Paul writes to the church in Corinth, a congregation living within a wealthy, status-conscious, rhetorically shaped Greco-Roman city marked by social ambition, moral corruption, and public competition for honor.
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1 Corinthians 1
The Cross of Christ Against Boasting, Division, and Worldly Wisdom
God confronts a divided and boastful church by centering it again on the crucified Christ, whose cross destroys worldly pride, redefines wisdom and power, and leaves no room for boasting except in the Lord.
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Chapter Summary
God confronts a divided and boastful church by centering it again on the crucified Christ, whose cross destroys worldly pride, redefines wisdom and power, and leaves no room for boasting except in the Lord.
Overview
Paul begins by grounding the Corinthians in grace, calling, and divine faithfulness. He then exposes factionalism as a denial of the church’s true center, because the church belongs not to Paul, Apollos, or Cephas, but to the Christ who was crucified for it. From there He expands the issue from division to a deeper theological crisis: the Corinthians are still evaluating reality through worldly categories of prestige, rhetorical impressiveness, and social rank.
Paul answers by proclaiming the message of the cross. The cross is folly to the perishing and power to the saved because it reveals that salvation is not reached by human wisdom, cultural strength, or religious demand, but by God’s sovereign action in the crucified Messiah. God’s saving design intentionally nullifies human boasting. The lowly are chosen, the proud are humbled, and Christ Himself becomes the believer’s wisdom, righteousness, sanctification, and redemption.
The chapter therefore argues that the church’s identity, unity, and theology must be governed by Christ crucified rather than by human status or fleshly boasting.
Context
God confronts a divided and boastful church by centering it again on the crucified Christ, whose cross destroys worldly pride, redefines wisdom and power, and leaves no room for boasting except in the Lord.
Paul writes to the church in Corinth, a congregation living within a wealthy, status-conscious, rhetorically shaped Greco-Roman city marked by social ambition, moral corruption, and public competition for honor.
Structural Flow
Paul opens with apostolic authority and addresses the Corinthians as sanctified in Christ Jesus, called saints, and part of the wider people of God who call on the name of the Lord Jesus Christ.
He thanks God for grace already given to them, acknowledges their enrichment in speech and knowledge, affirms that they lack no gift, and anchors their future perseverance in the faithfulness of God.
Paul confronts divisions, rebukes party spirit, and insists that Christ is not divided. He exposes the absurdity of attaching covenant identity to human leaders rather than to the crucified Lord.
Paul contrasts the word of the cross with worldly wisdom. What appears foolish to the perishing is the saving power of God to those being saved. Christ crucified overturns Jewish sign-seeking and Greek wisdom-seeking.
Paul points to the Corinthians’ own calling as evidence that God shames human pride by choosing the weak and lowly. Christ Himself becomes wisdom, righteousness, sanctification, and redemption for believers, so boasting is excluded except in the Lord.
Chapter Outline
- 1:1-3: Paul opens with apostolic authority and addresses the Corinthians as sanctified in Christ Jesus, called saints, and part of the wider people of God who call on the name of the Lord Jesus Christ.
- 1:4-9: He thanks God for grace already given to them, acknowledges their enrichment in speech and knowledge, affirms that they lack no gift, and anchors their future perseverance in the faithfulness of God.
- 1:10-17: Paul confronts divisions, rebukes party spirit, and insists that Christ is not divided. He exposes the absurdity of attaching covenant identity to human leaders rather than to the crucified Lord.
- 1:18-25: Paul contrasts the word of the cross with worldly wisdom. What appears foolish to the perishing is the saving power of God to those being saved. Christ crucified overturns Jewish sign-seeking and Greek wisdom-seeking.
- 1:26-31: Paul points to the Corinthians’ own calling as evidence that God shames human pride by choosing the weak and lowly. Christ Himself becomes wisdom, righteousness, sanctification, and redemption for believers, so boasting is excluded except in the Lord.
Theological Focus
- Christ crucified as the center of the church
- God’s grace and calling as the basis of church identity
- The faithfulness of God in preserving His people
- The condemnation of factionalism and personality cults
- The cross as the true wisdom and power of God
- The destruction of human boasting
- Christ as righteousness, sanctification, and redemption
- The sovereignty of God in calling the weak and lowly
- Christology
- Ecclesiology
- Soteriology
- Sanctification
- Apostolic authority
- Union with Christ
Covenant Significance
The chapter presents the church as the sanctified covenant people of God in Christ, called into fellowship with His Son and marked by belonging to His name rather than to human mediators. Baptismal and ecclesial identity are implicitly tied to Christ’s redemptive work, not to apostolic personalities. God’s covenant pattern of humbling human pride and claiming a people for Himself continues in the calling of the Corinthians.
Canonical Connections
The chapter presents the church as the sanctified covenant people of God in Christ, called into fellowship with His Son and marked by belonging to His name rather than to human mediators. Baptismal and ecclesial identity are implicitly tied to Christ’s redemptive work, not to apostolic personalities. God’s covenant pattern of humbling human pride and claiming a people for Himself continues in the calling of the Corinthians.
Isaiah 29:14
Jeremiah 9:23-24
Romans 3:27
Galatians 6:14
Philippians 3:7-9
Ephesians 4:1-6
Cross References
Clarifies how the passage points to the gospel of Christ.
For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake,
Clarifies how the passage points to the gospel of Christ.
For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
Clarifies how the passage points to the gospel of Christ.
But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation through sanctification of the Spirit and belief in the truth, to which he called you through our Good...
Clarifies how the passage points to the gospel of Christ.
who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love, in whom we have our redemption, the forgiveness of our sins.
Clarifies how the passage points to the gospel of Christ.
You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses, wiping out the handwriting in ordinances which was against us. He has taken it out of...
Clarifies how the passage points to the gospel of Christ.
in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he made to abound toward us in all wisdom and prudence,
Clarifies how the passage points to the gospel of Christ.
But now in Christ Jesus you who once were far off are made near in the blood of Christ. For he is our peace, who made both one, and broke down the middle wall of separation, having abolished in his flesh the hostility, the law of...
Clarifies how the passage points to the gospel of Christ.
for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, that no one would boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we...
Clarifies how the passage points to the gospel of Christ.
for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, that no one would boast.
Clarifies how the passage points to the gospel of Christ.
Christ redeemed us from the curse of the law, having become a curse for us. For it is written, “Cursed is everyone who hangs on a tree,”
Clarifies how the passage points to the gospel of Christ.
For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.
Clarifies how the passage points to the gospel of Christ.
Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, and might deliver all of them who...
Clarifies how the passage points to the gospel of Christ.
Not for these only do I pray, but for those also who will believe in me through their word, that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent...
Clarifies how the passage points to the gospel of Christ.
being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ.
Clarifies how the passage points to the gospel of Christ.
Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Good News of God, which he promised before through his prophets in the holy Scriptures, concerning his Son, who was born of the offspring of David according to the...
Clarifies how the passage points to the gospel of Christ.
For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first, and also for the Greek.
Clarifies how the passage points to the gospel of Christ.
But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no...
Clarifies how the passage points to the gospel of Christ.
Or don’t you know that all we who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism into death, that just as Christ was raised from the dead through the glory of the Father, so...
Clarifies how the passage points to the gospel of Christ.
Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified.
Shows Old Testament grounding that frames or supports this passage.
Know therefore that Yahweh your God himself is God, the faithful God, who keeps covenant and loving kindness with them who love him and keep his commandments to a thousand generations,
Shows Old Testament grounding that frames or supports this passage.
therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; and the wisdom of their wise men will perish, and the understanding of their prudent men will be hidden.”
Shows Old Testament grounding that frames or supports this passage.
Don’t be afraid, you worm Jacob, and you men of Israel. I will help you,” says Yahweh. “Your Redeemer is the Holy One of Israel. Behold, I have made you into a new sharp threshing instrument with teeth. You will thresh the mountains, and...
Shows Old Testament grounding that frames or supports this passage.
But now Yahweh who created you, Jacob, and he who formed you, Israel, says: “Don’t be afraid, for I have redeemed you. I have called you by your name. You are mine.
Shows Old Testament grounding that frames or supports this passage.
But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed.
Shows Old Testament grounding that frames or supports this passage.
“For my thoughts are not your thoughts, and your ways are not my ways,” says Yahweh. “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
Shows Old Testament grounding that frames or supports this passage.
They will call them “The Holy People, Yahweh’s Redeemed”. You will be called “Sought Out, A City Not Forsaken”.
Shows Old Testament grounding that frames or supports this passage.
Yahweh says, “Don’t let the wise man glory in his wisdom. Don’t let the mighty man glory in his might. Don’t let the rich man glory in his riches. But let him who glories glory in this, that he has understanding, and knows me, that I am...
Shows Old Testament grounding that frames or supports this passage.
It is because of Yahweh’s loving kindnesses that we are not consumed, because his compassion doesn’t fail. They are new every morning. Great is your faithfulness.
Shows Old Testament grounding that frames or supports this passage.
‘Yahweh bless you, and keep you. Yahweh make his face to shine on you, and be gracious to you. Yahweh lift up his face toward you, and give you peace.’
Shows Old Testament grounding that frames or supports this passage.
Gospel Clarity
The chapter proclaims the good news that God saves not through human prestige, wisdom, or strength, but through the crucified Christ. In Him sinners receive righteousness, sanctification, and redemption. The gospel shatters boasting, exposes pride, and gathers a people whose only rightful boast is the Lord.
Gospel Cross References
For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake,
For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation through sanctification of the Spirit and belief in the truth, to which he called you through our Good...
who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love, in whom we have our redemption, the forgiveness of our sins.
You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses, wiping out the handwriting in ordinances which was against us. He has taken it out of...
in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he made to abound toward us in all wisdom and prudence,
But now in Christ Jesus you who once were far off are made near in the blood of Christ. For he is our peace, who made both one, and broke down the middle wall of separation, having abolished in his flesh the hostility, the law of...
for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, that no one would boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we...
for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, that no one would boast.
Christ redeemed us from the curse of the law, having become a curse for us. For it is written, “Cursed is everyone who hangs on a tree,”
For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.
Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, and might deliver all of them who...
Not for these only do I pray, but for those also who will believe in me through their word, that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent...
being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ.
Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Good News of God, which he promised before through his prophets in the holy Scriptures, concerning his Son, who was born of the offspring of David according to the...
For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first, and also for the Greek.
But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no...
Or don’t you know that all we who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism into death, that just as Christ was raised from the dead through the glory of the Father, so...
Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified.
Primary Emphasis
Christ is presented as Lord, crucified Savior, the one in whose name the church exists, and the one through whom God defines wisdom, power, righteousness, sanctification, and redemption. The chapter is decisively christocentric. Christ is not merely the source of blessings, but the very content of God’s saving wisdom and the basis of the church’s unity.
Chapter Contribution
Paul begins by grounding the Corinthians in grace, calling, and divine faithfulness. He then exposes factionalism as a denial of the church’s true center, because the church belongs not to Paul, Apollos, or Cephas, but to the Christ who was crucified for it. From there He expands the issue from division to a deeper theological crisis: the Corinthians are still evaluating reality through worldly categories of prestige, rhetorical impressiveness, and social rank.
Paul answers by proclaiming the message of the cross. The cross is folly to the perishing and power to the saved because it reveals that salvation is not reached by human wisdom, cultural strength, or religious demand, but by God’s sovereign action in the crucified Messiah. God’s saving design intentionally nullifies human boasting. The lowly are chosen, the proud are humbled, and Christ Himself becomes the believer’s wisdom, righteousness, sanctification, and redemption.
The chapter therefore argues that the church’s identity, unity, and theology must be governed by Christ crucified rather than by human status or fleshly boasting.
Doctrines in This Chapter
Baptism signifies belonging to Christ and must not be misused as a marker of allegiance to a particular minister.
Both Paul's apostleship and the believers' identity originate from God's sovereign call rather than human qualification.
The assurance of salvation and perseverance ultimately rests on God's unwavering faithfulness.
God's wisdom often overturns human expectations, revealing His purposes through what the world considers weakness.
Those who respond to the gospel do so because God has called them into salvation through Christ.
God calls people into salvation according to His gracious purpose rather than human merit, status, or achievement.
The church lives in anticipation of the return and revelation of the Lord Jesus Christ.
God uses the preaching of the gospel message as the means through which people encounter the saving power of Christ.
All spiritual blessing and growth in the Christian life originate from God's grace given through Jesus Christ.
Grace from God and peace through Christ summarize the blessings of the gospel and the posture of Christian life.
Human wisdom alone cannot discover or achieve reconciliation with God, demonstrating the need for divine revelation and grace.
The structure of salvation eliminates human boasting and directs all glory to the Lord.
Christ Himself becomes the righteousness of believers, providing their right standing before God.
God Himself sustains believers in faith and will keep them secure until the day of Christ.
Christ accomplishes the full deliverance of God's people from sin, bondage, and condemnation.
Through union with Christ, believers are set apart and progressively transformed into holy living.
Believers are set apart through union with Christ and called to live as holy people in the world.
The Spirit distributes gifts to the church to confirm the work of Christ and build up the body of believers.
The church is one body under Christ and must not be fragmented by loyalties rooted in personalities, status, or party spirit.
The crucifixion of Jesus Christ stands at the center of God's redemptive plan and is the decisive means of salvation.
Christian ministry exists to proclaim the gospel faithfully, not to cultivate personal brands through eloquence or factional influence.
Believers belong to Christ because of His saving work, and that shared identity overrides all secondary affiliations.
Doctrinal Weight
Christ stands at the center of the chapter as crucified Lord, covenant center, and the embodiment of God’s wisdom and saving power.
The church is a sanctified, called people belonging to Christ alone, and division is exposed as a denial of that identity.
Salvation is shown to be God’s work through the foolishness of the cross, not through human attainment, boasting, or wisdom.
Believers are already sanctified in Christ and called into holy identity, which should govern their corporate life.
Paul speaks not as a private religious advisor, but as an apostle called by God, addressing real ecclesial rebellion and confusion.
Believers are in Christ Jesus by God’s action, and all saving benefit is mediated through union with Him.
Reading Lenses
1 Imperative
- Agree
- Reject divisions
- Be joined together in shared mind and judgment
Key Greek Terms
Sense to set apart as holy, to consecrate, to sanctify
Definition having been sanctified
Why it matters This term frames the whole letter. Paul’s rebukes are addressed to a sanctified people who are living beneath their calling. Ethics flow from identity.
Sense called, summoned, invited by God
Definition called
Why it matters This term anchors both identity and response. The difference between the perishing and the saved is not human cleverness but God’s calling.
Sense fellowship, participation, sharing, communion
Definition fellowship
Why it matters This term undercuts factionalism. A church called into fellowship with Christ cannot rightly fracture into competing identity camps.
Sense tear, split, division, rupture
Definition divisions
Why it matters The church’s problems are not superficial disagreements. They are schismatic tears in a body that belongs to Christ.
Sense to restore, mend, equip, make complete, join together
Definition perfectly united / restored
Why it matters This term shows that gospel unity is not sentimental. It requires actual mending where division has torn the church.
Sense cross, instrument of crucifixion
Definition cross
Why it matters Everything in the chapter turns on whether the church will interpret reality through the cross or through worldly categories.
Sense word, message, speech, proclamation
Definition message / word
Why it matters This term reminds us that the scandal is not only the event of the cross but the preached announcement of it.
Sense wisdom, insight, skill in understanding
Definition wisdom
Why it matters This is one of the chapter’s controlling terms. Paul is not merely contrasting two ideas, but two entire interpretive worlds.
Sense foolishness, absurdity, perceived stupidity
Definition foolishness
Why it matters This term shows that the offense of the gospel is not accidental. The cross confronts human pride by appearing weak and absurd to natural perception.
Sense to boast, glory, exult, take pride in
Definition boast
Why it matters Boasting is the spiritual pathology exposed by the chapter. Until boasting is killed, church division and worldly valuation will persist.
Sense release by payment, redemption, liberation from bondage
Definition redemption
Why it matters This term broadens the chapter from epistemology to salvation. The cross gives not only a new lens, but a new standing and a new deliverance.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Verb Aspect (57 main verbs)
completed 17ongoing 9prospective 3resultant 4imperative 1subjunctive 7infinitive 4participle 12
| v.2 | ἡγιασμένοιςsanctifiedperfect passive participleparticipleParticiple — verbal adjective, supporting actionἐπικαλουμένοιςepikaléomaicall onpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.4 | Εὐχαριστῶeucharistéōthankpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthδοθείσῃdídōmigivenaorist passive participleparticipleParticiple — verbal adjective, supporting action |
| v.5 | ἐπλουτίσθητεploutízōenrichedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.6 | ἐβεβαιώθηconfirmedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.7 | ὑστερεῖσθαιhysteréōlackingpresent passive infinitiveinfinitiveInfinitive — verbal noun or complementary verbἀπεκδεχομένουςwait forpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.8 | βεβαιώσειconfirmfuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.9 | ἐκλήθητεkaléōcalledaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.10 | Παρακαλῶparakaléōappeal topresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγητεlégōagreepresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.11 | ἐδηλώθηdēlóōreportedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.12 | λέγωlégōmeanpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγειlégōsayspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.13 | μεμέρισταιmerízōdividedperfect passive indicativeresultantPerfect indicative — completed action with present resultἐσταυρώθηstauróōcrucifiedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἐβαπτίσθητεbaptizedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.14 | εὐχαριστῶeucharistéōthankpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐβάπτισαbaptizedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.15 | εἴπῃépōsayaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐβαπτίσθητεbaptizedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.16 | ἐβάπτισαbaptizeaorist active indicativecompletedAorist indicative — punctiliar or completed actionοἶδαeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultἐβάπτισαbaptizedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.17 | ἀπέστειλένsendaorist active indicativecompletedAorist indicative — punctiliar or completed actionβαπτίζεινbaptizepresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbεὐαγγελίζεσθαιeuangelízōpreach the gospelpresent middle infinitiveinfinitiveInfinitive — verbal noun or complementary verbκενωθῇkenóōemptied of ~ poweraorist passive subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.18 | ἀπολλυμένοιςperishingpresent middle participleparticipleParticiple — verbal adjective, supporting actionσῳζομένοιςsṓzōsavedpresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.19 | γέγραπταιgráphōwrittenperfect passive indicativeresultantPerfect indicative — completed action with present resultἈπολῶdestroyfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἀθετήσωset asidefuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.20 | ἐμώρανενmōraínōmade foolishaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.21 | ἔγνωginṓskōknowaorist active indicativecompletedAorist indicative — punctiliar or completed actionεὐδόκησενeudokéōpleasedaorist active indicativecompletedAorist indicative — punctiliar or completed actionσῶσαιsṓzōsaveaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbπιστεύονταςpisteúōbelievepresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.22 | αἰτοῦσινdemandpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthζητοῦσινzētéōseekpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.23 | κηρύσσομενkērýssōpreachpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐσταυρωμένονstauróōcrucifiedperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.26 | Βλέπετεconsiderpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.27 | ἐξελέξατοeklégomaichoseaorist middle indicativecompletedAorist indicative — punctiliar or completed actionκαταισχύνῃkataischýnōshamepresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐξελέξατοeklégomaichoseaorist middle indicativecompletedAorist indicative — punctiliar or completed actionκαταισχύνῃkataischýnōshamepresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.28 | ἐξουθενημέναexouthenéōdespisedperfect passive participleparticipleParticiple — verbal adjective, supporting actionἐξελέξατοeklégomaichoseaorist middle indicativecompletedAorist indicative — punctiliar or completed actionὄνταṓnarepresent active participleparticipleParticiple — verbal adjective, supporting actionὄνταṓnarepresent active participleparticipleParticiple — verbal adjective, supporting actionκαταργήσῃkatargéōbring to nothingaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.29 | καυχήσηταιkaucháomaiboastaorist middle subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.31 | γέγραπταιgráphōwrittenperfect passive indicativeresultantPerfect indicative — completed action with present resultκαυχώμενοςkaucháomaiboastspresent middle participleparticipleParticiple — verbal adjective, supporting actionκαυχάσθωkaucháomaiboastpresent middle imperativeimperativeImperative mood — command or exhortation |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Warnings and Misreadings
- The warning is implicit but forceful. A church that boasts in men, prizes worldly wisdom, and fractures over status has drifted from the logic of the cross. Paul warns that worldly boasting and factional allegiance are incompatible with the identity of a people purchased by Christ.
- Paul is anti-intellectual and rejects all wisdom or careful thought. - Paul rejects autonomous, boastful, God-opposed wisdom, not truth, learning, or theological depth. His target is human wisdom as a self-sufficient path to God and a vehicle of pride.
- The thanksgiving means the Corinthians’ problems were minor. - Paul’s thanksgiving is theological framing, not minimization. Their gifts are real, but their immaturity is also real and serious.
- Factional slogans are harmless preferences. - Paul treats them as a christological and ecclesial offense because they imply that covenant identity may be attached to men rather than to Christ crucified.
- ‘I follow Christ’ in the list is automatically the pure and correct party. - In context, Paul is condemning the factional spirit as a whole. Even claiming Christ can become sectarian if deployed as a superiority slogan over against the body.
- God only values the socially weak and never calls the wise or influential. - Paul’s point is not an absolute social rule. His point is that God’s saving action is designed to destroy boasting and show that no flesh has grounds for self-exaltation before Him.
Discipleship Questions
- Do I attach my spiritual identity too closely to a preacher, tribe, movement, or style rather than to Christ?
- Have I begun to evaluate ministry by eloquence, influence, or image more than by gospel fidelity?
- Where is human boasting still alive in my heart?
- Does the cross merely comfort me, or does it also humble and expose me?
- Am I helping build the unity of Christ’s church, or feeding subtle division?
Pastoral Applications
- Pastors and leaders must confront personality-driven Christianity directly. Churches must resist building identity around preferred leaders, styles, or camps and instead recover a shared identity in Christ crucified.
- Ministry must not be engineered around mere polish, platform presence, or rhetorical spectacle. The aim is not to empty the cross of its power by making the messenger the center.
- Believers must learn to interpret spiritual maturity not by giftedness alone, but by humility, unity, gratitude, and cross-shaped thinking.
- Leaders should refuse cults of personality and consciously direct affection, loyalty, and gratitude away from themselves and toward Christ.
- The cross addresses both arrogance and inferiority. The proud are humbled because salvation is not earned. The weak are comforted because God delights to save through what the world despises.
Pastoral Trajectories
The chapter proclaims the good news that God saves not through human prestige, wisdom, or strength, but through the crucified Christ. In Him sinners receive righteousness, sanctification, and redemption. The gospel shatters boasting, exposes pride, and gathers a people whose only rightful boast is the Lord.
The chapter proclaims the good news that God saves not through human prestige, wisdom, or strength, but through the crucified Christ. In Him sinners receive righteousness, sanctification, and redemption. The gospel shatters boasting, exposes pride, and gathers a people whose only rightful boast is the Lord.
The chapter proclaims the good news that God saves not through human prestige, wisdom, or strength, but through the crucified Christ. In Him sinners receive righteousness, sanctification, and redemption. The gospel shatters boasting, exposes pride, and gathers a people whose only rightful boast is the Lord.
The chapter proclaims the good news that God saves not through human prestige, wisdom, or strength, but through the crucified Christ. In Him sinners receive righteousness, sanctification, and redemption. The gospel shatters boasting, exposes pride, and gathers a people whose only rightful boast is the Lord.
The chapter proclaims the good news that God saves not through human prestige, wisdom, or strength, but through the crucified Christ. In Him sinners receive righteousness, sanctification, and redemption. The gospel shatters boasting, exposes pride, and gathers a people whose only rightful boast is the Lord.
The chapter proclaims the good news that God saves not through human prestige, wisdom, or strength, but through the crucified Christ. In Him sinners receive righteousness, sanctification, and redemption. The gospel shatters boasting, exposes pride, and gathers a people whose only rightful boast is the Lord.
Imperatives
1
High
Imperative Themes
- Agree
- Reject divisions
- Be joined together in shared mind and judgment
Motifs in This Chapter
Trace how divine glory, revealed majesty, and Christ-centered exaltation move across Scripture.
Trace servant identity, obedient mission, and suffering service across Scripture.
Follow faith, believing response, trust, and persevering allegiance across Scripture.
Study holiness as divine character, covenant identity, and sanctified life across Scripture.
Track judgment as covenant accountability, divine justice, and eschatological reckoning.
Trace remnant preservation, covenant continuity, and mercy under judgment across Scripture.
Trace the Spirit's presence, empowerment, renewal, and mission-bearing work across Scripture.
The Biblical World
Chapter At A Glance
The chapter presents the church as the sanctified covenant people of God in Christ, called into fellowship with His Son and marked by belonging to His name rather than to human mediators. Baptismal and ecclesial identity are implicitly tied to Christ’s redemptive work, not to apostolic personalities. God’s covenant pattern of humbling human pride and claiming a people for Himself continues in the calling of the Corinthians.
The chapter proclaims the good news that God saves not through human prestige, wisdom, or strength, but through the crucified Christ. In Him sinners receive righteousness, sanctification, and redemption. The gospel shatters boasting, exposes pride, and gathers a people whose only rightful boast is the Lord.
Focus Points
- Christ crucified as the center of the church
- God’s grace and calling as the basis of church identity
- The faithfulness of God in preserving His people
- The condemnation of factionalism and personality cults
- The cross as the true wisdom and power of God
- The destruction of human boasting
- Christ as righteousness, sanctification, and redemption
- The sovereignty of God in calling the weak and lowly
- Christology
- Ecclesiology
- Soteriology
- Sanctification
- Apostolic authority
- Union with Christ
Cross References
Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; and the wisdom of their wise men will perish, and the understanding of their prudent men will be hidden.”
Old Testament foundation
Yahweh says, “Don’t let the wise man glory in His wisdom. Don’t let the mighty man glory in His might. Don’t let the rich man glory in His riches. But let Him who glories glory in this, that He has understanding, and knows me, that I am Yahweh who exercises loving kindness, justice, and righteousness in the earth, for I delight in these things,” says Yahweh.
Old Testament foundation
For the word of the cross is foolishness to those who are dying, but to us who are being saved it is the power of God.
Gospel resolution
But we preach Christ crucified: a stumbling block to Jews, and foolishness to Greeks, but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God;
Gospel resolution
Because of Him, You are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption: that, as it is written, “He who boasts, let Him boast in the Lord.”
Gospel resolution
Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.
Thematic parallel
But far be it from me to boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
Thematic parallel
However, I consider those things that were gain to me as a loss for Christ. Yes most certainly, and I count all things to be a loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ and be found in Him, not having a righteousness of my own, that...
Thematic parallel
I therefore, the prisoner in the Lord, beg You to walk worthily of the calling with which You were called, with all lowliness and humility, with patience, bearing with one another in love, being eager to keep the unity of the Spirit in the bond of peace.
Thematic parallel
Passages
Chapter opening: 1 Corinthians 1:1-3
Called to be an apostle (κλητος αποστολος). Verbal adjective κλητος from καλεω, without εινα, to be. Literally, a called apostle ( Ro 1:1 ), not so-called, but one whose apostleship is due not to himself or to men ( Ga 1:1 ), but to God, through the will of God (δια θεληματος του θεου). The intermediate (δια, δυο, two) agent between Paul's not being Christ's apostle and becoming one was God's will (θελημα, something willed of God), God's command ( 1Ti 1:1 ).
Paul knows that he is not one of the twelve apostles, but he is on a par with them because, like them, he is chosen by God. He is an apostle of Jesus Christ or Christ Jesus (MSS. vary here, later epistles usually Christ Jesus). The refusal of the Judaizers to recognize Paul as equal to the twelve made him the more careful to claim his position. Bengel sees here Paul's denial of mere human authority in his position and also of personal merit: Namque mentione Dei excluditur auctoramentum humanum, mentione Voluntatis Dei, meritum Pauli .
Our brother (ο αδελφος). Literally, the brother, but regular Greek idiom for our brother. This Sosthenes, now with Paul in Ephesus, is probably the same Sosthenes who received the beating meant for Paul in Corinth ( Ac 18:17 ). If so, the beating did him good for he is now a follower of Christ. He is in no sense a co-author of the Epistle, but merely associated with Paul because they knew him in Corinth.
He may have been compelled by the Jews to leave Corinth when he, a ruler of the synagogue, became a Christian. See 1Th 1:1 for the mention of Silas and Timothy in the salutation. Sosthenes could have been Paul's amanuensis for this letter, but there is no proof of it.
The church of God (τη εκκλησια του θεου). Belonging to God, not to any individual or faction, as this genitive case shows. In 1Th 1:1 Paul wrote "the church of the Thessalonians in God" (εν θεω), but "the churches of God" in 1Th 2:14 . See same idiom in 1Co 10:32 ; 11:16 , 22 ; 15:9 ; 2Co 1:1 ; Ga 1:13 , etc. Which is in Corinth (τη ουση εν Κορινθω). See on Ac 13:1 for idiom.
It is God's church even in Corinth, " laetum et ingens paradoxon " (Bengel). This city, destroyed by Mummius B. C. 146, had been restored by Julius Caesar a hundred years later, B. C. 44, and now after another hundred years has become very rich and very corrupt. The very word "to Corinthianize" meant to practise vile immoralities in the worship of Aphrodite (Venus).
It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See Ac 18 for the story of Paul's work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians.
All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. That are sanctified (ηγιασμενοις). Perfect passive participle of αγιαζω, late form for αγιζω, so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare αγιον (from αγος, awe, reverence, and this from αζω, to venerate).
It is significant that Paul uses this word concerning the called to be saints (κλητοις αγιοις) in Corinth. Cf. κλητος αποστολος in 1:1 . It is because they are sanctified in Christ Jesus (εν Χριστω Ιησου). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because εκκλησια is a collective substantive.
With all that call upon (συν πασιν τοις επικαλουμενοις). Associative instrumental case with συν rather than κα (and), making a close connection with "saints" just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the LXX ( Ge 12:8 ; Zec 13:9 ) and is applied to Christ as to Jehovah ( 2Th 1:7 , 9 , 12 ; Php 2:9 , 10 ).
Paul heard Stephen pray to Christ as Lord ( Ac 7:59 ). Here "with a plain and direct reference to the Divinity of our Lord" (Ellicott). Their Lord and ours (αυτων κα ημων). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (επανορθωσις) of the previous "our," showing the universality of Christ.
Identical language of 2Th 1:2 save absence of ημων (our), Paul's usual greeting. See on 1Th 1:1 .
I thank my God (ευχαριστω τω θεω). Singular as in Ro 1:8 ; Php 1:3 ; Phm 1:4 , but plural in 1Th 1:2 ; Col 1:3 . The grounds of Paul's thanksgivings in his Epistles are worthy of study. Even in the church in Corinth he finds something to thank God for, though in II Cor. there is no expression of thanksgiving because of the acute crisis in Corinth nor is there any in Galatians.
But Paul is gracious here and allows his general attitude (always, παντοτε) concerning (περ, around) the Corinthians to override the specific causes of irritation. For the grace of God which was given to you in Christ Jesus (επ τη χαριτ του θεου τη δοθειση υμιν εν Χριστω Ιησου). Upon the basis of (επ) God's grace, not in general, but specifically given (δοθειση, first aorist passive participle of διδωμ), in the sphere of (εν as in verse 2 ) Christ Jesus.
That (οτ). Explicit specification of this grace of God given to the Corinthians. Paul points out in detail the unusual spiritual gifts which were their glory and became their peril (chapters 1Co 12-14 ). Ye were enriched in him (επλουτισθητε εν αυτω). First aorist passive indicative of πλουτιζω, old causative verb from πλουτος, wealth, common in Attic writers, dropped out for centuries, reappeared in LXX.
In N. T. only three times and alone in Paul ( 1Co 1:5 ; 2Co 6:10 , 11 ). The Christian finds his real riches in Christ, one of Paul's pregnant phrases full of the truest mysticism. In all utterance and all knowledge (εν παντ λογω κα παση γνωσε). One detail in explanation of the riches in Christ. The outward expression (λογω) here is put before the inward knowledge (γνωσε) which should precede all speech.
But we get at one's knowledge by means of his speech. Chapters 1Co 12-14 throw much light on this element in the spiritual gifts of the Corinthians (the gift of tongues, interpreting tongues, discernment) as summed up in 1Co 13:1 , 2 , the greater gifts of 12:31 . It was a marvellously endowed church in spite of their perversions.
Even as (καθως). In proportion as ( 1Th 1:5 ) and so inasmuch as ( Php 1:7 ; Eph 1:4 ). The testimony of Christ (το μαρτυριον του Χριστου). Objective genitive, the testimony to or concerning Christ, the witness of Paul's preaching. Was confirmed in you (εβεβαιωθη εν υμιν). First aorist passive of βεβαιοω, old verb from βεβαιος and that from βαινω, to make to stand, to make stable. These special gifts of the Holy Spirit which they had so lavishly received (ch. 1Co 12 ) were for that very purpose.
So that ye come behind in no gift (ωστε υμας μη υστερεισθα εν μηδεν χαρισματ). Consecutive clause with ωστε and the infinitive and the double negative. Come behind (υστερεισθα) is to be late (υστερος), old verb seen already in Mr 10:21 ; Mt 19:20 . It is a wonderful record here recorded. But in 2Co 8:7-11 ; 9:1-7 Paul will have to complain that they have not paid their pledges for the collection, pledges made over a year before, a very modern complaint.
Waiting for the revelation (απεκδεχομενους την αποκαλυψιν). This double compound is late and rare outside of Paul ( 1Co 1:7 ; Ga 5:5 ; Ro 8:19 , 23 , 25 ; Php 3:20 ), 1Pe 3:20 ; Heb 9:28 . It is an eager expectancy of the second coming of Christ here termed revelation like the eagerness in προσδεχομενο in Tit 2:13 for the same event. "As if that attitude of expectation were the highest posture that can be attained here by the Christian" (F.
W. Robertson).
Shall confirm (βεβαιωσε). Direct reference to the same word in verse 6 . The relative ος (who) points to Christ. Unto the end (εως τελους). End of the age till Jesus comes, final preservation of the saints. That ye be unreproveable (ανεγκλητους). Alpha privative and εγκαλεω, to accuse, old verbal, only in Paul in N. T. Proleptic adjective in the predicate accusative agreeing with υμας (you) without ωστε and the infinitive as in 1Th 3:13 ; 5:23 ; Php 3:21 .
"Unimpeachable, for none will have the right to impeach" (Robertson and Plummer) as Paul shows in Ro 8:33 ; Col 1:22 , 28 .
God is faithful (πιστος ο θεος). This is the ground of Paul's confidence as he loves to say ( 1Th 5:24 ; 1Co 10:13 ; Ro 8:36 ; Php 1:16 ). God will do what he has promised. Through whom (δι' ου). God is the agent (δι') of their call as in Ro 11:36 and also the ground or reason for their call (δι' ον) in Heb 2:10 . Into the fellowship (εις κοινωνιαν). Old word from κοινωνος, partner for partnership, participation as here and 2Co 13:13 f.
; Php 2:1 ; 3:10 . Then it means fellowship or intimacy as in Ac 2:42 ; Ga 2:9 ; 2Co 6:14 ; 1Jo 1:3 , 7 . And particularly as shown by contribution as in 2Co 8:4 ; 9:13 ; Php 1:5 . It is high fellowship with Christ both here and hereafter.
Now I beseech you (παρακαλω δε υμας). Old and common verb, over 100 times in N. T. , to call to one's side. Corresponds here to ευχαριστω, I thank , in verse 4 . Direct appeal after the thanksgiving. Through the name (δια του ονοματος). Genitive, not accusative (cause or reason), as the medium or instrument of the appeal ( 2Co 10:1 ; Ro 12:1 ; 15:30 ). That (ινα).
Purport (sub-final) rather than direct purpose, common idiom in Koine (Robertson, Grammar , pp. 991-4) like Mt 14:36 . Used here with λεγητε, ηι, ητε κατηρτισμενο, though expressed only once. All speak (λεγητε παντες). Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul's acquaintance with Greek culture.
There be no divisions among you (μη η εν υμιν σχισματα). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. Σχισμα is from σχιζω, old word to split or rend, and so means a rent ( Mt 9:16 ; Mr 2:21 ). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1Co 11:18 where a less complete change than αιρεσεις; 12:25 ; Joh 7:43 (discord); 9:16 ; 10:19 .
"Here, faction, for which the classical word is στασις: division within the Christian community" (Vincent). These divisions were over the preachers ( 1:12-4:21 ), immorality ( 5:1-13 ), going to law before the heathen ( 6:1-11 ), marriage ( 7:1-40 ), meats offered to idols ( 1Co 8-10 ), conduct of women in church ( 11:1-16 ), the Lord's Supper ( 11:17-34 ), spiritual gifts ( 1Co 12-14 ), the resurrection ( 1Co 15 ).
But that ye be perfected together (ητε δε κατηρτισμενο). Periphrastic perfect passive subjunctive. See this verb in Mt 4:21 ( Mr 1:19 ) for mending torn nets and in moral sense already in 1Th 3:10 . Galen uses it for a surgeon's mending a joint and Herodotus for composing factions. See 2Co 13:11 ; Ga 6:1 . judgment (γνωμη). "Of these words νους denotes the frame or state of mind, γνωμη the judgment, opinion or sentiment, which is the outcome of νους" (Lightfoot).
For it hath been signified unto me (εδηλωθη γαρ μο). First aorist passive indicative of δηλοω and difficult to render into English. Literally, It was signified to me. By them of Chloe (υπο των Χλοης). Ablative case of the masculine plural article των, by the (folks) of Chloe (genitive case). The words "which are of the household" are not in the Greek, though they correctly interpret the Greek, "those of Chloe."
Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name Chloe means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe ( Ro 16:1 ), Hermes ( Ro 16:14 ), Nereus ( Ro 16:15 ).
It is even possible that Stephanas, Fortunatus, Achaicus ( 1Co 16:17 ) may have been those who brought Chloe the news of the schisms in Corinth. Contentions (εριδες). Unseemly wranglings (as opposed to discussing, διαλεγομα) that were leading to the schisms . Listed in works of the flesh ( Ga 5:19 f. ) and the catalogues of vices ( 2Co 12:20 ; Ro 1:19 f. ; 1Ti 6:4 ).
Now this I mean (λεγω δε τουτο). Explanatory use of λεγω. Each has his party leader. Απολλω is genitive of Απολλως ( Ac 18:24 ), probably abbreviation of Απολλωνιυς as seen in Codex Bezae for Ac 18:24 . See on Acts for discussion of this "eloquent Alexandrian" (Ellicott), whose philosophical and oratorical preaching was in contrast "with the studied plainness" of Paul ( 1Co 2:1 ; 2Co 10:10 ).
People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth ( 1Co 16:12 ). Χηφα is the genitive of Χηφας, the Aramaic name given Simon by Jesus ( Joh 1:42 ), Πετρος in Greek. Except in Ga 2:7 , 8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference ( Ac 15:7-11 ; Ga 2:7-10 ).
Paul had to rebuke him at Antioch for his timidity because of the Judaizers ( Ga 2:11-14 ), but, in spite of Baur's theory, there is no evidence of a schism in doctrine between Paul and Peter. If 2 Peter 3:15 f. be accepted as genuine, as I do, there is proof of cordial relations between them and 1Co 9:5 points in the same direction. But there is no evidence that Peter himself visited Corinth.
Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul's rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. So a third faction was formed by the use of Peter's name as the really orthodox wing of the church, the gospel of the circumcision.
And I of Christ (εγω δε Χριστου). Still a fourth faction in recoil from the partisan use of Paul, Apollos, Cephas, with "a spiritually proud utterance" (Ellicott) that assumes a relation to Christ not true of the others. "Those who used this cry arrogated the common watchword as their peculium " (Findlay). This partisan use of the name of Christ may have been made in the name of unity against the other three factions, but it merely added another party to those existing.
In scouting the names of the other leaders they lowered the name and rank of Christ to their level.
Is Christ divided? (μεμεριστα ο Χριστοσ;). Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a "rhetorical impossibility." The absence of μη here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others.
Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light ( 2Co 11:12-15 ). Was Paul crucified for you? (Μη Παυλος εσταυρωθη υπερ υμων;). An indignant "No" is demanded by μη. Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas.
Probably υπερ, over, in behalf of, rather than περ (concerning, around) is genuine, though either makes good sense here. In the Koine υπερ encroaches on περ as in 2Th 2:1 . Were ye baptized into the name of Paul? (εις το ονομα Παυλου εβαπτισθητε;). It is unnecessary to say into for εις rather than in since εις is the same preposition originally as εν and both are used with βαπτιζω as in Ac 8:16 ; 10:48 with no difference in idea (Robertson, Grammar , p.
592). Paul evidently knows the idea in Mt 28:19 and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of ονομα for the person is not only in the LXX, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, Bible Studies , pp.
146ff. , 196ff. ; Light from the Ancient East , p. 121).
I thank God (ευχαριστω τω θεω). See verse 4 , though uncertain if τω θεω is genuine here. Save Crispus and Gaius (ε μη Κρισπον κα Γαιον). Crispus was the ruler of the synagogue in Corinth before his conversion ( Ac 18:8 ), a Roman cognomen, and Gaius a Roman praenomen, probably the host of Paul and of the whole church in Corinth ( Ro 16:23 ), possibly though not clearly the hospitable Gaius of 3Jo 1:5 , 6 . The prominence and importance of these two may explain why Paul baptized them.
Lest any man should say (ινα μη τις ειπη). Certainly sub-final ινα again or contemplated result as in 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.
Also the household of Stephanas (κα τον Στεφανα οικον). 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 ( 16:17 ), clearly a family that justified Paul's personal attention about baptism.
Besides (λοιπον). 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 το λοιπον "as for the rest" ( 2Th 3:1 ; Php 3:1 ; 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 ( Ro 6:2-6 ), but he clearly denies here that he considers baptism essential to the remission of sin or the means of obtaining forgiveness.
For Christ sent me not to baptize (ου γαρ απεστειλεν με Χριστος βαπτιζειν). The negative ου goes not with the infinitive, but with απεστειλεν (from αποστελλω, αποστολος, apostle). For Christ did not send me to be a baptizer (present active infinitive, linear action) like John the Baptist. But to preach the gospel (αλλα ευαγγελιζεσθα). 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 ( Ac 10:48 ). Paul is fond of this late Greek verb from ευαγγελιον and sometimes uses both verb and substantive as in 1Co 15:1 "the gospel which I gospelized unto you." Not in wisdom of words (ουκ εν σοφια λογου).
Note ου, not μη (the subjective negative), construed with απεστειλεν 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). Lest the cross of Christ should be made void (ινα μη κενωθη ο σταυρος του Χριστου). Negative purpose (ινα μη) with first aorist passive subjunctive, effective aorist, of κενοω, old verb from κενος, 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).
For the word of the cross (ο λογος γαρ ο του σταυρου). Literally, "for the preaching (with which I am concerned as the opposite of wisdom of word in verse 17 ) that (repeated article ο, 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).
To them that are perishing (τοις μεν απολλυμενοις). Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See 2Th 2:10 ). Cf. 2Co 4:3 . Foolishness (μωρια). Folly. Old word from μωρος, foolish. In N. T. only in 1Co 1:18 , 21 , 23 ; 2:14 ; 3:19 . But unto us which are being saved (τοις σωζομενοις ημιν).
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" ( Ro 8:24 ), as a present state, "ye have been saved" ( Ep 2:5 ), as a process, "ye are being saved" ( 1Co 15:2 ), as a future result, "thou shalt be saved" ( Ro 10:9 ).
The power of God (δυναμις θεου). So in Ro 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.
I will destroy (απολω). Future active indicative of απολλυμ. Attic future for απολεσω. 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.
Where is the wise? Where is the scribe? Where is the disputer of this world? (Που σοφοσ; που γραμματευσ; που συνζητητης του αιωνος τουτου;). 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 σοφος refers to the Greek philosopher, γραμματευς to the Jewish scribe and συνζητητης suits both the Greek and the Jewish disputant and doubter ( Ac 6:9 ; 9:29 ; 17:18 ; 28:29 ). There is a note of triumph in these questions. The word συνζητητης occurs here alone in the N.
T. and elsewhere only in Ignatius, Eph. 18 quoting this passage, but the papyri give the verb συνζητεω for disputing (questioning together). Hath not God made foolish? (ουχ εμωρανεν ο θεοσ;). Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?" The old verb μωραινω from μωρος, foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in Ro 1:22 .
In Mt 5:13 ; Lu 14:34 it is used of salt that is tasteless. World (κοσμου). Synonymous with αιων (age), orderly arrangement, then the non-Christian cosmos.
Seeing that (επειδη). Since (επε and δη) with explanatory γαρ. Through its wisdom (δια της σοφιας). Article here as possessive. The two wisdoms contrasted. Knew not God (ουκ εγνω). Failed to know, second aorist (effective) active indicative of γινωσκω, 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). Through the foolishness of the preaching (δια της μωριας του κηρυγματος). Perhaps "proclamation" is the idea, for it is not κηρυξις, the act of heralding, but κηρυγμα, the message heralded or the proclamation as in verse 23 . The metaphor is that of the herald proclaiming the approach of the king ( Mt 3:1 ; 4:17 ).
See also κηρυγμα 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 (ευδοκησαν). The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσα τους πιστευοντας). 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.
Seeing that (επειδη). Resumes from verse 21 . The structure is not clear, but probably verses 23 , 24 form a sort of conclusion or apodosis to verse 22 the protasis. The resumptive, almost inferential, use of δε like αλλα in the apodosis is not unusual. Ask for signs (σημεια αιτουσιν). The Jews often came to Jesus asking for signs ( Mt 12:38 ; 16:1 ; Joh 6:30 ). Seek after wisdom (σοφιαν ζητουσιν). "The Jews claimed to possess the truth: the Greeks were seekers, speculators " (Vincent) as in Ac 17:23 .
But we preach Christ crucified (ημεις δε κηρυσσομεν Χριστον εσταυρωμενον). Grammatically stated as a partial result (δε) 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 2:2 ; Ga 3:1 , "not a sign-shower nor a philosopher" (Vincent). Perfect passive participle of σταυροω.
Stumbling-block (σκανδαλον). 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 ( Mt 27:42 ; Lu 24:21 ). Foolishness (μωριαν). Folly as shown by their conduct in Athens ( Ac 17:32 ).
But to them that are called (αυτοις δε τοις κλητοις). Dative case, to the called themselves. Christ (Χριστον). Accusative case repeated, object of κηρυσσομεν, both the power of God (θεου δυναμιν) and the wisdom of God (θεου σοφιαν). 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.
The foolishness of God (το μωρον του θεου). Abstract neuter singular with the article, the foolish act of God (the Cross as regarded by the world). Wiser than men (σοφωτερον των ανθρωπων). Condensed comparison, wiser than the wisdom of men. Common Greek idiom ( Mt 5:20 ; Joh 5:36 ) and quite forcible, brushes all men aside. The weakness of God (το ασθενες του θεου).
Same idiom here, the weak act of God , as men think, is stronger (ισχυροτερον). The Cross seemed God's defeat. It is conquering the world and is the mightiest force on earth.
Behold (βλεπετε). Same form for imperative present active plural and indicative. Either makes sense as in Joh 5:39 εραυνατε and 14:1 πιστευετε. Calling (κλησιν). The act of calling by God, based not on the external condition of those called (κλητο, verse 2 ), but on God's sovereign love. It is a clinching illustration of Paul's argument, an argumentum ad hominen .
How that (οτ). Explanatory apposition to κλησιν. After the flesh (κατα σαρκα). According to the standards of the flesh and to be used not only with σοφο (wise, philosophers), but also δυνατο (men of dignity and power), ευγενεις (noble, high birth), the three claims to aristocracy (culture, power, birth). Are called . Not in the Greek, but probably to be supplied from the idea in κλησιν.
God chose (εξελεξατο ο θεος). First aorist middle of εκλεγω, old verb to pick out, to choose, the middle for oneself. It expands the idea in κλησιν (verse 26 ). Three times this solemn verb occurs here with the purpose stated each time. Twice the same purpose is expressed, that he might put to shame (ινα καταισχυνη, first aorist active subjunctive with ινα of old verb καταισχυνω, perfective use of κατα).
The purpose in the third example is that he might bring to naught (ινα καταργηση, make idle, αργος, rare in old Greek, but frequent in Paul). The contrast is complete in each paradox: the foolish things (τα μωρα), the wild men (τους σοφους); the weak things (τα ασθενη), the strong things (τα ισχυρα); the things that are not (τα μη οντα), and that are despised (τα εξουθενημενα, considered nothing, perfect passive participle of εξουθενεω), the things that are (τα οντα).
It is a studied piece of rhetoric and powerfully put.
That no flesh should glory before God (οπως μη καυχησητα πασα σαρξ ενωπιον του θεου). This is the further purpose expressed by οπως for variety and appeals to God's ultimate choice in all three instances. The first aorist middle of the old verb καυχαομα, to boast, brings out sharply that not a single boast is to be made. The papyri give numerous examples of ενωπιον as a preposition in the vernacular, from adjective εν-ωπιος, 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.
Of him (εξ αυτου). Out of God. He chose you. In Christ Jesus (εν Χριστω Ιησου). In the sphere of Christ Jesus the choice was made. This is God's wisdom. Who was made unto us wisdom from God (ος εγενηθη σοφια ημιν απο θεου). Note εγενηθη, became (first aorist passive and indicative), not ην, was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God ( Co 2:2 f.
) "both righteousness and sanctification and redemption" (δικαιοσυνη τε κα αγιασμος κα απολυτρωσις), as is made plain by the use of τε--και--κα. The three words (δικαιοσυνη, αγιασμοσ, απολυτρωσις) are thus shown to be an epexegesis of σοφια (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 Ro 1:17 we see clearly Paul's idea of the God kind of righteousness (δικαιοσυνη) in Christ. In Ro 3:24 we have Paul's conception of redemption (απολυτρωσις, setting free as a ransomed slave) in Christ. In Ro 6:19 we have Paul's notion of holiness or sanctification (αγιασμος) in Christ.
These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Ac 10:35 ; 24:25 ; 1Th 4:3-7 ; 1Co 1:2 .
That (ινα). Probably ellipse (γενητα to be supplied) as is common in Paul's Epistles ( 2Th 2:3 ; 2Co 8:13 ; Ga 1:20 ; 2:9 ; Ro 4:16 ; 13:1 ; 15:3 ). Some explain the imperative καυχασθω 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).