, and the fears of human beings, and all their great constitutional principles of action, that it actually overcomes their sin and diffuses peace through the soul.

This efficacy is frequently attributed to the gospel (John 17:17; Hebrews 4:12; James 1:18; 1 Peter 1:22–23).

When the gospel, however, or the preaching of the cross, is spoken of as effectual or powerful, it must be understood to include all the agencies connected with it. It does not refer to simple, abstract propositions, but to the truth as it comes attended by the influences God sends down to accompany it.

This includes, therefore, the promised agency of the Holy Spirit, without which it would not be effectual.

But the agency of the Spirit is designed to give efficacy to that which is really adapted to produce the effects, and not to act in an arbitrary manner.

All the effects of the gospel on the soul—in regeneration, repentance, faith, sanctification; in hope, love, joy, peace, patience, temperance, purity, and devotedness to God—are only such as the gospel is fitted to produce.

It has a set of truths and promises perfectly adapted to each of these effects, perfectly fitted to the soul by Him who knows it, and adapted to produce just these results.

The Holy Spirit secures their influence on the mind and is the grand living agent accomplishing just what the truth of God is fitted originally to produce.

Thus, the preaching of the cross is the power of God. Every minister may present it with the assurance that he is presenting not a cunningly devised fable, but a system really fitted to save people. Yet, its reception by the human mind depends on the promised presence of the Holy Spirit.