“See how immediately, from the very beginning, he casts down their pride, and dashes to the ground all their fond imagination, in that he speaks of himself as "called." For what I have learnt, saith he, I discovered not myself, nor acquired by my own wisdom, but while I was persecuting and laying waste the Church I was called. Now here of Him that calleth is everything: of him that is called, nothing, (so to speak,) but only to obey. "Of Jesus Christ." Your teacher is Christ; and do you register the names of men, as patrons of your doctrine? "Through the will of God." For it was God who willed that you should be saved in this way. We ourselves have wrought no good thing, but by the will of God we have attained to this salvation; and because it seemed good to him, we were called, not because we were worthy. "And Sosthenes our brother." Another instance of his modesty; he puts in the same rank with himself one inferior to Apollos; for great was the interval between Paul and Sosthenes. Now if where the interval was so wide he stations with himself one far beneath him, what can they have to say who despise their equals?”

“Here is the beginning, directly exposing the false teachers. I, he says, was called, and did not invent it myself, did not attain it by my own wisdom, and was sent by Christ, and did not ordain myself, as your teachers did. "Jesus Christ." The Teacher is Christ: how then do you appoint men as teachers for yourselves? "By the will" (δια θελήματος) "of God." He saved and called us not because we were worthy of it, but because it was pleasing to Him. Therefore now He Himself also wills that I be your apostle. How then do you desire other teachers for yourselves? Are you not opponents of God? Note the preposition δια (through), which here refers to the Father. "And Sosthenes the brother." Out of humility he places alongside himself a man who was far lesser than he; and he does this in order to shame the high-minded Corinthians, who despised everyone.”

“This epistle is divided into two parts: in the first he sends his greeting and in the other his message (v. 4). As to the first he does three things: first, he mentions the persons who send the greeting; secondly, the persons greeted (v. 2); thirdly, he wishes them well (v. 3). As to the first he mentions the principal person first and describes him from his name, Paul. Enough had been said about this name in the epistle to the Romans. Suffice it to say here that this name is mentioned as a token of humility, for Paul means a small amount, which pertains to humility: "Though you are little in your own eyes, are you not the head of the tribes of Israel?" (1 Sam 15:17); "You have hidden these things from the wise and understanding are revealed them to babes" (Matt 11:25). Then he describes himself from his dignity. First, he mentions how a dignity should be obtained when he says, called, since it is stated in Heb (5:4): "One does not take the honor upon himself, but is called by God, as Aaron was." Secondly, he mentions his dignity, saying: an apostle of Jesus Christ. This, of course, is the highest dignity in the Church and means "sent," because they were sent by God to act in His name on earth; hence it says in Lk (6:13): "He chose from them twelve, whom he named apostles," and below (12:28): "God has appointed in the church, first, apostles." Thirdly, he indicates the source and cause of this dignity when he says: by the will of God. This refers to the will of His good pleasure, which chooses those who rule the Church in one way or another: "The government of the earth is in the hands of the Lord, and over it he will raise up the right man for the time." (Sir 10:4). But when God sets someone in authority on account of the sins of the subjects: "He makes a man that is a hypocrite to reign for the sins of the people" (Jb 34:30), such a ruler is not according to God's will but according to His indignation: "I have given you kings in my anger, and I have taken them away in my wrath" (Hos 13:10). Secondly, he mentions the other person who sends the greeting when he says, and Sosthenes, our brother, whom he mentions along with himself, because he was the one who had reported to the Apostle the quarrels and other failings current among the Corinthians. He calls him brother, to show that he had done this not out of hatred but out of the zeal of charity: "Reprove a wise man and he will love you" (Pr 9:8).”

“Paul called to be an apostle. St. Paul had preached to the Corinthians, and had remained a long time with them, to instruct and confirm them in the faith. During his absence, the faithful of Corinth were divided into several parties, on occasion of some new teachers, who had come amongst them. (Calmet) — It was to heal the wounds caused by these divisions, that the present epistle was written. (St. Thomas Aquinas; Haydock) — And Sosthenes. There are various conjectures made concerning the person St. Paul here mentions. Some are of opinion that this Sosthenes is the same mentioned, Acts xviii. 17. who was beaten before the tribunal of Gallio, proconsul of Achaia, when St. Paul was carried before that magistrate. Eusebius says, that Sosthenes was one of the 72 disciples, and a different person from the one mentioned in Acts. Estius takes him to be St. Paul’s secretary. The common opinion is, that he was a great sufferer for the faith at Corinth, and St. Paul here mentions him as a man worthy their imitation. (Calmet)”

“Paul begins this epistle differently, because his subject matter is different. He writes that he is an apostle by the will of God, alluding to those false apostles who had not been sent by Christ and whose teaching was not true. There were many sects which had emerged and which preached Christ according to their own whims. They broke up churches, and some of their dried-up branches are still with us today. For this reason, Paul sets out everything which is opposed to the heresies and asserts that he is a true preacher because he has been sent by Christ, according to God's will.”

“Why did Paul write "to those called to be saints" as well as to those who are already "sanctified" and in the church? Surely this means that the letter is addressed not only to those who are already cleansed from their sins but also to those who still await cleansing, though they are among those whom God has called.”

“"Unto the Church of God." Not "of this or of that man," but of God. "Which is at Corinth." Seest thou how at each word he puts down their swelling pride; training their thoughts in every way for heaven? He calls it, too, the Church "of God;" shewing that it ought to be united. For if it be "of God," it is united, and it is one, not in Corinth only, but also in all the world: for the Church's name (exxlhsia: properly an assembly) is not a name of separation, but of unity and concord. "To the sanctified in Christ Jesus." Again the name of Jesus; the names of men he findeth no place for. But what is Sanctification? The Laver, the Purification. For he reminds them of their own uncleanness, from which he had freed them; and so persuades them to lowliness of mind; for not by their own good deeds, but by the loving-kindness of God, had they been sanctified. "Called to be Saints." For even this, to be saved by faith, is not saith he, of yourselves; for ye did not first draw near, but were called; so that not even this small matter is yours altogether. However, though you had drawn near, accountable as you are for innumerable wickednesses, not even so would the grace be yours, but God's. Hence also, writing to the Ephesians, he said, (Ephesians 2:8) "By grace have ye been saved through faith, and this not of yourselves;" not even the faith is yours altogether; for ye were not first with your belief, but obeyed a call. "With all who call upon the Name of our Lord Jesus Christ." Not "of this or that man," but "the Name of the Lord." "In every place, both theirs and ours." For although the letter be written to the Corinthians only, yet he makes mention of all the faithful that are in all the earth; showing that the Church throughout the world must be one, however separate in divers places; and much more, that in Corinth. And though the place separate, the Lord binds them together, being common to all. Wherefore also uniting them he adds, "both theirs and ours." And this is far more powerful [to unite], than the other [to separate]. For as men in one place, having many and contrary masters, become distracted, and their one place helps them not to be of one mind, their masters giving orders at variance with each other, and drawing each their own way, according to what Christ says, (Matthew 6:24) "Ye cannot serve God and Mammon;" so those in different places, if they have not different lords but one only, are not by the places injured in respect of unanimity, the One Lord binding them together. "I say not then, (so he speaks,) that with Corinthians only, you being Corinthians ought to be of one mind, but with all that are in the whole world, inasmuch as you have a common Master." This is also why he hath a second time added "our;" for since he had said, "the Name of Jesus Christ our Lord," lest he should appear to the inconsiderate to be making a distinction, he subjoins again, "both our Lord and theirs." That my meaning may be clearer, I will read it according to its sense thus: "Paul and Sosthenes to the Church of God which is in Corinth and to all who call upon the Name of Him who is both our Lord and theirs in every place, whether in Rome or wheresoever else they may be: grace unto you and peace from God our Father and the Lord Jesus Christ." Or again thus; which I also believe to be rather more correct: "Paul and Sosthenes to those that are at Corinth, who have been sancified, called to be Saints, together with all who call upon the Name of our Lord Jesus Christ in place, both theirs and ours; "that is to say, "grace unto you, and peace unto you, who are at Corinth, who have been sanctified and called;" not to you alone, but "with all who in every place call upon the Name of Jesus Christ, our Lord and theirs."”

“"To the church of God which is at Corinth." The Church is not of this or that person, but of God. How then do you have men as your leaders? If, again, you are the Church, then you must be in perfect unity. "To those sanctified in Christ Jesus." You were sanctified not in some human being, but in Christ, that is, through baptism, and not through wisdom or wealth, of which you boast. "Called to be saints." And that very thing, he says, that you believed, is not from you, but you obeyed and believed because you were called by God. Therefore faith too has its beginning from God; for if He had not called, you would not have believed. "With all who call upon the name of our Lord Jesus Christ." Grace, he says, and peace be not only with you, Corinthians, but also with all who call upon the name of Christ, and not of this one or that one. "In every place, both theirs and ours." He mentions the believers in every place in order to show that all believers constitute one Church, wherever they may be. How then have you, living in one city, become divided? On the other hand, he added "our." For having said "of our Lord Jesus Christ" and placed in the middle "in every place," he repeated and said the Lord "both theirs and ours," in order to show that the Master is one for all. Some, however, understand these words as they stand: in every place, both theirs and ours, that is, in which both we live and they.”

“Then he mentions the persons he is greeting, saying: to the church of God that is at Corinth. First, he mentions the chief persons, whom he describes in three ways: first, from their region when he says, to the church of God that is at Corinth, i.e., Christ's faithful assembled at Corinth: "I will thank thee in the great congregation" (Ps 35:18). Secondly, from their gift of grace when he says: to those sanctified in Christ Jesus, i.e., in the faith, passion and sacraments of Christ Jesus: "You were washed, you have been sanctified" (1 Cor 6:11); "Jesus also suffered outside the gate in order to sanctify the people" (Heb 13:12). Thirdly, he mentions the source of grace when he says: called to be saints, because they arrived at sanctity through the grace of being called: "Those whom he predestined he also called" (Rom 8:30); "He called you out of darkness into his marvelous light (1 Pt 2:9). Then he mentions the other persons, namely the faithful who were not in that city but lived in the diocese of the city or in the environs; hence he says: together with those who call on the name of our Lord Jesus Christ by confessing the true faith: "All who call upon the name of the Lord shall be delivered" (Jl 2:32). And this in every place subject to their jurisdiction; both their Lord and ours, because their subjection to the bishop of the city did not exempt them from the Apostle's power; rather they were more subject to the Apostle than to those whom he had subjected them: "In all places of his dominion, bless the Lord, O my soul!" (Ps 103:22).”

“the church of God--He calls it so notwithstanding its many blots. Fanatics and sectaries vainly think to anticipate the final sifting of the wheat and tares (Mat 13:27-30). It is a dangerous temptation to think there is no church where there is not apparent perfect purity. He who thinks so, must at last separate from all others and think himself the only holy man in the world, or establish a peculiar sect with a few hypocrites. It was enough for Paul in recognizing the Corinthians as a church, that he saw among them evangelical doctrine, baptism, and the Lord's Supper" [CALVIN]. It was the Church of God, not of this or of that favorite leader [CHRYSOSTOM]. at Corinth--a church at dissolute Corinth--what a paradox of grace! sanctified--consecrated, or set apart as holy to God in (by union with) Christ Jesus. In the Greek there are no words "to them that are"; translate simply, "men sanctified." called to be saints--rather, "called saints"; saints by calling: applied by Paul to all professing members of the Church. As "sanctified in Christ" implies the fountain sources of holiness, the believer's original sanctification in Christ (Co1 6:11; Heb 10:10, Heb 10:14; Pe1 1:2) in the purposes of God's grace, so "called saints" refers to their actual call (Rom 8:30), and the end of that call that they should be holy (Pe1 1:15). with all that in every place call upon . . . Christ--The Epistle is intended for these also, as well as for the Corinthians. The true CATHOLIC CHURCH (a term first used by IGNATIUS [Epistle to the SmyrÃ&brvbrans, 8]): not consisting of those who call themselves from Paul, Cephas, or any other eminent leader (Co1 1:12), but of all, wherever they be, who call on Jesus as their Saviour in sincerity (compare Ti2 2:22). Still a general unity of discipline and doctrine in the several churches is implied in Co1 4:17; Co1 7:17; 11-16; 14-33, 36. The worship due to God is here attributed to Jesus (compare Joe 2:32; Mat 4:10; Act 9:14). both theirs and ours--"in every place which is their home . . . and our home also"; this is added to include the Christians throughout Achaia, not residing in Corinth, the capital (Co2 1:1). Paul feels the home of his converts to be also his own. Compare a similar phrase in Rom 16:13 [CONYBEARE and HOWSON]. "Ours" refers to Paul and Sosthenes, and the Corinthians' home [ALFORD]. BEZA better explains, "Both their Lord and our Lord." All believers have one and the same Lord (Co1 8:6; Eph 4:5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (Co1 1:13).”

“Paul writes to the church as a whole, because at that time leaders had not yet been appointed for individual churches. He censures them for many things, but in spite of that he still says that they have been sanctified. However, they later began to behave badly, so that although the whole church was sanctified in Christ, some members of it had been deflected from the truth by the wicked teaching of the false apostles.The Corinthians were called to be saints, which means that they could not deviate from the narrow path of sanctification. Paul linked them, as Gentiles, with the true Jews, because salvation is of the Jews, so that wherever there are Gentiles who call on the name of the Lord Jesus Christ and wherever there are true Jews, both are united in him. But the false apostles, who preached the name of Christ in accordance with the wisdom of this world, criticized the law and the prophets. Like Marcion and Mani, they maintained that Christ was not really crucified but that it merely appeared that he had been. Neither did they believe in the resurrection of the body.”

“My preliminary remarks on the preceding epistle called me away from treating of its superscription, for I was sure that another opportunity would occur for considering the matter, it being of constant recurrence, and in the same form too, in every epistle. The point, then, is, that it is not (the usual) health which the apostle prescribes for those to whom he writes, but "grace and peace." I do not ask, indeed, what a destroyer of Judaism has to do with a formula which the Jews still use. For to this day they salute each other with the greeting of "peace," and formerly in their Scriptures they did the same. But I understand him by his practice plainly enough to have corroborated the declaration of the Creator: "How beautiful are the feet of them that bring glad tidings of good, who preach the gospel of peace!" For the herald of good, that is, of God's "grace" was well aware that along with it "peace" also was to be proclaimed. Now, when he announces these blessings as "from God the Father and the Lord Jesus," he uses titles that are common to both, and which are also adapted to the mystery of our faith; and I suppose it to be impossible accurately to determine what God is declared to be the Father and the Lord Jesus, unless (we consider) which of their accruing attributes are more suited to them severally. First, then, I assert that none other than the Creator and Sustainer of both man and the universe can be acknowledged as Father and Lord; next, that to the Father also the title of Lord accrues by reason of His power, and that the Son too receives the same through the Father; then that "grace and peace" are not only His who had them published, but His likewise to whom offence had been given. For neither does grace exist, except after offence; nor peace, except after war. Now, both the people (of Israel) by their transgression of His laws, and the whole race of mankind by their neglect of natural duty, had both sinned and rebelled against the Creator.”

“Now if our peace be of grace, why hast thou high thoughts? Why art Thou so puffed up, being saved by grace? And if thou hast peace with God, why wish to assign thyself to others? since this is what separation comes to. For what if you be at "peace" with this man, and with the other even find "grace?" My prayer is that both these may be yours from God; both from Him I say, and towards Him. For neither do they abide secure except they enjoy the influence from above; nor unless God be their object will they aught avail you: for it profiteth us nothing, though we be peaceful towards all men, if we be at war with God; even as it is no harm to us, although by all men we are held as enemies, if with God we are at peace. And again it is no gain to us, if all men approve, and the Lord be offended; neither is there any danger, though all shun and hate us, if with God we have acceptance and love. For that which is verily grace, and verily peace, cometh of God, since he who finds grace in God's sight, though he suffer ten thousand horrors, feareth no one; I say not only, no man, but not even the devil himself; but he that hath offended God suspects all men, though he seem to be in security. For human nature is unstable, and not friends only and brethren, but fathers also, before now, have been altogether changed and often for a little thing he whom they begat, the branch of their planting, hath been to them, more than all foes, an object of persecution. Children, too, have cast off their fathers. Thus, if ye will mark it, David was in favor with God, Absalom was in favor with men. What was the end of each, and which of them gained most honor, ye know. Abraham was in favor with God, Pharaoh with men; for to gratify him they gave up the just man's wife. Which then of the two was the more illustrious, and the happy man? every one knows. And why speak I of righteous men; The Israelites were in favor with God, but they were hated by men, the Egyptians; but nevertheless they prevailed against their haters and vanquished them, with how great triumph, is well known to you all.”

“Grace and peace from God. Even before, when we were at enmity against Him, we received peace by His grace, and I pray that from God both may always be yours, that is, that you be deprived of neither His grace nor peace; because you live in discord among yourselves. How then do you turn to men and seek from them, as from teachers, grace and favor?”

“Finally, he mentions in this greeting the salutary gifts he wishes them. The first of these is grace to you, by which we are set free of sin: "They are justified by his grace as a gift" (Rom 3:24) and the last is peace, which is brought to perfection in eternal happiness: "He makes peace in your borders" (Ps 147:14); "My people will abide in a peaceful habitation" (Is 32:18). But these two include all other gifts; hence he says: grace and peace. The one who causes them is mentioned when he says: from God our Father: "Every good endowment and every perfect gift is from above, coming down from the Father of lights" (Jas 1:17). He adds: and from the Lord Jesus Christ, by Whom he has granted to us his precious and very great promises" (2 Pt 1:4); "Grace and truth came through Jesus Christ" (Jn. 1:17). The phrase, from God our Father, can be understood of the whole Trinity, by Whom we have been created and adopted as sons; but the Lord Jesus Christ is added, not as though He were a person over and above the three persons, but on account of His other nature. Or God our Father is taken for the person of the Father, as in Jn (20:17): "I ascend to my Father and your Father, to my God and your God," whereas the Lord Jesus Christ is added to indicate the person of the Son. The Holy Spirit is not mentioned, because He is nexus of the Father and Son, and is understood when the other two persons are mentioned, or because He is the gift of both, He is understood in the gifts, grace and peace, which are granted by the Holy Spirit: "All these are inspired by one and the same Spirit" (1 Cor 12:11).”

“That which he exhorts others to do, saying, "Let your requests with thanksgiving be made known unto God," the same also he used to do himself: teaching us to begin always from these words, and before all things to give thanks unto God. For nothing is so acceptable to God as that men should be thankful, both for themselves and for others wherefore also he prefaces almost every Epistle with this. But the occasion for his doing so is even more urgent here than in the other Epistles. For he that gives thanks, does so, both as being well off, and as in acknowledgment of a favor: now a favor is not a debt nor a requital nor a payment: which indeed every where is important to be said, but much more in the case of the Corinthians who were gaping after the dividers of the Church. "Unto my God." Out of great affection he seizes on that which is common, and makes it his own; as the prophets also from time to time use to say, "O God, my God;" and by way of encouragement he incites them to use the same language also themselves. For such expressions belong to one who is retiring from all secular things, and moving towards Him whom he calls on with so much earnestness: since he alone can truly say this, who from things of this life is ever mounting upwards unto God, and always preferring Him to all, and giving thanks continually, not only for the grace already given, but whatever blessing hath been since at any time bestowed, for this also he offereth unto Him the same praise. Wherefore he saith not merely, "I give thanks," but "at all times, concerning you;" instructing them to be thankful both always, and to no one else save God only. "For the grace of God." Seest thou how from every quarter he draws topics for correcting them? For where "grace" is, "works" are not; where "works," it is no more "grace." If therefore it be "grace," why are ye high-minded? Whence is it that ye are puffed up? "Which is given you." And by whom was it given? By me, or by another Apostle? Not at all, but "by Jesus Christ." For the expression, "In Jesus Christ," signifies this. Observe how in divers places he uses the word en, "in," instead of di ou, "through means of whom;" therefore its sense is no less.”

“"I give thanks unceasingly." He teaches us to be thankful. He does this in almost every epistle; but now he speaks of thankfulness especially fittingly. For thankfulness is for a benefaction, and a benefaction is neither a debt nor a recompense. Consequently, by this too he brings down the pride of the Corinthians. "My God." He appropriates to himself, out of great love, the God who is common to all. "For you, on account of the grace of God." This teaches the Corinthians as well to always nurture grateful feelings toward God and not toward their own works, for he says: I give thanks "for the grace of God," and not for your works. "Given to you in Christ Jesus." That is, through Christ Jesus, and not through such-and-such a person. Why then do you give heed to men?”

“Then when he says, I give thanks to God, he begins his message: first, he gives thanks for their blessings, so that they will more easily bear the correction of their faults; secondly, he begins to instruct them (v. 10). As to the first he does two things. First, he gives thanks for the blessings they have already received; secondly, for those they expected in the future (v. 7b). He mentions his thanks when he says: I give thanks to God, Who in addition to being the God of all things by creation and governance, is his and every just man's God through faith and devotion: "Thou are my God, and I will give thanks to you" (Ps 118:28). He also mentions this when he gives thanks; hence he says: always, because this thanks came from the ardor of charity, which was continually alive in his heart: "A friend loves at all times" (Pr 17:17). But although he loved them at all times and continually gave thanks for their blessings, he gave thanks for them especially at all the hours he set aside for prayer. He also mentions those for whom he gives thanks when he says: for you, in whose blessings he rejoiced as in his own because of the union of charity: "No greater joy can I have than this, to hear that my children follow the truth" (3 Jn. v. 4). Then he indicates the blessings for which he gives thanks. First, in general, when he says: because of the grace of God, i.e., by the grace of God, which was given you in Christ Jesus, i.e., by Christ Jesus: "Of his fullness we have all received and grace for grace" (Jn. 1:16).”

“He puts the causes for praise and hope among them in the foreground, not to discourage them by the succeeding reproof, and in order to appeal to their better selves. my God-- (Rom 1:8; Phi 1:3). always--(Compare Phi 1:4). the grace . . . given you--(Compare Co1 1:7). by . . . Christ--literally, "IN Jesus Christ" given you as members in Christ.”

“"That in every thing ye were enriched." Again, by whom? By Him, is the reply. And not merely "ye were enriched, but "in every thing." Since then it is first of all, "riches" then, "riches of God," next, "in every thing," and lastly, "through the Only-Begotten," reflect on the ineffable treasure! "In all utterance, and all knowledge." "Word" or "utterance," not such as the heathen, but that of God. For there is knowledge without "word," and there is knowledge with "word." For so there are many who possess knowledge, but have not the power of speech; as those who are uneducated and unable to exhibit clearly what they have in their mind. Ye, saith he, are not such as these, but competent both to understand and to speak.”

“"Because in Him (ἐν αὐτῷ) you were enriched in everything." "In Him" is again used in place of "through Him (δι' αυτού)." So when you have richness, and the richness of God, and in all things, and through the Only-Begotten Himself, how is it that you, ungrateful ones, appoint men as your teachers? "In all utterance and in all knowledge." There is also speech without reason, when, for example, someone speaks empty words, without any thought. There is also reason without speech, when someone thinks about lofty subjects but cannot find words to express them. But you have both speech and divine reason, so that you are able both to think and to speak.”

“Secondly, in detail: first, when he mentions the abundance of their grace, saying: because in every way, namely, which pertains to salvation, you were enriched, i.e., made to overflow in him, i.e., through Christ: "For your sake he became poor, so that by his poverty you become rich" (2 Cor 8:9). He explains in what matters they became rich when he says: with all speech, either because they spoke in all manner of tongues or because they abounded in the utterance of doctrine. But because the word was not uttered properly, unless it proceeded from knowledge, he adds: and all knowledge, i.e., the understanding of all Scriptures and, in general, of all things pertaining to salvation: "He gave them a knowledge of holy things" (Wis 10:10). What the Apostle says here refers to those in the Church who were more perfect and includes even lesser personages who possessed these riches, as Augustine says: "If you love the unity of which you are a member, you have whatever the others have in it. Remove envy and the possessions of others are yours, for love unites those whom greed and envy would separate."”

“Rich in him in all knowledge. The apostles never addressed any epistle, except to persons who had been previously converted to the faith. Nor is it reasonable to expect, that infidel and pagan nations, merely by reading the inspired writings, will be able, by the light that is in them, to elicit from the said book the truths of religion. Would they not be tempted to worship the wily serpent, that succeeded in deceiving Eve? and how will they know that this serpent is the devil? (Haydock)”

“utterance--ALFORD from MENOCHIUS translates, "doctrine." Ye are rich in preachers or the preaching of the word, and rich in knowledge or apprehension of it: literally "(the) word (preached)." English Version (as in Co2 8:7) is better: for Paul, purposing presently to dwell on the abuse of the two gifts on which the Corinthians most prided themselves, utterance (speech) and knowledge (Co1 1:20; Co1 3:18; Co1 4:19; 1Co. 13:1-14:40), previously gains their goodwill by congratulating them on having those gifts.”

“The testimony of Christ is confirmed in us if we can say, like the apostle Paul, "I am persuaded that neither life nor death etc. can separate us from the love of God in Christ Jesus our Lord" [Rom 8:38-39]. But if we are upset by every little thing that happens, then Christ's testimony has not been confirmed in us at all.”

“"Even as the testimony of Christ was confirmed in you." Under the color of praises and thanksgiving he touches them sharply. "For not by heathen philosophy," saith he, "neither by heathen discipline, but the grace of God, and by the riches, by and the knowledge, and the word given by Him, were you enabled to learn the doctrines of the truth, and to be confirmed unto the testimony of the Lord; that is, unto the Gospel. For ye had the benefit of many signs, many wonders unspeakable grace, to make you receive the Gospel. If therefore ye were established by signs and grace, why do ye waver?" Now these are the words of one both reproving, and at the same time prepossessing them in his favor.”

“For the word stands in place of: "through which" (δι᾿ ων). Through the word, he says, and knowledge, by which you were enriched, the "testimony," that is, the preaching about Christ, was confirmed in you; for you received this preaching not through outward wisdom, but through signs and gifts, of which you were deemed worthy.”

“Secondly, he shows their correctness when he says: even as the testimony to Christ was confirmed among you. For the utterance of doctrine would not be correct or knowledge correct, if it disagreed with the testimony of Christ or if Christ's testimony did not have a firm hold on their hearts by faith, because, as it says in Jas (1:6): "He who wavers is like a wave of the sea that is driven and tossed by the wind." He says: in testimony to Christ, either because the prophets have spoken of Him; "To him all the prophets give testimony" (Ac 10:43) or because Christ Himself gave testimony: "Although I give testimony of myself, my testimony is true" (Jn. 8:14) or even because the Apostle in his own preaching gave testimony about Christ: "You shall give testimony of me" (Ac 22:18).”

“As the testimony of Christ, what Christ testified and taught was confirmed in you, that is, your faith in Christ hath been confirmed by those graces and gifts which you received from the Holy Ghost at your baptism, and when by imposition of hands you were confirmed by me, or some other bishop. (Witham)”

“According as the testimony of (of, and concerning) Christ (who is both the object and author of this testimony [BENGEL]; Co1 2:1; Ti1 2:6; Ti2 1:8) was confirmed among [ALFORD] you; that is, by God, through my preaching and through the miracles accompanying it (Co1 12:3; Mar 16:20; Co2 1:21-22; Gal 3:2, Gal 3:5; Eph 4:7-8; Heb 2:4). God confirmed (compare Phi 1:7; Heb 2:3), or gave effect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying it [CALVIN].”

“"So that ye come behind in no gift." A great question here arises. They who had been "enriched in all utterance," so as in no respect to "come behind in any gift," are they carnal? For if they were such at the beginning, much more now. How then does he call them "carnal?" For, saith he, "I was not able to speak unto you as unto spiritual, but as unto carnal." What must we say then? That having in the beginning believed, and obtained all gifts, (for indeed they sought them earnestly,) they became remiss afterwards. Or, if not so, that not unto all are either these things said or those; but the one to such as were amenable to his censures, the other to such as were adorned with his praises. For as to the fact that they still had gifts; "Each one," saith he, "hath a psalm, hath a revelation, hath a tongue, hath an interpretation; let all things be done unto edifying." And, "Let the prophets speak two or three." Or we may state it somewhat differently; that as it is usual with us to call the greater part the whole, so also he hath spoken in this place. Withal, I think he hints at his own proceedings; for he too had shewn forth signs; even as also he saith in the second Epistle to them, "Truly the signs of an Apostle were wrought among you in all patience:" and again, "For what is there wherein you were inferior to other churches?" Or, as I was saying, he both reminds them of his own miracles and speaks thus with an eye to those who were still approved. For many holy men were there who had "set themselves to minister unto the saints," and had become "the first fruits of Achaia;" as he declareth towards the end. In any case, although the praises be not very close to the truth, still however they are inserted by way of precaution, preparing the way beforehand for his discourse. For whoever at the very outset speaks things unpleasant, excludes his words from a hearing among the weaker: since if the hearers be his equals in degree they feel angry; if vastly inferior they will be vexed. To avoid this, he begins with what seem to be praises. I say, seem; for not even did this praise belong to them, but to the grace of God. For that they had remission of sins, and were justified, this was of the Gift from above. Wherefore also he dwells upon these points, which shew the loving-kindness of God, in order that he may the more fully purge out their malady. "Waiting for the revelation of our Lord Jesus Christ." "Why make ye much ado," saith he, "why are ye troubled that Christ is not come? Nay, he is come; and the Day is henceforth at the doors." And consider his wisdom; how withdrawing them from human considerations he terrifies them by mention of the fearful judgment-seat, and thus implying that not only the beginnings must be good, but the end also. For with all these gifts, and with all else that is good, we must be mindful of that Day: and there is need of many labors to be able to come unto the end. "Revelation" is his word; implying that although He be not seen, yet He is, and is present even now, and then shall appear. Therefore there is need of patience: for to this end did ye receive the wonders, that ye may remain firm.”

“"So that you come behind in no gift." If they had no lack in gifts, then how does he later call them (1 Cor. 3:1) carnal? To this we shall say: not all were spiritual, and not all were carnal; therefore everything he speaks of now, he speaks to the spiritual, and what follows he speaks to the carnal. Or: perhaps in the beginning they received all manner of gifts, but afterwards became negligent and began to live according to the flesh. "Awaiting the revelation of our Lord Jesus Christ." Here he frightens them by reminding them of the second coming of Christ. For if Christ shall appear, then how is it that you have alien leaders? He also shows that along with gifts, virtues are also necessary. For on that day, gifts will in no way help the one who has not lived virtuously (Matt. 7:21–23). Finally, by the word "appearing" he expresses the thought that Christ is present even now, but in a hidden way, and then He shall be manifest.”

“Thirdly, he touches on the perfection of grace when he says: you are not wanting in any spiritual gift, namely, because various persons among them enjoyed all the Charismatic graces. For it befits divine providence to bestow the necessities of life without stint: "Those who fear him have no want" (Ps 34:9) and again "Those who seek the Lord lack no good thing" (Ps 34:10). Then he mentions the blessings to be expected in the future. In regard to this he does three things. First, he mentions their expectation of a future blessing when he says: to you, who not only have grace at present but are waiting for the future revealing of our Lord Jesus Christ, namely because He will be manifested to His saints not only in the glory of His humanity: "Your eyes will see the king in his beauty" (Is 33:17) but also in the glory of His divinity: "The glory of the Lord shall be revealed" (Is 40:5). This is the revelation that makes men happy: "When he appears we shall be like him, for we shall see him as he is" (1 Jn. 3:2), and in which eternal life consists: "This eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent" (Jn. 17:3). Now just as those to whom Christ is revealed are happy in reality, so those who await this are happy in hope: "Blessed are all they that wait for him" (Is 30:18). This is why he gives thanks for their expectations.”

“ye come behind--are inferior to other Christians elsewhere [GROTIUS]. in no gift--not that all had all gifts, but different persons among them had different gifts (Co1 12:4, &c.). waiting for . . . coming of . . . Christ--The crowning proof of their "coming behind in no gift." Faith, hope, and love, are all exercised herein (compare Ti2 4:8; Tit 2:13). "Leaving to others their MEMENTO MORI (remember death), do thou earnestly cherish this joyous expectation of the Lord's coming" [BENGEL]. The Greek verb implies, "to expect constantly, not only for a certain time, but even to the end till the expected event happens" (Rom 8:19, [TITTMANN, Greek Synonyms of the New Testament]).”

“It is clear that Paul was a circumspect man who was full of concern as he awaited the day of judgment. On that day the Lord Jesus Christ will be revealed both to believers and to unbelievers. Then unbelievers will realize that what they did not want to believe is in fact true. Believers will rejoice, finding that what they believed in is more wonderful than they had imagined.”

“"Who shall also confirm you unto the end, that ye may be unreprovable." Here he seems to court them, but the saying is free from all flattery; for he knows also how to press them home; as when he saith, "Now some are puffed up as though I would not come to you:" and again, "What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?" And, "Since ye seek a proof of Christ speaking in me." But he is also covertly accusing them: for, to say, "He shall confirm," and the word "unreprovable" marks them out as still wavering, and liable to reproof. But do thou consider how he always fasteneth them as with nails to the Name of Christ. And not any man nor teacher, but continually the Desired One Himself is remembered by him: setting himself, as it were to arouse those who were heavy-headed after some debauch. For no where in any other Epistle doth the Name of Christ occur so continually. But here it is, many times in a few verses; and by means of it he weaves together, one may say, the whole of the proem. Look at it from the beginning. "Paul called to be an Apostle of Jesus Christ, to them that have been sanctified in Jesus Christ, who call upon the Name of our Lord Jesus Christ, grace be unto you and peace from God the Father, and the Lord Jesus Christ. I thank my God for the grace which hath been given you by Jesus Christ, even as the testimony of Christ hath been confirmed in you, waiting for the revelation of our Lord Jesus Christ, who shall confirm you unreprovable in the day of our Lord Jesus Christ. God is faithful, by whom ye have been called into the fellowship of His Son Jesus Christ our Lord. And I beseech you by the Name of our Lord Jesus Christ." Seest thou the constant repetition of the Name of Christ? From whence it is plain even to the most unobservant, that not by chance nor unwittingly he doeth this, but in order that by incessant application of that glorious Name he may foment their inflammation, and purge out the corruption of the disease.”

“By the word "will confirm" he shows that they are wavering, and by the word "blameless" he expresses that now they are subject to accusation. In this epistle more frequently than in others he mentions the Lord Jesus Christ, in order to remind the Corinthians by Whom they were saved and Whose name they bear. For Christians are called so from Christ, and not from the name of any man.”

“Secondly, he shows that this expectation is not vain because of the help of God's grace: hence he adds: Who, i.e., Christ, Who gave them the hope of such a manifestation, will sustain you in the grace received: "After you have suffered a little while, He will restore, establish and strengthen you" (1 Pt 5:10) to the end of your life: "He who endures to the end will be saved" (Matt 10:22). Not that you will be without sin, because "If we say we have no sin, we deceive ourselves and the truth is not in us" (1 Jn. 1:8), but that you may be guiltless, i.e., without mortal sin: "If they prove themselves blameless let them minister" (1 Tim 3:10). This, I say, will be in the day of our Lord Jesus Christ, because a person found without crime on the day of death will arrive at the day of judgment without crime: "If a tree falls to the south or to the north, in the place where the tree falls, there it will lie" (Ec 11:3). For unless he is found without crime now, he awaits that revelation in vain.”

“Who--God, Co1 1:4 (not Jesus Christ, Co1 1:7, in which case it would be "in His day"). unto the end--namely, "the coming of Christ." blameless in the day of . . . Christ-- (Th1 5:23). After that day there is no danger (Eph 4:30; Phi 1:6). Now is our day to work, and the day of our enemies to try us: then will be the day of Christ, and of His glory in the saints [BENGEL].”

“Paul is confident that the Corinthians will persevere in righteousness until the day of judgment. People who could not be shaken in spite of so many turmoils and disagreements proved that they would remain faithful to the end. In praising them, Paul is also challenging those who had been corrupted by the errors of the false apostles, for in proclaiming the faith of the former, he is calling the latter to repentance.”

“And when it is said, "God is faithful," it is intimated that He is worthy to be believed when declaring aught. Now His Word declares; and "God" Himself is "faithful." How, then, if to believe is to suppose, do the philosophers think that what proceeds from themselves is sure? For the voluntary assent to a preceding demonstration is not supposition, but it is assent to something sure. Who is more powerful than God? Now unbelief is the feeble negative supposition of one opposed to Him: as incredulity is a condition which admits faith with difficulty.”

“"God is faithful, by whom ye were called unto the fellowship of His Son." Wonderful! How great a thing saith he here! How vast in the magnitude of the gift which he declares! Into the fellowship of the Only-Begotten have ye been called, and do ye addict yourselves unto men? What can be worse than this wretchedness? And how have ye been called? By the Father. For since "through Him," and "in Him," were phrases which he was constantly employing in regard of the Son, lest men might suppose that he so mentioneth Him as being less, he ascribeth the same to the Father. For not by this one and that one, saith he, but "by the Father" have ye been called; by Him also have ye been "enriched." Again, "ye have been called;" ye did not yourselves approach. But what means, "into the fellowship of His Son?" Hear him declaring this very thing more clearly elsewhere. "If we suffer, we shall also reign with Him; if we die with Him, we shall also live with Him." Then, because it was a great thing which He had said, he adds an argument fraught with unanswerable conviction; for, saith he, "God is faithful," i.e. "true." Now if "true," what things He hath promised He will also perform. And He hath promised that He will make us partakers of His only-begotten Son; for to this end also did He call us. For "His gifts, and the calling of God," are without repentance. These things, by a kind of divine art he inserts thus early, lest after the vehemence of the reproofs they might fall into despair. For assuredly God's part will ensue, if we be not quite impatient of His rein. As the Jews, being called, would not receive the blessings; but this was no longer of Him that called, but of their lack of sense. For He indeed was willing to give, but they, by refusing to receive, cast themselves away. For, had He called to a painful and toilsome undertaking, not even in that case were they pardonable in making excuse; however, they would have been able to say that so it was: but if the call be unto cleansing, and righteousness, and sanctification, and redemption, and grace, and a free gift, and the good things in store, which eye hath not seen, nor ear heard; and it be God that calls, and calls by Himself; what pardon can they deserve, who come not running to Him? Let no one therefore accuse God; for unbelief cometh not of Him that calleth, but of those who start away from Him.”

“That is, God is true. If He is true, and has called us into the fellowship of His Son, that is, to be glorified together with the Son in His Kingdom, then it is evident that He will fulfill what He promised. "You were called," he says, and did not come of your own accord. How then do you boast, as though by your own works? Note here that the word "by Whom" refers directly to the Father.”

“Thirdly, he assigns the reason for his promise, saying that God will strengthen you, because God is faithful: "God is faithful and without iniquity" (Dt 32:4). By whom you were called into the fellowship of his Son, Jesus Christ our Lord, i.e., to have fellowship with Christ, both in the present life through the likeness of grace: "If we walk in the light, as he is in the light, we have fellowship with one another" (1 Jn. 1:7) and in the future by sharing in His glory: "Provided we suffer with him in order that we may also be glorified with him" (Rom 8:17). But God would not seem to be faithful, if He called us to the fellowship of His Son and then denied us on His part the things by which we could attain to Him. Hence Joshua (1:5) says: "I will not fail you or forsake you."”

“faithful--to His promises (Phi 1:6; Th1 5:24). called--according to His purpose (Rom 8:28). unto . . . fellowship of . . . Jesus--to be fellow heirs with Christ (Rom 8:17-28), like Him sons of God and heirs of glory (Rom 8:30; Th2 2:14; Pe1 5:10; Jo1 1:3). CHRYSOSTOM remarks that the name of Christ is oftener mentioned in this than in any other Epistle, the apostle designing thereby to draw them away from their party admiration of particular teachers to Christ alone.”

“It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience "ye may be perfectly joined together in the same mind, and in the same judgment, and may all speak the same thing concerning the same thing," and that, being subject to the bishop and the presbytery, ye may in all respects be sanctified.”

“Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he immediately adds heresies likewise. Now, that which he subjoins to evil things, he of course confesses to be itself an evil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that "there must be heresies also." For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), that heresies were good, that his object was to forewarn us that we ought not to be surprised at temptations of even a worse stamp, since (he said) they tended "to make manifest all such as were approved; " in other words, those whom they were unable to pervert. In short, since the whole passage points to the maintenance of unity and the checking of divisions, inasmuch as heresies sever men from unity no less than schisms and dissensions, no doubt he classes heresies under the same head of censure as he does schisms also and dissensions. And by so doing, he makes those to be "not approved," who have fallen into heresies; more especially when with reproofs he exhorts men to turn away from such, teaching them that they should "all speak and think the selfsame thing," the very object which heresies do not permit.”

“The visible church is a mixed body, consisting of both righteous and unrighteous people. This is why Paul praises some of its members and criticizes others. The person who agrees with the right doctrine and the church's teaching concerning the Father, Son and Holy Spirit, as well as with the dispensation concerning us, with resurrection and judgment, and who follows the rules of the church is not in schism.”

“Who, then, is so wicked and faithless, who is so insane with the madness of discord, that either he should believe that the unity of God can be divided, or should dare to rend it-the garment of the Lord-the Church of Christ? He Himself in His Gospel warns us, and teaches, saying, "And there shall be one flock and one shepherd." And does any one believe that in one place there can be either many shepherds or many flocks? The Apostle Paul, moreover, urging upon us this same unity, beseeches and exhorts, saving, "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you; but that ye be joined together in the same mind and in the same judgment."”

“What I have continually been saying, that we must frame our rebukes gently and gradually, this Paul doth here also; in that, being about to enter upon a subject full of many dangers and enough to tear up the Church from her foundations he uses very mild language. His word is that he "beseeches" them, and beseeches them "through Christ;" as though not even he were sufficient alone to make this supplication, and to prevail. The emphatic force of the word "schism," I mean the name itself, was a sufficient accusation. For it was not that they had become many parts, each entire within itself, but rather the One Body which originally existed had perished. For had they been entire Churches, there might be many of them; but if they were divisions, in the next place, because he had sharply dealt with them by using the word "schism," he again softens and soothes them, saying, "That ye may be perfectly joined together in the same mind and in the same judgment." That is; since he had said, "That ye may all speak the same thing;" "do not suppose," he adds, "that I said concord should be only in words; I seek for that harmony which is of the mind." But since there is such a thing as agreement in words, and that hearty, not consenting, is no longer "perfected," nor fitted in to complete accordance. There is also such a thing as harmony of opinions, where there is not yet harmony of sentiment; for instance, when having the same faith we are not joined together in love: for thus, in opinions we are one, (for we think the same things,) but in sentiment not so. And such was the case at that time; this person choosing one leader, and that, another. For this reason he saith it is necessary to agree both in "mind" and in "judgment." For it was not from any difference in faith that the schisms arose, but from the division of their judgment through human contentiousness.”

“"I beseech you, brethren, by the name of our Lord Jesus Christ." Intending to speak to them more sternly, he first declares that he beseeches them by Christ. I, he says, cannot ask you alone, but I take to my aid the name of the Lord, from whose name you are called Christians and which you have insulted by wishing to be called by the names of men. Let this bring you to shame! "That you all speak the same thing, and that there be no divisions among you." What do I beseech you about? That you all be in agreement and not be divided. For that which is divided, although it may seem to become many instead of one, in reality does not become many (for what use is a body cut into many parts?): in it unity has perished. Thus, he very expressively called what was happening among them "divisions"; by this word he clearly shows how calamitous their condition was. "But that you be joined together in the same mind and in the same judgment." Above he said: "that you all speak the same thing." Therefore, lest they think that agreement consists only in words, he adds: "in one spirit," that is, I beseech you to be in agreement also in your thoughts. But many think alike about one subject, yet differently about another; therefore he added: "joined together in one spirit." Furthermore, many are in agreement in their way of thinking, but diverge in the disposition of their will (for when we have one and the same faith, but are not united with one another by love, then although we think alike, we diverge in the disposition of our will). Therefore, having said: "in one spirit," he added: "and in one mind," that is, so that they would disagree neither regarding faith nor regarding the disposition of their will.”

“After the greeting the Apostle begins to instruct them. First, he instructs them about things pertaining to all generally, namely, about the sacraments. Secondly, about things pertaining to some of them (c. 16). In the sacraments three things should be considered: first, the sacrament itself, as baptism; secondly, the reality signified and contained, namely, grace: thirdly, the reality signified but not contained, namely, the glory of the resurrection. First, therefore, he discusses the sacraments themselves; secondly, the graces (c. 12); thirdly, the glory of the resurrection (c. 15). In regard to the first he does three things: first he determines what pertains to baptism; secondly, what pertains to the sacrament of matrimony (c. 5); thirdly, what pertains to the sacrament of the Eucharist (c. 8). In the first part the Apostle deals with doctrine along with baptism; thus he follows the example of the Lord, Who gave the disciples the injunction to teach and to baptize in one command: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matt 28:19). Now it should be noted that there was dissension among the Corinthian believers, because those who had been instructed assumed that they had received the better teaching and a better baptism and began to look down on the others. Hence the Apostle does two things: first, he ends the strife; secondly he attacks the cause of the strife, namely, that they glory in some of Christ's ministers and look down on the other ones (c. 3). As to the first he does three things: first, he gives a friendly warning; secondly, he shows the need for the warning (v. 11); thirdly, the reason for it (v. 13). In regard to the first, two things should be considered. First, he uses humble language as one way of inducing them to heed his warning; hence he says: I appeal to you; the second way is by brotherly love when he says: brethren, because this warning came from the warmth of his fraternal charity: "A brother helped by a brother is like a strong city" (Pr 18:19). The third way is by appealing to their reverence for Christ when he says: by the name of our Lord Jesus Christ, Who should be honored by all and to Whom all should be subject: "In the name of Jesus every knee should bend" (Phil 2:10). The second thing to be considered is that he urges them to three things. First, to concord when he says: that you all agree, i.e., that all confess the same faith and hold the same opinion in matters that must be done in common: "That together you may with one voice glorify the God and Father of our Lord Jesus Christ" (Rom 15:6). Secondly, he forbids a vice contrary to virtue when he says: that there be no dissensions (schisms) among you, because ecclesial unity must not be fragmented. As a sign of this unity the soldiers said of the coat without seam: "Let us not cut it, but let us cast lots for it, whose it shall be" (Jn. 19:24). Properly speaking, there are schisms, when the members of one group separate into various factions according to their various beliefs or according to their various opinions about conduct: "You shall see the breaches of the city of David" (Is 22:9). Thirdly, he urges them to seek perfection, which is the good of the whole. Therefore, he says: but that you be united in the same mind, which judges about conduct, and in the same judgment, which judges about belief. As if to say: These things will enable you to be perfect, if you continue in unity: "Over all these things have charity, which is the bond of perfection" (Col 3:14); "Be perfect as your heavenly Father is perfect" (Matt 5:48).”

“&c. That there is no schisms….contentions, &c. To hinder these, was the chief design of this letter; one saying, I am of Paul, &c. each party bragging of their master by whom they had been baptized, and made Christians. I am of Apollo, the eloquent preacher, and I of Cephas, the head of the apostles, and of the whole Church; whilst others, the only party not to be blamed, contented themselves with saying, and I am of Christ. — Is Christ divided? Is not your salvation, is not your justification in baptism, and all gifts from him? (Witham)”

“Now--Ye already have knowledge, utterance, and hope, maintain also love. brethren--The very title is an argument for love. by . . . Christ--whom Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter. speak . . . same thing--not speaking different things as ye do (Co1 1:12), in a spirit of variance. divisions--literally, "splits," "breaches." but--"but rather." perfectly joined together--the opposite word to "divisions." It is applied to healing a wound, or making whole a rent. mind . . . judgment--the view taken by the understanding, and the practical decision arrived at [CONYBEARE and HOWSON], as to what is to be done. The mind, within, refers to things to be believed: the judgment is displayed outwardly in things to be done [BENGEL]. Disposition--opinion [ALFORD].”

“Be of one mind, O you bishops, one with another, and be at peace with one another; sympathize with one another, love the brethren, and feed the people with care; with one consent teach those that are under you to be of the same sentiments and to be of the same opinions about the same matters, "that there may be no schisms among you; that you may be one body and one spirit, perfectly joined together in the same mind and in the same judgment," [1 Corinthians 1:10; Ephesians 4:4] according to the appointment of the Lord. And let the deacon refer all things to the bishop, as Christ does to His Father. But let him order such things as he is able by himself, receiving power from the bishop, as the Lord did from His Father the power of creation and of providence. But the weighty matters let the bishop judge; but let the deacon be the bishop's ear, and eye, and mouth, and heart, and soul, that the bishop may not be distracted with many cares, but with such only as are more considerable, as Jethro did appoint for Moses, and his counsel was received.”

“But they roll back an objection from that apostle himself, in that he said, "For Christ sent me not to baptize; " , as if by this argument baptism were done away! For if so, why did he baptize Gaius, and Crispus, and the house of Stephanas? However, even if Christ had not sent him to baptize, yet He had given other apostles the precept to baptize. But these words were written to the Corinthians in regard of the circumstances of that particular time; seeing that schisms and dissensions were agitated among them, while one attributes everything to Paul, another to Apollos. For which reason the "peace-making" apostle, for fear he should seem to claim all gifts for himself, says that he had been sent "not to baptize, but to preach." For preaching is the prior thing, baptizing the posterior. Therefore the preaching came first: but I think baptizing withal was lawful to him to whom preaching was.”

“But seeing that whoso is blamed is unabashed so long as he hath no witnesses, observe how, not permitting them to deny the fact, he adduces some to bear witness. "For it hath been signified unto me concerning you, my brethren, by them which are of the household of Chloe." Neither did he say this at the very beginning, but first he brought forward his charge; as one who put confidence in his informants. Because, had it not been so, he would not have found fault: for Paul was not a person to believe lightly. Neither then did he immediately say, "it hath been signified." Consider also his prudence in not speaking of any distinct person, but of the entire family; so as not to make them hostile towards the informer: for in this way he both protects him, and fearlessly opens the accusation. For he had an eye to the benefit not of the one side only, but of the other also. Wherefore he saith not, "It hath been declared to me by certain," but he indicates also the household, lest they might suppose that he was inventing. What was "declared?" "That there are contentions among you." Thus, when he speaks, he relies upon the informants.”

“"For it has been made known to me concerning you, my brethren, by those of the household of Chloe." Lest they begin to deny it, he brings forward witnesses, and lest it seem as though he is inventing them, he names them, saying: "from the household of Chloe" (there was a house in Corinth called Chloe's). He also calls them "brethren": for although their sin was evident, nothing prevented him from calling them brethren. However, he did not say who exactly informed him, but pointed to the whole household in general, so as not to arm them against those who had informed. "That there are contentions among you." Revealing what he has heard from others, he uses a softer expression — "contentions," but when he speaks in his own person, he calls the same thing "divisions" (1 Cor. 1:10), which is much worse than "contentions."”

“Then when he says, It has been reported, he shows why it was necessary to warn them, namely, because they were burdened with the vice of contention. As if to say: It is necessary to induce you to this, because it has been reported to me, my brethren, by Chloe's people, i.e., from a certain villa subject to the jurisdiction of the Corinthians. Or Chloe might be the name of a matron in whose home many believers assembled: that there is quarreling among you contrary to what is said in Pr (20:24): "It is an honor for a man to separate himself from quarrels."”

“(Co1 11:18). by them . . . of . . . house of Chloe--They seem to have been alike in the confidence of Paul and of the Corinthians. The Corinthians "wrote" to the apostle (Co1 7:1), consulting him concerning certain points; marriage, the eating of things offered to idols, the decorum to be observed by women in religious assemblies. But they said not a syllable about the enormities and disorders that had crept in among them. That information reached Paul by other quarters. Hence his language about those evils is, "It hath been declared unto me," &c.; "It is reported commonly" (Co1 5:1-2). All this he says before he refers to their letter, which shows that the latter did not give him any intimation of those evils. An undesigned proof of genuineness [PALEY, HorÃ&brvbr PaulinÃ&brvbr]. Observe his prudence: He names the family, to let it be seen that he made his allegation not without authority: he does not name the individuals, not to excite odium against them. He tacitly implies that the information ought rather to have come to him directly from their presbyters, as they had consulted him about matters of less moment. contentions--not so severe a word as "divisions," literally, "schisms" (Co1 1:10, Margin).”

“Some people think that "Chloe's people" are those who remain faithful and bear fruit in the faith of Christ. Others think that Chloe is a place, as if one were to say "Antioch's people," for example. But others think that she was a woman devoted to God, in whose company there were many faithful worshipers.”

“And was it not Paul himself who was there foretold, destined "to be taken away from Judah"-that is, from Judaism-for the erection of Christianity, in order "to lay that only foundation, which is Christ? " Of this work the Creator also by the same prophet says, "Behold, I lay in Sion for a foundation a precious stone and honourable; and he that resteth thereon shall not be confounded." Unless it be, that God professed Himself to be the builder up of an earthly work, that so He might not give any sign of His Christ, as destined to be the foundation of such as believe in Him, upon which every man should build at will the superstructure of either sound or worthless doctrine; forasmuch as it is the Creator's function, when a man's work shall be tried by fire, (or) when a reward shall be recompensed to him by fire; because it is by fire that the test is applied to the building which you erect upon the foundation which is laid by Him, that is, the foundation of His Christ. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? "”

“Next he declares also the kind of contention. "That each one of you saith, I am of Paul, and I of Apollos, and I of Cephas." "I say, contentions," saith he, "I mean, not about private matters, but of the more grievous sort, of the Church. And yet they were not speaking about himself, nor about Peter, nor about Apollos; but he signifies that if these were not to be leaned on, much less others. For that they had not spoken about them, he saith further on: "And these things I have transferred in a figure unto myself and Apollos, that ye may learn in us not to go beyond the things which are written." For if it were not right for them to call themselves by the name of Paul, and of Apollos, and of Cephas, much less of any others. If under the Teacher and the first of the Apostles, and one that had instructed so much people, it were not right to enroll themselves, much less under those who were nothing. By way of hyperbole then, seeking to withdraw them from their disease, he sets down these names. Besides, he makes his argument less severe, not mentioning by name the rude dividers of the Church, but concealing them, as behind a sort of masks, with the names of the Apostles. "I am of Paul, and I of Apollos, and I of Cephas." Not esteeming himself before Peter hath he set his name last, but preferring Peter to himself, and that greatly. He arranged his statement in the way of climax, that he might not be supposed to do this for attack, and then mentions Apollos, and then Cephas. Not therefore to magnify himself did he do this, but in speaking of wrong things he administers the requisite correction in his own person first. But that those who addicted themselves to this or that man were in error, is evident. And rightly he rebukes them, saying, "Ye do not well in that ye say, 'I am of Paul, and I of Apollos, and I of Cephas.'" But why did he add, "And I of Christ?" For although those who addicted themselves to men were in error, not surely those who dedicated themselves unto Christ. But this was not his charge, that they called themselves by the Name of Christ, but that they did not all call themselves by that Name alone. And I think that he added this of himself, wishing to make the accusation more grievous, and to point out that by this rule Christ must be considered as belonging to one party only: although they were not so using the Name themselves. For that this was what he hinted at he declared in the sequel.”

“Not some say this, but "among you." The Corinthians, however, did not actually say this, but the apostle gives such a turn of phrase, wishing to show that if it is unforgivable to call oneself followers of Paul and of Cephas, then all the more so of the names of others. "I am of Cephas." He mentioned Peter after himself not in order to exalt himself, but showing him greater preference, just as he mentioned Christ after. In general, in matters that ought not to be, he mentions his own person first. "And I am of Christ." He does not reproach them for saying "I am of Christ," but for the fact that not all say this; or rather, he added this on his own, wishing to make the rebuke stronger and to show that in such a case even Christ is appropriated by one party, although the Corinthians did not actually do this.”

“Then he specifies the nature of the contention when he says: What I mean is, i.e., the contention consists in this, that every one of you gives himself a name derived from the person by whom he was baptized and instructed, and says: I belong to Paul, because he had been baptized and instructed by Paul; another says: I belong to Apollos, who had preached to the Corinthians (Ac 19); still another says: and I belong to Cephas, i.e., Peter, to whom it had been said: "You shall be called Cephas, which is interpreted Peter" (Jn. 1:42). Now they made these statements, because they thought that they received a better baptism from a better baptizer, as though the virtue of the minister had an influence on the one baptized. Finally, others say: I belong to Christ, Who alone gives grace, because the grace of Christ alone works in Christ's baptism: "He upon whom you shall see the Spirit descending and remaining upon him, he it is that baptizes with the Holy Spirit" (Jn. 1:33). Accordingly, the baptized are called Christians from Christ alone and not Paulians from Paul: "Only let us be called by your name" (Is 4:1). In order to avoid this error the Greeks are said to have used the following formula in baptism: "Let Christ's servant, Nicholas, be baptized in the name of the Father and of the Son and of the Holy Spirit," to show that a man is not baptized interiorly, unless he is baptized by Christ. But because a man also baptizes, as a minister and member of Christ, the Church uses this formula in baptizing: "I baptize you in the name of the Father and of the Son and of the Holy Spirit," which is more in keeping with the formula given by Christ, Who said to the disciples: "Teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matt 28:19), where He also calls the apostles baptizers. It is according to this command that the minister says: "I baptize you."”

“this I say--this is what I mean in saying "contentions" (Co1 1:11). every one of you saith--Ye say severally, "glorying in men" (Co1 1:31; Co1 3:21-22), one, I am of Paul; another, I am of Apollos, &c. Not that they formed definite parties, but they individually betrayed the spirit of party in contentions under the name of different favorite teachers. Paul will not allow himself to be flattered even by those who made his name their party cry, so as to connive at the dishonor thereby done to Christ. These probably were converted under his ministry. Those alleging the name of Apollos, Paul's successor at Corinth (Act 18:24, &c.), were persons attracted by his rhetorical style (probably acquired in Alexandria, Co1 3:6), as contrasted with the "weak bodily presence" and "contemptible speech" of the apostle. Apollos, doubtless, did not willingly foster this spirit of undue preference (Co1 4:6, Co1 4:8); nay, to discourage it, he would not repeat his visit just then (Co1 16:12). I of Cephas--probably Judaizers, who sheltered themselves under the name of Peter, the apostle of the circumcision ("Cephas" is the Hebrew, "Peter" the Greek name; Joh 1:42; Gal 2:11, &c.): the subjects handled in the seventh through ninth chapters were probably suggested as matters of doubt by them. The church there began from the Jewish synagogue, Crispus the chief ruler, and Sosthenes his successor (probably), being converts. Hence some Jewish leaven, though not so much as elsewhere, is traceable (Co2 11:22). Petrism afterwards sprang up much more rankly at Rome. If it be wrong to boast "I am of Peter," how much more so to boast I am of the Pope!" [BENGEL]. I of Christ--A fair pretext used to slight the ministry of Paul and their other teachers (Co1 4:8; Co2 10:7-11).”

“Paul exposes their error without mentioning the names of the people responsible. The men whom he names here were all good teachers, but by alluding to them in this way he is really getting at the false apostles. For if the Corinthians were not to boast of their devotion to any of these men, how much more would this be true in the case of false teachers, whose corrupt doctrine he refers to next?”

“"Is Christ divided?" What he saith comes to this: "Ye have cut in pieces Christ, and distributed His body." Here is anger! here is chiding! here are words full of indignation! For whenever instead of arguing he interrogates only, his doing so implies a confessed absurdity. But some say that he glanced at something else, in saying, "Christ is divided:" as if he had said, "He hath distributed to men and parted the Church, and taken one share Himself, giving them the other." Then in what follows, he labors to overthrow this absurdity, saying, "Was Paul crucified for you, or were ye baptized into the name of Paul?" Observe his Christ-loving mind; how thenceforth he brings the whole matter to a point in his own name, shewing, and more than shewing, that this honor belongs to no one. And that no one might think it was envy which moved him to say these things, therefore he is constantly putting himself forward. Observe, too, his considerate way, in that he saith not, "Did Paul make the world? did Paul from nothing produce you into being?" But only those things which belonged as choice treasures to the faithful, and were regarded with great solicitude - those he specifies, the Cross, and Baptism, and the blessings following on these. For the loving-kindness of God towards men is shewn by the creation of the world also: in nothing, however, so much as by the condescension through the Cross. And he said not, "did Paul die for you?" but, "was Paul crucified?" setting down also the kind of death. "Or were ye baptized into the name of Paul?" Again, he saith not, "did Paul baptize you?" For he did baptize many: but this was not the question, by whom they had been baptized, but, into whose name they had been baptized! For since this also was a cause of schisms, their being called after the name of those who baptized them, he corrects this error likewise saying, "Were ye baptized into the name of Paul?" "Tell me not," saith he, "who baptized, but into whose name. For not he that baptizeth, but he who is invoked in the Baptism, is the subject of enquiry. For this is He who forgives our sins." And at this point he stays the discourse, and does not pursue the subject any further. For he saith not, "Did Paul declare to you the good things to come? Did Paul promise you the kingdom of heaven?" Why, then, I ask, doth he not add these questions also? Because it is not all as one, to promise a kingdom and to be crucified. For the former neither had danger nor brought shame; but the latter, all these. Moreover, he proves the former from the latter: for having said, (Romans 8:32) "He that spared not His own Son," he adds, "How shall He not with Him also freely give us all things?" And again, (Romans 5:10) "For if when we were enemies we were reconciled unto God by the death of His Son, much more being reconciled, we shall be saved." This was one reason for his not adding what I mentioned. The one were in promise; the other had already come to pass.”

“"Is Christ divided?" Why have you divided Christ? Why have you torn apart His body? A speech filled with anger. Some, however, understood the words "is Christ divided?" in this way: has Christ divided the Church from the people and taken one part for Himself, while giving the other part to them? "Was Paul crucified for you?" By this he refutes their unreasonable behavior, and mentions his own name, so that they would not think he mentioned the names of others out of envy. He did not say: did Paul create or bring you from non-being into being? But, what is much more, showing the ineffable love of Christ for mankind, he speaks of the cross. He also did not say: "did Paul die," but: "was crucified," pointing thereby to the supposed dishonor of the death. "Or were you baptized in the name of Paul?" And I, he says, baptized many, but in the name of Christ. He speaks of baptism because the cause of the division was also that they called themselves by the names of those who baptized them. But the point is not who baptized, but in whose name one baptizes; for it is Christ who forgives sins, not the one who baptizes.”

“Then when he says, Is Christ divided, he gives the reason for this warning that there should be no schisms and contentions among them: first, on the part of baptism; secondly, on the part of doctrine (v. 17b). As to the first he does three things: first, he mentions the mistake which follows from their contention; secondly, why that mistake follows (v. 13b); thirdly, he dismisses a false surmise (v. 14). He says, therefore: I have said that everyone of you says, I belong to Paul; from which it follows that Christ is divided. This can be understood in one way as though he were saying: Inasmuch as there is contention among you, Christ is divided from you, because He dwells only in peace: "His place is in peace" (Ps 76:3); "Your iniquities have made a separation between you and your God" (Is 59:2). But it is better understood of him as saying: Inasmuch as you believe that a baptism performed by a better minister is better, it follows that Christ, Who principally and interiorly baptizes, is divided, i.e., differs in His power and effect, depending on the differing ministers. But this is false, because it says in Eph (4:5): "One Lord, one faith, one baptism." An even better interpretation is to understand the Apostle as saying that inasmuch as you attribute to others the things that are exclusively Christ's, you divide Christ by forming many Christs, which is contrary to what is stated in Matt (23:10): "One is your master, Christ"; "Turn to me and be saved, all the ends of the earth! For I am God and there is no other" (Is 45:22). For it should be noted that there are two powers proper to Christ in the sacrament of baptism: One is the divine power, by which He and the Father and the Holy Spirit cleanse from sin interiorly. This cannot be communicated to any creature. The other is the power proper to His human nature, which is the power of excellence in the sacraments and consists of four things: one is that He instituted the sacraments; the second is that He can produce the effect of the sacraments without the sacraments; the third is that the merit of His passion works in baptism and the other sacraments; the fourth is that the sacraments are conferred by calling on His name. Now he could have shared this power of excellence with His ministers and particularly the fourth, namely, that baptism be consecrated in their names, but He reserved it for Himself; otherwise schism would arise in the Church, for people would suppose that there are as many baptisms as baptizers. According to Augustine this is why John the Baptist confessed that he did not know whether Christ would keep this power for Himself. Then when he says, Was Paul crucified, he shows that their mistake follows from their error of supposing that there are diverse baptisms, depending on the different baptizers; for this would be so, if baptism derived its power from the baptizers and not from Christ alone. He shows this in two ways. First, on the part of Christ's passion, in virtue of which baptism works, as it says in Rom (6:3): "Know you not that all who are baptized in Christ Jesus are baptized in his death?" Accordingly, he says: Was Paul crucified for you? As if to say: Were Paul's sufferings the cause of our salvation, so that baptism depends on him for its saving power? As if to say: Certainly not. For Christ alone is the one by Whose sufferings and death our salvation is wrought: "It is expedient for you that one man should die for the people, and that the whole nation not perish" (Jn. 11:50); "One has died for all" (2 Cor 5:14). On the other hand, the Apostle seems to say the opposite in Col (1:24): "I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, the church." I answer that Christ's sufferings benefited us not only by their example: "Christ also suffered for us, leaving you an example that you should follow in his steps" (1 Pt 2:21), but also by their merit and efficacy, inasmuch as we have been redeemed and sanctified by his blood: "So Jesus also suffered outside the gate in order to sanctify the people through his own blood" (Heb 13:12). But the sufferings of others benefit us only as an example: "If we are afflicted, it is for your comfort and salvation" (2 Cor 1:6). Secondly, he shows the same thing from the power of Christ's name invoked in baptism; hence he adds: or were you baptized in the name of Paul? As if to say: No. For as it is stated in Ac (4:12): "There is no other name under heaven given to men, whereby we must be saved." Hence, too, Is (26:8) says: "Your name and your remembrance are the desire of the soul." But it seems that men are not baptized in Christ's name, for it is commanded in Matt (28:19): "Teach all nations; baptizing them in the name of the Father and of the Son and of the Holy Spirit." The answer is that in the early Church, because Christ's name was much hated, the apostles were inspired by the Holy Spirit to baptize in the name of Christ. Yet, as Ambrose says, the whole Trinity is understood in the name of Christ. For "Christ" means anointed, which implies not only the Son Who is anointed, but the anointing itself, which is the Holy Spirit, and the one who anoints, namely, the Father as Ps 45 (v.8) says: "God, your God, has anointed you with the oil of gladness above your fellows." But now that Christ's name is great among the Gentiles from the rising of the sun to its setting (Mal 1:11), the Church uses the formula first instituted by Christ, baptizing in the name of the Father and of the Son and of the Holy Spirit. Nevertheless, everyone baptized in this form is baptized in the name of Him Who is truly Son of God: "That we may be in his true Son, Jesus Christ" (1 Jn. 5:30). Furthermore, all faithful are baptized in the name of Christ; hence they are called Christians, for "as many of you as have been baptized in Christ alone, have put on Christ" (Gal 3:27). Therefore, if the sufferings of Christ alone [si solius Christi passio], if the name of Christ alone [si solius Christi nomen], confers the power to be saved on the baptized, then it is from Christ alone [verum esse proprium esse Christo] that baptism has the power to sanctify. Consequently, anyone who attributes this to others divides Christ into many parts.”

“Is Christ divided?--into various parts (one under one leader, another under another) [ALFORD]. The unity of His body is not to be cut in pieces, as if all did not belong to Him, the One Head. was Paul crucified for you?--In the Greek the interrogation implies that a strong negative answer is expected: "Was it Paul (surely you will not say so) that was crucified for you?" In the former question the majesty of "CHRIST" (the Anointed One of God) implies the impossibility of His being "divided." in the latter, Paul's insignificance implies the impossibility of his being the head of redemption, "crucified for" them, and giving his name to the redeemed. This, which is true of Paul the founder of the Church of Corinth, holds equally good of Cephas and Apollos, who had not such a claim as Paul in the Corinthian Church. crucified . . . baptized--The cross claims us for Christ, as redeemed by Him; baptism, as dedicated to Him. in the name--rather, "into the name" (Gal 3:27), implying the incorporation involved in the idea of baptism.”

“By believing different things about Christ, the people have divided him. One person thought that Christ was a mere man, another that he was only God. One says that he was foretold by the prophets, while another denies it.Paul starts with himself, so that nobody will think that he is disparaging the status of others. If Christ died for us, how can we attribute his grace and blessing to men, thereby doing him a grave injustice?”

“But they roll back an objection from that apostle himself, in that he said, "For Christ sent me not to baptize; " , as if by this argument baptism were done away! For if so, why did he baptize Gaius, and Crispus, and the house of Stephanas? However, even if Christ had not sent him to baptize, yet He had given other apostles the precept to baptize. But these words were written to the Corinthians in regard of the circumstances of that particular time; seeing that schisms and dissensions were agitated among them, while one attributes everything to Paul, another to Apollos. For which reason the "peace-making" apostle, for fear he should seem to claim all gifts for himself, says that he had been sent "not to baptize, but to preach." For preaching is the prior thing, baptizing the posterior. Therefore the preaching came first: but I think baptizing withal was lawful to him to whom preaching was.”

“"I thank God that I baptized none of you but Crispus and Gaius." "Why are you elate at having baptized, when I for my part even give thanks that I have not done so!" Thus saying, by a kind of divine art he does away with their swelling pride upon this point; not with the efficacy of the baptism, (God forbid,) but with the folly of those who were puffed up at having been baptizers: first, by showing that the Gift is not theirs; and, secondly, by thanking God therefore. For Baptism truly is a great thing: but its greatness is not the work of the person baptizing, but of Him who is invoked in the Baptism: since to baptize is nothing as regards man's labor, but is much less than preaching the Gospel. Yea, again I say, great indeed is Baptism, and without baptism it is impossible to obtain the kingdom. Still a man of no singular excellence is able to baptize, but to preach the Gospel there is need of great labor. He states also the reason, why he giveth thanks that he had baptized no one. What then is this reason? "Lest anyone should say that ye were baptized into my own name." Why, did he mean that they said this in those other cases? Not at all; but, "I fear," saith he, "lest the disease should proceed even to that. For if, when insignificant persons and of little worth baptize, a heresy ariseth, had I, the first announcer of Baptism, baptized many, it was likely that they forming a party, would not only call themselves by my name, but also ascribe the Baptism to me." For if from the inferiors so great an evil arose, from those of higher order it would perhaps have gone on to something far more grievous.”

“Then when he says, I am thankful, he dismisses a false surmise. For since he had said, Was Paul then crucified for you, someone might suppose that though he had not baptized in his own name, he did baptize many people as a minister. In regard to this he does three things: first, he gives thanks for having baptized only a few; secondly, after naming the few, he adds certain others (v. 16); thirdly, he gives the reason why he did not baptize many (v. 17). He says, therefore: I give God thanks that I baptized none of you but Crispus. "Crispus, the ruler of the synagogue believed in the Lord with all his house" (Ac 18:8) and Gaius, to whom John's third epistle is written.”

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

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

“These Corinthians were like the Novatianists and the Donatists of today, who claim baptism for themselves and do not recognize anybody else's. Those who are so baptized glory in the names of Novatian and Donatus, having been deprived of the name of Christ. Crispus and Gaius are called as witnesses, because although they were baptized by Paul, they never suggested that he should be given any glory because of it.”

“But because thanksgiving has no place except for blessings received, the Apostle shows why he gives thanks in this case when he continues: lest anyone should say that you were baptized in my name. For holy men desire that their good deeds not be taken as an occasion of error or sin by others. And because the Corinthians had fallen into the error of naming themselves from the baptizer and saying, I belong to Paul and to Apollos, he thanked God that such an error had not been occasioned by his ministry. That is why he was careful to say that he had baptized those who were immune from this error.”

“Then, having abashed those who were unsound in this respect and subjoining, "I baptized also the house of Stephanas," he again drags down their pride, saying besides, "I know not whether I baptized any other." For by this he signifies that neither did he seek much to enjoy the honor accruing hereby from the multitude, nor did he set about this work for glory's sake.”

“"I also baptized the household of Stephanas." That is, all who were in the house of Stephanas. He was a great and most illustrious man in Corinth. "And whether I baptized anyone else, I do not know." For me, he says, it is so unflattering to baptize that I do not even remember whether I baptized anyone else. So how can you take pride in baptism?”

“Then when he says, I baptized also, he mentions the others he had baptized, lest anything less than the truth appear in his words; hence he adds: I baptized also the household of Stephanas. Then because man's memory is unreliable in regard to particular facts, he adds: Beyond that, I do not know, i.e., do not recall, whether I baptized anyone else.”

“But they roll back an objection from that apostle himself, in that he said, "For Christ sent me not to baptize; " , as if by this argument baptism were done away! For if so, why did he baptize Gaius, and Crispus, and the house of Stephanas? However, even if Christ had not sent him to baptize, yet He had given other apostles the precept to baptize. But these words were written to the Corinthians in regard of the circumstances of that particular time; seeing that schisms and dissensions were agitated among them, while one attributes everything to Paul, another to Apollos. For which reason the "peace-making" apostle, for fear he should seem to claim all gifts for himself, says that he had been sent "not to baptize, but to preach." For preaching is the prior thing, baptizing the posterior. Therefore the preaching came first: but I think baptizing withal was lawful to him to whom preaching was.”

“That the kingdom of God is not in the wisdom of the world, nor in eloquence, but in the faith of the cross, and in virtue of conversation. In the first Epistle of Paul to the Corinthians: "Christ sent me to preach, not in wisdom of discourse, lest the cross of Christ should become of no effect. For the word of the cross is foolishness to those who perish; but to those who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and I will reprove the prudence of the prudent. 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? Since indeed, 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. Because the Jews desire signs, and the Greeks seek for wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, Jews and Greeks, Christ the power of God, and the wisdom of God." And again "Let no man deceive himself. If any man think that he is wise among you, let him become a fool to this world, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, Thou shall rebuke the wise in their own craftiness." And again: "The Lord knoweth the thoughts of the wise, that they are foolish."”

“And not by these only, but also by the next words, he greatly represses their pride. And therefore it was that Paul had it put into his hand. And why, not being sent to baptize, did he baptize? Not in contention with Him that sent him, but in this instance laboring beyond his task. For he saith not, "I was forbidden" but, "I was not sent for this, but for that which was of the greatest necessity." For preaching the Gospel is a work perhaps for one or two; but baptizing, for everyone endowed with the priesthood. For a man being instructed and convinced, to take and baptize him is what any one whatever might do: for the rest, it is all effected by the will of the person drawing near, and the grace of God. But when unbelievers are to be instructed, there must be great labor, great wisdom. And at that time there was danger also annexed. In the former case the whole thing is done, and he is convinced, who is on the point of initiation: and it is no great thing when a man is convinced, to baptize him. But in the latter case the labor is great, to change the deliberate will, to alter the turn of mind, and to tear up error by the roots, and to plant the truth in its place. Not that he speaks out all this, neither doth he argue in so many words that Baptism has no labor, but that preaching has. For he knows how always to subdue his tone, whereas in the comparison with heathen wisdom he is very earnest, the subject enabling him to use more vehemency of language. Not therefore in opposition to Him that sent him did he baptize; but, as in the case of the widows, though the apostles had said, (Acts 6:2) "it is not fit that we should leave the Word of God and serve tables," he discharged the office of a deacon, "Let the Elders who rule well be counted worthy of double honor, especially they who labor in the word and in teaching." For as to teach the wrestlers in the games is the part of a spirited and skilful trainer, but to place the crown on the conquerors head may be that of one who cannot even wrestle, (although it be the crown which adds splendor to the conqueror,) so also in Baptism. It is impossible to be saved without it, yet it is no great thing which the baptizer doth, finding the will ready prepared. "Not in wisdom of words, lest the Cross of Christ should be made of none effect." Having brought down the swelling pride of those who were arrogant because of their baptizing, he changes his ground afterwards to meet those who boasted about heathen wisdom, and against them he puts on his armor with more vehemency. For to those who were puffed up with baptizing he said, "I give thanks that I baptized no one;" and, "for Christ sent me not to baptize." He speaks neither vehemently nor argumentatively, but, having just hinted his meaning in a few words, passeth on quickly. But here at the very outset he gives a severe blow, saying, "Lest the Cross of Christ be made void." Why then pride thyself on a thing which ought to make thee hide thy face? Since, if this wisdom is at war with the Cross and fights with the Gospel, it is not meet to boast about it, but to retire with shame. For this was the cause why the Apostles were not wise; not through any weakness of the Gift, but lest the Gospel preached suffer harm. The sort of people therefore above mentioned were not those employed in advocating the Word: rather they were among its defamers. The unlearned men were the establishers of it. This was able to check vain glory, this to repress arrogance, this to enforce moderation. "But if it was 'not by wisdom of speech,' why did they send Apollos who was eloquent?" It was not, he replies, through confidence in his power of speech, but because he was (Acts 18:24, 29) "mighty in the Scriptures," and "confuted the Jews." And besides the point in question was that the leaders and first disseminators of the word were not eloquent; since these were the very persons to require some great power, for the expulsion of error in the first instance; and then, namely at the very outset, was the abundant strength needed. Now He who could do without educated persons at first, if afterwards some being eloquent were admitted by Him, He did so not because He wanted them, but because He would make no distinctions. For as he needed not wise men to effect whatever He would, so neither, if any were afterwards found such, did He reject them on that account.”

“"For Christ sent me not to baptize, but to preach the gospel." Preaching the Gospel is far more difficult and required an especially steadfast soul; for to persuade a person and turn him away from ancestral traditions, and moreover amid dangers, is the work of a great and courageous soul. But to receive one prepared for baptism and baptize him, anyone who held the priesthood could do. But if he was not sent to baptize, then how did he baptize? He was not sent for this as his primary purpose; but neither was he forbidden to baptize. He was sent for a more important work; yet he was not forbidden to perform the less important one as well. "Not in the wisdom of word, lest the cross of Christ be made void." Having overthrown the arrogance of those who boasted in baptism, he now turns to those who were puffed up with worldly wisdom, and says: (Christ) sent me to preach the gospel "not in wisdom of speech," that is, not with eloquence and refined words, lest the cross or the preaching of the cross should suffer harm and degradation; for what does "lest it be made void" mean? That is, lest it prove useless and vain. Indeed, if the apostles had preached with wisdom of speech, some might have said that they persuaded by the power of words, and not by the power of what was preached; and this would have been a degradation and harm to the Crucified One. But now, preaching with simplicity, they show that the power of the Crucified One accomplishes everything. The cross is also made void in another way. For example, a Greek asks me about something divine that surpasses our understanding. If I try to prove it to him by means of syllogisms and worldly wisdom, I will prove weak; for no intellect can adequately represent divine things. Thus my weakness will appear to be the weakness of the preaching, and by this the cross itself will be made void, because it will appear futile and vain.”

“Then when he says, For Christ did not, he gives the reason why he baptized so few, saying: For Christ did not send me to baptize but to preach the gospel. But this seems to be in opposition to the Lord's command: "Teach all nations; baptizing them" (Matt 28:19). The answer is that Christ sent the apostles to do both, but in such a way that they preached in person, as they said in Ac (6:2): "It is not right that we should give up preaching the word of God to serve tables." But they baptized through their ministers, and they did this because the diligence or virtue of the baptizer contributes nothing in baptism, for it is indifferent whether baptism be given by a greater or lesser personage. But in the preaching of the gospel the wisdom and virtue of the preacher contributes a great deal; consequently, the apostles, being better qualified, exercised the office of preaching in person. In the same way it is said of Christ (Jn. 4:2) that He Himself did not baptize but His disciples did; of Him it says in Lk (4:43): "I must preach the good news of the kingdom of God to the other cities also, for I was sent for the purpose," and in Is (61:1): "The Lord has anointed me to bring good tidings to the afflicted." After condemning their strife with a reason based on baptism, the Apostle disapproves of it again with a reason based on doctrine. For some of the Corinthians gloried in the doctrine of false apostles, who corrupt the truth of the faith with elegant words and reasons born of human wisdom. First, therefore, the Apostle says that this method is not suited for teaching the faith; secondly, he shows that he did not employ this method of teaching, when he was among them (c. 2). As to the first he does two things: first, he states his proposition; secondly, he explains it (v. 17b). He says, therefore: I have stated that Christ sent me to preach the Gospel, but not to preach it with eloquent wisdom, i.e., the worldly wisdom which makes men verbose, inasmuch as it inclines them to employ many vain reasons: "The more words, the more vanity" (Ec 6:11); "Mere talk tends only to want" (Pr 14:23). Or by eloquent wisdom he means rhetoric, which teaches elegant speech by which men are sometimes drawn to assent to error and falsity: "By fair and flattering words they deceive the hearts of the simple-minded" (Rom 16:18); and under the figure of a harlot, which stands for heretical doctrine, it is said: "You will be saved from the adventuress with her smooth words" (Pr 2:16). But on the other hand it says in Is (33:19): "You will see no more the insolent people," namely, in the Catholic Church, "the people of an obscure speech which you cannot comprehend." But because the Greek version has logos, which signifies reason and speech, it might be more fitting to interpret eloquent wisdom of human reason, because the things of faith transcend human reason: "Matters too great for human understanding have been shown you" (Sir 3:25). But the fact that many teachers in the Church have used human reason and human wisdom as well as elegant words would seem to be contrary to this. For Jerome says in a letter to Magnus, a Roman orator, that all the teachers of the faith have crammed their books with an elegant portion of philosophical doctrines and sciences, so that one is at a loss whether to admire their worldly learning more or their knowledge of the Scriptures. And Augustine in the book On Christian Doctrine says: "There are churchmen who have treated of divine matters not only with wisdom but with elegance." The answer is that it is one thing to teach in eloquent wisdom, however you take it, and another to use it to teach eloquent wisdom in teaching. A person teaches in eloquent wisdom, when he takes the eloquent wisdom as the main source of his doctrine, so that he admits only those things which contain eloquent wisdom and rejects the others which do not have eloquent wisdom: and this is destructive of the faith. But one uses eloquent wisdom, when he builds on the foundations of the true faith, so that if he finds any truths in the teachings of the philosophers, he employs them in the service of the faith. Hence Augustine says in the book On Christian Doctrine that if philosophers have uttered things suited to our faith, they should not be feared but taken from them as from an unjust possessor for our use. Again, in the same book he says: "Since the faculty of eloquent speech which has great power to win a person over to what is base or to what is right, why not use it to fight for the truth, if evil men misuse it for sin and error?" Then when he says, lest the cross of Christ, he proves his statement. First, on the part of the matter; secondly, of those who teach (v. 26). In regard to the first he does three things: first, he shows that the method of teaching by eloquent wisdom is not suited to the Christian faith; secondly, he proves something he had presupposed (v. 18); thirdly, he clarifies the proof (v. 22). As to the first point it should be noted that even in philosophical doctrines the same method does not suit every doctrine; hence the forms of speech must fit the material, as it says in Ethics I. Now a particular method of teaching is unsuited to the subject matter, when that method destroys the chief element in the subject matter; for example, in purely intelligible matters to employ metaphorical proofs, which do not go beyond the imagination and leave the hearer stranded in images, as Boethius says in the book On the Trinity. But the chief element in the doctrines of the Catholic faith is salvation effected by the cross of Christ; hence in (2:2) he says: "For I decided to know nothing among you except Jesus Christ and him crucified." On the other hand, a person who depends chiefly on eloquent wisdom when he teaches, to that extent makes the cross of Christ void. Therefore, to teach in eloquent wisdom is not suited to the Christian faith. Consequently, he says: lest the cross of Christ be emptied of its power, i.e., lest in trying to preach in eloquent wisdom, faith in the power of Christ's cross be made void: "Then is the stumbling block of the cross made void" (Gal 5:11); "Remember how they said, 'Rase it, rase it!' Down to its foundation" (Ps 137:7).”

“&c. Not to baptize. That is, the first and principal intent, in my vocation to the apostleship, was to preach the gospel, before the Gentiles, and kings, and the children of Israel. (Acts chap. ix. 15.) To baptize is common to all, but to preach is peculiarly the function of an apostle. (Estius; Menochius; Grotius) — I was sent to preach the gospel, not with wisdom of speech, and as he says in the next chapter, (ver. 13.) not in the persuasive words of human wisdom, &c. The Spirit of God, which guided the thoughts and pen of St. Paul, and the other sacred writers, inspired them to deliver the gospel-truths with great simplicity, without the ornaments of an artificial human eloquence, lest the cross of Christ should be made void, lest the conversion of the world might be attributed to any human means, and not to the power of God, and of Christ crucified. (Witham)”

“Paul says this not to depreciate baptism; for he exalts it most highly (Rom 6:3). He baptized some first converts; and would have baptized more, but that his and the apostles' peculiar work was to preach the Gospel, to found by their autoptic testimony particular churches, and then to superintend the churches in general. sent me--literally, "as an apostle." not to baptize--even in Christ's name, much less in my own. not with wisdom of words--or speech; philosophical reasoning set off with oratorical language and secular learning, which the Corinthians set so undue a value upon (Co1 1:5; Co1 2:1, Co1 2:4) in Apollos, and the want of which in Paul they were dissatisfied with (Co2 10:10). cross of Christ--the sum and substance of the Gospel (Co1 1:23; Co1 2:2), Christ crucified. be made of none effect--literally, "be made void" (Rom 4:14); namely, by men thinking more of the human reasonings and eloquence in which the Gospel was set forth, than of the Gospel itself of Christ crucified, the sinner's only remedy, and God's highest exhibition of love.”

“Because it is a greater thing to preach the gospel than to baptize, Paul says that he was sent to do the former, not the latter. Not everyone who baptizes is competent to preach the gospel, for the words used at baptism are an established formula. When Cornelius became a believer, the apostle Peter gave orders that he should be baptized along with his household, but he did not bother to do it himself when he had his assistants standing by. It was because Christian preaching does not need elaborate refinement of verbal expression that fishers, who were uneducated, were chosen to preach the gospel. In that way the truth of the message would be its own recommendation, and it would not depend on the cleverness or ingenuity of human wisdom. The false apostles were doing just that, and moreover they were omitting the things which the world does not believe, like the virgin birth of Christ and his resurrection from the dead.”

“They show, further, that that Horos of theirs, whom they call by a variety of names, has two faculties,-the one of supporting, and the other of separating; and in so far as he supports and sustains, he is Stauros, while in so far as he divides and separates, he is Horos. They then represent the Saviour as having indicated this twofold faculty: first, the sustaining power, when He said, "Whosoever doth not bear his cross (Stauros), and follow after me, cannot be my disciple;" and again, "Taking up the cross follow me;" but the separating power when He said, "I came not to send peace, but a word." They also maintain that John indicated the same thing when he said, "The fan is in His hand, and He will thoroughly purge the floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable." By this declaration He set forth the faculty of Horos. For that fan they explain to be the cross (Stauros), which consumes, no doubt, all material objects, as fire does chaff, but it purifies all them that are saved, as a fan does wheat. Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: "The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God." And again: "God forbid that I should glory in anything save in the cross of Christ, by whom the world is crucified to me, and I unto the world."”

“Now, both the people (of Israel) by their transgression of His laws, and the whole race of mankind by their neglect of natural duty, had both sinned and rebelled against the Creator. Marcion's god, however, could not have been offended, both because he was unknown to everybody, and because he is incapable of being irritated. What grace, therefore, can be had of a god who has not been offended? What peace from one who has never experienced rebellion? "The cross of Christ," he says, "is to them that perish foolishness; but unto such as shall obtain salvation, it is the power of God and the wisdom of God." And then, that we may known from whence this comes, he adds: "For it is written, `I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.' " Now, since these are the Creator's words, and since what pertains to the doctrine of the cross he accounts as foolishness, therefore both the cross, and also Christ by reason of the cross, will appertain to the Creator, by whom were predicted the incidents of the cross.”

“Who was capable of destroying the plague of ignorance, darkness and destruction? Not a prophet, nor an apostle, nor any other righteous man. Rather there had to be a divine power coming down from heaven, capable of dying on behalf of us all, so that by his death there might be a defense against the devil.”

“To the sick and gasping even wholesome meats are unpleasant, friends and relations burdensome; who are often times not even recognized, but are rather accounted intruders. Much like this often is the case of those who are perishing in their souls. For the things which tend to salvation they know not; and those who are careful about them they consider to be troublesome. Now this ensues not from the nature of the thing, but from their disease. And just what the insane do, hating those who take care of them, and besides reviling them, the same is the case with unbelievers also. But as in the case of the former, they who are insulted then more than ever compassionate them, and weep, taking this as the worst symptom of the disease in its intense form, when they know not their best friends; so also in the case of the Gentiles let us act; yea more than for our wives let us wail over them, because they know not the common salvation. For not so dearly ought a man to love his wife as we should love all men, and draw them over unto salvation; be a man a Gentile, or be he what he may. For these then let us weep; for "the word of the Cross is to them foolishness," being itself Wisdom and Power. For, saith he, "the word of the Cross to them that perish is foolishness." For since it was likely that they, the Cross being derided by the Greeks, would resist and contend by aid of that wisdom, which came (forsooth) of themselves, as being disturbed by the expression of the Greeks; Paul comforting them saith, think it not strange and unaccountable, which is taking place. This is the nature of the thing, that its power is not recognized by them that perish. For they are beside themselves, and behave as madmen; and so they rail and are disgusted at the medicines which bring health.”

“"For the word of the cross is foolishness to those who are perishing." There were in Corinth unbelievers who subjected the cross to mockery and said: truly, it is foolish to preach a crucified God, for if He were God, He would not have allowed Himself to be crucified; and since He could not escape death, how could He have risen from the dead? The faithful, it seems, opposed them with their own wisdom, indignant that those people were blaspheming the cross. Therefore he also says: do not consider this strange; for that which is given by God for salvation seems foolishness to those who are perishing. By "the word of the cross" he means the preaching of the cross, or of Christ crucified. "For us who are being saved, it is the power of God." For us, he says, who are not perishing but being saved, it is the power of God. But the cross also shows wisdom. It shows power in that by death He destroyed death, for if the one who has fallen conquers, this is a sign of the greatest power; and wisdom — in that He saved the perishing in precisely this manner.”

“Then when he says, for the word of the cross, he proves that the cross of Christ is made void by the method of teaching which consists in eloquent wisdom. First he gives the proof; secondly, he gives the reason for his statements (v. 19). He says, therefore: The reason I have said that the cross of Christ is made void, if the teachings of the faith are presented in eloquent wisdom is that the word of the Cross, i.e., the announcing of Christ's cross is folly, i.e., it appears foolish, to them that are perishing, i.e., to unbelievers, who consider themselves wise according to the world, for the preaching of the cross of Christ contains something which to worldly wisdom seems impossible; for example, that God should die or that Omnipotence should suffer at the hands of violent men. Furthermore, that a person not avoid shame when he can, and other things of this sort, are matters which seem contrary to the prudence of this world. Consequently, when Paul was preaching such things, Festus said: "Paul, you are beside yourself: much learning makes you mad" (Ac 26:24). And Paul himself says below that the word of the Cross actually does contain foolishness; he adds: but to us that are being saved, namely, Christ's faithful who are saved by Him: "He will save his people from their sins" (Matt 1:21), it is the power of God, because they recognize in the cross of Christ God's power, by which He overcame the devil and the world: "The Lion of the tribe of Judah, has conquered" (Rev. 5:5), as well as the power they experience in themselves, when together with Christ they die to their vices and concupiscences, as it says in Gal (5:24): "Those who belong to Christ Jesus have crucified the flesh with its passions and desires." Hence it says in Ps (110:10): "The Lord sends forth from Zion your mighty scepter"; "Virtue went out of him and healed all" (Lk 6:19).”

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

“preaching, &c.--literally, "the word," or speech as to the cross; in contrast to the "wisdom of words" (so called), Co1 1:17. them that perish--rather, "them that are perishing," namely, by preferring human "wisdom of words" to the doctrine of the "cross of Christ." It is not the final state that is referred to; but, "them that are in the way of perishing." So also in Co2 2:15-16. us which are saved--In the Greek the collocation is more modest, "to them that are being saved (that are in the way of salvation) as," that is, to which class we belong. power of God--which includes in it that it is the wisdom of God" (Co1 1:24). God's powerful instrument of salvation; the highest exhibition of God's power (Rom 1:16). What seems to the world "weakness" in God's plan of salvation (Co1 1:25), and in its mode of delivery by His apostle (Co1 2:3) is really His mighty "power." What seems "foolishness" because wanting man's "wisdom of words" (Co1 1:17), is really the highest "wisdom of God" (Co1 1:24).”

“And of such it is said, "I will destroy the wisdom of the wise: I will bring to nothing the understanding of the prudent." The apostle accordingly adds, "Where is the wise? Where is the scribe? Where is the disputer of this world?" setting in contradistinction to the scribes, the disputers of this world, the philosophers of the Gentiles. "Hath not God made foolish the wisdom of the world?" which is equivalent to, showed it to be foolish, and not true, as they thought.”

“Now, both the people (of Israel) by their transgression of His laws, and the whole race of mankind by their neglect of natural duty, had both sinned and rebelled against the Creator. Marcion's god, however, could not have been offended, both because he was unknown to everybody, and because he is incapable of being irritated. What grace, therefore, can be had of a god who has not been offended? What peace from one who has never experienced rebellion? "The cross of Christ," he says, "is to them that perish foolishness; but unto such as shall obtain salvation, it is the power of God and the wisdom of God." And then, that we may known from whence this comes, he adds: "For it is written, `I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.' " Now, since these are the Creator's words, and since what pertains to the doctrine of the cross he accounts as foolishness, therefore both the cross, and also Christ by reason of the cross, will appertain to the Creator, by whom were predicted the incidents of the cross.”

“"For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject." Nothing from himself which might give offence, does he advance up to this point; but first he comes to the testimony of the Scripture, and then furnished with boldness from thence, adopts more vehement words.”

“Paul speaks about the wisdom of this world and not merely the eloquence, for God has given it also. It was God who divided the languages and gave each one its own character. It was he who gave the Greek language its splendor. But those who abuse these gifts have prepared food for deception and have preached false tales. What Paul objects to is not their eloquence as such but the false teaching which lies behind it.”

“Having said that the unbelieving wise men perish, he confirms this with Scripture: for it says, "the wisdom of his wise men shall perish" (Isa. 29:14), namely, of the external ones, that is, in the wisdom of this world there is no understanding (this is no longer wisdom), and the understanding of those who consider themselves intelligent and knowledgeable has been rejected.”

“"I will destroy the wisdom of the wise, and the prudence of the prudent I will reject." That is the wisdom of which Jeremiah says: "They are wise to do evil, but to do good they know not." To scatter this wisdom Christ died, made poor, afflicted, and humble, so that he might teach us to beware of it. Has not God made foolish the wisdom of this world? — when on the cross he chose the contraries of worldly wisdom. It pleased God through the foolishness of preaching to save those who believe.”

“Then when he says, For it is written, he states the reason for the above: first, he tells why the word of the cross is folly to men; secondly, why this folly is the power of God to them that are saved (v. 21). As to the first he does two things: first, he adduces a text which foretells what is asked; secondly, he shows that it has been fulfilled (v. 20). It should be noted in regard to the first point that anything good in itself cannot appear foolish to anyone, unless there is a lack of wisdom. This, therefore is the reason why the word of the cross, which is salutary for believers, seems foolish to others, namely, because they are devoid of wisdom; and this is what he says: For it is written: I will destroy the wisdom of the wise, and the cleverness (prudence) of the clever (prudent) I will thwart. This can be taken from two places: for it is written in Ob (v.8): "Will I not destroy the wise men out of Edom, and understanding out of Mount Esau?"; but it is more explicit in Is (29:14): "The wisdom of their wise men shall perish, and the discernment of their discerning men shall be hid." Now wisdom and prudence are different: for wisdom is knowledge of divine things; hence it pertains to contemplation; "The fear of the Lord is wisdom" (Jb 28:28). Prudence, however, is, properly speaking, knowledge of human things; hence it says in Pr (10:23): "Wisdom is prudence to a man," namely, because knowledge of human affairs is called wisdom. Hence, the Philosopher also says in Ethics VI that prudence is the right understanding of things to be done; and so prudence pertains to reason. Yet it should be noted that men, however evil, are not altogether deprived of God's gifts; neither are God's gifts in them destroyed. Consequently, he does not say absolutely, "I will destroy the wisdom," because "all wisdom is from the Lord God" (Sir 1:1), but I will destroy the wisdom of the wise, i.e., which the wise of this world have invented for themselves against the true wisdom of God, because as it says in Jas (3:15): "This is not wisdom, descending from above; but earthly, sensual, devilish." Similarly, he does not say, "I will reject prudence," for God's wisdom teaches true prudence, but the prudence of the prudent, i.e., which is regarded as prudent by those who esteem themselves prudent in worldly affairs, so that they cling to the goods of this world, or because "the prudence of the flesh is death" (Rom 8:6). Consequently, because of their lack of wisdom they suppose that it is impossible for God to become man and suffer death in His human nature; but due to a lack of prudence they consider it unbecoming for a man to endure the cross, "despising the shame" (Heb 12:2).”

“I will destroy the wisdom of the wise. I will confound the false and mistaken wisdom of the great and wise philosophers, of the learned doctors or scribes, of the curious searchers of the secrets of nature. — Hath not God made foolish the wisdom of this world, by the means he hath made use of to convert, and save the world, particularly by sending his only Son to die upon a cross? the preaching of which seems a folly, &c. only they who are called, believe Christ, though crucified, to be the power and wisdom of God. (Witham)”

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

“For it is written in Isaiah: I will destroy the wisdom of the wise, and the intelligence of the intelligent I will reject (Isaiah 29:14). He destroys the wisdom of the wise, while he does what they deny is possible; and he rejects the intelligence of the intelligent, when he proves that God, whom they call careless, has undertaken those things which they consider foolish, namely that the Son of God would be crucified by being born of a Virgin for the salvation of humanity; which fact is truly attested by power, not words.”

“The cross of Christ is indeed a stumbling-block to those that do not believe, but to the believing it is salvation and life eternal. "Where is the wise man? where the disputer?" Where is the boasting of those who are called mighty? For the Son of God, who was begotten before time began, and established all things according to the will of the Father, He was conceived in the womb of Mary, according to the appointment of God, of the seed of David, and by the Holy Ghost. For says [the Scripture], "Behold, a virgin shall be with child, and shall bring forth a son, and He shall be called Immanuel." He was born and was baptized by John, that He might ratify the institution committed to that prophet.”

“For since the soul became too enfeebled for the apprehension of realities, we needed a divine teacher. The Saviour is sent down—a teacher and leader in the acquisition of the good—the secret and sacred token of the great Providence. "Where, then, is the scribe? where is the searcher of this world? Hath not God made foolish the wisdom of this world?" And again, "I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent," plainly of those wise in their own eyes, and disputatious.”

“For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith. Both he and that other magician, who was with Sergius Paulus, (since he began opposing himself to the same apostles) was mulcted with loss of eyes. The same fate, I believe, would astrologers, too, have met, if any had fallen in the way of the apostles. But yet, when magic is punished, of which astrology is a species, of course the species is condemned in the genus. After the Gospel, you will nowhere find either sophists, Chaldeans, enchanters, diviners, or magicians, except as clearly punished. "Where is the wise, where the grammarian, where the disputer of this age? Hath not God made foolish the wisdom of this age? " You know nothing, astrologer, if you know not that you should be a Christian. If you did know it, you ought to have known this also, that you should have nothing more to do with that profession of yours which, of itself, fore-chants the climacterics of others, and might instruct you of its own danger. There is no part nor lot for you in that system of yours. He cannot hope for the kingdom of the heavens, whose finger or wand abuses the heaven.”

“The wisdom of this world and the wisdom of God are not the same thing. God's wisdom is the true one, without any additives to corrupt it. The world's wisdom is foolish, even though the simplicity of God's wisdom makes those who have it appear foolish in the eyes of the world. Believers have received this divine wisdom and thus in this world appear to be fools.”

“Wherefore, if they were not wise who were so called, nor those of later times, who did not hesitate to confess their want of wisdom, what remains but that wisdom is to be sought elsewhere, since it has not been found where it was sought. But what can we suppose to have been the reason why it was not found, though sought with the greatest earnestness and labour by so many intellects, and during so many ages, unless it be that philosophers sought for it out of their own limits? And since they traversed and explored all parts, but nowhere found any wisdom, and it must of necessity be somewhere, it is evident that it ought especially to be sought there where the title of folly appears; under the covering of which God hides the treasury of wisdom and truth, lest the secret of His divine work should be exposed to view.”

“"Hath not God made foolish the wisdom of this world? Where is the wise? Where the Scribe? Where the disputer of this world? Hath not God made foolish the wisdom of this world?" Having said, "It is written, I will destroy the wisdom of the wise," He subjoins demonstration from facts, saying, "Where is the wise? where the Scribe?" at the same time glancing at both Gentiles and Jews. For what sort of philosopher, which among those who have studied logic, which of those knowing in Jewish matters, hath saved us and made known the truth? Not one. It was the fisherman's work, the whole of it.”

“Having brought forward testimony from Scripture, he then proves his thought from deeds, and exposes both the Greeks with the words "where is the wise man," that is, the philosopher, and the Jews with the words "where is the scribe?" And he called "disputers" those who base everything on syllogisms and investigations. None of them saved us; but the fishermen led us out of error. The expression "has not God turned the wisdom of this world into foolishness?" stands in place of: He showed that it was foolish, because it could not find the truth.”

“Then when he says, Where is the wise man? He shows that the prophecy about the destruction of human wisdom and prudence has been fulfilled. First, he presents the proving reason in the form of a question; secondly, he draws the conclusion (v. 20b). He says, therefore: Where is the wise? As if to say: He is not found among the faithful who are saved. By the wise he understands one who searches for the secret causes of nature: "How will you say to Pharaoh: 'I am the son of the wise?'" (Is 19:11). This refers to the Gentiles, who pursue the wisdom of this world. Where is the scribe? i.e., skilled in the Law: and this is referred to the Jews. As if to say: Not among the believers. Where is the debater of this age? Who through prudence examines what is suitable to human life in the affairs of this world. As if to say: He is not found among the believers. This refers to both Jews and Gentiles: "The sons of Hagar, who seek for understanding on the earth" (Bar 3:23). The Apostle seems to have based this question on Is (33:18): "Where is the learned?" for which he substitutes "the wise"; "where is the one that ponders the words of the law?" for which he substitutes the debater of this age, because it is mainly little ones who are customarily instructed in matters pertaining to the moral life. Then when he says, Has not God, he draws the conclusion contained in the question. As if to say: since those who are considered the wise of this world have failed in the way of salvation, has not God made foolish the wisdom of this world, i.e., proved it foolish, inasmuch as those versed in this wisdom have been so found so foolish that they have not discovered the road to salvation: "Every man is stupid and without knowledge" (Jer 51:17); "Your wisdom and your knowledge have led you astray" (Is 47:10). Another way to interpret this is as if he were saying: "I will destroy the wisdom of the wise and the prudence of the prudent I will reject," i.e., I will strike it first from my preachers, as it says in Pr (30:1): "Surely I am too stupid to be a man. I have not the understanding of a man." Where is the wise? As if to say: He is not found among the preachers: "You have hid these things from the wise and prudent, and revealed them to little ones" (Matt 11:25). Has not God made, i.e., proved, foolish the wisdom of this world by achieving what it considered impossible, namely, that a dead man rise, and other things of this sort.”

“Where--nowhere; for God "brings them to naught" (Co1 1:19). the wise--generally. the scribe--Jewish [ALFORD]. the disputer--Greek [ALFORD]. Compare the Jew and Greek of this world contrasted with the godly wise, Co1 1:22-23. VITRINGA thinks the reference is to the Jewish discourses in the synagogue, daraschoth, from a Hebrew root "to dispute." Compare "questions," Act 26:3; Tit 3:9. If so, "wise" refers to Greek wisdom (compare Co1 1:22). Paul applies Isa 33:18 here in a higher sense; there the primary reference was to temporal deliverance, here to external; Co1 1:22, which is in threefold opposition to Co1 1:18 there, sanctions this higher application; the Lord in the threefold character being the sole ground of glorying to His people. of this world . . . of this world--rather, "dispensation (or age) . . . world"; the Greek words are distinct. The former is here this age or worldly order of things in a moral point of view, as opposed to the Christian dispensation or order of things. The latter is the world viewed externally and cosmically. made foolish--shown the world's philosophy to be folly, because it lacks faith in Christ crucified [CHRYSOSTOM]. Has treated it as folly, and not used its help in converting and saving men (Co1 1:26-27) [ESTIUS].”

“Here Paul attacks the Jews as much as the Gentiles, because their scribes and doctors of the law think that it is foolish to believe that God has a Son. Gentiles also laugh at this, but the Jews' unbelief is based on the fact that the matter is not openly stated in the law, whereas the Gentiles think it is silly because the reasoning of the world does not accept it, claiming that nothing can be made without sexual union. The debater of this age is a man who thinks that the world is governed by the conjunction of the stars and that births and deaths are brought about by the twelve signs of the zodiac. Is there anything more foolish than the belief that the Creator does not care about the world he has made? What would be the point of making it in that case? It is because they see some people enjoying life and others not, because they see the righteous suffering while the wicked boast, that they have come to believe that God does not care. But to say this is to say that God is malevolent and unjust.”

“And if you ask the cause of their seeming wisdom, he will say, "because of the blindness of their heart;" since "in the wisdom of God," that is, as proclaimed by the prophets, "the world knew not," in the wisdom "which spake by the prophets," "Him," that is, God—"it pleased God by the foolishness of preaching"—what seemed to the Greeks foolishness—"to save them that believe. For the Jews require signs," in order to faith; "and the Greeks seek after wisdom," plainly those reasonings styled "irresistible," and those others, namely, syllogisms.”

“What follows will confirm this suggestion, when he asks, "Hath not God infatuated the wisdom of this world? " and when he adds the reason why: "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." But first a word about the expression "the world; " because in this passage particularly, the heretics expend a great deal of their subtlety in showing that by world is meant the lord of the world. We, however, understand the term to apply to any person that is in the world, by a simple idiom of human language, which often substitutes that which contains for that which is contained. "The circus shouted," "The forum spoke," and "The basilica murmured," are well-known expressions, meaning that the people in these places did so. Since then the man, not the god, of the world in his wisdom knew not God, whom indeed he ought to have known (both the Jew by his knowledge of the Scriptures, and all the human race by their knowledge of God's works), therefore that God, who was not acknowledged in His wisdom, resolved to smite men's knowledge with His foolishness, by saving all those who believe in the folly of the preached cross.”

“Since, therefore, human wisdom has no existence (Socrates says in the writings of Plato), let us follow that which is divine, and let us give thanks to God, who has revealed and delivered it to us; and let us congratulate ourselves, that through the divine bounty we possess the truth and wisdom, which, though sought by so many intellects through so many ages, philosophy”

“Given that men had rejected the contemplation of God and were looking for him in nature and in the material world, making gods for themselves out of mortal men and demons, the loving and general Savior of all, the Word of God, took to himself a body and walked about like a man, in order to meet the senses halfway, so that those who think that God is corporeal might perceive the truth by observing what the Lord accomplishes in his body, and through him recognize the Father.”

“"For seeing that in the wisdom of God the world through its wisdom knew not God, it was God's good pleasure through the foolishness of the preaching to save them that believe." The wisdom apparent in those works whereby it was His will to make Himself known. For to this end did he frame them, and frame them such as they are, that by a sort of proportion, from the things which are seen heaven great as it is, not only was made by Him, but made with ease; and that boundless earth, too, was brought into being even as if it had been nothing. Wherefore of the former He saith, "The works of Thy fingers are the heavens," and concerning the earth, "Who hath made the earth as it were nothing." Since then by this wisdom the world was unwilling to discover God, He employed what seemed to be foolishness, i.e. the Gospel, to persuade men; not by reasoning, but by faith. It remains that where God's wisdom is, there is no longer need of man's. For before, to infer that He who made the world such and so great, must in all reason be a God possessed of a certain uncontrollable, unspeakable power; and by these means to apprehend Him;-this was the part of human wisdom. But now we need no more reasonings, but faith alone. For to believe on Him that was crucified and buried, and to be fully persuaded that this Person Himself both rose again and sat down on high; this needeth not wisdom, nor reasonings, but faith. For the Apostles themselves came in not by wisdom, but by faith, and surpassed the heathen wise men in wisdom and loftiness, and that so much the more, as to raise disputings is less than to receive by faith the things of God. For this transcends all human understanding. But how did He "destroy wisdom?" Being made known to us by Paul and others like him, He shewed it to be unprofitable. For towards receiving the evangelical proclamation, neither is the wise profited at all by wisdom, nor the unlearned injured at all by ignorance. But the shepherd and the rustic will more quickly receive this, once for all both repressing all doubting thoughts and delivering himself unto faith. For the matter is not of that kind; this way of knowing God being far greater than the other. You see then, faith and simplicity are needed, and this we should seek every where, and prefer it before the wisdom which is from without. For "God," saith he, "hath made wisdom foolish." But what is, "He hath made foolish?" He hath shewn it foolish in regard of receiving the faith. For since they prided themselves on it, He lost no time in exposing it. For what sort of wisdom is it, when it cannot discover the chief of things that are good? He caused her therefore to appear foolish, after she had first convicted herself. For if when discoveries might have been made by reasoning, she proved nothing, now when things proceed on a larger scale, how will she be able to accomplish aught? now when there is need of faith alone, and not of acuteness? You see then, God hath shewn her to be foolish. It was His good pleasure, too, by the foolishness of the Gospel to save; foolishness, I say, not real, but appearing to be such. For that which is more wonderful yet is His having prevailed by bringing in, not another such wisdom more excellent than the first, but what seemed to be foolishness. He cast out Plato for example, not by means of another philosopher of more skill, but by an unlearned fisherman. For thus the defeat became greater, and the victory more splendid.”

“Paul enumerates two or even three different kinds of wisdom here. First there is what the world calls folly, wisdom greater than the others. Then there is the wisdom given to human beings by which we reason and act, by which we develop and invent things and by which we can know God. Finally, there is a third kind of wisdom, which is found in the contemplation of the creation. The wisdom which is folly to the world is given to us by the Savior, so that people who know God by natural wisdom and who are led to him by contemplating the created order may attain the salvation which neither of these kinds of wisdom can provide and be delivered from error.”

“Although faith hath been implanted in our construction by God our Creator, yet hath it been corrupted and changed from faith to error, and after the manner of that natural wisdom which hath also been given to us in our construction we have changed it, and instead of the wisdom of God we have gathered together the wisdom of [this] world with it. And something else which is external to God through the wisdom of God have we changed, even as Paul saith, "Through the wisdom of God the world knew not the wisdom of God." And thus also hath the natural faith which is in us been turned into error, and these things which have been given to us by the Creator for [our] advantage have been found by us to be a loss, for we have changed their profitable orderings, and we have made use of them in a manner other than that for which they were designed. Our faith hath believed in what is unseemly, and our wisdom hath made acquaintance with what is not befitting; for where faith was unnecessary there have we made use of faith.”

“He gives the reason why worldly wisdom turned into foolishness. Since in the wisdom manifest in creatures (for heaven and earth and all creation proclaims the Creator: see Ps. 19:2; Rom. 1:20), "the world," that is, those who think in worldly terms, did not know God (evidently because wisdom of the kind seen in eloquence hindered it from doing so), it pleased God to save believers through the simplicity of preaching (which only seemed like foolishness but was not truly so). Thus the Greeks had as their teacher the wisdom of God, that is, the wisdom discerned in creatures, yet they did not know God, because they were guided by the wisdom that consists in eloquence, which is not true wisdom.”

“Then when he says, For since, he states the reason why the faithful are saved by the foolishness of preaching. He had already stated that the word of the cross is foolishness to them that perish, but the power of God to them that are saved; for it pleased God by the folly of what we preach, i.e., by the preaching which human wisdom considers foolish, to save them that believe; and this because the world, i.e., worldly men, knew not God by wisdom taken from things of the world; and this in the wisdom of God. For divine wisdom, when making the world, left indications of itself in the things of the world, as it says in Sirach (1:10): "He poured wisdom out upon all his works," so that the creatures made by God's wisdom are related to God's wisdom, whose signposts they are, as a man's words are related to his wisdom, which they signify. And just as a disciple reaches an understanding of the teacher's wisdom by the words he hears from him, so man can reach an understanding of God's wisdom by examining the creatures He made, as it says in Romans (1:20): "His invisible nature has been clearly perceived in the things that have been made." But on account of the vanity of his heart man wandered from the right path of divine knowledge; hence it says in Jn (1:10): "He was in the world, and the world was made through him, yet the world knew him not." Consequently, God brought believers to a saving knowledge of Himself by other things, which are not found in the natures of creatures; on which account worldly men, who derive their notions solely from human things, considered them foolish: things such as the articles of faith. It is like a teacher who recognizes that his meaning was not understood from the words he employed, and then tried to use other words to indicate what he meant.”

“For seeing that in the wisdom of God, &c. That is, by the works of the divine wisdom, by the visible creatures of this world, and the effects of his providence, the world had not wisdom, or was not wise enough, to know and worship God, as they might, and ought to have done: it pleased God to shew his power by the foolishness of preaching, by sending illiterate men to preach a God crucified, which to human wisdom seems a folly, and to save men by this belief. (Witham) — The gospel, which I announce to you, though it appears folly to the vain philosopher, is the wisdom of God; and whilst it exhibits the picture of a crucified God, and teaches us the mortification of our senses, promises a happiness in the next life, not to be found in this. (Vat. Grot. Tir. Just. [Vatable?; Grotius?; Tirinus?; St. Justin Martyr?])”

“after that--rather, "whereas." in the wisdom of God--in the wise arrangement of God. world by wisdom--rather, "by its wisdom," or "its philosophy" (Joh 1:10; Rom 1:28). knew not God--whatever other knowledge it attained (Act 17:23, Act 17:27). The deistic theory that man can by the light of nature discover his duty to God, is disproved by the fact that man has never discovered it without revelation. All the stars and moon cannot make it day; that is the prerogative of the sun. Nor can nature's highest gifts make the moral day arise; that is the office of Christ. Even the Jew missed this knowledge, in so far as he followed after mere carnal world wisdom. it pleased God--Paul refers to Jesus' words (Luk 10:21). by the foolishness of preaching--by that preaching which the world (unbelieving Jews and Gentiles alike) deem foolishness. save them that believe-- (Rom 1:16).”

“The world has not recognized God but has attributed divine majesty to his creatures and to the elemental powers of the universe, thinking that visible things ought to be worshiped. God has therefore chosen a form of preaching which will seem foolish to such people. Those who reject what the apostles preach will be condemned, while believers are being saved.”

“As, then, he who is fond of hunting captures the game after seeking, tracking, scenting, hunting it down with dogs; so truth, when sought and got with toil, appears a delicious thing. Why, then, you will ask, did you think it fit that such an arrangement should be adopted in your memoranda? Because there is great danger in divulging the secret of the true philosophy to those, whose delight it is unsparingly to speak against everything, not justly; and who shout forth all kinds of names and words indecorously, deceiving themselves and beguiling those who adhere to them. "For the Hebrews seek signs," as the apostle says, "and the Greeks seek after wisdom."”

“Since then the man, not the god, of the world in his wisdom knew not God, whom indeed he ought to have known (both the Jew by his knowledge of the Scriptures, and all the human race by their knowledge of God's works), therefore that God, who was not acknowledged in His wisdom, resolved to smite men's knowledge with His foolishness, by saving all those who believe in the folly of the preached cross. "Because the Jews require signs," who ought to have already made up their minds about God, "and the Greeks seek after wisdom," who rely upon their own wisdom, and not upon God's. If, however, it was a new god that was being preached, what sin had the Jews committed, in seeking after signs to believe; or the Greeks, when they hunted after a wisdom which they would prefer to accept? Thus the very retribution which overtook both Jews and Greeks proves that God is both a jealous God and a Judge, inasmuch as He infatuated the world's wisdom by an angry and a judicial retribution.”

“That He also is both the wisdom and the power of God, Paul proves in his first Epistle to the Corinthians. "Because the Jews require a sign, and the Creeks seek after wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, both Jews and Greeks, Christ the power of God and the wisdom of God."”

“Next, to shew the power of the Cross, he saith, "For Jews ask for signs and Greeks seek after wisdom: but we preach Christ crucified, unto Jews a stumbling-block, and unto Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ the Power of God, and the Wisdom of God." Vast is the import of the things here spoken! For he means to say how by contraries God hath overcome, and how the Gospel is not of man. What he saith is something of this sort. When, saith he, we say unto the Jews, Believe; they answer, Raise the dead, Heal the demoniacs, Shew unto us signs. But instead thereof what say we? That He was crucified, and died, who is preached. And this is enough, not only to fail in drawing over the unwilling, but even to drive away those even who are willing. Nevertheless, it drives not away, but attracts and holds fast and overcomes. Again; the Greeks demand of us a rhetorical style, and the acuteness of sophistry. But preach we to these also the Cross, and that which in the case of the Jews seems weakness, this in the case of the Greeks is foolishness. Wherefore, when we not only fail in producing what they demand, but also produce the very opposites of their demand; (for the Cross has not merely no appearance of being a sign sought out by reasoning, but even the very annihilation of a sign;-is not merely deemed no proof of power, but a conviction of weakness;-not merely no display of wisdom, but a suggestion of foolishness;)-when therefore they who seek for signs and wisdom not only receive not the things which they ask, but even hear the contrary to what they desire, and then by means of contraries are persuaded;-how is not the power of Him that is preached unspeakable? As if to some one tempest-tost and longing for a haven, you were to shew not a haven but another wilder portion of the sea, and so could make him follow with thankfulness? Or as if a physician could attract to himself the man that was wounded and in need of remedies, by promising to cure him not with drugs, but with burning of him again! For this is a result of great power indeed. So also the Apostles prevailed, not simply without a sign, but even by a thing which seemed contrary to all the known signs. Which thing also Christ did in the case of the blind man. For when He would heal him, He took away the blindness by a thing that increased it: i.e. He put on clay. As then by means of clay He healed the blind man, so also by means of the Cross He brought the world to Himself. That certainly was adding an offence, not taking an offence away. So did He also in creation, working out things by their contraries. With sand, for instance, He walled in the sea, having made the weak a bridle to the strong. He placed the earth upon water, having taken order that the heavy and the dense should be borne on the soft and fluid. By means of the prophets again with a small piece of wood He raised up iron from the bottom. In like manner also with the Cross He hath drawn the world to Himself. For as the water beareth up the earth, so also the Cross beareth up the world. You see now, it is proof of great power and wisdom, to convince by means of the things which tell directly against us. Thus the Cross seems to be matter of offence; and yet far from offending, it even attracts.”

“Paul wants to show how God produced opposite effects by opposite means, and says: when I tell a Jew "believe," he immediately demands signs to confirm the preaching, but we preach Christ crucified; and this not only does not show signs, but on the contrary appears to be weakness, and yet this very thing, which seems feeble and opposite to what the Jew demands, brings him to faith, which demonstrates the great power of God. Again: the Greeks seek wisdom from us; but we preach the cross to them, which is to preach a crucified God; this would seem to be foolishness, yet they too are persuaded by it. Therefore, is this not proof of the greatest power, when they are persuaded by the very opposite of what they themselves demand?”

“Then when he says, For the Jews, he explains his proof: first in regard to the statement that the word of the cross is foolishness to them that perish; secondly, in regard to the statement that to them that are saved it is the power of God (v. 24). As to the first he does two things: first, he mentions the differing interests of those that perish; secondly, from this he assigns the reason for what he had said (v. 23). Among those that perish, i.e., unbelievers, some were Jews and some Gentiles. He says, therefore: I have said that the word of the cross is foolish to them that perish, and this because the Jews demand signs, for the Jews were used to being instructed in a divine manner: "He led him about and taught him" (Dt 32:10), in the sense that God's teachings were accompanied by many marvels: "In the sight of their fathers he wrought marvels in the land of Egypt" (Ps 78:12). Consequently, they require signs from everyone asserting a doctrine: "Master, we would see a sign from you" (Matt 12:38); "We have not seen our signs" (Ps 74:9). But the Greeks seek wisdom, being interested in the pursuit of wisdom: the wisdom, I say, which is founded on the reasons of worldly things and of which it is said: "Let not the wise man glory in his wisdom" (Jer 9:23). By the Greeks are understood all the Gentiles who received worldly wisdom from the Greeks. When they sought wisdom, therefore, they wished to judge every doctrine proposed to them according to the rule of human wisdom.”

“The Jews, in the mean time, ask for miracles, such as God formerly wrought in their favour, and the Greeks, or the Gentiles, to be converted, expect from us, what they would look upon as the highest points of human wisdom and knowledge; for that which appeareth the foolishness of God, is wiser than men, and able to confound the highest human wisdom; and that which appeareth weakness of God, is stronger than men, who cannot hinder God from converting the world, by means and methods, that seem so disproportioned to this his design. (Witham) — Foolishness. That is to say, what appears foolish to the world in the ways of God, is indeed more wise: and what appears weakness, is indeed above all the strength and comprehension of man. (Challoner)”

“For--literally, "Since," seeing that. This verse illustrates how the "preaching" of Christ crucified came to be deemed "foolishness" (Co1 1:21). a sign--The oldest manuscripts read "signs." The singular was a later correction from Mat 12:38; Mat 16:1; Joh 2:18. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah (Luk 11:16). Greeks seek . . . wisdom--namely, a philosophic demonstration of Christianity. Whereas Christ, instead of demonstrative proof, demands faith on the ground of His word, and of a reasonable amount of evidence that the alleged revelation is His word. Christianity begins not with solving intellectual difficulties, but with satisfying the heart that longs for forgiveness. Hence not the refined Greeks, but the theocratic Jews were the chosen organ for propagating revelation. Again, intellectual Athens (Act 17:18-21, &c.) received the Gospel less readily than commercial Corinth.”

“The Jews seek signs because they do not reject the possibility that things like this can happen. What they want to know is whether it has actually occurred, like Aaron's rod, which sprouted and bore fruit, and Jonah who spent three days and nights in the belly of the whale before being spewed out alive. But the Greeks seek wisdom, refusing to believe anything which does not accord with human reason.”

“For as it was not possible that the man who had once for all been conquered, and who had been destroyed through disobedience, could reform himself, and obtain the prize of victory; and as it was also impossible that he could attain to salvation who had fallen under the power of sin,-the Son effected both these things, being the Word of God, descending from the Father, becoming incarnate, stooping low, even to death, and consummating the arranged plan of our salvation, upon whom [Paul], exhorting us unhesitatingly to believe, again says, "Who shall ascend into heaven? that is, to bring down Christ; or who shall descend into the deep? that is, to liberate Christ again from the dead." Then he continues, "If thou shall confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shall be saved." And he renders the reason why the Son of God did these things, saying, "For to this end Christ both lived, and died, and revived, that He might rule over the living and the dead." And again, writing to the Corinthians, he declares, "But we preach Christ Jesus crucified;" and adds, "The cup of blessing which we bless, is it not the communion of the blood of Christ?"”

“And, of course, it had been meet that the mystery of the passion itself should be figuratively set forth in predictions; and the more incredible (that mystery), the more likely to be "a stumbling-stone," if it had been nakedly predicted; and the more magnificent, the more to be adumbrated, that the difficulty of its intelligence might seek (help from) the grace of God.”

“For the Jews, he says, the Crucified One is a stumbling block; for they stumble over Him, saying: how can He be God who ate and drank both with tax collectors and with sinners and was crucified with robbers? And the Greeks mock this mystery as foolishness, when they hear that only by faith alone, and not by the rational arguments to which they are so attached, can one understand that God was crucified and that the preaching of the cross is not adorned with eloquence.”

“Then he concludes why the word of the cross is foolishness to them, saying: But we preach Christ crucified, as below (11:26): "You proclaim the Lord's death until he comes," to Jews a stumbling block, because they desired strength working miracles and saw weakness suffering; and to the Gentiles foolishness, because it seemed against the nature of human reason that God should die and that a just and wise man should voluntarily expose himself to a very shameful death.”

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

“Perspicuity accordingly aids in the communication of truth, and logic in preventing us from falling under the heresies by which we are assailed. But the teaching, which is according to the Saviour, is complete in itself and without defect, being "the power and wisdom of God;" and the Hellenic philosophy does not, by its approach, make the truth more powerful; but rendering powerless the assault of sophistry against it, and frustrating the treacherous plots laid against the truth, is said to be the proper "fence and wall of the vineyard." And the truth which is according to faith is as necessary for life as bread; while the preparatory discipline is like sauce and sweetmeats.”

“In Him, at any rate, and with Him, did (Wisdom) construct the universe, He not being ignorant of what she was making. "Except Wisdom," however, is a phrase of the same sense exactly as "except the Son," who is Christ, "the Wisdom and Power of God," according to the apostle, who only knows the mind of the Father. "For who knoweth the things that be in God, except the Spirit which is in Him? " Not, observe, without Him. There was therefore One who caused God to be not alone, except "alone" from all other gods.”

“Through this description of Christ we derive notions of the divine which make the name an object of reverence for us. Since all creation, both perceptible and imperceptible, came into being through him and is united with him, wisdom is necessarily interwoven with power in connection with the very definition of Christ, the maker of all things.”

“But perhaps someone is troubled by the silent question of how the Son can be equal to the Father. In this matter, what human nature cannot grasp by wondering, it remains that it should know this to be credible from another wonder. For it has something by which it may briefly answer itself on these matters. For it is established that he himself created the mother in whose virgin womb he was to be created from humanity. What wonder then if he is equal to the Father, who is prior to his mother? With Paul also attesting, we have learned that Christ is the power of God and the wisdom of God. Therefore whoever thinks the Son is lesser detracts particularly from the Father, whose wisdom he confesses to be unequal to him. For what powerful man would calmly bear it if someone said to him: "You are indeed great, but nevertheless your wisdom is less than you"?”

“For the unbelieving Jews, he says, Christ serves as a stumbling block, and for the unbelieving Greeks He seems foolishness, because both groups do not find in Him the signs and wisdom they seek. But to the "called" among both Jews and Greeks — that is, those called by God as worthy — Christ manifests in Himself both of these things they seek. Why, indeed, do you, O Jew, seek signs? Behold, Christ is the power of God, who works signs. And you, O Greek, what do you say? You seek wisdom? Behold, you have Christ, who is the wisdom of the Father.”

“Our restorative principle, Christ the Lord, the incarnate Word, since He is the power and wisdom of God and our mercy, must so powerfully, so wisely, so mercifully, so fittingly institute His Sacraments in the law of grace that nothing whatsoever is lacking for our healing, insofar as befits the state of the present life. For the perfect healing of sickness, these three things concur, namely: the expulsion of the sickness, the introduction of health, and the preservation of the health that has been introduced. Since for perfect healing a perfect and universal expulsion of the disease is required, and the disease is sevenfold—threefold as to guilt, namely original sin, mortal sins, and venial sin; and fourfold as to penalty, namely ignorance, malice, weakness, and concupiscence—hence it was necessary that a sevenfold remedy be applied against these to expel more fully this sevenfold disease, namely, against original sin, baptism; against mortal sin, penance; against venial sin, extreme unction; against ignorance, holy orders; against malice, the Eucharist; against weakness, confirmation; and against concupiscence, matrimony, which tempers and excuses it.”

“Then when he says, But to those who are called, he explains what he meant when he said, to them that are saved it is the power of God. He says, therefore: It has been stated that we preach Christ crucified, to the Jews a stumbling block and to the Gentiles foolishness; but we preach Christ the power of God and the wisdom of God to them that are called, whether Jews or Gentiles, i.e., to those Jews and Gentiles who were called to faith in Christ. They recognize the power of God in Christ's cross, by which devils are overcome, sins forgiven and men saved: "Be exalted, O Lord, in thy strength!" (Ps 21:13). He says this against the Jews, who made a stumbling block of Christ's weakness. They also recognize in it the wisdom of God, inasmuch as He delivered the human race in a most becoming manner by the cross: "Men were taught what pleases thee, and were saved by wisdom" (Wis 9:13). He is called the power of God and all the wisdom of God by appropriation: the power, because the Father does all things through Him: "All things were made through him" (Jn. 1:3); the wisdom, because the Word, which is the Son, is nothing less than begotten or conceived wisdom: "I came forth from the mouth of the Most High" (Sir 24:5). But it is not to be understood as though God the Father is powerful and wise by begotten power or wisdom, for, as Augustine proves in The Trinity, it would follow that the Father would have being from the Son, because for God to be wise and to be powerful are His very essence.”

“called--(compare Co1 1:26). The same class as the "us which are (being) saved" (Co1 1:18); the elect, who have obeyed the call; called effectually (Rom 8:28, Rom 8:30). Christ--"Crucified" is not here added, because when the offense of the cross is overcome, "Christ" is received in all His relations, not only in His cross, but in His life and His future kingdom. power--so meeting all the reasonable requirements of the Jews who sought "a sign." The cross (the death of a slave), which to the Jews (looking for a temporal Messiah) was a "stumbling-block," is really "the power of God" to the salvation of all who believe. wisdom of God--so really exhibiting, and in the highest degree (if they would but see it), that which the Greeks sought after--wisdom (Col 2:3).”

“When Jews believe in Christ, they understand that he is the power of God. When Greeks believe in him, they understand that he is the wisdom of God. He is God's power because the Father does everything through him. He is God's wisdom because God is known through him. It would not be possible for God to be known through anyone who was not from him in the first place. No one has seen the Father except the Son and whomever the Son has chosen to reveal him to.”

“Moreover, having the spirit of the world, and "in the wisdom of God by wisdom knowing not God," they seem to themselves to be wiser than God; because, as the wisdom of the world is foolishness with God, so also the wisdom of God is folly in the world's esteem. We, however, know that "the foolishness of God is wiser than men, and the weakness of God is stronger than men." Accordingly, God is then especially great, when He is small to man; then especially good, when not good in man's judgment; then especially unique, when He seems to man to be two or more.”

“All these things, therefore, Paul bearing in mind, and being struck with astonishment, said that "the foolishness of God is wiser than men, and the weakness of God is stronger than men;" in relation to the Cross, speaking of a folly and weakness, not real but apparent. For he is answering with respect unto the other party's opinion. For that which philosophers were not able by means of reasoning to accomplish, this, what seemed to be foolishness did excellently well. Which then is the wiser, he that persuadeth the many, or he that persuadeth few, or rather no one? He who persuadeth concerning the greatest points, or about matters which are nothing? What great labors did Plato endure, and his followers, discoursing to us about a line, and an angle, and a point, and about numbers even and odd, and equal unto one another and unequal, and such-like spiderwebs; (for indeed those webs are not more useless to man's life than were these subjects;) and without doing good to any one great or small by their means, so he made an end of his life. How greatly did he labor, endeavoring to show that the soul was immortal! and even as he came he went away, having spoken nothing with certainty, nor persuaded any hearer. But the Cross wrought persuasion by means of unlearned men; yea it persuaded even the whole world: and not about common things, but in discourse of God, and the godliness which is according to truth, and the evangelical way of life, and the judgment of the things to come. And of all men it made philosophers: the very rustics, the utterly unlearned. Behold how "the foolishness of God is wiser than men," and "the weakness stronger?" How "stronger?" Because it overran the whole world, and took all by main force, and while men were endeavoring by ten thousands to extinguish the name of the Crucified, the contrary came to pass: that flourished and increased more and more, but they perished and wasted away; and the living at war with the dead, had no power. So that when the Greek calls me foolish, he shows himself above measure foolish: since I who am esteemed by him a fool, evidently appear wiser than the wise. When he calls me weak, then he shows himself to be weaker. For the noble things which publicans and fishermen were able to effect by the grace of God, these, philosophers, and rhetoricians, and tyrants, and in short the whole world, running ten thousand ways here and there, could not even form a notion of. For what did not the Cross introduce? The doctrine concerning the Immortality of the Soul; that concerning the Resurrection of the Body; that concerning the contempt of things present; that concerning the desire of things future. Yea, angels it hath made of men, and all, every where, practice self-denial, and show forth all kinds of fortitude.”

“He calls the cross foolishness because that is what people thought of it; yet it is wiser than men. For the philosophers occupied themselves with empty and useless subjects, while the cross saved the world. Furthermore, it appears weak, as though the crucified Christ were weak, but in reality He is stronger than men, not only because He flourishes more and more despite the efforts of countless people to extinguish this Name, but also because by this seemingly weak instrument the strong devil was bound. You may, however, understand this also in another way: what is most wise in God is called unwise, that is, foolish, and everything most powerful is called weak, just as His most exalted light is called gloom and darkness.”

“You esteem the abundance of riches, and Christ chose poverty; you esteem the experience of sensual delights, and Christ chose the bitterness of suffering; you esteem the ambition of worldly pomps, and Christ willed to be despised and put to shame. And the wisdom of God prevailed; therefore the Apostle says: "The foolishness of God is wiser than men." To scatter the false wisdom of the world Christ died, made poor, afflicted, and humble, so that he might teach us to beware of it. When on the cross he chose the contraries of worldly wisdom, God made foolish the wisdom of this world.”

“Then when he says, for the foolishness of God, he assigns the reason for what he had said and tells how something weak and foolish could be the power and wisdom of God, because the foolishness of God is wiser than men. As if to say: Something divine seems to be foolish, not because it lacks wisdom but because it transcends human wisdom. For men are wont to regard as foolish anything beyond their understanding: "Matters too great for human understanding have been shown you" (Sir 3:23). And the weakness of God is stronger than men, because something in God is not called weak on account of a lack of strength but because it exceeds human power, just as He is called invisible, inasmuch as He transcends human sight: "Thou dost show thy strength when men doubt the completeness of thy power" (Wis 12:17). However, this could refer to the mystery of the incarnation, because that which is regarded as foolish and weak in God on the part of the nature He assumed transcends all wisdom and power: "Who is like to you among the strong, O Lord?" (Ex 15:11).”

“foolishness of God--that is, God's plan of salvation which men deem "foolishness." weakness of God--Christ "crucified through weakness" (Co2 13:4, the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out of the weakness of His servants (Co1 2:3; Co2 12:9).”

“When Paul speaks of the "foolishness of God," he is not implying that God is foolish. Rather he is saying that since God's way of reasoning is in accord with things of the spirit, it confounds the reasoning of this world. It is wiser than human reasoning, because spiritual things are wiser than carnal ones. Spiritual things do not exist through carnal ones, but the other way around. Therefore carnal things are understandable in relation to spiritual ones. Similarly, what belongs to heaven is stronger than what belongs to earth. So what seems like the weakness of God is not really weak at all. Christ appeared to be defeated when he was killed, but he emerged as the victor and turned the reproof back on his persecutors.”

“Still more manifestly is that talk of theirs concerning their seed proved to be false, and that in a way which must be evident to every one, by the fact that they declare those souls which have received seed from the Mother to be superior to all others; wherefore also they have been honoured by the Demiurge, and constituted princes, and kings, and priests. For if this were true, the high priest Caiaphas, and Annas, and the rest of the chief priests, and doctors of the law, and rulers of the people, would have been the first to believe in the Lord, agreeing as they did with respect to that relationship; and even before them should have been Herod the king. But since neither he, nor the chief priests, nor the rulers, nor the eminent of the people, turned to Him [in faith], but, on the contrary, those who sat begging by the highway, the deaf, and the blind, while He was rejected and despised by others, according to what Paul declares, "For ye see your calling, brethren, that there are not many wise men among you, not many noble, not many mighty; but those things of the world which were despised hath God chosen." Such souls, therefore, were not superior to others on account of the seed deposited in them, nor on this account were they honoured by the Demiurge.”

“What am I to fasten on as the cause of this madness, except the weakness of faith, ever prone, to the concupiscences of worldly joys?-which, indeed, is chiefly found among the wealthier; for the more any is rich, and inflated with the name of "matron," the more capacious house does she require for her burdens, as it were a field wherein ambition may run its course. To such the churches look paltry. A rich man is a difficult thing (to find) in the house of God; and if such an one is (found there), difficult (is it to find such) unmarried.”

“Again; he proved at the same time that the thing is not new, but ancient, as it was presignified and foretold from the beginning. For, "It is written," saith he, "I will destroy the wisdom of the wise." Withal he shews that it was neither inexpedient nor unaccountable for things to take this course: (for, "seeing that in the wisdom of God the world," saith he, "knew not God, God was well pleased through the foolishness of preaching to save them which believe:") and that the Cross is a demonstration of ineffable power and wisdom, and that the foolishness of God is far mightier than the wisdom of man. And this again he proves not by means of the teachers, but by means of the disciples themselves. For, "Behold your calling," saith he: that not only teachers of an untrained sort, but disciples also of the like class, were objects of His choice; that He chose "not many wise men" (that is his word) "according to the flesh." And so that of which he is speaking is proved to surpass both in strength and wisdom, in that it convinces both the many and the unwise: it being extremely hard to convince an ignorant person, especially when the discourse is concerning great and necessary things. However, they did work conviction. And of this he calls the Corinthians themselves as witnesses. For, "behold your calling, brethren," saith he: consider; examine: for that doctrines so wise, yea, wiser than all, should be received by ordinary men, testifies the greatest wisdom in the teacher. But what means, "according to the flesh?" According to what is in sight; according to the life that now is; according to the discipline of the Gentiles. Then, lest he should seem to be at variance with himself, (for he had convinced both the Proconsul, and other wise men, too, we have seen coming over to the Gospel;) he said not, No wise man, but, "Not many wise men." For he did not designedly call the ignorant and pass by the wise, but these also he received, yet the others in much larger number. And why? Because the wise man according to the flesh will not cast away his corrupt doctrine. And as in the case of a physician who might wish to teach certain persons the secrets of his art, those who know a few things, having a bad and perverse mode of practicing the art which they make a point of retaining, would not endure to learn quietly, but they who knew nothing would most readily embrace what was said: even so it was here. The unlearned were more open to conviction, for they were free from the extreme madness of accounting themselves wise. For indeed the excess of folly is in these more than any, these, I say, who commit unto reasoning things which cannot be ascertained except by faith. Thus, suppose the smith by means of the tongs drawing out the red-hot iron; if any one should insist on doing it with his hand, we should vote him guilty of extreme folly: so in like manner the philosophers who insisted on finding out these things for themselves disparaged the faith. And it was owing to this that they found none of the things they sought for. "Not many mighty, not many noble;" for these also are filled with pride. And nothing is so useless towards an accurate knowledge of God as arrogance, and being nailed down to wealth: for these dispose a man to admire things present, and make no account of the future; and they stop up the ears through the multitude of cares: but "the foolish things of the world God chose:" which thing is the person one meets in the market more of a philosopher than themselves. Wherefore also he said himself, "That He might put to shame the wise." And not in this instance alone hath he done this, also in the case of the other advantages of life. For, to proceed, "the weak things" He chose; not foolish sons only, but needy also, and contemptible and obscure He called, that He might humble those who were in high places.”

“It is well known that the Apostles were the simplest of men, and it was for this reason Jesus chose them, that by their simplicity He might mock at the wisdom of the world, and that by their ignorance He might make manifest the emptiness of the learning of the wise and learned. And Paul said to certain men of his disciples who were boasting in the knowledge of the world, "Observe also your calling, my brethren, for there are not many among you who are wise according to the flesh."”

“Consider, he says, and examine those called to the faith, and you will find that "not many of you are wise according to the flesh," that is, in outward appearance, in a manner suited to the present life. He did not say: there is not a single wise person, but: "not many," because there were believers even among the wise, for example, the Areopagite, the proconsul, and others whose names are now unknown; some from among the powerful and noble also believed. Therefore he said of all: "not many." So then, behold the power of the preaching, how it taught such wise doctrines to uneducated people, and how worldly wisdom proved to be useless.”

“After showing that the method of teaching according to eloquent wisdom does not suit Christian doctrine by reason of its subject matter, the cross of Christ, the Apostle now shows that the same method is not suitable for Christian teaching by reason of the teachers according to Pr (26:7): "A parable is unseemly in the mouth of fools" and Sirach (20:22): "A parable out of a fool's mouth shall be rejected." Therefore, because the first teachers of the faith were not wise in carnal wisdom, it was not suitable for them to teach according to eloquent wisdom. In regard to this he does two things: first, he shows how the first teachers of the faith were not versed in carnal wisdom and suffered from a defect in human affairs; secondly, how this defect was made up for them by Christ (v. 27); thirdly, he assigns the reason (v. 29). He says, therefore: It has been stated that "the foolishness of God is wiser than men" and you can consider this in your own life; for consider carefully your call, brethren, i.e., how you were called: for you did not approach him by yourselves but you were called by him: "Whom he predestined he also called" (Rom 8:30); "He called you out of the darkness into his marvelous light" (1 Pt 2:9). But he urges them to ponder the manner of their calling by considering the ones by whom they were called, as Is (51:2) says: "Look unto Abraham your father, and to Sarah that bore you." From these ministers of our calling he first of all excludes wisdom when he says: Not many of those by whom you were called were wise according to worldly standards, i.e., in carnal and earthly wisdom: "For this is not wisdom descending from above: but earthly, sensual, devilish" (Jas 3:15); "The children of Hagar also, that search after the wisdom that is of the earth" (Bar 3:23). He says, not many, because some few had been instructed even in worldly wisdom, as he himself and Barnabas, or in the Old Testament Moses, of whom Ac (7:22) says that he had been instructed in all the wisdom of the Egyptians. Secondly, he excludes worldly power when he says: not many powerful, namely, according to the world; hence it says in Jn (7:48): "Have any of the authorities or of the Pharisees believed in him?" Thirdly, he excludes lofty birth when he says: not many were of noble birth. Yet some of them were noble, as Paul himself, who said that he had been born in a Roman city (Ac 22:25), and others referred to in Rom (16:7): "They are men of note among the apostles."”

“Vocation, is here used for the called, as Romans iii. 30. circumcision for the circumcised, (Romans xi. 7.) election for the elected. (Bible de Vence) — Consider your manner of being called; not many, hitherto, of those who have believed, or of those who have preached the gospel, are wise according to the flesh, or as to worldly wisdom; and in the esteem of men, not many mighty, not many noble. God hath chosen such as are looked upon as illiterate, without power, without riches, without human wisdom, to confound the great and wise men: He hath chosen the things that are not, that is, says St. Chrysostom, men reputed as nothing, of no consideration, to confound, to destroy, to make subject to him, and to the gospel, men who had the greatest worldly advantages, that no flesh, no men how great, wise, rich, or powerful soever, might glory in his sight, or attribute their call, and their salvation to their own merits. — From him you are in Christ Jesus brought to believe in him, who is made to us wisdom, acknowledged to be the wisdom of his eternal Father, by whom we have been justified, sanctified, redeemed. We have nothing of ourselves to boast of, and can only glory in the Lord. (Witham) — And the mean things. In the beginning of Christianity, it was frequently objected to the Christians, that they had none but men of the basest extraction. The emperor Julian likewise made the Catholics the same reproach. (Grotius) — But this objection was not founded; for we find many persons of consideration mentioned in the Scriptures, who had embraced Christianity. Witness, ver. 1. of this chap., Sosthenes, the head of the synagogue at Corinth, and some in the very palace of Cæsar.”

“ye see--rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [ALFORD from Vulgate and IRENÆUS]. your calling . . . are called--Instead of the words in italics, supplied by English Version, supply, "were your callers." What Paul is dwelling on (compare Co1 1:27-28) is the weakness of the instrumentality which the Lord employed to convert the world [HINDS and WHATELY; so ANSELM]. However, English Version accords well with Co1 1:24. "The whole history of the expansion of the Church is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before the cross of Christ" [OLSHAUSEN]. wise . . . after the flesh--the wisdom of this world acquired by human study without the Spirit. (Contrast Mat 16:17).”

“Now, what is that "foolishness of God which is wiser than men," but the cross and death of Christ? What is that "weakness of God which is stronger than men," but the nativity and incarnation of God? If, however, Christ was not born of the Virgin, was not constituted of human flesh, and thereby really suffered neither death nor the cross there was nothing in Him either of foolishness or weakness; nor is it any longer true, that "God hath chosen the foolish things of the world to confound the wise; "nor, again, hath "God chosen the weak things of the world to confound the mighty; "nor "the base things" and the least things "in the world, and things which are despised, which are even as nothing" (that is, things which really are not), "to bring to nothing things which are" (that is, which really are). For nothing in the dispensation of God is found to be mean, and ignoble, and contemptible. Such only occurs in man's arrangement.”

“It is well known that the Apostles were the simplest of men, and it was for this reason Jesus chose them, that by their simplicity He might mock at the wisdom of the world, and that by their ignorance He might make manifest the emptiness of the learning of the wise and learned, even as Paul saith, "God chose the fools of this world to put its wise men to shame."”

“Behold, he who clings to earthly substance more than is right refuses to come to the Lord's supper; he who sweats at the labor of curiosity disdains the prepared nourishments of life; he who serves carnal desires rejects the feasts of the spiritual banquet. Therefore, because the proud refuse to come, the poor are chosen. Why is this? Because, according to Paul's words, God chooses the weak things of the world to confound the strong. But it must be noted how those who are called to the supper and come are described: the poor and the feeble. They are called poor and feeble who in their own judgment are weak in their own eyes. For there are poor who are as if strong, who even when placed in poverty are proud. The blind, indeed, are those who have no light of understanding. The lame also are those who do not have right steps in their conduct. But since vices of character are signified in the weakness of the limbs, it is certainly clear that just as those were sinners who when called refused to come, so also these are sinners who are invited and come. But proud sinners are rejected, so that humble sinners may be chosen.”

“Then when he says, But God chose, he shows that they were lowly according to worldly standards. First, he shows that they lacked wisdom when he says: what is foolish in the world, i.e., those whom the world would consider foolish, God chose for the offices of preaching, namely, ignorant fishermen: "Understanding that they were illiterate and ignorant men, they wondered" (Ac 4:13); "Where is the learned? Where is he that ponders the words of the law?" (Is 33:18). And this to shame the wise, i.e., those who trusted in the wisdom of the world, whereas they themselves did not know the truths revealed to the simple: "Thou hast hidden these things from the wise and understanding and revealed them to babes" (Matt 11:25); "Where then are your wise men? Let them tell you what the Lord of hosts has purposed" (Is 19:12). Secondly, he shows that they lacked power, saying: what is weak in the world, i.e., men with no power in the world, such as peasants, plebeians, God chose for the office of preaching: "I will deliver them into your hand by the servants of the governors of the districts" (1 Kgs 20:13); and in Pr (9:3) it says that "wisdom has sent out her maids to call from the highest places in the town." Weakness is designated by both of these shortcomings in the first preachers; and this to shame the strong, i.e., the powerful of this world: "The haughtiness of man shall be humbled, and the pride of men shall be brought low" (Is 2:17).”

“the foolish things--a general phrase for all persons and things foolish. Even things (and those, too, foolish things) are chosen by God to confound persons, (and those too persons who are wise). This seems to me the force of the change from neuter to masculine. to confound--The Greek is stronger, "that He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, that the worldly wise, with it, cannot effect, namely, to bring men to salvation. chosen . . . chosen--The repetition indicates the gracious deliberateness of God's purpose (Jam 2:5).”

“The two most "foolish things of the world" are in particular the virgin birth of Christ and his resurrection from the dead. The wise are confounded because they see that what a few of them deny, the many profess to be true. There is no doubt that the opinions of the many faithful take precedence over those of a small number. Likewise, those who are mighty in this world can easily see the so-called weak things of Christ overturning demons and performing miracles. To the world the injuries and sufferings of the Savior are weak things, because the world does not understand that they have become the source of power through Christ who submitted to suffering in order to overcome death.”

“"And the base things of the world, and the things that are despised, and the things that are not?" Those persons who are considered to be nothing because of their great insignificance. Thus hath He shown forth His great power, casting down the great by those who seem to be nothing. The same elsewhere he thus expresses, "My strength is made perfect in weakness:" such as never applied themselves to any branch of learning, how all at once to discourse wisely on the things which are above the heavens. For suppose a physician, an orator, or any one else: we then most admire him, when he convinces and instructs those completely uneducated. Now, if to instil into an uneducated man the rules of art be a very wonderful thing, much more things which pertain to so high philosophy. But not for the wonder's sake only, neither to shew His own power, hath He done this, but to check also the arrogant. And therefore he both said before, "That he might confound the wise and the strong, that He might bring to nought the things which are..."”

“He calls "things that are not" those who were regarded as nothing, and "things that are" those who seemed to be something. So then, in order to show these latter to be vain and useless people, God chose those who were regarded as nothing. And when you hear "chose," do not think that He necessarily wanted to choose the despised and reject the distinguished; no, but since the distinguished were puffed up by their own wisdom and therefore did not accept the preaching, God found more capable of receiving it those who had nothing to boast of.”

“Thirdly, he mentions a defect of splendor of rank, which is implied in the word "nobility." Opposed to these he says: and despised in the world, i.e., men looked down upon by the world: "We have become a taunt to our neighbors, mocked and derided by those round about us" (Ps 79:4), God has chosen for the office of preaching. Thirdly, the grand opinion men have of the nobility. Opposed to this he says: and things that are not, i.e., men who seem to be nothing in the world: "The strength of whose hands was to me as nothing, and they were thought unworthy of life itself" (Jb 30:2), has God chosen for the office of preaching. This He did to bring to naught things that are, i.e., those who seem to be something in this world: "The Lord of hosts had purposed it, to defile the pride of all glory, to dishonor all the honored of the earth" (Is 23:9).”

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

“God chose ignoble and contemptible things to exalt. It is not that they are really ignoble and contemptible; this is how the world sees them. By believing in Christ they have overturned worldly reasoning. God did this in order to destroy things which are really ignoble and contemptible, because those who judged were more deserving of judgment and condemnation. Their teaching was asserted in words but not demonstrated in power, and so it was destroyed. Our teaching is proved true not only by words but by power as well.”

“...so also, from the beginning, did God permit man to be swallowed up by the great whale, who was the author of transgression, not that he should perish altogether when so engulphed; but, arranging and preparing the plan of salvation, which was accomplished by the Word, through the sign of Jonah, for those who held the same opinion as Jonah regarding the Lord, and who confessed, and said, "I am a servant of the Lord, and I worship the Lord God of heaven, who hath made the sea and the dry land." [This was done] that man, receiving an unhoped-for salvation from God, might rise from the dead, and glorify God, and repeat that word which was uttered in prophecy by Jonah: "I cried by reason of mine affliction to the Lord my God, and He heard me out of the belly of hell;" [Jonah 2:2] and that he might always continue glorifying God, and giving thanks without ceasing, for that salvation which he has derived from Him, "that no flesh should glory in the Lord's presence;" [1 Corinthians 1:29] and that man should never adopt an opposite opinion with regard to God, supposing that the incorruptibility which belongs to him is his own naturally, and by thus not holding the truth, should boast with empty superciliousness, as if he were naturally like to God. For he (Satan) thus rendered him (man) more ungrateful towards his Creator, obscured the love which God had towards man, and blinded his mind not to perceive what is worthy of God, comparing himself with, and judging himself equal to, God.”

“The very Old Testament of the Creator itself, it is possible, no doubt, to charge with foolishness, and weakness, and dishonour and meanness, and contempt. What is more foolish and more weak than God's requirement of bloody sacrifices and of savoury holocausts? What is weaker than the cleansing of vessels and of beds? What more dishonourable than the discoloration of the reddening skin? What so mean as the statute of retaliation? What so contemptible as the exception in meats and drinks? The whole of the Old Testament, the heretic, to the best of my belief, holds in derision. For God has chosen the foolish things of the world to confound its wisdom. Marcion's god has no such discipline, because he does not take after (the Creator) in the process of confusing opposites by their opposites, so that "no flesh shall glory; but, as it is written, He that glorieth, let him glory in the Lord." In what Lord? Surely in Him who gave this precept.”

“"That no flesh should glory in the presence of God." For God doeth all things to this end, to repress vainglory and pride, to pull down boasting. "Do you, too," saith he, "employ yourselves in that work." He doth all, that we may put nothing to our own account; that we may ascribe all unto God. And have ye given yourselves over unto this person or to that? And what pardon will ye obtain? For God Himself hath shown that it is not possible we should be saved only by ourselves: and this He did from the beginning. For neither then could men be saved by themselves; but it required their compassing the beauty of the heaven, and the extent of the earth, and the mass of creation besides; if so they might be led by the hand to the great artificer of all the works. And He did this, repressing beforehand the self-conceit which was after to arise. Just as if a master who had given his scholar charge to follow wheresoever he might lead, when he sees him forestalling, and desiring to learn all things of himself, should permit him to go quite astray; and when he hath proved him incompetent to acquire the knowledge, should thereupon at length introduce to him what himself has to teach: so God also commanded in the beginning to trace Him by the idea which the creation gives; but since they would not, He, after showing by the experiment that they are not sufficient for themselves, conducts them again unto Him by another way. He gave for a tablet, the world; but the philosophers studied not in those things, neither were willing to obey Him, nor to approach unto Him by that way which Himself commanded. He introduces another way more evident than the former; one that might bring conviction that man is not of himself alone sufficient unto himself. For then scruples of reasoning might be started, and the Gentile wisdom employed, on their part whom He through the creation was leading by the hand; but now, unless a man become a fool, that is, unless he dismiss all reasoning and all wisdom, and deliver up himself unto the faith, it is impossible to be saved. You see that besides making the way easy, he hath rooted up hereby no trifling disease, namely, in forbidding to boast, and have high thoughts: "that no flesh should glory:" for hence came the sin, that men insisted on being wiser than the laws of God; not willing so to obtain knowledge as He had enacted: and therefore they did not obtain it at all. So also was it from the beginning. He said unto Adam, "Do such a thing, and such another thou must not do." He, as thinking to find out something more, disobeyed; and even what he had, he lost. He spake unto those that came after, "Rest not in the creature; but by means of it contemplate the Creator." They, forsooth, as if making out something wiser than what had been commanded, set in motion windings innumerable. Hence they kept dashing against themselves and one another, and neither found God, nor concerning the creature had any distinct knowledge; nor had any meet and true opinion about it. Wherefore again, with a very high hand, lowering their conceit, He admitted the uneducated first, showing thereby that all men need the wisdom from above. And not only in the matter of knowledge, but also in all other things, both men and all other creatures He hath constituted so as to be in great need of Him; that they might have this also as a most forcible motive of submission and attachment, lest turning away they should perish. For this cause He did not suffer them to be sufficient unto themselves. For if even now many, for all their indigency, despise Him, were the case not so, whither would they not have wandered in haughtiness? So that He stayed them from boasting as they did, not from any grudge to them, but to draw them away from the destruction thence ensuing.”

“So that no flesh should boast before Him. For this reason, he says, God acted in this way, to bring down the pride and boasting of those who were thinking about worldly things, and to convince them that they should ascribe everything received from Him to Him and not boast before Him. How then do you, Corinthians, take pride in this? Note in passing, we did not say without reason that those who were rejected were not deemed worthy of the preaching because of their pride.”

“Then he reveals the cause of all this, saying: He has not chosen the great but the lowly, so that no human being might boast in the presence of God, i.e., that no one may glory in his own worldly greatness as compared with the Lord: "Let not the wise man glory in his wisdom, let not the mighty man glory in his might, and let not the rich man glory in his riches" (Jer 9:23). For inasmuch as God did not subject the world to His faith by employing the great ones of the world but the lowly ones, man cannot boast that the world was saved by employing worldly greatness. However, since it might appear that worldly greatness did not originate from God, if He never employed it for His purposes, God employed a few and later a great number of the worldly great for the office of preaching. Hence a Gloss says that if the faithful fisherman had not come first, the humble orator could not have come later. Furthermore, it pertains to God's glory to draw the great of the world by means of the lowly.”

“Glory in his sight. God wished it to be known, that the establishment of his Church was not the work of human wisdom or power, but of the omnipotent power of his divinity. (Calmet) We may here admire, (ver. 1.) the happiness of those who, like St. Paul, are called to the sacred ministry, not through human respects, nor by any influence of parents, but by the vocation of heaven. —”

“"But of Him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness, and sanctification, and redemption." The expression "of Him," I suppose he uses here, not of our introduction into being, but with reference to the faith: that is, to our having become children of God, "not of blood, nor of the will of the flesh." "Think not then, that having taken away our glorying, He left us so: for there is another, a greater glorying, His gift. For ye are the children of Him in whose presence it is not meet to glory, having become so through Christ." And since he has said, "The foolish things of the world He chose, and the base," he signifies that they are nobler than all, having God for their Father. And of this nobility of ours, not this person or that, but Christ is the cause, having made us wise, and righteous, and holy. For so mean the words, "He was made unto us wisdom." Who then is wiser than we are who have not the wisdom of Plato, but Christ Himself God having so willed. But what means, "of God?" Whenever he speaks great things concerning the Only-Begotten, he adds mention of the Father, lest any one should think that the Son is unbegotten. Since therefore he had affirmed His power to be so great, and had referred the whole unto the Son, saying that He had "become wisdom unto us, and righteousness, and sanctification and redemption;" through the Son again referring the whole to the Father, he saith, "of God." But why said he not, He hath made us wise, but "was made unto us wisdom?" To show the copiousness of the gift. As if he had said, He gave unto us Himself. And observe how he goes on in order. For first He made us wise by delivering from error, and then righteous and holy, by giving us the Spirit; and He hath so delivered us from all our evils as to be "of Him." and this is not meant to express communication of being, but is spoken concerning the faith. Elsewhere we find him saying, "We were made righteousness in Him;" in these words, "Him who knew no sin He made to be sin for us that we might be made the righteousness of God in Him;" but now he saith, "He hath been made righteousness unto us; so that whosoever will may partake plentifully." For it is not this man or that who hath made us wise, but Christ. "He that glorieth," therefore, "let him glory in Him," not in such or such an one. From Christ have proceeded all things. Wherefore, having said, "Who was made unto us wisdom, and righteousness, and sanctification, and redemption," he added, "that, according as it is written, he that glorieth, let him glory in the Lord."”

“"But of Him you are in Christ Jesus." The words "of Him" understand not as referring to being brought into existence in general, but into a better existence. The meaning of the words is this: you have become children of God, and "of Him," having become His sons "in Christ," that is, through Christ. And by the words "the base things He chose," he shows that they are nobler than all, because they have God as their Father. "Who became for us wisdom from God, and righteousness, and sanctification, and redemption." That is, He made us wise, and righteous, and holy, and free; for this is what "redemption" means, that is, liberation from captivity. Furthermore, just as, having chosen the ignoble, He made them noble, because He adopted them as children of God, so also He made the uneducated wise, having Himself become wisdom for us. Why then did he not say: He made us wise, but: "became wisdom for us"? In order to express the abundance of the gift. He as it were said: He gave us His very Self. Having used lofty expressions about the Son, he adds: "from God," so that you would not consider Him (the Son) unbegotten, but would turn to His cause, the Father. And note the order: first, He made them wise, delivering them from error and teaching them the knowledge of God; then righteous, granting them the remission of sins; then He sanctified them with the Holy Spirit, and thus granted us perfect freedom and "redemption" from all evils, so that we belong to Him alone and are under His authority.”

“Of course this devotion to the humanity of Christ is a gift, a great gift of the Spirit. I have called it carnal with comparison to that other love which does not know the Word as flesh so much as the Word as wisdom, as justice, truth, holiness, loyalty, strength, and whatever else could be said in this manner. Christ is truly all these things. "He became for us the wisdom of God, and justice, and sanctification and redemption." Take as an example two men: one of them feels a share in Christ's sufferings, is affected and easily moved at the thought of all that he suffered; he is nourished and strengthened by the sweetness of this devotion to good and honest and worthy actions. But the other is always aflame with zeal for justice, eager for the truth and for wisdom. His life, his habits are saintly, ashamed of boasting, avoiding criticism, never knowing envy, hating pride. He not only flees all human glory but shrinks from it and avoids it, every stain of impurity both in body and soul he loathes and eradicates; finally he spurns every evil as if naturally, and embraces what is good. If you would compare the feelings of these two men would it not appear how the latter was superior in respect to the former, whose love was somehow more carnal?”

“All of which comes about through Jesus Christ, who was made for us by God wisdom and justice and sanctification and redemption. Who, since He is the power of God and the wisdom of God, and is the incarnate Word full of grace and truth, brought about grace and truth: He poured in the grace, namely, of charity, which, since it proceeds from a pure heart and a good conscience and an unfeigned faith, rectifies the whole soul according to its threefold aspect mentioned above; and He taught the knowledge of truth according to the threefold mode of theology, namely symbolic, proper, and mystical, so that through symbolic theology we might rightly use sensible things, through proper theology we might rightly use intelligible things, and through mystical theology we might be rapt to supermental ecstasies.”

“Then when he says, He is the source, he prevents the preachers of the faith, since they were not the worldly great but the lowly, from being regarded as contemptible, by showing how God supplied for their defects. In regard to this he does three things. First, he indicates who deserves the honor for the world's salvation, which was procured by the ministry of preaching. He says: You have been called not by the great of this world but by the lowly; consequently, your conversion should not be attributed to men but to God. In other words, He is the source of your life, i.e., by God's power are you called in Christ Jesus, i.e., joined to Him by grace: "We are his workmanship, created in Christ Jesus for good works" (Eph 2:10). Then he shows how God supplies for the deficiencies of his preachers by means of Christ: first, as to their lack of wisdom when he says: whom, namely, Christ, God made for us, who preach the faith, and by us unto all the faithful, our wisdom, because by adhering to Him Who is the wisdom of God and by partaking of Him through grace, we have been made wise; and this is our God, Who gave Christ to us and drew us to Him, as it says in Jn (6:44): "No man can come to me, except the Father who has sent me draw him"; "This is your wisdom and understanding in the sight of nations" (Dt 4:6). Secondly, as to their lack of power he says: our righteousness, which is called a breastplate because of its strength: "He will put on righteousness as a breastplate" (Wis 5:19). Now Christ is said to have been made righteousness for us, inasmuch as we are made righteous by faith, as it says in Rom (3:22): "The righteousness of God through faith in Jesus Christ for all who believe." Thirdly, as to their lack of nobility he says: and sanctification and redemption, for we are sanctified by Christ, inasmuch as it is through Him that we are joined to God, in Whom true nobility is found, as it says in 1 Sam (2:30): "Those who honor me I will honor, and those who despise me shall be lightly esteemed." Hence it says in Heb (13:12): "Jesus suffered outside the gate in order to sanctify the people through his own blood." But He has been made our redemption, inasmuch as we have been redeemed by Him from the slavery of sin, in which true baseness consists; hence it says in Ps 31 (v.6): "Thou hast redeemed me O Lord, faithful God."”

“But . . . ye--in contrast to them that "glory" in worldly wisdom and greatness. of him are--not of yourselves (Eph 2:8), but of Him (Rom 11:36). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." Co1 1:28). in Christ--by living union with Him. Not "in the flesh" (Co1 1:26, Co1 1:29). of God--from God; emanating from Him and sent by Him. is made unto us--has been made to us, to our eternal gain. wisdom--unattainable by the worldly mode of seeking it (Co1 1:19-20; contrast Col 2:3; Pro. 8:1-36; Isa 9:6). By it we become "wise unto salvation," owing to His wisdom in originating and executing the plan, whereas once we were "fools." righteousness--the ground of our justification (Jer 23:5-6; Rom 4:25; Co2 5:21); whereas once we were "weak" (Rom 5:6). Isa 42:21; Isa 45:24. sanctification--by His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [HOOKER]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the Greek as forming essentially but one thing, as distinguished from the "wisdom" in devising and executing the plan for us ("abounded toward us in all wisdom," Eph 1:8), and "redemption," the final completion of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). Luk 21:28; Rom 8:23; Eph 1:14; Eph 4:30. redemption--whereas once we were "despised."”

“Christ did what he did in order to strengthen believers, for no one can redeem something which did not originally belong to him. Therefore, whether it is because we have been redeemed, or because we have been sanctified (i.e., purged from the works of the flesh and the filthiness of idols), or because we have been justified (for it is just to worship only the Creator and spurn everything else) or because we are wise, having learned that worldly people are unwise—all this is a gift of God through Christ. But this is our redemption—when the devil desires it, Christ offers himself to the devil so that he may cancel sin and rescue the devil's captives.”

“Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit says, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glories glory in the Lord, in diligently seeking Him, and doing judgment and righteousness" ), being especially mindful of the words of the Lord Jesus which He spoke teaching us meekness and long-suffering.”

“But I measure myself, that I may not perish through boasting: but it is good to glory in the Lord. And even though I were established in things pertaining to God, yet then would it befit me to be the more fearful, and not give heed to those that vainly puff me up. For those that commend me scourge me. [I do indeed desire to suffer], but I know not if I be worthy to do so. For the envy of the wicked one is not visible to many, but it wars against me. I therefore have need of meekness, by which the devil, the prince of this world, is brought to nought.”

“For this cause also he had vehemently inveighed against the wisdom of the Greeks, to teach men this lesson, and no other: that (as indeed is no more than just) they should boast themselves in the Lord. For when of ourselves we seek the things which are above us, nothing is more foolish, nothing weaker than we are. In such case, a tongue well whetted we may have; but stability of doctrine we cannot have. Rather, reasonings, being alone, are like the webs of spider. For unto such a point of madness have some advanced as to say that there is nothing real in the whole of being: yea, they maintain positively that all things are contrary to what appears. Say not therefore that anything is from thyself, but in all things glory in God. Impute unto no man anything at any time. For if unto Paul nothing ought to be imputed much less unto any others. For, saith he, "I planted, Apollos watered, but God gave the increase." He that hath learnt to make his boast in the Lord, will never be elated, but will be moderate at all times, and thankful under all circumstances. But not such is the mind of the Greeks; they refer all to themselves; wherefore even of men they make gods. In so great shame hath desperate arrogance plunged them.”

“Thirdly, he assigns the cause of the above when he says: Therefore, as it is written, Let him that boasts, boast of the Lord (Jer 9:24), where our version has: "Let him that glories, glory in this that he understands and knows me." For he is saying: If man's salvation does not spring from any human greatness but solely from God's power, the glory belongs not to man but to God, as it says in Ps 115 (v. 1): "Not to us, O Lord, not to us; but to thy name give glory"; "To him that gives me wisdom will I give glory" (Sir 51:23).”

“glory in . . . Lord-- (Jer 9:23-24) --in opposition to "flesh glorying in His presence" (Co1 1:29). In contrast to morbid slavish self-abasement, Paul joins with humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world. Next: 1 Corinthians Chapter 2”