Chapter 1

After his salutation and thanksgiving, 10 he exhorteth them to unity, and 12 reproveth their dissensions. 18 God destroyeth the wisdom of the wise, 21 by the foolishness of preaching, and 26 calleth not the wise, mighty, and noble, but 27, 28 the foolish, weak, and men of no account.

1. Paul. For the significance of the name see Additional Notes on Acts 7, Note 2.

Apostle. Gr. apostolos (see on Acts 1:2). The phrase reads literally, “a called apostle.” Paul’s right to apostleship had been questioned in Corinth. Here, and later in this epistle, he fearlessly affirmed and vigorously defended this right (see 1 Cor. 9).

The will of God. Paul emphasizes the fact that it was God’s will that he should be an apostle. He calls attention to the same fact in his letters to other churches (see Rom. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; 1 Tim. 1:1; 2 Tim. 1:1). He knew that he was not appointed to the ministry by man, but by God (see Gal. 1:1). Every true minister of the gospel of Jesus Christ should have the same conviction regarding his call, and, like Paul, believe that a woe rests upon him if he undertakes any other task (see 1 Cor. 9:16).

Sosthenes. Of uncertain identification. It is possible that he is identical with the ruler of the Corinthian synagogue mentioned in Acts 18:17. The tradition that makes him one of the 70 disciples (Luke 10:1) is without foundation. Sosthenes may have been Paul’s amanuensis, as Tertius was of the Epistle to the Romans (see on Rom. 16:22). The appearance of Sosthenes’ name in the opening salutation does not mean that he was a co-author of the epistle. It was Paul’s custom thus to mention the names of his associates.

Brother. A common designation for Christians in that period (see Rom. 16:23; etc.). The name “Christian” was not yet common (see on Acts 11:26)

2. Church. Gr. ekkleµsia (see on Matt. 18:17).

Corinth. For Paul’s labors in Corinth and the establishment of the church there see p. 100; Acts 18:1–18.

Sanctified. Gr. hagiazoµ, “to dedicate,” “to make holy” (see on John 17:17). Later in the verse those who are sanctified are designated “saints” (hagioi), literally, “holy ones” (see on Rom. 1:7). Hagiazoµ and hagioi are built on the same root. The connection is not so clearly seen in the English, although “sanctify” and “saint” are both built on the Latin root sanctus, “holy.”

In Christ Jesus. Those only are accounted holy who have sought and found refuge in Jesus and who are covered by the righteousness of the Saviour.

Called to be saints. Literally, “called saints,” that is, saints who are called. See above under “sanctified.”

In every place. These words may be connected with the phrase “called to be saints,” so that the emphasis of the passage is on the fact that the Corinthian believers formed part of the large brotherhood of believers. Paul is reminding the Corinthians that they are not the sole possessors of the privileges of the gospel.

It is possible also that Paul was using a phrase common in salutations of the time. Two synagogue inscriptions have been discovered containing the greeting, “May there be peace in this place and in all the places of Israel” (see Hans Lietzmann, Handbuch zum Neuen Testament, on 1 Cor. 1:2). Not only was the epistle for them, but it is full of instruction for all, and has been preserved in the sacred canon for our instruction and edification (see 2 Tim. 3:16).

Call upon the name. See on Acts 2:21.

Both their’s and our’s. This phrase may refer either to “place” or to “Lord.” If it refers to “place,” it adds little to the thought already expressed. If it refers to “Lord,” it is a further emphasis on the fact that the same Lord is worshiped by Christians of all communities (see above under “in every place”), with possible reference to the party spirit in Corinth (vs. 11–31).

3. Grace. Gr. charis, a word occurring about 150 times in the NT, rendered “grace” 130 times. In the remaining instances it is translated “favor,” “joy,” “thanks,” “thanks,” “thankworthy,” “pleasure,” “liberality,” “benefit,” “acceptable,” and “gracious.” All of these words combined fall short of conveying to the mind the glory, wonder, joy, gladness, and gratitude that are awakened in the mind of him who catches a glimpse of the revelation of all the matchless attributes of God that are manifested in His gracious dealings with man through Jesus Christ. All of these are summed up by the word charis.

The ancient Greeks worshiped beauty. They used charis to suggest a feeling of beauty or delight; then this idea was transferred to the object that produced the feeling of beauty. The meaning was extended to include gratefulness, thanks, pleasing gracefulness, and agreeableness. In the concrete sense the word indicated a boon granted or a favor done.

The early Christian church adopted this useful expression and applied the connotation of a kind, affectionate, pleasing nature, a gracious disposition, to the attitude of Christians one to another. More particularly the term was used to express the “relation and conduct of God towards sinful man as revealed in and through Christ, especially as an act of spontaneous favor” (Hermann Cremer, Biblico-Theological Lexicon [1886], p. 574). This favor of God to man is not in any way dependent on man’s condition; that is, neither his efforts to acquire grace by works of righteousness nor his failure to do so affects the manifestation of God’s favor toward him; it is there for him to avail himself of, if he will. His degree of sinfulness does not have any bearing on God’s willingness to be gracious to him through Jesus. See on Rom. 1:7.

Peace. Gr.eireµneµ, the word from which the name Irene is derived. As used in the NT, eireµneµ signifies that complete absence of everything that disturbs or interrupts the fullest working of the Holy Spirit in the life of the individual, by which the soul is brought into perfect harmony with its Creator. J. H. Thayer defines the word thus: “The tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and content with its earthly lot, of whatsoever sort that is.” See on Rom. 1:7.

4. I. The singular is evidence that Sosthenes was not a co-nauthor of the epistle (see on v. 1).

Thank my God. Before dealing with the irregularities that had developed in the church, Paul expressed commendation for what the Corinthian believers had attained in spiritual experience. Commendation for faithfulness and obedience precedes rebuke or warning. This is well exemplified in the messages to the seven churches (Rev. 2:2–4, 13, 14, 19, 20). God encourages the church by making mention of the things that are good, and so prepares the way for necessary warnings and rebukes, which, if heeded, as in the case of the church at Corinth, will result in spiritual growth and blessing.

Grace. Gr.charis (see on v. 3). Here the gifts of grace, the charismata (ch. 12:4) are highlighted (see ch. 1:5–7).

5. In every thing. God had greatly blessed the Corinthian believers. He had rescued them from the grossly corrupt environment in which they lived, raised them from the depths of vice and sin that do not bear description, and unstintingly conferred upon them spiritual gifts so that they came “behind in no gift” (v. 7). Thus abundant provision, far beyond actual needs, had been made, so that the church had no excuse for backsliding and apostasy. Compare 2 Cor. 9:11.

Utterance. Gr. logos, generally meaning “word,” but designating also the expression of that word. Here it probably denotes the ability to express oneself freely and clearly concerning all true knowledge. The gift is probably the same as that designated “the word of wisdom” (logos sophias) in ch. 12:8.

Knowledge. Gr. gnoµsis, from which the words “gnostic,” “agnostic,” etc., are derived. For a discussion of this gift see on ch. 12:8. Knowledge is an essential foundation for Christian faith. The basic facts concerning the existence of God and the plan of salvation must be understood by those who desire to become Christians. It was necessary that there be those in the church who could impart such knowledge. Paul prided himself in the possession of the gift (2 Cor. 11:6). By some in Corinth the gift was perverted (1 Cor. 8).

6. Even as. The force of these words appears to be that the knowledge of the plan of salvation through Jesus Christ was made plain and established by the mighty working of the Holy Spirit in the church at Corinth, and that power was still working in the church, supplying proof of the favor of God and the truth of the gospel in the same measure as when the message of deliverance was first preached in that city.

Of Christ. Or, “concerning Christ.” The result of the abundant outpouring of the Holy Spirit upon the Corinthian believers was the establishment of their faith in the gospel, their deep-rooted conviction and acceptance of the truth of the demonstration of God’s love in the sacrifice of Jesus. Not only was the apostles’ testimony concerning Christ believed and accepted, but through the accompanying power of the Spirit of God the church received the gifts of the Holy Spirit (see v. 7). These gifts are enumerated in 1 Cor. 12:1, 4–10, 28; Eph. 4:8, 11-13. The purpose of the gifts of the Spirit is declared to be the development of the church until it reaches unity and perfection in Jesus (Eph. 4:12–15).

Confirmed. Or, “established.” The impartation of the gifts of the Holy Spirit to the early church, including that at Corinth, reveals God’s intention to provide His people with abundant means to stand firm and to bear witness concerning the faith to the unbelieving world.

7. In no gift. “The manifestation of the Spirit” was “given to every man to profit withal” (ch. 12:7). Every believer received some gift. The gifts were especially abundant in the Corinthian church.

Waiting. Gr. apekdechomai, “to await eagerly.”

Coming. Gr. apokalupsis, literally, “uncovering,” “revealing,” “laying bare that which has been hidden.” This is the word that is used to describe the coming of Jesus in 2 Thess. 1:7; 1 Peter 1:7, 13; 4:13. Jesus, who has been hidden from mortal sight, will suddenly be revealed so that every eye will see Him (Rev. 1:7). A more common word to describe the coming isparousia (see on Matt. 24:3). The simple word for “coming,” erchomai, is also frequently used. The coming of Jesus was the joyous expectation and hope of the church in the 1st century, and it is still the “blessed hope” of every true disciple of Jesus (Titus 2:13). The Corinthian believers, established in the faith of Jesus by the various gifts of the Spirit, were eagerly looking for the manifestation of the Saviour at His second coming. Thus it is now. Gifts in the church today confirm the testimony of Jesus. The remnant church is characterized as having “the testimony of Jesus Christ” (Rev. 12:17), which is defined in ch. 19:10 as the “spirit of prophecy.”

8. Who. That is, the Lord Jesus Christ (v. 7).

Confirm. Or, “establish.”

Unto the end. Compare Phil 1:10; 1 Thess. 5:23; Jude 24. This statement must not be construed as teaching that it is impossible to fall away from grace. That defection for the believer is possible is clearly revealed in other scriptures (see, for example, Heb. 6:4–6). Believers will be confirmed unto the end only if they endure unto the end (Matt. 24:13; see on John 10:28).

Blameless. The believers are assured that Christ will make them firm in the midst of trials and temptations and keep them in the path of holiness throughout life, so that at Christ’s coming they will be found unreprovable. It is not a promise that they would be perfect in the sense of never having made a mistake, for “all have sinned” (Rom. 3:23). Jesus will enable them to live victoriously if they submit to Him constantly, demonstrating that they seek to please Him. At His coming they will be found unreprovable because they are covered with His righteousness. “Blameless” must be distinguished from “perfect.” “Blameless” describes those who cannot be charged with any crime, who stand before the Judge unaccused, and against whom there is no ground for accusation.

9. God is faithful. Compare 1 Cor. 10:13; 1 Thess. 5:24; 2 Thess. 3:3; etc. The absolute dependability of God is the basis for Paul’s statement that the believers will be preserved unreprovable until the last. God’s promises, like His character, are unchangeable. This is a source of constant comfort to the Christian living in the increasingly unstable world of today.

Called. See on Rom. 8:30; cf. chs. 9:24; 11:29. All men are called by God to enter into fellowship, or communion, with Jesus. They are called by the influences that God brings to bear upon them to lead them to renounce sin and accept salvation through Christ.

Fellowship. Gr. koinoµnia (see on Acts 2:42; Rom. 15:26).

10. Beseech. Gr. parakaleoµ, literally, “to call to the side of,” hence, “to admonish,” “to exhort,” “to comfort” (see on John 14:16). Here the former meanings “to admonish,” “to exhort” apply. This verse marks the transition from thanksgiving and commendation to rebuke. After a brief introduction Paul launches directly into a discussion of the various problems that require his attention. See on Matt. 5:4.

Brethren. A common form of address in Paul’s epistles. Here the endearing term is probably used designedly to soften the severity of the rebuke Paul is about to deliver. The term also implies unity, a quality lacking among the Corinthian believers.

By the name. Literally, “through the name.” Jesus is the medium of the appeal (cf. Rom. 12:1; 1 Thess. 4:2). The appeal to one name may be a further implied rebuke (see above under “brethren”) of the party spirit existing among the Corinthian believers.

Speak the same thing. This phrase translates an idiom found in classical Greek meaning “to be agreed.” Its use here has been pointed out as illustrating Paul’s acquaintance with classical Greek writings (see on Acts 17:28).

Divisions. Gr. schismata, from the word schizoµ, “to rend,” “to split.” In Matt. 27:51 schizoµ describes the rending of the veil of the Temple.Schisma is used in Matt. 9:16 of a rent in a garment. Paul uses the word in a moral sense for “dissension,” “division,” with special reference to the party spirit in Corinth. Our English word “schism” is derived from schisma.

Be perfectly joined together. Gr. katartizoµ, “to mend [as a torn fishing net]” (Matt. 4:21); ethically, “to perfect,” “to complete.” This earnest plea for unity in the church strikes a note that is heard repeatedly in the preaching of Jesus and the apostles (see John 17:21–23; Rom. 12:16; 15:5, 6; 2 Cor. 13:11; Phil. 2:2; 1 Peter 3:8).

Mind … judgment. Gr. nous … gnoµmeµ. These words may be distinguished as follows: Nous denotes the state or frame of mind, gnoµmeµ the opinion, judgment, or sentiment, that results from a certain frame of mind.

11. Declared unto me. Members of Chloe’s household brought Paul information concerning the condition of the church in Corinth.

Brethren. See on v. 10.

Them which are. The words “which are of the house” are supplied. It cannot be determined whether these were members of Chloe’s immediate family, relatives, servants, or slaves.

Chloe. The name means “verdant,” or, perhaps, “blonde.” The name was common among freedmen, a fact that suggests that Chloe may have been a freedwoman. The family doubtless lived in Corinth, whence they brought Paul firsthand information concerning the dissensions in the Corinthian church (see AA 300). Some have sought to identify the delegation mentioned in ch. 16:17 with the members here referred to. There is no evidence to support this view.

Contentions. Gr. erides (singular, eris), “strifes,” “wranglings,” “contentions.” Eris appears in the catalog of sins listed in Rom. 1:29–31, also among the works of the flesh (Gal. 5:20).

12. Every one of you. The party spirit had seemingly affected all. The various members of the church registered their support for one party or another.

Of Paul. Paul mentions first the party that claimed to be followers of him. He shows favor to no party, least of all to his “own.” All come in for condemnation. Party spirit of any form is wrong. Comparison of one spiritual leader with another is contrary to the spirit of Christ.

Apollos. An Alexandrian Jew, a follower of the teachings of John the Baptist, a man “eloquent” and “mighty in the scriptures” (Acts 18:24, 25). He received his instruction in the tenets of the Christian faith at Ephesus from Aquila and Priscilla. From there he journeyed to Achaia, and for a time labored in the church at Corinth (Acts 18:27, 28; cf. 1 Cor. 3:5–7). His learning and eloquence led certain in the church to exalt him above Paul. When Paul first preached the gospel in that metropolis his labors had been adapted to meet the minds of those ignorant of spiritual truth (1 Cor. 2:1–4; 3:1, 2). Privileged to build upon this foundation, Apollos had been able to give instruction beyond the rudiments of the faith (ch. 3:6–11). His personality, manner of labor, and the type of message he bore appealed to a certain class, who began to show preference for him. Others refused to swerve from a loyalty they felt toward Paul, the one who had first brought the gospel to them. As far as Paul and Apollos were concerned there was perfect harmony between them (see vs. 5–10). When dissensions arose, Apollos left Corinth and returned to Ephesus. Paul urged him to return, but Apollos resolutely refused.

Cephas. That is, Peter. “Cephas” is a transliteration of the Aramaic KephaХ, meaning “stone” (see John 1:42). “Peter” is the transliteration of the Gr. Petros, also meaning “stone” (see on Matt. 16:18). Doubtless those belonging to this party believed that there was special merit in claiming attachment to one of the original Twelve. Peter had been intimately associated with Jesus and had been one of the leaders of the twelve apostles. This fact, they believed, ranked him above either Paul or Apollos. There are those who believe that the presence of this party indicates that Peter at some time must have visited Corinth. However, such a conclusion is not required, nor is there evidence elsewhere that such a visit ever occurred.

Of Christ. Those belonging to this party refused to follow any human leader. They were independent in their attitudes and claimed to be taught directly by Christ (see AA 278, 279).

13. Is Christ divided? The absurdity of the question is immediately apparent.

Was Paul crucified? The form of the question in the Greek implies a negative answer. The force of the question is revealed in the translation: “Paul was not crucified for you, was he?” Paul tactfully uses himself as an example rather than Apollos or Peter.

In the name of Paul. Compare the formula in Matt. 28:19; Acts 8:16.

14. God. Textual evidence may be cited (cf. p. 10) for the omission of this word, resulting in the translation “I give thanks.”

Baptized none. Evidently Paul had his converts baptized by his associates, perhaps to forestall any special sanctity being placed upon the rite when performed by certain individuals. It is not the rite itself, nor the fact that it is performed by a certain individual, that makes the ordinance meaningful, but the experience of the participant. Compare the practice of Jesus who “himself baptized not, but his disciples” (John 4:2).

Crispus. The former chief ruler of the synagogue at Corinth (Acts 18:8) Crispus is a Roman name.

Gaius. Evidently Paul’s host and the host of the whole church at Corinth, who is mentioned in Rom. 16:23. It is doubtful that he is the same as the Gaius to whom the Third Epistle of John is addressed (3 John 1). Gaius is a Roman name.

15. I had baptized. Textual evidence favors (cf. p. 10) the reading “ye were baptized.” The meaning is not essentially altered. Apparently the belief was current in Corinth that a special relationship existed between the one baptizing and the one baptized. Even those claiming to belong to his party could not boast baptism at the hands of their leader. Paul was happy for the stand he had taken with regard to permitting others to do most of his baptizing.

16. I baptized also. This verse indicates clearly that this epistle was written by dictation. Otherwise Paul would not have added the “household of Stephanas” as an afterthought, but would have editorially inserted it with Crispus and Gaius (see v. 14).

Stephanas. The house of Stephanas was the first fruits of Paul in Achaia (ch. 16:15). Stephanas was with Paul when 1 Corinthians was written (ch. 16:17).

17. Not to baptize. Paul was anxious that Christ alone should be exalted, and that men and women should be won to Him; therefore he made it clear that it was not his main business to baptize, but rather to persuade men to surrender to the Saviour. He did not intend to imply that he would not baptize anyone, but he wished it to be known that he was not seeking to glorify himself by a large number of baptisms. His argument, as recorded in vs. 13–17, shows his great desire that the human agent in the work of salvation should be lost to view and the gaze of repentant sinners concentrated on Jesus alone. Paul was aware of the danger that those who were baptized by the apostles might claim superiority over other converts who were not so favored, and thus introduce a party strife into the church. He declared that his work was to make known to all people the glad news of salvation and to call them to repentance and faith in Jesus. This should ever be the grand objective of all ministers of the gospel.

Wisdom of words. The Greeks prized highly their subtle and learned methods of disputation and the polished eloquence of their orators. Paul did not seek to emulate their involved, philosophical style of rhetoric. The success of the gospel does not depend on these things, and the apostle had not exhibited them in his preaching. His teaching and manner of speech were not such as called forth the praise of the sophisticated Greeks. They did not regard his preaching as wise. He was anxious that the glory of the cross of Christ should not be obscured by human philosophy and elegant oratory, and thus the glory be given to man instead of to God. The preaching of the cross depends for its success, not upon the power of human reasoning and the charm of polished argumentation, but upon the impact of its simple truth attended by the power of the Holy Spirit.

Made of none effect. Literally, “emptied,” that is, emptied of its essential content.

18. Preaching. Gr. logos, literally meaning “word.” There is, perhaps, an intended contrast with “wisdom of words” (see on v. 17).

Of the cross. That is, concerning the cross. The “preaching of the cross” is the message of salvation through faith in the crucified Lord. Such a message appeared as the height of foolishness to the philosophy-loving Greek and to the ritualistic-minded Jew.

Them that perish. They are on the way to perdition, because the one thing that has power to save them, namely, the word of the cross, appears like folly to them.

Are saved. Literally, “are being saved.” Paul here describes salvation as a present act. The Scriptures represent salvation as a past, present, and also a future act (see on Rom. 8:24).

Power. Gr.dunamis (see on Luke 1:35). To those who, because of their willingness to believe the unadulterated statement of the gospel, “are being saved,” the word of the cross is the “power of God.” This power is demonstrated by the transformation of character that accompanies the sinner’s acceptance of the provisions of grace. The gospel is much more than a statement of doctrine or an account of what Jesus did for mankind when He died on the cross; it is the application of the mighty power of God to the heart and life of the repentant, believing sinner, making of him a new creation (see Rom. 1:16; cf. 2 Cor. 5:17).

19. It is written. The quotation is from Isa. 29:14, agreeing more nearly with the LXX than with the Hebrew. Paul is giving scriptural evidence for his observation in 1 Cor. 1:18. All the efforts of men to find a way of salvation through human philosophy and godless thinking will be rejected by the Lord and brought to nought.

20. Where is the wise? This verse is a rather free quotation combining the ideas from Isa. 19:12; 33:18; cf. ch. 44:25. By the “wise” Paul probably had in mind particularly the Greek, with his love for worldly philosophy; by the “scribe,” the Jew with his emphasis on the authority of the law; and by the “disputer,” both Greek and Jew, who were fond of philosophical argumentation. This verse points out the complete unreliability of all forms of human thinking and reasoning as a means of achieving salvation.

21. In the wisdom of God. Although placed where they were surrounded by many evidences of the wisdom of God in the mighty works of creation, the wonders of the natural world, the glories of the stellar heavens, and the wonderful working of providence on their behalf, men did not learn to know God. In His love and pity for lost mankind, God proclaimed the glorious news of salvation through faith in Christ. This news, which to worldly-wise individuals was mere foolishness, became, for those who accept it, God’s chosen agency for redemption.

World by wisdom. Despite its boasted wisdom and achievements the world had not arrived at a knowledge of the true God. The Greeks were distinguished for their philosophy, but all their search for strange and new things (see Acts 17:21) had not led them to a knowledge of the “God that made the world and all things therein” (v. 24). The Jews, too, boasted of their superior wisdom, but they were sadly ignorant of the essential knowledge of salvation.

Knew not God. That is, did not attain to a knowledge of Him. Paul is here speaking of the wisdom of salvation such as is revealed in the gospel.

Preaching. Gr. keµrugma, “announcement,” “proclamation,” with emphasis on the message preached, though not excluding the idea of the heralding itself, to be distinguished from keµruxis, “the act of preaching.” The “foolishness of preachings” is the announcement of the gospel of salvation through faith in the crucified Christ, which to the Greek and the unbelieving Jew seemed like sheer folly.

22. The Jews. Literally, “Jews.” The absence of the article in the Greek calls attention to the characteristics of the noun so appearing rather than to identity. Similarly “the Greeks” is, literally, “Greeks.”

A sign. Textual evidence attests (cf. p. 10) the reading “signs.” For the demand of the Jews for a sign see on Matt. 12:38; cf. Talmud Sanhedrin 98a, Soncino ed. p. 665. By Jews and Greeks Paul designated the two prominent classes of his day. The Jews looked for outward physical demonstrations in wonders, miracles, and marvelous supernatural happenings.

Greeks. For centuries this race had been distinguished by their intellectual achievements and by their dependence on reason. They believed that the human intellect was able to penetrate into and to comprehend everything.

23. Christ crucified. See on ch. 2:2.

Stumblingblock. Gr. skandalon, “the trigger of a trap,” or “the baited stick on a trap,” placed in such a way that when an animal stepped on it the trap was sprung and the animal was caught. Metaphorically, skandalon means that which causes sin, error, or offense. To the nation of Israel according to the flesh, who clung to the expectation of a Messiah who would rule as an earthly king and make them the supreme kingdom in the world, the message of the crucified Saviour gave offense. The gospel was directly contrary to their conception of the Messiah, and was therefore rejected by them, to their ruin. Compare Gal. 5:11, where skandalon is translated “offence.” The attitude of the Jews toward the idea that someone crucified might be the Messiah is illustrated in Justin Martyr’s Dialogue With Trypho, in which Trypho says, “But this so-called Christ of yours was dishonourable and inglorious, so much so that the last curse contained in the law of God fell on him, for he was crucified” (32; ANF, Vol. 1, p. 210).

Unto the Greeks. To those who relied on philosophy, logic, science, and intellectual discoveries, the idea that one who was put to death by the most humiliating form of punishment used by the Romans—crucifixion—could save them, was sheer nonsense (see AA 245). The difficulty the philosophical mind experiences in accepting a crucified man as the Son of God is reflected in the following passage from Justin Martyr: “For with what reason should we believe of a crucified man that He is the first-born of the unbegotten God, and Himself will pass judgment on the whole human race, unless we had found testimonies concerning Him published before He came and was born as man, and unless we saw that things had happened accordingly” (The First Apology 53; ANF, vol. 1, p. 180). In ch. 13 the apologist declares, “For they proclaim our madness to consist in this, that we give to a crucified man a place second to the unchangeable and eternal God” (ibid., p. 167).

24. Called. That is, effectively called. For such, the invitation has not only been given; it has also been accepted. For this meaning of “called” see on Rom. 8:28, 30.

Both Jews and Greeks. See on Rom. 1:16. All true Christians, irrespective of nationality or cultural opportunities and privileges, recognize Jesus as the One through whom the power of God is exercised for their salvation. They see that God’s plan for man’s redemption is wise, that it removes all barriers and brings men of all types and training together into one great community of loving fellowship.

25. Foolishness of God. The means God has devised for the salvation of man appears to be folly and weakness to those who are blinded by human philosophy. The language is rhetorical. There is, in reality, no foolishness or weakness with God, but His dealings with the human race seem to the unregenerate heart of man to be utterly foolish. Actually the plans of God for the reformation and restoration of man are much better adapted to man’s need than all the schemes and contrivances of the cleverest and most highly trained thinker this world can produce.

Weakness of God. That is, that which appears weak to men (see above under “foolishness of God”).

26. Ye see. Or, “behold.”

Calling. See on v. 24.

Not many wise. “The gospel has ever achieved its greatest success among the humbler classes” (AA 461). In the establishment of His church, God did not take counsel of the wisdom, wealth, or power of this world. He seeks to win all classes, but the so-called wisdom of this world leads men often to exalt themselves rather than to humble themselves before God. Hence it is seen that the proportion of worldly rich and of those regarded as leaders of popular thought, who accept the simple gospel of Jesus Christ, is small.

Are called. These words have been supplied, and if retained, should be understood in the sense of “effectively called” (see on v. 24). It may be better to understand the passage: “There are not many wise among you.”

27. The foolish things. The mind that is filled with the learning of this world is often confused by the plain, simple declaration of gospel truth by one who has been under the instruction of the Spirit of God but who may not have received much education in the schools of the world. The Jews were astonished by the wisdom of Jesus, and asked, “How knoweth this man letters, having never learned?” (John 7:15). They could not understand how anyone who did not attend the schools of the rabbis could appreciate spiritual truth. The same situation still obtains today. The value attached to a man’s teaching is often calculated simply by the amount of formal education he has had. True education is that which makes the Word of God central and all-important. One who has obtained such an education will be humble, meek, and wholly surrendered to the leading of the Holy Spirit. Compare Matt. 11:25.

Weak things. That is, those things the world considers as weak.

28. Base. Gr. ageneµs, literally, “of no family,” hence used to describe a man of no name or reputation. Here ageneµs signifies those who are held of no account among men. Paul is emphasizing the thought that God is in no way indebted to human skill or learning for the accomplishment of His purpose in the redemption of men. Humble, fully surrendered instruments are used by the Lord to show how vain and impotent are those who trust in worldly rank, power, and learning.

Things which are not. That is, things that the world considers as nonexistent or of no account.

29. No flesh. That is, no human being (cf. Mark 13:20; Luke 3:6; etc.). Paul now summarizes the argument of vs. 18–28 by stating that no class of men, whether rich or poor, high or low, learned or ignorant, has any ground for boasting before God.

Should glory. The tense of the Greek indicates that not even one boast can be made.

30. Of him. That is, of God. Our life, our being, is of God (Acts 17:25, 28).

In Christ Jesus. It is union with Christ that makes Christians strong and wise. They do not attain high position, wealth, honor, or power of themselves. God, through Jesus Christ, supplies all things. Even though men do not recognize the fact, nevertheless all the good things of life that they possess are made available by the agency of Christ. Everything necessary to rescue men from the degradation into which they have sunk as the result of sin is found in Jesus, who is the “fulness of the Godhead bodily” (Col. 2:9; cf. COL 115). Through Jesus we become wise, righteous, holy, and redeemed.

Wisdom. See on Rom. 11:33.

Righteousness. By faith the righteousness of Christ is imputed and imparted to the repentant believer (see on Rom. 1:17; 4:3).

Sanctification. Gr. hagiasmos (see on Rom. 6:19).

Redemption. Gr. apolutroµsis (see on Rom. 3:24).

31. Glory in the Lord. An abridged quotation from Jer. 9:23, 24. There is no cause for exaltation or for boasting in any human achievement. The only thing in which man can find any justifiable ground for glorying is the fact that he knows the Lord Jesus Christ as his personal Saviour. The wonder of the love and wisdom of God, revealed in Christ, is an inexhaustible source of praise and rejoicing, before which all human wisdom and achievements fade into total insignificance.

Ellen G. White comments

1    AA 127

1–31FE 352; TM 481

2–7SL 85

4     DA 510

4–7EW 143

5–8AA 301

7     FE 218; 4T 447, 608

10   SL 85; 1T 210, 324, 332; 3T 446; 4T 19; 5T 236; 6T 65; 8T 167, 251

10, 11  AA 302; 5T 65

11   AA 300; 6T 684

12   6T 401

12, 13  AA 280

17   AA 127

17–21FE 196

18   AA 240; 1T 525; 4T 585

18, 19  AA 241; CT 447; FE 415; MYP 191; 2T 495

18–248T 167

18–29CW 118

19   LS 329

19–21CT 417; FE 359

19–24FE 332

21   AA 242; FE 361; TM 152; 5T 300, 737; 6T 32; 8T 257

23   AA 245; ML 219

23–256T 142

23–31TM 481

24   AA 594; CSW 124; FE 262, 408; 8T 194

25   CT 447; FE 415; GC 232; MYP 191

26   AA 461; Ev 565

26–28COL 79

26–29AA 127; 2T 495

26–31FE 352, 473

27   7T 267

27, 28  AA 241; TM 172

27–294T 378

30   AA 530; CM 49; COL 43, 115; CT 371, 435; TM 80; 6T 147, 160, 257; 7T 272

30, 31  CT 447; CW 120; FE 415; MYP 191