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Text -- 1 Corinthians 1:14-31 (NET)

Strongs On/Off
Context
1:14 I thank God that I did not baptize any of you except Crispus and Gaius, 1:15 so that no one can say that you were baptized in my name! 1:16 (I also baptized the household of Stephanus. Otherwise, I do not remember whether I baptized anyone else.) 1:17 For Christ did not send me to baptize, but to preach the gospel– and not with clever speech, so that the cross of Christ would not become useless.
The Message of the Cross
1:18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 1:19 For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.” 1:20 Where is the wise man? Where is the expert in the Mosaic law? Where is the debater of this age? Has God not made the wisdom of the world foolish? 1:21 For since in the wisdom of God the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching. 1:22 For Jews demand miraculous signs and Greeks ask for wisdom, 1:23 but we preach about a crucified Christ, a stumbling block to Jews and foolishness to Gentiles. 1:24 But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. 1:25 For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength. 1:26 Think about the circumstances of your call, brothers and sisters. Not many were wise by human standards, not many were powerful, not many were born to a privileged position. 1:27 But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak to shame the strong. 1:28 God chose what is low and despised in the world, what is regarded as nothing, to set aside what is regarded as something, 1:29 so that no one can boast in his presence. 1:30 He is the reason you have a relationship with Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, 1:31 so that, as it is written, “Let the one who boasts, boast in the Lord.”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Crispus a leader of the Jewish synagogue at Corinth, baptized by Paul
 · Gaius a man or men who were involved with the apostles Paul and John
 · Gentile a non-Jewish person
 · Greek the language used by the people of Greece
 · Jews the people descended from Israel
 · Stephanas a man who, with his family, were the first converts in Achaia and who Paul baptised


Dictionary Themes and Topics: Wise, wisdom | TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT | SACRIFICE, IN THE NEW TESTAMENT, 1 | Revelation of Christ | Reasoning | PAULINE THEOLOGY | PAUL, THE APOSTLE, 5 | PAPYRUS | NOUGHT | GRECIANS; GREEKS | FOOL; FOLLY | Election of Grace | CORINTHIANS, FIRST EPISTLE TO THE | CORINTH | CHRIST, OFFICES OF | CHOOSE; CHOSEN | Boasting | BRING | BAPTISM OF THE HOLY SPIRIT | BAPTISM (LUTHERAN DOCTRINE) | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

Other
Critics Ask , Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Co 1:14 - -- I thank God ( eucharistō tōi theōi ). See 1Co 1:4, though uncertain if tōi theōi is genuine here.

I thank God ( eucharistō tōi theōi ).

See 1Co 1:4, though uncertain if tōi theōi is genuine here.

Robertson: 1Co 1:14 - -- Save Crispus and Gaius ( ei mē Krispon kai Gaion ). Crispus was the ruler of the synagogue in Corinth before his conversion (Act 18:8), a Roman cog...

Save Crispus and Gaius ( ei mē Krispon kai Gaion ).

Crispus was the ruler of the synagogue in Corinth before his conversion (Act 18:8), a Roman cognomen, and Gaius a Roman praenomen, probably the host of Paul and of the whole church in Corinth (Rom 16:23), possibly though not clearly the hospitable Gaius of 3Jo 1:5, 3Jo 1:6. The prominence and importance of these two may explain why Paul baptized them.

Robertson: 1Co 1:15 - -- Lest any man should say ( hina mē tis eipēi ). Certainly sub-final hina again or contemplated result as in 1Co 7:29; Joh 9:2. Ellicott thinks t...

Lest any man should say ( hina mē tis eipēi ).

Certainly sub-final hina again or contemplated result as in 1Co 7:29; Joh 9:2. Ellicott thinks that already some in Corinth were laying emphasis on the person of the baptizer whether Peter or some one else. It is to be recalled that Jesus himself baptized no one (Joh 4:2) to avoid this very kind of controversy. And yet there are those today who claim Paul as a sacramentalist, an impossible claim in the light of his words here.

Robertson: 1Co 1:16 - -- Also the household of Stephanas ( kai ton Stephanā oikon ). Mentioned as an afterthought. Robertson and Plummer suggest that Paul’ s amanuensi...

Also the household of Stephanas ( kai ton Stephanā oikon ).

Mentioned as an afterthought. Robertson and Plummer suggest that Paul’ s amanuensis reminded him of this case. Paul calls him a first-fruit of Achaia (1Co 16:15) and so earlier than Crispus and he was one of the three who came to Paul from Corinth (1Co 16:17), clearly a family that justified Paul’ s personal attention about baptism.

Robertson: 1Co 1:16 - -- Besides ( loipon ). Accusative of general reference, "as for anything else."Added to make clear that he is not meaning to omit any one who deserves m...

Besides ( loipon ).

Accusative of general reference, "as for anything else."Added to make clear that he is not meaning to omit any one who deserves mention. See also 1Th 4:1; 1Co 4:2; 2Co 13:11; 2Ti 4:8. Ellicott insists on a sharp distinction from to loipon "as for the rest"(2Th 3:1; Phi 3:1; Phi 4:8; Eph 6:10). Paul casts no reflection on baptism, for he could not with his conception of it as the picture of the new life in Christ (Rom 6:2-6), but he clearly denies here that he considers baptism essential to the remission of sin or the means of obtaining forgiveness.

Robertson: 1Co 1:17 - -- For Christ sent me not to baptize ( ou gar apesteilen me Christos baptizein ). The negative ou goes not with the infinitive, but with apesteilen ...

For Christ sent me not to baptize ( ou gar apesteilen me Christos baptizein ).

The negative ou goes not with the infinitive, but with apesteilen (from apostellō , apostolos , apostle).

Robertson: 1Co 1:17 - -- For Christ did not send me to be a baptizer ( present active infinitive, linear action) like John the Baptist.

For Christ did not send me to be a baptizer ( present active infinitive, linear action)

like John the Baptist.

Robertson: 1Co 1:17 - -- But to preach the gospel ( alla euaggelizesthai ). This is Paul’ s idea of his mission from Christ, as Christ’ s apostle, to be a gospeliz...

But to preach the gospel ( alla euaggelizesthai ).

This is Paul’ s idea of his mission from Christ, as Christ’ s apostle, to be a gospelizer. This led, of course, to baptism, as a result, but Paul usually had it done by others as Peter at Caesarea ordered the baptism to be done, apparently by the six brethren with him (Act 10:48). Paul is fond of this late Greek verb from euaggelion and sometimes uses both verb and substantive as in 1Co 15:1 "the gospel which I gospelized unto you."

Robertson: 1Co 1:17 - -- Not in wisdom of words ( ouk en sophiāi logou ). Note ou , not mē (the subjective negative), construed with apesteilen rather than the infini...

Not in wisdom of words ( ouk en sophiāi logou ).

Note ou , not mē (the subjective negative), construed with apesteilen rather than the infinitive. Not in wisdom of speech (singular). Preaching was Paul’ s forte, but it was not as a pretentious philosopher or professional rhetorician that Paul appeared before the Corinthians (1Co 2:1-5). Some who followed Apollos may have been guilty of a fancy for external show, though Apollos was not a mere performer and juggler with words. But the Alexandrian method as in Philo did run to dialectic subtleties and luxuriant rhetoric (Lightfoot).

Robertson: 1Co 1:17 - -- Lest the cross of Christ should be made void ( hina mē kenōthēi ho stauros tou Christou ). Negative purpose (hina mē ) with first aorist pas...

Lest the cross of Christ should be made void ( hina mē kenōthēi ho stauros tou Christou ).

Negative purpose (hina mē ) with first aorist passive subjunctive, effective aorist, of kenoō , old verb from kenos , to make empty. In Paul’ s preaching the Cross of Christ is the central theme. Hence Paul did not fall into the snare of too much emphasis on baptism nor into too little on the death of Christ. "This expression shows clearly the stress which St. Paul laid on the death of Christ, not merely as a great moral spectacle, and so the crowning point of a life of self-renunciation, but as in itself the ordained instrument of salvation"(Lightfoot).

Robertson: 1Co 1:18 - -- For the word of the cross ( ho logos gar ho tou staurou ). Literally, "for the preaching (with which I am concerned as the opposite of wisdom of wor...

For the word of the cross ( ho logos gar ho tou staurou ).

Literally, "for the preaching (with which I am concerned as the opposite of wisdom of word in 1Co 1:17) that (repeated article ho , almost demonstrative) of the cross.""Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom"(Lightfoot).

Robertson: 1Co 1:18 - -- To them that are perishing ( tois men apollumenois ). Dative of disadvantage (personal interest). Present middle participle is here timeless, those i...

To them that are perishing ( tois men apollumenois ).

Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2Th 2:10). Cf. 2Co 4:3.

Robertson: 1Co 1:18 - -- Foolishness ( mōria ). Folly. Old word from mōros , foolish. In N.T. only in 1Co 1:18, 1Co 1:21, 1Co 1:23; 1Co 2:14; 1Co 3:19.

Foolishness ( mōria ).

Folly. Old word from mōros , foolish. In N.T. only in 1Co 1:18, 1Co 1:21, 1Co 1:23; 1Co 2:14; 1Co 3:19.

Robertson: 1Co 1:18 - -- But unto us which are being saved ( tois sōzomenois hēmin ). Sharp contrast to those that are perishing and same construction with the articular ...

But unto us which are being saved ( tois sōzomenois hēmin ).

Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, "we were saved"(Rom 8:24), as a present state, "ye have been saved"(Eph 2:5), as a process, "ye are being saved"(1Co 15:2), as a future result, "thou shalt be saved"(Rom 10:9).

Robertson: 1Co 1:18 - -- The power of God ( dunamis theou ). So in Rom 1:16. No other message has this dynamite of God (1Co 4:20). God’ s power is shown in the preaching...

The power of God ( dunamis theou ).

So in Rom 1:16. No other message has this dynamite of God (1Co 4:20). God’ s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time.

Robertson: 1Co 1:19 - -- I will destroy ( apolō ). Future active indicative of apollumi . Attic future for apolesō . Quotation from Isa 29:14 (lxx). The failure of worldl...

I will destroy ( apolō ).

Future active indicative of apollumi . Attic future for apolesō . Quotation from Isa 29:14 (lxx). The failure of worldly statesmanship in the presence of Assyrian invasion Paul applies to his argument with force. The wisdom of the wise is often folly, the understanding of the understanding is often rejected. There is such a thing as the ignorance of the learned, the wisdom of the simple-minded. God’ s wisdom rises in the Cross sheer above human philosophizing which is still scoffing at the Cross of Christ, the consummation of God’ s power.

Robertson: 1Co 1:20 - -- Where is the wise? Where is the scribe? Where is the disputer of this world? ( Pou sophos̱ pou grammateus̱ pou sunzētētēs tou aiōnos toutou�...

Where is the wise? Where is the scribe? Where is the disputer of this world? ( Pou sophos̱ pou grammateus̱ pou sunzētētēs tou aiōnos toutou̱ ).

Paul makes use of Isa 33:18 without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. "On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah"(Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably sophos refers to the Greek philosopher, grammateus to the Jewish scribe and sunzētētēs suits both the Greek and the Jewish disputant and doubter (Act 6:9; Act 9:29; Act 17:18; Act 28:29). There is a note of triumph in these questions. The word sunzētētēs occurs here alone in the N.T. and elsewhere only in Ignatius, Ephesians. 18 quoting this passage, but the papyri give the verb sunzēteō for disputing (questioning together).

Robertson: 1Co 1:20 - -- Hath not God made foolish? ( ouchi emōranen ho theos̱ ). Strong negative form with aorist active indicative difficult of precise translation, "Did...

Hath not God made foolish? ( ouchi emōranen ho theos̱ ).

Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?"The old verb mōrainō from mōros , foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in Rom 1:22. In Mat 5:13; Luk 14:34 it is used of salt that is tasteless.

Robertson: 1Co 1:20 - -- World ( kosmou ). Synonymous with aiōn (age), orderly arrangement, then the non-Christian cosmos.

World ( kosmou ).

Synonymous with aiōn (age), orderly arrangement, then the non-Christian cosmos.

Robertson: 1Co 1:21 - -- Seeing that ( epeidē ). Since (epei and dē ) with explanatory gar .

Seeing that ( epeidē ).

Since (epei and dē ) with explanatory gar .

Robertson: 1Co 1:21 - -- Through its wisdom ( dia tēs sophias ). Article here as possessive. The two wisdoms contrasted.

Through its wisdom ( dia tēs sophias ).

Article here as possessive. The two wisdoms contrasted.

Robertson: 1Co 1:21 - -- Knew not God ( ouk egnō ). Failed to know, second aorist (effective) active indicative of ginōskō , solemn dirge of doom on both Greek philosop...

Knew not God ( ouk egnō ).

Failed to know, second aorist (effective) active indicative of ginōskō , solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). "Now that God’ s wisdom has reduced the self-wise world to ignorance"(Findlay).

Robertson: 1Co 1:21 - -- Through the foolishness of the preaching ( dia tēs mōrias tou kērugmatos ). Perhaps "proclamation"is the idea, for it is not kēruxis , the ac...

Through the foolishness of the preaching ( dia tēs mōrias tou kērugmatos ).

Perhaps "proclamation"is the idea, for it is not kēruxis , the act of heralding, but kērugma , the message heralded or the proclamation as in 1Co 1:23. The metaphor is that of the herald proclaiming the approach of the king (Mat 3:1; Mat 4:17). See also kērugma in 1Co 2:4; 2Ti 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God’ s wisdom and good-pleasure (eudokēsan ). The foolishness of preaching is not the preaching of foolishness.

Robertson: 1Co 1:21 - -- To save them that believe ( sōsai tous pisteuontas ). This is the heart of God’ s plan of redemption, the proclamation of salvation for all th...

To save them that believe ( sōsai tous pisteuontas ).

This is the heart of God’ s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God’ s wisdom.

Robertson: 1Co 1:22 - -- Seeing that ( epeidē ). Resumes from 1Co 1:21. The structure is not clear, but probably 1Co 1:23, 1Co 1:24 form a sort of conclusion or apodosis to...

Seeing that ( epeidē ).

Resumes from 1Co 1:21. The structure is not clear, but probably 1Co 1:23, 1Co 1:24 form a sort of conclusion or apodosis to 1Co 1:22 the protasis. The resumptive, almost inferential, use of de like alla in the apodosis is not unusual.

Robertson: 1Co 1:22 - -- Ask for signs ( sēmeia aitousin ). The Jews often came to Jesus asking for signs (Mat 12:38; Mat 16:1; Joh 6:30).

Ask for signs ( sēmeia aitousin ).

The Jews often came to Jesus asking for signs (Mat 12:38; Mat 16:1; Joh 6:30).

Robertson: 1Co 1:22 - -- Seek after wisdom ( sophian zētousin ). "The Jews claimed to possess the truth: the Greeks were seekers, speculators "(Vincent) as in Act 17:23.

Seek after wisdom ( sophian zētousin ).

"The Jews claimed to possess the truth: the Greeks were seekers, speculators "(Vincent) as in Act 17:23.

Robertson: 1Co 1:23 - -- But we preach Christ crucified ( hēmeis de kērussomen Christon estaurōmenon ). Grammatically stated as a partial result (de ) of the folly of ...

But we preach Christ crucified ( hēmeis de kērussomen Christon estaurōmenon ).

Grammatically stated as a partial result (de ) of the folly of both Jews and Greeks, actually in sharp contrast. We proclaim, "we do not discuss or dispute"(Lightfoot). Christ (Messiah) as crucified, as in 1Co 2:2; Gal 3:1, "not a sign-shower nor a philosopher"(Vincent). Perfect passive participle of stauroō .

Robertson: 1Co 1:23 - -- Stumbling-block ( skandalon ). Papyri examples mean trap or snare which here tripped the Jews who wanted a conquering Messiah with a world empire, no...

Stumbling-block ( skandalon ).

Papyri examples mean trap or snare which here tripped the Jews who wanted a conquering Messiah with a world empire, not a condemned and crucified one (Mat 27:42; Luk 24:21).

Robertson: 1Co 1:23 - -- Foolishness ( mōrian ). Folly as shown by their conduct in Athens (Act 17:32).

Foolishness ( mōrian ).

Folly as shown by their conduct in Athens (Act 17:32).

Robertson: 1Co 1:24 - -- But to them that are called ( autois de tois klētois ). Dative case, to the called themselves.

But to them that are called ( autois de tois klētois ).

Dative case, to the called themselves.

Robertson: 1Co 1:24 - -- Christ ( Christon ). Accusative case repeated, object of kērussomen , both the power of God (theou dunamin ) and the wisdom of God (theou soph...

Christ ( Christon ).

Accusative case repeated, object of kērussomen , 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.

Robertson: 1Co 1:25 - -- The foolishness of God ( to mōron tou theou ). Abstract neuter singular with the article, the foolish act of God (the Cross as regarded by the worl...

The foolishness of God ( to mōron tou theou ).

Abstract neuter singular with the article, the foolish act of God (the Cross as regarded by the world).

Robertson: 1Co 1:25 - -- Wiser than men ( sophōteron tōn anthrōpōn ). Condensed comparison, wiser than the wisdom of men. Common Greek idiom (Mat 5:20; Joh 5:36) and ...

Wiser than men ( sophōteron tōn anthrōpōn ).

Condensed comparison, wiser than the wisdom of men. Common Greek idiom (Mat 5:20; Joh 5:36) and quite forcible, brushes all men aside.

Robertson: 1Co 1:25 - -- 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...

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.

Robertson: 1Co 1:26 - -- Behold ( blepete ). Same form for imperative present active plural and indicative. Either makes sense as in Joh 5:39 eraunate and Joh 14:1 pisteuet...

Behold ( blepete ).

Same form for imperative present active plural and indicative. Either makes sense as in Joh 5:39 eraunate and Joh 14:1 pisteuete .

Robertson: 1Co 1:26 - -- Calling ( klēsin ). The act of calling by God, based not on the external condition of those called (klētoi , 1Co 1:2), but on God’ s soverei...

Calling ( klēsin ).

The act of calling by God, based not on the external condition of those called (klētoi , 1Co 1:2), but on God’ s sovereign love. It is a clinching illustration of Paul’ s argument, an argumentum ad hominen .

Robertson: 1Co 1:26 - -- How that ( hoti ). Explanatory apposition to klēsin .

How that ( hoti ).

Explanatory apposition to klēsin .

Robertson: 1Co 1:26 - -- 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 ...

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).

Robertson: 1Co 1:26 - -- Are called. Not in the Greek, but probably to be supplied from the idea in klēsin .

Are called.

Not in the Greek, but probably to be supplied from the idea in klēsin .

Robertson: 1Co 1:27 - -- God chose ( exelexato ho theos ). First aorist middle of eklegō , old verb to pick out, to choose, the middle for oneself. It expands the idea in k...

God chose ( exelexato ho theos ).

First aorist middle of eklegō , old verb to pick out, to choose, the middle for oneself. It expands the idea in klēsin (1Co 1:26). 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 kataischunēi , first aorist active subjunctive with hina of old verb kataischunō , perfective use of kata ). The purpose in the third example is that he might bring to naught (hina katargēsēi , make idle, argos , rare in old Greek, but frequent in Paul). The contrast is complete in each paradox: the foolish things (ta mōra ), the wild men (tous sophous ); the weak things (ta asthenē ), the strong things (ta ischura ); the things that are not (ta mē onta ), and that are despised (ta exouthenēmena , considered nothing, perfect passive participle of exoutheneō ), the things that are (ta onta ). It is a studied piece of rhetoric and powerfully put.

Robertson: 1Co 1:29 - -- That no flesh should glory before God ( hopōs mē kauchēsētai pāsa sarx enōpion tou theou ). This is the further purpose expressed by hopo...

That no flesh should glory before God ( hopōs mē kauchēsētai pāsa sarx enōpion tou theou ).

This is the further purpose expressed by hopōs for variety and appeals to God’ s ultimate choice in all three instances. The first aorist middle of the old verb kauchaomai , to boast, brings out sharply that not a single boast is to be made. The papyri give numerous examples of enōpion as a preposition in the vernacular, from adjective eṅōpios , in the eye of God. One should turn to 2Co 4:7 for Paul’ s further statement about our having this treasure in earthen vessels that the excellency of the power may be of God and not of us.

Robertson: 1Co 1:30 - -- Of him ( ex autou ). Out of God. He chose you.

Of him ( ex autou ).

Out of God. He chose you.

Robertson: 1Co 1:30 - -- In Christ Jesus ( en Christōi Iēsou ). In the sphere of Christ Jesus the choice was made. This is God’ s wisdom.

In Christ Jesus ( en Christōi Iēsou ).

In the sphere of Christ Jesus the choice was made. This is God’ s wisdom.

Robertson: 1Co 1:30 - -- Who was made unto us wisdom from God ( hos egenēthē sophia hēmin apo theou ). Note egenēthē , became (first aorist passive and indicative),...

Who was made unto us wisdom from God ( hos egenēthē sophia hēmin apo theou ).

Note egenēthē , became (first aorist passive and indicative), not ēn , was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (1Co 2:2.) "both righteousness and sanctification and redemption"(dikaiosunē te kai hagiasmos kai apolutrōsis ), as is made plain by the use of tė̇kai̇̇kai . The three words (dikaiosunē , hagiasmos , apolutrōsis ) are thus shown to be an epexegesis of sophia (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In Rom 1:17 we see clearly Paul’ s idea of the God kind of righteousness (dikaiosunē ) in Christ. In Rom 3:24 we have Paul’ s conception of redemption (apolutrōsis , setting free as a ransomed slave) in Christ. In Rom 6:19 we have Paul’ s notion of holiness or sanctification (hagiasmos ) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Act 10:35; Act 24:25; 1Th 4:3-7; 1Co 1:2.

Robertson: 1Co 1:31 - -- That ( hina ). Probably ellipse (genētai to be supplied) as is common in Paul’ s Epistles (2Th 2:3; 2Co 8:13; Gal 1:20; Gal 2:9; Rom 4:16; R...

That ( hina ).

Probably ellipse (genētai to be supplied) as is common in Paul’ s Epistles (2Th 2:3; 2Co 8:13; Gal 1:20; Gal 2:9; Rom 4:16; Rom 13:1; Rom 15:3). Some explain the imperative kauchasthō as an anacoluthon. The shortened quotation is from Jer 9:24. Deissmann notes the importance of these closing verses concerning the origin of Paul’ s congregations from the lower classes in the large towns as "one of the most important historical witnesses to Primitive Christianity"( New Light on the N.T. , p. 7; Light from the Ancient East , pp. 7, 14, 60, 142).

Vincent: 1Co 1:15 - -- I had baptized ( ἐβάπτισα ) The correct reading is ἐβαπτίσθητε ye were baptized . So Rev. Paul's commission conta...

I had baptized ( ἐβάπτισα )

The correct reading is ἐβαπτίσθητε ye were baptized . So Rev. Paul's commission contains no mention of baptism. Compare Act 9:15, with Mat 28:15. From his peculiar position as the inaugurator of a second epoch of Christianity, many would be tempted to regard him as the real founder of the Church, and to boast of having been baptized into his name. " No outward initiation of converts entered into his ministry" (Edwards).

Vincent: 1Co 1:16 - -- And I baptized also Another exceptional case occurs to him which he conscientiously adds. The δὲ and has a slightly corrective force.

And I baptized also

Another exceptional case occurs to him which he conscientiously adds. The δὲ and has a slightly corrective force.

Vincent: 1Co 1:17 - -- Should be made of none effect ( κενωθῇ ) Lit., emptied . Rev., made void . Compare is made void , Rom 4:14, and the kindred ad...

Should be made of none effect ( κενωθῇ )

Lit., emptied . Rev., made void . Compare is made void , Rom 4:14, and the kindred adjective κενὸν, κενὴ vain , 1Co 15:14. The nucleus of the apostolic preaching was a fact - Christ crucified. To preach it as a philosophic system would be to empty it of its saving power, a truth which finds abundant and lamentable illustration in the history of the Church.

Vincent: 1Co 1:18 - -- The word of the cross ( ὁ λόγος ὀ τοῦ σταυροῦ ) Lit., the word , that , namely , of the cross . The second a...

The word of the cross ( ὁ λόγος ὀ τοῦ σταυροῦ )

Lit., the word , that , namely , of the cross . The second article is definitive and emphatic. The word of which the substance and purport is the cross.

Vincent: 1Co 1:18 - -- To them that perish ( τοῖς ἀπολλυμένοις ) Lit., that are perishing . So Rev. The present participle denotes process: t...

To them that perish ( τοῖς ἀπολλυμένοις )

Lit., that are perishing . So Rev. The present participle denotes process: they who are on the way to destruction. Compare 2Co 2:15.

Vincent: 1Co 1:18 - -- Foolishness ( μωρία ) Only in this epistle. See on have lost his savor , Mat 5:13.

Foolishness ( μωρία )

Only in this epistle. See on have lost his savor , Mat 5:13.

Vincent: 1Co 1:18 - -- Which are saved ( τοῖς σωζομένοις ) Rev., being saved: in process of salvation.

Which are saved ( τοῖς σωζομένοις )

Rev., being saved: in process of salvation.

Vincent: 1Co 1:19 - -- I will destroy, etc. Cited literally from the Septuagint, Isa 29:14, except that the Septuagint has κρύψω I will conceal , instead of...

I will destroy, etc.

Cited literally from the Septuagint, Isa 29:14, except that the Septuagint has κρύψω I will conceal , instead of I will reject . The Hebrew reads: " The wisdom of its (Judah's) wise men shall perish, and the sagacity of its sagacious men shall hide itself."

Vincent: 1Co 1:19 - -- Wisdom - prudence ( σοφίαν - σύνεσιν ) The two words are often found together, as Exo 31:3; Deu 4:6; Col 1:9. Compare σοφο...

Wisdom - prudence ( σοφίαν - σύνεσιν )

The two words are often found together, as Exo 31:3; Deu 4:6; Col 1:9. Compare σοφοὶ καὶ συνετοί wise and prudent , Mat 11:25. For the distinction, see, as to σοφία wisdom , on Rom 11:33; as to σύνεσις prudence , on Mar 12:33; Luk 2:47. Wisdom is the more general; mental excellence in its highest and fullest sense. Prudence is the special application of wisdom; its critical adjustment to particular cases.

Vincent: 1Co 1:19 - -- Will bring to nothing ( ἀθετήσω ) See on Luk 7:30. Originally, to make disestablished (ἄθετον ) something which is esta...

Will bring to nothing ( ἀθετήσω )

See on Luk 7:30. Originally, to make disestablished (ἄθετον ) something which is established or prescribed (θετόν ) Hence to nullify , make void , frustrate , and, in a milder sense, to despise or reject , as Gal 2:21. The stronger sense is better here, so that Rev., reject is not an improvement on the A.V. The American revisers render: And the discernment of the discerning will I bring to nought .

Vincent: 1Co 1:20 - -- Scribe ( γραμματεύς ) Always in the New Testament in the Jewish sense, an interpreter of the law , except Act 19:35, the ...

Scribe ( γραμματεύς )

Always in the New Testament in the Jewish sense, an interpreter of the law , except Act 19:35, the town-clerk .

Vincent: 1Co 1:20 - -- Disputer ( συζητητὴς ) Only here. Compare the kindred verb συζητέω to question with , Mar 1:27; Luk 22:23; Act 6:9; and ...

Disputer ( συζητητὴς )

Only here. Compare the kindred verb συζητέω to question with , Mar 1:27; Luk 22:23; Act 6:9; and συζήτησις disputation , Act 15:2, Act 15:7. Referring to Grecian sophistical reasoners, while scribe refers to rabbinical hair-splitters.

Vincent: 1Co 1:20 - -- World ( αἰῶνος ) See on Joh 1:9. More correctly, age or period .

World ( αἰῶνος )

See on Joh 1:9. More correctly, age or period .

Vincent: 1Co 1:20 - -- Made foolish ( ἐμώρανεν ) Proved it to be practical folly; stupefied it. Compare Rom 1:22. Possibly with a latent suggestion of the j...

Made foolish ( ἐμώρανεν )

Proved it to be practical folly; stupefied it. Compare Rom 1:22. Possibly with a latent suggestion of the judicial power of God to make it foolish.

Vincent: 1Co 1:21 - -- After that ( ἐπειδὴ ) Rev., correctly, seeing that .

After that ( ἐπειδὴ )

Rev., correctly, seeing that .

Vincent: 1Co 1:21 - -- By wisdom ( διὰ τῆς σοφίας ) Better, as Rev., giving the force of the article, " through its wisdom."

By wisdom ( διὰ τῆς σοφίας )

Better, as Rev., giving the force of the article, " through its wisdom."

Vincent: 1Co 1:21 - -- Preaching ( κηρύγματος ) Not the act, but the substance of preaching. Compare 1Co 1:23.

Preaching ( κηρύγματος )

Not the act, but the substance of preaching. Compare 1Co 1:23.

Vincent: 1Co 1:21 - -- To save ( σῶσαι ) The word was technically used in the Old Testament of deliverance at the Messiah's coming; of salvation from the penalti...

To save ( σῶσαι )

The word was technically used in the Old Testament of deliverance at the Messiah's coming; of salvation from the penalties of the messianic judgment, or from the evils which obstruct the messianic deliverance. See Joe 2:32; Mat 1:21; compare Act 2:40. Paul uses it in the ethical sense, to make one a partaker of the salvation which is through Christ. Edwards calls attention to the foregleam of this christian conception of the word in the closing paragraph of Plato's " Republic:" " And thus, Glaucon, the tale has been saved, and has not perished, and will save (σώσειεν ) us if we are obedient to the word spoken, and we shall pass safely over the river of forgetfulness and our soul will not be defiled."

Vincent: 1Co 1:22 - -- The Jews Omit the article. Among the Jews many had become Christians.

The Jews

Omit the article. Among the Jews many had become Christians.

Vincent: 1Co 1:22 - -- Require ( αἰτοῦσιν ) Rev., ask . But it is questionable whether the A.V. is not preferable. The word sometimes takes the sense of d...

Require ( αἰτοῦσιν )

Rev., ask . But it is questionable whether the A.V. is not preferable. The word sometimes takes the sense of demand , as Luk 12:48; 1Pe 3:15; and this sense accords well with the haughty attitude of the Jews, demanding of all apostolic religions their proofs and credentials. See Mat 12:38; Mat 16:1; Joh 6:30.

Vincent: 1Co 1:22 - -- Greeks See on Act 6:1.

Greeks

See on Act 6:1.

Vincent: 1Co 1:22 - -- Seek after ( ζητοῦσιν ) Appropriate to the Greeks in contrast with the Jews. The Jews claimed to possess the truth: the Greeks were...

Seek after ( ζητοῦσιν )

Appropriate to the Greeks in contrast with the Jews. The Jews claimed to possess the truth: the Greeks were seekers , speculators (compare Act 17:23) after what they called by the general name of wisdom .

Vincent: 1Co 1:22 - -- Christ crucified ( Χριστὸν ἐσταυρωμένον ) Not the crucified Christ , but Christ as crucified , not a sign-show...

Christ crucified ( Χριστὸν ἐσταυρωμένον )

Not the crucified Christ , but Christ as crucified , not a sign-shower nor a philosopher; and consequently a scandal to the Jew and folly to the Gentile.

Vincent: 1Co 1:22 - -- Unto the Greeks ( Ἕλλησι ) The correct reading is ἔθνεσιν to the Gentiles . So Rev. Though Ἕλληνες Greeks ,...

Unto the Greeks ( Ἕλλησι )

The correct reading is ἔθνεσιν to the Gentiles . So Rev. Though Ἕλληνες Greeks , is equivalent to Gentiles in the New Testament when used in antithesis to Jews , yet in this passage Paul seems to have in mind the Greeks as representing gentile wisdom and culture.

Vincent: 1Co 1:25 - -- The foolishness ( τὸ μωρὸν ) Lit., the foolish thing . More specific than the abstract μωρία foolishness (1Co 1:18, 1Co ...

The foolishness ( τὸ μωρὸν )

Lit., the foolish thing . More specific than the abstract μωρία foolishness (1Co 1:18, 1Co 1:21), and pointing to the fact of Christ crucified.

Vincent: 1Co 1:26 - -- Calling ( κλῆσιν ) Not condition of life , but your calling by God ; not depending on wisdom, power, or lineage.

Calling ( κλῆσιν )

Not condition of life , but your calling by God ; not depending on wisdom, power, or lineage.

Vincent: 1Co 1:26 - -- Noble ( εὐγενεῖς ) Of high birth. So originally, though as Greece became democratic, it came to signify merely the better sort of fre...

Noble ( εὐγενεῖς )

Of high birth. So originally, though as Greece became democratic, it came to signify merely the better sort of freemen. Plato applies it to the children of native Athenians (" Menexenus," 237). Aeschylus makes Clytaemnestra say to the captive Cassandra that if slavery must befall one there is an advantage in having masters of ancient family property instead of those who have become unexpectedly rich (" Agamemnon," 1010).

Vincent: 1Co 1:27 - -- Hath chosen The threefold repetition of the word emphasizes the deliberate and free action of God's gracious will.

Hath chosen

The threefold repetition of the word emphasizes the deliberate and free action of God's gracious will.

Vincent: 1Co 1:28 - -- Base ( ὠγενῆ ) Of no family. The reverse of εὐγενεῖς noble .

Base ( ὠγενῆ )

Of no family. The reverse of εὐγενεῖς noble .

Vincent: 1Co 1:28 - -- Despised ( ἐξουθενημένα ) Lit., set at nought . Not merely despised, but expressly branded with contempt. See Luk 23:11.

Despised ( ἐξουθενημένα )

Lit., set at nought . Not merely despised, but expressly branded with contempt. See Luk 23:11.

Vincent: 1Co 1:30 - -- Wisdom and righteousness and sanctification and redemption. The last three terms illustrate and exemplify the first - wisdom . The wisdom impers...

Wisdom and righteousness and sanctification and redemption.

The last three terms illustrate and exemplify the first - wisdom . The wisdom impersonated in Christ manifests itself as righteousness, sanctification, and redemption. For δικαιοσύνη righteousness , see on Rom 1:17. For ἁγιασμός sanctification , see on Rom 6:19. For ἀπολύτρωσις redemption , see on Rom 3:24.

Vincent: 1Co 1:31 - -- He that glorieth, etc. From Jer 9:23, Jer 9:24, abridged after the Septuagint.

He that glorieth, etc.

From Jer 9:23, Jer 9:24, abridged after the Septuagint.

Wesley: 1Co 1:14 - -- (A pious phrase for the common one, "I rejoice,") that, in the course of his providence, I baptized none of you, but Crispus, once the ruler of the sy...

(A pious phrase for the common one, "I rejoice,") that, in the course of his providence, I baptized none of you, but Crispus, once the ruler of the synagogue, and Caius.

Wesley: 1Co 1:15 - -- In order to attach them to myself.

In order to attach them to myself.

Wesley: 1Co 1:16 - -- That is, it does not at present occur to my memory, that I baptized any other.

That is, it does not at present occur to my memory, that I baptized any other.

Wesley: 1Co 1:17 - -- That was not my chief errand: those of inferior rank and abilities could do it: though all the apostles were sent to baptize also, Mat 28:19 But to pr...

That was not my chief errand: those of inferior rank and abilities could do it: though all the apostles were sent to baptize also, Mat 28:19 But to preach the gospel - So the apostle slides into his general proposition: but not with wisdom of speech - With the artificial ornaments of discourse, invented by human wisdom.

Wesley: 1Co 1:17 - -- The whole effect of St. Paul's preaching was owing to the power of God accompanying the plain declaration of that great truth, "Christ bore our sins u...

The whole effect of St. Paul's preaching was owing to the power of God accompanying the plain declaration of that great truth, "Christ bore our sins upon the cross." But this effect might have been imputed to another cause, had he come with that wisdom of speech which they admired.

Wesley: 1Co 1:18 - -- By obstinately rejecting the only name whereby they can be saved.

By obstinately rejecting the only name whereby they can be saved.

Wesley: 1Co 1:18 - -- Now saved from our sins, and in the way to everlasting salvation, it is the great instrument of the power of God.

Now saved from our sins, and in the way to everlasting salvation, it is the great instrument of the power of God.

Wesley: 1Co 1:19 - -- And the words are remarkably applicable to this great event. Isa 29:14

And the words are remarkably applicable to this great event. Isa 29:14

Wesley: 1Co 1:20 - -- _The deliverance of Judea from Sennacherib is what Isaiah refers to in these words; in a bold and beautiful allusion to which, the apostle in the clau...

_The deliverance of Judea from Sennacherib is what Isaiah refers to in these words; in a bold and beautiful allusion to which, the apostle in the clause that follows triumphs over all the opposition of human wisdom to the victorious gospel of Christ.

Wesley: 1Co 1:20 - -- Those among both, who, proud of their acuteness, were fond of controversy, and thought they could confute all opponents.

Those among both, who, proud of their acuteness, were fond of controversy, and thought they could confute all opponents.

Wesley: 1Co 1:20 - -- That is, shown it to be very foolishness. Isa 33:18

That is, shown it to be very foolishness. Isa 33:18

Wesley: 1Co 1:21 - -- According to his wise disposals, leaving them to make the trial.

According to his wise disposals, leaving them to make the trial.

Wesley: 1Co 1:21 - -- Whether Jewish or gentile, by all its boasted wisdom knew not God - Though the whole creation declared its Creator, and though he declared himself by ...

Whether Jewish or gentile, by all its boasted wisdom knew not God - Though the whole creation declared its Creator, and though he declared himself by all the prophets; it pleased God, by a way which those who perish count mere foolishness, to save them that believe.

Wesley: 1Co 1:22 - -- The depths of philosophy, and the charms of eloquence.

The depths of philosophy, and the charms of eloquence.

Wesley: 1Co 1:23 - -- Just opposite to the "signs" they demand.

Just opposite to the "signs" they demand.

Wesley: 1Co 1:23 - -- A silly tale, just opposite to the wisdom they seek.

A silly tale, just opposite to the wisdom they seek.

Wesley: 1Co 1:24 - -- And obey the heavenly calling.

And obey the heavenly calling.

Wesley: 1Co 1:24 - -- With his cross, his death, his life, his kingdom. And they experience, first, that he is the power, then, that he is the wisdom, of God.

With his cross, his death, his life, his kingdom. And they experience, first, that he is the power, then, that he is the wisdom, of God.

Wesley: 1Co 1:25 - -- The gospel scheme, which the world judge to be mere foolishness, is wiser than the wisdom of men; and, weak as they account it, stronger than all the ...

The gospel scheme, which the world judge to be mere foolishness, is wiser than the wisdom of men; and, weak as they account it, stronger than all the strength of men.

Wesley: 1Co 1:26 - -- What manner of men they are whom God calls.

What manner of men they are whom God calls.

Wesley: 1Co 1:26 - -- In the account of the world.

In the account of the world.

Wesley: 1Co 1:26 - -- Men of power and authority.

Men of power and authority.

Wesley: 1Co 1:28 - -- The Jews frequently called the gentiles, "Them that are not," 2 Esdras vi. 56, 57. In so supreme contempt did they hold them.

The Jews frequently called the gentiles, "Them that are not," 2 Esdras vi. 56, 57. In so supreme contempt did they hold them.

Wesley: 1Co 1:28 - -- In high esteem.

In high esteem.

Wesley: 1Co 1:29 - -- A fit appellation. Flesh is fair, but withering as grass.

A fit appellation. Flesh is fair, but withering as grass.

Wesley: 1Co 1:29 - -- In God we ought to glory.

In God we ought to glory.

Wesley: 1Co 1:30 - -- Out of his free grace and mercy. Are ye Engrafted into Christ Jesus, who is made unto us that believe wisdom, who were before utterly foolish and igno...

Out of his free grace and mercy. Are ye Engrafted into Christ Jesus, who is made unto us that believe wisdom, who were before utterly foolish and ignorant.

Wesley: 1Co 1:30 - -- The sole ground of our justification, who were before under the wrath and curse of God.

The sole ground of our justification, who were before under the wrath and curse of God.

Wesley: 1Co 1:30 - -- A principle of universal holiness, whereas before we were altogether dead in sin.

A principle of universal holiness, whereas before we were altogether dead in sin.

Wesley: 1Co 1:30 - -- That is, complete deliverance from all evil, and eternal bliss both of soul and body.

That is, complete deliverance from all evil, and eternal bliss both of soul and body.

Wesley: 1Co 1:31 - -- Not in himself, not in the flesh, not in the world. Jer 9:23-24

Not in himself, not in the flesh, not in the world. Jer 9:23-24

JFB: 1Co 1:14 - -- I thank God's providence now, who so ordered it that I baptized none of you but Crispus (the former ruler of the synagogue, Act 18:8) and Gaius (writt...

I thank God's providence now, who so ordered it that I baptized none of you but Crispus (the former ruler of the synagogue, Act 18:8) and Gaius (written by the Romans Caius, the host of Paul at Corinth, and of the church, Rom 16:23; a person therefore in good circumstances). Baptizing was the office of the deacons (Act 10:48) rather than of the apostles, whose office was that of establishing and superintending generally the churches. The deacons had a better opportunity of giving the necessary course of instruction preparatory to baptism. Crispus and Gaius were probably among the first converts, and hence were baptized by Paul himself, who founded the church.

JFB: 1Co 1:15 - -- Not that Paul had this reason at the time, but God so arranged it that none might say [ALFORD].

Not that Paul had this reason at the time, but God so arranged it that none might say [ALFORD].

JFB: 1Co 1:16 - -- "The first-fruits of Achaia," that is, among the first converted there (1Co 16:15, 1Co 16:17). It is likely that such "households" included infants (A...

"The first-fruits of Achaia," that is, among the first converted there (1Co 16:15, 1Co 16:17). It is likely that such "households" included infants (Act 16:33). The history of the Church favors this view, as infant baptism was the usage from the earliest ages.

JFB: 1Co 1:17 - -- Paul says this not to depreciate baptism; for he exalts it most highly (Rom 6:3). He baptized some first converts; and would have baptized more, but t...

Paul says this not to depreciate baptism; for he exalts it most highly (Rom 6:3). He baptized some first converts; and would have baptized more, but that his and the apostles' peculiar work was to preach the Gospel, to found by their autoptic testimony particular churches, and then to superintend the churches in general.

JFB: 1Co 1:17 - -- Literally, "as an apostle."

Literally, "as an apostle."

JFB: 1Co 1:17 - -- Even in Christ's name, much less in my own.

Even in Christ's name, much less in my own.

JFB: 1Co 1:17 - -- Or speech; philosophical reasoning set off with oratorical language and secular learning, which the Corinthians set so undue a value upon (1Co 1:5; 1C...

Or speech; philosophical reasoning set off with oratorical language and secular learning, which the Corinthians set so undue a value upon (1Co 1:5; 1Co 2:1, 1Co 2:4) in Apollos, and the want of which in Paul they were dissatisfied with (2Co 10:10).

JFB: 1Co 1:17 - -- The sum and substance of the Gospel (1Co 1:23; 1Co 2:2), Christ crucified.

The sum and substance of the Gospel (1Co 1:23; 1Co 2:2), Christ crucified.

JFB: 1Co 1:17 - -- Literally, "be made void" (Rom 4:14); namely, by men thinking more of the human reasonings and eloquence in which the Gospel was set forth, than of th...

Literally, "be made void" (Rom 4:14); namely, by men thinking more of the human reasonings and eloquence in which the Gospel was set forth, than of the Gospel itself of Christ crucified, the sinner's only remedy, and God's highest exhibition of love.

JFB: 1Co 1:18 - -- Literally, "the word," or speech as to the cross; in contrast to the "wisdom of words" (so called), 1Co 1:17.

Literally, "the word," or speech as to the cross; in contrast to the "wisdom of words" (so called), 1Co 1:17.

JFB: 1Co 1:18 - -- Rather, "them that are perishing," namely, by preferring human "wisdom of words" to the doctrine of the "cross of Christ." It is not the final state t...

Rather, "them that are perishing," namely, by preferring human "wisdom of words" to the doctrine of the "cross of Christ." It is not the final state that is referred to; but, "them that are in the way of perishing." So also in 2Co 2:15-16.

JFB: 1Co 1:18 - -- In the Greek the collocation is more modest, "to them that are being saved (that are in the way of salvation) as," that is, to which class we belong.

In the Greek the collocation is more modest, "to them that are being saved (that are in the way of salvation) as," that is, to which class we belong.

JFB: 1Co 1:18 - -- Which includes in it that it is the wisdom of God" (1Co 1:24). God's powerful instrument of salvation; the highest exhibition of God's power (Rom 1:16...

Which includes in it that it is the wisdom of God" (1Co 1:24). God's powerful instrument of salvation; the highest exhibition of God's power (Rom 1:16). What seems to the world "weakness" in God's plan of salvation (1Co 1:25), and in its mode of delivery by His apostle (1Co 2:3) is really His mighty "power." What seems "foolishness" because wanting man's "wisdom of words" (1Co 1:17), is really the highest "wisdom of God" (1Co 1:24).

JFB: 1Co 1:19 - -- Slightly altered from the Septuagint, Isa 29:14. The Hebrew is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall...

Slightly altered from the Septuagint, Isa 29:14. The Hebrew is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall be hid." Paul by inspiration gives the sense of the Spirit, by making GOD the cause of their wisdom perishing, &c., "I will destroy," &c.

JFB: 1Co 1:19 - -- Literally, "of the understanding ones."

Literally, "of the understanding ones."

JFB: 1Co 1:20 - -- Nowhere; for God "brings them to naught" (1Co 1:19).

Nowhere; for God "brings them to naught" (1Co 1:19).

JFB: 1Co 1:20 - -- Generally.

Generally.

JFB: 1Co 1:20 - -- Jewish [ALFORD].

Jewish [ALFORD].

JFB: 1Co 1:20 - -- Greek [ALFORD]. Compare the Jew and Greek of this world contrasted with the godly wise, 1Co 1:22-23. VITRINGA thinks the reference is to the Jewish di...

Greek [ALFORD]. Compare the Jew and Greek of this world contrasted with the godly wise, 1Co 1:22-23. VITRINGA thinks the reference is to the Jewish discourses in the synagogue, daraschoth, from a Hebrew root "to dispute." Compare "questions," Act 26:3; Tit 3:9. If so, "wise" refers to Greek wisdom (compare 1Co 1:22). Paul applies Isa 33:18 here in a higher sense; there the primary reference was to temporal deliverance, here to external; 1Co 1:22, which is in threefold opposition to 1Co 1:18 there, sanctions this higher application; the Lord in the threefold character being the sole ground of glorying to His people.

JFB: 1Co 1:20 - -- Rather, "dispensation (or age) . . . world"; the Greek words are distinct. The former is here this age or worldly order of things in a moral point of ...

Rather, "dispensation (or age) . . . world"; the Greek words are distinct. The former is here this age or worldly order of things in a moral point of view, as opposed to the Christian dispensation or order of things. The latter is the world viewed externally and cosmically.

JFB: 1Co 1:20 - -- Shown the world's philosophy to be folly, because it lacks faith in Christ crucified [CHRYSOSTOM]. Has treated it as folly, and not used its help in c...

Shown the world's philosophy to be folly, because it lacks faith in Christ crucified [CHRYSOSTOM]. Has treated it as folly, and not used its help in converting and saving men (1Co 1:26-27) [ESTIUS].

JFB: 1Co 1:21 - -- Rather, "whereas."

Rather, "whereas."

JFB: 1Co 1:21 - -- In the wise arrangement of God.

In the wise arrangement of God.

JFB: 1Co 1:21 - -- Rather, "by its wisdom," or "its philosophy" (Joh 1:10; Rom 1:28).

Rather, "by its wisdom," or "its philosophy" (Joh 1:10; Rom 1:28).

JFB: 1Co 1:21 - -- Whatever other knowledge it attained (Act 17:23, Act 17:27). The deistic theory that man can by the light of nature discover his duty to God, is dispr...

Whatever other knowledge it attained (Act 17:23, Act 17:27). The deistic theory that man can by the light of nature discover his duty to God, is disproved by the fact that man has never discovered it without revelation. All the stars and moon cannot make it day; that is the prerogative of the sun. Nor can nature's highest gifts make the moral day arise; that is the office of Christ. Even the Jew missed this knowledge, in so far as he followed after mere carnal world wisdom.

JFB: 1Co 1:21 - -- Paul refers to Jesus' words (Luk 10:21).

Paul refers to Jesus' words (Luk 10:21).

JFB: 1Co 1:21 - -- By that preaching which the world (unbelieving Jews and Gentiles alike) deem foolishness.

By that preaching which the world (unbelieving Jews and Gentiles alike) deem foolishness.

JFB: 1Co 1:21 - -- (Rom 1:16).

JFB: 1Co 1:22 - -- Literally, "Since," seeing that. This verse illustrates how the "preaching" of Christ crucified came to be deemed "foolishness" (1Co 1:21).

Literally, "Since," seeing that. This verse illustrates how the "preaching" of Christ crucified came to be deemed "foolishness" (1Co 1:21).

JFB: 1Co 1:22 - -- 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 me...

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).

JFB: 1Co 1:22 - -- Namely, a philosophic demonstration of Christianity. Whereas Christ, instead of demonstrative proof, demands faith on the ground of His word, and of a...

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.

JFB: 1Co 1:23 - -- Paul and Apollos.

Paul and Apollos.

JFB: 1Co 1:23 - -- The Greek expresses not the mere fact of His crucifixion, but the permanent character acquired by the transaction, whereby He is now a Saviour (Gal 3:...

The Greek expresses not the mere fact of His crucifixion, but the permanent character acquired by the transaction, whereby He is now a Saviour (Gal 3:1) crucified was the stone on which the Jews stumbled (Mat 21:44). The opposition of Jew and Gentile alike shows that a religion so seemingly contemptible in its origin could not have succeeded if it had not been divine.

JFB: 1Co 1:23 - -- The oldest manuscripts read "unto the Gentiles."

The oldest manuscripts read "unto the Gentiles."

JFB: 1Co 1:24 - -- (compare 1Co 1:26). The same class as the "us which are (being) saved" (1Co 1:18); the elect, who have obeyed the call; called effectually (Rom 8:28, ...

(compare 1Co 1:26). The same class as the "us which are (being) saved" (1Co 1:18); the elect, who have obeyed the call; called effectually (Rom 8:28, Rom 8:30).

JFB: 1Co 1:24 - -- "Crucified" is not here added, because when the offense of the cross is overcome, "Christ" is received in all His relations, not only in His cross, bu...

"Crucified" is not here added, because when the offense of the cross is overcome, "Christ" is received in all His relations, not only in His cross, but in His life and His future kingdom.

JFB: 1Co 1:24 - -- So meeting all the reasonable requirements of the Jews who sought "a sign." The cross (the death of a slave), which to the Jews (looking for a tempora...

So meeting all the reasonable requirements of the Jews who sought "a sign." The cross (the death of a slave), which to the Jews (looking for a temporal Messiah) was a "stumbling-block," is really "the power of God" to the salvation of all who believe.

JFB: 1Co 1:24 - -- So really exhibiting, and in the highest degree (if they would but see it), that which the Greeks sought after--wisdom (Col 2:3).

So really exhibiting, and in the highest degree (if they would but see it), that which the Greeks sought after--wisdom (Col 2:3).

JFB: 1Co 1:25 - -- That is, God's plan of salvation which men deem "foolishness."

That is, God's plan of salvation which men deem "foolishness."

JFB: 1Co 1:25 - -- Christ "crucified through weakness" (2Co 13:4, the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out o...

Christ "crucified through weakness" (2Co 13:4, the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out of the weakness of His servants (1Co 2:3; 2Co 12:9).

JFB: 1Co 1:26 - -- Rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [ALFORD from Vulgate and IRENÆUS].

Rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [ALFORD from Vulgate and IRENÆUS].

JFB: 1Co 1:26 - -- Instead of the words in italics, supplied by English Version, supply, "were your callers." What Paul is dwelling on (compare 1Co 1:27-28) is the weakn...

Instead of the words in italics, supplied by English Version, supply, "were your callers." What Paul is dwelling on (compare 1Co 1:27-28) is the weakness of the instrumentality which the Lord employed to convert the world [HINDS and WHATELY; so ANSELM]. However, English Version accords well with 1Co 1:24. "The whole history of the expansion of the Church is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before the cross of Christ" [OLSHAUSEN].

JFB: 1Co 1:26 - -- The wisdom of this world acquired by human study without the Spirit. (Contrast Mat 16:17).

The wisdom of this world acquired by human study without the Spirit. (Contrast Mat 16:17).

JFB: 1Co 1:27 - -- A general phrase for all persons and things foolish. Even things (and those, too, foolish things) are chosen by God to confound persons, (and those to...

A general phrase for all persons and things foolish. Even things (and those, too, foolish things) are chosen by God to confound persons, (and those too persons who are wise). This seems to me the force of the change from neuter to masculine.

JFB: 1Co 1:27 - -- The Greek is stronger, "that He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, ...

The Greek is stronger, "that He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, that the worldly wise, with it, cannot effect, namely, to bring men to salvation.

JFB: 1Co 1:27 - -- The repetition indicates the gracious deliberateness of God's purpose (Jam 2:5).

The repetition indicates the gracious deliberateness of God's purpose (Jam 2:5).

JFB: 1Co 1:28 - -- Yea is not in the Greek. Also some of the oldest manuscripts omit "and." Thus the clause, "things which are not" (are regarded as naught), is in appos...

Yea is not in the Greek. Also some of the oldest manuscripts omit "and." Thus the clause, "things which are not" (are regarded as naught), is in apposition with "foolish . . . weak . . . base (that is, lowborn) and despised things." God has chosen all four, though regarded as things that are not, to bring to naught things that are.

JFB: 1Co 1:29 - -- For they who try to glory (boast) because of human greatness and wisdom, are "confounded" or put to shame (1Co 1:27). Flesh, like "the flower of the f...

For they who try to glory (boast) because of human greatness and wisdom, are "confounded" or put to shame (1Co 1:27). Flesh, like "the flower of the field," is beautiful, but frail (Isa 40:6).

JFB: 1Co 1:29 - -- We are to glory not before Him, but in Him [BENGEL].

We are to glory not before Him, but in Him [BENGEL].

JFB: 1Co 1:30 - -- In contrast to them that "glory" in worldly wisdom and greatness.

In contrast to them that "glory" in worldly wisdom and greatness.

JFB: 1Co 1:30 - -- Not of yourselves (Eph 2:8), but of Him (Rom 11:36). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which ...

Not of yourselves (Eph 2:8), but of Him (Rom 11:36). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." 1Co 1:28).

JFB: 1Co 1:30 - -- By living union with Him. Not "in the flesh" (1Co 1:26, 1Co 1:29).

By living union with Him. Not "in the flesh" (1Co 1:26, 1Co 1:29).

JFB: 1Co 1:30 - -- From God; emanating from Him and sent by Him.

From God; emanating from Him and sent by Him.

JFB: 1Co 1:30 - -- Has been made to us, to our eternal gain.

Has been made to us, to our eternal gain.

JFB: 1Co 1:30 - -- Unattainable by the worldly mode of seeking it (1Co 1:19-20; contrast Col 2:3; Pro. 8:1-36; Isa 9:6). By it we become "wise unto salvation," owing to ...

Unattainable by the worldly mode of seeking it (1Co 1:19-20; contrast Col 2:3; Pro. 8:1-36; Isa 9:6). By it we become "wise unto salvation," owing to His wisdom in originating and executing the plan, whereas once we were "fools."

JFB: 1Co 1:30 - -- The ground of our justification (Jer 23:5-6; Rom 4:25; 2Co 5:21); whereas once we were "weak" (Rom 5:6). Isa 42:21; Isa 45:24.

The ground of our justification (Jer 23:5-6; Rom 4:25; 2Co 5:21); whereas once we were "weak" (Rom 5:6). Isa 42:21; Isa 45:24.

JFB: 1Co 1:30 - -- By His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the right...

By His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [HOOKER]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the Greek as forming essentially but one thing, as distinguished from the "wisdom" in devising and executing the plan for us ("abounded toward us in all wisdom," Eph 1:8), and "redemption," the final completion of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). Luk 21:28; Rom 8:23; Eph 1:14; Eph 4:30.

JFB: 1Co 1:30 - -- Whereas once we were "despised."

Whereas once we were "despised."

JFB: 1Co 1:31 - -- (Jer 9:23-24) --in opposition to "flesh glorying in His presence" (1Co 1:29). In contrast to morbid slavish self-abasement, Paul joins with humility ...

(Jer 9:23-24) --in opposition to "flesh glorying in His presence" (1Co 1:29). In contrast to morbid slavish self-abasement, Paul joins with humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world.

Clarke: 1Co 1:14 - -- I thank God that I baptized none of you - None of those who now live in Corinth, except Crispus, the ruler of the synagogue, Act 18:8. And Gaius, th...

I thank God that I baptized none of you - None of those who now live in Corinth, except Crispus, the ruler of the synagogue, Act 18:8. And Gaius, the same person probably with whom Paul lodged, Rom 16:23 (note). Dr. Lightfoot observes: "If this be Gaius, or Caius, to whom the third epistle of John was written, which is very probable when the first verse of that epistle (3Jo 1:1) is compared with Rom 16:23, then it will appear probable that John wrote his first epistle to the Corinthians. I wrote, says he, unto the Church - What Church? Certainly it must have been some particular Church which the apostle has in view, and the Church where Gaius himself resided. And if this be true, we may look for Diotrephes (3Jo 1:9) in the Corinthian Church; and the author of the schism of which the apostle complains. See the Introduction, Section 8.

Clarke: 1Co 1:15 - -- Lest any should say, etc. - He was careful not to baptize, lest it should be supposed that he wished to make a party for himself; because superficia...

Lest any should say, etc. - He was careful not to baptize, lest it should be supposed that he wished to make a party for himself; because superficial observers might imagine that he baptized them into his own name - to be his followers, though he baptized them into the name of Christ only

Instead of εβαπτισα, I have baptized, the Codex Alexandrinus, the Codex Ephraim, and several others, with the Coptic, Sahidic, later Syriac in the margin, Armenian, Vulgate, some copies of the Itala, and several of the fathers, read εβαπτισθητε, ye were baptized. And if we read ἱνα, so that, instead of lest, the sentence will stand thus: So that no one can say that ye were baptized into my name. This appears to be the true reading, and for it Bp. Pearce offers several strong arguments.

Clarke: 1Co 1:16 - -- The household of Stephanas - From 1Co 16:15, we learn that the family of Stephanas were the first converts in Achaia, probably converted and baptize...

The household of Stephanas - From 1Co 16:15, we learn that the family of Stephanas were the first converts in Achaia, probably converted and baptized by the apostle himself. Epenetus is supposed to be one of this family. See the note on Rom 16:5

Clarke: 1Co 1:16 - -- I know not whether I baptized any other - I do not recollect that there is any person now residing in Corinth, or Achaia, besides the above mentione...

I know not whether I baptized any other - I do not recollect that there is any person now residing in Corinth, or Achaia, besides the above mentioned, whom I have baptized. It is strange that the doubt here expressed by the apostle should be construed so as to affect his inspiration! What, does the inspiration of prophet or apostle necessarily imply that he must understand the geography of the universe, and have an intuitive knowledge of all the inhabitants of the earth, and how often, and where they may have changed their residence! Nor was that inspiration ever given so to work on a man’ s memory that he could not forget any of the acts which he had performed during life. Inspiration was given to the holy men of old that they might be able to write and proclaim the mind of God in the times which concern the salvation of men.

Clarke: 1Co 1:17 - -- For Christ sent me not to baptize - Bp. Pearce translates thus: For Christ sent me, not so much to baptize as to preach the Gospel: and he supports ...

For Christ sent me not to baptize - Bp. Pearce translates thus: For Christ sent me, not so much to baptize as to preach the Gospel: and he supports his version thus - "The writers of the Old and New Testaments do, almost every where (agreeably to the Hebrew idiom) express a preference given to one thing beyond another by an affirmation of that which is preferred, and a negation of that which is contrary to it: and so it must be understood here, for if St. Paul was not sent at all to baptize, he baptized without a commission; but if he was sent, not only to baptize but to preach also, or to preach rather than baptize, he did in fact discharge his duty aright."It appears sufficiently evident that baptizing was considered to be an inferior office, and though every minister of Christ might administer it, yet apostles had more important work. Preparing these adult heathens for baptism by the continual preaching of the word was of much greater consequence than baptizing them when thus prepared to receive and profit by it

Clarke: 1Co 1:17 - -- Not with wisdom of words - Ουκ εν σοφιᾳ λογου . In several places in the New Testament the term λογος is taken not only to ...

Not with wisdom of words - Ουκ εν σοφιᾳ λογου . In several places in the New Testament the term λογος is taken not only to express a word, a speech, a saying, etc., but doctrine, or the matter of teaching. Here, and in 1Th 1:5, and in several other places, it seems to signify reason, or that mode of rhetorical argumentation so highly prized among the Greeks. The apostle was sent not to pursue this mode of conduct, but simply to announce the truth; to proclaim Christ crucified for the sin of the world; and to do this in the plainest and simplest manner possible, lest the numerous conversions which followed might be attributed to the power of the apostle’ s eloquence, and not to the demonstration of the Spirit of God. It is worthy of remark that, in all the revivals of religion with which we are acquainted, God appears to have made very little use of human eloquence, even when possessed by pious men. His own nervous truths, announced by plain common sense, though in homely phrase, have been the general means of the conviction and conversion of sinners. Human eloquence and learning have often been successfully employed in defending the outworks of Christianity; but simplicity and truth have preserved the citadel

It is farther worthy of remark, that when God was about to promulgate his laws he chose Moses as the instrument, who appears to have labored under some natural impediment in his speech, so that Aaron his brother was obliged to be his spokesman to Pharaoh; and that, when God had purposed to publish the Gospel to the Gentile world - to Athens, Ephesus, Corinth, and Rome, he was pleased to use Saul of Tarsus as the principal instrument; a man whose bodily presence was weak, and his speech contemptible, 2Co 10:1, 2Co 10:10. And thus it was proved that God sent him to preach, not with human eloquence, lest the cross of Christ should be made of none effect but with the demonstration and power of his own Spirit; and thus the excellence of the power appeared to be of God, and not of man.

Clarke: 1Co 1:18 - -- For the preaching of the cross - Ὁ λογος γαρ ὁ του σταυρου, The doctrine of the cross; or the doctrine that is of or concer...

For the preaching of the cross - Ὁ λογος γαρ ὁ του σταυρου, The doctrine of the cross; or the doctrine that is of or concerning the cross; that is, the doctrine that proclaims salvation to a lost world through the crucifixion of Christ

Clarke: 1Co 1:18 - -- Is to them that perish foolishness - There are, properly speaking, but two classes of men known where the Gospel is preached: απολλυμενο�...

Is to them that perish foolishness - There are, properly speaking, but two classes of men known where the Gospel is preached: απολλυμενοι, the unbelievers and gainsayers, who are perishing; and σοζομενοι, the obedient believers, who are in a state of salvation. To those who will continue in the first state, the preaching of salvation through the merit of a crucified Savior is folly. To those who believe this doctrine of Christ crucified is the power of God to their salvation; it is divinely efficacious to deliver them from all the power, guilt, and pollution of sin.

Clarke: 1Co 1:19 - -- For it is written - The place referred to is Isa 29:14

For it is written - The place referred to is Isa 29:14

Clarke: 1Co 1:19 - -- I will destroy the wisdom of the wise - Των σοφων, Of wise men - of the philosophers who in their investigations seek nothing less than God...

I will destroy the wisdom of the wise - Των σοφων, Of wise men - of the philosophers who in their investigations seek nothing less than God, and whose highest discoveries amount to nothing in comparison of the grand truths relative to God, the invisible world, and the true end of man, which the Gospel has brought to light. Let me add, that the very discoveries which are really useful have been made by men who feared God, and conscientiously credited Divine revelation: witness Newton, Boyle, Pascal, and many others. But all the skeptics and deists, by their schemes of natural religion and morality, have not been able to save one soul! No sinner has ever been converted from the error of his ways by their preaching or writings.

Clarke: 1Co 1:20 - -- Where is the wise - the scribe - the disputer of this world? - These words most manifestly refer to the Jews; as the places (Isa 29:14; Isa 33:18; I...

Where is the wise - the scribe - the disputer of this world? - These words most manifestly refer to the Jews; as the places (Isa 29:14; Isa 33:18; Isa 44:25) to which he refers cannot be understood of any but the Jews

The wise man σοφος, of the apostle, is the חכם chakam of the prophet ; whose office it was to teach others

The scribe, γραμματευς, of the apostle, is the ספר sopher of the prophet ; this signifies any man of learning, as distinguished from the common people, especially any master of the traditions

The disputer, συζητητης, answers to the דרש derosh , or דרשן darshan , the propounder of questions; the seeker of allegorical, mystical, and cabalistical senses from the Holy Scriptures. Now as all these are characters well known among the Jews, and as the words αιωνος τουτου, of this world are a simple translation of עולם הזה olam hazzeh , which is repeatedly used to designate the Jewish republic, there is no doubt that the apostle has the Jews immediately in view. This wisdom of theirs induced them to seek out of the sacred oracles any sense but the true one; and they made the word of God of none effect by their traditions. After them, and precisely on their model, the schoolmen arose; and they rendered the doctrine of the Gospel of no effect by their hypercritical questions, and endless distinctions without differences. By the preaching of Christ crucified God made foolish the wisdom of the Jewish wise men; and, after that the pure religion of Christ had been corrupted by a Church that was of this world, God rendered the wisdom and disputing of the schoolmen foolishness, by the revival of pure Christianity at the Reformation. The Jews themselves allow that nothing is wise, nothing strong, nothing rich, without God

"Our rabbins teach that there were two wise men in this world; one was an Israelite, Achitophel, the other was a Gentile, Balaam; but both were miserable in this world.

"There were also two strong men in the world; one an Israelite, Samson, the other a Gentile, Goliah; but they were both miserable in this world.

"There were two rich men in the world; one an Israelite, Korah, the other a Gentile, Haman; but both these were miserable in this world. And why? Because their gifts came not from God."See Schoettgen

In truth the world has derived very little, if any, moral good, either from the Jewish rabbins or the Gentile philosophers.

Clarke: 1Co 1:21 - -- For after that in the wisdom of God - Dr. Lightfoot observes, "That σοφια του Θεου, the wisdom of God, is not to be understood of that ...

For after that in the wisdom of God - Dr. Lightfoot observes, "That σοφια του Θεου, the wisdom of God, is not to be understood of that wisdom which had God for its author, but that wisdom which had God for its object. There was, among the heathen, σοφια της φυσεως, wisdom about natural things, that is, philosophy; and σοφια του Θεου, wisdom about God; that is, divinity. But the world in its divinity could not, by wisdom, know God."The plain meaning of this verse is, that the wise men of the world, especially the Greek philosophers, who possessed every advantage that human nature could have, independently of a Divine revelation, and who had cultivated their minds to the uttermost, could never, by their learning, wisdom, and industry, find out God; nor had the most refined philosophers among them just and correct views of the Divine nature, nor of that in which human happiness consists. The work of Lucretius, De Natura Rerum, and the work of Cicero, De Natura Deorum, are incontestable proofs of this. Even the writings of Plato and Aristotle have contributed little to remove the veil which clouded the understanding of men. No wisdom but that which came from God could ever penetrate and illuminate the human mind

Clarke: 1Co 1:21 - -- By the foolishness of preaching - By the preaching of Christ crucified, which the Gentiles termed μωρια, foolishness, in opposition to their o...

By the foolishness of preaching - By the preaching of Christ crucified, which the Gentiles termed μωρια, foolishness, in opposition to their own doctrines, which they termed σοφια, wisdom. It was not by the foolishness of preaching, literally, nor by the foolish preaching, that God saved the world; but by that Gospel which they called μωρια, foolishness; which was, in fact, the wisdom of God, and also the power of God to the salvation of them that believed.

Clarke: 1Co 1:22 - -- For the Jews require a sign - Instead of σημειον, a sign, ABCDEFG, several others, both the Syriac, Coptic, Vulgate, and Itala, with many of...

For the Jews require a sign - Instead of σημειον, a sign, ABCDEFG, several others, both the Syriac, Coptic, Vulgate, and Itala, with many of the fathers, have σημεια, signs; which reading, as undoubtedly genuine, Griesbach has admitted into the text. There never was a people in the universe more difficult to be persuaded of the truth than the Jews: and had not their religion been incontestably proved by the most striking and indubitable miracles, they never would have received it. This slowness of heart to believe, added to their fear of being deceived, induced them to require miracles to attest every thing that professed to come from God. They were a wicked and adulterous generation, continually seeking signs, and never saying, It is enough. But the sign which seems particularly referred to here is the assumption of secular power, which they expected in the Messiah; and because this sign did not appear in Christ, therefore they rejected him

Clarke: 1Co 1:22 - -- And the Greeks seek after wisdom - Such wisdom, or philosophy, as they found in the writings of Cicero, Seneca, Plato, etc., which was called philos...

And the Greeks seek after wisdom - Such wisdom, or philosophy, as they found in the writings of Cicero, Seneca, Plato, etc., which was called philosophy, and which came recommended to them in all the beauties and graces of the Latin and Greek languages.

Clarke: 1Co 1:23 - -- But we - Apostles, differing widely from these Gentile philosophers: - Preach Christ crucified - Call on men, both Jews and Gentiles, to believ...

But we - Apostles, differing widely from these Gentile philosophers: -

Preach Christ crucified - Call on men, both Jews and Gentiles, to believe in Christ, as having purchased their salvation by shedding his blood for them

Clarke: 1Co 1:23 - -- Unto the Jews a stumbling block - Because Jesus came meek, lowly, and impoverished; not seeking worldly glory, nor affecting worldly pomp; whereas t...

Unto the Jews a stumbling block - Because Jesus came meek, lowly, and impoverished; not seeking worldly glory, nor affecting worldly pomp; whereas they expected the Messiah to come as a mighty prince and conqueror; because Christ did not come so, they were offended at him. Out of their own mouths, we may condemn the gainsaying Jews. In Sohar Chadash, fol. 26, the following saying is attributed to Moses, relative to the brazen serpent: "Moses said, This serpent is a stumbling block to the world. The holy blessed God answered: Not at all, it shall be for punishment to sinners, and life to upright men."This is a proper illustration of the apostle’ s words

Clarke: 1Co 1:23 - -- Unto the Greeks foolishness - Because they could not believe that proclaiming supreme happiness through a man that was crucified at Judea as a malef...

Unto the Greeks foolishness - Because they could not believe that proclaiming supreme happiness through a man that was crucified at Judea as a malefactor could ever comport with reason and common sense; for both the matter and manner of the preaching were opposite to every notion they had formed of what was dignified and philosophic. In Justin Martyr’ s dialogue with Trypho the Jew we have these remarkable words, which serve to throw light on the above. "Your Jesus,"says Trypho, "having fallen under the extreme curse of God, we cannot sufficiently admire how you can expect any good from God, who place your hopes επ ανθρωπον σταυρωθεντα, upon a man that was Crucified."The same writer adds: "They count us mad, that after the eternal God, the Father of all things, we give the second place, ανθρωπῳ σταυρωθεντι, to a man that was crucified.""Where is your understanding,"said the Gentiles, "who worship for a god him who was crucified?"Thus Christ crucified was to the Jews a stumbling block, and to the Greeks foolishness. See Whitby on this verse.

Clarke: 1Co 1:24 - -- But unto them which are called - Τοις κλητοις . Those, both of Jews and Greeks, who were by the preaching of the Gospel called or invite...

But unto them which are called - Τοις κλητοις . Those, both of Jews and Greeks, who were by the preaching of the Gospel called or invited to the marriage feast, and have accordingly believed in Christ Jesus; they prove this doctrine to be divinely powerful, to enlighten and convert the soul, and to be a proof of God’ s infinite wisdom, which has found out such an effectual way to glorify both his justice and mercy, and save, to the uttermost, all that come to him through Christ Jesus. The called, or invited, κλητοι, is a title of genuine Christians, and is frequently used in the New Testament. Ἁγιοι, saints, is used in the same sense.

Clarke: 1Co 1:25 - -- The foolishness of God is wiser, etc. - The meaning of these strong expressions is, that the things of God’ s appointment, which seem to men fo...

The foolishness of God is wiser, etc. - The meaning of these strong expressions is, that the things of God’ s appointment, which seem to men foolishness, are infinitely beyond the highest degree of human wisdom; and those works of God, which appear to superficial observers weak and contemptible, surpass all the efforts of human power. The means which God has appointed for the salvation of men are so wisely imagined and so energetically powerful, that all who properly use them shall be infallibly brought to the end - final blessedness, which he has promised to them who believe and obey.

Clarke: 1Co 1:26 - -- Ye see your calling - Την κλησιν . The state of grace and blessedness to which ye are invited. I think, βλεπετε την κλησι�...

Ye see your calling - Την κλησιν . The state of grace and blessedness to which ye are invited. I think, βλεπετε την κλησιν, etc., should be read in the imperative: Take heed to, or consider your calling, brethren; that ( ὁτι ) not many of you are wise after the flesh, not many mighty, not many noble: men is not in the original, and Paul seems to allude to the Corinthian believers in particular. This seems to have been said in opposition to the high and worldly notions of the Jews, who assert that the Divine Spirit never rests upon any man, unless he be wise, powerful, and rich. Now this Divine Spirit did rest upon the Christians at Corinth, and yet these were, in the sense of the world, neither wise, rich, nor noble. We spoil, if not corrupt the apostle’ s meaning, by adding are called, as if God did not send his Gospel to the wise, the powerful, and the noble, or did not will their salvation. The truth is, the Gospel has an equal call to all classes of men; but the wise, the mighty, and the noble, are too busy, or too sensual, to pay any attention to an invitation so spiritual and so Divine; and therefore there are few of these in the Church of Christ in general.

Clarke: 1Co 1:27 - -- But God hath chosen the foolish things - God has chosen by means of men who are esteemed rude and illiterate to confound the greatest of the Greek p...

But God hath chosen the foolish things - God has chosen by means of men who are esteemed rude and illiterate to confound the greatest of the Greek philosophers, and overturn their systems; and, by means of men weak, without secular power or authority, to confound the scribes and Pharisees, and in spite of the exertions of the Jewish sanhedrin, to spread the doctrine of Christ crucified all over the land of Judea, and by such instruments as these to convert thousands of souls to the faith of the Gospel, who are ready to lay down their lives for the truth. The Jews have proverbs that express the same sense as these words of the apostle. In Shemoth Rabba, sec. 17, fol. 117, it is said: "There are certain matters which appear little to men, yet by them God points out important precepts. Thus hyssop in the sight of man is worth nothing, but in the sight of God its power is great; sometimes he equals it to the cedar, particularly in the ordinance concerning the lepers, and in the burning of the red heifer. Thus God commanded them in Egypt, Exo 12:22 : And ye shall take a bunch of hyssop, etc. And concerning Solomon it is said, 1Ki 4:33 : And he discoursed of trees, from the cedar on Lebanon to the hyssop that grows out of the wall. Whence we may learn that great and small things are equal in the eyes of the Lord, and that even by small things He can work great miracles."

Clarke: 1Co 1:28 - -- And base things - and things which are despised - It is very likely that the apostle refers here to the Gentiles and to the Gentile converts, who we...

And base things - and things which are despised - It is very likely that the apostle refers here to the Gentiles and to the Gentile converts, who were considered base and despicable in the eyes of the Jews, who counted them no better than dogs, and who are repeatedly called the things that are not. By these very people, converted to Christianity, God has brought to nought all the Jewish pretensions; and by means of the Gentiles themselves, he has annihilated the whole Jewish polity; so that even Jerusalem itself was soon after this, trodden under foot of the Gentiles.

Clarke: 1Co 1:29 - -- That no flesh should glory - God does his mighty works in such a way as proves that though he may condescend to employ men as instruments, yet they ...

That no flesh should glory - God does his mighty works in such a way as proves that though he may condescend to employ men as instruments, yet they have no part either in the contrivance or energy by which such works are performed.

Clarke: 1Co 1:30 - -- But of him are ye in Christ Jesus - Even the good which you possess is granted by God, for it is by and through him that Christ Jesus comes, and all...

But of him are ye in Christ Jesus - Even the good which you possess is granted by God, for it is by and through him that Christ Jesus comes, and all the blessings of the Gospel dispensation

Clarke: 1Co 1:30 - -- Who of God is made unto us wisdom - As being the author of that evangelical wisdom which far excels the wisdom of the philosopher and the scribe, an...

Who of God is made unto us wisdom - As being the author of that evangelical wisdom which far excels the wisdom of the philosopher and the scribe, and even that legal constitution which is called the wisdom of the Jews, Deu 4:6

Clarke: 1Co 1:30 - -- And righteousness - Δικαιοσυνη, Justification, as procuring for us that remission of sins which the law could not give, Gal 2:21; Gal 3:2...

And righteousness - Δικαιοσυνη, Justification, as procuring for us that remission of sins which the law could not give, Gal 2:21; Gal 3:21

Clarke: 1Co 1:30 - -- And sanctification - As procuring for and working in us, not only an external and relative holiness, as was that of the Jews, but ὁσιοτητ�...

And sanctification - As procuring for and working in us, not only an external and relative holiness, as was that of the Jews, but ὁσιοτητα της αληθειας, true and eternal holiness, Eph 4:24, wrought in us by the Holy Spirit

Clarke: 1Co 1:30 - -- And redemption - He is the author of redemption, not from the Egyptian bondage, or Babylonish captivity, but from the servitude of Satan, the domini...

And redemption - He is the author of redemption, not from the Egyptian bondage, or Babylonish captivity, but from the servitude of Satan, the dominion of sin and death, and from the bondage of corruption into the glorious liberty of the sons of God, or the redemption of the body, Rom 8:21, Rom 8:23. See Whitby

The object of the apostle is to show that man of himself possesses no good, that whatever he has comes from God, and from God only through Christ. For the different acceptations of the word righteousness the reader may consult the note on Rom 1:17 (note), where the subject is considered in every point of view.

Clarke: 1Co 1:31 - -- According as it is written - In Jer 9:23, Jer 9:24 : Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory...

According as it is written - In Jer 9:23, Jer 9:24 : Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches; but let him that glorieth glory in this: That he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness, judgment, and righteousness, in the earth. So then, as all good is of and from God, let him that has either wisdom, strength, riches, pardon, holiness, or any other blessing, whether temporal or spiritual, acknowledge that he has nothing but what he has received; and that, as he has cause of glorying (boasting or exultation) in being made a partaker of these benefits and mercies of his Creator and Redeemer, let him boast in God alone, by whom, through Christ Jesus, he has received the whole

1.    This is an admirable chapter, and drawn up with great skill and address. The divided state of the Corinthian Church we have already noticed, and it appears that in these factions the apostle’ s authority had been set at nought by some, and questioned by many. St. Paul begins his letter with showing his authority; he had it immediately through Christ Jesus himself, by the will of God. And indeed the success of his preaching was a sufficient proof of the Divinity of his call. Had not God been with him he never could have successfully opposed the whole system of the national religion of the Corinthians, supported as it was by the prejudice of the people, the authority of the laws, and the eloquence and learning of their most eminent philosophers. It was necessary, therefore, that he should call the attention of this people to the Divine origin of his mission, that they might acknowledge that the excellency of the power was of God, and not of man

2.    It was necessary also that he should conciliate their esteem, and therefore speak as favourably concerning them as truth would allow; hence he shows them that they were a Church of God, sanctified in Christ Jesus, and called to be saints; that they abounded and even excelled in many extraordinary gifts and graces; and that they were not inferior to any Church of God in any gift. And he shows them that they received all these through God’ s confirmation of that testimony which he had delivered among them, 1Co 1:4-7

3.    When he had thus prepared their minds to receive and profit by his admonitions he proceeds to their schisms, which he mentions and reprehends in the most delicate manner, so that the most obstinate and prejudiced could take no offense

4.    Having gained this point, he gently leads them to consider that, as God is the fountain of all good, so their good had all come from him; and that none of them should rest in the gift, but in the giver; nor should they consider themselves as of particular consequence on account of possessing such gifts, because all earthly good is transitory, and those who trust in power, wisdom, or wealth, are confounded and brought to nought; and that they alone are safe who receive every thing as from the hand of God, and, in the strength of his gifts, glorify him who is the donor of all good. He who can read this chapter without getting much profit has very little spirituality in his soul, and must be utterly unacquainted with the work of God in the heart.

Calvin: 1Co 1:14 - -- 14.I thank my God In these words he reproves very sharply the perversity of the Corinthians, which made it necessary for him to avoid, in a manner, a...

14.I thank my God In these words he reproves very sharply the perversity of the Corinthians, which made it necessary for him to avoid, in a manner, a thing so sacred and honorable as that of the administration of baptism. Paul, indeed, would have acted with propriety, and in accordance with the nature of his office, though he had baptized ever so many. He rejoices, however, that it had happened otherwise, and acknowledges it as having been so ordered, in the providence of God, that they might not take occasion from that to glory in him, or that he might not bear any resemblance to those ambitious men who endeavored in this way to catch followers. But what if he had baptized many? There would have been no harm in it, but (as I have said) there is couched under this a heavy reproach against the Corinthians and their false apostles, inasmuch as a servant of the Lord found occasion to rejoice that he had refrained from a work, otherwise good and commendable, lest it should become an occasion of harm to them.

Calvin: 1Co 1:17 - -- 17.For Christ sent me not He anticipates an objection that might, perhaps, be brought against him — that he had not discharged his duty, inasmuch a...

17.For Christ sent me not He anticipates an objection that might, perhaps, be brought against him — that he had not discharged his duty, inasmuch as Christ commands his Apostles to baptize as well as teach. Accordingly he replies, that this was not the principal department of his office, for the duty of teaching had been principally enjoined upon him as that to which he should apply himself. For when Christ says to the Apostles, (Mat 28:19, Mar 16:15,) Go, preach and baptize, he connects baptism with teaching simply as an addition or appendage, so that teaching always holds the first place.

Two things, however, must be noticed here. The first is, that the Apostle does not here absolutely deny that he had a command to baptize, for this is applicable to all the Apostles: Go and baptize; and he would have acted rashly in baptizing even one, had he not been furnished with authority, but simply points out what was the chief thing in his calling. The second thing is, that he does not by any means detract here, as some think, from the dignity or utility of the sacrament. For the question here is, not as to the efficacy of baptism, and Paul does not institute this comparison with the view of detracting in any degree from that; but because it was given to few to teach, while many could baptize; and farther, as many could be taught at the same time, while baptism could only be administered to individuals successively, one by one, Paul, who excelled in the gift of teaching, applied himself to the work that was more especially needful for him, and left to others what they could more conveniently accomplish. Nay farther, if the reader considers minutely all the circumstances of the case, he will see that there is irony 71 tacitly conveyed here, dexterously contrived for making those feel acutely, who, under color of administering a ceremony, endeavor to catch a little glory at the expense of another’s labor. Paul’s labors in building up that Church had been incredible. There had come after him certain effeminate masters, who had drawn over followers to their party by the sprinkling of water; 72 Paul, then, giving up to them the title of honor, declares himself contented with having had the burden. 73

Not with wisdom of words There is here an instance of anticipation, by which a twofold objection is refuted. For these pretended teachers might reply that it was ludicrous to hear Paul, who was not endowed with eloquence, making it his boast that the department of teaching had been assigned to him. Hence he says, by way of concession, that he had not been formed to be an orator, 74 to set himself off by elegance of speech: but a minister of the Spirit, that he might, by plain and homely speech, bring to nothing the wisdom of the world. Now, lest any one should object that he hunted after glory by his preaching, as much as others did by baptism, he briefly replies, that as the method of teaching that he pursued was the farthest removed from show, and breathed nothing of ambition, it could give no ground of suspicion on that head. Hence, too, if I mistake not, it may readily be inferred what was the chief ground of the controversy that Paul had with the wicked and unfaithful ministers of the Corinthians. It was that, being puffed up with ambition, that they might secure for themselves the admiration of the people, they recommended themselves to them by a show of words and mask of human wisdom.

From this main evil two others necessarily followed — that by these disguises (so to speak) the simplicity of the gospel was disfigured, and Christ was, as it were, clothed in a new and foreign garb, so that the pure and unadulterated knowledge of him was not to be found. Farther, as men’s minds were turned aside to neatness and elegance of expression, to ingenious speculations, and to an empty show of superior sublimity of doctrine, the efficacy of the Spirit vanished, and nothing remained but the dead letter. The majesty of God, as it shines forth in the gospel, was not to be seen, but mere disguise and useless show. Paul, accordingly, with the view of exposing these corruptions of the gospel, makes a transition here to the manner of his preaching. This he declares to be right and proper, while at the same time it was diametrically opposed to the ambitious ostentation of those men. 75 It is as though he had said — “I am well aware how much your fastidious teachers delight themselves in their high-sounding phrases. As for myself, I do not simply confess that my preaching has been conducted in a rude, coarse, and unpolished style, but I even glory in it. For it was right that it should be so, and this was the method that was divinely prescribed to me. ” By the wisdom of words, he does not mean λογοδαιδαλία, 76 which is mere empty talk, but true eloquence, which consists in skillful contrivance of subjects, ingenious arrangement, and elegance of expression. He declares that he had nothing of this: nay more, that it was neither suitable to his preaching nor advantageous.

Lest the cross of Christ should be made of none effect As he had so often previously presented the name of Christ in contrast with the arrogant wisdom of the flesh, so now, with the view of bringing down thereby all its pride and loftiness, he brings forward to view the cross of Christ. For all the wisdom of believers is comprehended in the cross of Christ, and what more contemptible than a cross? Whoever, therefore, would desire to be truly wise in God’s account, must of necessity stoop to this abasement of the cross, and this will not be accomplished otherwise than by his first of all renouncing his own judgment and all the wisdom of the world. Paul, however, shows here not merely what sort of persons Christ’s disciples ought to be, and what path of learning they ought to pursue, but also what is the method of teaching in Christ’s school. “ The cross of Christ (says he) would have been made of none effect, if my preaching had been adorned with eloquence and show.” The cross of Christ he has put here for the benefit of redemption, which must be sought from Christ crucified. Now the doctrine of the gospel which calls us to this, should savor of the nature of the Cross, so as to be despised and contemptible, rather than glorious, in the eyes of the world. The meaning, therefore, is, that if Paul had made use of philosophical acuteness and studied address in the presence of the Corinthians, the efficacy of the cross of Christ, in which the salvation of men consists, would have been buried, because it cannot come to us in that way.

Here two questions are proposed: first, whether Paul here condemns in every respect the wisdom of words, as opposed to Christ; and secondly, whether he means that eloquence and the doctrine of the gospel are invariably opposed, so they cannot agree together, and that the preaching of the gospel is vitiated, if the slightest tincture of eloquence 77 is made use of for adorning it. To the first of these I answer — that it were quite unreasonable to suppose, that Paul would utterly condemn those arts which, it is manifest, are excellent gifts of God, and which serve as instruments, as it were, to assist men in the accomplishment of important purposes. As for those arts, then, that have nothing of superstition, but contain solid learning, 78 and are founded on just principles, as they are useful and suited to the common transactions of human life, so there can be no doubt that they have come forth from the Holy Spirit; and the advantage which is derived and experienced from them, ought to be ascribed exclusively to God. What Paul says here, therefore, ought not to be taken as throwing any disparagement upon the arts, as if they were unfavorable to piety.

The second question is somewhat more difficult, for he says, that the cross of Christ is made of none effect if there be any admixture of the wisdom of words I answer, that we must consider who they are that Paul here addresses. The ears of the Corinthians were tickled with a silly fondness for high sounding style. 79 Hence they needed more than others to be brought back to the abasement of the cross, that they might learn to embrace Christ as he is, unadorned, and the gospel in its simplicity, without any false ornament. I acknowledge, at the same time, that this sentiment in some respects holds invariably, that the cross of Christ is made of none effect, not merely by the wisdom of the world, but also by elegance of address. For the preaching of Christ crucified is simple and unadorned, and hence it ought not to be obscured by false ornaments of speech. It is the prerogative of the gospel to bring down the wisdom of the world in such a way that, stripped of our own understanding, we show ourselves to be simply docile, and do not think or even desire to know anything, but what the Lord himself teaches. As to the wisdom of the flesh, we shall have occasion to consider more at large ere long, in what respects it is opposed to Christ. As to eloquence, I shall advert to it here in a few words, in so far as the passage calls for.

We see that God from the beginning ordered matters so, that, the gospel should be administered in simplicity, without any aid from eloquence. Could not he who fashions the tongues of men for eloquence, be himself eloquent if he chose to be so? While he could be so, he did not choose to be so. Why it was that he did not choose this, I find two reasons more particularly. The first is, that in a plain and unpolished manner of address, the majesty of the truth might shine forth more conspicuously, and the simple efficacy of his Spirit, without external aids, might make its way into the hearts of men. The second is, that he might more effectually try our obedience and docility, and train us at the same time to true humility. For the Lord admits none into his school but little children. 80 Hence those alone are capable of heavenly wisdom who, contenting themselves with the preaching of the cross, however contemptible it may be in appearance, feel no desire whatever to have Christ under a mask. Hence the doctrine of the gospel required to be regulated with this view, that believers should be drawn off from all pride and haughtiness.

But what if any one should at the present day, by discoursing with some degree of elegance, adorn the doctrine of the gospel by eloquence? Would he deserve to be on that account rejected, as though he either polluted it or obscured Christ’s glory. I answer in the first place, that eloquence is not at all at variance with the simplicity of the gospel, when it does not merely not disdain to give way to it, and be in subjection to it, but also yields service to it, as a handmaid to her mistress. For as Augustine says, “He who gave Peter a fisherman, gave also Cyprian an orator.” By this he means, that both are from God, notwithstanding that the one, who is much the superior of the other as to dignity, is utterly devoid of gracefulness of speech; while the other, who sits at his feet, is distinguished by the fame of his eloquence. That eloquence, therefore, is neither to be condemned nor despised, which has no tendency to lead Christians to be taken up with an outward glitter of words, or intoxicate them with empty delight, or tickle their ears with its tinkling sound, or cover over the cross of Christ with its empty show as with a veil; 81 but, on the contrary, tends to call us back to the native simplicity of the gospel, tends to exalt the simple preaching of the cross by voluntarily abasing itself, and, in fine, acts the part of a herald 82 to procure a hearing for those fishermen and illiterate persons, who have nothing to recommend them but the energy of the Spirit.

I answer secondly, that the Spirit of God, also, has an eloquence of his own, but of such a nature as to shine forth with a native luster peculiar to itself, or rather (as they say) intrinsic, more than with any adventitious ornaments. Such is the eloquence that the Prophets have, more particularly Isaiah, David, and Solomon. Moses, too, has a sprinkling of it. Nay farther, even in the writings of the Apostles, though they are more unpolished, there are notwithstanding some sparks of it occasionally emitted. Hence the eloquence that is suited to the Spirit of God is of such a nature that it does not swell with empty show, or spend itself in empty sound, but is solid and efficacious, and has more of substance than elegance.

Calvin: 1Co 1:18 - -- 18.For the preaching of the cross, etc. In this first clause a concession is made. For as it might very readily be objected, that the gospel is commo...

18.For the preaching of the cross, etc. In this first clause a concession is made. For as it might very readily be objected, that the gospel is commonly held in contempt, if it be presented in so bare and abject a form, Paul of his own accord concedes this, but when he adds, that it is so in the estimation of them that perish, he intimates that no regard must be paid to their judgment. For who would choose to despise the gospel at the expense of perishing? This statement, therefore, must be understood in this way: “However the preaching of the cross, as having nothing of human wisdom to recommend it to esteem, is reckoned foolishness by them that perish; in our view, notwithstanding, the wisdom of God clearly shines forth in it.” He indirectly reproves, however, the perverted judgment of the Corinthians, who, while they were, through seduction of words, too easily allured by ambitious teachers, regarded with disdain an Apostle who was endowed with the power of God for their salvation, and that simply because he devoted himself to the preaching of Christ. In what way the preaching of the cross is the power of God unto salvation, we have explained in commenting upon Rom 1:16

Calvin: 1Co 1:19 - -- 19.For it is written, etc. He shows still farther, from the testimony of Isaiah, how unreasonable a thing it is that the truth of the gospel should b...

19.For it is written, etc. He shows still farther, from the testimony of Isaiah, how unreasonable a thing it is that the truth of the gospel should be regarded with prejudice on the ground that the wise of this world hold it in contempt, not to say derision. For it is evident from the words of the Prophet, that their opinion is regarded as nothing in the account of God. The passage is taken from Isa 29:14, where the Lord threatens that he will avenge himself upon the hypocrisy of the people by this kind of punishment, that wisdom will perish from the wise, etc. Now the application of this to the subject in hand is this: “It is nothing new or unusual for men to form utterly absurd judgments, who appear in other respects to be distinguished for wisdom. For in this manner the Lord has been wont to punish the arrogance of those who, depending on their own judgment, think to be leaders to themselves and others. In this manner did He, among the Israelitish people of old, destroy the wisdom of those who were the leaders of the people. If this happened among a people, whose wisdom the other nations had occasion to admire, what will become of others?”

It is proper, however, to compare the words of the Prophet with those of Paul, and to examine the whole matter still more closely. The Prophet, indeed, makes use of neuter verbs when he says, Wisdom will perish and prudence will vanish, while Paul turns them into the active form, by making them have a reference to God. They are, however, perfectly the same in meaning. For this is a great prodigy which God declares he will exhibit, so that all will be filled with astonishment. Wisdom, therefore, perishes, but it is by the Lord’s destroying it: wisdom vanishes, but it is by the Lord’s covering it over and effacing it. As to the second term αθετεῖν, (which Erasmus renders reject,) as it is ambiguous, and is sometimes taken to mean efface, or expunge, or obliterate, I prefer to understand it in this sense here, so as to correspond with the Prophet’s word vanish, or be hid. At the same time, there is another reason that has weighed more with me, 83 — that the word reject was not in accordance with the subject, as will appear ere long. Let us see, then, as to the meaning.

The Prophet’s meaning, without doubt, is precisely this, that they would no longer have governors that would rule well, because the Lord will deprive them of sound judgment and intelligence. For as he elsewhere threatens to send blindness upon the whole nation (Isa 6:10,) so here, upon the leaders; which is just as though he were plucking the eyes out of the body. However this may be, a great difficulty arises from the circumstance, that the term wisdom or prudence was taken by Isaiah in a good sense, while Paul quotes it for an opposite purpose, as though the wisdom of men were condemned by God, as being perverted, and their prudence set aside as being mere vanity. I confess that it is commonly expounded in this way; but as it is certain that the oracles of the Holy Spirit are not perverted by the Apostles to meanings foreign to their real design, I choose rather to depart from the common opinion of interpreters than to charge Paul with falsehood. In other respects, too, the natural meaning of the Prophet’s words accords not ill with Paul’s intention; for if even the wisest become fools, when the Lord takes away a right spirit, what confidence is to be placed in the wisdom of men? Farther, as it is God’s usual way of punishing, to strike blind those who, following implicitly their own judgment, are wise in their own esteem, it is not to be wondered if carnal men, when they rise up against God, with the view of subjecting His eternal truth to their rashness, are turned into fools, and become vain in their imaginations. We now see with what appropriateness Paul makes use of this testimony. Isaiah declares that the vengeance of God upon all those that served God with their own inventions would be, that wisdom would vanish from their wise men. Paul, with the view of proving that the wisdom of this world is vain and worthless, when it exalts itself against God, adduces this testimony from Isaiah.

Calvin: 1Co 1:20 - -- 20.Where is the wise? where is the scribe? This expression of triumph is added for the purpose of illustrating the Prophet’s testimony. Paul has no...

20.Where is the wise? where is the scribe? This expression of triumph is added for the purpose of illustrating the Prophet’s testimony. Paul has not taken this sentiment from Isaiah, as is commonly thought, but speaks in his own person. For the passage which they point to (Isa 33:18) has nothing corresponding to the subject in hand, or nearly approaching to it. For in that passage, while he promises to the Jews deliverance from the yoke of Sennacherib, that he may magnify the more this great blessing from God, he shows how miserable is the condition of those that are oppressed by the tyranny of foreigners. He says, that they are in a constant fever of anxiety, from thinking themselves beset with scribes or questors, treasurers, and counters of towers. Nay more, he says, that the Jews were involved in such difficulties, that they were stirred up to gratitude by the very remembrance of them. 84 It is a mistake, therefore, to suppose that this sentence is taken from the Prophet. 85 The term world, ought not to be taken in connection with the last term merely, but also with the other two. Now, by the wise of this world, he means those who do not derive their wisdom from illumination by the Spirit through means of the word of God, but, endowed with mere worldly sagacity, rest on the assurance which it affords.

It is generally agreed, that by the term scribes is meant teachers. For as ספר , saphar, among the Hebrews, means to relate or recount, and the noun derived from it, ספר , sepher, , is used by them to signify a book or volume, they employ the term סופרימ , sopherim, to denote learned men, and those that are conversant with books; and, for the same reason, too, sopher regis is often used to denote a chancellor or secretary The Greeks, following the etymology of the Hebrew term, have translated it γραμματεις, scribes 86 He appropriately gives the name of investigators 87 to those that show off their acuteness by starting difficult points and involved questions. Thus in a general way he brings to nothing man’s entire intellect, so as to give it no standing in the kingdom of God. Nor is it without good reason that he inveighs so vehemently against the wisdom of men, for it is impossible to express how difficult a thing it is to eradicate from men’s minds a misdirected confidence in the flesh, that they may not claim for themselves more than is reasonable. Now there is more than ought to be, if, depending even in the slightest degree upon their own wisdom, they venture of themselves to form a judgment.

Hath not God made foolish, etc By wisdom here he means everything that man can comprehend either by the natural powers of his understanding, or as deriving aid from practice, from learning, or from a knowledge of the arts. For he contrasts the wisdom of the world with the wisdom of the Spirit. Hence, whatever knowledge a man may come to have without the illumination of the Holy Spirit, is included in the expression, the wisdom of this world This he says God has utterly made foolish, that is, He has convicted it of folly. This you may understand to be effected in two ways; for whatever a man knows and understands, is mere vanity, if it is not grounded in true wisdom; and it is in no degree better fitted for the apprehension of spiritual doctrine than the eye of a blind man is for discriminating colors. We must carefully notice these two things — that a knowledge of all the sciences is mere smoke, where the heavenly science of Christ is wanting; and man, with all his acuteness, is as stupid for obtaining of himself a knowledge of the mysteries of God, as an ass is unqualified for understanding musical harmonies. For in this way he reproves the destructive pride of those who glory in the wisdom of the world so as to despise Christ, and the entire doctrine of salvation, thinking themselves happy when they are taken up with creatures; and he beats down the arrogance of those who, trusting to their own understanding, attempt to scale heaven itself.

There is also a solution furnished at the same time to the question, how it happens that Paul in this way throws down upon the ground every kind of knowledge that is apart from Christ, and tramples, as it were, under foot what is manifestly one of the chief gifts of God in this world. For what is more noble than man’s reason, in which man excels the other animals? How richly deserving of honor are the liberal sciences, which polish man, so as to give him the dignity of true humanity! Besides this, what distinguished and choice fruits they produce! Who would not extol with the highest commendations civil prudence 88 (not to speak of other things,) by which governments, principalities, and kingdoms are maintained? A solution of this question, I say, is opened up to view from the circumstance, that Paul does not expressly condemn either man’s natural perspicacity, or wisdom acquired from practice and experience, or cultivation of mind attained by learning; but declares that all this is of no avail for acquiring spiritual wisdom. And, certainly, it is madness for any one, confiding either in his own acuteness, or the assistance of learning, to attempt to fly up to heaven, or, in other words, to judge of the secret mysteries of the kingdom of God, 89 or to break through (Exo 19:21) to a discovery of them, for they are hid from human view. Let us, then, take notice, that we must restrict to the specialities of the case in hand what Paul here teaches respecting the vanity of the wisdom of this world — that it rests in the mere elements of the world, and does not reach to heaven. In other respects, too, it holds true, that without Christ sciences in every department are vain, and that the man who knows not God is vain, though he should be conversant with every branch of learning. Nay more, we may affirm this, too, with truth, that these choice gifts of God — expertness of mind, acuteness of judgment, liberal sciences, and acquaintance with languages, are in a manner profaned in every instance in which they fall to the lot of wicked men.

Calvin: 1Co 1:21 - -- 21.For since the world knew not The right order of things was assuredly this, that man, contemplating the wisdom of God in his works, by the light of...

21.For since the world knew not The right order of things was assuredly this, that man, contemplating the wisdom of God in his works, by the light of the understanding furnished him by nature, might arrive at an acquaintance with him. As, however, this order of things has been reversed through man’s depravity, God designs in the first place to make us see ourselves to be fools, before he makes us wise unto salvation, (2Ti 3:15;) and secondly, as a token of his wisdom, he presents to us what has some appearance of folly. This inversion of the order of things the ingratitude of mankind deserved. By the wisdom of God he means the workmanship of the whole world, which is an illustrious token and clear manifestation of his wisdom: God therefore presents before us in his creatures a bright mirror of his admirable wisdom, so that every one that looks upon the world, and the other works of God, must of necessity break forth in admiration of him, if he has a single spark of sound judgment. If men were guided to a right knowledge of God by the contemplation of his works, they would know God in the exercise of wisdom, or by a natural and proper method of acquiring wisdom; but as the whole world gained nothing in point of instruction from the circumstance, that God had exhibited his wisdom in his creatures, he then resorted to another method for instructing men. 90 Thus it must be reckoned as our own fault, that we do not attain a saving acquaintance with God, before we have been emptied of our own understanding.

He makes a concession when he calls the gospel the foolishness of preaching, having that appearance in the view of those foolish sages (μωροσόφοις) who, intoxicated with false confidence, 91 fear not to subject God’s sacred truth to their senseless criticism. And indeed in another point of view nothing is more absurd in the view, of human reason than to hear that God has become mortal — that life has been subjected to death — that righteousness has been veiled under the appearance of sin — and that the source of blessing has been made subject to the curse, that by this means men might be redeemed from death, and become partakers of a blessed immortality — that they might obtain life — that, sin being destroyed, righteousness might reign — and that death and the curse might be swallowed up. We know, nevertheless, in the meantime, that the gospel is the hidden wisdom, (1Co 2:7,) which in its height surmounts the heavens, and at which angels themselves stand amazed. Here we have a most beautiful passage, from which we may see how great is the blindness of the human mind, which in the midst of light discerns nothing. For it is true, that this world is like a theater, in which the Lord presents to us a clear manifestation of his glory, and yet, notwithstanding that we have such a spectacle placed before our eyes, we are stone-blind, not because the manifestation is furnished obscurely, but because we are alienated in mind, (Col 1:21,)and for this matter we lack not merely inclination but ability. For notwithstanding that God shows himself openly, it is only with the eye of faith that we can behold him, save only that we receive a slight perception of his divinity, sufficient to render us inexcusable.

Accordingly, when Paul here declares that God is not known through means of his creatures, you must understand him to mean that a pure knowledge of him is not attained. For that none may have any pretext for ignorance, mankind make proficiency in the universal school of nature; so far as to be affected with some perception of deity, but what God is, they know not, nay more, they straightway become vain in their imaginations, (Rom 1:21.) Thus the light shineth in darkness, (Joh 1:5.) It follows, then, that mankind do not err thus far through mere ignorance, so as not to be chargeable with contempt, negligence, and ingratitude. Thus it holds good, that all

have known God, and yet have not glorified him,
(Rom 1:21,)

and that, on the other hand, no one under the guidance of mere nature ever made such proficiency as to know God. Should any one bring forward the philosophers as exceptions, I answer, that in them more especially there is presented a signal token of this our weakness. For there will not be found one of them, that has not from that first principle of knowledge, which I have mentioned, straightway turned aside into wandering 92 and erroneous speculations, and for the most part they betray a silliness worse than that of old wives. When he says, that those are saved that believe, this corresponds with the foregoing statement — that the gospel is the power of God unto salvation Farther, by contrasting believers, whose number is small, with a blind and senseless world, he teaches us that we err if we stumble at the smallness of their number, inasmuch as they have been divinely set apart to salvation.

Calvin: 1Co 1:22 - -- 22.For the Jews require a sign This is explanatory of the preceding statement — showing in what respects the preaching of the gospel is accounted ...

22.For the Jews require a sign This is explanatory of the preceding statement — showing in what respects the preaching of the gospel is accounted foolishness At the same time he does not simply explain, but even goes a step farther, by saying that the Jews do not merely despise the gospel, but even abhor it. “The Jews,” says he, “desire through means of miracles to have before their eyes an evidence of divine power: the Greeks are fond of what tends to gratify human intellect by the applause of acuteness. We, on the other hand, preach Christ crucified, wherein there appears at first view nothing but weakness and folly. He is, therefore, a stumblingblock to the Jews, when they see him as it were forsaken by God. To the Greeks it appears like a fable, to be told of such a method of redemption.” By the term Greeks here, in my opinion, he does not mean simply Gentiles, but has in view those who had the polish of the liberal sciences, or were distinguished by superior intelligence. At the same time by synecdoche, all the others come in like manner to be included. Between Jews and Greeks, however, he draws this distinction, that the former, striking against Christ by an unreasonable zeal for the law, raged against the gospel with unbounded fury, as hypocrites are wont to do, when contending for their superstitions; while the Greeks, on the other hand, puffed up with pride, regarded him with contempt as insipid.

When he ascribes it to the Jews as a fault, that they are eagerly desirous of signs, it is not on the ground of its being wrong in itself to demand signs, but he exposes their baseness in the following respects: — that by an incessant demand for miracles, they in a manner sought to bind God to their laws — that, in accordance with the dullness of their apprehension, they sought as it were to feel him out 93 in manifest miracles — that they were taken up with the miracles themselves, and looked upon them with amazement — and, in fine, that no miracles satisfied them, but instead of this, they every day gaped incessantly for new ones. Hezekiah is not reproved for having of his own accord allowed himself to be confirmed by a sign, (2Kg 19:29, and 2Kg 20:8,) nor even Gideon for asking a two-fold sign, (Jud 6:37.) Nay, instead of this, Ahaz is condemned for refusing a sign that the Prophet had offered him, (Isa 7:12.) What fault, then, was there on the part of the Jews in asking miracles? It lay in this, that they did not ask them for a good end, set no bounds to their desire, and did not make a right use of them. For while faith ought to be helped by miracles, their only concern was, how long they might persevere in their unbelief. While it is unlawful to prescribe laws to God, they wantoned with inordinate desire. While miracles should conduct us to an acquaintance with Christ, and the spiritual grace of God, they served as a hindrance in their way. On this account, too, Christ upbraids them, (Mar 8:12.)

A perverse generation seeketh after a sign.

For there were no bounds to their curiosity and inordinate desire, and for all that they had so often obtained miracles, no advantage appeared to arise from them.

Calvin: 1Co 1:24 - -- 24.Both Greeks and Jews He shows by this contrast, that the fact that Christ was so unfavorably received, was not owing to any fault on his part, nor...

24.Both Greeks and Jews He shows by this contrast, that the fact that Christ was so unfavorably received, was not owing to any fault on his part, nor to the natural disposition of mankind generally, but arose from the depravity of those who were not enlightened by God, inasmuch as the elect of God, whether Jews or Gentiles, are not hindered by any stumblingblock from coming to Christ, that they may find in him a sure salvation. He contrasts power with the stumblingblock, that was occasioned by abasement, and wisdom he contrasts with folly The sum, then, is this: — “I am aware that nothing except signs has effect upon the obstinacy of the Jews, and that nothing soothes down the haughtiness of the Greeks, except an empty show of wisdom. We ought, however, to make no account of this; because, however our Christ in connection with the abasement of his cross is a stumblingblock to the Jews, and is derided by the Greeks, he is, notwithstanding, to all the elect, of whatever nation they may be, at once the power of God unto salvation for surmounting these stumblingblocks, and the wisdom of God for throwing off that mask.” 94

Calvin: 1Co 1:25 - -- 25.For the foolishness of God While the Lord deals with us in such a way as to seem to act foolishly, because he does not exhibit his wisdom, what ap...

25.For the foolishness of God While the Lord deals with us in such a way as to seem to act foolishly, because he does not exhibit his wisdom, what appears foolishness surpasses in wisdom all the ingenuity of men. Farther, while God appears to act with weakness, in consequence of his concealing his power, that weakness, as it is reckoned, is stronger than any power of men. We must, however, always keep it in view, that there is a concession, as I have noticed a little ago. For no one can but perceive, that in strict propriety neither foolishness nor weakness can be ascribed to God, but it was necessary, by such ironical expressions, to beat down the mad presumption of the flesh, which does not scruple to rob God of all his glory.

Calvin: 1Co 1:26 - -- 26.Behold your calling As the mood of the Greek verb (βλέπετε) is doubtful, and the indicative suits the context equally as well as the imper...

26.Behold your calling As the mood of the Greek verb (βλέπετε) is doubtful, and the indicative suits the context equally as well as the imperative, I leave it to the reader’s choice which of them he may prefer. The meaning is manifestly the same in either case, for supposing it to be the indicative ( ye see,) he would in that case summon them as witnesses — as of a thing that is manifest, and call them forward as it were to a thing that is present. On the other hand, understanding it in the imperative, he stirs them up, as it were, from their drowsiness to a consideration of the matter itself. The term calling may be taken in a collective sense to mean the multitude of those that are called — in this sense: “Ye see what description of persons they are among you that the Lord has called.” I am, however, rather inclined to think, that he points out the manner of their calling, and it is a most forcible argument, because it follows from this, that, if they despise the abasement of the cross, they in a manner make void their calling, in which God had acted in such a manner, as to take away all merit from human wisdom, and power, and glory. Hence he tacitly accuses them of ingratitude, because, forgetful alike of God’s grace and of themselves, they regard the gospel of Christ with disdain.

Two things, however, must be observed here — that he was desirous from the example of the Corinthians to confirm the truth of what he had said: and farther, that he designed to admonish them, that they must be entirely divested of pride, if they duly considered the order of things that the Lord had observed in their calling. To put to shame, says he, the wise and noble, and to bring to naught things that are Both expressions are appropriate, for fortitude and wisdom vanish when they are put to shame, but what has an existence requires to be brought to naught By the choosing of the poor, and the foolish, and the ignoble, he means, that God has preferred them before the great, and the wise, and the noble. For it would not have sufficed, for beating down the arrogance of the flesh, if God had placed them all upon a level. Hence, those who appeared to excel he put in the background, in order that he might thoroughly abase them. That man, however, were an arrant fool, who would infer from this, that God has in this manner abased the glory of the flesh, in order that the great and noble might be shut out from the hope of salvation. There are some foolish persons that make this a pretext for not merely triumphing over the great, as if God had cast them off, but even despising them as far beneath them. Let us, however, bear in mind, that this is said to the Corinthians, who, though they had no great distinction in the world, were nevertheless, even without any occasion, puffed up. God, therefore, by confounding the mighty, and the wise, and the great, does not design to elate with pride the weak, the illiterate, and the abject, but brings down all of them together to one level. Let those, therefore, that are contemptible in the eyes of the world, think thus with themselves: “What modesty is called for on our part, when even those that have high honor in the view of the world have nothing left them?” 98 If the effulgence of the sun is obscured, what must become of the stars? If the light of the stars is extinguished, what must become of opaque objects?” The design of these observations is, that those who have been called by the Lord, while of no estimation in the view of the world, may not abuse these words of Paul by pluming their crests, but, on the contrary, keeping in mind the exhortation —

Thou standest by faith, be not high-minded, but fear,
(Rom 11:20,)

may walk thoughtfully in the sight of God with fear and humility.

Paul, however, does not say here, that there are none of the noble and mighty that have been called by God, but that there are few He states the design of this — that the Lord might bring down the glory of the flesh, by preferring the contemptible before the great. God himself, however, by the mouth of David, exhorts kings to embrace Christ, 99 (Psa 2:12,) and by the mouth of Paul, too, he declares, that he will have all men to be saved, and that his Christ is offered alike to small and great, alike to kings and their subjects, (1Ti 2:1.) He has himself furnished a token of this. Shepherds, in the first place, are called to Christ: then afterwards come philosophers: illiterate and despised fishermen hold the highest rank of honor; yet into their school there are received in process of time kings and their counselors, senators and orators.

Calvin: 1Co 1:28 - -- 28.Things that are not He makes use of similar terms in Rom 4:17, but in a different sense. For in that passage, when describing the universal call o...

28.Things that are not He makes use of similar terms in Rom 4:17, but in a different sense. For in that passage, when describing the universal call of the pious, he says, that we are nothing previously to our being called, which must be understood as referring to reality in the sight of God, however we may appear to be something in the eyes of men. Here, the nothingness (οὐδενεια) of which he speaks must be viewed as referring to the opinion of men, as is manifest from the corresponding clause, in which he says that this is done in order that the things that are may be brought to naught For there is nothing except in appearance, because in reality we are all nothing. Things that are, therefore, you must explain to mean things that appear, so that this passage corresponds with such statements as these: —

He raiseth up the poor out of the dunghill, (Psa 113:7.)

He raiseth up them that are cast down, (Psa 146:8,)

and the like. Hence we may clearly see how great is the folly of those who imagine that there is in mankind some degree of merit or worthiness, which would hold a place antecedent to God’s choice.

Calvin: 1Co 1:29 - -- 29.That no flesh should glory Though the term flesh here, and in many passages of Scripture, denotes all mankind, yet in this passage it carries wi...

29.That no flesh should glory Though the term flesh here, and in many passages of Scripture, denotes all mankind, yet in this passage it carries with it a particular idea; for the Spirit, by speaking of mankind in terms of contempt, beats down their pride, as in Isa 31:3 The Egyptian is flesh and not spirit It is a sentiment that is worthy to be kept in remembrance — that there is nothing left us in which we may justly glory. With this view he adds the expression in God’s presence For in the presence of the world many delight themselves for the moment in a false glorying, which, however, quickly vanishes like smoke. At the same time, by this expression all mankind are put to silence when they come into the presence of God; as Habakkuk says —

Let all flesh keep silence before God, (Hab 2:20.)

Let every thing, therefore, that is at all deserving of praise, be recognized as proceeding from God.

Calvin: 1Co 1:30 - -- 30.Of him are ye Lest they should think that any of those things that he had said were inapplicable to them, he now shows the application of those th...

30.Of him are ye Lest they should think that any of those things that he had said were inapplicable to them, he now shows the application of those things to them, inasmuch as they are not otherwise than of God For the words ye are are emphatic, as though he had said — “You have your beginning from God, who calleth those things which are not, ” (Rom 4:17,) passing by those things that appear to be; and your subsistence is founded upon Christ, and thus you have no occasion to be proud. Nor is it of creation merely that he speaks, but of that spiritual existence, into which we are born again by the grace of God.

Who of God is made unto us As there are many to be found who, while not avowedly inclined to draw back from God, do nevertheless seek something apart from Christ, as if he alone did not contain all things 100 in himself, he reckons up in passing what and how great are the treasures with which Christ is furnished, and in such a way as to intimate at the same time what is the manner of subsistence in Christ. For when he calls Christ our righteousness, a corresponding idea must be understood — that in us there is nothing but sin; and so as to the other terms. Now he ascribes here to Christ four commendatory titles, that include his entire excellence, and every benefit that we receive from him.

In the first place, he says that he is made unto us wisdom, by which he means, that we obtain in him an absolute perfection of wisdom, inasmuch as the Father has fully revealed himself to us in him, that we may not desire to know any thing besides him. There is a similar passage in Col 2:3

In whom are hid all the treasures of wisdom and knowledge.

Of this we shall have occasion to speak afterwards when we come to the next chapter.

Secondly, he says that he is made unto us righteousness, by which he means that we are on his account acceptable to God, inasmuch as he expiated our sins by his death, and his obedience is imputed to us for righteousness. For as the righteousness of faith consists in remission of sins and a gracious acceptance, we obtain both through Christ.

Thirdly, he calls him our sanctification, by which he means, that we who are otherwise unholy by nature, are by his Spirit renewed unto holiness, that we may serve God. From this, also, we infer, that we cannot be justified freely through faith alone without at the same time living holily. For these fruits of grace are connected together, as it were, by an indissoluble tie, 101 so that he who attempts to sever them does in a manner tear Christ in pieces. Let therefore the man who seeks to be justified through Christ, by God’s unmerited goodness, consider that this cannot be attained without his taking him at the same time for sanctification, or, in other words, being renewed to innocence and purity of life. Those, however, that slander us, as if by preaching a free justification through faith we called men off from good works, are amply refuted from this passage, which intimates that faith apprehends in Christ regeneration equally with forgiveness of sins.

Observe, on the other hand, that these two offices of Christ are conjoined in such a manner as to be, notwithstanding, distinguished from each other. What, therefore, Paul here expressly distinguishes, it is not allowable mistakenly to confound.

Fourthly, he teaches us that he is given to us for redemption, by which he means, that through his goodness we are delivered at once from all bondage to sin, and from all the misery that flows from it. Thus redemption is the first gift of Christ that is begun in us, and the last that is completed. For the commencement of salvation consists in our being drawn out of the labyrinth of sin and death; yet in the meantime, until the final day of the resurrection, we groan with desire for redemption, (as we read in Rom 8:23.) If it is asked in what way Christ is given to us for redemption, I answer — “Because he made himself a ransom.”

In fine, of all the blessings that are here enumerated we must seek in Christ not the half, or merely a part, but the entire completion. For Paul does not say that he has been given to us by way of filling up, or eking out righteousness, holiness, wisdom, and redemption, but assigns to him exclusively the entire accomplishment of the whole. Now as you will scarcely meet with another passage of Scripture that more distinctly marks out all the offices of Christ, you may also understand from it very clearly the nature and efficacy of faith. For as Christ is the proper object of faith, every one that knows what are the benefits that Christ confers upon us is at the same time taught to understand what faith is.

Calvin: 1Co 1:31 - -- 31.He that glorieth let him glory in the Lord Mark the end that God has in view in bestowing all things upon us in Christ — that we may not claim a...

31.He that glorieth let him glory in the Lord Mark the end that God has in view in bestowing all things upon us in Christ — that we may not claim any merit to ourselves, but may give him all the praise. For God does not despoil with the view of leaving us bare, but forthwith clothes us with his glory — yet on this condition, that whenever we would glory we must go out of ourselves. In short, man, brought to nothing in his own estimation, and acknowledging that there is nothing good anywhere but in God alone, must renounce all desire for his own glory, and with all his might aspire and aim at the glory of God exclusively. This is also more clearly apparent from the context in the writings of the Prophet, from whom Paul has borrowed this testimony; for in that passage the Lord, after stripping all mankind of glory in respect of strength, wisdom, and riches, commands us to glory only in knowing him, (Jer 9:23.) Now he would have us know him in such a way as to know that it is he that exercises judgment, righteousness, and mercy For this knowledge produces in us at once confidence in him and fear of him. If therefore a man has his mind regulated in such a manner that, claiming no merit to himself, he desires that God alone be exalted; if he rests with satisfaction on his grace, and places his entire happiness in his fatherly love, and, in fine, is satisfied with God alone, that man truly “glories in the Lord.” I say truly, for even hypocrites on false grounds glory in him, as Paul declares, (Rom 2:17,) when being either puffed up with his gifts, or elated with a base confidence in the flesh, or abusing his word, they nevertheless take his name upon them.

Defender: 1Co 1:17 - -- Paul did baptize believers, for this was a part of the great commission (Mat 28:19, Mat 28:20), but baptism, as this verse makes very clear, is not a ...

Paul did baptize believers, for this was a part of the great commission (Mat 28:19, Mat 28:20), but baptism, as this verse makes very clear, is not a part of the gospel. Therefore it is not a requisite of salvation, for it is by the gospel that men and women are saved (1Co 15:1, 1Co 15:2)."

Defender: 1Co 1:18 - -- Those who regard Christianity as foolishness, rejecting and perhaps even ridiculing God's Word, thereby prove to others that they are perishing in sin...

Those who regard Christianity as foolishness, rejecting and perhaps even ridiculing God's Word, thereby prove to others that they are perishing in sin, on their way to hell."

Defender: 1Co 1:19 - -- Paul is quoting here from Isa 29:14, with somewhat similar relevant passages in Jer 49:7 and Oba 1:8. The section from this verse through the end of O...

Paul is quoting here from Isa 29:14, with somewhat similar relevant passages in Jer 49:7 and Oba 1:8. The section from this verse through the end of Oba 1:2 is a sobering indictment of supposed human wisdom, as opposed to true wisdom in Christ (1Co 1:30)."

Defender: 1Co 1:21 - -- Human wisdom - whether ancient Greek philosophy or modern evolutionary scientism - has always sought to explain the origin of the world by some means ...

Human wisdom - whether ancient Greek philosophy or modern evolutionary scientism - has always sought to explain the origin of the world by some means apart from its God and Creator. In the sight of God this attempt is not true wisdom, true philosophy, or true science, but mere rebellious foolishness (Psa 14:1; Rom 1:22).

Defender: 1Co 1:21 - -- To the wisdom of the ungodly, "foolish preaching" is preaching the crucifixion of the world's Creator by his creation."

To the wisdom of the ungodly, "foolish preaching" is preaching the crucifixion of the world's Creator by his creation."

Defender: 1Co 1:22 - -- Note Christ's rebuke of this carnal attitude in Mat 12:39, Mat 12:40, and Joh 4:48."

Note Christ's rebuke of this carnal attitude in Mat 12:39, Mat 12:40, and Joh 4:48."

Defender: 1Co 1:26 - -- Paul does not say: "not any," but: "not many." There have always been a few brilliant or powerful or aristocratic men who have devoted their gifts to ...

Paul does not say: "not any," but: "not many." There have always been a few brilliant or powerful or aristocratic men who have devoted their gifts to the Lord and His Word, but they have always been the exceptions. This passage, in fact, is a remarkably fulfilled prophecy, having remained incisively true for almost 2000 years. Rather than being discouraged by the intellectual snobbery of educated unbelievers, their very dominance in the world should be regarded as merely another proof of the inspiration of the Scriptures."

Defender: 1Co 1:30 - -- All we are, and all we have - if it is of any value at all in the scale of eternity - is given us by our Creator and Savior Jesus Christ. "In whom are...

All we are, and all we have - if it is of any value at all in the scale of eternity - is given us by our Creator and Savior Jesus Christ. "In whom are hid all the treasures of wisdom and knowledge" (Col 2:3); "Christ is the end of the law for righteousness to every one that believeth" (Rom 10:4); we are "sanctified in Christ Jesus" (1Co 1:2); and, "in whom we have redemption through his blood" (Col 1:14)."

Defender: 1Co 1:31 - -- Pride is the devil's sin (1Ti 3:6; Jer 9:23, Jer 9:24), and "God resisteth the proud" (Jam 4:6)."

Pride is the devil's sin (1Ti 3:6; Jer 9:23, Jer 9:24), and "God resisteth the proud" (Jam 4:6)."

TSK: 1Co 1:14 - -- thank : 1Co 1:4, 1Co 14:18; 2Co 2:14; Eph 5:20; Col 3:15, Col 3:17; 1Th 5:18; 1Ti 1:12; Phm 1:4 Crispus : Act 18:8 Gaius : Rom 16:23; 3Jo 1:1-4

TSK: 1Co 1:15 - -- I : Joh 3:28, Joh 3:29, Joh 7:18; 2Co 11:2

TSK: 1Co 1:16 - -- household : 1Co 16:15, 1Co 16:17; Act 16:15, Act 16:33

TSK: 1Co 1:17 - -- not to : Joh 4:2; Act 10:48, Act 26:17, Act 26:18 not : 1Co 2:1, 1Co 2:4, 1Co 2:13; 2Co 4:2, 2Co 10:3, 2Co 10:4, 2Co 10:10; 2Pe 1:16 words : or, speec...

TSK: 1Co 1:18 - -- the preaching : 1Co 1:23, 1Co 1:24, 1Co 2:2; Gal 6:12-14 to : Act 13:41; 2Co 2:15, 2Co 2:16, 2Co 4:3; 2Th 2:10 foolishness : 1Co 1:21, 1Co 1:23, 1Co 1...

TSK: 1Co 1:19 - -- 1Co 3:19; Job 5:12, Job 5:13; Isa 19:3, Isa 19:11, Isa 29:14; Jer 8:9

TSK: 1Co 1:20 - -- is the wise : Isa 33:18, Isa 53:1 hath : 1Co 1:19; 2Sa 15:31, 2Sa 16:23, 2Sa 17:14, 2Sa 17:23; Job 12:17, Job 12:20,Job 12:24; Isa 44:25; Rom 1:22

TSK: 1Co 1:21 - -- in : 1Co 1:24; Dan 2:20; Rom 11:33; Eph 3:10 the wisdom : Dr. Lightfoot well observes, ""that σοφια [Strong’ s G4678], του [Strong&...

in : 1Co 1:24; Dan 2:20; Rom 11:33; Eph 3:10

the wisdom : Dr. Lightfoot well observes, ""that σοφια [Strong’ s G4678], του [Strong’ s G5120], Θεου [Strong’ s G2316], the wisdom of God, is not to be understood of that wisdom which had God for its author, but of that wisdom which had God for its object. There was, among the heathen, σοφια [Strong’ s G4678], της φυσεως , wisdom about natural things, that is philosophy; and σοφια [Strong’ s G4678], του [Strong’ s G5120], Θεου [Strong’ s G2316], wisdom about God, that is, divinity. But the world, in its divinity, could not, by wisdom, know God.""The wisest of the heathen had no just and correct views of the Divine nature; of which the works of Cicero and Lucretius are incontestable proofs.

the world : Mat 11:25; Luk 10:21; Rom 1:20-22, Rom 1:28

the foolishness : 1Co 1:18

TSK: 1Co 1:22 - -- the Jews : Mat 12:38, Mat 12:39, Mat 16:1-4; Mar 8:11; Luk 11:16, Luk 11:20; Joh 2:18, Joh 4:28 the Greeks : Act 17:18-21

TSK: 1Co 1:23 - -- we : 1Co 1:18, 1Co 2:2; Luk 24:46, Luk 24:47; Act 7:32-35, Act 10:39-43; 2Co 4:5; Gal 3:1, Gal 6:14; Eph 3:8 unto the Jews : Isa 8:14, Isa 8:15; Mat 1...

TSK: 1Co 1:24 - -- called : 1Co 1:2, 1Co 1:9; Luk 7:35; Rom 8:28-30, Rom 9:24 the power : 1Co 1:18; Rom 1:4, Rom 1:16 the wisdom : 1Co 1:30; Pro 8:1, Pro 8:22-30; Col 2:...

TSK: 1Co 1:25 - -- the foolishness : 1Co 1:18, 1Co 1:27-29; Exo 13:17, Exo 14:2-4; Jos 6:2-5; Jdg 7:2-8, Jdg 15:15, Jdg 15:16; 1Sa 17:40-51; 1Ki 20:14-22; Zec 4:6, Zec 4...

TSK: 1Co 1:26 - -- that : 1Co 1:20, 1Co 2:3-6, 1Co 2:13, 1Co 3:18-20; Zep 3:12; Mat 11:25, Mat 11:26; Luk 10:21; Joh 7:47-49; Jam 3:13-17 not many mighty : Luk 1:3 *Gr: ...

TSK: 1Co 1:27 - -- Psa 8:2; Isa 26:5, Isa 26:6, Isa 29:14, Isa 29:19; Zep 3:12; Mat 4:18-22, Mat 9:9, Mat 11:25; Mat 21:16; Luk 19:39, Luk 19:40, Luk 21:15; Act 4:11-21,...

TSK: 1Co 1:28 - -- things which : Rom 4:17; 2Co 12:11 to bring : 1Co 2:6; Deu 28:63; Job 34:19, Job 34:20,Job 34:24; Psa 32:10, Psa 37:35, Psa 37:36; Isa 2:11, Isa 2:17;...

TSK: 1Co 1:29 - -- 1Co 1:31, 1Co 4:7, 1Co 5:6; Psa 49:6; Isa 10:15; Jer 9:23; Rom 3:19, Rom 3:27, Rom 4:2, Rom 15:17; Eph 2:9

TSK: 1Co 1:30 - -- in : 1Co 12:18, 1Co 12:27; Isa 45:17; Joh 15:1-6, Joh 17:21-23; Rom 8:1, Rom 12:5, Rom 16:7, Rom 16:11; 2Co 5:17, 2Co 12:2; Eph 1:3, Eph 1:4, Eph 1:10...

TSK: 1Co 1:31 - -- 1Ch 16:10,1Ch 16:35; Psa 105:3; Isa 41:16, Isa 45:25; Jer 4:2, Jer 9:23, Jer 9:24; 2Co 10:17; Gal 6:13, Gal 6:14; Phi 3:3 *Gr.

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Co 1:14 - -- I thank God ... - Why Paul did not himself baptize, see in 1Co 1:17. To him it was now a subject of grateful reflection that he had not done it...

I thank God ... - Why Paul did not himself baptize, see in 1Co 1:17. To him it was now a subject of grateful reflection that he had not done it. He had not given any occasion for the suspicion that he had intended to set himself up as a leader of a sect or party.

But Crispus - Crispus had been the chief ruler of the synagogue at Corinth; Act 18:8.

And Gaius - Gaius resided at Corinth, and at his house Paul resided when he wrote the Epistle to the Romans; Rom 16:23. It is also possible that the Third Epistle of John was directed to this man; see 3Jo 1:1. And if so, then probably Diotrephes 3Jo 1:9, who is mentioned as one who loved "to have the pre-eminence,"had been one cause of the difficulties at Corinth. The other persons at Corinth had been probably baptized by Silas and Timothy.

Barnes: 1Co 1:15 - -- Lest any should say - Lest any of those who had been baptized should pervert his design, and say that Paul had baptized them unto himself; or, ...

Lest any should say - Lest any of those who had been baptized should pervert his design, and say that Paul had baptized them unto himself; or, lest any others should, with any appearance of truth, say that he had sought to make disciples to himself. The Ethiopic version renders this, "that ye should not say we were baptized in his name."Many of the ancient mss. read this, "test any should say that ‘ ye were baptized’ into my name."Mill.

Barnes: 1Co 1:16 - -- And I baptized also the household - The family. Whether there were any infants in the family, does not appear. It is certain that the family wa...

And I baptized also the household - The family. Whether there were any infants in the family, does not appear. It is certain that the family was among the first converts to Christianity in Achaia, and that it had evinced great zeal in aiding those who were Christians; see 1Co 16:15 - From the manner in which Paul mentions this, it is probable that Stephanas did not reside at Corinth when he was baptized, though he might have subsequently removed there. "I baptized none ‘ of you’ 1Co 1:14. - that is, none of those who permanently dwelt at Corinth, or who were members of the original church there, but Crispus and Gaius - but I baptized also the family of Stephanas, ‘ now’ of your number"- Or it may mean, "I baptized none of you ‘ who are adult members of the church,’ but Crispus and Gains, though I also baptized the ‘ family’ of Stephanas. If this be the true interpretation, then it forms an argument to prove that Paul practiced household baptism, or the baptism of the families of those who were themselves believers. Or the expression may simply indicate a recollection of the true circumstances of the case - a species of correction of the statement in 1Co 1:14, "I recollect now also that I baptized the family of Stephanas."

Household - οἶκον oikon . The house; the family. The word comprises the whole family, including adults, domestics, slaves, and children. It includes:

(1)    The men in a house, Act 7:10; 1Ti 3:4-5, 1Ti 3:12;

(2)    "Domestics,"Act 10:2; Act 11:14; Act 16:15, Act 16:31; 1Ti 3:4;

(3)    "The family"in general; Luk 10:5; Luk 16:27.

Bretschneider. It was the custom, doubtless, for the apostles to baptize the entire "household,"whatever might be the age, including domestics, slaves, and children. The head of a family gave up the entire "household"to God.

(That adult domestics and slaves were baptized without personal profession or other evidence of faith, is incredible. The word οἶκον oikon indeed includes domestics as well as children, out while the latter must have been admitted on the profession of their parents, it is reasonable to suppose that the former would be received solely on their own.)

Of Stephanas - Who Stephanas was, is not known. The Greek commentators say that he was the jailor of Philippi, who, after he had been baptized Act 16:33, removed with his family to Corinth. But of this there is no certain evidence.

Besides - Besides these.

I know not ... - I do not know whether I baptized any others who are now members of that church. Paul would, doubtless, recollect that he had baptized others in other places, but he is speaking here particularly of Corinth. This is not to be urged as an argument against the inspiration of Paul, for:

(1)    It was not the design of inspiration to free the memory from defect in ordinary transactions, or in those things which were not to be received for the instruction of the church;

(2)    The meaning of Paul may simply be, "I know not who of the original members of the church at Corinth may have removed, or who may have died; I know not who may have removed to Corinth from other places where I have preached and baptized, and consequently I cannot know whether I may not have baptized some others of your present number."It is evident, however, that if he had baptized any others, the number was small.

Barnes: 1Co 1:17 - -- For Christ sent me not to baptize - That is, not to baptize as my main business. Baptism was not his principal employment, though be had a comm...

For Christ sent me not to baptize - That is, not to baptize as my main business. Baptism was not his principal employment, though be had a commission in common with others to administer the ordinance, and occasionally did it. The same thing was true of the Saviour, that he did not personally baptize, Joh 4:2. It is probable that the business of baptism was entrusted to the ministers of the church of inferior talents, or to those who were connected with the churches permanently, and not to those who were engaged chiefly in traveling from place to place. The reasons of this may have been:

(1) That which Paul here suggests, that if the apostles had themselves baptized, it might have given occasion to strifes, and the formation of parties, as those who had been baptized by the apostles might claim some superiority over those who were not.

\caps1 (2) i\caps0 t is probable that the rite of baptism was preceded or followed by a course of instruction adapted to it, and as the apostles were traveling from place to place, this could be better entrusted to those who were to be with them as their ordinary religious teachers. It was an advantage that those who imparted this instruction should also administer this ordinance.

\caps1 (3) i\caps0 t is not improbable, as Doddridge supposes, that the administration of this ordinance was entrusted to inferiors, because it was commonly practiced by immersion, and was attended with some trouble and inconvenience, while the time of the apostles might be more directly occupied in their main work.

But to preach the gospel - As his main business; as the leading, grand purpose of his ministry. This is the grand object of all ministers. It is not to build up a sect or party; it is not to secure simply the baptism of people in this or that communion; it is to make known the glad tidings of salvation, and call people to repentance and to God.

Not with wisdom of words - ( οὐκ ἐν σοφίᾳ λόγου ouk en sophia logou ). Not in wisdom of speech, margin. The expression here is a Hebraism, or a form of speech common in the Hebrew writings, where a noun is used to express the meaning of an adjective, and means "not in wise words or discourse."The wisdom mentioned here, refers, doubtless, to that which was common among the Greeks, and which was so highly valued. It included the following things:

(1) Their subtle and learned mode of disputation, or that which was practiced in their schools of philosophy.

\caps1 (2) a\caps0 graceful and winning eloquence; the arts by which they sought to commend their sentiments, and to win others to their opinions. On this also the Greek rhetoricians greatly valued themselves, and this, probably, the false teachers endeavored to imitate.

\caps1 (3) t\caps0 hat which is elegant and finished in literature, in style and composition. On this the Greeks greatly valued themselves, as the Jews did on miracles and wonders; compare 1Co 1:22. The apostle means to say, that the success of the gospel did not depend on these things; that he had not sought them; nor had he exhibited them in his preaching. His doctrine and his manner had not been such as to appear wise to the Greeks; and he had not depended on eloquence or philosophy for his success. Longinus (on the Sublime) enumerates Paul among people distinguished for eloquence; but it is probable that he was not distinguished for the graces of manner (compare 2Co 10:1, 2Co 10:10), so much as the strength and power of his reasoning.

Paul here introduces a new subject of discourse, which he pursues through this and the two following chapters - the effect of philosophy on the gospel, or the estimate which ought to be formed in regard to it. The reasons why he introduces this topic, and dwells upon it at such a length, are not perfectly apparent. They are supposed to have been the following:

(1) He had incidentally mentioned his own preaching, and his having been set apart particularly to that; 1Co 1:17.

\caps1 (2) h\caps0 is authority, it is probable, had been called in question by the false teachers at Corinth.

\caps1 (3) t\caps0 he ground of this, or the reason why they undervalued him, had been probably, that he had not, evinced the eloquence of manner and the graces of oratory on which they so much valued themselves.

\caps1 (4) t\caps0 hey had depended for their success on captivating the Greeks by the charms of graceful rhetoric and the refinements of subtle argumentation.

(5) In every way, therefore, the deference paid to rhetoric and philosophy in the church, had tended to bring the pure gospel into disrepute; to produce faction; and to destroy the authority of the apostle. It was necessary, therefore, thoroughly to examine the subject, and to expose the real influence of the philosophy on which they placed so high a value.

Lest the cross of Christ - The simple doctrine that Christ was crucified to make atonement for the sins of people. This was the speciality of the gospel; and on this doctrine the gospel depended for success in the world.

Should be made of none effect - Should be rendered vain and ineffectual. That is, lest the success which might attend the preaching of the gospel should be attributed to the graces of eloquence, the charms of language, or the force of human argumentation, rather than to its true cause, the preaching of Christ crucified; or lest the attempt to recommend it by the charms of eloquence should divert the attention from the simple doctrines of the cross, and the preaching be really vain. The preaching of the gospel depends for its success on the simple power of its truths, borne by the Holy Spirit to the hearts of people; and not on the power of argumentation, and the charms of eloquence. To have adorned the gospel with the charms of Grecian rhetoric, would have obscured its wisdom and efficacy, just as the gilding of a diamond would destroy its brilliancy. True eloquence, and real learning and sound sense, are not to be regarded as valueless; but their use in preaching is to convey the truth with plainness; to fix the mind on the pure gospel; and to leave the conviction on the heart that this system is the power of God. The design of Paul here cannot be to condemn true eloquence and just reasoning, but to rebuke the vain parade, and the glittering ornaments, and dazzling rhetoric which were objects of so much esteem in Greece. A real belief of the gospel, a simple and natural statement of its sublime truths, will admit of, and prompt to, the most manly and noble kind of eloquence. The highest powers of mind, and the most varied learning, may find ample scope for the illustration and the defense of the simple doctrines of the gospel of Christ. But it does not depend for its success on these, but on its pure and heavenly truths, borne to the mind by the agency of the Holy Spirit.

Barnes: 1Co 1:18 - -- For the preaching of the cross - Greek, "the word ( ὁ λόγος ho logos ) of the cross;"that is, the doctrine of the cross; or the d...

For the preaching of the cross - Greek, "the word ( ὁ λόγος ho logos ) 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; because, if that was all, there would be nothing that would appear contemptible, or that would excite their opposition more than in the death of any other martyr. The statement that Polycarp, and Ignatius, and Paul, and Cranmer died as martyrs, does not appear to people to be foolishness, for it is a statement of an historical truth, and their death excites 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 the object of admiration to all people. But; the "preaching of the cross"must denote more than that; and must mean:

(1) That Christ died as an atoning sacrifice for the sins of people, and that; it was this which gave its speciality 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 - τοις μεν απολλυμενοις tois men apollumenois . 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 who have fled to it for salvation.

Foolishness - Folly. That is, it appears to them to be contemptible and foolish, or unworthy of belief. To the great mass of the Jews, and to the pagan philosophers, and indeed, to the majority of the people of this world, it has ever appeared foolishness, for the following reasons:

(1) The humble origin of the Lord Jesus. They despise him that lived in Nazareth; that was poor; that had no home, and few friends, and no wealth, and little honor among his own countrymen.

\caps1 (2) t\caps0 hey 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.

\caps1 (3) t\caps0 hey see not 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.

\caps1 (4) t\caps0 hey 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 see not the bearing of the work of atonement on the law and government of God; they believe not 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 man - It is worthy of remark, also, that to the ancient philosophers this doctrine would appear still more contemptible than it does to the people of these times. Everything that came from Judea, they looked upon with contempt and scorn; and they would spurn above all things else the doctrine that they were to expect salvation only by the crucifixion of a Jew. Besides, the account of the crucifixion has now lost to us no small part of its reputation of ignominy. Even around the cross there is conceived to be no small amount of honor and glory. There is now a sacredness about it from religious associations; and a reverence which 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 even a 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; and to speak of salvation only by the sufferings and death of a crucified man, was suited to excite in their bosoms 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 the note at Rom 1:16. This may either mean 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, the gospel is adapted to the condition of man, and is efficacious in renewing him and sanctifying him. It is not an inert, inactive letter, but is so suited to the understanding, the heart, the hopes, the fears of people, and all their great constitutional principles of action, that it actually overcomes their sin, and diffuses peace through the soul. This efficacy is not unfrequently attributed to the gospel. Joh 17:17; Heb 4:12; Jam 1:18; 1Pe 1:22-23. When the gospel, however, or the preaching of the cross, is spoken of as effectual or powerful, it must be understood of all the agencies which are connected with it; and does not refer to simple, abstract propositions, but to the truth as it comes attended with the influences which God sends down to accompany it.

It 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 suited to produce."It has a set of truths and promises just adapted to each of these effects; just suited 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 of accomplishing just what the truth of God is "suited originally"to produce. Thus, the preaching of the cross is "the power of God;"and every minister may present it with the assurance that he is presenting, not "a cunningly devised fable,"but a system "really suited"to save people; and yet, that its reception by the human mind depends on the promised presence of the Holy Spirit.

Barnes: 1Co 1:19 - -- For it is written - This passage is quoted from Isa 29:14. The Hebrew of the passage, as rendered in the English version is, "the wisdom of the...

For it is written - This passage is quoted from Isa 29:14. The Hebrew of the passage, as rendered in the English version is, "the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid."The version of the Septuagint is, "I will destroy the wisdom of the wise, and the understanding of the prudent I will hide" κρύψω krupsō , corresponding substantially with the quotation by Paul. The sense in the Hebrew is not materially different. The meaning of the passage as used by Isaiah is, that such was the iniquity and stupidity of "Ariel"Isa 29:1, that is, Jerusalem, that God would so execute his judgments as to confound their wise men, and overwhelm those who boasted of their understanding. Those in whom they had confided, and on whom they relied, should appear to be bereft of their wisdom; and they should be made conscious of their own lack of counsel to meet and remove the impending calamities. The apostle does not affirm that this passage in Isaiah refers to the times of the gospel. The contrary is manifestly true. But it expresses a general principle of the divine administration - "that the coming forth of God is often such as to confound human prudence; in a manner which human wisdom would not have devised; and in such a way as to show that he is not dependent on the wisdom of man."As such, the sentiment is applicable to the gospel; and expresses just the idea which the apostle wished to convey - that the wisdom of the wise should be confounded by the plan of God; and the schemes of human devising be set at naught.

I will destroy - That is, I will abolish; or will not be dependent on it; or will show that my plans are not derived from the counsels of people.

The wisdom of the wise - The professed wisdom of philosophers.

And will bring to nothing - Will show it to be of no value in this matter.

The prudent - The people professing understanding; the sages of the world. We may remark:

(1) That the plan of salvation was not the contrivance of human wisdom.

\caps1 (2) i\caps0 t is "unlike"what people have themselves devised as systems of religion. It did not occur to the ancient philosophers; nor has it occurred to the modern.

\caps1 (3) i\caps0 t may be expected to excite the opposition, the contempt, and the scorn of the wise people of this world; and the gospel makes its way usually, not with their friendship, but in the face of their opposition.

\caps1 (4) i\caps0 ts success is such as to confound and perplex them. They despise it, and they see not its secret power; they witness its effects, but are unable to account for them. It has always been a question with philosophers why the gospel met with such success; and the various accounts which have been given of it by its enemies, show how much they have been embarrassed. The most elaborate part of Gibbon’ s "Decline and Fall of the Roman Empire,"is contained in his attempt to state the causes of the early propagation of Christianity, in 1Co 15:16; and the obvious failure of the account shows how much the mind of the philosophic sceptic was embarrassed by the fact of the spread of Christianity.

\caps1 (5) t\caps0 he reception of the gospel demands an humble mind; Mar 10:15. People of good sense, of humble hearts, of childlike temper, embrace it; and they see its beauty, and are won by its loveliness, and controlled by its power. They give themselves to it; and find that it is suited to save their souls.

\caps1 (6) i\caps0 n this, Christianity is like all science. The discoveries in science are such as to confound the wise in their own conceits, and overthrow the opinions of the prudent, just as much as the gospel does, and thus show that both are from the same God - the God who delights to pour such a flood of truth on the mind as to overwhelm it in admiration of himself, and with the conviction of its own littleness. The profoundest theories in science, and the most subtle speculations of people of genius, in regard to the causes of things, are often overthrown by a few simple discoveries - and discoveries which are at first despised as much as the gospel is. The invention of the telescope by Galileo was to the theories of philosophers and astronomers, what the revelation of the gospel was to the systems of ancient learning, and the deductions of human wisdom. The one confounded the world as much as the other; and both were at first equally the object of opposition or contempt.

Barnes: 1Co 1:20 - -- Where is the wise? - Language similar to this occurs in Isa 33:18, "Where is the scribe? where is the receiver? where is he that counted the to...

Where is the wise? - Language similar to this occurs in Isa 33:18, "Where is the scribe? where is the receiver? where is he that counted the towers?"Without designing to quote these words as having an original reference to the subject now under consideration, Paul uses them as any man does language where he finds words with which he or his readers are familiar, that will convey his meaning. A man familiar with the Bible, will naturally often make use of Scripture expressions in conveying his ideas. In Isaiah, the passage refers to the deliverance of the people from the threatened invasion of Sennacherib. The 18th verse represents the people as meditating on the threatened terror of the invasion; and then in the language of exultation and thanksgiving at their deliverance, saying, "where is the wise man that laid the plan of destroying the nation? Where the Inspector General (see my note on the passage in Isaiah), employed in arranging the forces? Where the receiver (margin the "weigher"), the paymaster of the forces? Where the man that counted the towers of Jerusalem, and calculated on their speedy overthrow? All baffled and defeated; and their schemes have all come to nothing."So the apostle uses the same language in regard to the boasted wisdom, of the world in reference to salvation. It is all baffled, and is all shown to be of no value.

The wise - σοφός sophos . The sage. At first the Greek men of learning were called "wise men" σοφοί sophoi , like the magicians of the East. They afterward assumed a more modest appellation, and called themselves the "lovers of wisdom" φιλοσοφοι philosophoi , or "philosophers."This was the name by which they were commonly known in Greece in the time of Paul.

Where is the scribe? - γραμματεὺς grammateus . The scribe among the Jews was a learned man originally employed in transcribing the law, but subsequently the term came to denote a learned man in general. Among the Greeks the word was used to denote a public notary or a transcriber of the laws; or a secretary. It was a term, therefore nearly synonymous with a man of learning; and the apostle evidently uses it in this sense in this place. Some have supposed that he referred to the Jewish men of learning here; but he probably had reference to the Greeks.

Where is the disputer of this world? - The acute and subtle sophist of this age. The word "disputer" συζητητὴς suzētētēs , properly denotes one who "inquires"carefully into the causes and relations of things; one who is a subtle and abstruse investigator. It was applied to the ancient sophists and disputants in the Greek academics; and the apostle refers, doubtless, to them. The meaning is, that in all their professed investigations, in all their subtle and abstruse inquiries, they had failed of ascertaining the way in which man could be saved; and that God had devised a plan which had baffled all their wisdom, and in which their philosophy was disregarded. The term "world,"here αἰῶνος aiōnos , refers, probably, not to the world as a physical structure - though Grotius supposes that it does - but to that "age"- the disputer of that age, or generation - an age eminently wise and learned.

Hath not God made foolish ... - That is, has he not by the originality and superior efficacy of his plan of salvation, poured contempt on all the schemes of philosophers, and evinced their folly? Not only without the aid of those schemes of human beings, but in opposition to them, he has devised a plan for human salvation that evinces its efficacy and its wisdom in the conversion of sinners, and in destroying the power of wickedness. Paul here, possibly, had reference to the language in Isa 44:25. God "turneth wise men backward, and maketh their knowledge foolish."

Barnes: 1Co 1:21 - -- For after that - ἐπειδὴ epeidē . Since, or seeing that it is true that the world by wisdom knew not God. After all the experie...

For after that - ἐπειδὴ epeidē . Since, or seeing that it is true that the world by wisdom knew not God. After all the experience of the world it was ascertained that human beings would never by their own wisdom come to the true knowledge of God, and it pleased him to devise another plan for salvation.

In the wisdom of God - This phrase is susceptible of two interpretations:

(1) The first makes it refer to "the wisdom of God"evinced in the works of creation - the demonstration of his existence and attributes found there, and, according to that, the apostle means to say, that the world by a survey of the works of God did not know him; or were, notwithstanding those works, in deep darkness. This interpretation is adopted by most commentators - by Lightfoot, Rosenmuller, Grotius, Calvin, etc. According to this interpretation, the word ἐν en (in) is to be translated "by"or "through."

\caps1 (2) a\caps0 second interpretation makes it refer to the wise arrangement or government of God, by which this was permitted. "For when, by the wise arrangement or government of God; after a full and fair trial of the native, unaided powers of man, it was ascertained that the true knowledge of God would not be arrived at by man, it pleased him,"etc. This appears to be the correct interpretation, because it is the most obvious one, and because it suits the connection best. It is, according to this, a reason why God introduced a new method of saving people. This may be said to have been accomplished by a plan of God, which was wise, because:

(1) It was desirable that the powers of man should be fully tried before the new plan was introduced, in order to show that it was not dependent on human wisdom, that it was not originated by man, and that there was really need of such an interposition.

\caps1 (2) b\caps0 ecause sufficient time had been furnished to make the experiment. An opportunity had been given for four thousand years, and still it had failed.

\caps1 (3) b\caps0 ecause the experiment had been made in the most favorable circumstances. The human faculties had had time to ripen and expand; one generation had had an opportunity of profiting by the observation of its predecessor; and the most mighty minds had been brought to boar on the subject. If the sages of the east, and the profound philosophers of the west, had not been able to come to the true knowledge of God, it was in vain to hope that more profound minds could be brought to bear on it, or that more careful investigation would be bestowed on it. The experiment had been fairly made, and the result was before the world; see the notes at Rom. 1.

The world - The people of the world; particularly the philosophers of the world.

By wisdom - By their own wisdom, or by the united investigations of the works of nature.

Knew not God - Obtained not a true knowledge of him. Some denied his existence; some represented him under the false and abominable forms of idol worship; some ascribed to him horrid attributes; all showed that they had no true acquaintance with a God of purity, with a God who could pardon sin, or whose worship conduced to holiness of life; see the notes at Rom. 1.

It pleased God - God was disposed, or well pleased. The plan of salvation originated in his good pleasure, and was such as his wisdom approved. God chose this plan, so unlike all the plans of human beings.

By the foolishness of preaching - Not "by foolish preaching,"but by the preaching of the cross, which was regarded as foolish and absurd by the people of the world. The plan is wise, but it has been esteemed by the mass of people, and was particularly so esteemed by the Greek philosophers, to be egregiously foolish and ridiculous; see the note at 1Co 1:18.

To save them that believe - That believe in the Lord Jesus Christ; see the note at Mar 16:16. This was the speciality and essence of the plan of God, and this has appeared to the mass of people to be a plan devoid of wisdom and unworthy of God. The preaching of the cross which is thus esteemed foolishness, is made the means of saving them, because it sets forth God’ s only plan of mercy, and states the way in which lost sinners may become reconciled to God.

Barnes: 1Co 1:22 - -- For the Jews require a sign - A miracle, a prodigy, an evidence of divine interposition. This was the characteristic of the Jewish people. God ...

For the Jews require a sign - A miracle, a prodigy, an evidence of divine interposition. This was the characteristic of the Jewish people. God had manifested himself to them by miracles and wonders in a remarkable manner in past times, and they greatly prided themselves on that fact, and always demanded it when any new messenger came to them, professing to be sent from God. This propensity they often evinced in their contact with the Lord Jesus; Mat 12:38; Mat 16:1; Mar 8:11; Luk 11:16; Luk 12:54-56. Many mss., instead of "sign"here in the singular, read "signs"in the plural; and Griesbach has introduced that reading into the text. The sense is nearly the same, and it means that it was a characteristic of the Jews to demand the constant exhibition of miracles and wonders; and it is also implied here, I think, by the reasoning of the apostle, that they believed that the communication of such signs to them as a people, would secure their salvation, and they therefore despised the simple preaching of a crucified Messiah. They expected a Messiah that should come with the exhibition of some stupendous signs and wonders from heaven (Mat 12:38, etc., as above); they looked for the displays of amazing power in his coming, and they anticipated that he would deliver them from their enemies by mere power; and they, therefore, were greatly offended 1Co 1:23, by the simple doctrine of a crucified Messiah.

And the Greeks ... - Perhaps this means the pagan in general, in opposition to the Jews; see the note at Rom 1:16. It was, however, especially the characteristic of the Greek philosophers. They seek for schemes of philosophy and religion that shall depend on human wisdom, and they therefore despise the gospel.

Barnes: 1Co 1:23 - -- But we - We who are Christian preachers make Christ crucified the grand subject of our instructions and our aims in contradistinction from the ...

But we - We who are Christian preachers make Christ crucified the grand subject of our instructions and our aims in contradistinction from the Jew and the Greek. They seek, the one miracles, the other wisdom, we glory only in the cross.

Christ crucified - The word Christ, the anointed, is the same as the Hebrew name Messiah. The emphasis in this expression is on the word "crucified."The Jews would make the Messiah whom they expected no less an object of glorifying than the apostles, but they spurned the doctrine that he was to be crucified. Yet in that the apostles boasted; proclaiming him crucified, or "having been crucified"as the only hope of man. This must mean more than that Christ was distinguished for moral worth, more than that he died as a martyr; because if that were all, no reason could be given why the cross should be made so prominent an object. It must mean that Christ was crucified for the sins of people, as an atoning sacrifice in the place of sinners. "We proclaim a crucified. Messiah as the only redeemer of lost people."

To the Jews a stumbling-block - The word "stumbling-block"( σκάνδαλον skandalon ) means properly anything in the way over which one may fall; then anything that gives offence, or that causes one to fall into sin. Here it means that to the Jews, the doctrine that the Messiah was to be crucified gave great offence; excited, irritated, and exasperated them; that they could not endure the doctrine, and treated it with scorn. Compare the Rom 9:33 note; 1Pe 2:8 note. It is well known that to the Jews no doctrine was more offensive than this, that the Messiah was to be put to death, and that there was to be salvation in no other way. It was so in the times of the apostles, and it has been so since. They have, therefore, usually called the Lord Jesus, by way of derision, " תלוי Tolwiy , the man that was hanged,"that is, on a cross; and Christians they have usually denominated, for the same reason, צבדי תלוי 'Abday Tolwiy , servants of the man that was hanged."The reasons of this feeling are obvious:

(1) They had looked for a magnificent temporal prince; but the doctrine that their Messiah was crucified, dashed all their expectations. And they regarded it with contempt and scorn, just in proportion as their hopes had been elevated, and these high expectations cherished.

\caps1 (2) t\caps0 hey had the common feelings of all people, the native feelings of pride, and self-righteousness, by which they rejected the doctrine that we are dependent for salvation on one who was crucified.

\caps1 (3) t\caps0 hey regarded Jesus as one given over by God for an enormous attempt at imposition, as having been justly put to death; and the object of the curse of the Almighty. Isa 53:4, "we did esteem him stricken, smitten of God."They endeavored to convince themselves that he was the object of the divine dereliction and abhorrence; and they, therefore, rejected the doctrine of the cross with the deepest feelings of detestation.

To the Greeks - To the Gentiles in general. So the Syriac, the Vulgate, the Arabic, and the Aethiopic versions all read it. The term "Greek"denotes all who were not Jews; thus the phrase, "the Jews and the Greeks"comprehended the whole human family, 1Co 1:22.

Foolishness - See the note at 1Co 1:18. They regarded it as folly:

(1)    Because they esteemed the whole account a fable, and an imposition;

(2)    It did not accord with their own views of the way of elevating the condition of man;

(3)    They saw no efficacy in the doctrine, no tendency in the statement that a man of humble birth was put to death in an ignominious manner in Judea, to make people better, or to receive pardon.

(4)\caps1     t\caps0 hey had the common feelings of unrenewed human nature; blind to the beauty of the character of Christ, and blind to the design of his death; and they therefore regarded the whole statement as folly.

We may remark here, that the feelings of the Jews and of the Greeks on this subject, are the common feelings of people. Everywhere sinners have the same views of the cross; and everywhere the human heart, if left to itself, rejects it, as either a stumbling-block or as folly. But the doctrine should be preached, though it is an offence, and though it appears to be folly. It is the only hope of man; and by the preaching of the cross alone can sinners be saved.

Barnes: 1Co 1:24 - -- But unto them which are called - To all true Christians. See the note at 1Co 1:9. Both Jews and Greeks - Whether originally of Jewish or ...

But unto them which are called - To all true Christians. See the note at 1Co 1:9.

Both Jews and Greeks - Whether originally of Jewish or Gentile extraction, they have here a common, similar view of the crucified Saviour.

Christ the power of God - Christ appears to them as the power of God; or it is through him that the power of salvation is communicated to them. See the note at 1Co 1:18.

And the wisdom of God - The way in which God evinces his wisdom in the salvation of people. They see the plan to be wise. They see that it is adapted to the end. They see it to be suited to procure pardon, and sanctification, and eternal life. It is God’ s wise plan for the salvation of people; and it is seen by those who are Christians, to be adapted to this end. They see that there is a beauty in his character; an excellency in his doctrines; and an efficacy in his atonement, to secure their salvation. - We may remark on this verse:

(1) That when people become Christians, their hearts are changed. The views of Christians are here represented as diametrically opposite to those of other people. To one class, Christ is a stumbling-block; to others, folly; to Christians he is full of beauty. But those views of the Christian, can be obtained only by a change of heart. And the change from regarding an object or being as foolishness to regarding it as full of beauty, must be a radical and a mighty change.

\caps1 (2) a\caps0 ll Christians have similar views of the Saviour. It matters not whether they were Jew or Greek; it matters not whether they were born in a northern or southern clime - "whether an Indian or an African sun has burned upon them;"whether they speak the same or different languages; whether they were born amidst the same or different denominations of Christians; whether in the same or different countries; or whether they are people in the same or different Christian communities, they have the same views of the Saviour. They see him to be the power and the wisdom of God. They are united in him, and therefore united to each other; and should regard themselves as belonging to the same family, and as bound to the same eternal home.

\caps1 (3) t\caps0 here is real efficacy in the plan of salvation. It is a scheme of power. It is adapted to the end, and is admirably suited to accomplish the great effects which God designs to accomplish. It is not a scheme intended to show its own imbecility, and the need of another and an independent agent to accomplish the work. All the effects which the Holy Spirit produces on the soul, are such, and only such, as the truth of the gospel is adapted to produce in the mind. The gospel is God’ s plan of putting forth power to save people. It seizes upon great elements in human nature; and is adapted to enlist them in the service of God. It is just suited to man as a being capable of reasoning and susceptible of emotion; as a being who maybe influenced by hope and fear; who may be excited and impelled to duty by conscience, and who may be roused from a state of lethargy and sin by the prospect of eternal life, and the apprehension of eternal death. "As such"it should always be preached - as a system "wise,"and "adapted"to the great end in view, as a system most powerful and "mighty to the pulling down of strong holds."

Barnes: 1Co 1:25 - -- Because the foolishness of God - That which God appoints, requires, commands, does, etc., which appears to people to be foolish. The passage is...

Because the foolishness of God - That which God appoints, requires, commands, does, etc., which appears to people to be foolish. The passage is not to be understood as affirming that it is really foolish or unwise; but that it appears so to people - Perhaps the apostle here refers to those parts of the divine administration where the wisdom of the plan is not seen; or where the reason of what God does is concealed.

Is wiser than men - Is better adapted to accomplish important ends, and more certainly effectual than the schemes of human wisdom. This is especially true of the plan of salvation - a plan apparently foolish to the mass of people - yet indubitably accomplishing more for the renewing of people, and for their purity and happiness, than all the schemes of human contrivance. They have accomplished nothing toward people’ s salvation; this accomplishes everything. They have always failed; this never fails.

The weakness of God - There is really no weakness in God, any more than there is folly. This must mean, therefore, the things of his appointment which appear weak and insufficient to accomplish the end. Such are these facts - that God should seek to save the world by Jesus of Nazareth, Who was supposed unable to save himself Mat 27:40-43; and that he should expect to save people by the gospel, by its being preached by people who were without learning, eloquence, wealth, fame, or power. The instruments were feeble; and people judged that this was owing to the weakness or lack of power in the God who appointed them.

Is stronger than men - Is able to accomplish more than the utmost might of man. The feeblest agency that God puts forth - so feeble as to be esteemed weakness - is able to effect more than the utmost might of man. The apostle here refers particularly to the work of redemption; but it is true everywhere. We may remark:

(1) That God often effects his mightiest plans by that which seems to men to be weak and even foolish. The most mighty revolutions arise often from the slightest causes; his most vast operations are often connected with very feeble means. The revolution of empires; the mighty effects of the pestilence; the advancement in the sciences, and arts, and the operations of nature, are often brought about by means apparently as little suited to accomplish the work as those which are employed in the plan of redemption.

(2) God is great. If his feeblest powers put forth, surpass the mightiest powers of man, how great must be his might. If the powers of man who rears works of art; who levels mountains and elevates vales; if the power which reared the pyramids, be as nothing when compared with the feeblest putting forth of divine power, how mighty must be his arm! How vast that strength which made, and which upholds the rolling worlds! How safe are his people in his hand! And how easy for him to crush all his foes in death!

Barnes: 1Co 1:26 - -- For ye see your calling - You know the general character and condition of those who are Christians among you, that they have not been generally...

For ye see your calling - You know the general character and condition of those who are Christians among you, that they have not been generally taken from the wise, the rich, and the learned, but from humble life. The design of the apostle here is, to show that the gospel did not depend for its success on human wisdom. His argument is, that "in fact"those who were blessed by it had not been of the elevated ranks of life mainly, but that God had shown his power by choosing those who were ignorant, and vicious, and abandoned, and by reforming and purifying their lives. The verb "ye see" βλέπετε blepete , is ambiguous, and may be either in the indicative mood, as our translators have rendered it, "ye do see; you are well apprised of it, and know it,"or it may be in the imperative, "see; contemplate your condition;"but the sense is substantially the same. "Your calling"( τὴν κλῆσιν tēn klēsin ) means "those who are called"1Co 1:9; as "the circumcision"means those who are circumcised. Rom 3:30. The sense is, "took upon the condition of those who are Christians."

Not many wise men - Not many who are regarded as wise; or who are ranked with philosophers. This supposes that there were some of that description, though the mass of Christians were then, as now, from more humble ranks of life. That there were some of high rank and wealth at Corinth who became Christians, is well known. Crispus and Sosthenes, rulers of the synagogue there (Act 28:8, Act 28:17; Compare 1Co 1:1); Gaius, a rich, hospitable man Rom 16:23; and Erastus the chancellor of the city of Corinth Rom 16:23, had been converted and were members of the church. Some have supposed ("Macknight") that this should be rendered "not many mighty, wise, etc. ‘ call you;’ that is, God has not employed the wise and the learned ‘ to call’ you into his kingdom."But the sense in our translation is evidently the correct interpretation. It is the obvious sense; and it agrees with the design of the apostle, which was to show that God had not consulted the wisdom, and power, and wealth of men in the establishment of his church. So the Syriac and the Vulgate render it.

According to the flesh - According to the maxims and principles of a sensual and worldly policy; according to the views of people when under the influence of those principles; that is, who are unrenewed. The flesh here stands opposed to the spirit; the views of the people of this world in contradistinction from the wisdom that is from above.

Not many mighty - Not many people of power; or men sustaining important "offices"in the state. Comp, Rev 6:15. The word may refer to those who wield power of any kind, whether derived from office, from rank, from wealth, etc.

Not many noble - Not many of illustrious birth, or descended from illustrious families - εὐγενεῖς eugeneis , "well-born."In respect to each of these classes, the apostle does not say that there were no men of wealth, and power, and birth, but that the mass or body of Christians was not composed of such. They were made up of those who were in humble life. There were a few, indeed, of rank and property, as there are now; but then, as now, the great mass was composed of those who were from the lower conditions of society. The reason why God had chosen his people from that rank is stated in 1Co 1:29. The character of many of those who composed the church at Corinth before the conversion, is stated in 1Co 6:10-11, which see.

Barnes: 1Co 1:27 - -- But God hath chosen - The fact of their being in the church at all was the result of his choice. It was owing entirely to his grace. The f...

But God hath chosen - The fact of their being in the church at all was the result of his choice. It was owing entirely to his grace.

The foolish things - The things esteemed foolish among people. The expression here refers to those who were destitute of learning, rank, wealth, and power, and who were esteemed as fools, and were despised by the rich and the great.

To confound - To bring to shame; or that he might make them ashamed; that is, humble them by showing them how little he regarded their wisdom; and how little their wisdom contributed to the success of his cause. By thus overlooking them, and bestowing his favors on the humble and the poor; by choosing his people from the ranks which they despised, and bestowing on them the exalted privilege of being called the sons of God, he had poured dishonor on the rich and the great, and overwhelmed them, and their schemes of wisdom, with shame. It is also true, that those who are regarded as fools by the wise men of the world are able often to confound those who boast of their wisdom; and that the arguments of plain people, though unlearned except in the school of Christ; of people of sound common sense under the influence of Christian principles, have a force which the learning and talent of the people of this world cannot gainsay or resist. They have truth on their side; and truth, though dressed in a humble garb, is more mighty than error, though clothed with the brilliancy of imagination, the pomp of declamation, and the cunning of sophistry.

And the weak things - Those esteemed weak by the people of the world.

The mighty - The great; the noble; the learned.

Barnes: 1Co 1:28 - -- And base things of the world - Those things which by the world are esteemed ignoble. Literally, those which are not of noble, or illustrious bi...

And base things of the world - Those things which by the world are esteemed ignoble. Literally, those which are not of noble, or illustrious birth τὰ ἀγειῆ ta ageiē .

Things which are despised - Those which the world regards as objects of contempt; compare Mar 9:12; Luk 18:19; Act 4:11.

Yea - The introduction of this word by the translators does nothing to illustrate the sense, but rather enfeebles it. The language here is a striking instance of Paul’ s manner of expressing himself with great strength. He desires to convey in the strongest terms, the fact, that God had illustrated his plan by choosing the objects of least esteem among people. He is willing to admit all that could be said on this point. He says, therefore, that he had chosen the things of ignoble birth and rank - the base things of the world; but this did not fully express his meaning. He had chosen objects of contempt among people; but this was not strong enough to express his idea. He adds, therefore, that he had chosen those things which were absolutely nothing, which had no existence; which could not be supposed to influence him in his choice.

And things which are not - τὰ μὴ ὄντα ta mē onta . That which is nothing; which is worthless; which has no existence; those flyings which were below contempt itself; and which, in the estimation of the world, were passed by as having no existence; as not having sufficient importance to be esteemed worthy even of the slight notice which is implied in contempt. For a man who despises a thing must at least notice it, and esteem it worth some attention. But the apostle here speaks of things beneath even that slight notice; as completely and totally disregarded, as having no existence. The language here is evidently that of hyperbole (compare the note at Joh 21:25). It was a figure of speech common in the East, and not unusual in the sacred writings; compare Isa 40:17.

All nations before him are as nothing.

And they are counted to him less than nothing and vanity.

See also Rom 4:17, "God, who - calleth those things which be not, as though they were."This language was strongly expressive of the estimate which the Jews fixed on the Gentiles, as being a despised people, as being in fact no people; a people without laws, and organization, and religion, and privileges; see Hos 1:10; Hos 2:23; Rom 9:25; 1Pe 2:10. "When a man of rank among the Hindus speaks of low-caste persons, of notorious profligates, or of those whom he despises, he calls them "alla -tha -varkal ,"that is, "those who are not."The term does not refer to life or existence, but to a quality or disposition, and is applied to those who are vile and abominable in all things. "My son, my son, go not among them ‘ who are not.’ ""Alas! alas! those people are all alla -tha -varkal ."When wicked men prosper, it is said, "this is the time for those ‘ who are not.’ ""Have you heard that those ‘ who are not’ are now acting righteously?"Vulgar and indecent expressions are also called, "words that are not.""To address men in the phrase ‘ are not,’ is provoking beyond measure"- Roberts, as quoted in Bush’ s Illustrations of Scripture .

To bring to naught - To humble and subdue. To show them how vain and impotent they were.

Things that are - Those who on account of their noble birth, high attainments, wealth, and rank placed a high estimate on themselves and despised others.

Barnes: 1Co 1:29 - -- That no flesh - That no person; no class of people. The word "flesh"is often thus used to denote human beings. Mat 24:22; Luk 3:6; Joh 17:2; Ac...

That no flesh - That no person; no class of people. The word "flesh"is often thus used to denote human beings. Mat 24:22; Luk 3:6; Joh 17:2; Act 2:17; 1Pe 1:24; etc.

Should glory - Should boast; Rom 3:27.

In his presence - Before him. That man should really have nothing of which to boast; but that the whole scheme should be adapted to humble and subdue him. On these verses we may observe:

(1) That it is to be expected that the great mass of Christian converts will be found among those who are of humble life - and it may be observed also, that true virtue and excellence; sincerity and amiableness; honesty and sincerity, are usually found there also.

\caps1 (2) t\caps0 hat while the mass of Christians are found there, there are also those of noble birth, and rank, and wealth, who become Christians. The aggregate of those who from elevated ranks and distinguished talents have become Christians, has not been small. It is sufficient to refer to such names as Pascal, and Bacon, and Boyle, and Newton, and Locke, and Hale, and Wilberforce, to show that religion can command the homage of the most illustrious genius and rank.

\caps1 (3) t\caps0 he reasons why those of rank and wealth do not become Christians, are many and obvious:

\tx720 \tx1080 (a)    They are beset with special temptations.

(b)    They are usually satisfied with rank, and wealth, and do not feel their need of a hope of heaven.

©    They are surrounded with objects which flatter their vanity, which minister to their pride, and which throw them into the circle of alluring and tempting pleasures.

(d)    They are drawn away from the means of grace and the places of prayer, by fashion, by business, by temptation.

(e)    There is something about the pride of learning and philosophy, which usually makes those who possess it unwilling to sit at the feet of Christ; to acknowledge their dependence on any power; and to confess that they are poor, and needy, and blind, and naked before God.

\caps1 (4) t\caps0 he gospel is designed to produce humility, and to place all people on a level in regard to salvation. There is no royal way to the favor of God. No monarch is saved because he is a monarch; no philosopher because he is a philosopher; no rich man because he is rich; no poor man because he is poor. All are placed on a level. All are to be saved in the same way. All are to become willing to give the entire glory to God. All are to acknowledge him as providing the plan, and as furnishing the grace that is needful for salvation. God’ s design is to bring down the pride of man, and to produce everywhere a willingness to acknowledge him as the fountain of blessings and the God of all.

Barnes: 1Co 1:30 - -- But of him - That is, by his agency and power. It is not by philosophy; not from ourselves; but by his mercy. The apostle keeps it prominently ...

But of him - That is, by his agency and power. It is not by philosophy; not from ourselves; but by his mercy. The apostle keeps it prominently in view, that it was not of their philosophy, wealth, or rank that they had been raised to these privileges, but of God as the author.

Are ye - Ye are what you are by the mercy of God. 1Co 15:10. You owe your hopes to him. The emphasis in this verse is to he placed on this expression, "are ye."You are Christians, not by the agency of man, but by the agency of God.

(See the supplementary note at Rom 8:10.)

In Christ Jesus - See the note at 1Co 1:4. By the medium, or through the work of Christ, this mercy has been conferred on you.

Who of God - From God ἀπὸ θεοῦ apo theou . Christ is given to us by God, or appointed by him to be our wisdom, etc. God originated the scheme, and God gave him for this end.

Wisdom - That is, he is to us the source of wisdom; it is by him that we are made wise. This cannot mean that his wisdom becomes strictly and properly ours; that it is set over to us, and reckoned as our own, for that is not true. But it must mean simply, that Christians have become "truly wise"by the agency, the teaching, and the work of Christ. Philosophers had attempted to become wise by their own investigations and inquiries. But Christians had become wise by the work of Christ; that is, it had been by his instructions that they had been made acquainted with the true character of God; with his law; with their own condition; and with the great truth that there was a glorious immortality beyond the grave. None of these truths had been obtained by the investigations of philosophers, but by the instructions of Christ. In like manner it was that through him they had been made practically wise unto salvation. Compare Col 2:3, "In whom are hid all the treasures of wisdom and knowledge."He is the great agent by whom we become truly wise. Christ is often represented as eminently wise, and as the source of all true wisdom to his people. Isa 11:1; Mat 13:54; Luk 2:40, Luk 2:52; 1Co 1:24; 1Co 3:10. "Ye are wise in Christ."Many commentators have supposed that the beautiful description of wisdom, in Prov. 8 is applicable to the Messiah. Christ may be said to be made wisdom to us, or to communicate wisdom:

(1) Because he has in his own ministry instructed us in the true knowledge of God, and of those great truths which pertain to our salvation.

\caps1 (2) b\caps0 ecause he has by his word and spirit led us to see our true situation, and made us "wise unto salvation."He has turned us from the ways of folly, and inclined us to walk in the path of true wisdom.

\caps1 (3) b\caps0 ecause he is to his people now the source of wisdom. He enlightens their mind in the time of perplexity; guides them in the way of truth; and leads them in the path of real knowledge. It often happens that obscure and ignorant people, who have been taught in the school of Christ, have more true and real knowledge of that which concerns their welfare, and evince more real practical wisdom, than can be learned in all the schools of philosophy and learning on the earth. It is wise for a sinful and dying creature to prepare for eternity. But none but those who are instructed by the Son of God, become thus wise.

And righteousness - By whom we become righteous in the sight of God. This declaration simply affirms that we become righteous through him, as it is affirmed that we become wise, sanctified, and redeemed through him. But neither of the expressions determine anything as to the mode by which it is done. The leading idea of the apostle, which should never be lost sight of, is that the Greeks by their philosophy did not become truly wise, righteous, sanctified, and redeemed; but that this was accomplished through Jesus Christ. But "in what way"this was done, or by what process or mode, is not here stated; and it should be no more assumed from this text that we became righteous by the imputation of Christ’ s righteousness, than it should be that we became wise by the imputation of his wisdom, and sanctified by the imputation of his holiness. If this passage would prove one of these points, it would prove all. But as it is absurd to say that we became wise by the imputation of the personal wisdom of Christ, so this passage should not be brought to prove that we became righteous by the imputation of his righteousness. Whatever may be the truth of that doctrine, this passage does not prove it.

By turning to other parts of the New Testament to learn in what way we are made righteous through Christ, or in what way he is made unto us righteousness; we learn that it is in two modes:

(1) Because it is by his merits alone that our sins are pardoned, and we are justified, and treated as righteous (see the note at Rom 3:26-27); and,

(2) Because by his influence, and work, and Spirit, and truth, we are made personally holy in the sight of God.

The former is doubtless the thing intended here, as sanctification is specified after. The apostle here refers simply to the fact, without specifying the mode in which it is done. That is to be learned from other parts of the New Testament. Compare the note at Rom 4:25. The doctrine of justification is, that God regards and treats those as righteous who believe on his Son, and who are pardoned on account of what he has done and suffered. The several steps in the process may be thus stated:

(1) The sinner is by nature exposed to the wrath of God. He is lost and ruined. He has no merit of his own. He has violated a holy law, and that law condemns him, and he has no power to make an atonement or reparation. He can never be pronounced a "just"man on his own merits. He can never vindicate his conduct, as a man can do in a court of justice where he is unjustly accused, and so be pronounced just.

(2) Jesus Christ has taken the sinner’ s place, and died in his stead. He has honored a broken law; he has rendered it consistent for God to pardon. By his dreadful sufferings, endured in the sinner’ s place, God has shown his hatred of sin, and his willingness to forgive. His truth will be vindicated, and his law honored, and his government secured, if now he shall pardon the offender when penitent. As he endured these sorrows for others, and not for himself, they can be so reckoned, and are so judged by God. All the "benefits"or "results"of that atonement, therefore, as it was made for others, can be applied to them, and all the advantage of such substitution in their place, can be made over to them, as really as when a man pays a note of hand for a friend; or when he pays for another a ransom. The price is reckoned as paid for them, and the "benefits"flow to the debtor and the captive. It is not reckoned that they paid it, for that is not true; but that it was done for them, and the benefit may be theirs, which is true.

(3) God has been pleased to promise that these benefits may be conferred on him who believes in the Saviour. The sinner is "united"by faith to the Lord Jesus, and is so adjudged, or reckoned. God "esteems"or judges him to be a believer according to the promise. And so believing, and so repenting, he deems it consistent to pardon and justify him who is so united to his Son by faith. He is justified, not by the ACT of faith; not by any merits of his own, but by the merits of Christ. He has no other ground, and no other hope. Thus, he is in fact a pardoned and justified man; and God so reckons and judges. God’ s law is honored, and the sinner is pardoned and saved; and it is now as consistent for God to treat him as a righteous man, as it would be if he had never sinned - since there is as high honor shown to the law of God, as there would have been had he been personally obedient, or had he personally suffered its penalty. And as, through the death of Christ, the same "results"are secured in upholding God’ s moral government as would be by his condemnation, it is consistent and proper for God to forgive him and treat him as a righteous man; and to do so accords with the infinite benevolence of his heart.

And sanctification - By him we are sanctified or made holy. This does not mean, evidently, that his personal holiness is reckoned to us, but that by his work applied to our hearts, we become personally sanctified or holy. Compare Eph 4:24. This is done by the agency of his Spirit applying truth to the mind Joh 17:19, by the aid which he furnishes in trials, temptations, and conflicts, and by the influence of hope in sustaining, elevating and purifying the soul. All the truth that is employed to sanctify, was taught primarily by him; and all the means that may be used are the purchase of his death, and are under his direction; and the Spirit by whose agency Christians are sanctified, was sent into the world by him, and in answer to his prayers. Joh 14:16; Joh 15:26.

And redemption - ἀπολύτρωσις apolutrōsis . For the meaning of this word, see the note at Rom 3:24. Here it is evidently used in a larger sense than it is commonly in the New Testament. The things which are specified above, "justification and sanctification,"are a part of the work of redemption. Probably the word is used here in a wide sense, as denoting the whole "group,"or class of influences by which we are brought at last to heaven; so that the apostle refers not only to his atonement, but to the work by which we are in fact redeemed from death, and made happy in heaven. Thus, in Rom 8:23, the word is applied to the resurrection, "the ‘ redemption’ of the body."The sense is, "it is by Christ that we are redeemed; by him that an atonement is made; by him that we are pardoned; by him that we are delivered from the dominion of sin, and the power of our enemies; and by him that we shall be rescued from the grave, and raised up to everlasting life."Thus, the whole work depends on him; and no part of it is to be ascribed to the philosophy, the talent, or the wisdom of human beings. He does not merely aid us; he does not complete that which is imperfect; he does not come in to do a part of the work, or to supply our defects; but it is all to be traced to him. Col 2:10, "and ye are complete in him."

Barnes: 1Co 1:31 - -- As it is written - This is evidently a quotation made from Jer 9:23-24. It is not made literally; but the apostle has "condensed"the sense of t...

As it is written - This is evidently a quotation made from Jer 9:23-24. It is not made literally; but the apostle has "condensed"the sense of the prophet into a few words, and has retained essentially his idea.

He that glorieth - He that boasts or exults.

In the Lord - Not ascribing his salvation to human abilities, or learning, or rank, but entirely to God. And from this we see:

(1) That the design of the plan of salvation is to exalt God in view of the mind.

\caps1 (2) t\caps0 hat the design is to make us humble; and this is the design also of all his works no less than of the plan of salvation. All just views of the creation tend to produce true humility.

\caps1 (3) i\caps0 t is an evidence of piety when we are thus disposed to exalt God, and to be humble. It shows that the heart is changed; and that we are truly disposed to honor him.

\caps1 (4) w\caps0 e may rejoice in God. We have no strength, and no righteousness of which to boast; but we may rejoice in him. He is full of goodness and mercy. He is able to save us. He can redeem us out of the hand of all our enemies. And when we are conscious that we are poor, and feeble, and helpless; when oppressed with a sense of sin, we may rejoice in him as our God; and exult in him as our Saviour and Redeemer. True piety will delight to come and lay everything at his feet; and whatever may be our rank, or talent, or learning, we shall rejoice to come with the temper of the humblest child of poverty, and sorrow, and lack, and to say, "not unto us, not unto us, but unto thy name give glory for thy mercy, and for thy truth’ s sake,"Psa 115:1.

"Not to our names, thou only just and true,

Not to our worthless names is glory due;

Thy power and grace, thy truth and justice claim.

Immortal honours to thy sovereign name."

Watts.

Poole: 1Co 1:14 - -- Concerning the apostle’ s baptizing Crispus we read, Act 18:8 ; he was the chief ruler of the synagogue of the Jews: why Paul thanks God that h...

Concerning the apostle’ s baptizing Crispus we read, Act 18:8 ; he was the chief ruler of the synagogue of the Jews: why Paul thanks God that he baptized not many, he tells us, 1Co 1:15 .

Poole: 1Co 1:15 - -- Because by that providence of God it so fell out, that very few of them could pretend any such thing, as that he had baptized any in his own name.

Because by that providence of God it so fell out, that very few of them could pretend any such thing, as that he had baptized any in his own name.

Poole: 1Co 1:16 - -- He correcteth himself, remembering that he also baptized the household of Stephanas, which (1Co 16:15 ) he calleth the first-fruits of Achaia, ...

He correcteth himself, remembering that he also baptized the household of Stephanas, which (1Co 16:15 ) he calleth the first-fruits of Achaia, a family that had addicted themselves to the ministry of the saints. Besides, I know not whether I baptized any other; he did not remember that he had baptized any more at Corinth, though it is very probable he had baptized many more in other parts of the world, where he had been travelling.

Poole: 1Co 1:17 - -- For Christ sent me not to baptize, but to preach the Gospel; baptism was not his principal work, not the main business for which Paul was sent; i...

For Christ sent me not to baptize, but to preach the Gospel; baptism was not his principal work, not the main business for which Paul was sent; it was his work, otherwise he would not have baptized Crispus, or Gaius, or the household of Stephanas, but preaching was his principal work. It is very probable others (besides the apostles) baptized. It is hard to conceive how three thousand should in a day be added to the church, if Peter had baptized them all, Act 2:41 . The apostle goes on, telling us how he preached the gospel, and thereby instructing all faithful ministers how they ought to preach.

Not with wisdom of words, or speech. Wisdom of words must signify either what we call rhetoric, or logic, delivering the mysteries of the gospel in lofty, tunable expressions, or going about to evidence them from rational demonstrations and arguments. This was the way (he saith) to have taken away all authority from the doctrine of the cross of Christ: Divine faith being nothing else but the soul’ s assent to the Divine revelation because it is such, is not furthered, but hindered, by the arguing the object of it from the principles of reason, and the colouring of it with high-flown words and trim phrases. There is a decent expression to be used in the communicating the will of God unto men; but we must take heed that we do not diminish the authority of God’ s revealed will, either by puerile flourishings of words, or philosophical argumentation.

Poole: 1Co 1:18 - -- For the preaching of the cross is to them that perish foolishness: I know (saith the apostle) that plain discourses about a Christ crucified are t...

For the preaching of the cross is to them that perish foolishness: I know (saith the apostle) that plain discourses about a Christ crucified are to some persons foolish things, and accounted canting; but to whom are they so? To those who, if they be not some that shall perish eternally, yet are some of those who at present are in a perishing estate; these indeed count sermons of Christ silly, foolish things.

But unto us which are saved it is the power of God; but to those who shall be eternally saved, and are at present in the true road to eternal life and salvation, it is, that is, the preaching of the gospel is, that institution of God by which he showeth his power in the salvation of those who shall be saved. The apostle saith the same, Rom 1:16 .

Poole: 1Co 1:19 - -- What Isaiah said of the wise men among the Jews in his time, is applicable to the wise men among the heathen, God will destroy their wisdom, and make ...

What Isaiah said of the wise men among the Jews in his time, is applicable to the wise men among the heathen, God will destroy their wisdom, and make their understanding appear to be no better than foolishness. So as it is not at all to be admired, if the philosophers of this world count the gospel, and the preaching of it, foolishness; the taking away the wisdom and understanding of men worldly wise, is but an ordinary dispensation of God’ s providence, no more than God threatened to do in Isaiah’ s time to the men of that generation.

Poole: 1Co 1:20 - -- Where is the wise? where is the scribe? He alludeth again to that, Isa 33:18 : Where is the scribe? where is the receiver? Where are the wise me...

Where is the wise? where is the scribe? He alludeth again to that, Isa 33:18 : Where is the scribe? where is the receiver? Where are the wise men amongst the heathens? Where are the scribes, the learned men in the law, amongst the Jews?

Where is the disputer of this world? Where are those amongst Jews or Gentiles that are the great inquirers into the reasons and natures of things, and manage debates and disputes about them? They understand nothing of the mysteries of the gospel, or the way of salvation, which God holds out to the world in and through Jesus Christ. Or, where are they? What have they done by all their philosophy and moral doctrine, as to the turning of men from sin unto God, from ways of iniquity unto ways of righteousness, in comparison of what we, the ministers of Christ, have done by preaching the doctrine of the gospel, and the cross of Christ?

Hath not God made foolish the wisdom of this world? Do not you see how God hath fooled the wisdom of the world? Making it to appear vain and contemptible, and of no use, as to the saving of men’ s souls; making choice of none of their doctors and great rabbis, to carry that doctrine abroad in the world; and convincing men that, without faith in Christ, all that can be learned from them will be of no avail to the soul.

Poole: 1Co 1:21 - -- For after that in the wisdom of God: some here, by the wisdom of God, understand Jesus Christ, and make the sense thus: When he who is the Wisdom...

For after that in the wisdom of God: some here, by the wisdom of God, understand Jesus Christ, and make the sense thus: When he who is the Wisdom of God came and preached to the world. Others understand the gospel, which is so called, 1Co 1:24 , and 1Co 2:7 . But I take the wisdom of God in this text to signify the wise administrations of Divine Providence in the government of the world to his wise ends.

The world by wisdom knew not God; the unregenerate part of the world would not come to a knowledge of and an acquaintance with God, in that way whereby he chose to reveal himself in and through Jesus Christ, as to which they were hindered by their own reasonings and knowledge, and apprehended skill in things, and capacity to comprehend them.

It pleased God by the foolishness of preaching to save them that believe; it pleased God to institute the great ordinance of preaching the gospel, which they count foolishness, as the sacred means by which he would bring all those that give credit to the revelation of it, and receive Christ held forth in it, to eternal life and salvation.

Poole: 1Co 1:22 - -- The Jews were not without some true Divine revelation, and owned the true God, and only desired some miraculous operation from Christ, Mat 12:38 Joh...

The Jews were not without some true Divine revelation, and owned the true God, and only desired some miraculous operation from Christ, Mat 12:38 Joh 4:48 , to confirm them that Christ was sent from God: without signs and wonders they would not believe; giving no credit at all to the words of Christ. And the Greeks, (by whom the apostle understands the Gentiles), especially the more learned part of them, (for Greece was at this time very famous for human literature), they sought after the demonstration of all things from natural causes and rational arguments, and despised every thing which could not so be made out unto them.

Poole: 1Co 1:23 - -- But we preach Christ crucified; we that are the ministers of Christ, come and preach to them, that there was one hanged upon a cross at Jerusalem, ...

But we preach Christ crucified; we that are the ministers of Christ, come and preach to them, that there was one hanged upon a cross at Jerusalem, who is the Saviour of the world, and was not cut off for his own sins, but for the sins of his people.

Unto the Jews a stumblingblock; the Jews are stumbled at this, looking for a Messiah that should be a great temporal Prince; and besides, accounting it an ignominious thing to believe in one as their Saviour whom they had caused to be crucified.

And unto the Greeks foolishness; and the Greeks, the most learned among the Gentiles, look upon it as a foolish, idle story, that one who was and is God blessed for ever, should be crucified.

Poole: 1Co 1:24 - -- Blessed be God, Christ is not to all the Jews a stmnblingblock, nor to all the Greeks is he foolishness; for to so many of them as are called, ( not...

Blessed be God, Christ is not to all the Jews a stmnblingblock, nor to all the Greeks is he foolishness; for to so many of them as are called, ( not by the external call of the gospel, but only by the internal call and effectual operation of the Spirit), let them be of one nation or another, by their country, Jews or pagans, Christ is so far from being foolishness, that Christ, and the doctrine of the gospel, appear to them the power of God, and the wisdom of God.

Poole: 1Co 1:25 - -- The foolishness of God is wiser than men; the least things that are the products of the wisdom of God, or the contrivance of God for man’ s sa...

The foolishness of God is wiser than men; the least things that are the products of the wisdom of God, or the contrivance of God for man’ s salvation, which the sinful and silly world calls foolishness, are infinitely more wise, and have more wisdom in them, than the wisest imaginations, counsels, and contrivances of men.

And the weakness of God is stronger than men; and those things and means which God hath instituted in order to an end, have in them more virtue, power, and efficacy in order to the production of God’ s intended effects, than any such means as appear to men’ s eyes of reason to have the greatest strength, virtue, and efficacy. Whence we may observe, that the efficacy of preaching for the changing and convering souls, dependeth upon the efficacy of God working in and by that holy institution, which usually attendeth the ministry of those who are not only called and sent out by men, but by God, being fitted for their work, and faithfully discharging of it.

Poole: 1Co 1:26 - -- To prove that this is the method of Divine Providence, to make use of seemingly infirm and weak means to produce his great effects, you need not look ...

To prove that this is the method of Divine Providence, to make use of seemingly infirm and weak means to produce his great effects, you need not look further than yourselves; look upon the whole body of your church at Corinth, it is not made up of many that have a reputation for the wise men or the noble men of your city. Some indeed were such; Crispus, the ruler of the synagogue, was converted, and Sosthenes; but the generality were men of very ordinary repute.

Poole: 1Co 1:27 - -- God hath even amongst you chosen persons that are in the account of the world as foolish things, to put the wise to shame; and persons of weak esteem,...

God hath even amongst you chosen persons that are in the account of the world as foolish things, to put the wise to shame; and persons of weak esteem, to confound those that are mighty in the repute of the world.

Poole: 1Co 1:28 - -- Things which are not in the world’ s account, to bring to nought things which are in high esteem.

Things which are not in the world’ s account, to bring to nought things which are in high esteem.

Poole: 1Co 1:29 - -- And God doth this in infinite wisdom, consulting his own honour and glory, that none might say, that God hath chosen them because they were nobler bor...

And God doth this in infinite wisdom, consulting his own honour and glory, that none might say, that God hath chosen them because they were nobler born, or in higher repute and esteem in the world, than others, but that the freeness of Divine grace might be seen in all God’ s acts of grace.

Poole: 1Co 1:30 - -- But of him are ye in Christ Jesus; of his grace ye are implanted into Christ, and believe in him. You are of him, not by creation only, as all c...

But of him are ye in Christ Jesus; of his grace ye are implanted into Christ, and believe in him. You are of him, not by creation only, as all creatures are, but by redemption and regeneration, which is in Christ Jesus, who of God is made unto us wisdom; the principal means by which we come to the knowledge of God, and an acquaintance with his will; for he is the image of the invisible God, Col 1:15 . The brightness of his Father’ s glory, and the express image of his person, Heb 1:3 . God hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2Co 4:6 . So that he who hath seen him, hath seen the Father, Joh 14:9 . All the treasures of wisdom and knowledge are hid in him, Col 2:3 . And no man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him, Mat 11:27 . Thus, though God destroyed the wisdom of the wise, yet the Corinthians were not without wisdom; for God had made Christ to them wisdom, both causally, being the author of wisdom to them; and objectively, their wisdom lay in their knowledge of him, and in a fellowship and conmmnion with him. And whereas they wanted a righteousness in which they might stand before God justified and accepted, God had also made Christ to them righteousness: Sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, Rom 8:3,4 .

And sanctification also, believers being renewed and sanctified by his Spirit.

And he is also made redemption: where by redemption is meant the redemption of the body, mentioned Rom 8:23 ; so as redemption here signifies the same with resurrection of the body. Christ is the resurrection, and the life, Joh 11:25 .

Poole: 1Co 1:31 - -- God doth this, or hath done this, for this end, that man should have nothing to glory in, neither wisdom, nor righteousness, nor sanctification, nor r...

God doth this, or hath done this, for this end, that man should have nothing to glory in, neither wisdom, nor righteousness, nor sanctification, nor redemption, but should glory in the Lord; acknowledging that whatsoever wisdom, righteousness, or holiness he hath, it is all from God, in and through the Lord Jesus Christ.

PBC: 1Co 1:18 - -- 1Co 1:18 says, " For the preaching of the cross is to them that perish foolishness, but unto us which are saved, it is the power of God." Again, this...

1Co 1:18 says, " For the preaching of the cross is to them that perish foolishness, but unto us which are saved, it is the power of God." Again, this verse presents a contrast between two types of people, " them that perish," or the unregenerate, and " us which are saved," or the regenerate. According to this verse, what effect does the gospel have on the unregenerate? Is it " the power of God unto salvation" {Ro 1:16} to him? No, it is " foolishness" to him. It is only the power of God unto salvation unto the man who has already been saved. The gospel will save the saved man, if he keeps it in memory. {1Co 15:1-3} The salvation (or deliverance) the gospel effects in the life of the believer is not, however, new birth, but a salvation " from this untoward generation," {Ac 2:40} an escape from the " pollutions of the world through the knowledge of Jesus Christ our Lord." {2Pe 2:19-20} It is, if you please, sanctification, not regeneration: " Sanctify them through thy truth; thy word is truth." {Joh 17:17} How we should rejoice in the truth of Ro 1:16! But we must not assign a meaning to this verse that contradicts 1Co 1:18. The gospel is the power of God unto salvation to the believer, not the unregenerate. To the unregenerate, it is foolishness. But once an individual is given spiritual life, once he is saved, it is the power of God to transform his life. {Ro 12:2; 2Co 3:18}

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PBC: 1Co 1:23 - -- Thus it is with all the unregenerated world. They can see no beauties in Christ: nothing to draw their hearts to him, and cause them to love and worsh...

Thus it is with all the unregenerated world. They can see no beauties in Christ: nothing to draw their hearts to him, and cause them to love and worship him. To know him is to have eternal life, and this life is the gift of God through our Lord Jesus Christ. Isaiah knew this, and said, " Who hath believed our report! And to whom is the arm of the Lord revealed?" This knowledge can only be had by direct revelation from God, hence the preaching of Christ is to the Jews a stumbling block, and to the Greeks foolishness. To the unbelieving Jew Christ looked mean, contemptible, and despicable. They could see nothing in him that looked like a king, or a great deliverer. Christ was the " I AM," the JEHOVAH, the " brightness of the Father’s glory, and the express image of his person" yet the world knew him not, for they had no spiritual life, or understanding, or sight, by which they could know him, or see his beauties. Christ had the beauty of holiness, and good ness enough to make him the desire of all nations, but the far greater part of those among whom he lived, saw none of these beauties, for they were spiritually discerned, and they as natural men, could not know them. The men who seemed to hate him worst, and persecuted him with the greatest severity, were those who were educated in the religion of the Jews, had read and professed to believe the prophets, and were looking for Messiah, the Son of David, who was to sit upon David’s throne. But in the meek and unassuming Jesus, they could see nothing to love, or to make them desire him. They judged of men by the sight of the eye, and their natural appearance, and they could see nothing in him that they should desire him; therefore they despised and rejected him.

Eld. Gregg Thompson

PBC: 1Co 1:26 - -- Who can read the New Testament, and learn the character of these witnesses, and not admire the wisdom of the Savior in the selection he made? Had he g...

Who can read the New Testament, and learn the character of these witnesses, and not admire the wisdom of the Savior in the selection he made? Had he gone into the palaces of the rich, the learned, and influential, and made his selection, the whole story of the cross might have been treated as a cunningly devised fable, the invention and product of human wisdom. But he chooses the poor, the illiterate, and those who have no worldly influence, and the account given of them is that they were dull of understanding, not capable of making up and connecting a system of deception that would confound the wisdom of the world. In fact, worldly wisdom was not necessary; for it was not opinions, and scientific questions that they had to settle. It was facts, such as they could see with their eyes, and hear with their ears, and handle with their hands:

Eld. Gregg Thompson

PBC: 1Co 1:30 - -- See Philpot: BLESSINGS IMPUTED, AND MERCIES IMPARTED 

See Philpot: BLESSINGS IMPUTED, AND MERCIES IMPARTED 

Haydock: 1Co 1:14 - -- I give God thanks that I baptized none of you, but, &c. It is strange that Quakers should from hence pretend, that St. Paul condemned baptism, when ...

I give God thanks that I baptized none of you, but, &c. It is strange that Quakers should from hence pretend, that St. Paul condemned baptism, when he only tells them, he is glad they were baptized by some other, rather than by him, lest they should say, they were baptized in his name, or think that baptism had a greater virtue, when given by a minister of greater sanctity; whereas it is Christ only, who is the chief minister, who gives grace in baptism, and in the other sacraments. This makes him say, was Paul crucified for you, &c. He tells them the occasion why he baptized few, because he was sent chiefly to preach and to be their apostle, whereas other inferior ministers were employed in baptizing. (Witham)

Haydock: 1Co 1:17 - -- Not to baptize. That is, the first and principal intent, in my vocation to the apostleship, was to preach the gospel, before the Gentiles, and kin...

Not to baptize. That is, the first and principal intent, in my vocation to the apostleship, was to preach the gospel, before the Gentiles, and kings, and the children of Israel. (Acts chap. ix. 15.) To baptize is common to all, but to preach is peculiarly the function of an apostle. (Estius; Menochius; Grotius) ---

I was sent to preach the gospel, not with wisdom of speech, and as he says in the next chapter, (ver. 13.) not in the persuasive words of human wisdom, &c. The Spirit of God, which guided the thoughts and pen of St. Paul, and the other sacred writers, inspired them to deliver the gospel-truths with great simplicity, without the ornaments of an artificial human eloquence, lest the cross of Christ should be made void, lest the conversion of the world might be attributed to any human means, and not to the power of God, and of Christ crucified. (Witham)

Haydock: 1Co 1:18 - -- For the word of the cross. That is, the preaching that the Son of God, both God and man, died nailed to an infamous cross, is folly, is looked upo...

For the word of the cross. That is, the preaching that the Son of God, both God and man, died nailed to an infamous cross, is folly, is looked upon as ridiculous and incredible, by all obstinate unbelievers that perish: but it is received as the work of God, and an effect of his divine power, by such as are saved. (Witham)

Haydock: 1Co 1:19-20 - -- I will destroy the wisdom of the wise. I will confound the false and mistaken wisdom of the great and wise philosophers, of the learned doctors or...

I will destroy the wisdom of the wise. I will confound the false and mistaken wisdom of the great and wise philosophers, of the learned doctors or scribes, of the curious searchers of the secrets of nature. ---

Hath not God made foolish the wisdom of this world, by the means he hath made use of to convert, and save the world, particularly by sending his only Son to die upon a cross? the preaching of which seems a folly, &c. only they who are called, believe Christ, though crucified, to be the power and wisdom of God. (Witham)

Haydock: 1Co 1:21 - -- For seeing that in the wisdom of God, &c. That is, by the works of the divine wisdom, by the visible creatures of this world, and the effects of his...

For seeing that in the wisdom of God, &c. That is, by the works of the divine wisdom, by the visible creatures of this world, and the effects of his providence, the world had not wisdom, or was not wise enough, to know and worship God, as they might, and ought to have done: it pleased God to shew his power by the foolishness of preaching, by sending illiterate men to preach a God crucified, which to human wisdom seems a folly, and to save men by this belief. (Witham) ---

The gospel, which I announce to you, though it appears folly to the vain philosopher, is the wisdom of God; and whilst it exhibits the picture of a crucified God, and teaches us the mortification of our senses, promises a happiness in the next life, not to be found in this. (Vat. Grot. Tir. Just. [Vatable?; Grotius?; Tirinus?; St. Justin Martyr?])

Haydock: 1Co 1:22-25 - -- The Jews, in the mean time, ask for miracles, such as God formerly wrought in their favour, and the Greeks, or the Gentiles, to be converted, expect f...

The Jews, in the mean time, ask for miracles, such as God formerly wrought in their favour, and the Greeks, or the Gentiles, to be converted, expect from us, what they would look upon as the highest points of human wisdom and knowledge; for that which appeareth the foolishness of God, is wiser than men, and able to confound the highest human wisdom; and that which appeareth weakness of God, is stronger than men, who cannot hinder God from converting the world, by means and methods, that seem so disproportioned to this his design. (Witham) ---

Foolishness. That is to say, what appears foolish to the world in the ways of God, is indeed more wise: and what appears weakness, is indeed above all the strength and comprehension of man. (Challoner)

Haydock: 1Co 1:26-28 - -- Vocation, is here used for the called, as Romans iii. 30. circumcision for the circumcised, (Romans xi. 7.) election for the elect. (Bible de Vence) ...

Vocation, is here used for the called, as Romans iii. 30. circumcision for the circumcised, (Romans xi. 7.) election for the elect. (Bible de Vence) ---

Consider you manner of being called; not many, hitherto, of those who have believed, or of those who have preached the gospel, are wise according to the flesh, or as to worldly wisdom; and in the esteem of men, not many mighty, not many noble. God hath chosen such as are looked upon as illiterate, without power, without riches, without human wisdom, to confound the great and wise men: He hath chosen the things that are not, that is, says St. John Chrysostom, men reputed as nothing, of no consideration, to confound, to destroy, to make subject to him, and to the gospel, men who had the greatest worldly advantages, that no flesh, no men how great, wise, rich, or powerful soever, might glory in his sight, or attribute their call, and their salvation to their own merits. ---

From him you are in Christ Jesus brought to believe in him, who is made to us wisdom, acknowledged to be the wisdom of his eternal Father, by whom we have been justified, sanctified, redeemed. We have nothing of ourselves to boast of, and can only glory in the Lord. (Witham) ---

And the mean things. In the beginning of Christianity, it was frequently objected to the Christians, that they had none but men of the basest extraction. The emperor Julian likewise made the Catholics the same reproach. (Grotius) ---

But this objection was not founded; for we find many persons of considerable mention in the Scriptures, who had embraced Christianity. Witness, ver. 1. of this chap. Sosthenes, the head of the synagogue at Corinth, and some in the very palace of Cæsar.

Haydock: 1Co 1:29 - -- Glory in his sight. God wished it to be known, that the establishment of his Church was not the work of human wisdom or power, but of the omnipotent...

Glory in his sight. God wished it to be known, that the establishment of his Church was not the work of human wisdom or power, but of the omnipotent power of his divinity. (Calmet)

Gill: 1Co 1:14 - -- I thank God that I baptized none of you,.... The Alexandrian copy and the Syriac version read, "I thank my God"; not that the apostle disliked the ord...

I thank God that I baptized none of you,.... The Alexandrian copy and the Syriac version read, "I thank my God"; not that the apostle disliked the ordinance of baptism, or the administration of it; and much less that he thought it criminal, or an evil in him to perform it; nor was he at any time displeased at the numbers of persons who desired it of him; but on the contrary rejoiced where proper subjects of it were brought to a submission to it; but inasmuch as some persons in the church at Corinth made such an ill use of his having baptized them, he was greatly thankful that it was so ordered in providence, that the far greater part of them were baptized by other ministers, either by those who were with him, or came after him; and that he baptized none of them with his own hands,

but Crispus and Gaius. The former of these was the chief ruler of the Jewish synagogue at Corinth, who hearing the apostle, and believing in Christ, was baptized by him, Act 18:8 and the latter was a very liberal and hospitable man, and was the apostle's host, whilst he was at Corinth; see Rom 16:23.

Gill: 1Co 1:15 - -- Lest any should say that I had baptized in my own name. The Alexandrian copy, and some others, and the Vulgate Latin version, read, "lest anyone shoul...

Lest any should say that I had baptized in my own name. The Alexandrian copy, and some others, and the Vulgate Latin version, read, "lest anyone should say that ye were baptized in my name"; and the Ethiopic version renders it, "that ye might not say we have been baptized in his name". This gives the true reason why the apostle was so thankful he had baptized no more of the members of this church, lest either some should reproach him, as having done it in his own name, and as seeking his own honour and interest; or lest others should affect, from their being baptized by him, to be called by his name, as if he was the author and patron of a new sect.

Gill: 1Co 1:16 - -- And I also baptized the household of Stephanas,.... The same name with "Stephanios", or "Stephanio" in Pliny e. Before he says he had baptized none bu...

And I also baptized the household of Stephanas,.... The same name with "Stephanios", or "Stephanio" in Pliny e. Before he says he had baptized none but Crispus and Gaius; but recollecting things, he corrects himself, and observes, that he had also baptized the household of Stephanas, who by the Greek writers is thought to be the same with the jailer baptized by the apostle at Philippi, but was now removed from thence to Corinth, and was become a famous and useful man there. No argument can be formed from the baptism of his household in favour of infant baptism, since it must be first proved that he had any infants in his family, and that these were baptized; and if his household and the jailer's are the same, it is certain that his household were such who were capable of having the word of God spoke to them, and who actually did believe in God. And if they were not the same, yet it is clear that this household of Stephanas consisted of adult, converted, and very useful persons; they were the firstfruits of Achaia, and had addicted themselves to the ministry of the saints, 1Co 16:15.

Besides, that is, the above mentioned persons,

I know not whether I baptized any other; meaning at Corinth, for he might have baptized, and doubtless did baptize many more in other places, for anything that is here said to the contrary: of this he would not be positive; for though he might fully know, and well remember, on recollection, who, and how many, were baptized by him with his own hands there, yet he could not tell but that some persons might have removed thither, and become members of the church in that place, who had been baptized by him elsewhere,

Gill: 1Co 1:17 - -- For Christ sent me not to baptize,.... Some think the apostle refers to his particular mission from Christ, Act 26:16 in which no mention is made of h...

For Christ sent me not to baptize,.... Some think the apostle refers to his particular mission from Christ, Act 26:16 in which no mention is made of his administering the ordinance of baptism; but no doubt he had the same mission the rest of the apostles had, which was to baptize as well as preach; and indeed, if he had not been sent at all to baptize, it would have been unlawful for him to have administered baptism to any person whatever; but his sense is, that baptism was not the chief and principal business he was sent about; this was to be done mostly by those preachers of the word who travelled with him, or followed after him: he was not sent so much about this work,

but to preach the Gospel; for which he was most eminently qualified, had peculiar gifts for the discharge of it, and was greatly useful in it. This was what he was rather sent to do than the other, and this "not with wisdom of words". Scholastic divinity, or the art of disputation, is by the f Karaites, a sect among the Jews, called חכמת הדברים, "wisdom of words": this the apostle seems to refer to, and signifies he was not sent with, or to preach, with words of man's wisdom, with human eloquence and oratory, with great swelling words of vanity, but in a plain, humble, modest manner; on which account the false teachers despised him, and endeavoured to bring his ministry into contempt with others: but this way and manner of preaching he chose for this reason,

lest the cross of Christ should be made of none effect; that is, either lest men's ears and fancies should be so tickled and pleased with the eloquence of speech, the elegancy of diction, and accuracy of expression, the cadency of words, and beauty of the oration, with the manner, and not with the matter of preaching, and so the true use, end, and design of the doctrine of a crucified Christ be defeated; or lest the success of the ministry should be attributed to the force of enticing words, and the strength and persuasion of oratory, and not to the energy of divine power attending the doctrine of the cross,

Gill: 1Co 1:18 - -- For the preaching of the cross,.... Not of the Christian's cross, which he is to take up and bear for the sake of Christ; though this is a doctrine ta...

For the preaching of the cross,.... Not of the Christian's cross, which he is to take up and bear for the sake of Christ; though this is a doctrine taught by Christ, and his apostles, and found to be true by the saints in all ages; and is what is had in great aversion and contempt, being very disagreeable to the natural man: but of the cross of Christ, the doctrine of salvation by a crucified Christ; or the doctrine of peace and reconciliation by the blood of his cross, and of righteousness, pardon, atonement, and satisfaction by the offering up of himself upon it as a sacrifice for sin, is here intended; and which

is foolishness in the esteem of many; and that because man's wisdom has no hand either in forming the scheme of it, or in the discovery of it to the sons of men; and besides, being revealed, it is very disagreeable to the carnal reason of man. This way of preaching is very impolite and unfashionable, and therefore despised; it is a doctrine which is not received by the wise and learned, but has been in all ages loaded with reproach, stigmatized either as a novel or licentious doctrine, and attended with persecution; though the only doctrine God owns for conversion, which administers comfort to distressed souls, and is food for the faith of believers; yea, it is a display of the highest wisdom; is what angels approve of, and desire to look into; is wiser than the wisdom of men; it has made foolish the wisdom of this world, and is what is only able to make a man wise unto salvation; and yet this doctrine is accounted foolish, yea foolishness itself; but to whom is it so?

to them that perish. All mankind are in a lost and perishing condition, by reason of sin, and want of righteousness. There are some who shall not perish; the Father has chose them unto salvation, the Son has redeemed them, and the Spirit sanctifies them; but there are others who do perish in their sins; wicked and ungodly men, Carried away with their own lusts and blinded by Satan, the god of this world: these are they that are lost, to whom the Gospel is hid, and who judge it foolishness; but their judgment of it is not to be regarded, being no more capable to judge of the glory and wisdom of the Gospel, than a blind man is of colours: but unto us which are saved; who are chosen in Christ unto salvation; whose persons and grace are secured in Christ, and in the everlasting covenant; for whom Christ has wrought out salvation; and to whom it is applied by the Spirit of God; and who are kept unto the full enjoyment of it by divine grace: to thest is the power of God; organically or instrumentally; it being the means of quickening them when dead in sin, of enlightening their dark minds, of unstopping their deaf ears, of softening their hard hearts, and of enemies making them friends to God, Christ, and his people: and it is likewise so declaratively, there being a wonderful display of the power of God in the ministration of it; as may be seen when observed who were the first preachers of it, men of no figure in life, of no education, illiterate mechanics, very mean and abject; into these earthen vessels were put the treasure of the Gospel, that the excellency of the power might appear to be of God, and not man; as also the doctrine they preached, a crucified Christ, disagreeable to the wisdom of men; the manner in which they spread it, not by force of arms, by carnal weapons, but spiritual ones; moreover, the opposition they met with from rabbins, philosophers, princes, kings, and emperors, and all the states and powers of the world; and yet in how short a time, maugre all opposition, did they carry the Gospel throughout the whole world, to the conversion of millions of souls, and the planting of churches everywhere; and which Gospel has continued and increased, notwithstanding the efforts of persecutors and false teachers, and all the power and artifice of men and devils; all which can be attributed to nothing else but the mighty power of God: add to this, that the Gospel is the power of God in the esteem of the saints, who know it to be so by inward experience; they have felt the power of it on their hearts; it has wrought effectually in them, and therefore they are the best judges, and are capable of giving the best account of it.

Gill: 1Co 1:19 - -- As it is written,.... The passage referred to is in Isa 29:14 where it is read, "the wisdom of their wise men shall perish; and the understanding of t...

As it is written,.... The passage referred to is in Isa 29:14 where it is read, "the wisdom of their wise men shall perish; and the understanding of their prudent men shall be hid"; and is rendered by the Septuagint, "I will destroy the wisdom of the wise, and will hide the understanding of the prudent": which is much the same with the apostle's version of it: and the sense of the prophecy is, that in the times of the Messiah, under the Gospel dispensation, the mysteries of grace should be hid from the wise rabbins among the Jews, the Scribes and Pharisees, who, with all their sagacity, parts, and learning, would not be able to comprehend the doctrines of the Gospel; by these their wisdom and understanding would be nonplussed, so that they would reject them as foolishness, because their carnal reason could not reach them; which shows what an infatuation they were given up to: and if this should be the case, as it was with the wise and learned philosophers among the Gentiles, it need not be wondered at; it was what was foretold in prophecy concerning the Jews, who had the oracles of God, and the advantage of a divine revelation; and therefore it need not be stumbling to them that are saved, that the Gospel should meet with so much scorn and contempt among them that perish in the Gentile world. These words are very pertinently cited by the apostle, since they are acknowledged by the Jews themselves to signify the departure of wisdom from the wise men of Israel, in the times of the destruction of the temple, as Jarchi on the place observes.

Gill: 1Co 1:20 - -- Where is the wise? where is the Scribe?.... These are the apostle's own words; though he may allude to Isa 33:18 where there are some phrases much lik...

Where is the wise? where is the Scribe?.... These are the apostle's own words; though he may allude to Isa 33:18 where there are some phrases much like these, but the meaning is very different. Though they are interpreted by the Talmudists g in a sense pretty near the apostle's; for thus they remark upon them,

"where is the Scribe? he that counts all the letters which are in the law; "where is the receiver, or weigher?" who weighs all the light and heavy things in the law; "where is he that counted the towers?" he who counts, or teaches the three hundred traditions:

so that they understand these of their Scribes and Misnic doctors, and such that are curious searchers into the hidden senses of Scripture. The apostle also seems to allude to a distinction that obtained among the Jews, of wise men, Scribes, and mystical interpreters of the word. They had their חכמי, "wise men", which was a general name for men of learning and knowledge; and their סופרי, "Scribes", who interpreted the law in the literal and grammatical sense; and their דרשני, "preachers, or disputers", who diligently searched into the hidden meaning of the Scriptures, and sought for and delivered out the mystical and allegorical sense of them, and who used to dispute about them in their schools. These three are sometimes to be met with together, and as distinct from each other. They say h that "God showed to the first man every generation, ודורשיו, "and its expounders, or disputers"; and every generation, וחכמיו, "and its wise men"; and every generation, wyrpwow wowpryw, "and its Scribes."

And the apostle's sense is, "where is the wise?" the man that boasts of his superior wisdom and knowledge in the things of nature, whether among the Jews or Gentiles; "where is the Scribe?" the letter learned man, who takes upon him to give the literal sense of the law,

where is the disputer of this world? the Jewish world, who pretends to the knowledge of the more abstruse and secret senses of Scripture; where are these men? they are not to be found among those that God employs in the ministration of the Gospel; he has laid them aside, and chosen others, where are they? what use have they been of to men? are men under their instructions the better, either in principle or practice? where are the thousands that have been turned to God by their wisdom, as can be shown by the faithful ministers of the Gospel? where are they? let them come and produce their cause, and bring forth their strong reasons against the Gospel they account foolishness, and try if these will stand before its superior power and wisdom; where are they? are they not fools, with all their wisdom and learning? The words may be rendered, "where is the searcher, or inquirer of this world?" and may design the same sort of persons whom the Jews call חכמי המחקר, "the wise men of search, or inquiry" i, and sometimes אנשי המחקר, "the men of search, or inquiry" k; by whom they seem to intend such who search into the nature of things, who study natural philosophy,

Hath not God made foolish the wisdom of this world? by bringing in the Gospel scheme, which the men of the world, the greatest wits in it, are not able to understand; by laying their wisdom aside as useless in the business of salvation; by showing it to be vain and empty, and of no service in things spiritual and divine; by detecting, through the ministration of the Gospel, the sophisms of men, and showing that the schemes both Jews and Gentiles give into abound with folly, with stupid notions, and are full of gross errors and fatal mistakes,

Gill: 1Co 1:21 - -- For after that in the wisdom of God,.... These words contain a reason proving the infatuation of men, with respect to "the wisdom of God"; by which ma...

For after that in the wisdom of God,.... These words contain a reason proving the infatuation of men, with respect to "the wisdom of God"; by which may be meant either Christ, who is the wisdom of God, was in the world, and yet the world of the Jews, and their chief Rabbins among them, with all their wisdom, neither knew him, nor God his Father; or the Gospel, which is also so called, and though this was come, both into the Jewish and Gentile world, yet neither of them, by their natural wisdom, knew the God of grace, so manifestly revealed in it; or rather the works of creation, in which there is such a visible display of the wisdom of God: yet "the world by wisdom knew not God"; the author of them: the Gentiles knew him not in any spiritual and saving manner, as in Christ, or the God of all grace; yea, they knew him not as the God of nature to be the one, only, true God; they knew him not so as to glorify him as God, or to worship him in a right way and manner: wherefore,

it pleased God by the foolishness of preaching to save them that believe; it was his purpose and decree within himself; it was his sovereign good will and pleasure; it was what he, without any motion from, or merit in the creature, resolved of himself from all eternity that he would "save", not the wise man, the Scribe, the disputer of this world, the rationalist, the talker, nor the worker, but "them that believe" in his Son; that look unto him, venture on him, and commit the care and keeping of their souls to him, however weak, mean, and despicable they may otherwise be; or whether they believe with a weak, or a strong faith, so be it, it is but true: the Ethiopic version reads, "that believe in this foolish doctrine"; and this he determined to do, and did, "by the foolishness of preaching"; or by that sort of preaching, which both for the matter of it, Christ, that itself, and the manner of it, the world reckons foolishness; and which are the things of the Father's grace in election, of the Son's grace in redemption, and the Spirit's in regeneration: so the wise men of the world, with all their wisdom, are left ignorant of God, and perish in their sins, whilst the Gospel they despise is the power of God unto salvation to all that believe in Christ; this, through efficacious grace, becomes the means of regenerating and quickening men, showing them their need of salvation, and where it is, and of working faith in them to look to Christ for it.

Gill: 1Co 1:22 - -- For the Jews require a sign,.... The Jews had always been used to miracles, in confirmation of the mission of the prophets sent unto them, and therefo...

For the Jews require a sign,.... The Jews had always been used to miracles, in confirmation of the mission of the prophets sent unto them, and therefore insisted on a sign proving Jesus to be the true Messiah; except signs and wonders were wrought, they would not believe; and though miracles were wrought in great numbers, and such as never man did, they remained incredulous, and persisted in demanding a sign from heaven, and in their own way; and it was told them that no other sign should be given them, but that of the prophet Jonah, by which was signified the resurrection of Christ from the dead; this was given them, and yet they believed not, but went on to require a sign still; nothing but miracles would do with them, and they must be such as they themselves pleased: the Alexandrian copy, and some others, and the Vulgate Latin version, read "signs", in the plural number:

and the Greeks seek after wisdom; the wisdom of the world, natural wisdom, philosophy, the reason of things, the flowers of rhetoric, the ornaments of speech, the beauties of oratory, the justness of style and diction; as for doctrines they regarded none, but such as they could comprehend with, and account for by their carnal reason, everything else they despised and exploded. Hence we often read l of חכמת יוונית, "the Grecian wisdom", or wisdom of the Greeks; which, the Jews say m, lay in metaphors and dark sayings, which were not understood but by them that were used to it; the study of it was forbidden by them, though some of their Rabbins were conversant with it n,

Gill: 1Co 1:23 - -- But we preach Christ crucified,.... Regardless of the sentiments and opinions of Jews and Gentiles, of what the one required and the other sought afte...

But we preach Christ crucified,.... Regardless of the sentiments and opinions of Jews and Gentiles, of what the one required and the other sought after; and in opposition to all their senseless and groundless cavils, the apostle and his fellow ministers continued preaching the doctrine of salvation by a crucified Christ, and him only; though it was

unto the Jews a stumblingblock; as was prophesied it should be, and as it came to pass; for they not only stumbled at the meanness of his birth, parentage, and education, at his ministry, miracles, company and audience; but especially at his sufferings and death: it was a stumbling to them that he should die at all, for they understood out of their law, that Christ should abide for ever; and it was more so that he should die the death of the cross, by which, according to their law, he appeared to be accursed; and most of all this was stumbling to them, because they expected a temporal kingdom to be set up by him:

and unto the Greeks foolishness; as that the Son of God should be crucified; that riches should come through his poverty, and men be brought to a kingdom and glory through one so mean and abject; that there should be life for men in his death, and salvation through his crucifixion, or the shameful death of the cross; that blessings should come through his being made a curse; and that his death should be an expiatory sacrifice for the sins of men; and that justification should be by one that was condemned; and peace and pardon should be by his blood; and that he should be raised again from the dead. These things were the subject of their ridicule and banter, and, in their opinion, deserved rather to be laughed at than credited. The Alexandrian copy, and others, and the Vulgate and all the Oriental versions, read, "unto the Gentiles".

Gill: 1Co 1:24 - -- But unto them which are called,.... Effectually, by the grace of God, not merely externally, but internally; these have other sentiments of Christ, an...

But unto them which are called,.... Effectually, by the grace of God, not merely externally, but internally; these have other sentiments of Christ, and the doctrine of salvation by him; for being called out of darkness, and savingly illuminated by the Spirit of God, they see wisdom, beauty, glory, excellency, and suitableness in Christ, and in his Gospel; and having felt the power of it upon their souls, with them,

both Jews and Greeks, of whatsoever nation they be, and whatsoever their prejudices have been, Christ, to them is,

the power of God, and the wisdom of God: he is "the power of God"; this is opposed to the Jews who stumbled at his weakness, his sufferings and death, even the death of the cross; and is to be understood of him, not as God, in which sense he is Mighty, yea, the Almighty, and which appears by his works of creation and providence; but as Mediator, and of him in his low and mean estate, and even when he was crucified through weakness; in respect to that very thing in which he was weakness, and so stumbling, to others, he is to them that are called the power of God; as is clear by his bearing all the sins of his people in his own body, on the tree, the cross whereon he was crucified, and all the punishment due thereunto; and yet he failed not, nor was he discouraged, nor did he give out, till he had satisfied law and justice perfectly, and made a full end of sin, and an entire reconciliation for iniquity; as also by destroying, by his death, the devil, who had the power of death, and spoiling all his principalities and powers, triumphing over them on his cross; by redeeming his people from all their sins, and the curse of the law, and from him that was stronger than they; by abolishing death, and at last raising himself from the dead; all which show him, even when and "though" crucified, to be the power of God, or to be possessed of Almighty power; for these are things which a mere creature could never have done: and he is "the wisdom of God", also, in the account of these persons; and which likewise is to be understood, it being opposed to the opinions the Greeks had of him, not of him as the essential wisdom of God, as he is the wise Creator and Governor of the universe; but of him as Mediator, and in respect to that for which the Greeks accounted him foolishness: for in redemption and salvation by a crucified Christ, God hath abounded towards us in all wisdom and prudence: there is in this article a high display of the wisdom of God; for hereby justice was satisfied in that nature which sinned, and Satan destroyed in that nature which he himself had been the ruin of; hereby sin was condemned, and yet the sinner saved; pardon and justification came to be in a way of grace, and yet of strict justice; all the divine perfections harmonize, and are glorified, and God has hereby executed his wise designs and counsels of old; yea, even the wisdom of God is seen in Christ's dying the death of the cross, whereby he appeared to be made a curse for us, that he might redeem us from the curse of the law, and that the blessing of Abraham might come upon us.

Gill: 1Co 1:25 - -- Because the foolishness of God,.... Not that there is any such thing as "foolishness" in God, nor the least degree of weakness in him; but the apostle...

Because the foolishness of God,.... Not that there is any such thing as "foolishness" in God, nor the least degree of weakness in him; but the apostle means that which the men of the world esteem so, and therefore, by an ironical concession, calls it by those names; by which is intended either Christ, who, as crucified, is counted foolishness; yet he "is wiser than men": yea, even than Solomon, who was wiser than all men besides; Christ is greater than he in wisdom, having all the treasures of wisdom and knowledge in him; yea, in redemption by the blood of his cross, which is accounted such an egregious instance of folly, there is such a display of wisdom as surpasses all the wisdom of men and angels: and though he is, as crucified, esteemed as

the weakness of God, yet in this respect,

is stronger than men; stronger than the strong man armed; and has done that by his own arm, has brought salvation for his people, which neither men nor angels could ever have done: or all this may be understood of the Gospel of Christ, which is condemned as folly and weakness, and yet has infinitely more wisdom in it, than is to be found in the best concerted schemes of the wisest philosophers; and has had a greater influence on the minds and manners of men than theirs ever had; it is the manifold wisdom of God, and the power of God unto salvation. Moreover, these words may be applied to the saints, called in 1Co 1:27.

the foolish and weak things of the world; and yet even these, in the business of salvation, how foolish soever they may be in other respects, are wiser than the wisest of men destitute of the grace of God; and however weak they are in themselves, in their own esteem, and in the account of others, they are able to do and suffer such things, through the strength of Christ that no other men in the world are able to perform or endure. The phrases here used seem to be a sort of proverbial ones; and the sense of them is, that whatever, in things divine and spiritual, has the appearance of folly and weakness, or is judged to be so by carnal men, is wiser and stronger not only than the wisdom and strength of men, but than men themselves with all their wisdom and strength. It is very likely, that proverbial expressions of this kind, with a little alteration, were used by the Jews. The advice the young men gave to Rehoboam is thus paraphrased by the Targumist o, חלשותי תקיפא מן גבורתיה דאבא , "my weakness is stronger than the strength of my father"; which is very near the same with the last clause of this verse,

Gill: 1Co 1:26 - -- For ye see your calling, brethren,.... That is, those that were called by the grace of God among them; for as circumcision and uncircumcision stand fo...

For ye see your calling, brethren,.... That is, those that were called by the grace of God among them; for as circumcision and uncircumcision stand for circumcised and uncircumcised persons, and election for elect persons, and righteousness for righteous persons, Rom 3:30 so here "calling" designs men called by grace; the manner of whose calling, and what sort of persons they were, the apostle signifies, they did or might, or ought, to see, observe, and consider; for respect is here had, not, as some have thought, to the first preachers of the Gospel, who were mechanics, fishermen, illiterate persons, very mean and despicable; but to the members of the church at Corinth, whether public preachers, or private members. The city of Corinth had in it many noble families, of high birth and quality, abounded with learned philosophers and rich merchants; and yet it was easy to be seen,

how that not many wise men after the flesh, not many mighty, not many noble are called. The apostle does not say that there were none of the wise, the mighty, and noble called; for there were Crispus, and Sosthenes, rulers of the synagogue, and Gains a rich hospitable man, and Erastus the chamberlain of the city, and it may be some others of a like or better figure in life; but there were not many of them; instances of this kind are but few recorded in the Scripture; as Joseph of Arimathea a rich counsellor, Paulus Sergius a Roman deputy, Dionysius the Areopagite, and some in Caesar's palace; which show that nobility, riches, and learning, as they do not at all contribute towards a man's salvation, so neither can they hinder it where grace takes place; but, generally speaking, God has thought fit, for wise reasons, to choose and call persons of different characters.

Gill: 1Co 1:27 - -- But God hath chosen the foolish things of the world,.... So the Jews, in distinction from their wise Rabbins and doctors, call others, טפשין דע...

But God hath chosen the foolish things of the world,.... So the Jews, in distinction from their wise Rabbins and doctors, call others, טפשין דעלמא, "the fools of the world" p; the persons whom God made choice of from all eternity, as appears by his calling them in time, are such who with respect to the wisdom of the world are foolish; have not those natural parts and abilities, that sagacity and penetration in things natural and civil, that knowledge and learning which many others have; and are therefore esteemed foolish by the men of the world, in comparison of whom; who are the wise and prudent, they are but babes: and God's end in his choice of them, and calling them, is

to confound the wise; who sooner or later will be brought to shame and confusion, to see such idiots, as they took them to be, wiser than they in the business of salvation; having been directed and influenced by divine grace to choose that good part, which shall never be taken from them, when they will be stripped of their nobility, wealth, and wisdom; to see these men go into the kingdom of heaven, and they themselves shut out:

and God hath chosen the weak things of the world; who cannot boast of their birth and pedigree, of their ancient and illustrious families; have no titles of honour to aggrandize them, nor estates, possessions, and worldly substance to support themselves with; and this he has done,

to confound the things which are mighty; as Haman was by the advancement of Mordecai. It will be to the utter confusion of the rich and mighty, to see persons of the lowest class in life made kings and priests by Christ, set among princes, and upon the throne of glory; and they themselves fleeing, and calling to the mountains to fall upon them, and cover them from the sight of him that sits on the throne, and the Lamb,

Gill: 1Co 1:28 - -- And base things of the world,.... Who are reckoned the filth of the world, and the offscouring of all things; men of mean birth, education, and busine...

And base things of the world,.... Who are reckoned the filth of the world, and the offscouring of all things; men of mean birth, education, and business of life:

and things that are despised; and set at nought, as poor persons generally are; yet God

hath chosen them; even the poor of this world, rich in faith, and heirs of a kingdom:

yea, and things which are not; some think the Gentiles are here intended, who by the Jews are called "things that are not": as in the apocryphal books:

"O Lord, give not thy sceptre unto "them that be nothing", and let them not laugh at our fall; but turn their device upon themselves, and make him an example, that hath begun this against us.'' Est 14:11

"56 As for the other people, which also come of Adam, thou hast said that "they are nothing", but be like unto spittle: and hast likened the abundance of them unto a drop that falleth from a vessel. 57 And now, O Lord, behold, these heathen, which have ever been "reputed as nothing", have begun to be lords over us, and to devour us.'' (2 Esdras 6)

See Gill on Rom 4:17 for note on non-entities, or such who are not in being, are meant; but who are not accounted of, or are reckoned as nothing; and these the Lord calls by his grace, as a fruit and evidence of electing love:

to bring to nought things that are; who, on the account of their noble birth, large possessions, and high attainments in knowledge and learning, thought themselves something; all which will one day be abolished, and will stand them in no stead with regard to future happiness and glory. The Jews q have a saying quite contrary to all this, that "the Shekinah, or presence of God, does not dwell on any but upon a wise man, a mighty man, and a rich man.

Gill: 1Co 1:29 - -- That no flesh should glory in his presence. That is, "in the presence of God", as some copies, and the Arabic and Ethiopic versions read; not in their...

That no flesh should glory in his presence. That is, "in the presence of God", as some copies, and the Arabic and Ethiopic versions read; not in their blood, birth, families, lineage, and natural descent; nor in their might, power, and dominion; nor in their riches, wealth, and substance; nor in their wisdom, learning, and parts: for however these may be gloried in before men, yet not before God. These are of no account with him, nor will they be regarded by him, or men on account of them; and he has taken a method in choosing and calling the reverse of these, to stain the glory of all flesh, that no man may attribute his salvation to any thing of the creature, but wholly to the sovereign grace and good pleasure of God.

Gill: 1Co 1:30 - -- But of him are ye in Christ Jesus,.... These words, as they direct to the proper object of glorying, Christ, so they show the high honour the called o...

But of him are ye in Christ Jesus,.... These words, as they direct to the proper object of glorying, Christ, so they show the high honour the called ones are brought to in and through Christ, and are opposed to their outward meanness, folly, weakness, poverty, and contempt. They are first of God the Father, of his own rich free grace and goodness, without any regard to any motive, merit, or desert of theirs, put into Christ by electing grace, in whom they are preserved and blessed; and which is their original secret being in him; and is made manifest by regenerating grace, by their being made new creatures; which also is not owing to their blood, or to the will of the flesh, or to the will of man, but to God and his free favour in Christ: and in consequence of their being in Christ, as their head and representative, he becomes all to them, which is here expressed,

who of God is made unto us wisdom. Though they are foolish creatures in their own and the world's esteem, yet Christ is their wisdom; he is so "efficiently", the author and cause of all that spiritual wisdom and understanding in divine things they are possessed of; he is so "objectively", their highest wisdom lying in the knowledge of his person, blood, and righteousness, of interest in him, and salvation by him; with which knowledge eternal life is connected: and he is so "representatively"; he is their head, in whom all their wisdom lies; he acts for them as their wisdom to God, he is their Counsellor, their Advocate, who pleads and intercedes for them, and as their wisdom to men, and gives them a mouth and wisdom which their adversaries are not able to gainsay; and having the tongue of the learned, he speaks a word in season to themselves, when weary, distressed, and disconsolate, and for them in the court of heaven; he is their wisdom, to direct their paths, to guide them with his counsel, in the way they should go, safe to his kingdom and glory:

and righteousness. He is the "author" of righteousness; he has wrought out and brought in one for them, which is well pleasing to God, satisfying to his justice, by which his law is magnified and made honourable; which justifies from all sin, and discharges from all condemnation, is everlasting, and will answer for them in a time to come; this he has brought in by the holiness of his nature, the obedience of his life, and by his sufferings and death: and which is "subjectively" in him, not in themselves; nor does it lie in any thing wrought in them, or done by them; but in him as their head and representative, who by "imputation" is made righteousness to them; and they the same way are made the righteousness of God in him; or in other words, this righteousness, by an act of the Father's grace, is imputed, reckoned, and accounted to them as their justifying righteousness:

and sanctification; Christ is the sanctification of his people, through the constitution of God, the imputation of the holiness of his nature, the merits of his blood, and the efficacy of his grace, he is so "federally" and "representatively"; he is their covenant head, and has all covenant grace in his hands for them, and so the whole stock and fund of holiness, which is communicated to them in all ages, until the perfection of it in every saint: this is sanctification in Christ, which differs from sanctification in them in these things; in him it is as the cause, in them as the effect; in him as its fountain, in them as the stream; in him it is complete, in them it is imperfect for the present: and they have it by virtue of union to him; sanctification in Christ can be of no avail to any, unless it is derived from him to them; so that this sanctification in Christ does not render the sanctification of the Spirit unnecessary, but includes it, and secures it: likewise Christ is the sanctification of his people "by imputation", as the holiness of his human nature is, together with his obedience and sufferings, imputed to them for their justification; Christ assumed an holy human nature, the holiness of it was not merely a qualification for his office as a Saviour, or what made his actions and sufferings in that nature significant and useful, or is exemplary to men; but is a branch of the saints justification before God: the law required an holy nature, theirs is not holy; Christ has assumed one not for, himself, but for them, and so is the end of the law in all respects: and this may be greatly designed in the whole of this passage; "wisdom" may stand in general for the wise scheme of justification, as it is laid in Christ; "sanctification" may intend the holiness of his nature; "righteousness" the obedience of his life; and "redemption" his sufferings and death, by which it is obtained: but then justification and sanctification are not to be confounded; they are two distinct things, and have their proper uses and effects; sanctification in the saints does not justify, or justification sanctify; the one respects the power and being of sin, the other the guilt of it. Moreover, Christ is the sanctification of his people "meritoriously"; through the shedding of his blood, whereby he has sanctified them, that is, expiated their sins, and made full atonement for them; see Heb 10:10. Once more, he is their sanctification "efficiently"; by his Spirit, as the author, and by his word, as the means; he is the source of all holiness, it all comes from him, and is wrought by his Spirit in the heart; which lies in filling the understanding with spiritual light and knowledge; the mind with a sense of sin, and a detestation of it; the heart with the fear of God; the affections with love to divine objects and things; the will with submission and resignation to the will of God in all respects; and is exercised in living a life of faith on Christ, and in living soberly, righteously, and godly, before God and man: and this, though imperfect now, will be perfected from and by Christ, without which it is impossible to see the Lord:

and redemption; which he is by the appointment of his Father, being foreordained to it before the foundation of the world; and this sense of the word made will agree with every clause in the text; and he is so efficiently, having obtained eternal redemption from sin, Satan, the law, and this present evil world, for his people; and "subjectively", it being in him, and every other blessing which is either a part of it, and comes through it, or is dependent on it, as justification, adoption, and remission of sins. Moreover, this may have respect not only to redemption past, which is obtained by Christ; but to that which draws near, the saints are waiting for, and to which they are sealed up by the Spirit of God; even their redemption and deliverance from very being of sin, from all sorrow and sufferings, from death and the grave, and everything that is afflicting and distressing.

Gill: 1Co 1:31 - -- That, according as it is written,.... Jer 9:23. He that glorieth, let him glory in the Lord; not in his own wisdom, riches, and strength; but in Ch...

That, according as it is written,.... Jer 9:23.

He that glorieth, let him glory in the Lord; not in his own wisdom, riches, and strength; but in Christ, as his wisdom, righteousness, sanctification, and redemption.

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Commentary -- Verse Notes / Footnotes

NET Notes: 1Co 1:14 The oldest and most important witnesses to this text, as well as a few others (א* B 6 1739 sams bopt), lack the words τῷ θε...

NET Notes: 1Co 1:17 Grk “would not be emptied.”

NET Notes: 1Co 1:19 A quotation from Isa 29:14.

NET Notes: 1Co 1:20 Grk “the scribe.” The traditional rendering of γραμματεύς (grammateu") as “sc...

NET Notes: 1Co 1:23 Or “Messiah”; Grk “preach Christ [Messiah] crucified,” giving the content of the message.

NET Notes: 1Co 1:25 Grk “than men.”

NET Notes: 1Co 1:26 The Greek word ευγενής (eugenh") refers to the status of being born into nobility, wealth, or power with an e...

NET Notes: 1Co 1:28 Here καί (kai) has not been translated because of differences between Greek and English style.

NET Notes: 1Co 1:30 Grk “of him you are in Christ Jesus.”

NET Notes: 1Co 1:31 A quotation from Jer 9:24. The themes of Jer 9 have influenced Paul’s presentation in vv. 26-31. Jeremiah calls upon the wise, the strong, and t...

Geneva Bible: 1Co 1:14 ( 18 ) I thank God that I baptized none of you, but Crispus and Gaius; ( 18 ) He protests that he speaks so much the more boldly of these things, bec...

Geneva Bible: 1Co 1:17 ( 19 ) For Christ sent me not to baptize, but to preach the gospel: ( 20 ) not with ( l ) wisdom of words, lest the ( 21 ) cross of Christ should be m...

Geneva Bible: 1Co 1:18 For the ( m ) preaching of the cross is to them that perish foolishness; but unto us which are saved it is the ( n ) power of God. ( m ) The preachin...

Geneva Bible: 1Co 1:19 ( 22 ) For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. ( 22 ) The apostle prove...

Geneva Bible: 1Co 1:20 Where [is] the wise? where [is] the ( o ) scribe? where [is] the ( p ) disputer of this world? hath not God made foolish the wisdom of this world? ( ...

Geneva Bible: 1Co 1:21 ( 23 ) For after that in the ( q ) wisdom of God the ( r ) world by wisdom knew not God, ( 24 ) it pleased God by the ( s ) foolishness of preaching t...

Geneva Bible: 1Co 1:22 ( 25 ) For the Jews require a sign, and the Greeks seek after wisdom: ( 25 ) A declaration of that which he said: that the preaching of the Gospel is...

Geneva Bible: 1Co 1:26 ( 26 ) For ye see your ( t ) calling, brethren, how that not many wise men ( u ) after the flesh, not many mighty, not many noble, [are called]: ( 26...

Geneva Bible: 1Co 1:28 And base things of the world, and things which are despised, hath God chosen, [yea], and things which ( x ) are not, to bring to ( y ) nought things t...

Geneva Bible: 1Co 1:29 That no ( z ) flesh should glory in his presence. ( z ) "Flesh" is often, as we see, taken for the whole man: and he uses this word "flesh" very well...

Geneva Bible: 1Co 1:30 But ( a ) of him are ye in Christ Jesus, ( 27 ) who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: ( a ) Whom ...

Geneva Bible: 1Co 1:31 That, according as it is written, ( b ) He that glorieth, let him glory in the Lord. ( b ) Let him yield all to God and give him thanks: and so by th...

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Commentary -- Verse Range Notes

TSK Synopsis: 1Co 1:1-31 - --1 After his salutation and thanksgiving,10 he exhorts them to unity,12 and reproves their dissensions.18 God destroys the wisdom of the wise,21 by the...

Maclaren: 1Co 1:18 - --Perishing Or Being Saved For the preaching of the Cross is to them that perish foolishness; but unto us which are saved it is the power of God.'--1 C...

MHCC: 1Co 1:10-16 - --In the great things of religion be of one mind; and where there is not unity of sentiment, still let there be union of affection. Agreement in the gre...

MHCC: 1Co 1:17-25 - --Paul had been bred up in Jewish learning; but the plain preaching of a crucified Jesus, was more powerful than all the oratory and philosophy of the h...

MHCC: 1Co 1:26-31 - --God did not choose philosophers, nor orators, nor statesmen, nor men of wealth, and power, and interest in the world, to publish the gospel of grace a...

Matthew Henry: 1Co 1:14-16 - -- Here the apostle gives an account of his ministry among them. He thanks God he had baptized but a few among them, Crispus, who had been a ruler of...

Matthew Henry: 1Co 1:17-31 - -- We have here, I. The manner in which Paul preached the gospel, and the cross of Christ: Not with the wisdom of words (1Co 1:17), the enticing wor...

Barclay: 1Co 1:10-17 - --Paul begins the task of mending the situation which had arisen in the Church at Corinth. He was writing from Ephesus. Christian slaves who belonged ...

Barclay: 1Co 1:18-25 - --Both to the cultured Greek and to the pious Jew the story that Christianity had to tell sounded like the sheerest folly. Paul begins by making free u...

Barclay: 1Co 1:26-31 - --Paul glories in the fact that, for the most part, the Church was composed of the simplest and the humblest people. We must never think that the ear...

Constable: 1Co 1:10--7:1 - --II. Conditions reported to Paul 1:10--6:20 The warm introduction to the epistle (1:1-9) led Paul to give a stron...

Constable: 1Co 1:10--5:1 - --A. Divisions in the church 1:10-4:21 The first major problem was the divisions that were fragmenting the...

Constable: 1Co 1:10-17 - --1. The manifestation of the problem 1:10-17 The surface manifestation of this serious problem was the party spirit that had developed. Members of the ...

Constable: 1Co 1:18--2:6 - --2. The gospel as a contradiction to human wisdom 1:18-2:5 Paul set up a contrast between clevern...

Constable: 1Co 1:18-25 - --The folly of a crucified Messiah 1:18-25 "This paragraph is crucial not only to the present argument (1:10-4:21) but to the entire letter as well. Ind...

Constable: 1Co 1:26-31 - --The folly of the Corinthian believers 1:26-31 Paul turned from the content of the gospel to the Corinthian believers to strengthen his argument that t...

College: 1Co 1:1-31 - --1 CORINTHIANS 1 I. INTRODUCTION (1:1-9) A. SALUTATION (1:1-3) 1 Paul, called to be an apostle of Christ Jesus by the will of God, and our brother S...

McGarvey: 1Co 1:14 - --I thank God [who, foreseeing the future, prevented him from making such a mistake] that I baptized none of you, save Crispus [the ruler of the synagog...

McGarvey: 1Co 1:15 - -- lest any man should say that ye were baptized into my name . [Paul knew that they would think it unreasonable that he should be accused of baptizing ...

McGarvey: 1Co 1:16 - --And I baptized also the household of Stephanas [this man, being then present with Paul in Ephesus, probably reminded the apostle of his baptism]: besi...

McGarvey: 1Co 1:17 - --For Christ sent me not to baptize, but to preach the gospel: not in wisdom of words, lest the cross of Christ should be made void . [A baptism is part...

McGarvey: 1Co 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 . [From this point Paul proceeds to con...

McGarvey: 1Co 1:19 - --For it is written, I will destroy the wisdom of the wise, And the discernment of the discerning will I bring to nought .

McGarvey: 1Co 1:20 - --Where is the wise? where is the scribe? where is the disputer of this world? [triumphant questions, as at Isa 36:19] hath not God made foolish the wis...

McGarvey: 1Co 1:21 - --For seeing that in the wisdom of God the world through its wisdom knew not God, it was God's good pleasure through the foolishness of the preaching to...

McGarvey: 1Co 1:22 - --Seeing that Jews ask for signs, and Greeks seek after wisdom:

McGarvey: 1Co 1:23 - --but we preach Christ crucified, unto Jews a stumblingblock, and unto Gentiles foolishness ;

McGarvey: 1Co 1:24 - --but unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God .

McGarvey: 1Co 1:25 - --Because the foolishness of God is wiser than men; and the weakness of God is stronger than men . [The apostle here enlarges the thought of 1Co 1:18 ; ...

McGarvey: 1Co 1:26 - --For behold your calling [the "principle God has followed in calling you" -- Beza; a principle whereby "God," as Augustine says, "caught orators by fis...

McGarvey: 1Co 1:27 - --but God chose the foolish things of the world, that he might put to shame them that are wise; and God chose the weak things of the world [Psa 8:2 ; Jo...

McGarvey: 1Co 1:28 - --and the base things of the world, and the things that are despised, did God choose, yea and the things that are not [the people whom the world called ...

McGarvey: 1Co 1:29 - --that no flesh [no minister or other instrument of his] should glory [take pride in himself, and aspire to be head of a faction] before God . [The Cori...

McGarvey: 1Co 1:30 - --But of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification, and redemption :

McGarvey: 1Co 1:31 - --that, according as it is written [Jer 9:24], He that glorieth, let him glory in the Lord . [By the power of God, therefore, and not by the human wisdo...

Lapide: 1Co 1:1-31 - --RANSLATED AND EDITED BY W. F. COBB, D.D. EDINBURGH: JOHN GRANT 31 George IV. Bridge 1908 SAINT PAUL's FIRST EPISTLE TO THE CORINTHIANS EDI...

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Commentary -- Other

Critics Ask: 1Co 1:17 1 CORINTHIANS 1:17 —Did Paul oppose water baptism? PROBLEM: Paul declares that Christ did not send him to baptize. Yet Christ commissioned His ...

Evidence: 1Co 1:18 " To convince the world of the truth of Christianity, it must first be convinced of sin. It is only sin that renders Christ intelligible." Andrew Mur...

Evidence: 1Co 1:23 There were some in John Wesley’s day who refused to preach the Law to bring the knowledge of sin. They justified their method by saying that they pr...

Evidence: 1Co 1:25 " Everything that can be invented has been invented." Charles H. Duell, Commissioner, U.S. Office of Patents, 1899

Evidence: 1Co 1:27 Many years ago, I ran a children’s club. At the end of the club I told about one hundred kids to line up for some candy. There was an immediate rush...

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Introduction / Outline

Robertson: 1 Corinthians (Book Introduction) First Corinthians From Ephesus a.d. 54 Or 55 By Way of Introduction It would be a hard-boiled critic today who would dare deny the genuineness o...

JFB: 1 Corinthians (Book Introduction) The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and...

JFB: 1 Corinthians (Outline) THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. ...

TSK: 1 Corinthians 1 (Chapter Introduction) Overview 1Co 1:1, After his salutation and thanksgiving, 1Co 1:10. he exhorts them to unity, 1Co 1:12. and reproves their dissensions; 1Co 1:18, G...

Poole: 1 Corinthians 1 (Chapter Introduction) CORINTHIANS CHAPTER 1 Corinth (the inhabitants of which are called Corinthians) was an eminent city of Achaia, (that Achaia which is now called the...

MHCC: 1 Corinthians (Book Introduction) The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful conduct ...

MHCC: 1 Corinthians 1 (Chapter Introduction) (1Co 1:1-9) A salutation and thanksgiving. (1Co 1:10-16) Exhortation to brotherly love, and reproof for divisions. (1Co 1:17-25) The doctrine of a c...

Matthew Henry: 1 Corinthians (Book Introduction) An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians Corinth was a principal city of Greece, in that partic...

Matthew Henry: 1 Corinthians 1 (Chapter Introduction) In this chapter we have, I. The preface or introduction to the whole epistle (1Co 1:1-9). II. One principal occasion of writing it hinted, namely...

Barclay: 1 Corinthians (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: 1 Corinthians 1 (Chapter Introduction) An Apostolic Introduction (1Co_1:1-3) The Necessity Of Thanksgiving (1Co_1:4-9) A Divided Church (1Co_1:10-17) Stumbling-Block To The Jews & Fooli...

Constable: 1 Corinthians (Book Introduction) Introduction Historical Background Corinth had a long history stretching back into the...

Constable: 1 Corinthians (Outline) Outline I. Introduction 1:1-9 A. Salutation 1:1-3 B. Thanksgiving 1:4-9 ...

Constable: 1 Corinthians 1 Corinthians Bibliography Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presb...

Haydock: 1 Corinthians (Book Introduction) THE FIRST EPISTLE OF ST. PAUL, THE APOSTLE, TO THE CORINTHIANS. INTRODUCTION. Corinth was the capital of Achaia, a very rich and populous city...

Gill: 1 Corinthians (Book Introduction) INTRODUCTION TO 1 CORINTHIANS This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having ...

Gill: 1 Corinthians 1 (Chapter Introduction) INTRODUCTION TO 1 CORINTHIANS 1 This chapter contains the general inscription of the epistle, the usual salutation, and a special thanksgiving for ...

College: 1 Corinthians (Book Introduction) FOREWORD Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, a brief word to t...

College: 1 Corinthians (Outline) OUTLINE I. INTRODUCTION - 1:1-9 A. Salutation - 1:1-3 B. Thanksgiving - 1:4-9 II. DISUNITY AND COMMUNITY FRAGMENTATION - 1:10-4:21 A. ...

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