TRV
Translation
King James Version
That, according as it is written, He that glorieth, let him glory in the Lord.
Complete Jewish Bible
Therefore — as the Tanakh says — “Let anyone who wants to boast, boast about Adonai.”
American Standard Version
that, according as it is written, He that glorieth, let him glory in the Lord.
World English Bible Messianic
that, according as it is written, “He who boasts, let him boast in the Lord.”
Geneva Bible (1599)
That, according as it is written, Hee that reioyceth, let him reioyce in the Lord.
Young's Literal Translation
that, according as it hath been written, `He who is glorying--in the Lord let him glory.'
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In the KJVVerse 28,395 of 31,102
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Commentary on 1 Corinthians 1 verses 17–31
17 ¶ For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.
18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?
21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
22 For the Jews require a sign, and the Greeks seek after wisdom:
23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
29 That no flesh should glory in his presence.
30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
31 That, according as it is written, He that glorieth, let him glory in the Lord.
I. II. Main points1. 2. Sub-points
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–31. Public domain.
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Clement of RomeAD 99
Letter to the Corinthians (Clement)
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.
Ignatius of AntiochAD 108
Epistle of Ignatius to the Trallians
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.
Ignatius of AntiochAD 108
Epistle of Pseudo-Ignatius to Hero
Keep thyself pure as the habitation of God. Thou art the temple of Christ. Thou art the instrument of the Spirit. Thou knowest in what way I have brought thee up. Though I am the least of men, do thou seek to follow me, be thou an imitator of my conduct. I do not glory in the world, but in the Lord. I exhort Hero, my son; "but let him that glorieth, glory in the Lord." May I have joy of thee, my dear son, whose guardian may He be who is the only unbegotten God, and the Lord Jesus Christ! Do not believe all persons, do not place confidence in all; nor let any man get the better of thee by flattery. For many are the ministers of Satan; and "he that is hasty to believe is light of heart."
Clement of AlexandriaAD 215
The Instructor Book 1
But if human wisdom, as it remains to understand, is the glorying in knowledge, hear the law of Scripture: "Let not the wise man glory in his wisdom, and let not the mighty man glory in his might; but let him that glorieth glory in the Lord."
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
What Jeremiah [as quoted here] says is commendable, because the person who glories in the Lord will not be confounded.
John ChrysostomAD 407
Homily on 1 Corinthians 5
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
First Corinthians 1:31 serves as a profound theological summation, asserting that all legitimate boasting and glory must be directed solely toward the Lord. This verse concludes Paul's intricate argument against human pride and worldly wisdom, emphasizing God's counter-cultural method of choosing the weak and foolish to shame the strong and wise, thereby ensuring that all credit and honor for salvation and spiritual understanding belong exclusively to Him.
CONTEXT
Literary Context: This verse is the climactic statement in Paul's initial argument against divisions and pride within the Corinthian church, which he attributes to a reliance on human wisdom rather than divine revelation. Beginning in 1 Corinthians 1:18, Paul contrasts the "foolishness" of the cross with the world's perceived wisdom, demonstrating how God deliberately chose what is weak, lowly, and despised by the world (1 Corinthians 1:27-29) to nullify human boasting. He then declares in 1 Corinthians 1:30 that believers are "in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." Verse 31 logically follows, providing the ethical and theological imperative that flows from God's sovereign choice and Christ's all-sufficiency.
Historical & Cultural Context: The city of Corinth was a bustling, cosmopolitan hub, renowned for its wealth, philosophical schools, and diverse religious practices. Its culture highly valued rhetoric, intellectual prowess, and social status. Within the Corinthian church, these societal values had infiltrated, leading to factions based on allegiance to particular leaders (e.g., Paul, Apollos, Cephas) and a sense of spiritual elitism among some members. Paul's letter directly confronts this cultural influence, challenging the Corinthians to abandon their worldly metrics of success and wisdom. By quoting an Old Testament passage and reorienting their boasting, Paul directly addresses the pervasive pride and self-exaltation that threatened the unity and spiritual health of the community.
Key Themes: The overarching theme in this section of 1 Corinthians is the profound contrast between divine wisdom and human wisdom. Paul consistently argues that God's ways are antithetical to human expectations, particularly evident in the "foolishness" of the cross (1 Corinthians 1:18) and His choice of the weak to shame the strong (1 Corinthians 1:27). This leads to the theme of humility, as God deliberately orchestrates circumstances so that "no flesh should glory in his presence" (1 Corinthians 1:29). The verse also powerfully underscores God's sovereignty in salvation and the all-sufficiency of Christ, who is presented as the source of wisdom, righteousness, sanctification, and redemption for believers (1 Corinthians 1:30). Therefore, all glory must be directed to the Lord, affirming His supreme authority and grace.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Corinthians 1:31 is Quotation, as Paul directly cites Jeremiah 9:24. This use of scripture lends immense authority and weight to Paul's argument, demonstrating that the principle of boasting in the Lord is not a new concept but a foundational truth woven throughout God's revelation. Furthermore, the verse employs Contrast, implicitly contrasting the world's tendency to glory in human achievements, wisdom, or power with the divine mandate to glory solely in the Lord. This contrast highlights the radical difference between God's value system and that of fallen humanity. There is also an element of Repetition of the verb "glory" (kaucháomai), which serves to emphasize the singular, proper object of such boasting, driving home the point that all honor must be directed Godward.
THEOLOGICAL AND THEMATIC CONNECTIONS
First Corinthians 1:31 encapsulates a profound theological truth: the ultimate source of all good, all wisdom, and all salvation is God alone, and therefore, all glory and boasting must be directed back to Him. This principle radically reorients human understanding of merit and achievement, dismantling any basis for self-exaltation or pride. It underscores God's absolute sovereignty in salvation, ensuring that His grace is fully acknowledged and that no human can claim credit for their spiritual standing or accomplishments. This truth is foundational to a humble and God-centered faith, fostering a deep dependence on divine provision rather than human capability.
REFLECTION AND APPLICATION
First Corinthians 1:31 calls us to a radical reorientation of our lives, shifting our focus from self-exaltation to God-exaltation. In a world that constantly encourages self-promotion, personal branding, and the pursuit of individual glory, this verse serves as a powerful antidote, reminding us that true worth and lasting significance are found not in what we achieve or possess, but in who God is and what He has done for us. It compels us to cultivate a posture of humility and gratitude, recognizing that every good gift, every talent, every success, and indeed, our very salvation, flows from His boundless grace. This principle transforms our perspective on failure and success, urging us to find our identity and confidence solely in Christ, rather than in fluctuating circumstances or human approval. When we genuinely glory in the Lord, our lives become a testimony to His greatness, fostering unity within the body of Christ and drawing others to the one true source of hope and redemption.
Questions for Reflection
FAQ
Why does Paul quote Jeremiah 9:24 here, and what is its significance?
Answer: Paul quotes Jeremiah 9:24 to underscore the timeless and divinely ordained principle that all boasting must be in the Lord, not in human wisdom, strength, or riches. In Jeremiah's context, the prophet was challenging Israel's misplaced confidence in worldly attributes. Paul uses this ancient wisdom to address the Corinthian church's similar error of valuing human wisdom and status over God's divine wisdom revealed in Christ. The quotation provides biblical authority and continuity, demonstrating that God's desire for humanity's humility and His sole reception of glory is a consistent theme throughout salvation history. It serves as a powerful reminder that God's plan is designed to eliminate human pride and ensure that He alone receives all honor.
CHRIST-CENTERED FULFILLMENT
First Corinthians 1:31 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, for He is the very embodiment of the "Lord" in whom we are to glory. Paul has just declared in 1 Corinthians 1:30 that Christ Jesus "of God is made unto us wisdom, and righteousness, and sanctification, and redemption." Therefore, to "glory in the Lord" is to glory in Christ, who perfectly reveals God's wisdom and power in a way that shames human pretensions. Our boasting is not in our own wisdom, but in Christ, who is the "power of God and the wisdom of God" (1 Corinthians 1:24). Through His sacrificial death on the cross, Jesus stripped away all human merit and established a new basis for glorying: His finished work. As believers, our identity, salvation, and hope are found exclusively in Him, not in our own efforts or achievements. Thus, our glorying in the Lord is a continuous act of acknowledging Christ's supremacy, His redemptive work, and His ongoing reign, echoing the truth that "every knee should bow... and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11).