Word Pictures in the New Testament - David Cox

Word Pictures in the NT [1 Corinthians: Chapter 1].
1:24 {But to them that are called} (\autois de tois kl•tois\).
Dative case, to the called themselves. {Christ} (\Christon\).
Accusative case repeated, object of \k•russomen\, both {the power
of God} (\theou dunamin\) and {the wisdom of God} (\theou
sophian\). No article, but made definite by the genitive. Christ
crucified is God's answer to both Jew and Greek and the answer is
understood by those with open minds.
1:25 {The foolishness of God} (\to m•ron tou theou\). Abstract
neuter singular with the article, the foolish act of God (the
Cross as regarded by the world). {Wiser than men} (\soph•teron
t•n anthr•p•n\). Condensed comparison, wiser than the wisdom of
men. Common Greek idiom (Mt 5:20; Joh 5:36) and quite forcible,
brushes all men aside. {The weakness of God} (\to asthenes tou
theou\). Same idiom here, {the weak act of God}, as men think,
{is stronger} (\ischuroteron\). The Cross seemed God's defeat. It
is conquering the world and is the mightiest force on earth.
1:26 {Behold} (\blepete\). Same form for imperative present
active plural and indicative. Either makes sense as in Joh 5:39
\eraunate\ and 14:1 \pisteuete\. {Calling} (\kl•sin\). The act
of calling by God, based not on the external condition of those
called (\kl•toi\, verse 2), but on God's sovereign love. It is
a clinching illustration of Paul's argument, an _argumentum ad
hominen_. {How that} (\hoti\). Explanatory apposition to
\kl•sin\. {After the flesh} (\kata sarka\). According to the
standards of the flesh and to be used not only with \sophoi\
(wise, philosophers), but also \dunatoi\ (men of dignity and
power), \eugeneis\ (noble, high birth), the three claims to
aristocracy (culture, power, birth). {Are called}. Not in the
Greek, but probably to be supplied from the idea in \kl•sin\.
1:27 {God chose} (\exelexato ho theos\). First aorist middle of
\ekleg•\, old verb to pick out, to choose, the middle for
oneself. It expands the idea in \kl•sin\ (verse 26). Three
times this solemn verb occurs here with the purpose stated each
time. Twice the same purpose is expressed, {that he might put to
shame} (\hina kataischun•i\, first aorist active subjunctive with
\hina\ of old verb \kataischun•\, perfective use of \kata\). The
purpose in the third example is {that he might bring to naught}
(\hina katarg•s•i\, make idle, \argos\, rare in old Greek, but
frequent in Paul). The contrast is complete in each paradox: {the
foolish things} (\ta m•ra\), {the wild men} (\tous sophous\);
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