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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 1:17–31. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here,
I.The manner in which Paul preached the gospel, and the cross of Christ:
Not with the wisdom of words (Co1 1:17), the enticing words of man's wisdom (Co1 2:4), the flourish of oratory, or the accuracies of philosophical language, upon which the Greeks so much prided themselves, and which seem to have been the peculiar recommendations of some of the heads of the faction in this church that most opposed this apostle. He did not preach the gospel in this manner, lest the cross of Christ should be of no effect, lest the success should be ascribed to the force of art, and not of truth; not to the plain doctrine of a crucified Jesus, but to the powerful oratory of those who spread it, and hereby the honour of the cross be diminished or eclipsed. Paul had been bred up himself in Jewish learning at the feet of Gamaliel, but in preaching the cross of Christ he laid his learning aside. He preached a crucified Jesus in plain language, and told the people that that Jesus who was crucified at Jerusalem was the Son of God and Saviour of men, and that all who would be saved must repent of their sins, and believe in him, and submit to his government and laws. This truth needed no artificial dress; it shone out with the greatest majesty in its own light, and prevailed in the world by its divine authority, and the demonstration of the Spirit, without any human helps. The plain preaching of a crucified Jesus was more powerful than all the oratory and philosophy of the heathen world.
II.We have the different effects of this preaching:
To those who perish it is foolishness, but to those who are saved it is the power of God, Co1 1:18. It is to the Jews a stumbling-block, and to the Greeks foolishness; but unto those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God, Co1 1:23, Co1 1:24.
1.Christ crucified is a stumbling-block to the Jews. They could not get over it. They had a conceit that their expected Messiah was to be a great temporal prince, and therefore would never own one who made so mean an appearance in life, and died so accursed a death, for their deliverer and king. They despised him, and looked upon him as execrable, because he was hanged on a tree, and because he did not gratify them with a sign to their mind, though his divine power shone out in innumerable miracles. The Jews require a sign, Co1 1:22. See Mat 12:38.
2.He was to the Greeks foolishness. They laughed at the story of a crucified Saviour, and despised the apostles' way of telling it. They sought for wisdom. They were men of wit and reading, men that had cultivated arts and sciences, and had, for some ages, been in a manner the very mint of knowledge and learning. There was nothing in the plain doctrine of the cross to suit their taste, nor humour their vanity, nor gratify a curious and wrangling temper: they entertained it therefore with scorn and contempt. What, hope to be saved by one that could not save himself! And trust in one who was condemned and crucified as a malefactor, a man of mean birth and poor condition in life, and cut off by so vile and opprobrious a death! This was what the pride of human reason and learning could not relish. The Greeks thought it little better than stupidity to receive such a doctrine, and pay this high regard to such a person: and thus were they justly left to perish in their pride and obstinacy. Note, It is just with God to leave those to themselves who pour such proud contempt on divine wisdom and grace.
3.To those who are called and saved he is the wisdom of God, and the power of God. Those who are called and sanctified, who receive the gospel, and are enlightened by the Spirit of God, discern more glorious discoveries of God's wisdom and power in the doctrine of Christ crucified than in all his other works. Note, Those who are saved are reconciled to the doctrine of the cross, and led into an experimental acquaintance with the mysteries of Christ crucified.
III.We have here the triumphs of the cross over human wisdom, according to the ancient prophecy (Isa 29:14):
I will destroy the wisdom of the wise, and bring to nothing the understanding 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? Co1 1:19, Co1 1:20, All the valued learning of this world was confounded, baffled, and eclipsed, by the Christian revelation and the glorious triumphs of the cross. The heathen politicians and philosophers, the Jewish rabbis and doctors, the curious searchers into the secrets of nature, were all posed and put to a nonplus. This scheme lay out of the reach of the deepest statesmen and philosophers, and the greatest pretenders to learning both among the Jews and Greeks. When God would save the world, he took a way by himself; and good reason, for the world by wisdom knew not God, Co1 1:21. All the boasted science of the heathen world did not, could not, effectually bring home the world to God. In spite of all their wisdom, ignorance still prevailed, iniquity still abounded. Men were puffed up by their imaginary knowledge, and rather further alienated from God; and therefore it pleased him, by the foolishness of preaching, to save those that believe. By the foolishness of preaching - not such in truth, but in vulgar reckoning.
1.The thing preached was foolishness in the eyes of worldly-wise men. Our living through one who died, our being blessed by one who was made a curse, our being justified by one who was himself condemned, was all folly and inconsistency to men blinded with self-conceit and wedded to their own prejudices and the boasted discoveries of their reason and philosophy.
2.The manner of preaching the gospel was foolishness to them too. None of the famous men for wisdom or eloquence were employed to plant the church or propagate the gospel. A few fishermen were called out, and sent upon this errand. These were commissioned to disciple the nations: these vessels chosen to convey the treasure of saving knowledge to the world. There was nothing in them that at first view looked grand or august enough to come from God; and the proud pretenders to learning and wisdom despised the doctrine for the sake of those who dispensed it. And yet the foolishness of God is wiser than men, Co1 1:25. Those methods of divine conduct that vain men are apt to censure as unwise and weak have more true, solid, and successful wisdom in them, than all the learning and wisdom that are among men: "You see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called, Co1 1:26, etc. You see the state of Christianity; not many men of learning, or authority, or honourable extraction, are called." There is a great deal of meanness and weakness in the outward appearance of our religion. For,
(1.)Few of distinguished character in any of these respects were chosen for the work of the ministry. God did not choose philosophers, nor orators, nor statesmen, nor men of wealth and power and interest in the world, to publish the gospel of grace and peace. Not the wise men after the flesh, though men would apt to think that a reputation for wisdom and learning might have contributed much to the success of the gospel. Not the mighty and noble, however men might be apt to imagine that secular pomp and power would make way for its reception in the world. But God seeth not as man seeth. He hath chosen the foolish things of the world, the weak things of the world, the base and despicable things of the world, men of mean birth, of low rank, of no liberal education, to be the preachers of the gospel and planters of the church. His thoughts are not as our thoughts, nor his ways as our ways. He is a better judge than we what instruments and measures will best serve the purposes of his glory.
(2.)Few of distinguished rank and character were called to be Christians. As the teachers were poor and mean, so generally were the converts. Few of the wise, and mighty, and noble, embraced the doctrine of the cross. The first Christians, both among Jews and Greeks, were weak, and foolish, and base; men of mean furniture as to their mental improvements, and very mean rank and condition as to their outward estate; and yet what glorious discoveries are there of divine wisdom in the whole scheme of the gospel, and in this particular circumstance of its success!
IV.We have an account how admirably all is fitted, 1.
To beat down the pride and vanity of men. God hath chosen the foolish things of the world to confound the wise - men of no learning to confound the most learned; the weak things of the world to confound the might - men of mean rank and circumstances to confound and prevail against all the power and authority of earthly kings; and base things, and things which are despised - things which men have in the lowest esteem, or in the utmost contempt, to pour contempt and disgrace on all they value and have in veneration; and things which are not, to bring to nought (to abolish) things that are - the conversion of the Gentiles (of whom the Jews had the most contemptuous and vilifying thoughts) was to open a way to the abolishing of that constitution of which they were so fond, and upon which they valued themselves so much as for the sake of it to despise the rest of the world. It is common for the Jews to speak of the Gentiles under this character, as things that are not. Thus, in the apocryphal book of Esther, she is brought in praying that God would not give his sceptre to those who are not, Esth. 14:11. Esdras, in one of the apocryphal books under his name, speaks to God of the heathen as those who are reputed as nothing, 2 Esdras 6:56, 57. And the apostle Paul seems to have this common language of the Jews in his view when he calls Abraham the father of us all before him whom he believed, God, who calleth those things that are not as though they were, Rom 4:17. The gospel is fitted to bring down the pride of both Jews and Greeks, to shame the boasted science and learning of the Greeks, and to take down that constitution on which the Jews valued themselves and despised all the world besides, that no flesh should glory in his presence (Co1 1:29), that there might be no pretence for boasting. Divine wisdom alone had the contrivance of the method of redemption; divine grace alone revealed it, and made it known. It lay, in both respects, out of human reach. And the doctrine and discovery prevailed, in spite of all the opposition it met with from human art or authority: so effectually did God veil the glory and disgrace the pride of man in all. The gospel dispensation is a contrivance to humble man. But, 2. It is as admirably fitted to glorify God. There is a great deal of power and glory in the substance and life of Christianity. Though the ministers were poor and unlearned, and the converts generally of the meanest rank, yet the hand of the Lord went along with the preachers, and was mighty in the hearts of the hearers; and Jesus Christ was made both to ministers and Christians what was truly great and honourable. All we have we have from God as the fountain, and in and through Christ as the channel of conveyance. He is made of God to us wisdom, righteousness, sanctification, and redemption (Co1 1:30): all we need, or can desire. We are foolishness, ignorant and blind in the things of God, with all our boasted knowledge; and he is made wisdom to us. We are guilty, obnoxious to justice; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt; and he is made sanctification, the spring of our spiritual life; from him, the head, it is communicated to all the members of his mystical body by his Holy Spirit. We are in bonds, and he is made redemption to us, our Saviour and deliverer. Observe, Where Christ is made righteousness to any soul, he is also made sanctification. He never discharges from the guilt of sin, without delivering from the power of it; and he is made righteousness and sanctification, that he may in the end be made complete redemption, may free the soul from the very being of sin, and loose the body from the bonds of the grave: and what is designed in all is that all flesh may glory in the Lord, Co1 1:31. Observe, It is the will of God that all our glorifying should be in the Lord: and, our salvation being only through Christ, it is thereby effectually provided that it should be so. Man is humbled, and God glorified and exalted, by the whole scheme.
Historical interpretation
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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 you 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 has 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.
Paul did not say that there was nobody like this in the church, only that there were not many.
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Summary
First Corinthians 1:26 serves as a foundational declaration by the Apostle Paul, reminding the Corinthian believers of the humble origins of their community. It highlights God's unconventional method of selecting individuals for His kingdom, emphasizing that His call is not primarily extended to those esteemed as wise, powerful, or nobly born by worldly standards. This verse sets the stage for Paul's profound theological argument concerning the supremacy of God's wisdom over human wisdom and the divine purpose behind choosing the seemingly insignificant to confound the proud.
Context
Literary Context
This verse is deeply embedded within Paul's extended argument in 1 Corinthians 1, where he addresses the divisions and pride prevalent in the Corinthian church, largely stemming from an over-reliance on human wisdom, eloquence, and social status. Paul has just established the paradox of the cross, proclaiming that the message of Christ crucified, though "foolishness to those who are perishing," is "the power of God to us who are being saved" 1 Corinthians 1:18. He then asserts that "the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength" 1 Corinthians 1:25. Verse 26 immediately follows as empirical evidence from their own experience, demonstrating how God's choice of individuals aligns with this counter-cultural wisdom. It directly precedes the climactic statement in 1 Corinthians 1:27-29, where Paul articulates God's deliberate strategy to choose the "foolish," "weak," and "lowly" things of the world to nullify human boasting.
Historical & Cultural Context
Corinth was a bustling, cosmopolitan Roman city, a provincial capital known for its wealth, trade, and intellectual pursuits, including various philosophical schools and rhetorical traditions. Status, lineage, and intellectual prowess were highly valued in Greco-Roman society. The Corinthian church, while diverse, likely comprised a significant number of people from the lower social strata, including slaves, freedmen, and artisans, alongside a smaller contingent of wealthier or influential individuals. Paul's words in 1 Corinthians 1:26 directly challenge the prevailing societal norms and the internal struggles within the church that might have led some to value worldly status over spiritual unity. By reminding them of their collective origins, Paul aims to dismantle any pride based on human distinctions and redirect their focus to God's sovereign and humbling choice.
Key Themes
The primary theme is God's Counter-Cultural Wisdom and Choice. This verse vividly illustrates that God's criteria for selecting His people fundamentally diverge from human standards of wisdom, power, and nobility. It underscores the theme of Humility and Dependence on God, as the absence of worldly elites among the majority of believers prevents boasting in human achievement and necessitates complete reliance on God's grace. Furthermore, it highlights the Contrast between Divine Wisdom and Worldly Wisdom, a central motif in 1 Corinthians 1. God deliberately chooses what the world considers foolish or weak to demonstrate His power and confound the wise, ensuring that all glory belongs to Him, as further expounded in 1 Corinthians 1:31.
Exposition and Analysis
Key Word Analysis
An invitation (figuratively). In this context, "calling" refers to God's divine summons to salvation and fellowship with Christ. It is not a human initiative but a sovereign act of God, inviting individuals into His redemptive purpose. The fact that the Corinthians "see" their calling implies a visible, empirical reality of who God has chosen within their community.
Human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such). When paired with "after the" (Greek, katá), "after the flesh" signifies a judgment or evaluation based purely on human, earthly standards and perspectives, devoid of spiritual discernment. It refers to wisdom, power, or nobility as defined and valued by the fallen human condition, apart from God.
Powerful or capable (literally or figuratively); neuter possible. This term refers to those who possess influence, authority, or strength in a worldly sense—whether through political power, military might, or social dominance. Paul's statement indicates that few people who hold such positions of worldly power are among those God has called.
Verse Breakdown
"For ye see your calling, brethren"
Paul appeals directly to the Corinthian believers, urging them to observe and acknowledge the empirical reality of their own community. The phrase "your calling" (Greek, klēsis) points to the divine invitation that brought them into the church, emphasizing that their presence is a result of God's sovereign initiative, not their own merit or worldly standing. "Brethren" underscores the familial bond and shared experience within the Christian community.
"how that not many wise men after the flesh"
This clause begins to specify the nature of God's unconventional choice. "Wise men after the flesh" refers to those esteemed for their intellectual prowess, philosophical acumen, or rhetorical skill according to human, worldly standards. The "not many" highlights the scarcity of such individuals among the called, indicating that human wisdom is not a prerequisite, and often a hindrance, to receiving God's call.
"not many mighty"
This phrase continues the pattern, referring to those who possess worldly power, influence, or authority. This could include political leaders, wealthy patrons, or those with significant social standing. Again, the "not many" underscores God's tendency to bypass the powerful and instead work through the seemingly weak, preventing human boasting.
"not many noble, [are called]:"
The final category, "noble," refers to those of high birth, aristocratic lineage, or distinguished social status. The implied "are called" (supplied in the KJV) completes the thought, emphasizing that high societal standing is not a criterion for God's divine invitation. God's choice transcends human hierarchies and values.
Literary Devices
Paul employs several literary devices in this verse. Anaphora is evident in the repeated "not many," which creates a rhythmic emphasis and underscores the consistent pattern of God's selection criteria. This repetition reinforces the idea that God deliberately chooses against the world's values. The verse also utilizes Contrast, setting up a clear distinction between "wise men after the flesh," "mighty," and "noble" (worldly categories) versus those whom God actually calls. This contrast highlights the paradoxical nature of God's wisdom, which often appears as foolishness to the world. Furthermore, Paul uses Empirical Evidence by inviting the Corinthians to "see" their own calling, grounding his theological argument in their lived experience. This rhetorical move makes his point undeniable and personally relevant to his audience.
Theological and Thematic Connections
1 Corinthians 1:26 profoundly reshapes our understanding of divine election and the nature of God's kingdom. It asserts that God's criteria for calling individuals are radically different from human standards, demonstrating His sovereign freedom and His commitment to humbling human pride. By choosing the "not many" from the ranks of the wise, mighty, and noble, God ensures that salvation is recognized purely as a work of grace, not human merit or status. This truth cultivates humility in believers and redirects all glory to God, who deliberately uses the seemingly insignificant to accomplish His grand purposes. It reminds us that true spiritual value is not found in worldly accolades but in being chosen and transformed by God.
Reflection and Application
This verse offers profound encouragement and a vital reorientation of values for every believer. In a world that constantly pressures us to pursue wisdom, power, and status, 1 Corinthians 1:26 reminds us that these are not the metrics by which God measures worth or determines His calling. Our significance in God's kingdom is not derived from our educational achievements, social standing, financial success, or family background. Instead, it is rooted solely in God's gracious and sovereign choice. This truth liberates us from the endless striving for worldly validation and invites us to embrace humility, recognizing that God's power is often most perfectly displayed through our weakness and insufficiency. It challenges us to examine our own hearts: do we secretly admire or envy those with worldly advantages, or do we truly value God's unconventional wisdom and His choice to use the humble? Embracing this truth fosters a deep sense of gratitude and dependence on God, knowing that He delights in using the ordinary to accomplish the extraordinary, ensuring that all glory redounds to Him alone.
Questions for Reflection
FAQ
Why does God choose "not many" wise, mighty, or noble people?
God's choice to call "not many" from the ranks of the wise, mighty, or noble is a deliberate theological statement and a strategic act to ensure that all glory belongs to Him. As Paul elaborates in the verses immediately following 1 Corinthians 1:26, God "chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him" 1 Corinthians 1:27-29. This principle ensures that salvation is clearly understood as a gift of divine grace, not a reward for human merit, intellect, or social standing. It prevents human pride and directs all praise to the one who calls and saves.
Christ-Centered Fulfillment
1 Corinthians 1:26, while speaking to the demographic of the Corinthian church, ultimately points to the ultimate "foolishness" and "weakness" that God chose to save humanity: the cross of Jesus Christ. The world deemed Jesus, a carpenter from Nazareth, crucified as a criminal, as the epitome of weakness and folly. Yet, this "weakness" is the very power of God for salvation 1 Corinthians 1:18. Jesus Himself, though "in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness" Philippians 2:6-7. He was not "wise after the flesh" in the eyes of the religious elite, nor "mighty" in the eyes of the Roman empire, nor "noble" by aristocratic lineage. Instead, He perfectly embodied the humble, self-emptying spirit that God honors. His life and death demonstrate that God's kingdom operates on an entirely different set of values, where humility is exalted, service is true greatness, and the ultimate power is found in sacrificial love. Thus, the pattern of God choosing the seemingly insignificant in 1 Corinthians 1:26 is a reflection of the profound truth found in Christ Himself, who became "wisdom from God—that is, our righteousness, holiness and redemption" 1 Corinthians 1:30.