1 Paul called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,

2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both their's and our's:

3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;

5 That in every thing ye are enriched by him, in all utterance, and in all knowledge;

6 Even as the testimony of Christ was confirmed in you:

7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:

8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

11 For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.

12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

14 I thank God that I baptized none of you, but Crispus and Gaius;

15 Lest any should say that I had baptized in mine own name.

16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.

17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.

20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?

21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

22 For the Jews require a sign, and the Greeks seek after wisdom:

23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:

27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;

28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:

29 That no flesh should glory in his presence.

30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

31 That, according as it is written, He that glorieth, let him glory in the Lord.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
A salutation and thanksgiving.
All Christians are by baptism dedicated and devoted to Christ, and are under strict obligations to be holy. But in the true church of God are all who are sanctified in Christ Jesus, called to be saints, and who call upon him as God manifest in the flesh, for all the blessings of salvation; who acknowledge and obey him as their Lord, and as Lord of all; it includes no other persons. Christians are distinguished from the profane and atheists, that they dare not live without prayer; and they are distinguished from Jews and pagans, that they call on the name of Christ. Observe how often in these verses the apostle repeats the words, Our Lord Jesus Christ. He feared not to make too frequent or too honourable mention of him. To all who called upon Christ, the apostle gave his usual salutation, desiring, in their behalf, the pardoning mercy, sanctifying grace, and comforting peace of God, through Jesus Christ. Sinners can have no peace with God, nor any from him, but through Christ. He gives thanks for their conversion to the faith of Christ; that grace was given them by Jesus Christ. They had been enriched by him with all spiritual gifts. He speaks of utterance and knowledge. And where God has given these two gifts, he has given great power for usefulness. These were gifts of the Holy Ghost, by which God bore witness to the apostles. Those that wait for the coming of our Lord Jesus Christ, will be kept by him to the end; and those that are so, will be blameless in the day of Christ, made so by rich and free grace. How glorious are the hopes of such a privilege; to be kept by the power of Christ, from the power of our corruptions and Satan's temptations!
EGW SDA Bible Commentary
. See EGW on ch. 9:13-18.
EGW SDA Bible Commentary
Guard the Church Against Deception
—The instruction in this epistle is addressed to the church of God at Corinth, and directed to be sent to every place where there were companies of saints who had faith in Jesus Christ. As members of the church of Christ, they are said to be “sanctified in Christ Jesus,” and “called to be saints.” By baptism they pledged themselves to a ministry of good works in seeking to save others who knew not the truth.The church at Corinth was largely made up of Gentiles. Paul had labored earnestly among them, and had brought them to a knowledge of the truth. But after Paul had left them, false teachers had arisen, who had questioned the apostleship and ministry of Paul. They spoke contemptuously of him, and tried to make comparisons between themselves and him that would belittle him in the eyes of the church.Paul did not seek to exalt himself. But when falsehoods threatened to destroy the effects of his ministry, faithfulness to his mission made it necessary for him to honor God by vindicating his character and magnifying his office. He claims to have a divine mission—that he is “called to be an apostle of Jesus Christ through the will of God.”Paul had been called to his work by the Prince of life. While Paul had been engaged in the work of cruelly persecuting the followers of Christ, the Saviour had appeared to him and called him to be an apostle to the Gentiles. As an apostle of our Lord, he felt a sacred responsibility for the welfare of the church in Corinth. Under his administration they had not only received but they had taught the truth to others. They had been so enriched as to come behind in no gift. They had been brought into near and dear relation to Christ.Paul could not, by silence, allow himself to be driven from the field by false teachers—teachers who would introduce false sentiments and theories that might lead honest souls away from the truth. The churches must be guarded, and warned against deception. Christ gave Himself for us, to redeem us from all iniquity, that He might purify unto Himself a peculiar people, zealous of good works. His church must be kept free from all false doctrine (Manuscript 46, 1905).
John Wesley's Bible Commentary
Paul, called to be an apostle - There is great propriety in every clause of the salutation, particularly in this, as there were some in the church of Corinth who called the authority of his mission in question. Through the will of God - Called "the commandment of God," (1 Timothy 1:1) This was to the churches the ground of his authority; to Paul himself, of an humble and ready mind. By the mention of God, the authority of man is excluded, (Galatians 1:1) ; by the mention of the will of God, the merit of Paul, (1 Corinthians 15:8) , &c. And Sosthenes - A Corinthian, St. Paul's companion in travel. It was both humility and prudence in the apostle, thus to join his name with his own, in an epistle wherein he was to reprove so many irregularities. Sosthenes the brother - Probably this word is emphatical; as if he had said, Who, from a Jewish opposer of the gospel, became a faithful brother.
John Calvin Bible Commentary
“Ye have not chosen me, but I have chosen you,” (John 15:16.)Paul, however, at the same time indirectly intimates, that all who attempt to undermine his apostleship, or in any way oppose it, contend against an appointment of God. For Paul here makes no useless boast of honorary titles, but designedly vindicates his apostleship from malicious aspersions. For as his authority must have been sufficiently established in the view of the Corinthians, it would have been superfluous to make particular mention of “the will of God,” had not wicked men attempted by indirect means to undermine that honorable rank which had been divinely assigned him.And Sosthenes our brotherThis is that Sosthenes who was ruler of the Jewish synagogue that was at Corinth, of whomLuke makes mention inActs 18:17. His name is added for this reason, that the Corinthians, knowing his ardor and steadfastness in the gospel, could not but hold him in deserved esteem, and hence it is still more to his honor to be made mention of now as Paul’sbrother, than formerly asruler of the synagogue
McArther Bible Commentary
apostle. Lit. "a sent one." Paul establishes his authority as an emissary of the Lord Jesus by God's appointment (1Co 9:1; 1Co 15:8; cf. Act 9:3-6, Act 9:17; Act 22:11-15), made especially necessary because so much of the message of this epistle is corrective (1Co 2:1-7). See notes on Rom 1:1; Eph 4:11. Since he was delegated by God to speak and write, resisting him was resisting God. Sosthenes. Probably Paul's secretary, a former leader of the Corinthian synagogue who had become a brother in Christ. On one occasion, he was beaten for bringing Paul before the civil court at Corinth (Act 18:12-17).
Bible Cross References
Acts 1:15 Acts 18:17 Romans 1:1 Romans 1:10 2 Corinthians 1:1 2 Corinthians 8:5 Ephesians 1:1 Colossians 1:1 2 Timothy 1:1

Verse 2

Matthew Henry's Concise Bible Commentary
A salutation and thanksgiving.
All Christians are by baptism dedicated and devoted to Christ, and are under strict obligations to be holy. But in the true church of God are all who are sanctified in Christ Jesus, called to be saints, and who call upon him as God manifest in the flesh, for all the blessings of salvation; who acknowledge and obey him as their Lord, and as Lord of all; it includes no other persons. Christians are distinguished from the profane and atheists, that they dare not live without prayer; and they are distinguished from Jews and pagans, that they call on the name of Christ. Observe how often in these verses the apostle repeats the words, Our Lord Jesus Christ. He feared not to make too frequent or too honourable mention of him. To all who called upon Christ, the apostle gave his usual salutation, desiring, in their behalf, the pardoning mercy, sanctifying grace, and comforting peace of God, through Jesus Christ. Sinners can have no peace with God, nor any from him, but through Christ. He gives thanks for their conversion to the faith of Christ; that grace was given them by Jesus Christ. They had been enriched by him with all spiritual gifts. He speaks of utterance and knowledge. And where God has given these two gifts, he has given great power for usefulness. These were gifts of the Holy Ghost, by which God bore witness to the apostles. Those that wait for the coming of our Lord Jesus Christ, will be kept by him to the end; and those that are so, will be blameless in the day of Christ, made so by rich and free grace. How glorious are the hopes of such a privilege; to be kept by the power of Christ, from the power of our corruptions and Satan's temptations!
EGW SDA Bible Commentary
Guard the Church Against Deception
—The instruction in this epistle is addressed to the church of God at Corinth, and directed to be sent to every place where there were companies of saints who had faith in Jesus Christ. As members of the church of Christ, they are said to be “sanctified in Christ Jesus,” and “called to be saints.” By baptism they pledged themselves to a ministry of good works in seeking to save others who knew not the truth.The church at Corinth was largely made up of Gentiles. Paul had labored earnestly among them, and had brought them to a knowledge of the truth. But after Paul had left them, false teachers had arisen, who had questioned the apostleship and ministry of Paul. They spoke contemptuously of him, and tried to make comparisons between themselves and him that would belittle him in the eyes of the church.Paul did not seek to exalt himself. But when falsehoods threatened to destroy the effects of his ministry, faithfulness to his mission made it necessary for him to honor God by vindicating his character and magnifying his office. He claims to have a divine mission—that he is “called to be an apostle of Jesus Christ through the will of God.”Paul had been called to his work by the Prince of life. While Paul had been engaged in the work of cruelly persecuting the followers of Christ, the Saviour had appeared to him and called him to be an apostle to the Gentiles. As an apostle of our Lord, he felt a sacred responsibility for the welfare of the church in Corinth. Under his administration they had not only received but they had taught the truth to others. They had been so enriched as to come behind in no gift. They had been brought into near and dear relation to Christ.Paul could not, by silence, allow himself to be driven from the field by false teachers—teachers who would introduce false sentiments and theories that might lead honest souls away from the truth. The churches must be guarded, and warned against deception. Christ gave Himself for us, to redeem us from all iniquity, that He might purify unto Himself a peculiar people, zealous of good works. His church must be kept free from all false doctrine (Manuscript 46, 1905).
John Wesley's Bible Commentary
To the church of God which is in Corinth - St. Paul, writing in a familiar manner to the Corinthians, as also to the Thessalonians and Galatians, uses this plain appellation. To the other churches he uses a more solemn address. Sanctified through Jesus Christ - And so undoubtedly they were in general, notwithstanding some exceptions. Called - Of Jesus Christ, (Romans 1:6) And - As the fruit of that calling made holy. With all that in every place - Nothing could better suit that catholic love which St. Paul labours to promote in this epistle, than such a declaration of his good wishes for every true Christian upon earth. Call upon the name of our Lord Jesus Christ - This plainly implies that all Christians pray to Christ, as well as to the Father through him.
John Calvin Bible Commentary
To the Church of God which is at Corinth.It may perhaps appear strange that he should give the name of a Church of God to a multitude of persons that were infested with so many distempers, that Satan might be said to reign among them rather than God. Certain it is, that he did not mean to flatter the Corinthians, for he speaks under the direction of the Spirit of God, who is not accustomed to flatter. Butamong so many pollutions, what appearance of a Church is any longer presented? I answer, the Lord having said to him, “Fear not: I have much people in this place” (Acts 18:9, 10;) keeping this promise in mind, he conferred upon a godly few so much honor as to recognize them as a Church amidst a vast multitude of ungodly persons. Farther, notwithstanding that many vices had crept in, and various corruptions both of doctrine and manners, there were, nevertheless, certain tokens still remaining of a true Church. This is a passage that ought to be carefully observed, that we may not require that the Church, while in this world, should be free from every wrinkle and stain, or forthwith pronounce unworthy of such a title every society in which everything is not as we would wish it. For it is a dangerous temptation to think that there is no Church at all where perfect purity is not to be seen. For the man that is prepossessed with this notion, must necessarily in the end withdraw from all others, and look upon himself as the only saint in the world, or set up a peculiar sect in company with a few hypocrites.What ground, then, had Paul for recognizing a Church at Corinth? It was this: that he saw among them the doctrine of the gospel, baptism, the Lord’s Supper — tokens by which a Church ought to be judged of. For although some had begun to have doubts as to the resurrection, the error not having spread over the entire body, the name of the Church and its reality are not thereby affected. Some faults had crept in among them in the administration of the Supper, discipline and propriety of conduct had very much declined: despising the simplicity of the gospel, they had given themselves up to show and pomp; and in consequence of the ambition of their ministers, they were split into various parties. Notwithstanding of this, however, inasmuch as they retained fundamental doctrine: as the one God was adored among them, and was invoked in the name of Christ: as they placed their dependence for salvation upon Christ, and, had a ministry not altogether corrupted: there was, on these accounts, a Church still existing among them. Accordingly, wherever the worship of God is preserved uninfringed, and that fundamental doctrine, of which I have spoken, remains, we must without hesitation conclude that in that case a Church exists.Sanctified in Christ Jesus, called to be saintsHe makes mention of the blessings with which God had adorned them, as if by way of upbraiding them, at least in the event of their showing no gratitude in return. For what could be more base than to reject an Apostle through whose instrumentality they had been set apart as God’s peculiar portion. Meanwhile, by these two epithets, he points out what sort of persons ought to be reckoned among the true members of the Church, and who they are that belong of right to her communion. For if you do not by holiness of life show yourself to be a Christian, you may indeed beinthe Church, and pass undetected,but of it you cannot be. Hence all must besanctified in Christwho would be reckoned among the people of God. Now the termsanctificationdenotesseparation This takes place in us when we are regenerated by the Spirit to newness of life, that we may serve God and not the world. For while by nature we are unholy, the Spirit consecrates us to God. As, however, this is effected when we are engrafted into the body of Christ, apart from whom there is nothing but pollution, and as it is also by Christ, and not from any other source that the Spirit is conferred, it is with good reason that he says that we aresanctified in Christ, inasmuch as it is by Him that we cleave to God, and in Him become new creatures.What immediately follows — called to be saints— I understand to mean: As ye have been called unto holiness. It may, however, be taken in two senses. Either we may understand Paul to say, that the ground of sanctification is the call of God, inasmuch as God has chosen them; meaning, that this depends on his grace, not on the excellence of men; or we may understand him to mean, that, it accords with our profession that we be holy, this being the design of the doctrine of the gospel. The former interpretation appears to suit better with the context, but it is of no great consequence in which way you understand it, as there is an entire agreement between the two following positions — that our holiness flows from the fountain of divine election, and that it, is the end of our calling.We must, therefore, carefully maintain, that it is not through our own efforts that we are holy, but by the call of God, because He alone sanctifies those who were by nature unclean. And certainly it appears to me probable, that, when Paul has pointed out as it were with his finger the fountain of holiness thrown wide open, he mounts up a step higher, to the good pleasure of God, in which also Christ’s mission to us originated. As, however, we are called by the gospel to harmlessness of life (Philippians 2:15,) it is necessary that this be accomplished in us in reality, in order that our calling may be effectual. It will, however, be objected, that, there were not many such among the Corinthians. I answer, that the weak are not excluded from this number; for here God only begins his work in us, and by little and little carries it forward gradually and by successive steps. I answer farther, that Paul designedly looks rather to the grace of God in them than to their own defects, that he may put them to shame for their negligence, if they do not act a suitable part.With all that call.This, too, is an epithet common to all the pious; for as it is one chief exercise of faith tocall upon the nameof God, so it is also by this duty chiefly that believers are to be estimated. Observe, also, that he says that Christ is called upon by believers, and this affords a proof of his divinity — invocation being one of the first expressions of Divine homage. Hence invocation here by synecdoche(κατὰ συνεκδοχήν) denotes the entire profession of faith in Christ, as in many passages of Scripture it is taken generally for the whole of Divine worship. Some explain it as denoting mere profession, but this appears to be meager, and at variance with its usual acceptation in Scripture. The little wordsnostri(ours) andsui(theirs) I have put in the genitive, understanding them as referring to Christ, while others, understanding them as referring to place, render them in the ablative. In doing so I have followed Chrysostom. This will, perhaps, appear harsh, as the expressionin every placeis introduced in the middle, but in Paul’s Greek style there is nothing of harshness in this construction. My reason for preferring this rendering to that of the Vulgate is, that if you understand it as referring to place, the additional clause will be not merely superfluous, but inappropriate. For what place would Paul call his own?Judea they understand him to mean; but on what ground? And then, what place could he refer to as inhabited by others? “All other places of the world” (say they;) but this, too, does not suit well. On the other hand, the meaning that I have given it suits most admirably; for, after making mention ofall that in every place call upon the name of Christ our Lord,he adds,both theirs and ours, manifestly for the purpose of showing that Christ is the one common Lord, without distinction, of all that call upon him, whether they be Jews or Gentiles.In every placeThis Paul has added, contrary to his usual manner; for in his other Epistles he makes mention in the salutation of those only for whom they are designed. He seems, however, to have had it in view to anticipate the slanders of wicked men, that they might not have it to allege that, in addressing the Corinthians, he assumed a confident air, and claimed for himself an authority that he would not venture to assert in writing to other Churches. For we shall see by and by, that he was unjustly loaded with this reproach, too, as though he were preparing little nestsfor himself, with the view of shunning the light, or were withdrawing himself in a clandestine way from the rest of the Apostles. It appears, then, that expressly for the purpose of refuting this falsehood, he places himself in a commanding position, from which he may be heard afar off.
McArther Bible Commentary
saints. Not referring to a specially pious or revered person canonized by an ecclesiastical body, but a reference to everyone who, by salvation, has been sanctified, that is, set apart from sin in Christ Jesus (cf. Gal 1:6; Eph 4:1, Eph 4:4; Col 3:15-17; 1Ti 6:12; Heb 10:10, Heb 10:14; 1Pe 2:9, 1Pe 2:21; 1Pe 3:9; 2Pe 1:3; Jud 1:1).
Bible Cross References
Genesis 4:26 Acts 7:59 Acts 9:13 Acts 18:1 Acts 18:8 Romans 1:7 Romans 8:28 1 Corinthians 1:30 1 Corinthians 6:11 1 Corinthians 8:6 1 Corinthians 10:32 1 Corinthians 12:27 1 Timothy 2:8 2 Timothy 2:19

Verse 3

Matthew Henry's Concise Bible Commentary
A salutation and thanksgiving.
All Christians are by baptism dedicated and devoted to Christ, and are under strict obligations to be holy. But in the true church of God are all who are sanctified in Christ Jesus, called to be saints, and who call upon him as God manifest in the flesh, for all the blessings of salvation; who acknowledge and obey him as their Lord, and as Lord of all; it includes no other persons. Christians are distinguished from the profane and atheists, that they dare not live without prayer; and they are distinguished from Jews and pagans, that they call on the name of Christ. Observe how often in these verses the apostle repeats the words, Our Lord Jesus Christ. He feared not to make too frequent or too honourable mention of him. To all who called upon Christ, the apostle gave his usual salutation, desiring, in their behalf, the pardoning mercy, sanctifying grace, and comforting peace of God, through Jesus Christ. Sinners can have no peace with God, nor any from him, but through Christ. He gives thanks for their conversion to the faith of Christ; that grace was given them by Jesus Christ. They had been enriched by him with all spiritual gifts. He speaks of utterance and knowledge. And where God has given these two gifts, he has given great power for usefulness. These were gifts of the Holy Ghost, by which God bore witness to the apostles. Those that wait for the coming of our Lord Jesus Christ, will be kept by him to the end; and those that are so, will be blameless in the day of Christ, made so by rich and free grace. How glorious are the hopes of such a privilege; to be kept by the power of Christ, from the power of our corruptions and Satan's temptations!
EGW SDA Bible Commentary
Guard the Church Against Deception
—The instruction in this epistle is addressed to the church of God at Corinth, and directed to be sent to every place where there were companies of saints who had faith in Jesus Christ. As members of the church of Christ, they are said to be “sanctified in Christ Jesus,” and “called to be saints.” By baptism they pledged themselves to a ministry of good works in seeking to save others who knew not the truth.The church at Corinth was largely made up of Gentiles. Paul had labored earnestly among them, and had brought them to a knowledge of the truth. But after Paul had left them, false teachers had arisen, who had questioned the apostleship and ministry of Paul. They spoke contemptuously of him, and tried to make comparisons between themselves and him that would belittle him in the eyes of the church.Paul did not seek to exalt himself. But when falsehoods threatened to destroy the effects of his ministry, faithfulness to his mission made it necessary for him to honor God by vindicating his character and magnifying his office. He claims to have a divine mission—that he is “called to be an apostle of Jesus Christ through the will of God.”Paul had been called to his work by the Prince of life. While Paul had been engaged in the work of cruelly persecuting the followers of Christ, the Saviour had appeared to him and called him to be an apostle to the Gentiles. As an apostle of our Lord, he felt a sacred responsibility for the welfare of the church in Corinth. Under his administration they had not only received but they had taught the truth to others. They had been so enriched as to come behind in no gift. They had been brought into near and dear relation to Christ.Paul could not, by silence, allow himself to be driven from the field by false teachers—teachers who would introduce false sentiments and theories that might lead honest souls away from the truth. The churches must be guarded, and warned against deception. Christ gave Himself for us, to redeem us from all iniquity, that He might purify unto Himself a peculiar people, zealous of good works. His church must be kept free from all false doctrine (Manuscript 46, 1905).
John Calvin Bible Commentary
Grace be to you and peaceFor an exposition of this prayer, let my readers consult the beginning of my Commentary on the Epistle to the Romans (Romans 1:7;) for I do not willingly burden my readers with repetitions.
McArther Bible Commentary
Grace to you and peace. A greeting Paul used in all his letters. The basic meaning of "grace" is favor; "peace" is a result of God's saving grace (Joh 14:27; Php 4:7).
Bible Cross References
Romans 1:7 1 Corinthians 1:4

Verse 4

Matthew Henry's Concise Bible Commentary
A salutation and thanksgiving.
All Christians are by baptism dedicated and devoted to Christ, and are under strict obligations to be holy. But in the true church of God are all who are sanctified in Christ Jesus, called to be saints, and who call upon him as God manifest in the flesh, for all the blessings of salvation; who acknowledge and obey him as their Lord, and as Lord of all; it includes no other persons. Christians are distinguished from the profane and atheists, that they dare not live without prayer; and they are distinguished from Jews and pagans, that they call on the name of Christ. Observe how often in these verses the apostle repeats the words, Our Lord Jesus Christ. He feared not to make too frequent or too honourable mention of him. To all who called upon Christ, the apostle gave his usual salutation, desiring, in their behalf, the pardoning mercy, sanctifying grace, and comforting peace of God, through Jesus Christ. Sinners can have no peace with God, nor any from him, but through Christ. He gives thanks for their conversion to the faith of Christ; that grace was given them by Jesus Christ. They had been enriched by him with all spiritual gifts. He speaks of utterance and knowledge. And where God has given these two gifts, he has given great power for usefulness. These were gifts of the Holy Ghost, by which God bore witness to the apostles. Those that wait for the coming of our Lord Jesus Christ, will be kept by him to the end; and those that are so, will be blameless in the day of Christ, made so by rich and free grace. How glorious are the hopes of such a privilege; to be kept by the power of Christ, from the power of our corruptions and Satan's temptations!
EGW SDA Bible Commentary
Guard the Church Against Deception
—The instruction in this epistle is addressed to the church of God at Corinth, and directed to be sent to every place where there were companies of saints who had faith in Jesus Christ. As members of the church of Christ, they are said to be “sanctified in Christ Jesus,” and “called to be saints.” By baptism they pledged themselves to a ministry of good works in seeking to save others who knew not the truth.The church at Corinth was largely made up of Gentiles. Paul had labored earnestly among them, and had brought them to a knowledge of the truth. But after Paul had left them, false teachers had arisen, who had questioned the apostleship and ministry of Paul. They spoke contemptuously of him, and tried to make comparisons between themselves and him that would belittle him in the eyes of the church.Paul did not seek to exalt himself. But when falsehoods threatened to destroy the effects of his ministry, faithfulness to his mission made it necessary for him to honor God by vindicating his character and magnifying his office. He claims to have a divine mission—that he is “called to be an apostle of Jesus Christ through the will of God.”Paul had been called to his work by the Prince of life. While Paul had been engaged in the work of cruelly persecuting the followers of Christ, the Saviour had appeared to him and called him to be an apostle to the Gentiles. As an apostle of our Lord, he felt a sacred responsibility for the welfare of the church in Corinth. Under his administration they had not only received but they had taught the truth to others. They had been so enriched as to come behind in no gift. They had been brought into near and dear relation to Christ.Paul could not, by silence, allow himself to be driven from the field by false teachers—teachers who would introduce false sentiments and theories that might lead honest souls away from the truth. The churches must be guarded, and warned against deception. Christ gave Himself for us, to redeem us from all iniquity, that He might purify unto Himself a peculiar people, zealous of good works. His church must be kept free from all false doctrine (Manuscript 46, 1905).
John Wesley's Bible Commentary
Always - Whenever I mention you to God in prayer.
John Calvin Bible Commentary
I give thanks to my God.Having in the salutation secured for himself authority from the station assigned him, he now endeavors to procure favor for his doctrine, by expressing his affection for them. Inthis way he soothes their minds beforehand, that they may listen patiently to his reproofs.He persuades them of his affection for them by the following tokens — his discovering as much joy in the benefits bestowed upon them, as if they had been conferred upon himself; and his declaring that he entertains a favorable opinion of them, and has good hopes of them as to the future. Farther, he qualifies his congratulations in such a way as to give them no occasion to be puffed up, as he traces up to God all the benefits that they possessed, that the entire praise may redound to him, inasmuch as they are the fruits of his grace. It is as though he had said — “I congratulate you indeed, but it is in such a way as to ascribe the praise to God.” His meaning, when he calls Godhis God, I have explained in my Commentary upon the Epistle to the Romans (Romans 1:8.) As Paul was not prepared to flatter the Corinthians, so neither has he commended them on false grounds. For although all were not worthy of such commendations, and though they corrupted many excellent gifts of God by ambition, yet the gifts themselves it became him not to despise, because they were, in themselves, deserving of commendation. Farther, as the gifts of the Spirit are conferred for the edification of all, it is with good reason that he enumerates them as gifts common to the whole Church.But let us see what he commends in them.For the grace, etc. This is a general term, for it comprehends blessings of every kind that they had obtained through means of the gospel. For the termgrace denotes here not the favor of God, but by metonymy(μετωνυμικῶς), the gifts that he bestows upon men gratuitously. He immediately proceeds to specify particular instances, when he says thatthey are enriched in all things, and specifies what thoseall thingsare — the doctrine and word of God. For in these riches it becomes Christians to abound; and they ought also to be esteemed by us the more, and regarded by us as so much the more valuable, in proportion as they are ordinarily slighted. The phrasein ipso (in him)I have preferred to retain, rather than render itper ipsum(by him,) because it has in my opinion more expressiveness and force. For we areenriched in Christ,inasmuch as we are members of his body, and are engrafted into him: nay more, being made one with him, he makes us share with him in everything that he has received from the Father.
McArther Bible Commentary
grace of God … given. This looks at the past, i.e., their salvation, when God justified them by undeserved and unrepayable love and mercy, forgiving their sin through the work of His Son.
Bible Cross References
Matthew 19:11 Romans 1:8

Verse 5

Matthew Henry's Concise Bible Commentary
A salutation and thanksgiving.
All Christians are by baptism dedicated and devoted to Christ, and are under strict obligations to be holy. But in the true church of God are all who are sanctified in Christ Jesus, called to be saints, and who call upon him as God manifest in the flesh, for all the blessings of salvation; who acknowledge and obey him as their Lord, and as Lord of all; it includes no other persons. Christians are distinguished from the profane and atheists, that they dare not live without prayer; and they are distinguished from Jews and pagans, that they call on the name of Christ. Observe how often in these verses the apostle repeats the words, Our Lord Jesus Christ. He feared not to make too frequent or too honourable mention of him. To all who called upon Christ, the apostle gave his usual salutation, desiring, in their behalf, the pardoning mercy, sanctifying grace, and comforting peace of God, through Jesus Christ. Sinners can have no peace with God, nor any from him, but through Christ. He gives thanks for their conversion to the faith of Christ; that grace was given them by Jesus Christ. They had been enriched by him with all spiritual gifts. He speaks of utterance and knowledge. And where God has given these two gifts, he has given great power for usefulness. These were gifts of the Holy Ghost, by which God bore witness to the apostles. Those that wait for the coming of our Lord Jesus Christ, will be kept by him to the end; and those that are so, will be blameless in the day of Christ, made so by rich and free grace. How glorious are the hopes of such a privilege; to be kept by the power of Christ, from the power of our corruptions and Satan's temptations!
EGW SDA Bible Commentary
Guard the Church Against Deception
—The instruction in this epistle is addressed to the church of God at Corinth, and directed to be sent to every place where there were companies of saints who had faith in Jesus Christ. As members of the church of Christ, they are said to be “sanctified in Christ Jesus,” and “called to be saints.” By baptism they pledged themselves to a ministry of good works in seeking to save others who knew not the truth.The church at Corinth was largely made up of Gentiles. Paul had labored earnestly among them, and had brought them to a knowledge of the truth. But after Paul had left them, false teachers had arisen, who had questioned the apostleship and ministry of Paul. They spoke contemptuously of him, and tried to make comparisons between themselves and him that would belittle him in the eyes of the church.Paul did not seek to exalt himself. But when falsehoods threatened to destroy the effects of his ministry, faithfulness to his mission made it necessary for him to honor God by vindicating his character and magnifying his office. He claims to have a divine mission—that he is “called to be an apostle of Jesus Christ through the will of God.”Paul had been called to his work by the Prince of life. While Paul had been engaged in the work of cruelly persecuting the followers of Christ, the Saviour had appeared to him and called him to be an apostle to the Gentiles. As an apostle of our Lord, he felt a sacred responsibility for the welfare of the church in Corinth. Under his administration they had not only received but they had taught the truth to others. They had been so enriched as to come behind in no gift. They had been brought into near and dear relation to Christ.Paul could not, by silence, allow himself to be driven from the field by false teachers—teachers who would introduce false sentiments and theories that might lead honest souls away from the truth. The churches must be guarded, and warned against deception. Christ gave Himself for us, to redeem us from all iniquity, that He might purify unto Himself a peculiar people, zealous of good works. His church must be kept free from all false doctrine (Manuscript 46, 1905).
John Wesley's Bible Commentary
In all utterance and knowledge - Of divine things. These gifts the Corinthians particularly admired. Therefore this congratulation naturally tended to soften their spirits, and I make way for the reproofs which follow.
McArther Bible Commentary
enriched in everything by Him. In the present, the believer has everything the Lord has to give and therefore everything he needs (see 1Co 3:21; Eph 1:3; Col 2:10; 2Pe 1:3). The two particular blessings spoken of here are related to presenting the truth of God's Word. utterance. In regard to speaking for God (cf. Act 4:29, Act 4:31; Eph 6:19; 2Ti 2:15; 1Pe 3:15), believers are able to speak when God wants them to because of His enablement. Prayer reaches out for that ability (cf. Act 4:29, Act 4:31; Eph 6:19), and diligence in the study of God's Word aids it (2Ti 2:15; 1Pe 3:15). all knowledge. God provides believers with all the knowledge they need in order to speak effectively for Him (cf. 1Co 2:9; Mat 11:15; 2Co 4:6; Col 1:9-10).
Bible Cross References
Romans 15:14 2 Corinthians 6:10 2 Corinthians 8:7 2 Corinthians 9:11

Verse 6

Matthew Henry's Concise Bible Commentary
A salutation and thanksgiving.
All Christians are by baptism dedicated and devoted to Christ, and are under strict obligations to be holy. But in the true church of God are all who are sanctified in Christ Jesus, called to be saints, and who call upon him as God manifest in the flesh, for all the blessings of salvation; who acknowledge and obey him as their Lord, and as Lord of all; it includes no other persons. Christians are distinguished from the profane and atheists, that they dare not live without prayer; and they are distinguished from Jews and pagans, that they call on the name of Christ. Observe how often in these verses the apostle repeats the words, Our Lord Jesus Christ. He feared not to make too frequent or too honourable mention of him. To all who called upon Christ, the apostle gave his usual salutation, desiring, in their behalf, the pardoning mercy, sanctifying grace, and comforting peace of God, through Jesus Christ. Sinners can have no peace with God, nor any from him, but through Christ. He gives thanks for their conversion to the faith of Christ; that grace was given them by Jesus Christ. They had been enriched by him with all spiritual gifts. He speaks of utterance and knowledge. And where God has given these two gifts, he has given great power for usefulness. These were gifts of the Holy Ghost, by which God bore witness to the apostles. Those that wait for the coming of our Lord Jesus Christ, will be kept by him to the end; and those that are so, will be blameless in the day of Christ, made so by rich and free grace. How glorious are the hopes of such a privilege; to be kept by the power of Christ, from the power of our corruptions and Satan's temptations!
EGW SDA Bible Commentary
Guard the Church Against Deception
—The instruction in this epistle is addressed to the church of God at Corinth, and directed to be sent to every place where there were companies of saints who had faith in Jesus Christ. As members of the church of Christ, they are said to be “sanctified in Christ Jesus,” and “called to be saints.” By baptism they pledged themselves to a ministry of good works in seeking to save others who knew not the truth.The church at Corinth was largely made up of Gentiles. Paul had labored earnestly among them, and had brought them to a knowledge of the truth. But after Paul had left them, false teachers had arisen, who had questioned the apostleship and ministry of Paul. They spoke contemptuously of him, and tried to make comparisons between themselves and him that would belittle him in the eyes of the church.Paul did not seek to exalt himself. But when falsehoods threatened to destroy the effects of his ministry, faithfulness to his mission made it necessary for him to honor God by vindicating his character and magnifying his office. He claims to have a divine mission—that he is “called to be an apostle of Jesus Christ through the will of God.”Paul had been called to his work by the Prince of life. While Paul had been engaged in the work of cruelly persecuting the followers of Christ, the Saviour had appeared to him and called him to be an apostle to the Gentiles. As an apostle of our Lord, he felt a sacred responsibility for the welfare of the church in Corinth. Under his administration they had not only received but they had taught the truth to others. They had been so enriched as to come behind in no gift. They had been brought into near and dear relation to Christ.Paul could not, by silence, allow himself to be driven from the field by false teachers—teachers who would introduce false sentiments and theories that might lead honest souls away from the truth. The churches must be guarded, and warned against deception. Christ gave Himself for us, to redeem us from all iniquity, that He might purify unto Himself a peculiar people, zealous of good works. His church must be kept free from all false doctrine (Manuscript 46, 1905).
John Wesley's Bible Commentary
The testimony of Christ - The gospel. Was confirmed among you - By these gifts attending it. They knew they had received these by the hand of Paul: and this consideration was highly proper, to revive in them their former reverence and affection for their spiritual father.
John Calvin Bible Commentary
“In whom all the treasures of knowledge are hid” (Colossians 2:3.)If any one prefers to take it in an active sense, on the ground that Christ is the primary author of the gospel, so that the Apostles were nothing but secondary or inferior witnesses, I shall not much oppose it. I feel better satisfied, however, with the former exposition. It is true that a little afterwards (1 Corinthians 2:1)the testimony of God must, beyond all controversy, be taken in an active sense, as a passive signification would not be at all suitable. Here, however, the case is different, and, what is more, that passage strengthens my view, as he immediately subjoins what it is—to know nothing but Christ. (1 Corinthians 2:2.)
McArther Bible Commentary
testimony of Christ … confirmed in you. This is a reference to the moment of salvation when the gospel was heard, believed, and settled in the heart. At that moment, the enabling of verse 1Co 1:4 took place, because one became a recipient of the grace of God.
Bible Cross References
2 Thessalonians 1:10 1 Timothy 2:6 2 Timothy 1:8 Revelation 1:2

Verse 7

Matthew Henry's Concise Bible Commentary
A salutation and thanksgiving.
All Christians are by baptism dedicated and devoted to Christ, and are under strict obligations to be holy. But in the true church of God are all who are sanctified in Christ Jesus, called to be saints, and who call upon him as God manifest in the flesh, for all the blessings of salvation; who acknowledge and obey him as their Lord, and as Lord of all; it includes no other persons. Christians are distinguished from the profane and atheists, that they dare not live without prayer; and they are distinguished from Jews and pagans, that they call on the name of Christ. Observe how often in these verses the apostle repeats the words, Our Lord Jesus Christ. He feared not to make too frequent or too honourable mention of him. To all who called upon Christ, the apostle gave his usual salutation, desiring, in their behalf, the pardoning mercy, sanctifying grace, and comforting peace of God, through Jesus Christ. Sinners can have no peace with God, nor any from him, but through Christ. He gives thanks for their conversion to the faith of Christ; that grace was given them by Jesus Christ. They had been enriched by him with all spiritual gifts. He speaks of utterance and knowledge. And where God has given these two gifts, he has given great power for usefulness. These were gifts of the Holy Ghost, by which God bore witness to the apostles. Those that wait for the coming of our Lord Jesus Christ, will be kept by him to the end; and those that are so, will be blameless in the day of Christ, made so by rich and free grace. How glorious are the hopes of such a privilege; to be kept by the power of Christ, from the power of our corruptions and Satan's temptations!
EGW SDA Bible Commentary
Guard the Church Against Deception
—The instruction in this epistle is addressed to the church of God at Corinth, and directed to be sent to every place where there were companies of saints who had faith in Jesus Christ. As members of the church of Christ, they are said to be “sanctified in Christ Jesus,” and “called to be saints.” By baptism they pledged themselves to a ministry of good works in seeking to save others who knew not the truth.The church at Corinth was largely made up of Gentiles. Paul had labored earnestly among them, and had brought them to a knowledge of the truth. But after Paul had left them, false teachers had arisen, who had questioned the apostleship and ministry of Paul. They spoke contemptuously of him, and tried to make comparisons between themselves and him that would belittle him in the eyes of the church.Paul did not seek to exalt himself. But when falsehoods threatened to destroy the effects of his ministry, faithfulness to his mission made it necessary for him to honor God by vindicating his character and magnifying his office. He claims to have a divine mission—that he is “called to be an apostle of Jesus Christ through the will of God.”Paul had been called to his work by the Prince of life. While Paul had been engaged in the work of cruelly persecuting the followers of Christ, the Saviour had appeared to him and called him to be an apostle to the Gentiles. As an apostle of our Lord, he felt a sacred responsibility for the welfare of the church in Corinth. Under his administration they had not only received but they had taught the truth to others. They had been so enriched as to come behind in no gift. They had been brought into near and dear relation to Christ.Paul could not, by silence, allow himself to be driven from the field by false teachers—teachers who would introduce false sentiments and theories that might lead honest souls away from the truth. The churches must be guarded, and warned against deception. Christ gave Himself for us, to redeem us from all iniquity, that He might purify unto Himself a peculiar people, zealous of good works. His church must be kept free from all false doctrine (Manuscript 46, 1905).
John Wesley's Bible Commentary
Waiting - With earnest desire. For the glorious revelation of our Lord Jesus Christ - A sure mark of a true or false Christian, to long for, or dread, this revelation.
John Calvin Bible Commentary
So that ye come behind in no gift̔Υστερεισθαιmeans to be in want of what you would otherwise stand in need of.He means, therefore, that the Corinthians abound in all the gifts of God, so as not to be in want of anything, as if he had said, “The Lord has not merely honored you with the light of the gospel, but has eminently endowed you with all those graces that may be of service to the saints for helping them forward in the way of salvation.” For he gives the name of gifts (χαρίσματα) to those spiritual graces that are, as it were, means of salvation to the saints. But it is objected, on the other hand, that the saints are never in such abundance as not to feel in want of graces to some extent, so that they must always of necessity be “hungering and thirsting” (Matthew 5:6.) For where is the man that does not come far short of perfection? I answer, “As they are sufficiently endowed with needful gifts, and are never in such destitution but that the Lord seasonably relieves their need; Paul on this ground ascribes to them such wealth.” For the same reason he adds:waiting for the manifestation, meaning, that he does not ascribe to them such abundance as to leave nothing to be desired; but merely as much as will suffice, until they shall have arrived at perfection. The participlewaitingI understand in this sense, “In the meantime while you are waiting.” Thus the meaning will be, “So that ye are in want of no gift in the meantime while you are waiting for the day of perfected revelation, by which Christ our wisdom (1 Corinthians 1:30) will be fully manifested.”
McArther Bible Commentary
come short in no gift. "Gift" in Greek is specifically "a gift of grace." While the blessings of speech and knowledge were primarily for evangelizing the lost, the spiritual gifts (chs. 12-14) edify the church. Because these gifts are given to each believer (1Co 12:11-12) without regard for maturity or spirituality, the Corinthians, though sinful, had them in full. the revelation. Paul looks to the blessing of future grace. At the Lord's second coming, His full glory, honor, and majesty will be revealed in blazing splendor (Rev 4:11; Rev 5:12; Rev 17:14), at which time all true believers will be fixed solidly forever as holy and without sin in full resurrected glory and purity to live in heaven with God forever. See Eph 5:25-27; 2Co 11:2.
Bible Cross References
Luke 17:30 Romans 8:19 Romans 8:23 Galatians 5:5 Philippians 3:20 Colossians 3:4 1 Thessalonians 1:10 Hebrews 9:28 2 Peter 3:12

Verse 8

Matthew Henry's Concise Bible Commentary
A salutation and thanksgiving.
All Christians are by baptism dedicated and devoted to Christ, and are under strict obligations to be holy. But in the true church of God are all who are sanctified in Christ Jesus, called to be saints, and who call upon him as God manifest in the flesh, for all the blessings of salvation; who acknowledge and obey him as their Lord, and as Lord of all; it includes no other persons. Christians are distinguished from the profane and atheists, that they dare not live without prayer; and they are distinguished from Jews and pagans, that they call on the name of Christ. Observe how often in these verses the apostle repeats the words, Our Lord Jesus Christ. He feared not to make too frequent or too honourable mention of him. To all who called upon Christ, the apostle gave his usual salutation, desiring, in their behalf, the pardoning mercy, sanctifying grace, and comforting peace of God, through Jesus Christ. Sinners can have no peace with God, nor any from him, but through Christ. He gives thanks for their conversion to the faith of Christ; that grace was given them by Jesus Christ. They had been enriched by him with all spiritual gifts. He speaks of utterance and knowledge. And where God has given these two gifts, he has given great power for usefulness. These were gifts of the Holy Ghost, by which God bore witness to the apostles. Those that wait for the coming of our Lord Jesus Christ, will be kept by him to the end; and those that are so, will be blameless in the day of Christ, made so by rich and free grace. How glorious are the hopes of such a privilege; to be kept by the power of Christ, from the power of our corruptions and Satan's temptations!
EGW SDA Bible Commentary
Guard the Church Against Deception
—The instruction in this epistle is addressed to the church of God at Corinth, and directed to be sent to every place where there were companies of saints who had faith in Jesus Christ. As members of the church of Christ, they are said to be “sanctified in Christ Jesus,” and “called to be saints.” By baptism they pledged themselves to a ministry of good works in seeking to save others who knew not the truth.The church at Corinth was largely made up of Gentiles. Paul had labored earnestly among them, and had brought them to a knowledge of the truth. But after Paul had left them, false teachers had arisen, who had questioned the apostleship and ministry of Paul. They spoke contemptuously of him, and tried to make comparisons between themselves and him that would belittle him in the eyes of the church.Paul did not seek to exalt himself. But when falsehoods threatened to destroy the effects of his ministry, faithfulness to his mission made it necessary for him to honor God by vindicating his character and magnifying his office. He claims to have a divine mission—that he is “called to be an apostle of Jesus Christ through the will of God.”Paul had been called to his work by the Prince of life. While Paul had been engaged in the work of cruelly persecuting the followers of Christ, the Saviour had appeared to him and called him to be an apostle to the Gentiles. As an apostle of our Lord, he felt a sacred responsibility for the welfare of the church in Corinth. Under his administration they had not only received but they had taught the truth to others. They had been so enriched as to come behind in no gift. They had been brought into near and dear relation to Christ.Paul could not, by silence, allow himself to be driven from the field by false teachers—teachers who would introduce false sentiments and theories that might lead honest souls away from the truth. The churches must be guarded, and warned against deception. Christ gave Himself for us, to redeem us from all iniquity, that He might purify unto Himself a peculiar people, zealous of good works. His church must be kept free from all false doctrine (Manuscript 46, 1905).
John Wesley's Bible Commentary
Who will also - if you faithfully apply to him. Confirm you to the end. In the day of Christ - Now it is our day, wherein we are to work out our salvation; then it will be eminently the day of Christ, and of his glory in the saints.
John Calvin Bible Commentary
“we must all appear before the judgment-seat of Christ,” (2 Corinthians 5:10,)we may be found there blameless.BlamelessIn his Epistles to the Ephesians and Colossians (Ephesians 1:4, andColossians 1:22) he teaches that this is the end of our calling — that we may appear pure and unreproachable in the presence of Christ. It is, however, to be observed, that this glorious purity is not in the first instance perfected in us; nay, rather, it goes well with us if we are every day making progress in penitence, and are beingpurged from the sins (2 Peter 1:9) that expose us to the displeasure of God, until at length we put off, along with the mortal body, all the offscourings of sin. Of theday of the Lordwe shall have occasion to speak when we come to the fourth chapter.
McArther Bible Commentary
the day of our Lord Jesus Christ. Cf. 1Co 5:5; 2Co 1:14. This refers to the coming of the Lord for His church, the rapture (Joh 14:1-3; 1Th 4:13-18; Rev 3:10). This is to be distinguished from the Day of the Lord (1Th 5:2, 1Th 5:4; 2Th 2:2), a term referring to judgment on the ungodly (see Introduction to Joel: Historical and Theological Themes).
Bible Cross References
Luke 17:24 Luke 17:30 Romans 8:19 1 Corinthians 3:13 1 Corinthians 5:5 2 Corinthians 1:13 2 Corinthians 1:14 2 Corinthians 1:21 Philippians 1:6 Philippians 1:10 Philippians 2:16 Colossians 2:7 1 Thessalonians 3:13 1 Thessalonians 5:2 1 Thessalonians 5:23 2 Thessalonians 2:2 2 Timothy 1:12 2 Timothy 1:18 2 Peter 3:10

Verse 9

Matthew Henry's Concise Bible Commentary
A salutation and thanksgiving.
All Christians are by baptism dedicated and devoted to Christ, and are under strict obligations to be holy. But in the true church of God are all who are sanctified in Christ Jesus, called to be saints, and who call upon him as God manifest in the flesh, for all the blessings of salvation; who acknowledge and obey him as their Lord, and as Lord of all; it includes no other persons. Christians are distinguished from the profane and atheists, that they dare not live without prayer; and they are distinguished from Jews and pagans, that they call on the name of Christ. Observe how often in these verses the apostle repeats the words, Our Lord Jesus Christ. He feared not to make too frequent or too honourable mention of him. To all who called upon Christ, the apostle gave his usual salutation, desiring, in their behalf, the pardoning mercy, sanctifying grace, and comforting peace of God, through Jesus Christ. Sinners can have no peace with God, nor any from him, but through Christ. He gives thanks for their conversion to the faith of Christ; that grace was given them by Jesus Christ. They had been enriched by him with all spiritual gifts. He speaks of utterance and knowledge. And where God has given these two gifts, he has given great power for usefulness. These were gifts of the Holy Ghost, by which God bore witness to the apostles. Those that wait for the coming of our Lord Jesus Christ, will be kept by him to the end; and those that are so, will be blameless in the day of Christ, made so by rich and free grace. How glorious are the hopes of such a privilege; to be kept by the power of Christ, from the power of our corruptions and Satan's temptations!
John Wesley's Bible Commentary
God is faithful - To all his promises; and therefore "to him that hath shall be given." By whom ye are called - A pledge of his willingness to save you unto the uttermost.
John Calvin Bible Commentary
God is faithfulWhen the Scripture speaks of God as faithful the meaning in many cases is, that in God there is steadfastness and evenness of tenor, so that what he begins heprosecutes to the end,as Paul himself says elsewhere, thatthe calling of God is without repentance (Romans 11:29.) Hence, in my opinion, the meaning of this passage is, that God is steadfast in what he purposes. This being the case, he consequently does not make sport as to his calling, but will unceasingly take care of his work.From God’s past benefits we ought always to hope well as to the future. Paul, however, has something higher in view, for he argues that the Corinthians cannot be cast off, having been once called by the Lord into Christ’s fellowship. To apprehend fully, however, the force of this argument, let us observe first of all, that every one ought to regard his calling as a token of his election. Farther, although one cannot judge with the same certainty as to another’s election, yet we must always in the judgment of charity conclude that all that are called are called to salvation; I mean efficaciously and fruitfully. Paul, however, directed his discourse to those in whom the word of the Lord had taken root, and in whom some fruits of it had been produced.Should any one object that many who have once received the word afterwards fall away, I answer that the Spirit alone is to every one a faithful and sure witness of his election, upon which perseverance depends. This, however, did not stand in the way of Paul’s being persuaded, in the judgment of charity, that the calling of the Corinthians would prove firm and immovable, as being persons in whom he saw the tokens of God’s fatherly benevolence. These things, however, do not by any means tend to beget carnal security, to divest us of which the Scriptures frequently remind us of our weakness, but simply to confirm our confidence in the Lord. Now this was needful, in order that their minds might not be disheartened on discovering so many faults, as he comes afterwards to present before their view. The sum of all this may be stated thus, — that it is the part of Christian candor to hope well of all who have entered on the right way of salvation, and are still persevering in that course, notwithstanding that they are at the same time still beset with really distempers. Every one of us, too, from the time of his being illuminated (Hebrews 10:32) by the Spirit of God in the knowledge of Christ, ought to conclude with certainty from this that he has been adopted by the Lord to an inheritance of eternal life. For effectual calling ought to be to believers an evidence of divine adoption; yet in the meantime we must all walkwith fear and trembling (Philippians 2:12.) On this point I shall touch again to some extent when we come to the tenth chapter.Into the fellowship.Instead of this rendering Erasmus translates itinto partnershipThe old interpreter renders itsocietyI have preferred, however, to render itfellowship, as bringing out better the force of the Greek wordκοινωνιαςFor this is the design of the gospel, that Christ may become ours, and that we may be engrafted into his body. Now when the Father gives him to us in possession, he also communicates himself to us in him; and hence arises a participation in every benefit. Paul’s argument, then, is this — “Since you have, by means of the gospel which you have received by faith, been called into the fellowship of Christ, you have no reason to dread the danger of death,having been madepartakers of him (Hebrews 3:14) who rose a conqueror over death.” In fine, when the Christian looks to himself he finds only occasion for trembling, or rather for despair; but having been called into the fellowship of Christ, he ought, in so far as assurance of salvation is concerned, to think of himself no otherwise than as a member of Christ, so as to reckon all Christ’s benefits his own. Thus he will obtain an unwavering hope of final perseverance, (as it is called,) if he reckons himself a member of him who is beyond all hazard of falling away.
McArther Bible Commentary
God is faithful. Because of God's sovereign and unchangeable promise, believers are assured of this grace-past, present, and future-and will remain saved, assured of future glory at Christ's appearing (Eph 5:26-27). by whom you were called. This call, as always in the epistles of the NT, refers to an effectual call that saves (see note on Rom 1:7). God who calls to salvation and heaven will be faithful to give the grace needed to fulfill that call. the fellowship of His Son. See notes on 1Jn 1:3-7.
Bible Cross References
Deuteronomy 7:9 Isaiah 49:7 Romans 8:28 Romans 8:30 1 Corinthians 10:13 2 Corinthians 1:18 1 Thessalonians 5:24 2 Thessalonians 3:3 2 Timothy 2:13 Hebrews 10:23 1 Peter 5:10 1 John 1:3

Verse 10

Matthew Henry's Concise Bible Commentary
Exhortation to brotherly love, and reproof for divisions.
In the great things of religion be of one mind; and where there is not unity of sentiment, still let there be union of affection. Agreement in the greater things should extinguish divisions about the lesser. There will be perfect union in heaven, and the nearer we approach it on earth, the nearer we come to perfection. Paul and Apollos both were faithful ministers of Jesus Christ, and helpers of their faith and joy; but those disposed to be contentious, broke into parties. So liable are the best things to be corrupted, and the gospel and its institutions made engines of discord and contention. Satan has always endeavoured to stir up strife among Christians, as one of his chief devices against the gospel. The apostle left it to other ministers to baptize, while he preached the gospel, as a more useful work.
EGW SDA Bible Commentary
Unity in Diversity
—The strength of God's people lies in their union with Him through His only-begotten Son, and their union with one another. There are no two leaves of a tree precisely alike; neither do all minds run in the same direction. But while this is so, there may be unity in diversity. Christ is our root, and all who are grafted into this root will bear the fruit which Christ bore. They will reveal the fragrance of His character in the talent of speech, in the cultivation of hospitality, of kindness, of Christian courtesy and heavenly politeness.Look at the flowers in a carpet, and notice the different colored threads. All are not pink, all are not green, all are not blue. A variety of colors are woven together to perfect the pattern. So it is in the design of God. He has a purpose in placing us where we must learn to live as individuals. We are not all fitted to do the same kind of work, but each man's work is designed by God to help make up His plan (The Review and Herald, July 4, 1899).
EGW SDA Bible Commentary
. See EGW on Galatians 5:1, 2.
John Wesley's Bible Commentary
Now I exhort you - Ye have faith and hope; secure love also. By the endearing name of our Lord Jesus Christ - lnfinitely preferable to all the human names in which ye glory. That ye all speak the same thing - They now spoke different things, (1 Corinthians 1:12) And that there be no schisms among you - No alienation of affection from each other. Is this word ever taken in any other sense in scripture? But that ye be joined in the same mind - Affections, desires. And judgment - Touching all the grand truths of the gospel.
John Calvin Bible Commentary
Now I beseech you, brethrenHitherto he has handled the Corinthians mildly, because he knew that they were much too sensitive. Now, however, after preparing their minds for receiving correction, acting the part of a good and skillful surgeon, who soothes the wound when about to apply a painful remedy, he begins to handle them with more severity. Even here, however, as we shall still farther see, he uses great moderation. The sum is this: “It is my hope that the Lord has not in vain conferred upon you so many gifts, so as not to have it in view to bring you to salvation, but you ought at the same time to take heed lest graces so distinguished be polluted by your vices. See, then, that you be agreed among yourselves; and it is not without good reason that I call for agreement among yourselves, for I have been informed that you are in a state of disagreement, amounting even to hostility, and that there are parties and contentions raging among you, by which true unity of faith is torn asunder.” As, however, they might not perhaps be sufficiently aroused by mere exhortation, he uses earnest entreaty, for he adjures them,by the name of Christ,that, as they loved him, they should aim at promoting harmony.That ye all speak the same thingIn exhorting them to harmony, he employs three different forms of expression: for,in the first place, he requires such agreement among them that all shall have one voice;secondly, he takes away the evil by which unity is broken and torn asunder; and,thirdly, he unfolds the nature of true harmony, which is, that they be agreed among themselves in mind and will. What he has placedsecond isfirst in order, — that we beware of strifes. For from this asecond thing will naturally follow, — that we be in harmony; and then at length athird thing will follow, which is here mentionedfirst, — that we all speak, as it were, with one mouth; a thing exceedingly desirable as a fruit of Christian harmony. Let us then observe, that nothing is more inconsistent on the part of Christians than to be at variance among themselves, for it is the main article of our religion that we be in harmony among ourselves; and farther, on such agreement the safety of the Church rests and is dependent.But let us see what he requires as to Christian unity. If any one is desirous of nice distinctions — he would have them first of all joined together in one mind; secondly, in one judgment; and,thirdly, he would have them declare in words that agreement. As, however, my rendering differs somewhat from that of Erasmus, I would, in passing, call my readers to observe, that Paul here makes use of a participle, which denotes things that arefitly and suitably joined togetherFor the verbκαταρτιζεσθαιitself (from which the participleκατηρτισμένοςcomes) properly signifies, to befitted andadjusted, just as the members of the human body are connected together by a most admirable symmetry.For sententia(judgment) Paul hasγνώμην: but I understand it here as denoting the will, so that there is a complete division of the soul, and thefirst clause refers to faith, thesecond to love. Then only will there be Christian unity among us, when there is not merely a good agreement as to doctrine, but we are also in harmony in our affections and dispositions, and are thus in all respects of one mind. Thus Luke bears witness to believers in the primitive Church, (Acts 2:46,) that they had “one heart and one soul.” And without doubt this will be found wherever the Spirit of Christ reigns. When, however, he exhorts them to speak the same thing, he intimates still more fully from the effect, how complete the agreement ought to be — so that no diversity may appear even in words. It is difficult, indeed, of attainment, but still it is necessary among Christians, from whom there is required not merely one faith, but also one confession.
McArther Bible Commentary
speak the same thing. Paul is emphasizing the unity of doctrine in the local assembly of believers, not the spiritual unity of His universal church. Doctrinal unity, clearly and completely based on Scripture, must be the foundation of all church life (cf. Joh 17:11, Joh 17:21-23; Act 2:46-47). Both weak commitment to doctrine and commitment to disunity of doctrine will severely weaken a church and destroy the true unity. In its place, there can be only shallow sentimentalism or superficial harmony. joined together. The basic idea is that of putting back together something that was broken or separated so it is no longer divided. The term is used in both the NT and in classical Greek to speak of mending such things as nets, broken bones or utensils, torn garments, and dislocated joints. Cf. Rom 16:17; Php 1:27. same mind … same judgment. Cf. Php 3:15-16. The demand is for unity internally in their individual minds and externally in decisions made among themselves-unified in truth by beliefs, convictions, standards, and in behavior by applied principles of living (Act 4:32; Eph 4:3). The only source of such unity is God's Word which establishes the standard of truth on which true unity rests.
Bible Cross References
Romans 1:13 Romans 12:1 Romans 12:16 1 Corinthians 1:11 1 Corinthians 3:3 1 Corinthians 11:18 2 Corinthians 13:9 2 Corinthians 13:11 Philippians 1:27 1 Peter 5:10

Verse 11

Matthew Henry's Concise Bible Commentary
Exhortation to brotherly love, and reproof for divisions.
In the great things of religion be of one mind; and where there is not unity of sentiment, still let there be union of affection. Agreement in the greater things should extinguish divisions about the lesser. There will be perfect union in heaven, and the nearer we approach it on earth, the nearer we come to perfection. Paul and Apollos both were faithful ministers of Jesus Christ, and helpers of their faith and joy; but those disposed to be contentious, broke into parties. So liable are the best things to be corrupted, and the gospel and its institutions made engines of discord and contention. Satan has always endeavoured to stir up strife among Christians, as one of his chief devices against the gospel. The apostle left it to other ministers to baptize, while he preached the gospel, as a more useful work.
EGW SDA Bible Commentary
. See EGW on Galatians 5:1, 2.
John Wesley's Bible Commentary
It hath been declared to me by them of the family of Chloe - Whom some suppose to have been the wife of Stephanas, and the mother of Fortunatus and Achaicus. By these three the Corinthians had sent their letter to St. Paul, (1 Corinthians 16:17) . That there are contentions - A word equivalent with schisms in the preceding verse.
John Calvin Bible Commentary
It has been declared.As general observations have usually little effect, he intimates, that what he had said was more particularly applicable to them. The application, therefore, is designed with the view of leading the Corinthians to perceive, that it was not without good reason that Paul had made mention of harmony. For he shows that they had not merely turned aside from a holy unity,but had even fallen into contentions, which are worsethan jarrings of sentiment. And that he may not be charged with believing too readily what was said,as though he lightly lent his ear to false accusations, he speaks with commendation of his informants, who must have been in the highest esteem, as he did not hesitate to adduce them as competent witnesses against an entire Church. It is not indeed altogether certain, whetherChloe is the name of a place or of a woman, but to me it appears more probable that it is the name of a woman.I am of opinion, therefore, that it was a well-regulated household that acquainted Paul with the distempered condition of the Corinthian Church, being desirous that it might be remedied by him. The idea entertained by many, in accordance with Chrysostom’s view, that he refrained from mentioning names, lest he should bring odium upon them, appears to me to be absurd. For he does not say that some of the household had reported this to him, but, on the contrary, makes mention of them all, and there is no doubt that they would willingly have allowed their names to be made use of. Farther, that he might not exasperate their minds by undue severity, he has modified the reproof by an engaging form of address; not as though he would make light of the distemper, but with the view of bringing them to a more teachable spirit, for perceiving the severity of the malady.
McArther Bible Commentary
Chloe's household. Probably a prominent person in the Corinthian church who had written or come to visit Paul in Ephesus to tell him of the factions in the church. It is not known whether Chloe was a man or a woman.
Bible Cross References
1 Corinthians 1:10 1 Corinthians 1:12 2 Corinthians 12:20 2 Timothy 2:23 Titus 3:9

Verse 12

Matthew Henry's Concise Bible Commentary
Exhortation to brotherly love, and reproof for divisions.
In the great things of religion be of one mind; and where there is not unity of sentiment, still let there be union of affection. Agreement in the greater things should extinguish divisions about the lesser. There will be perfect union in heaven, and the nearer we approach it on earth, the nearer we come to perfection. Paul and Apollos both were faithful ministers of Jesus Christ, and helpers of their faith and joy; but those disposed to be contentious, broke into parties. So liable are the best things to be corrupted, and the gospel and its institutions made engines of discord and contention. Satan has always endeavoured to stir up strife among Christians, as one of his chief devices against the gospel. The apostle left it to other ministers to baptize, while he preached the gospel, as a more useful work.
EGW SDA Bible Commentary
. See EGW on Galatians 5:1, 2.
John Wesley's Bible Commentary
Now this I say - That is, what I mean is this: there are various parties among you, who set themselves, one against an other, in behalf of the several teachers they admire. And I of Christ - They spoke well, if they had not on this pretence despised their teachers, (1 Corinthians 4:8) Perhaps they valued themselves on having heard Christ preach in his own person.
John Calvin Bible Commentary
I say then, etc. Some think there is here an instance ofμιμησις, imitation, as if Paul were here repeating their expressions. Now, although the manuscripts differ as to the particleὅτι,I am of opinion that it is the conjunction (because) rather than the relative (which), so that there is simply an explanation of the preceding statement in this sense. “My reason for saying that there are contentions among you is, because every one of you glories in the name of some individual.” It will, however, be objected, that in these words there is no appearance as yet of contention. My answer is, that where there are jarrings in religion, it cannot but be that men’s minds will soon afterwards burst forth in open strife. For as nothing is more effectual for uniting us, and there is nothing that tends more to draw our minds together, and keep them in a state of peace, than agreement in religion, so, on the other hand, if any disagreement has arisen as to matters of this nature, the effect necessarily is, that men’s minds are straightway stirred up for combat, and in no other department are there more fierce contendings.Hence it is with good reason that Paul brings it forward as a sufficient evidence of contention, that the Corinthians were infested with sects and parties.I am of PaulHe makes mention here of Christ’s faithful servants — Apollos, who had been his successor at Corinth, and Peter himself too, and then adds himself to their number, that he may appear to plead not so much his own cause as that of Christ. In any other point of view it is not likely that there were any parties that espoused the separate interests of ministers joined together by a sacred agreement.He has, however, as he afterwards mentions, transferred to himself and Apollos what was applicable to others; and this he has done, in order that they might more candidly consider the thing itself, viewing it apart from respect of persons. It will, however, be replied, that he makes mention here even of those who professed that they wereof Christ Was this, too, worthy of blame? I answer, that in this way he shows more fully what unseemly consequences result from those depraved affections, when we give ourselves up to men, as in that case Christ must be acknowledged merely in part, and the pious have no alternative left them, but to separate themselves from others, if they would not renounce Christ.As, however, this passage is wrested in various ways, we must endeavor to ascertain more minutely what Paul intends here. His object is, to maintain Christ’s exclusive authority in the Church, so that we may all exercise dependence upon him, that he alone may be recognized among us as Lord and Master, and that the name of no individual be set in opposition to his. Those, therefore, that draw away disciples after them (Acts 20:30,) with the view of splitting the Church into parties, he condemns as most destructive enemies of our faith. Thus then he does not, suffer men to have such pre-eminence in the Church as to usurp Christ’s supremacy. He does not allow them to be held in such honor as to derogate even in the slightest degree from Christ’s dignity. There is, it is true, a certain degree of honor that is due to Christ’s ministers, and they are also themselves masters in their own place, but this exception must always be kept in view, that Christ must have without any infringement what belongs to him — that he shall nevertheless be the sole Master, and looked upon as such. Hence the aim of good ministers is this, that they may all in common serve Christ, and claim for him exclusively power, authority, and glory — fight under his banner — obey him alone, and bring others in subjection to his sway. If any one is influenced by ambition, that man gathers disciples, not to Christ, but to himself. This then is the fountain of all evils — this the most hurtful of all plagues — this the deadly poison of all Churches, when ministers seek their own interests rather than those of Christ. In short, the unity of the Church consists more especially in this one thing — that we all depend upon Christ alone, and that men thus occupy an inferior place, so as not to detract in any degree from his pre-eminence.
McArther Bible Commentary
Apollos. See notes on 1Co 16:12; Act 18:24-28. Cephas. The apostle Peter.
Bible Cross References
Matthew 23:8 John 1:42 Acts 18:24 Acts 19:1 1 Corinthians 1:11 1 Corinthians 3:4 1 Corinthians 3:6 1 Corinthians 3:22 1 Corinthians 4:6 1 Corinthians 9:5 1 Corinthians 15:5 1 Corinthians 16:12 2 Corinthians 10:7

Verse 13

Matthew Henry's Concise Bible Commentary
Exhortation to brotherly love, and reproof for divisions.
In the great things of religion be of one mind; and where there is not unity of sentiment, still let there be union of affection. Agreement in the greater things should extinguish divisions about the lesser. There will be perfect union in heaven, and the nearer we approach it on earth, the nearer we come to perfection. Paul and Apollos both were faithful ministers of Jesus Christ, and helpers of their faith and joy; but those disposed to be contentious, broke into parties. So liable are the best things to be corrupted, and the gospel and its institutions made engines of discord and contention. Satan has always endeavoured to stir up strife among Christians, as one of his chief devices against the gospel. The apostle left it to other ministers to baptize, while he preached the gospel, as a more useful work.
EGW SDA Bible Commentary
. See EGW on Galatians 5:1, 2.
EGW SDA Bible Commentary
Christ the Uniting Stone
—Paul asks, “Is Christ divided?” Have we not one spiritual Head? Christ has been the uniting stone, the chief cornerstone, in all ages. The patriarchs, the Levitical priesthood, and Christians of today, all have their center in Him. He is all and in all (The Review and Herald, January 3, 1899).
John Wesley's Bible Commentary
Is Christ divided - Are not all the members still under one head? Was not he alone crucified for you all; and were ye not all baptized in his name? The glory of Christ then is not to be divided between him and his servants; neither is the unity of the body to be torn asunder, seeing Christ is one still.
John Calvin Bible Commentary
“Ye are bought with a price: be not ye the servants of men.”As the Corinthians, therefore, had been purchased with the blood of Christ, they in a manner renounced the benefit of redemption, when they attached themselves to other leaders. Here is a doctrine that is deserving of special notice — that we are not at liberty to put ourselves under bondage to men, because we are the Lord’s heritage. Here, therefore, he accuses the Corinthians of the basest ingratitude, in estranging themselves from that Leader, by whose blood they had been redeemed, however they might have done so unwittingly.Farther, this passage militates against the wicked contrivance of Papists, by which they attempt to bolster up their system of indulgences. For it is from the blood of Christ and the martyrsthat they make up that imaginary treasure of the Church, which they tell us is dealt out by means of indulgences. Thus they pretend that the martyrs by their death merited something for us in the sight of God, that we may seek help from this source for obtaining the pardon of our sins. They will deny, indeed, that they are on that account our redeemers; but nothing is more manifest than that the one thing follows from the other. The question is as to the reconciling of sinners to God; the question is as to the obtaining of forgiveness; the question is as to the appeasing of the Lord’s anger; the question is as to redemption from our iniquities. This they boast is accomplished partly by the blood of Christ, and partly by that of the martyrs. They make, therefore, the martyrs partners with Christ in procuring our salvation. Here, however, Paul in strong terms denies that any one but Christ has been crucified for us. The martyrs, it is true, died for our benefit, but (as Leoobserves) it was to furnish an example of perseverance, not to procure for us the gift of righteousness.Or were ye baptized in the name of Paul?Here we havea second argument, which is taken from the profession of baptism; for we enlist ourselves under the banners of him in whose name we are baptized. We are, accordingly, boundto Christ, in whose name our baptism is celebrated. Hence it follows that the Corinthians are chargeable with perfidy and apostasy, if they place themselves under subjection to men. Observe here that the nature of baptism resembles a contractof mutual obligation; for as the Lord by that symbol receives us into his household, and introduces us among his people, so we pledge our fidelity to him, that we will never afterwards have any other spiritual Lord. Hence as it is on God’s part a covenant of grace that he contracts with us, in which he promises forgiveness of sins and a new life, so on our part it is an oath of spiritual warfare, in which we promise perpetual subjection to him. The former department Paul does not here touch upon, because the subject did not admit of it; but in treating of baptism it ought not to be omitted. Nor does Paul charge the Corinthians with apostasy simply on the ground of their forsaking Christ and betaking themselves to men; but he declares that if they do not adhere to Christ alone — that very thing would make them covenant-breakers.It is asked, what it is to be baptized in the name of Christ?I answer that by this expression it is not simply intimated that baptism is founded on the authority of Christ, but depends also on his influence, and does in a manner consist in it; and, in fine, that the whole effect of it depends on this — that the name of Christ is therein invoked. It is asked farther, why it is that Paul says that the Corinthians werebaptized in the name of Christ, while Christ himself commanded (Matthew 28:19) the Apostles to baptize in the name of the Father, and of the Son, and of the Holy Spirit. I answer, that in baptism thefirst thing to be considered is, that God the Father, by planting us in his Church in unmerited goodness, receives us by adoption into the number of his sons.Secondly, as we cannot have any connection with him except by means of reconciliation, we have need of Christ to restore us to the Father’s favor by his blood.Thirdly, as we are by baptism consecrated to God, we need also the interposition of the Holy Spirit, whose office it is to make us new creatures. Nay farther, our being washed in the blood of Christ is peculiarly his work; but as we do not obtain the mercy of the Father, or the grace of the Spirit, otherwise than through Christ alone, it is on good grounds that we speak of him as the peculiar object in view in baptism, and more particularly inscribe his name upon baptism. At the same time this does not by any means exclude the name of the Father and of the Spirit; for when we wish to sum up in short compass the efficacy of baptism, we make mention of Christ alone; but when we are disposed to speak with greater minuteness, the name of the Father and that of the Spirit require to be expressly introduced.
McArther Bible Commentary
Is Christ divided? No human leader, not even an apostle, should be given the loyalty that belongs only to the Lord. Such elevation of leaders results only in contention, disputes, and a divided church. Christ is not divided and neither is His body, the church. Paul depreciates his worth in comparison to the Lord Jesus. For passages on unity, see 1Co 12:12-13; Rom 12:5; Eph 4:4-6.
Bible Cross References
Matthew 3:6 Matthew 28:19 Acts 2:38 1 Corinthians 10:2

Verse 14

Matthew Henry's Concise Bible Commentary
Exhortation to brotherly love, and reproof for divisions.
In the great things of religion be of one mind; and where there is not unity of sentiment, still let there be union of affection. Agreement in the greater things should extinguish divisions about the lesser. There will be perfect union in heaven, and the nearer we approach it on earth, the nearer we come to perfection. Paul and Apollos both were faithful ministers of Jesus Christ, and helpers of their faith and joy; but those disposed to be contentious, broke into parties. So liable are the best things to be corrupted, and the gospel and its institutions made engines of discord and contention. Satan has always endeavoured to stir up strife among Christians, as one of his chief devices against the gospel. The apostle left it to other ministers to baptize, while he preached the gospel, as a more useful work.
John Wesley's Bible Commentary
I thank God - (A pious phrase for the common one, "I rejoice,") that, in the course of his providence, I baptized none of you, but Crispus, once the ruler of the synagogue, and Caius.
John Calvin Bible Commentary
I thank my God.In these words he reproves very sharply the perversity of the Corinthians, which made it necessary for him to avoid, in a manner, a thing so sacred and honorable as that of the administration of baptism. Paul, indeed, would have acted with propriety, and in accordance with the nature of his office, though he had baptized ever so many. He rejoices, however, that it had happened otherwise, and acknowledges it as having been so ordered, in the providence of God, that they might not take occasion from that to glory in him, or that he might not bear any resemblance to those ambitious men who endeavored in this way to catch followers. But what if he had baptized many? There would have been no harm in it, but (as I have said) there is couched under this a heavy reproach against the Corinthians and their false apostles, inasmuch as a servant of the Lord found occasion to rejoice that he had refrained from a work, otherwise good and commendable, lest it should become an occasion of harm to them.
McArther Bible Commentary
Crispus. The leader of the synagogue in Corinth who was converted under Paul's preaching (Act 18:8). His conversion led to that of many others. Gaius. Since Romans was written from Corinth, this man was probably the host referred to in Rom 16:23.
Bible Cross References
Acts 10:48 Acts 18:8 Romans 16:23 1 Corinthians 1:15 3 John 1:1

Verse 15

Matthew Henry's Concise Bible Commentary
Exhortation to brotherly love, and reproof for divisions.
In the great things of religion be of one mind; and where there is not unity of sentiment, still let there be union of affection. Agreement in the greater things should extinguish divisions about the lesser. There will be perfect union in heaven, and the nearer we approach it on earth, the nearer we come to perfection. Paul and Apollos both were faithful ministers of Jesus Christ, and helpers of their faith and joy; but those disposed to be contentious, broke into parties. So liable are the best things to be corrupted, and the gospel and its institutions made engines of discord and contention. Satan has always endeavoured to stir up strife among Christians, as one of his chief devices against the gospel. The apostle left it to other ministers to baptize, while he preached the gospel, as a more useful work.
John Wesley's Bible Commentary
Lest any should say that I had baptized in my own name - In order to attach them to myself.
Bible Cross References
Matthew 3:6 Matthew 28:19 1 Corinthians 1:14 1 Corinthians 1:16

Verse 16

Matthew Henry's Concise Bible Commentary
Exhortation to brotherly love, and reproof for divisions.
In the great things of religion be of one mind; and where there is not unity of sentiment, still let there be union of affection. Agreement in the greater things should extinguish divisions about the lesser. There will be perfect union in heaven, and the nearer we approach it on earth, the nearer we come to perfection. Paul and Apollos both were faithful ministers of Jesus Christ, and helpers of their faith and joy; but those disposed to be contentious, broke into parties. So liable are the best things to be corrupted, and the gospel and its institutions made engines of discord and contention. Satan has always endeavoured to stir up strife among Christians, as one of his chief devices against the gospel. The apostle left it to other ministers to baptize, while he preached the gospel, as a more useful work.
John Wesley's Bible Commentary
I know not - That is, it does not at present occur to my memory, that I baptized any other.
McArther Bible Commentary
Stephanas. Nothing is known of this family.
Bible Cross References
Acts 11:14 1 Corinthians 1:15 1 Corinthians 16:15 1 Corinthians 16:17

Verse 17

Matthew Henry's Concise Bible Commentary
The doctrine of a crucified Saviour, as advancing the glory of God,
Paul had been bred up in Jewish learning; but the plain preaching of a crucified Jesus, was more powerful than all the oratory and philosophy of the heathen world. This is the sum and substance of the gospel. Christ crucified is the foundation of all our hopes, the fountain of all our joys. And by his death we live. The preaching of salvation for lost sinners by the sufferings and death of the Son of God, if explained and faithfully applied, appears foolishness to those in the way to destruction. The sensual, the covetous, the proud, and ambitious, alike see that the gospel opposes their favourite pursuits. But those who receive the gospel, and are enlightened by the Spirit of God, see more of God's wisdom and power in the doctrine of Christ crucified, than in all his other works. God left a great part of the world to follow the dictates of man's boasted reason, and the event has shown that human wisdom is folly, and is unable to find or retain the knowledge of God as the Creator. It pleased him, by the foolishness of preaching, to save them that believe. By the foolishness of preaching; not by what could justly be called foolish preaching. But the thing preached was foolishness to wordly-wise men. The gospel ever was, and ever will be, foolishness to all in the road to destruction. The message of Christ, plainly delivered, ever has been a sure touchstone by which men may learn what road they are travelling. But the despised doctrine of salvation by faith in a crucified Saviour, God in human nature, purchasing the church with his own blood, to save multitudes, even all that believe, from ignorance, delusion, and vice, has been blessed in every age. And the weakest instruments God uses, are stronger in their effects, than the strongest men can use. Not that there is foolishness or weakness in God, but what men consider as such, overcomes all their admired wisdom and strength.
John Wesley's Bible Commentary
For God did not send me to baptize - That was not my chief errand: those of inferior rank and abilities could do it: though all the apostles were sent to baptize also, (Matthew 28:19) But to preach the gospel - So the apostle slides into his general proposition: but not with wisdom of speech - With the artificial ornaments of discourse, invented by human wisdom. Lest the cross of Christ should be made of none effect - The whole effect of St. Paul's preaching was owing to the power of God accompanying the plain declaration of that great truth, "Christ bore our sins upon the cross." But this effect might have been imputed to another cause, had he come with that wisdom of speech which they admired.
John Calvin Bible Commentary
For Christ sent me not.He anticipates an objection that might, perhaps, be brought against him — that he had not discharged his duty, inasmuch as Christ commands his Apostles to baptize as well as teach. Accordingly he replies, that this was not the principal department of his office, for the duty of teaching had been principally enjoined upon him as that to which he should apply himself. For when Christ says to the Apostles, (Matthew 28:19,Mark 16:15,)Go, preach and baptize, he connects baptism with teaching simply as an addition or appendage, so that teaching always holds the first place.Two things, however, must be noticed here. The first is, that the Apostle does not here absolutely deny that he had a command to baptize, for this is applicable to all the Apostles:Go and baptize; and he would have acted rashly in baptizing evenone, had he not been furnished with authority, but simply points out what was the chief thing in his calling. Thesecond thing is, that he does not by any means detract here, as some think, from the dignity or utility of the sacrament. For the question here is, not as to the efficacy of baptism, and Paul does not institute this comparison with the view of detracting in any degree fromthat; but because it was given to few to teach, while many could baptize; and farther, as many could be taught at the same time, while baptism could only be administered to individuals successively, one by one, Paul, who excelled in the gift of teaching, applied himself to the work that was more especially needful for him, and left to others what they could more conveniently accomplish. Nay farther, if the reader considers minutely all the circumstances of the case, he will see that there isironytacitly conveyed here, dexterously contrived for making those feel acutely, who, under color of administering a ceremony, endeavor to catch a little glory at the expense of another’s labor. Paul’s labors in building up that Church had been incredible. There had come after him certain effeminate masters, who had drawn over followers to their party by the sprinkling of water;Paul, then, giving up to them the title of honor, declares himself contented with having had the burden.Not with wisdom of wordsThere is here an instance ofanticipation, by which a twofold objection is refuted. For these pretended teachers might reply that it was ludicrous to hear Paul, who was not endowed with eloquence, making it his boast that the department of teaching had been assigned to him. Hence he says, by way of concession, that he had not been formed to be an orator,to set himself off by elegance of speech: but a minister of the Spirit, that he might, by plain and homely speech, bring to nothing the wisdom of the world. Now, lest any one should object that he hunted after glory by his preaching, as much as others did by baptism, he briefly replies, that as the method of teaching that he pursued was the farthest removed from show, and breathed nothing of ambition, it could give no ground of suspicion on that head. Hence, too, if I mistake not, it may readily be inferred what was the chief ground of the controversy that Paul had with the wicked and unfaithful ministers of the Corinthians. It was that, being puffed up with ambition, that they might secure for themselves the admiration of the people, they recommended themselves to them by a show of words and mask of human wisdom.From this main evil two others necessarily followed — that by these disguises (so to speak) the simplicity of the gospel was disfigured, and Christ was, as it were, clothed in a new and foreign garb, so that the pure and unadulterated knowledge of him was not to be found. Farther, as men’s minds were turned aside to neatness and elegance of expression, to ingenious speculations, and to an empty show of superior sublimity of doctrine, the efficacy of the Spirit vanished, and nothing remained but the dead letter. The majesty of God, as it shines forth in the gospel, was not to be seen, but mere disguise and useless show. Paul, accordingly, with the view of exposing these corruptions of the gospel, makes a transition here to the manner of his preaching. This he declares to be right and proper, while at the same time it was diametrically opposed to the ambitious ostentation of those men. It is as though he had said — “I am well aware how much your fastidious teachers delight themselves in their high-sounding phrases. As for myself, I do not simplyconfess that my preaching has been conducted in a rude, coarse, and unpolished style, but I evenglory in it. For it was right that it should be so, and this was the method that was divinely prescribed tome.” By thewisdom of words, he does not meanλογοδαιδαλία,which is mere empty talk, but true eloquence, which consists in skillful contrivance of subjects, ingenious arrangement, and elegance of expression. He declares that he had nothing of this: nay more, that it was neither suitable to his preaching nor advantageous.Lest the cross of Christ should be made of none effectAs he had so often previously presented the name of Christ in contrast with the arrogant wisdom of the flesh, so now, with the view of bringing down thereby all its pride and loftiness, he brings forward to view the cross of Christ. For all the wisdom of believers is comprehended in the cross of Christ, and what more contemptible than a cross? Whoever, therefore, would desire to be truly wise in God’s account, must of necessity stoop to this abasement of the cross, and this will not be accomplished otherwise than by his first of all renouncing his own judgment and all the wisdom of the world. Paul, however, shows here not merely what sort of persons Christ’s disciples ought to be, and what path of learning they ought to pursue, but also what is the method of teaching in Christ’s school. “The cross of Christ(says he) would have beenmade of none effect,if my preaching had been adorned with eloquence and show.”The cross of Christhe has put here for the benefit of redemption, which must be sought from Christ crucified. Now the doctrine of the gospel which calls us to this, should savor of the nature of the Cross, so as to be despised and contemptible, rather than glorious, in the eyes of the world. The meaning, therefore, is, that if Paul had made use of philosophical acuteness and studied address in the presence of the Corinthians, the efficacy of the cross of Christ, in which the salvation of men consists, would have been buried, because it cannot come to us in that way.Here two questions are proposed: first, whether Paul here condemns inevery respectthe wisdom of words, as opposed to Christ; andsecondly, whether he means thateloquence and the doctrine of the gospel are invariably opposed, so they cannot agree together, and that the preaching of the gospel is vitiated, if the slightest tincture of eloquenceis made use of for adorning it. To thefirst of these I answer — that it were quite unreasonable to suppose, that Paul would utterly condemn those arts which, it is manifest, areexcellent gifts of God, and which serve as instruments, as it were, to assist men in the accomplishment of important purposes. As for those arts, then, that have nothing of superstition, but contain solid learning,and are founded on just principles, as they are useful and suited to the common transactions of human life, so there can be no doubt that they have come forth from the Holy Spirit; and the advantage which is derived and experienced from them, ought to be ascribed exclusively to God. What Paul says here, therefore, ought not to be taken as throwing any disparagement upon the arts, as if they were unfavorable to piety.Thesecond question is somewhat more difficult, for he says,that the cross of Christismade of none effectif there be any admixture ofthe wisdom of wordsI answer, that we must consider who they are that Paul here addresses. The ears of the Corinthians weretickled with a silly fondness for high sounding style.Hence they needed more than others to be brought back to the abasement of the cross, that they might learn to embrace Christ as he is, unadorned, and the gospel in its simplicity, without any false ornament. I acknowledge, at the same time, that this sentiment in some respects holds invariably, thatthe cross of Christismade of none effect, not merely by the wisdom of the world, but also by elegance of address. For the preaching of Christ crucified is simple and unadorned, and hence it ought not to be obscured by false ornaments of speech. It is the prerogative of the gospel to bring down the wisdom of the world in such a way that, stripped of our own understanding, we show ourselves to be simply docile, and do not think or even desire to know anything, but what the Lord himself teaches. As to the wisdom of the flesh, we shall have occasion to consider more at large ere long, in what respects it is opposed to Christ. As to eloquence, I shall advert to it here in a few words, in so far as the passage calls for.We see that God from the beginning ordered matters so, that, the gospel should be administered in simplicity, without any aid from eloquence. Could not he who fashions the tongues of men for eloquence, be himself eloquent if he chose to be so? While he could be so, he did notchoose to be so.Why it was that he did not choose this, I find two reasons more particularly. Thefirst is, that in a plain and unpolished manner of address, the majesty of the truth might shine forth more conspicuously, and the simple efficacy of his Spirit, without external aids, might make its way into the hearts of men. Thesecond is, that he might more effectually try our obedience and docility, and train us at the same time to true humility. For the Lord admits none into his school but little children.Hence those alone are capable of heavenly wisdom who, contenting themselves with the preaching of the cross, however contemptible it may be in appearance, feel no desire whatever to have Christ under a mask. Hence the doctrine of the gospel required to be regulated with this view, that believers should be drawn off from all pride and haughtiness.But what if any one should at the present day, by discoursing with some degree of elegance, adorn the doctrine of the gospel by eloquence? Would he deserve to be on that account rejected, as though he either polluted it or obscured Christ’s glory. I answer in the first place, that eloquence is not at all at variance with the simplicity of the gospel, when it does not merely not disdain to give way to it, and be in subjection to it, but also yields service to it, as a handmaid to her mistress. For as Augustine says, “He who gave Peter a fisherman, gave also Cyprian an orator.” By this he means, that both are from God, notwithstanding that the one, who is much the superior of the other as to dignity, is utterly devoid of gracefulness of speech; while the other, who sits at his feet, is distinguished by the fame of his eloquence. That eloquence, therefore, is neither to be condemned nor despised, which has no tendency to lead Christians to be taken up with an outward glitter of words, or intoxicate them with empty delight, or tickle their ears with its tinkling sound, or cover over the cross of Christ with its empty show as with a veil;but, on the contrary, tends to call us back to the native simplicity of the gospel, tends to exalt the simple preaching of the cross by voluntarily abasing itself, and, in fine, acts the part of a heraldto procure a hearing for those fishermen and illiterate persons, who have nothing to recommend them but the energy of the Spirit.I answer secondly, that the Spirit of God, also, has an eloquence of his own, but of such a nature as to shine forth with a native luster peculiar to itself, or rather (as they say) intrinsic, more than with any adventitious ornaments. Such is the eloquence that the Prophets have, more particularly Isaiah, David, and Solomon. Moses, too, has a sprinkling of it. Nay farther, even in the writings of the Apostles, though they are more unpolished, there are notwithstanding some sparks of it occasionally emitted. Hence the eloquence that is suited to the Spirit of God is of such a nature that it does not swell with empty show, or spend itself in empty sound, but is solid and efficacious, and has more of substance than elegance.
McArther Bible Commentary
This verse does not mean that people should not be baptized (cf. Act 2:38), but that God did not send Paul to start a private cult of people personally baptized by him. See Act 26:16-18. He was called to preach the gospel and bring people to oneness in Christ, not baptize a faction around himself.
Bible Cross References
John 4:1 John 4:2 Acts 10:48 1 Corinthians 2:1 1 Corinthians 2:4 1 Corinthians 2:13 2 Corinthians 1:12 2 Corinthians 10:10 2 Corinthians 11:6

Verse 18

Matthew Henry's Concise Bible Commentary
The doctrine of a crucified Saviour, as advancing the glory of God,
Paul had been bred up in Jewish learning; but the plain preaching of a crucified Jesus, was more powerful than all the oratory and philosophy of the heathen world. This is the sum and substance of the gospel. Christ crucified is the foundation of all our hopes, the fountain of all our joys. And by his death we live. The preaching of salvation for lost sinners by the sufferings and death of the Son of God, if explained and faithfully applied, appears foolishness to those in the way to destruction. The sensual, the covetous, the proud, and ambitious, alike see that the gospel opposes their favourite pursuits. But those who receive the gospel, and are enlightened by the Spirit of God, see more of God's wisdom and power in the doctrine of Christ crucified, than in all his other works. God left a great part of the world to follow the dictates of man's boasted reason, and the event has shown that human wisdom is folly, and is unable to find or retain the knowledge of God as the Creator. It pleased him, by the foolishness of preaching, to save them that believe. By the foolishness of preaching; not by what could justly be called foolish preaching. But the thing preached was foolishness to wordly-wise men. The gospel ever was, and ever will be, foolishness to all in the road to destruction. The message of Christ, plainly delivered, ever has been a sure touchstone by which men may learn what road they are travelling. But the despised doctrine of salvation by faith in a crucified Saviour, God in human nature, purchasing the church with his own blood, to save multitudes, even all that believe, from ignorance, delusion, and vice, has been blessed in every age. And the weakest instruments God uses, are stronger in their effects, than the strongest men can use. Not that there is foolishness or weakness in God, but what men consider as such, overcomes all their admired wisdom and strength.
John Wesley's Bible Commentary
To them that perish - By obstinately rejecting the only name whereby they can be saved. But to us who are saved - Now saved from our sins, and in the way to everlasting salvation, it is the great instrument of the power of God.
John Calvin Bible Commentary
For the preaching of the cross, etc. In this first clause a concession is made. For as it might very readily be objected, that the gospel is commonly held in contempt, if itbe presented in so bare and abject a form, Paul of his own accord concedes this, but when he adds, that it is so in the estimation ofthem that perish, he intimates that no regard must be paid to their judgment. For who would choose to despise the gospel at the expense of perishing? This statement, therefore, must be understood in this way: “Howeverthe preaching of the cross, as having nothing of human wisdom to recommend it to esteem, isreckoned foolishnessbythem that perish; inour view, notwithstanding, the wisdom of God clearly shines forth in it.” He indirectly reproves, however, the perverted judgment of the Corinthians, who, while they were, through seduction of words, too easily allured by ambitious teachers, regarded with disdain an Apostle who was endowed withthe power of Godfor theirsalvation, and that simply because he devoted himself to the preaching of Christ. In what way the preaching of the cross is the power of God unto salvation, we have explained in commenting uponRomans 1:16
McArther Bible Commentary
message of the cross. God's total revelation, i.e., the gospel in all its fullness, which centers in the incarnation and crucifixion of Christ (1Co 2:2); the entire divine plan and provision for the redemption of sinners, which is the theme of all Scripture, is in view. foolishness. This translates the word from which "moron" is derived. perishing … being saved. Every person is either in the process of salvation (though not completed until the redemption of the body; see Rom 8:23; Rom 13:11) or the process of destruction. One's response to the cross of Christ determines which. To the Christ-rejectors who are in the process of being destroyed (cf. Eph 2:1-2), the gospel is nonsense. To those who are believers, it is powerful wisdom.
Bible Cross References
Acts 2:47 Romans 1:16 1 Corinthians 1:21 1 Corinthians 1:23 1 Corinthians 1:24 1 Corinthians 1:25 1 Corinthians 2:14 1 Corinthians 4:10 2 Corinthians 2:15 2 Corinthians 4:3 2 Thessalonians 2:10 Hebrews 12:2

Verse 19

Matthew Henry's Concise Bible Commentary
The doctrine of a crucified Saviour, as advancing the glory of God,
Paul had been bred up in Jewish learning; but the plain preaching of a crucified Jesus, was more powerful than all the oratory and philosophy of the heathen world. This is the sum and substance of the gospel. Christ crucified is the foundation of all our hopes, the fountain of all our joys. And by his death we live. The preaching of salvation for lost sinners by the sufferings and death of the Son of God, if explained and faithfully applied, appears foolishness to those in the way to destruction. The sensual, the covetous, the proud, and ambitious, alike see that the gospel opposes their favourite pursuits. But those who receive the gospel, and are enlightened by the Spirit of God, see more of God's wisdom and power in the doctrine of Christ crucified, than in all his other works. God left a great part of the world to follow the dictates of man's boasted reason, and the event has shown that human wisdom is folly, and is unable to find or retain the knowledge of God as the Creator. It pleased him, by the foolishness of preaching, to save them that believe. By the foolishness of preaching; not by what could justly be called foolish preaching. But the thing preached was foolishness to wordly-wise men. The gospel ever was, and ever will be, foolishness to all in the road to destruction. The message of Christ, plainly delivered, ever has been a sure touchstone by which men may learn what road they are travelling. But the despised doctrine of salvation by faith in a crucified Saviour, God in human nature, purchasing the church with his own blood, to save multitudes, even all that believe, from ignorance, delusion, and vice, has been blessed in every age. And the weakest instruments God uses, are stronger in their effects, than the strongest men can use. Not that there is foolishness or weakness in God, but what men consider as such, overcomes all their admired wisdom and strength.
John Wesley's Bible Commentary
For it is written - And the words are remarkably applicable to this great event. (Isaiah 29:14)
John Calvin Bible Commentary
For it is written, etc. He shows still farther, from the testimony of Isaiah, how unreasonable a thing it is that the truth of the gospel should be regarded with prejudice on the ground that the wise of this world hold it in contempt, not to say derision. For it is evident from the words of the Prophet, that their opinion is regarded as nothing in the account of God. The passage is taken fromIsaiah 29:14, where the Lord threatens that he will avenge himself upon the hypocrisy of the people by this kind of punishment, thatwisdom will perish from the wise, etc. Now the application of this to the subject in hand is this: “It is nothing new or unusual for men to form utterly absurd judgments, who appear in other respects to be distinguished for wisdom. For in this manner the Lord has been wont to punish the arrogance of those who, depending on their own judgment, think to be leaders to themselves and others. In this manner did He, among the Israelitish people of old, destroy the wisdom of those who were the leaders of the people. If this happened among a people, whose wisdom the other nations had occasion to admire, what will become of others?”It is proper, however, to compare the words of the Prophet with those of Paul, and to examine the whole matter still more closely. The Prophet, indeed, makes use of neuter verbs when he says, Wisdom will perish and prudence will vanish, while Paul turns them into the active form, by making them have a reference to God. They are, however, perfectly the same in meaning. For this is a great prodigy which God declares he will exhibit, so that all will be filled with astonishment. Wisdom, therefore, perishes, but it is by the Lord’s destroying it: wisdom vanishes, but it is by the Lord’s covering it over and effacing it. As to the second term αθετεῖν, (which Erasmus renders reject,) as it is ambiguous, and is sometimes taken to mean efface, or expunge, or obliterate, I prefer to understand it in this sense here, so as to correspond with the Prophet’s word vanish, or be hid. At the same time, there is another reason that has weighed more with me,— that the word reject was not in accordance with the subject, as will appear ere long. Let us see, then, as to the meaning.The Prophet’s meaning, without doubt, is precisely this, that they would no longer have governors that would rule well, because the Lord will deprive them of sound judgment and intelligence. For as he elsewhere threatens to send blindness upon the whole nation (Isaiah 6:10,) so here, upon the leaders; which is just as though he were plucking the eyes out of the body. However this may be, a great difficulty arises from the circumstance, that the term wisdom or prudence was taken by Isaiah in a good sense, while Paul quotes it for an opposite purpose, as though the wisdom of men were condemned by God, as being perverted, and their prudence set aside as being mere vanity. I confess that it is commonly expounded in this way; but as it is certain that the oracles of the Holy Spirit are not perverted by the Apostles to meanings foreign to their real design, I choose rather to depart from the common opinion of interpreters than to charge Paul with falsehood. In other respects, too, the natural meaning of the Prophet’s words accords not ill with Paul’s intention; for if even the wisest become fools, when the Lord takes away a right spirit, what confidence is to be placed in the wisdom of men? Farther, as it is God’s usual way of punishing, to strike blind those who, following implicitly their own judgment, are wise in their own esteem, it is not to be wondered if carnal men, when they rise up against God, with the view of subjecting His eternal truth to their rashness, are turned into fools, and become vain in their imaginations. We now see with what appropriateness Paul makes use of this testimony. Isaiah declares that the vengeance of God upon all those that served God with their own inventions would be, that wisdom would vanish from their wise men. Paul, with the view of proving that the wisdom of this world is vain and worthless, when it exalts itself against God, adduces this testimony from Isaiah.
McArther Bible Commentary
it is written. Quoted from Isa 29:14 (see note there) to emphasize that man's wisdom will be destroyed. Isaiah's prophecy will have its ultimate fulfillment in the last days when Christ sets up His kingdom (cf. Rev 17:14) and all of human wisdom dies.
Bible Cross References
Isaiah 29:14 Jeremiah 10:7 1 Corinthians 4:6 1 Corinthians 4:10

Verse 20

Matthew Henry's Concise Bible Commentary
The doctrine of a crucified Saviour, as advancing the glory of God,
Paul had been bred up in Jewish learning; but the plain preaching of a crucified Jesus, was more powerful than all the oratory and philosophy of the heathen world. This is the sum and substance of the gospel. Christ crucified is the foundation of all our hopes, the fountain of all our joys. And by his death we live. The preaching of salvation for lost sinners by the sufferings and death of the Son of God, if explained and faithfully applied, appears foolishness to those in the way to destruction. The sensual, the covetous, the proud, and ambitious, alike see that the gospel opposes their favourite pursuits. But those who receive the gospel, and are enlightened by the Spirit of God, see more of God's wisdom and power in the doctrine of Christ crucified, than in all his other works. God left a great part of the world to follow the dictates of man's boasted reason, and the event has shown that human wisdom is folly, and is unable to find or retain the knowledge of God as the Creator. It pleased him, by the foolishness of preaching, to save them that believe. By the foolishness of preaching; not by what could justly be called foolish preaching. But the thing preached was foolishness to wordly-wise men. The gospel ever was, and ever will be, foolishness to all in the road to destruction. The message of Christ, plainly delivered, ever has been a sure touchstone by which men may learn what road they are travelling. But the despised doctrine of salvation by faith in a crucified Saviour, God in human nature, purchasing the church with his own blood, to save multitudes, even all that believe, from ignorance, delusion, and vice, has been blessed in every age. And the weakest instruments God uses, are stronger in their effects, than the strongest men can use. Not that there is foolishness or weakness in God, but what men consider as such, overcomes all their admired wisdom and strength.
John Wesley's Bible Commentary
Where is the wise? &c. - The deliverance of Judea from Sennacherib is what Isaiah refers to in these words; in a bold and beautiful allusion to which, the apostle in the clause that follows triumphs over all the opposition of human wisdom to the victorious gospel of Christ. What could the wise men of the gentiles do against this? or the Jewish scribes? or the disputers of this world? - Those among both, who, proud of their acuteness, were fond of controversy, and thought they could confute all opponents. Hath not God made foolish the wisdom of this world - That is, shown it to be very foolishness. (Isaiah 33:18)
John Calvin Bible Commentary
Where is the wise? where is the scribe?This expression of triumph is added for the purpose of illustrating the Prophet’s testimony. Paul has not taken this sentiment from Isaiah, as is commonly thought, but speaks in his own person. For the passage which they point to (Isaiah 33:18) has nothing corresponding to the subject in hand, or nearly approaching to it. For in that passage, while he promises to the Jews deliverance from the yoke of Sennacherib, that he may magnify the more this great blessing from God, he shows how miserable is the condition of those that are oppressed by the tyranny of foreigners. He says, that they are in a constant fever of anxiety, from thinking themselves beset with scribes or questors, treasurers, and counters of towers. Nay more, he says, that the Jews were involved in such difficulties, that they were stirred up to gratitude by the very remembrance of them.It is a mistake, therefore, to suppose that this sentence is taken from the Prophet.The termworld, ought not to be taken in connection with the last term merely, but also with the other two. Now, by thewise of this world, he means those who do not derive their wisdom from illumination by the Spirit through means of the word of God, but, endowed with mere worldly sagacity, rest on the assurance which it affords.It is generally agreed, that by the term scribes is meant teachers. For asספר,saphar, among the Hebrews, means to relate or recount, and the noun derived from it,ספר,sepher,, is used by them to signify a book or volume, they employ the termסופרימ,sopherim,to denote learned men, and those that are conversant with books; and, for the same reason, too,sopher regisis often used to denote achancellor orsecretaryThe Greeks, following the etymology of the Hebrew term, have translated itγραμματεις, scribesHe appropriately gives the name of investigatorsto those that show off their acuteness by starting difficult points and involved questions. Thus in a general way he brings to nothing man’s entire intellect, so as to give it no standing in the kingdom of God. Nor is it without good reason that he inveighs so vehemently against the wisdom of men, for it is impossible to express how difficult a thing it is to eradicate from men’s minds a misdirected confidence in the flesh, that they may not claim for themselves more than is reasonable. Now there is more than ought to be, if, depending even in the slightest degree upon their own wisdom, they venture of themselves to form a judgment.Hath not God made foolish, etcBywisdom here he means everything that man can comprehend either by the natural powers of his understanding, or as deriving aid from practice, from learning, or from a knowledge of the arts. For he contrasts the wisdom of the world with the wisdom of the Spirit. Hence, whatever knowledge a man may come to have without the illumination of the Holy Spirit, is included in the expression,the wisdom of this worldThis he says God has utterly made foolish, that is, He has convicted it of folly. This you may understand to be effected in two ways; for whatever a man knows and understands, is mere vanity, if it is not grounded in true wisdom; and it is in no degree better fitted for the apprehension of spiritual doctrine than the eye of a blind man is for discriminating colors. We must carefully notice these two things — that a knowledge of all the sciences is mere smoke, where the heavenly science of Christ is wanting; and man, with all his acuteness, is as stupid for obtaining of himself a knowledge of the mysteries of God, as an ass is unqualified for understanding musical harmonies. For in this way he reproves the destructive pride of those who glory in the wisdom of the world so as to despise Christ, and the entire doctrine of salvation, thinking themselves happy when they are taken up with creatures; and he beats down the arrogance of those who, trusting to their own understanding, attempt to scale heaven itself.There is also a solution furnished at the same time to the question, how it happens that Paul in this way throws down upon the ground every kind of knowledge that is apart from Christ, and tramples, as it were, under foot what is manifestly one of the chief gifts of God in this world. For what is more noble than man’s reason, in which man excels the other animals? How richly deserving of honor are the liberal sciences, which polish man, so as to give him the dignity of true humanity! Besides this, what distinguished and choice fruits they produce! Who would not extol with the highest commendations civil prudence (not to speak of other things,) by which governments, principalities, and kingdoms are maintained? A solution of this question, I say, is opened up to view from the circumstance, that Paul does not expressly condemn either man’s natural perspicacity, or wisdom acquired from practice and experience, or cultivation of mind attained by learning; but declares that all this is of no avail for acquiring spiritual wisdom. And, certainly, it is madness for any one, confiding either in his own acuteness, or the assistance of learning, to attempt to fly up to heaven, or, in other words, to judge of the secret mysteries of the kingdom of God,or to break through (Exodus 19:21) to a discovery of them, for they are hid from human view. Let us, then, take notice, that we must restrict to the specialities of the case in hand what Paul here teaches respecting the vanity of the wisdom of this world — that it rests in the mere elements of the world, and does not reach to heaven. In other respects, too, it holds true, that without Christ sciences in every department are vain, and that the man who knows not God is vain, though he should be conversant with every branch of learning. Nay more, we may affirm this, too, with truth, that these choice gifts of God — expertness of mind, acuteness of judgment, liberal sciences, and acquaintance with languages, are in a manner profaned in every instance in which they fall to the lot of wicked men.
McArther Bible Commentary
Where is the wise? Paul paraphrased Isa 19:12, where the prophet was referring to the wise men of Egypt who promised, but never produced, wisdom. Human wisdom always proves to be unreliable and impermanent (cf. 1Co 1:17; Pro 14:12; Isa 29:14; Jer 8:9; Rom 1:18-23). scribe. Paul probably has in mind the Assyrians, who sent scribes along with their soldiers to record the booty taken in battle. God saw to it they had nothing to record (Isa 33:18). disputer. This was a Greek word with no OT counterpart, identifying those who were adept at arguing philosophy.
Bible Cross References
Job 12:17 Isaiah 19:11 Isaiah 33:18 Isaiah 44:25 Jeremiah 10:7 Matthew 13:22 John 12:31 Acts 17:18 Romans 1:20 Romans 1:22 1 Corinthians 1:26 1 Corinthians 1:27 1 Corinthians 1:28 1 Corinthians 2:6 1 Corinthians 2:8 1 Corinthians 3:18 1 Corinthians 3:19 1 Corinthians 6:2 1 Corinthians 11:32 James 4:4

Verse 21

Matthew Henry's Concise Bible Commentary
The doctrine of a crucified Saviour, as advancing the glory of God,
Paul had been bred up in Jewish learning; but the plain preaching of a crucified Jesus, was more powerful than all the oratory and philosophy of the heathen world. This is the sum and substance of the gospel. Christ crucified is the foundation of all our hopes, the fountain of all our joys. And by his death we live. The preaching of salvation for lost sinners by the sufferings and death of the Son of God, if explained and faithfully applied, appears foolishness to those in the way to destruction. The sensual, the covetous, the proud, and ambitious, alike see that the gospel opposes their favourite pursuits. But those who receive the gospel, and are enlightened by the Spirit of God, see more of God's wisdom and power in the doctrine of Christ crucified, than in all his other works. God left a great part of the world to follow the dictates of man's boasted reason, and the event has shown that human wisdom is folly, and is unable to find or retain the knowledge of God as the Creator. It pleased him, by the foolishness of preaching, to save them that believe. By the foolishness of preaching; not by what could justly be called foolish preaching. But the thing preached was foolishness to wordly-wise men. The gospel ever was, and ever will be, foolishness to all in the road to destruction. The message of Christ, plainly delivered, ever has been a sure touchstone by which men may learn what road they are travelling. But the despised doctrine of salvation by faith in a crucified Saviour, God in human nature, purchasing the church with his own blood, to save multitudes, even all that believe, from ignorance, delusion, and vice, has been blessed in every age. And the weakest instruments God uses, are stronger in their effects, than the strongest men can use. Not that there is foolishness or weakness in God, but what men consider as such, overcomes all their admired wisdom and strength.
EGW SDA Bible Commentary
. See EGW on Romans 1:20-25.
John Wesley's Bible Commentary
For since in the wisdom of God - According to his wise disposals, leaving them to make the trial. The world - Whether Jewish or gentile, by all its boasted wisdom knew not God - Though the whole creation declared its Creator, and though he declared himself by all the prophets; it pleased God, by a way which those who perish count mere foolishness, to save them that believe.
John Calvin Bible Commentary
have known God, and yet have not glorified him, (Romans 1:21,)and that, on the other hand, no one under the guidance of mere nature ever made such proficiency as to know God. Should any one bring forward the philosophers as exceptions, I answer, that in them more especially there is presented a signal token of this our weakness.For there will not be found one of them, that has not from that first principle of knowledge, which I have mentioned, straightway turned aside into wanderingand erroneous speculations, and for the most part they betray a silliness worse than that of old wives. When he says, thatthose are saved that believe, this corresponds with the foregoing statement — that the gospel is the power of God unto salvationFarther, by contrasting believers, whose number is small, with a blind and senseless world, he teaches us that we err if we stumble at the smallness of their number, inasmuch as they have been divinely set apart to salvation.
McArther Bible Commentary
in the wisdom of God. God wisely established that men could not come to know Him by human wisdom. That would exalt man, so God designed to save helpless sinners through the preaching of a message that was so simple the "worldly wise" deemed it nonsense. Cf. Rom 1:18-23. who believe. From the human side, salvation requires and comes only through faith. Cf. Joh 1:12; Rom 10:8-17.
Bible Cross References
Luke 12:32 John 12:31 1 Corinthians 1:18 1 Corinthians 1:23 1 Corinthians 1:25 1 Corinthians 1:27 1 Corinthians 2:14 1 Corinthians 4:10 1 Corinthians 6:2 1 Corinthians 11:32 Galatians 1:15 Galatians 4:8 Ephesians 1:9 Colossians 1:19 Hebrews 1:14 Hebrews 2:3 Hebrews 7:25 James 4:4 James 5:15 James 5:20

Verse 22

Matthew Henry's Concise Bible Commentary
The doctrine of a crucified Saviour, as advancing the glory of God,
Paul had been bred up in Jewish learning; but the plain preaching of a crucified Jesus, was more powerful than all the oratory and philosophy of the heathen world. This is the sum and substance of the gospel. Christ crucified is the foundation of all our hopes, the fountain of all our joys. And by his death we live. The preaching of salvation for lost sinners by the sufferings and death of the Son of God, if explained and faithfully applied, appears foolishness to those in the way to destruction. The sensual, the covetous, the proud, and ambitious, alike see that the gospel opposes their favourite pursuits. But those who receive the gospel, and are enlightened by the Spirit of God, see more of God's wisdom and power in the doctrine of Christ crucified, than in all his other works. God left a great part of the world to follow the dictates of man's boasted reason, and the event has shown that human wisdom is folly, and is unable to find or retain the knowledge of God as the Creator. It pleased him, by the foolishness of preaching, to save them that believe. By the foolishness of preaching; not by what could justly be called foolish preaching. But the thing preached was foolishness to wordly-wise men. The gospel ever was, and ever will be, foolishness to all in the road to destruction. The message of Christ, plainly delivered, ever has been a sure touchstone by which men may learn what road they are travelling. But the despised doctrine of salvation by faith in a crucified Saviour, God in human nature, purchasing the church with his own blood, to save multitudes, even all that believe, from ignorance, delusion, and vice, has been blessed in every age. And the weakest instruments God uses, are stronger in their effects, than the strongest men can use. Not that there is foolishness or weakness in God, but what men consider as such, overcomes all their admired wisdom and strength.
John Wesley's Bible Commentary
For whereas the Jews demand of the apostles, as they did of their Lord, more signs still, after all they have seen already; and the Greeks, or gentiles, seek wisdom - The depths of philosophy, and the charms of eloquence.
John Calvin Bible Commentary
A perverse generation seeketh after a sign.For there were no bounds to their curiosity and inordinate desire, and for all that they had so often obtained miracles, no advantage appeared to arise from them.
McArther Bible Commentary
a sign. Unbelieving Jews still wanted supernatural signs (Mat 12:38-44), yet they refused to accept the most glorious of all-the supernatural sign-works of God-that provided salvation through a virgin-born, crucified, and risen Messiah. In fact, the sign was a stumbling block to them (cf. Rom 9:31-33). wisdom. Gentiles wanted proof by means of human reason, through ideas they could set forth, discuss, and debate. Like the Athenian philosophers, they were not sincere, with no interest in divine truth, but merely wanting to argue intellectual novelty (Act 17:21).
Bible Cross References
1 Kings 13:3 Matthew 12:38 John 4:48

Verse 23

Matthew Henry's Concise Bible Commentary
The doctrine of a crucified Saviour, as advancing the glory of God,
Paul had been bred up in Jewish learning; but the plain preaching of a crucified Jesus, was more powerful than all the oratory and philosophy of the heathen world. This is the sum and substance of the gospel. Christ crucified is the foundation of all our hopes, the fountain of all our joys. And by his death we live. The preaching of salvation for lost sinners by the sufferings and death of the Son of God, if explained and faithfully applied, appears foolishness to those in the way to destruction. The sensual, the covetous, the proud, and ambitious, alike see that the gospel opposes their favourite pursuits. But those who receive the gospel, and are enlightened by the Spirit of God, see more of God's wisdom and power in the doctrine of Christ crucified, than in all his other works. God left a great part of the world to follow the dictates of man's boasted reason, and the event has shown that human wisdom is folly, and is unable to find or retain the knowledge of God as the Creator. It pleased him, by the foolishness of preaching, to save them that believe. By the foolishness of preaching; not by what could justly be called foolish preaching. But the thing preached was foolishness to wordly-wise men. The gospel ever was, and ever will be, foolishness to all in the road to destruction. The message of Christ, plainly delivered, ever has been a sure touchstone by which men may learn what road they are travelling. But the despised doctrine of salvation by faith in a crucified Saviour, God in human nature, purchasing the church with his own blood, to save multitudes, even all that believe, from ignorance, delusion, and vice, has been blessed in every age. And the weakest instruments God uses, are stronger in their effects, than the strongest men can use. Not that there is foolishness or weakness in God, but what men consider as such, overcomes all their admired wisdom and strength.
John Wesley's Bible Commentary
We go on to preach, in a plain and historical, not rhetorical or philosophical, manner, Christ crucified, to the Jews a stumblingblock - Just opposite to the "signs" they demand. And to the Greeks foolishness - A silly tale, just opposite to the wisdom they seek.
McArther Bible Commentary
Christ crucified. The only true sign and the only true wisdom. This alone was the message Paul would preach (1Co 2:2) because it alone had the power to save everyone who believed.
Bible Cross References
Luke 2:34 1 Corinthians 1:18 1 Corinthians 1:21 1 Corinthians 2:2 1 Corinthians 2:14 1 Corinthians 4:10 Galatians 3:1 Galatians 5:11 Hebrews 12:2 1 Peter 2:8

Verse 24

Matthew Henry's Concise Bible Commentary
The doctrine of a crucified Saviour, as advancing the glory of God,
Paul had been bred up in Jewish learning; but the plain preaching of a crucified Jesus, was more powerful than all the oratory and philosophy of the heathen world. This is the sum and substance of the gospel. Christ crucified is the foundation of all our hopes, the fountain of all our joys. And by his death we live. The preaching of salvation for lost sinners by the sufferings and death of the Son of God, if explained and faithfully applied, appears foolishness to those in the way to destruction. The sensual, the covetous, the proud, and ambitious, alike see that the gospel opposes their favourite pursuits. But those who receive the gospel, and are enlightened by the Spirit of God, see more of God's wisdom and power in the doctrine of Christ crucified, than in all his other works. God left a great part of the world to follow the dictates of man's boasted reason, and the event has shown that human wisdom is folly, and is unable to find or retain the knowledge of God as the Creator. It pleased him, by the foolishness of preaching, to save them that believe. By the foolishness of preaching; not by what could justly be called foolish preaching. But the thing preached was foolishness to wordly-wise men. The gospel ever was, and ever will be, foolishness to all in the road to destruction. The message of Christ, plainly delivered, ever has been a sure touchstone by which men may learn what road they are travelling. But the despised doctrine of salvation by faith in a crucified Saviour, God in human nature, purchasing the church with his own blood, to save multitudes, even all that believe, from ignorance, delusion, and vice, has been blessed in every age. And the weakest instruments God uses, are stronger in their effects, than the strongest men can use. Not that there is foolishness or weakness in God, but what men consider as such, overcomes all their admired wisdom and strength.
John Wesley's Bible Commentary
But to them that are called - And obey the heavenly calling. Christ - With his cross, his death, his life, his kingdom. And they experience, first, that he is the power, then, that he is the wisdom, of God.
John Calvin Bible Commentary
Both Greeks and JewsHe shows by this contrast, that the fact that Christ was so unfavorably received, was not owing to any fault on his part, nor to the natural disposition of mankind generally, but arose from the depravity of those who were not enlightened by God, inasmuch as the elect of God, whether Jews or Gentiles, are not hindered by anystumblingblock from coming to Christ, that they may find in him a sure salvation. He contrastspower with thestumblingblock, that was occasioned by abasement, andwisdom he contrasts withfollyThe sum, then, is this: — “I am aware that nothing except signs has effect upon the obstinacy of the Jews, and that nothing soothes down the haughtiness of the Greeks, except an empty show of wisdom. We ought, however, to make no account of this; because, however our Christ in connection with the abasement of his cross is astumblingblock to the Jews, and is derided by the Greeks, he is, notwithstanding, to all the elect, of whatever nation they may be, at oncethe power of God unto salvationfor surmounting thesestumblingblocks, and thewisdom of Godfor throwing off that mask.”
McArther Bible Commentary
called. See note on verse 1Co 1:9. To all the "called," the message of the cross, which seems so pointless and irrelevant to man's proud, natural mind, actually exhibits God's greatest power and greatest wisdom.
Bible Cross References
Proverbs 8:1 Luke 11:49 Romans 1:7 Romans 1:16 Romans 8:28 1 Corinthians 1:18 1 Corinthians 1:30

Verse 25

Matthew Henry's Concise Bible Commentary
The doctrine of a crucified Saviour, as advancing the glory of God,
Paul had been bred up in Jewish learning; but the plain preaching of a crucified Jesus, was more powerful than all the oratory and philosophy of the heathen world. This is the sum and substance of the gospel. Christ crucified is the foundation of all our hopes, the fountain of all our joys. And by his death we live. The preaching of salvation for lost sinners by the sufferings and death of the Son of God, if explained and faithfully applied, appears foolishness to those in the way to destruction. The sensual, the covetous, the proud, and ambitious, alike see that the gospel opposes their favourite pursuits. But those who receive the gospel, and are enlightened by the Spirit of God, see more of God's wisdom and power in the doctrine of Christ crucified, than in all his other works. God left a great part of the world to follow the dictates of man's boasted reason, and the event has shown that human wisdom is folly, and is unable to find or retain the knowledge of God as the Creator. It pleased him, by the foolishness of preaching, to save them that believe. By the foolishness of preaching; not by what could justly be called foolish preaching. But the thing preached was foolishness to wordly-wise men. The gospel ever was, and ever will be, foolishness to all in the road to destruction. The message of Christ, plainly delivered, ever has been a sure touchstone by which men may learn what road they are travelling. But the despised doctrine of salvation by faith in a crucified Saviour, God in human nature, purchasing the church with his own blood, to save multitudes, even all that believe, from ignorance, delusion, and vice, has been blessed in every age. And the weakest instruments God uses, are stronger in their effects, than the strongest men can use. Not that there is foolishness or weakness in God, but what men consider as such, overcomes all their admired wisdom and strength.
EGW SDA Bible Commentary
God Measures Not by Man's Standard
—Because of the pride and ambition of the children of men, God has chosen to perform His mighty works by the most simple and humble means. It is not the men whom the world honors as great, talented, or brilliant, that God selects. He chooses those who will work in meekness and simplicity, acknowledging Him as their leader and their source of strength. He would have us make Him our protector and our guide in all the duties and affairs of life....The Majesty of heaven works by whom He will. His providence sometimes selects the humblest instruments to do the greatest work, for His power is revealed through the weakness of men. We have our standard of reckoning, and by it we pronounce one thing great, and another small; but God estimates not according to the standard of men; He does not graduate His scale by theirs. We are not to suppose that what is great to us must be great to God, and what is small to us must be small to Him (The Signs of the Times, July 14, 1881).
John Wesley's Bible Commentary
Because the foolishness of God - The gospel scheme, which the world judge to be mere foolishness, is wiser than the wisdom of men; and, weak as they account it, stronger than all the strength of men.
John Calvin Bible Commentary
For the foolishness of GodWhile the Lord deals with us in such a way as to seem to act foolishly, because he does not exhibit his wisdom, what appearsfoolishness surpasses inwisdomall the ingenuity of men. Farther, while God appears to act with weakness, in consequence of his concealing his power, thatweakness, as it is reckoned, isstrongerthan any power of men. We must, however, always keep it in view, that there is a concession, as I have noticed a little ago. For no one can but perceive, that in strict propriety neither foolishness nor weakness can be ascribed to God, but it was necessary, by such ironical expressions, to beat down the mad presumption of the flesh, which does not scruple to rob God of all his glory.
Bible Cross References
1 Corinthians 1:18 1 Corinthians 1:21 1 Corinthians 2:14 1 Corinthians 4:10 2 Corinthians 13:4

Verse 26

Matthew Henry's Concise Bible Commentary
and humbling the creature before him.
God did not choose philosophers, nor orators, nor statesmen, nor men of wealth, and power, and interest in the world, to publish the gospel of grace and peace. He best judges what men and what measures serve the purposes of his glory. Though not many noble are usually called by Divine grace, there have been some such in every age, who have not been ashamed of the gospel of Christ; and persons of every rank stand in need of pardoning grace. Often, a humble Christian, though poor as to this world, has more true knowledge of the gospel, than those who have made the letter of Scripture the study of their lives, but who have studied it rather as the witness of men, than as the word of God. And even young children have gained such knowledge of Divine truth as to silence infidels. The reason is, they are taught of God; the design is, that no flesh should glory in his presence. That distinction, in which alone they might glory, was not of themselves. It was by the sovereign choice and regenerating grace of God, that they were in Jesus Christ by faith. He is made of God to us wisdom, righteousness, sanctification, and redemption; all we need, or can desire. And he is made wisdom to us, that by his word and Spirit, and from his fulness and treasures of wisdom and knowledge, we may receive all that will make us wise unto salvation, and fit for every service to which we are called. We are guilty, liable to just punishment; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt, and he is made sanctification, that he may in the end be made complete redemption; may free the soul from the being of sin, and loose the body from the bonds of the grave. And this is, that all flesh, according to the prophecy by Jeremiah, (Jeremiah 9:23-24), may glory in the special favour, all-sufficient grace, and precious salvation of Jehovah.
EGW SDA Bible Commentary
God Measures Not by Man's Standard
—Because of the pride and ambition of the children of men, God has chosen to perform His mighty works by the most simple and humble means. It is not the men whom the world honors as great, talented, or brilliant, that God selects. He chooses those who will work in meekness and simplicity, acknowledging Him as their leader and their source of strength. He would have us make Him our protector and our guide in all the duties and affairs of life....The Majesty of heaven works by whom He will. His providence sometimes selects the humblest instruments to do the greatest work, for His power is revealed through the weakness of men. We have our standard of reckoning, and by it we pronounce one thing great, and another small; but God estimates not according to the standard of men; He does not graduate His scale by theirs. We are not to suppose that what is great to us must be great to God, and what is small to us must be small to Him (The Signs of the Times, July 14, 1881).
John Wesley's Bible Commentary
Behold your calling - What manner of men they are whom God calls. That not many wise men after the flesh - In the account of the world. Not many mighty - Men of power and authority.
John Calvin Bible Commentary
Thou standest by faith, be not high-minded, but fear, (Romans 11:20,)may walk thoughtfully in the sight of God with fear and humility.Paul, however, does not say here, that there are none of the noble and mighty that have been called by God, but that there arefew He states the design of this — that the Lord might bring down the glory of the flesh, by preferring the contemptible before the great. God himself, however, by the mouth of David, exhorts kings to embrace Christ,(Psalm 2:12,) and by the mouth of Paul, too, he declares, thathe will have all men to be saved, and that his Christ is offered alike to small and great, alike to kings and their subjects, (1 Timothy 2:1-4.) He has himself furnished a token of this. Shepherds, in the first place, are called to Christ: then afterwards come philosophers: illiterate and despised fishermen hold the highest rank of honor; yet into their school there are received in process of time kings and their counselors, senators and orators.
McArther Bible Commentary
God disdained human wisdom, not only by disallowing it as a means to knowing Him, but also by choosing to save the lowly. He does not call to salvation many whom the world would call wise, mighty, and noble (cf. Mat 11:25; Mat 18:3-4). God's wisdom is revealed to the foolish, weak, and common, i.e., those considered nothing by the elite, who trust in Jesus Christ as Savior and Lord. God clearly received all the credit and the glory for causing such lowly ones to know Him and the eternal truths of His heavenly kingdom. No saved sinner can boast that he has achieved salvation by his intellect (1Co 1:29).
Bible Cross References
Job 37:24 Matthew 11:25 Romans 11:29 1 Corinthians 1:20 1 Corinthians 2:8

Verse 27

Matthew Henry's Concise Bible Commentary
and humbling the creature before him.
God did not choose philosophers, nor orators, nor statesmen, nor men of wealth, and power, and interest in the world, to publish the gospel of grace and peace. He best judges what men and what measures serve the purposes of his glory. Though not many noble are usually called by Divine grace, there have been some such in every age, who have not been ashamed of the gospel of Christ; and persons of every rank stand in need of pardoning grace. Often, a humble Christian, though poor as to this world, has more true knowledge of the gospel, than those who have made the letter of Scripture the study of their lives, but who have studied it rather as the witness of men, than as the word of God. And even young children have gained such knowledge of Divine truth as to silence infidels. The reason is, they are taught of God; the design is, that no flesh should glory in his presence. That distinction, in which alone they might glory, was not of themselves. It was by the sovereign choice and regenerating grace of God, that they were in Jesus Christ by faith. He is made of God to us wisdom, righteousness, sanctification, and redemption; all we need, or can desire. And he is made wisdom to us, that by his word and Spirit, and from his fulness and treasures of wisdom and knowledge, we may receive all that will make us wise unto salvation, and fit for every service to which we are called. We are guilty, liable to just punishment; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt, and he is made sanctification, that he may in the end be made complete redemption; may free the soul from the being of sin, and loose the body from the bonds of the grave. And this is, that all flesh, according to the prophecy by Jeremiah, (Jeremiah 9:23-24), may glory in the special favour, all-sufficient grace, and precious salvation of Jehovah.
EGW SDA Bible Commentary
God Measures Not by Man's Standard
—Because of the pride and ambition of the children of men, God has chosen to perform His mighty works by the most simple and humble means. It is not the men whom the world honors as great, talented, or brilliant, that God selects. He chooses those who will work in meekness and simplicity, acknowledging Him as their leader and their source of strength. He would have us make Him our protector and our guide in all the duties and affairs of life....The Majesty of heaven works by whom He will. His providence sometimes selects the humblest instruments to do the greatest work, for His power is revealed through the weakness of men. We have our standard of reckoning, and by it we pronounce one thing great, and another small; but God estimates not according to the standard of men; He does not graduate His scale by theirs. We are not to suppose that what is great to us must be great to God, and what is small to us must be small to Him (The Signs of the Times, July 14, 1881).
Bible Cross References
Psalm 8:2 Isaiah 44:25 Jeremiah 8:9 1 Corinthians 1:20 1 Corinthians 1:21 1 Corinthians 2:12 James 2:5

Verse 28

Matthew Henry's Concise Bible Commentary
and humbling the creature before him.
God did not choose philosophers, nor orators, nor statesmen, nor men of wealth, and power, and interest in the world, to publish the gospel of grace and peace. He best judges what men and what measures serve the purposes of his glory. Though not many noble are usually called by Divine grace, there have been some such in every age, who have not been ashamed of the gospel of Christ; and persons of every rank stand in need of pardoning grace. Often, a humble Christian, though poor as to this world, has more true knowledge of the gospel, than those who have made the letter of Scripture the study of their lives, but who have studied it rather as the witness of men, than as the word of God. And even young children have gained such knowledge of Divine truth as to silence infidels. The reason is, they are taught of God; the design is, that no flesh should glory in his presence. That distinction, in which alone they might glory, was not of themselves. It was by the sovereign choice and regenerating grace of God, that they were in Jesus Christ by faith. He is made of God to us wisdom, righteousness, sanctification, and redemption; all we need, or can desire. And he is made wisdom to us, that by his word and Spirit, and from his fulness and treasures of wisdom and knowledge, we may receive all that will make us wise unto salvation, and fit for every service to which we are called. We are guilty, liable to just punishment; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt, and he is made sanctification, that he may in the end be made complete redemption; may free the soul from the being of sin, and loose the body from the bonds of the grave. And this is, that all flesh, according to the prophecy by Jeremiah, (Jeremiah 9:23-24), may glory in the special favour, all-sufficient grace, and precious salvation of Jehovah.
EGW SDA Bible Commentary
God Measures Not by Man's Standard
—Because of the pride and ambition of the children of men, God has chosen to perform His mighty works by the most simple and humble means. It is not the men whom the world honors as great, talented, or brilliant, that God selects. He chooses those who will work in meekness and simplicity, acknowledging Him as their leader and their source of strength. He would have us make Him our protector and our guide in all the duties and affairs of life....The Majesty of heaven works by whom He will. His providence sometimes selects the humblest instruments to do the greatest work, for His power is revealed through the weakness of men. We have our standard of reckoning, and by it we pronounce one thing great, and another small; but God estimates not according to the standard of men; He does not graduate His scale by theirs. We are not to suppose that what is great to us must be great to God, and what is small to us must be small to Him (The Signs of the Times, July 14, 1881).
John Wesley's Bible Commentary
Things that are not - The Jews frequently called the gentiles, "Them that are not," 2Esdras vi. 56,57. In so supreme contempt did they hold them. The things that are - In high esteem.
John Calvin Bible Commentary
He raiseth up them that are cast down, (Psalm 146:8,)and the like. Hence we may clearly see how great is the folly of those who imagine that there is in mankind some degree of merit or worthiness, which would hold a place antecedent to God’s choice.
Bible Cross References
Job 34:19 Romans 4:17 1 Corinthians 1:20 1 Corinthians 2:6 2 Thessalonians 2:8 Hebrews 2:14

Verse 29

Matthew Henry's Concise Bible Commentary
and humbling the creature before him.
God did not choose philosophers, nor orators, nor statesmen, nor men of wealth, and power, and interest in the world, to publish the gospel of grace and peace. He best judges what men and what measures serve the purposes of his glory. Though not many noble are usually called by Divine grace, there have been some such in every age, who have not been ashamed of the gospel of Christ; and persons of every rank stand in need of pardoning grace. Often, a humble Christian, though poor as to this world, has more true knowledge of the gospel, than those who have made the letter of Scripture the study of their lives, but who have studied it rather as the witness of men, than as the word of God. And even young children have gained such knowledge of Divine truth as to silence infidels. The reason is, they are taught of God; the design is, that no flesh should glory in his presence. That distinction, in which alone they might glory, was not of themselves. It was by the sovereign choice and regenerating grace of God, that they were in Jesus Christ by faith. He is made of God to us wisdom, righteousness, sanctification, and redemption; all we need, or can desire. And he is made wisdom to us, that by his word and Spirit, and from his fulness and treasures of wisdom and knowledge, we may receive all that will make us wise unto salvation, and fit for every service to which we are called. We are guilty, liable to just punishment; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt, and he is made sanctification, that he may in the end be made complete redemption; may free the soul from the being of sin, and loose the body from the bonds of the grave. And this is, that all flesh, according to the prophecy by Jeremiah, (Jeremiah 9:23-24), may glory in the special favour, all-sufficient grace, and precious salvation of Jehovah.
EGW SDA Bible Commentary
God Measures Not by Man's Standard
—Because of the pride and ambition of the children of men, God has chosen to perform His mighty works by the most simple and humble means. It is not the men whom the world honors as great, talented, or brilliant, that God selects. He chooses those who will work in meekness and simplicity, acknowledging Him as their leader and their source of strength. He would have us make Him our protector and our guide in all the duties and affairs of life....The Majesty of heaven works by whom He will. His providence sometimes selects the humblest instruments to do the greatest work, for His power is revealed through the weakness of men. We have our standard of reckoning, and by it we pronounce one thing great, and another small; but God estimates not according to the standard of men; He does not graduate His scale by theirs. We are not to suppose that what is great to us must be great to God, and what is small to us must be small to Him (The Signs of the Times, July 14, 1881).
John Wesley's Bible Commentary
That no flesh - A fit appellation. Flesh is fair, but withering as grass. May glory before God - In God we ought to glory.
John Calvin Bible Commentary
Let all flesh keep silence before God, (Habakkuk 2:20.)Let every thing, therefore, that is at all deserving of praise, be recognized as proceeding from God.
Bible Cross References
Romans 3:27 Ephesians 2:9

Verse 30

Matthew Henry's Concise Bible Commentary
and humbling the creature before him.
God did not choose philosophers, nor orators, nor statesmen, nor men of wealth, and power, and interest in the world, to publish the gospel of grace and peace. He best judges what men and what measures serve the purposes of his glory. Though not many noble are usually called by Divine grace, there have been some such in every age, who have not been ashamed of the gospel of Christ; and persons of every rank stand in need of pardoning grace. Often, a humble Christian, though poor as to this world, has more true knowledge of the gospel, than those who have made the letter of Scripture the study of their lives, but who have studied it rather as the witness of men, than as the word of God. And even young children have gained such knowledge of Divine truth as to silence infidels. The reason is, they are taught of God; the design is, that no flesh should glory in his presence. That distinction, in which alone they might glory, was not of themselves. It was by the sovereign choice and regenerating grace of God, that they were in Jesus Christ by faith. He is made of God to us wisdom, righteousness, sanctification, and redemption; all we need, or can desire. And he is made wisdom to us, that by his word and Spirit, and from his fulness and treasures of wisdom and knowledge, we may receive all that will make us wise unto salvation, and fit for every service to which we are called. We are guilty, liable to just punishment; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt, and he is made sanctification, that he may in the end be made complete redemption; may free the soul from the being of sin, and loose the body from the bonds of the grave. And this is, that all flesh, according to the prophecy by Jeremiah, (Jeremiah 9:23-24), may glory in the special favour, all-sufficient grace, and precious salvation of Jehovah.
John Wesley's Bible Commentary
Of him - Out of his free grace and mercy. Are ye Engrafted into Christ Jesus, who is made unto us that believe wisdom, who were before utterly foolish and ignorant. Righteousness - The sole ground of our justification, who were before under the wrath and curse of God. Sanctification - A principle of universal holiness, whereas before we were altogether dead in sin. And redemption - That is, complete deliverance from all evil, and eternal bliss both of soul and body.
John Calvin Bible Commentary
In whom are hid all the treasures of wisdom and knowledge.Of this we shall have occasion to speak afterwards when we come to the next chapter.Secondly, he says that he ismade unto us righteousness, by which he means that we are on his account acceptable to God, inasmuch as he expiated our sins by his death, and his obedience is imputed to us for righteousness. For as the righteousness of faith consists in remission of sins and a gracious acceptance, we obtain both through Christ.Thirdly, he calls him oursanctification, by which he means, that we who are otherwise unholy by nature, are by his Spirit renewed unto holiness, that we may serve God. From this, also, we infer, that we cannot be justified freely through faith alone without at the same time living holily. For these fruits of grace are connected together, as it were, by an indissoluble tie,so that he who attempts to sever them does in a manner tear Christ in pieces. Let therefore the man who seeks to be justified through Christ, by God’s unmerited goodness, consider that this cannot be attained without his taking him at the same time forsanctification, or, in other words, being renewed to innocence and purity of life. Those, however, that slander us, as if by preaching a free justification through faith we called men off from good works, are amply refuted from this passage, which intimates that faith apprehends in Christ regeneration equally with forgiveness of sins.Observe, on the other hand, that these two offices of Christ are conjoined in such a manner as to be, notwithstanding, distinguished from each other. What, therefore, Paul here expressly distinguishes, it is not allowable mistakenly to confound. Fourthly, he teaches us that he is given to us forredemption, by which he means, that through his goodness we are delivered at once from all bondage to sin, and from all the misery that flows from it. Thusredemptionis the first gift of Christ that is begun in us, and the last that is completed. For the commencement of salvation consists in our being drawn out of the labyrinth of sin and death; yet in the meantime, until the final day of the resurrection,we groan with desire forredemption, (as we read inRomans 8:23.) If it is asked in what way Christ is given to usfor redemption, I answer — “Because he made himself a ransom.”In fine, of all the blessings that are here enumerated we must seek in Christ not the half, or merely a part, but the entire completion. For Paul does not say that he has been given to us by way of filling up, or eking out righteousness, holiness, wisdom, and redemption, but assigns to him exclusively the entire accomplishment of the whole. Now as you will scarcely meet with another passage of Scripture that more distinctly marks out all the offices of Christ, you may also understand from it very clearly the nature and efficacy of faith. For as Christ is the proper object of faith, every one that knows what are the benefits that Christ confers upon us is at the same time taught to understand what faith is.
McArther Bible Commentary
The redeemed not only are given salvation by God's wisdom rather than by their own, but they are also graciously given ("by His doing") a measure of His divine wisdom, as well as imputed righteousness (Rom 4:5; 2Co 5:21), sanctification from sin (Eph 2:10), and redemption by God (Eph 1Co 1:14; 1Pe 1:18-19) in order that, above all else, the Lord will be glorified (cf. Gal 6:4). God's Role in Salvation (1Co 1:30) Who is responsible for individual salvation-God or the person? Put another way, "Did God sovereignly elect us and save us? Or did He act in accord with what He knew we would do?" In other words, "Who makes the first move?" The following material summarizes what Scripture teaches about God's role in salvation. Look up each passage to sense the overwhelming nature of God being the 'first cause' or initiator of a believer's salvation. God wills (Joh 1:12-13; Eph 1:5, Eph 1:11) God draws (Joh 6:44) God grants (Joh 6:65) God calls (1Th 2:12; 2Th 2:14; 2Ti 1:9; 1Pe 2:9) God appoints (Act 13:48; 1Th 5:9) God predestines (Rom 8:29; Eph 1:5, Eph 1:11) God prepares (Rom 9:23) God causes (1Co 1:30) God chooses (1Th 1:4; 2Th 2:13; Eph 1:4) God purposes (Eph 1:11) God delivers and transfers (Col 1:13) God saves (2Ti 1:9; Tit 3:5) God makes us alive (Eph 2:5) God pours out His Spirit (Tit 3:6) God brings us forth (Jas 1:18) God justifies (Rom 8:30; Tit 3:7) God sanctifies (1Th 5:23) God glorifies (Rom 8:3)
Bible Cross References
Isaiah 11:2 Jeremiah 23:5 Jeremiah 23:6 Jeremiah 33:16 Luke 11:49 Romans 3:24 Romans 8:1 1 Corinthians 1:2 1 Corinthians 1:24 1 Corinthians 4:15 1 Corinthians 6:11 2 Corinthians 5:21 Ephesians 1:7 Ephesians 1:14 Philippians 3:9 Colossians 1:14 1 Thessalonians 5:23

Verse 31

Matthew Henry's Concise Bible Commentary
and humbling the creature before him.
God did not choose philosophers, nor orators, nor statesmen, nor men of wealth, and power, and interest in the world, to publish the gospel of grace and peace. He best judges what men and what measures serve the purposes of his glory. Though not many noble are usually called by Divine grace, there have been some such in every age, who have not been ashamed of the gospel of Christ; and persons of every rank stand in need of pardoning grace. Often, a humble Christian, though poor as to this world, has more true knowledge of the gospel, than those who have made the letter of Scripture the study of their lives, but who have studied it rather as the witness of men, than as the word of God. And even young children have gained such knowledge of Divine truth as to silence infidels. The reason is, they are taught of God; the design is, that no flesh should glory in his presence. That distinction, in which alone they might glory, was not of themselves. It was by the sovereign choice and regenerating grace of God, that they were in Jesus Christ by faith. He is made of God to us wisdom, righteousness, sanctification, and redemption; all we need, or can desire. And he is made wisdom to us, that by his word and Spirit, and from his fulness and treasures of wisdom and knowledge, we may receive all that will make us wise unto salvation, and fit for every service to which we are called. We are guilty, liable to just punishment; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt, and he is made sanctification, that he may in the end be made complete redemption; may free the soul from the being of sin, and loose the body from the bonds of the grave. And this is, that all flesh, according to the prophecy by Jeremiah, (Jeremiah 9:23-24), may glory in the special favour, all-sufficient grace, and precious salvation of Jehovah.
John Wesley's Bible Commentary
Let him glory in the Lord - Not in himself, not in the flesh, not in the world. (Jeremiah 9:23-24)
John Calvin Bible Commentary
He that glorieth let him glory in the LordMark the end that God has in view in bestowing all things upon us in Christ — that we may not claim any merit to ourselves, but may give him all the praise. For God does not despoil with the view of leaving us bare, but forthwith clothes us with his glory — yet on this condition, that whenever we would glory we must go out of ourselves. In short, man, brought to nothing in his own estimation, and acknowledging that there is nothing good anywhere but in God alone, must renounce all desire for his own glory, and with all his might aspire and aim at the glory of God exclusively. This is also more clearly apparent from the context in the writings of the Prophet, from whom Paul has borrowed this testimony; for in that passage the Lord, after stripping all mankind of glory in respect of strength, wisdom, and riches, commands us to glory onlyin knowing him, (Jeremiah 9:23, 24.) Now he would have us know him in such a way as toknow that it ishe that exercises judgment, righteousness, and mercyFor this knowledge produces in us at once confidence in him and fear of him. If therefore a man has his mind regulated in such a manner that, claiming no merit to himself, he desires that God alone be exalted; if he rests with satisfaction on his grace, and places his entire happiness in his fatherly love, and, in fine, is satisfied with God alone, that mantruly “glories in the Lord.” I saytruly, for even hypocrites on false grounds glory in him, as Paul declares, (Romans 2:17,) when being either puffed up with his gifts, or elated with a base confidence in the flesh, or abusing his word, they nevertheless take his name upon them.
McArther Bible Commentary
Quoted from Jer 9:24.
Bible Cross References
Psalm 34:2 Jeremiah 4:2 Jeremiah 9:23 Jeremiah 9:24 Romans 4:2 1 Corinthians 4:6 2 Corinthians 10:17