كورنثوس الأولى ١:٢٢

For--literally, "Since," seeing that. This verse illustrates how the "preaching" of Christ crucified came to be deemed "foolishness" (Co1 1:21). a sign--The oldest manuscripts read "signs." The singular was a later correction from Mat 12:38; Mat 16:1; Joh 2:18. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah (Luk 11:16). Greeks seek . . . wisdom--namely, a philosophic demonstration of Christianity. Whereas Christ, instead of demonstrative proof, demands faith on the ground of His word, and of a reasonable amount of evidence that the alleged revelation is His word. Christianity begins not with solving intellectual difficulties, but with satisfying the heart that longs for forgiveness. Hence not the refined Greeks, but the theocratic Jews were the chosen organ for propagating revelation. Again, intellectual Athens (Act 17:18-21, &c.) received the Gospel less readily than commercial Corinth.

In this chapter we have, I. The preface or introduction to the whole epistle (Co1 1:1-9). II. One principal occasion of writing it hinted, namely, their divisions and the origin of them (Co1 1:10-13). III. An account of Paul's ministry among them, which was principally preaching the gospel (Co1 1:14-17). IV. The manner wherein he preached the gospel, and the different success of it, with an account how admirably it was fitted to bring glory to God and beat down the pride and vanity of men (Co1 1:17 to the end).

1:22-24 Paul uses the words Greeks and Gentiles interchangeably to refer to non-Jews. 1:22 Unbelieving Jews wanted to see miraculous signs to validate the message (cp. Matt 12:38-39; 16:1-4; John 2:18, 23; 4:48). Greeks, renowned for their schools of philosophy, were only interested in human wisdom—i.e., philosophical reasoning.