King James Version
1 Corinthians 1
31 verses with commentary
Greeting
Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,
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Paul, called to be an apostle of Jesus Christ through the will of God (Παῦλος kletos ἀπόστολος, "Paul, a called apostle")—Paul opens by asserting his divine appointment, not human authorization. The term kletos (κλητός, "called") is foundational to this letter, appearing repeatedly to contrast God's sovereign calling with human factional loyalties. Apostolos (ἀπόστολος) means "one sent with authority," establishing Paul's credentials to address the Corinthian chaos.
Through the will of God (dia thelematos theou, διὰ θελήματος θεοῦ)—Paul's apostleship derives from divine initiative, not self-appointment or congregational vote. This opening undercuts any personality cult: Paul himself is merely a servant of God's sovereign purpose. Sosthenes our brother may be the same synagogue ruler beaten in Acts 18:17, now converted—a living testimony to gospel transformation in Corinth.
Through the will of God (dia thelematos theou, διὰ θελήματος θεοῦ)—Paul's apostleship derives from divine initiative, not self-appointment or congregational vote. This opening undercuts any personality cult: Paul himself is merely a servant of God's sovereign purpose. Sosthenes our brother may be the same synagogue ruler beaten in Acts 18:17, now converted—a living testimony to gospel transformation in Corinth.
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 theirs and ours:
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To them that are sanctified in Christ Jesus, called to be saints (hegiasmenos ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, kletois hagiois κλητοῖς ἁγίοις)—Despite their carnality and divisions, the Corinthians are positionally sanctified (set apart) by union with Christ. The term hagiois ("saints," holy ones) is not a title for moral heroes but the normal designation for all believers. Paul uses kletos ("called") again: they are saints by divine calling, not by achievement.
With all that in every place call upon the name of Jesus Christ our Lord—The church at Corinth is not autonomous but part of the universal body of Christ. This global perspective will inform Paul's rebuke of their parochialism and factionalism. To call upon the name (epikaleo to onoma, ἐπικαλέω τὸ ὄνομα) is cultic language: invoking Christ as Lord is worship reserved for deity, implicitly affirming His divinity.
With all that in every place call upon the name of Jesus Christ our Lord—The church at Corinth is not autonomous but part of the universal body of Christ. This global perspective will inform Paul's rebuke of their parochialism and factionalism. To call upon the name (epikaleo to onoma, ἐπικαλέω τὸ ὄνομα) is cultic language: invoking Christ as Lord is worship reserved for deity, implicitly affirming His divinity.
Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
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Grace be unto you, and peace (charis hymin kai eirene, χάρις ὑμῖν καὶ εἰρήνη)—Paul's standard greeting merges Greek (charis, grace) and Hebrew (shalom, peace) cultural forms into a distinctly Christian benediction. Charis (χάρις) is God's unmerited favor—the foundation of all Christian life and the antidote to the pride and factionalism plaguing Corinth. Eirene (εἰρήνη, peace) is not mere absence of conflict but wholeness, reconciliation, and right relationship—precisely what the divided Corinthians lack.
From God our Father, and from the Lord Jesus Christ—Both grace and peace originate in God the Father and the Lord Jesus Christ, whom Paul names in the same breath, implying equal divine status. This is no trivial greeting but a theological statement: all spiritual blessings flow from the Godhead, not from human wisdom or charismatic leaders.
From God our Father, and from the Lord Jesus Christ—Both grace and peace originate in God the Father and the Lord Jesus Christ, whom Paul names in the same breath, implying equal divine status. This is no trivial greeting but a theological statement: all spiritual blessings flow from the Godhead, not from human wisdom or charismatic leaders.
I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
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I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ—Paul's thanksgiving is strategic: before confronting their carnality, he affirms God's grace at work in them. The passive voice given (didomi, δίδωμι) emphasizes divine initiative—grace is gift, not achievement. Paul thanks God for the grace, not for the Corinthians' accomplishments, because all their gifts trace back to unmerited divine favor.
This thanksgiving section (vv. 4-9) functions rhetorically to establish common ground before correction. Paul will soon argue that their spiritual gifts should unite rather than divide them. By thanking God rather than flattering them, Paul models humility and redirects glory to God—a theme that will crescendo in verse 31: "Let him who boasts, boast in the Lord."
This thanksgiving section (vv. 4-9) functions rhetorically to establish common ground before correction. Paul will soon argue that their spiritual gifts should unite rather than divide them. By thanking God rather than flattering them, Paul models humility and redirects glory to God—a theme that will crescendo in verse 31: "Let him who boasts, boast in the Lord."
That in every thing ye are enriched by him, in all utterance, and in all knowledge;
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That in every thing ye are enriched by him, in all utterance, and in all knowledge (en panti eploutisthete, ἐν παντὶ ἐπλουτίσθητε)—The verb ploutizo (πλουτίζω, "to make rich") is in the passive voice, emphasizing that God enriched them; they did not enrich themselves. In all utterance (panti logo, παντὶ λόγῳ) and in all knowledge (pase gnosei, πάσῃ γνώσει) refer to the Corinthians' abundance of spiritual gifts, particularly prophecy, teaching, and revelation.
Ironically, Paul will spend much of this letter correcting their misuse of these very gifts. Their logos (speech) has become factional rhetoric rather than gospel proclamation, and their gnosis (knowledge) has puffed them up rather than built them up (8:1). True enrichment is by Christ, not by eloquent philosophy or esoteric wisdom—a theme Paul develops in 1:17-2:16.
Ironically, Paul will spend much of this letter correcting their misuse of these very gifts. Their logos (speech) has become factional rhetoric rather than gospel proclamation, and their gnosis (knowledge) has puffed them up rather than built them up (8:1). True enrichment is by Christ, not by eloquent philosophy or esoteric wisdom—a theme Paul develops in 1:17-2:16.
Even as the testimony of Christ was confirmed in you:
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Even as the testimony of Christ was confirmed in you (kathos to martyrion tou Christou ebebaiothe, καθὼς τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη)—The verb bebaioo (βεβαιόω, "to confirm, establish, make firm") is legal/commercial language for guaranteeing a contract or validating testimony. The testimony of Christ (martyrion tou Christou) is the gospel message about Christ that Paul preached, which the Holy Spirit validated through spiritual gifts and transformed lives.
Paul's point: their spiritual abundance (vv. 4-5) is evidence that the gospel he preached was genuine, authenticated by divine power. This will become crucial in his later defense of apostolic authority against those claiming to follow other leaders (vv. 12-13). The gifts don't prove the Corinthians' superiority but confirm the truth of the message they received.
Paul's point: their spiritual abundance (vv. 4-5) is evidence that the gospel he preached was genuine, authenticated by divine power. This will become crucial in his later defense of apostolic authority against those claiming to follow other leaders (vv. 12-13). The gifts don't prove the Corinthians' superiority but confirm the truth of the message they received.
So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: coming: Gr. revelation
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So that ye come behind in no gift (hoste hymas me hystereis thai en medeni charismati, ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι)—The term charisma (χάρισμα, "grace-gift") is derived from charis (grace), emphasizing that spiritual gifts are undeserved endowments, not earned rewards. The Corinthians lacked nothing in gifts—yet they were spiritually immature, factious, and immoral. This paradox drives the entire letter: gifted but not godly, enriched but not mature.
Waiting for the coming of our Lord Jesus Christ (apekdechomenous ten apokalypsin, ἀπεκδεχομένους τὴν ἀποκάλυψιν)—The verb apekdechomai (ἀπεκδέχομαι) means to eagerly await, implying patient endurance and forward-looking hope. The apokalypsis (ἀποκάλυψις, "revelation, unveiling") of Christ is His second coming. Eschatological expectation should shape present behavior—a theme Paul will apply to marriage (ch. 7), lawsuits (ch. 6), and the resurrection (ch. 15).
Waiting for the coming of our Lord Jesus Christ (apekdechomenous ten apokalypsin, ἀπεκδεχομένους τὴν ἀποκάλυψιν)—The verb apekdechomai (ἀπεκδέχομαι) means to eagerly await, implying patient endurance and forward-looking hope. The apokalypsis (ἀποκάλυψις, "revelation, unveiling") of Christ is His second coming. Eschatological expectation should shape present behavior—a theme Paul will apply to marriage (ch. 7), lawsuits (ch. 6), and the resurrection (ch. 15).
Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.
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Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ (hos kai bebaiosei hymas, ὃς καὶ βεβαιώσει ὑμᾶς)—The verb bebaioo (βεβαιόω, "confirm") reappears from verse 6, now in the future tense: Christ who confirmed the gospel in them will also confirm them unto the end. This is a promise of perseverance, rooted in Christ's faithfulness, not their performance. Blameless (anegkletos, ἀνέγκλητος, "unaccused, without charge") is forensic language: on judgment day, believers will stand acquitted because of Christ's work, not their merit.
In the day of our Lord Jesus Christ (en te hemera tou kyriou, ἐν τῇ ἡμέρᾳ τοῦ κυρίου)—"The day of the Lord" is OT language for God's final judgment and vindication (Joel 2:31, Amos 5:18), now applied to Christ as kyrios (Lord). Paul's assurance of final perseverance is not a license for sin (which he will rebuke sharply) but a foundation for confidence: God who began the work will complete it (Phil 1:6).
In the day of our Lord Jesus Christ (en te hemera tou kyriou, ἐν τῇ ἡμέρᾳ τοῦ κυρίου)—"The day of the Lord" is OT language for God's final judgment and vindication (Joel 2:31, Amos 5:18), now applied to Christ as kyrios (Lord). Paul's assurance of final perseverance is not a license for sin (which he will rebuke sharply) but a foundation for confidence: God who began the work will complete it (Phil 1:6).
God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
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God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord (pistos ho theos, πιστὸς ὁ θεός)—Paul grounds assurance in God's character: pistos (πιστός, "faithful, reliable, trustworthy") is the adjective form of pistis (faith). God's faithfulness guarantees our perseverance, answering the implied question: Can we endure to the end? Yes, because God is faithful, not because we are strong.
By whom ye were called unto the fellowship of his Son (di' hou eklethete eis koinonian, δι' οὗ ἐκλήθητε εἰς κοινωνίαν)—The verb kaleo (καλέω, "to call") appears again in the passive voice: God called them. Koinonia (κοινωνία, "fellowship, partnership, communion") means shared participation, not mere association. Believers are united to Christ and therefore to one another—the theological foundation for Paul's rebuke of factions in verses 10-17. How can those who share union with Christ divide over Paul, Apollos, or Cephas?
By whom ye were called unto the fellowship of his Son (di' hou eklethete eis koinonian, δι' οὗ ἐκλήθητε εἰς κοινωνίαν)—The verb kaleo (καλέω, "to call") appears again in the passive voice: God called them. Koinonia (κοινωνία, "fellowship, partnership, communion") means shared participation, not mere association. Believers are united to Christ and therefore to one another—the theological foundation for Paul's rebuke of factions in verses 10-17. How can those who share union with Christ divide over Paul, Apollos, or Cephas?
Divisions in the Church
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. divisions: Gr. schisms
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Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing (parakaleo de hymas, παρακαλῶ δὲ ὑμᾶς)—The verb parakaleo (παρακαλέω, "to exhort, urge, beseech") is not harsh command but pastoral appeal. Paul invokes the name of our Lord Jesus Christ as the authority and motivation for unity—not his apostolic office or personal preference. That ye all speak the same thing (hina to auto legete pantes, ἵνα τὸ αὐτὸ λέγητε πάντες) does not mean uniformity of opinion on every detail but unity in the core gospel message and absence of divisive rhetoric.
That there be no divisions among you (me e en hymin schismata, μὴ ᾖ ἐν ὑμῖν σχίσματα)—The noun schisma (σχίσμα, "division, tear, split") is the root of "schism." Paul uses the metaphor of a torn garment, echoing Jesus' seamless robe (John 19:23-24) as a symbol of church unity. Be perfectly joined together (katartismenoi, κατηρτισμένοι, "mended, restored, perfected") uses a medical term for setting a broken bone or a maritime term for mending nets—vivid images of restoration.
That there be no divisions among you (me e en hymin schismata, μὴ ᾖ ἐν ὑμῖν σχίσματα)—The noun schisma (σχίσμα, "division, tear, split") is the root of "schism." Paul uses the metaphor of a torn garment, echoing Jesus' seamless robe (John 19:23-24) as a symbol of church unity. Be perfectly joined together (katartismenoi, κατηρτισμένοι, "mended, restored, perfected") uses a medical term for setting a broken bone or a maritime term for mending nets—vivid images of restoration.
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.
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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 (emenythe gar moi, ἐμηνύθη γάρ μοι)—The verb menyomai (μηνύω, "to inform, report") indicates Paul received credible intelligence, not vague rumors. The house of Chloe (ἡ Χλόης) likely refers to a household that included slaves, freedpersons, and family members—possibly a house church or business contacts who traveled between Corinth and Ephesus. That Paul names them publicly suggests they were willing to be identified, lending weight to the report.
That there are contentions among you (erides en hymin eisin, ἔριδες ἐν ὑμῖν εἰσιν)—The noun eris (ἔρις, "strife, quarrel, contention") appears in Paul's vice lists (Rom 1:29, Gal 5:20) alongside jealousy, anger, and dissension. These were not theological debates but sinful quarrels—the "works of the flesh" manifesting in a Spirit-filled church. Paul addresses this as sin, not legitimate diversity.
That there are contentions among you (erides en hymin eisin, ἔριδες ἐν ὑμῖν εἰσιν)—The noun eris (ἔρις, "strife, quarrel, contention") appears in Paul's vice lists (Rom 1:29, Gal 5:20) alongside jealousy, anger, and dissension. These were not theological debates but sinful quarrels—the "works of the flesh" manifesting in a Spirit-filled church. Paul addresses this as sin, not legitimate diversity.
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.
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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—Paul identifies four factions centered on human personalities. The Paul party likely boasted of their founder's apostolic authority. The Apollos party (Acts 18:24-28) probably preferred his eloquence and philosophical sophistication—Apollos was "mighty in the scriptures" and "an eloquent man." The Cephas party (Peter's Aramaic name) may have claimed superiority through connection to Jesus' original disciples or favored a more Jewish Christianity. The Christ party sounds pious but may have been the most divisive, claiming direct spiritual insight that bypassed human teachers—a form of super-spirituality Paul will critique throughout the letter.
Each slogan—I am of Paul, I am of Apollos (ego men eimi Paulou, ego de Apollō, ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλῶ)—mirrors the factional rhetoric of Greek philosophical schools, where students pledged loyalty to a master. Paul rejects this entirely: Christian identity is in Christ alone, not human teachers.
Each slogan—I am of Paul, I am of Apollos (ego men eimi Paulou, ego de Apollō, ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλῶ)—mirrors the factional rhetoric of Greek philosophical schools, where students pledged loyalty to a master. Paul rejects this entirely: Christian identity is in Christ alone, not human teachers.
Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
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Is Christ divided? (memeristai ho Christos, μεμέρισται ὁ Χριστός)—Paul's rhetorical question is devastating: the factions treat Christ as if He were parceled out, each group possessing a different piece. The verb merizo (μερίζω, "to divide, partition") implies tearing Christ into fragments—an absurdity that exposes the insanity of their divisions. Christ is one, His body is one, therefore His church must be one.
Was Paul crucified for you? Or were ye baptized in the name of Paul? (me Paulos estaurōthe hyper hymon, μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν)—Two more rhetorical questions drive home the point. Only Christ was crucified for them (hyper hymon, ὑπὲρ ὑμῶν, "on your behalf"), therefore only Christ deserves ultimate loyalty. Baptism in the name of (eis to onoma, εἰς τὸ ὄνομα) signifies ownership and allegiance—baptism into Christ's name means belonging to Him, not to Paul or any other human leader. Paul's horror at the thought of baptizing into his own name shows his Christ-centeredness.
Was Paul crucified for you? Or were ye baptized in the name of Paul? (me Paulos estaurōthe hyper hymon, μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν)—Two more rhetorical questions drive home the point. Only Christ was crucified for them (hyper hymon, ὑπὲρ ὑμῶν, "on your behalf"), therefore only Christ deserves ultimate loyalty. Baptism in the name of (eis to onoma, εἰς τὸ ὄνομα) signifies ownership and allegiance—baptism into Christ's name means belonging to Him, not to Paul or any other human leader. Paul's horror at the thought of baptizing into his own name shows his Christ-centeredness.
I thank God that I baptized none of you, but Crispus and Gaius;
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I thank God that I baptized none of you, but Crispus and Gaius—Paul expresses relief that he personally baptized only a few Corinthians, precisely to avoid the factional misuse of baptism. Crispus was the synagogue ruler who believed (Acts 18:8), a prominent early convert. Gaius is likely the same man who hosted Paul and the church (Rom 16:23), a man of means. These exceptions are named, implying Paul remembers clearly because they were so few.
Paul's thanksgiving is ironic: normally an apostle would rejoice to baptize many, but given the Corinthian tendency to form personality cults, Paul is glad he limited his baptizing. This does not diminish baptism's importance—Paul simply refuses to let it become a trophy or tool for factionalism. The priority is the gospel (v. 17), not accumulating baptized followers.
Paul's thanksgiving is ironic: normally an apostle would rejoice to baptize many, but given the Corinthian tendency to form personality cults, Paul is glad he limited his baptizing. This does not diminish baptism's importance—Paul simply refuses to let it become a trophy or tool for factionalism. The priority is the gospel (v. 17), not accumulating baptized followers.
Lest any should say that I had baptized in mine own name.
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Lest any should say that I had baptized in mine own name (hina me tis eipe hoti eis to emon onoma ebaptisa, ἵνα μή τις εἴπῃ ὅτι εἰς τὸ ἐμὸν ὄνομα ἐβάπτισα)—Paul's concern is not that people would say this (he knows they wouldn't accuse him directly) but that the factionalism could create this impression. Baptism in the name of (eis to onoma, εἰς τὸ ὄνομα) signifies ownership, allegiance, and identification. To be baptized into someone's name is to become their disciple, bound to them. Paul is horrified that anyone might think Corinthian Christians belonged to him rather than to Christ.
The phrase eis to emon onoma (εἰς τὸ ἐμὸν ὄνομα, "into my name") would imply Paul as the object of faith and loyalty—a notion Paul utterly rejects. Christian baptism is always and only eis to onoma Christou (into the name of Christ), never into a human leader's name. This is a crucial safeguard against personality cults and hierarchical structures that replace Christ with human mediators.
The phrase eis to emon onoma (εἰς τὸ ἐμὸν ὄνομα, "into my name") would imply Paul as the object of faith and loyalty—a notion Paul utterly rejects. Christian baptism is always and only eis to onoma Christou (into the name of Christ), never into a human leader's name. This is a crucial safeguard against personality cults and hierarchical structures that replace Christ with human mediators.
And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
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And I baptized also the household of Stephanas: besides, I know not whether I baptized any other (ebaptisa de kai ton Stephana oikon, ἐβάπτισα δὲ καὶ τὸν Στεφανᾶ οἶκον)—Paul suddenly recalls one more household he baptized: Stephanas and his household. This appears to be an afterthought, almost comedic in tone, as if Paul is racking his memory: "Oh yes, and Stephanas—but other than that, I don't think anyone else." The household (oikos, οἶκος) likely included family members, slaves, and dependents—a common pattern in NT household conversions (Acts 16:15, 31-34).
Paul's vagueness—I know not whether I baptized any other—underscores his point: he genuinely did not keep score or build a baptismal resume. He was not accumulating disciples or building a faction. Later (16:15-16), Paul commends Stephanas's household as the "firstfruits of Achaia" and urges submission to them—they are servants, not factional leaders.
Paul's vagueness—I know not whether I baptized any other—underscores his point: he genuinely did not keep score or build a baptismal resume. He was not accumulating disciples or building a faction. Later (16:15-16), Paul commends Stephanas's household as the "firstfruits of Achaia" and urges submission to them—they are servants, not factional leaders.
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. words: or, speech
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For Christ sent me not to baptize, but to preach the gospel (ou gar apesteilen me Christos baptizein alla euangelizesthai, οὐ γὰρ ἀπέστειλέν με Χριστὸς βαπτίζειν ἀλλὰ εὐαγγελίζεσθαι)—Paul clarifies his primary mission: gospel proclamation, not administering ordinances. This does not diminish baptism—Jesus commanded it (Matt 28:19)—but establishes a hierarchy of priorities. The gospel message is foundational; baptism follows as response and public identification. Paul's calling was specifically evangelistic and church-planting; others could handle baptisms.
Not with wisdom of words, lest the cross of Christ should be made of none effect (ouk en sophia logou, hina me kenōthē ho stauros tou Christou, οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ)—This introduces the central theme of chapters 1-2: the contrast between worldly wisdom and the cross. Sophia logou (σοφία λόγου, "wisdom of speech") refers to the sophisticated rhetoric prized in Corinth. The verb kenoō (κενόω, "to empty, make void, nullify") warns that eloquent philosophy can gut the gospel of its power. The cross is inherently offensive; dressing it up in impressive rhetoric domesticates it, making it palatable but powerless.
Not with wisdom of words, lest the cross of Christ should be made of none effect (ouk en sophia logou, hina me kenōthē ho stauros tou Christou, οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ)—This introduces the central theme of chapters 1-2: the contrast between worldly wisdom and the cross. Sophia logou (σοφία λόγου, "wisdom of speech") refers to the sophisticated rhetoric prized in Corinth. The verb kenoō (κενόω, "to empty, make void, nullify") warns that eloquent philosophy can gut the gospel of its power. The cross is inherently offensive; dressing it up in impressive rhetoric domesticates it, making it palatable but powerless.
The Wisdom of God
For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
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For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God (ho logos gar ho tou staurou tois men apollymenois mōria estin, tois de sōzomenois hēmin dynamis theou estin, ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν, τοῖς δὲ σῳζομένοις ἡμῖν δύναμις θεοῦ ἐστιν)—Paul contrasts two responses to the cross. To them that perish (tois apollymenois, τοῖς ἀπολλυμένοις, present passive participle: "those being destroyed") the cross is moria (μωρία, "foolishness, absurdity")—not mere silliness but scandalous stupidity. A crucified God is intellectually offensive and culturally shameful.
But unto us which are saved (tois sōzomenois, τοῖς σῳζομένοις, present passive participle: "those being saved") it is dynamis theou (δύναμις θεοῦ, "the power of God")—not mere influence but divine, saving power. The contrast is absolute: foolishness versus power, perishing versus being saved. There is no neutral ground. The present tense participles emphasize ongoing process: those currently on the path to destruction versus those currently being saved.
But unto us which are saved (tois sōzomenois, τοῖς σῳζομένοις, present passive participle: "those being saved") it is dynamis theou (δύναμις θεοῦ, "the power of God")—not mere influence but divine, saving power. The contrast is absolute: foolishness versus power, perishing versus being saved. There is no neutral ground. The present tense participles emphasize ongoing process: those currently on the path to destruction versus those currently being saved.
For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
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For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent (gegrapta gar, Apolō tēn sophian tōn sophōn kai tēn synesin tōn synetōn athetēsō, γέγραπται γάρ, Ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω)—Paul quotes Isaiah 29:14 (LXX) to show that God's subversion of human wisdom is not a New Testament novelty but an Old Testament pattern. The verbs apollymi (ἀπόλλυμι, "destroy") and atheteō (ἀθετέω, "set aside, nullify, reject") are strong: God does not merely supplement or correct human wisdom—He obliterates it, renders it useless, exposes it as bankrupt.
Isaiah's context was Judah's reliance on political alliances and human strategies rather than trust in YHWH. God promised to act so unexpectedly that the wise would be confounded. Paul applies this to the cross: God's wisdom (salvation through a crucified Messiah) so thoroughly contradicts human wisdom that it exposes philosophy and eloquence as futile for knowing God.
Isaiah's context was Judah's reliance on political alliances and human strategies rather than trust in YHWH. God promised to act so unexpectedly that the wise would be confounded. Paul applies this to the cross: God's wisdom (salvation through a crucified Messiah) so thoroughly contradicts human wisdom that it exposes philosophy and eloquence as futile for knowing God.
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?
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Where is the wise? where is the scribe? where is the disputer of this world? (pou sophos, pou grammateus, pou syzētētēs tou aiōnos toutou, ποῦ σοφός, ποῦ γραμματεύς, ποῦ συζητητὴς τοῦ αἰῶνος τούτου)—Paul issues a triumphant taunt, echoing Isaiah 33:18. The wise (sophos, σοφός) represents Greek philosophers. The scribe (grammateus, γραμματεύς) represents Jewish Torah experts. The disputer (syzētētēs, συζητητής, "debater, skillful arguer") represents sophists and rhetoricians. Where are they now? Silent, confounded, unable to produce salvation.
Hath not God made foolish the wisdom of this world? (ouchi emōranen ho theos tēn sophian tou kosmou, οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου)—The verb mōrainō (μωραίνω, "to make foolish") is related to mōria ("foolishness"). God turned the tables: the world calls the cross foolish, but God reveals worldly wisdom as the true foolishness. The wisdom of this world (sophia tou kosmou, σοφία τοῦ κόσμου) is human wisdom operating in rebellion against God, cut off from divine revelation.
Hath not God made foolish the wisdom of this world? (ouchi emōranen ho theos tēn sophian tou kosmou, οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου)—The verb mōrainō (μωραίνω, "to make foolish") is related to mōria ("foolishness"). God turned the tables: the world calls the cross foolish, but God reveals worldly wisdom as the true foolishness. The wisdom of this world (sophia tou kosmou, σοφία τοῦ κόσμου) is human wisdom operating in rebellion against God, cut off from divine revelation.
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.
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For after that in the wisdom of God the world by wisdom knew not God (epeide gar en te sophia tou theou ouk egno ho kosmos dia tēs sophias ton theon, ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν)—Paul explains why God chose the cross: human wisdom failed. In the wisdom of God means according to God's wise design—He created a world that reveals His existence (Rom 1:19-20). Yet the world by wisdom knew not God (ouk egno, οὐκ ἔγνω, "did not know")—human philosophy, despite access to general revelation, failed to produce saving knowledge of God. The verb ginōskō (γινώσκω) means intimate, relational knowledge, not mere information.
It pleased God by the foolishness of preaching to save them that believe (eudokēsen ho theos dia tēs mōrias tou kērygmatos sōsai tous pisteuontas, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας)—God's alternative method: kerygma (κήρυγμα, "proclamation, preaching"), the simple announcement of the gospel. The foolishness of preaching is not that preaching is foolish but that the content preached (the cross) appears foolish. Salvation comes through faith (pisteuontas, πιστεύοντας, present participle: "those believing"), not intellectual achievement.
It pleased God by the foolishness of preaching to save them that believe (eudokēsen ho theos dia tēs mōrias tou kērygmatos sōsai tous pisteuontas, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας)—God's alternative method: kerygma (κήρυγμα, "proclamation, preaching"), the simple announcement of the gospel. The foolishness of preaching is not that preaching is foolish but that the content preached (the cross) appears foolish. Salvation comes through faith (pisteuontas, πιστεύοντας, present participle: "those believing"), not intellectual achievement.
For the Jews require a sign, and the Greeks seek after wisdom:
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For the Jews require a sign, and the Greeks seek after wisdom (epeidē Ioudaioi sēmeion aitousin kai Hellēnes sophian zētousin, ἐπειδὴ Ἰουδαῖοι σημεῖον αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν)—Paul identifies two human demands that the cross refuses to satisfy. Jews require a sign (sēmeion aitousin, σημεῖον αἰτοῦσιν)—miraculous, supernatural validation of messianic claims. Despite Jesus' many miracles, the religious leaders demanded still more signs (Matt 12:38, John 6:30). They expected a conquering Messiah who would defeat Rome, not a crucified criminal.
Greeks seek after wisdom (sophian zētousin, σοφίαν ζητοῦσιν)—philosophical sophistication, rational explanations, intellectual coherence. Greek culture prized dialectic, rhetoric, and speculative thought. The idea of salvation through a crucified Jew seemed primitive and absurd, lacking the intellectual elegance Greeks admired. Both Jews and Greeks approached God with demands and prerequisites. The cross satisfies neither—yet saves both (v. 24).
Greeks seek after wisdom (sophian zētousin, σοφίαν ζητοῦσιν)—philosophical sophistication, rational explanations, intellectual coherence. Greek culture prized dialectic, rhetoric, and speculative thought. The idea of salvation through a crucified Jew seemed primitive and absurd, lacking the intellectual elegance Greeks admired. Both Jews and Greeks approached God with demands and prerequisites. The cross satisfies neither—yet saves both (v. 24).
But we preach Christ crucified, unto the Jews a stumblingblock , and unto the Greeks foolishness;
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But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness (hēmeis de kēryssomen Christon estaurōmenon, Ioudaiois men skandalon, ethnesin de mōrian, ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον, ἔθνεσιν δὲ μωρίαν)—Despite Jewish and Greek objections, Paul refuses to alter the message. Christ crucified (Christon estaurōmenon, Χριστὸν ἐσταυρωμένον, perfect passive participle: "Christ having been crucified") is the unchanging content of Christian preaching. A stumblingblock (skandalon, σκάνδαλον) is a trap or snare—something that causes one to trip and fall. For Jews, a crucified Messiah was blasphemous contradiction (Deut 21:23).
Unto the Greeks foolishness (ethnesin mōrian, ἔθνεσιν μωρίαν)—The Greek mind found the cross intellectually absurd: a deity who dies? Salvation through execution? No philosophical system, no ethical program, just substitutionary death? Preposterous. Yet Paul does not repackage the message for cultural palatability. The offense of the cross must remain; removing it removes the power.
Unto the Greeks foolishness (ethnesin mōrian, ἔθνεσιν μωρίαν)—The Greek mind found the cross intellectually absurd: a deity who dies? Salvation through execution? No philosophical system, no ethical program, just substitutionary death? Preposterous. Yet Paul does not repackage the message for cultural palatability. The offense of the cross must remain; removing it removes the power.
But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
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But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God (autois de tois klētois, Ioudaiois te kai Hellēsin, Christon theou dynamin kai theou sophian, αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν)—Paul returns to the language of calling (klētois, κλητοῖς, "called ones")—the same term from verse 1. Them which are called are those whom God sovereignly summons to faith. For these, the cross is no longer scandalous or foolish but reveals Christ the power of God (Christon theou dynamin, Χριστὸν θεοῦ δύναμιν) and the wisdom of God (theou sophian, θεοῦ σοφίαν).
What Jews sought in signs and Greeks sought in philosophy is found in Christ crucified: true power (victory over sin, death, Satan) and true wisdom (the solution to humanity's greatest problem). The called—whether Jew or Greek—see this by divine revelation, not human insight. Calling breaks through the blindness; the Spirit opens eyes to see glory where the world sees shame.
What Jews sought in signs and Greeks sought in philosophy is found in Christ crucified: true power (victory over sin, death, Satan) and true wisdom (the solution to humanity's greatest problem). The called—whether Jew or Greek—see this by divine revelation, not human insight. Calling breaks through the blindness; the Spirit opens eyes to see glory where the world sees shame.
Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
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Because the foolishness of God is wiser than men; and the weakness of God is stronger than men (hoti to mōron tou theou sophōteron tōn anthrōpōn estin, kai to asthenes tou theou ischyroteron tōn anthrōpōn, ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστιν, καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων)—Paul employs irony: even if we grant (hypothetically) that God has "foolishness" and "weakness," they still surpass the best human wisdom and strength. The comparatives sophōteron (σοφώτερον, "wiser") and ischyroteron (ἰσχυρότερον, "stronger") emphasize the infinite gap between divine and human capacity.
Of course, God has no actual foolishness or weakness—Paul is speaking from the world's perspective. What humans call God's foolishness (the cross) is infinitely wiser than human philosophy. What humans call God's weakness (Christ's crucifixion) is infinitely more powerful than human strength. This verse demolishes human pride and self-sufficiency: even God at His apparent "lowest" infinitely exceeds humanity at its best.
Of course, God has no actual foolishness or weakness—Paul is speaking from the world's perspective. What humans call God's foolishness (the cross) is infinitely wiser than human philosophy. What humans call God's weakness (Christ's crucifixion) is infinitely more powerful than human strength. This verse demolishes human pride and self-sufficiency: even God at His apparent "lowest" infinitely exceeds humanity at its best.
For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
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For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called (blepete gar tēn klēsin hymōn, adelphoi, hoti ou polloi sophoi kata sarka, ou polloi dynatoi, ou polloi eugeneis, βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοί, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς)—Paul invites the Corinthians to examine their own congregation as proof. Not many wise… mighty… noble—the church is not primarily composed of the social elite, intellectuals, or powerful. Kata sarka (κατὰ σάρκα, "according to the flesh") means by worldly standards—human wisdom, strength, pedigree.
Paul does not say none but not many—there were some educated, wealthy, and influential Corinthians (like Crispus, Gaius, Erastus the city treasurer, Rom 16:23). But the majority were ordinary, even socially marginal. God's calling is not determined by human qualifications but by sovereign grace. This undercuts Corinthian boasting and factionalism: they have no grounds for pride, since God chose them despite (not because of) their credentials.
Paul does not say none but not many—there were some educated, wealthy, and influential Corinthians (like Crispus, Gaius, Erastus the city treasurer, Rom 16:23). But the majority were ordinary, even socially marginal. God's calling is not determined by human qualifications but by sovereign grace. This undercuts Corinthian boasting and factionalism: they have no grounds for pride, since God chose them despite (not because of) their credentials.
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;
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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 (alla ta mōra tou kosmou exelexato ho theos hina kataischyne tous sophous, kai ta asthene tou kosmou exelexato ho theos hina kataischyne ta ischyra, ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεὸς ἵνα καταισχύνῃ τοὺς σοφούς, καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ θεὸς ἵνα καταισχύνῃ τὰ ἰσχυρά)—God's choice is deliberate and purposeful: exelexato (ἐξελέξατο, "He chose, selected") is aorist middle, emphasizing God's sovereign initiative. He chose the foolish and the weak by worldly standards to confound (hina kataischyne, ἵνα καταισχύνῃ, "in order to shame, disgrace") the wise and strong.
The verb kataischynō (καταισχύνω, "to put to shame") is strong: God exposes worldly wisdom and power as bankrupt. By choosing the despised and weak, God demonstrates that salvation is His work, not human achievement. This pattern appears throughout Scripture: barren women bearing covenant sons (Sarah, Hannah), a shepherd boy defeating a giant (David), fishermen as apostles—God delights to work through the unlikely to magnify His glory.
The verb kataischynō (καταισχύνω, "to put to shame") is strong: God exposes worldly wisdom and power as bankrupt. By choosing the despised and weak, God demonstrates that salvation is His work, not human achievement. This pattern appears throughout Scripture: barren women bearing covenant sons (Sarah, Hannah), a shepherd boy defeating a giant (David), fishermen as apostles—God delights to work through the unlikely to magnify His glory.
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:
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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 (kai ta agene tou kosmou kai ta exouthenēmena exelexato ho theos, ta me onta, hina ta onta katargēse, καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ θεός, τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ)—Paul intensifies the paradox. God chose base things (agene, ἀγενῆ, "lowborn, ignoble") and things despised (exouthenēmena, ἐξουθενημένα, perfect passive participle: "things having been despised, treated as nothing"). Things which are not (ta me onta, τὰ μὴ ὄντα) means nobodies, non-entities by social reckoning—those who don't count.
God uses these to bring to nought things that are (hina ta onta katargēse, ἵνα τὰ ὄντα καταργήσῃ)—the verb katargeō (καταργέω, "to nullify, abolish, render powerless") means to reduce to zero. God nullifies worldly status, power, and pride by accomplishing His purposes through the despised. The pattern continues: the cross (ultimate shame) defeats sin and Satan (ultimate powers); resurrection (from death/non-being) conquers the grave. God creates ex nihilo (from nothing) and saves through the same principle.
God uses these to bring to nought things that are (hina ta onta katargēse, ἵνα τὰ ὄντα καταργήσῃ)—the verb katargeō (καταργέω, "to nullify, abolish, render powerless") means to reduce to zero. God nullifies worldly status, power, and pride by accomplishing His purposes through the despised. The pattern continues: the cross (ultimate shame) defeats sin and Satan (ultimate powers); resurrection (from death/non-being) conquers the grave. God creates ex nihilo (from nothing) and saves through the same principle.
That no flesh should glory in his presence .
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That no flesh should glory in his presence (hopōs me kauchēsetai pasa sarx enōpion tou theou, ὅπως μὴ καυχήσεται πᾶσα σὰρξ ἐνώπιον τοῦ θεοῦ)—This is the climax of Paul's argument: God's entire salvation strategy is designed to eliminate human boasting. No flesh (pasa sarx, πᾶσα σάρξ, "all flesh") means no human being—no exceptions. The verb kauchaomai (καυχάομαι, "to boast, glory, take pride") is subjunctive, expressing purpose: God arranged salvation so that boasting is impossible. In his presence (enōpion tou theou, ἐνώπιον τοῦ θεοῦ) means before God, in His sight—where all pretense is stripped away.
This demolishes the Corinthian factions. Boasting in Paul, Apollos, or Cephas is ruled out because salvation is wholly God's work. Human wisdom, strength, and status contribute nothing. This theme will recur: "Let him who boasts, boast in the Lord" (v. 31). The cross, the message, the method, and the recipients—all are chosen to exclude human pride and magnify divine grace.
This demolishes the Corinthian factions. Boasting in Paul, Apollos, or Cephas is ruled out because salvation is wholly God's work. Human wisdom, strength, and status contribute nothing. This theme will recur: "Let him who boasts, boast in the Lord" (v. 31). The cross, the message, the method, and the recipients—all are chosen to exclude human pride and magnify divine grace.
But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
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But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption (ex autou de hymeis este en Christō Iēsou, hos egenēthē sophia hēmin apo theou, dikaiosyne te kai hagiasmos kai apolytrōsis, ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις)—Of him (ex autou, ἐξ αὐτοῦ, "from Him, out of Him") emphasizes that being in Christ Jesus is entirely God's doing. Union with Christ is the source of all spiritual blessings. Christ Himself is made unto us (egenēthē hēmin, ἐγενήθη ἡμῖν, "became for us")—not that Christ changes His nature but that He functions for believers as all we need.
Wisdom (sophia, σοφία)—Christ is God's true wisdom, solving the problem that philosophy couldn't. Righteousness (dikaiosyne, δικαιοσύνη)—Christ's righteousness is imputed to us, justifying us before God. Sanctification (hagiasmos, ἁγιασμός)—progressive transformation into holiness. Redemption (apolytrōsis, ἀπολύτρωσις)—liberation from slavery to sin, purchased by Christ's blood. Everything the Corinthians need is found in Christ alone, not in competing leaders or philosophies.
Wisdom (sophia, σοφία)—Christ is God's true wisdom, solving the problem that philosophy couldn't. Righteousness (dikaiosyne, δικαιοσύνη)—Christ's righteousness is imputed to us, justifying us before God. Sanctification (hagiasmos, ἁγιασμός)—progressive transformation into holiness. Redemption (apolytrōsis, ἀπολύτρωσις)—liberation from slavery to sin, purchased by Christ's blood. Everything the Corinthians need is found in Christ alone, not in competing leaders or philosophies.
That, according as it is written, He that glorieth, let him glory in the Lord.
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That, according as it is written, He that glorieth, let him glory in the Lord (hina, kathōs gegraptai, Ho kauchōmenos en kyriō kauchasthō, ἵνα, καθὼς γέγραπται, Ὁ καυχώμενος ἐν κυρίῳ καυχάσθω)—Paul concludes with a quotation from Jeremiah 9:23-24 (paraphrased): God alone deserves glory. He that glorieth (ho kauchōmenos, ὁ καυχώμενος, present middle participle: "the one boasting") must boast in the Lord (en kyriō, ἐν κυρίῳ)—not in human wisdom, status, or leaders. All legitimate joy, confidence, and celebration must center on God's character and work, not human achievement.
This is the antidote to Corinthian factionalism: if all boasting is in the Lord, there is no room for "I am of Paul" or "I am of Apollos." Paul has systematically demolished every ground for human pride—the means of salvation (cross), the message (foolishness), the method (preaching), the recipients (weak and despised)—so that only God receives glory. This verse encapsulates the entire chapter and will echo throughout the letter (3:21, 4:7).
This is the antidote to Corinthian factionalism: if all boasting is in the Lord, there is no room for "I am of Paul" or "I am of Apollos." Paul has systematically demolished every ground for human pride—the means of salvation (cross), the message (foolishness), the method (preaching), the recipients (weak and despised)—so that only God receives glory. This verse encapsulates the entire chapter and will echo throughout the letter (3:21, 4:7).