NOTES for 1 Кор 1:27
Why does God need the weakness and the foolishness in order, according to the words of the apostle, to confound the wisdom and mightiness? Are weakness and foolishness better at their tasks? Or it is important for Him that every impartial observer understood: the problem is not in the human mightiness or wisdom, the mightiness and wisdom of this world are for nothing, it is the mightiness of God and the wisdom of God? But wouldn’t it be obvious to any impartial observer at first sight that there are things, which are inexplicable within the framework of the not transformed world and its nature, and such inexplicable things are most met in particular in the Christian life? And maybe, the problem is not at all in it? Then in what? Perhaps in the duality of every human wisdom and in the ambiguity of every human mightiness?
Indeed, the human nature itself after the fall became not a very reliable tool, especially for a serious spiritual thing. The psyche and the physiology of a completely healthy person can let him down at any time. And if the physical health, even in case of failure, is not able to mainly damage or deform the mission of man (in the worst case he can simply not have time to finish on earth what he was asked for, and then it will come to God to seek for Himself another servant), then the psychic health, which can also give failures (and more not always visible for the owner), can let down again more seriously. But the problem is not only in the human nature damaged by sin.
The problem is above all in this spiritual core of the human personality, which the fall affected first of all because it began with it. The author of the Prologue of the Book of Genesis described briefly and clearly the problem, saying that "the intentions of man’s heart are evil from his youth". And the problem here is not of course in the fact that the fallen man is in principle capable of nothing good. The problem is that in this good gets inevitably involved the evil, which is as the spoon of the tar in the barrel of honey.
And the only means to avoid this spoon is to minimize the human efforts, to return the heart of the servant, in the ideal, spiritually and completely transparent for God's action. Then it will be possible to avoid this influence of the fallen human nature, which manifests itself in every human action and intention. Or at least minimize this influence so that the quality of the intentions, ideas and deeds of the servant of God becomes acceptable for the Kingdom.