The Power of God and Wisdom of God
D. King, LL. D. 1 Corinthians 1:24 But to them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. What was it in Christianity which mainly incensed the scribes and Pharisees? They disliked its simplicity, which contrasted with their ceremonial; its purity, which frowned on their dissoluteness; but what they above all detested was the Cross. Nor could the ignominy and agony which Jesus underwent of themselves be fascinating to any one. What was it, then, which induced so many to acknowledge in Christ crucified "the power of God and the wisdom of God"? I reply — I. THE HUMILIATION OF CHRIST WAS JUDICIAL. So His enemies professed to regard it. But they were not consistent in their accusations, and the sentence of Pilate has not been confirmed by man's sense of justice. And yet justice was maintained in His death; and this maintenance of justice commends and endears His death to indebted followers. He was cut off, but not for Himself. But how can the sinless justly suffer for the sinful? As a matter of fact the effects of iniquity often fall upon the blameless. But is substitution so utterly excluded from our own forensic proceedings, that the very idea of it should be scoffed at? An established mode of punishment is by fine, but fines are often paid by proxy. If a culprit were languishing in a dungeon from inability to pay the sum demanded, and a friend paid it for him, the feeling would not be that righteousness had been outraged, but that law had been upheld while generosity was manifested and misery relieved. The clear doctrine of Scripture is that Christ's sufferings were sacrificial (Hebrews 9:26). Here is a pathway for pardon in which justice itself shines resplendent, and is more honoured in clemency than by countless retributions. Here is a road for the sinful ascending to heaven, yet such as to discourage sin and render it infinitely detestable. And if such be the character and influence of the Saviour's suffering, is not Christ crucified "the power of God and the wisdom of God"? II. THE HUMILIATION OF CHRIST WAS ACCOMPANIED WITH MANIFESTATIONS OF HIS DIGNITY. Certainly His abasement was profound. And yet all this humiliation was suitable to dignity. His was that dignity that was often attacked, but never impaired: a dignity which appears, like a majestic edifice or sublime promontory seen at night, more vast and imposing for the gloom with which it is surrounded. And we never find the Son in circumstances of special abasement without some accompanying seal or token of Paternal acknowledgment and favour. Note the attendant circumstances of His birth, baptism, death, &c. III. THE HUMILIATION OF CHRIST, IN ITS SPIRIT AND OBJECTS, INFINITELY TRANSCENDS ALL OTHER EXHIBITIONS OF MORAL EXCELLENCE AND GLORY. View it — 1. In relation to the Sufferer. What filial obedience when He said, "The cup that My Father hath given Me shall I not drink it?" What fulfilment of righteousness when He met the claims of a broken law, and, contemplating it in all its magnitude, could say in expiring, "It is finished." What friendship to sinners when He died for them to gain them admission into His glory. 2. In relation to our race. In this respect it is the grand manifestation of God's love to man (John 3:16; 1 John 4:9). 3. In relation to its effects. Who can dispute their prodigious influence? They have visibly changed the aspect of the world. See the power of this love manifested in the apostle of the Gentiles. And this was but a single instance illustrative of countless multitudes. (D. King, LL. D.) Parallel Verses KJV: But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. WEB: but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God.