1 Corinthians Chapter 1
Background of Corinth
The city of Corinth occupied one of the most strategic locations in the ancient world. It was built on an isthmus, a narrow neck of land lying between the Corinthian Gulf with its Port of Lechaeum to the west and the Saronic Gulf with its Port of Cenchrea to the east. This position guaranteed commercial prosperity since it served as a land bridge for goods moving between east and west, and it also offered a safer alternative to the long and dangerous voyage around Cape Malea (now Cape Matapan) at the southern tip of the Peloponnesus. The route around Malea was so treacherous that sailors used to say, “A sailor never takes around Malea until he first writes his will.”
To solve this, the ancients constructed a ship tramway with wooden rails across the isthmus known as the Diolkos, meaning “the place of dragging across.” Small vessels were dragged across intact, while larger ships had to unload their cargo and have it transported across to be reloaded. The Roman Emperor Nero attempted to cut a canal through the isthmus, though he was unsuccessful. The modern canal, which follows the same general route, was eventually built by the French between 1881 and 1893. This intersection of north-south land trade routes with east-west sea routes made Corinth a hub of commerce and cultural exchange.
Corinth in the Ancient World
Corinth’s history extended back into antiquity. It is mentioned in Homer’s Iliad (9th century B.C.), and the Greek historian Thucydides records that Corinth was the first city to build triremes, the great battleships of the ancient Mediterranean. Corinth was also associated with the legendary voyage of Jason and the Argonauts in search of the Golden Fleece. The city was destroyed by the Roman general L. Mummius Achaicus in 146 B.C., but it was refounded a century later by Julius Caesar as a Roman colony. From that time, it quickly regained its wealth and prominence.
The Corinth that Paul encountered in the New Testament period was primarily a Roman colony, and many of the names associated with it are Latin, such as Lucius, Tertius, Gaius, Erastus, and Quartus (Romans 16:21-23), as well as Titius, Justus, and Crispus (Acts 18:7-8). It was also a cosmopolitan city, filled with Greeks, Romans, Syrians, Egyptians, Jews, and others. The city’s wealth and position attracted people from across the empire, but with this also came deep moral corruption.
The Moral Condition of Corinth
Corinth was notorious in the ancient world for its immorality. The great acropolis, the Acrocorinth, rose 2,000 feet above the city and housed the temple of Aphrodite, which maintained more than a thousand prostitutes. The goddess Aphrodite was worshipped in her infamous form known as “Aphrodite of the Beautiful Buttocks,” and she was considered the patroness of harlots. Other gods worshipped in Corinth included Asclepius, Apollo, Poseidon, Athena, Hera, Hermes, and the Egyptian deities Isis and Serapis.
Even in the pagan world, Corinth became a byword for debauchery. The term “to Corinthianize” came to mean to live in luxury and licentiousness. The city was, in many ways, a combination of Hollywood, Las Vegas, and New York—cosmopolitan, wealthy, intellectually active, but morally bankrupt. The Apostle Paul described the sins common to Corinth in 1 Corinthians 6:9-10, writing, “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.” This catalog of sins was not an exaggeration but a reflection of the Corinthian lifestyle.
Paul’s Ministry at Corinth
The Apostle Paul came to Corinth after facing opposition in Philippi, Thessalonica, and Berea, and after having little fruit in Athens (Acts 18:1-18). He entered Corinth “with much trembling,” as he later admitted in 1 Corinthians 2:3, “I was with you in weakness, in fear, and in much trembling.” Initially alone, since Silas and Timothy were still in Macedonia, Paul lodged with Aquila and Priscilla, Jews who had been expelled from Rome under the decree of Emperor Claudius around A.D. 49. Like Paul, they were tentmakers, or more precisely leatherworkers, by trade.
When opposition arose in the synagogue, Paul was forced to leave and instead set up his ministry in the house of Justus, located right next door. This rejection by the synagogue mirrors other rejections seen in Scripture, such as when the blind man in John 9 was cast out of the synagogue only to be found and strengthened by Christ. Rejection by men often signifies acceptance and empowerment by the Lord. In Paul’s case, the Lord Himself encouraged him in a vision recorded in Acts 18:9-10, “Now the Lord spoke to Paul in the night by a vision, ‘Do not be afraid, but speak, and do not keep silent; for I am with you, and no one will attack you to hurt you; for I have many people in this city.’”
God confirmed His work when Crispus, the ruler of the synagogue, believed in Christ along with his household (Acts 18:8, “Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized.”) Later, Sosthenes, another synagogue ruler, also became a believer (Acts 18:17; 1 Corinthians 1:1). Yet the majority of Paul’s converts were Gentiles, drawn out of paganism.
Paul received hospitality from Gaius, who opened his home not only to Paul but to the entire church, as noted in Romans 16:23, “Gaius, my host and the host of the whole church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, a brother.” Archaeological evidence in Corinth has uncovered an inscription bearing the name of Erastus, who was the director of public works, confirming the biblical record. The Roman proconsul Gallio, mentioned in Acts 18:12-17, dismissed the Jewish accusations against Paul, recognizing the matter as purely religious and not of civil concern.
After Paul’s departure, the eloquent preacher Apollos arrived from Alexandria. He had been ministering in Ephesus but only knew the baptism of John until Aquila and Priscilla explained to him the way of God more accurately (Acts 18:24-28).
The Lost Letter and the Occasion of First Corinthians
Some time after his initial ministry in Corinth, Paul wrote a letter to the Corinthian church that is now lost. He references this in 1 Corinthians 5:9, “I wrote to you in my epistle not to keep company with sexually immoral people.” This earlier letter has not survived, though some scholars speculate that it may be partially preserved in 2 Corinthians 6:14–7:1, where Paul exhorts believers, “Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever? And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said: ‘I will dwell in them and walk among them. I will be their God, and they shall be My people.’ Therefore ‘Come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you. I will be a Father to you, and you shall be My sons and daughters, says the Lord Almighty.’ Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”
Paul makes it clear in 1 Corinthians 5:9–10 that his earlier letter was misunderstood. He clarifies, “I wrote to you in my epistle not to keep company with sexually immoral people. Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world.” The Corinthians had misapplied his words, thinking he meant to avoid all unbelievers, rather than exercising separation within the church itself.
The immediate occasion for 1 Corinthians was news Paul received from Chloe’s household. 1 Corinthians 1:11 records, “For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you.” Furthermore, Paul received a letter from the church at Corinth itself, referenced in 1 Corinthians 7:1, “Now concerning the things of which you wrote to me: It is good for a man not to touch a woman.” This letter was most likely delivered to Paul in Ephesus by Stephanas, Fortunatus, and Achaicus, as he notes in 1 Corinthians 16:17, “I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied.” These messengers may have added their own comments about the situation. The condition of the church was serious enough that Paul responded with the letter we know as 1 Corinthians.
The Painful Visit
Despite the warnings and exhortations in 1 Corinthians, the problems in the church worsened. Paul felt it necessary to interrupt his work in Ephesus and make a quick, painful visit in an attempt to set things right. This visit is not directly recorded in Acts but is implied in 2 Corinthians 12:14, “Now for the third time I am ready to come to you. And I will not be burdensome to you; for I do not seek yours, but you. For the children ought not to lay up for the parents, but the parents for the children.” He likewise says in 2 Corinthians 13:1, “This will be the third time I am coming to you. ‘By the mouth of two or three witnesses every word shall be established.’”
His references to this second visit make clear that it was grievous. 2 Corinthians 2:1 states, “But I determined this within myself, that I would not come again to you in sorrow.” The fact that he describes it as “coming again in sorrow” shows that his efforts to correct matters during this visit did not succeed. He departed from Corinth with a heavy heart, distressed by their rebellion and lack of repentance.
The Severe Letter
After leaving Corinth, Paul resolved to write another letter, one far stronger in tone. He refers to it in 2 Corinthians 2:4, “For out of much affliction and anguish of heart I wrote to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you.” He also alludes to it in 2 Corinthians 7:8, “For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while.”
This letter, sometimes called the “Severe Letter,” has also been lost, though many scholars suggest that portions of it may be preserved in 2 Corinthians chapters 10 through 13, where Paul’s tone becomes markedly sharp in defending his apostleship. The “Severe Letter” was likely delivered by Titus, who was to return through Macedonia and Troas. Paul was deeply anxious to know how the Corinthians would respond, as the future of his relationship with this church was at stake.
When Paul finally met Titus, he learned that the letter had accomplished its intended effect. The Corinthians had responded with repentance and renewed loyalty to Paul. 2 Corinthians 7:6-7 records, “Nevertheless God, who comforts the downcast, comforted us by the coming of Titus, and not only by his coming, but also by the consolation with which he was comforted in you, when he told us of your earnest desire, your mourning, your zeal for me, so that I rejoiced even more.” He continues in 2 Corinthians 7:13, “Therefore we have been comforted in your comfort. And we rejoiced exceedingly more for the joy of Titus, because his spirit has been refreshed by you all.”
Out of his relief and joy at this reconciliation, Paul wrote the epistle we know as 2 Corinthians. It is almost certain that he visited Corinth soon afterwards, completing what we can identify as three visits.
Paul’s Visits and Letters
From the evidence, we can reconstruct three visits:
His first visit, when the church was founded (Acts 18:1-18).
The “painful visit,” which was sorrowful and unsuccessful (2 Corinthians 2:1).
His later visit, made after writing 2 Corinthians (2 Corinthians 13:1).
We also recognize four distinct letters:
The “Previous Letter,” now lost (1 Corinthians 5:9).
First Corinthians.
The “Severe Letter,” now lost (possibly 2 Corinthians 10–13).
Second Corinthians.
Authorship
The authorship of these letters is beyond dispute. Paul identifies himself in both epistles, and the early church consistently recognized his authorship. The first-century letter of Clement of Rome cites Paul as the author (1 Clement 47:1), and early church fathers such as Ignatius and Polycarp freely quote from the Corinthian epistles. This testimony, coupled with the internal evidence of the letters themselves, leaves no room for doubt.
The Carnal Church
The Corinthian church is often described as the “carnal church.” It was composed of spiritual babes who were immature, unseparated from the world, and undeveloped in their understanding. Paul addresses them directly in 1 Corinthians 3:1-3, “And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able; for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men?”
Their doctrine was shallow, consisting mostly of practical matters concerning conduct, but they had failed to grow into deeper spiritual maturity. Paul addressed their problems in a structured manner:
Discipline (chapter 5)
Lawsuits among believers (chapter 6)
Marriage and divorce (chapter 7)
Christian liberty (chapters 8–10)
The Lord’s Table (chapter 11)
Spiritual gifts, particularly tongues (chapters 12–14)
The resurrection (chapter 15)
Through these issues, Paul’s pastoral heart and apostolic authority shine forth, confronting their carnality while guiding them toward holiness.
Jesus, the Wisdom of God
A. Greeting and Giving of Thanks
1 Corinthians 1:1 – “Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother.”
Paul begins this epistle by following the customary style of letter writing in the ancient world. Whereas modern letters open by addressing the recipient and conclude with the sender’s name, letters of the first century opened with the name of the sender, then proceeded to the recipient, and finally included a greeting. Thus, Paul begins with his own identity and authority.
Paul’s relationship with the Corinthian church was unique and extensive. His initial contact with the city took place during his second missionary journey, after his ministry in Athens. According to Acts 18:1-11, Paul came to Corinth and remained there for a year and six months, teaching the Word of God among them. During that time, he planted the church, won both Jews and Gentiles to Christ, and established a foundation for what became one of the most discussed and troubled congregations in the New Testament. Later, while in Ephesus (Acts 19), he wrote a previous letter to the Corinthians, referenced in 1 Corinthians 5:9, “I wrote to you in my epistle not to keep company with sexually immoral people.” That letter has since been lost.
Paul then received troubling reports from Chloe’s household, as he acknowledges in 1 Corinthians 1:11, “For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you.” He also appears to have received a delegation from Corinth, as indicated in 1 Corinthians 16:17, “I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied.” They may have personally brought questions from the congregation, which Paul addresses throughout this letter, beginning with 1 Corinthians 7:1, “Now concerning the things of which you wrote to me: It is good for a man not to touch a woman.” Therefore, this letter arises from both Paul’s pastoral concern and the pressing issues within the Corinthian assembly.
Paul, Called to Be an Apostle
From the very first words, Paul asserts his authority as a “called apostle.” This was no small matter, since the Corinthians frequently questioned Paul’s authority and legitimacy. In fact, much of 1 and 2 Corinthians demonstrates Paul’s ongoing defense of his apostolic office against detractors. By stating that he is “called to be an apostle of Jesus Christ through the will of God,” Paul emphasizes that his position is neither self-appointed nor dependent upon human approval. He was not chosen by popular vote, nor did he derive his authority from the original Twelve. His calling was by divine initiative, rooted in the sovereign will of God.
The word “apostle” comes from the Greek apostolos, meaning “one who is sent,” or more precisely, “a commissioned ambassador.” Paul was a special ambassador of Jesus Christ, sent with divine authority to proclaim the gospel and establish churches. Later, in 1 Corinthians 15:9-10, Paul reflects on his unique status: “For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God which was with me.” His apostleship, therefore, was entirely a matter of God’s sovereign will and grace.
By introducing himself this way, Paul begins immediately to address the critical issue of authority. The Corinthians, enamored with human wisdom, eloquence, and philosophical rhetoric, were often slow to submit to Paul’s authority. But Paul makes it clear: his ministry stands on the unshakable foundation of God’s will, not man’s opinion.
Sosthenes Our Brother
Paul also mentions Sosthenes, whom he calls “our brother.” It is possible, even likely, that this is the same Sosthenes mentioned in Acts 18:17, where we read, “Then all the Greeks took Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. But Gallio took no notice of these things.” This Sosthenes may have once opposed Paul but later became a believer and joined him in ministry. His presence alongside Paul would have been particularly meaningful to the Corinthian Christians, who would have remembered him from the events surrounding Paul’s initial ministry there.
When Paul first arrived in Corinth, the ruler of the synagogue was Crispus, who believed in the Lord with all his household, as noted in Acts 18:8, “Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized.” After Crispus, Sosthenes appears to have taken his place as ruler of the synagogue. When opposition arose, he suffered beating at the hands of the Greeks, an act of anti-Jewish hostility that providentially placed him in contact with Paul. If this is indeed the same man, his transformation from synagogue ruler to “our brother” in Christ is a testimony to the power of the gospel.
It was also common in the ancient world for letters to be dictated to a secretary or scribe, known as an amanuensis. Sosthenes may well have served in this role for Paul, carefully recording the words of this epistle. This detail underscores the collaborative nature of early Christian ministry, where those who once stood against the gospel could, by God’s grace, become its messengers.
1 Corinthians 1:2 — To: The Church of God at Corinth
“To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours.”
To the Church of God
Paul directs this letter not to a building, but to a people — “the church of God.” The Greek word used here is ekklesia, which in the first-century world was a secular term describing an assembly of citizens, often gathered to deliberate civic or political matters. Its use in Scripture to describe the redeemed community of Christ carries a profound meaning: the people of God are His assembly, His called-out ones, set apart from the world.
This word also has deep Old Testament associations. In the Septuagint, the Greek translation of the Old Testament, ekklesia was frequently used for the “assembly” of Israel, the gathered people of God. For example:
Numbers 16:3 — “They gathered together against Moses and Aaron, and said to them, ‘You take too much upon yourselves, for all the congregation is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the assembly of the Lord?’”
Numbers 20:4 — “Why have you brought up the assembly of the Lord into this wilderness, that we and our animals should die here?”
Deuteronomy 23:1 — “He who is emasculated by crushing or mutilation shall not enter the assembly of the Lord.”
1 Chronicles 28:8 — “Now therefore, in the sight of all Israel, the assembly of the Lord, and in the hearing of our God, be careful to seek out all the commandments of the Lord your God, that you may possess this good land, and leave it as an inheritance for your children after you forever.”
By calling them “the church of God,” Paul reminds the Corinthian believers that they do not belong to themselves, nor to their city, but to God alone. They are not the assembly of Corinth, reflecting its culture of corruption and pleasure-seeking, but the assembly of the Lord. This sets the stage for one of the dominant themes of the letter: will the church influence the city, or will the city influence the church?
Which Is at Corinth
Paul locates the church geographically: Corinth, one of the most influential and infamous cities of the ancient world. Destroyed by Rome in 146 B.C. and refounded by Julius Caesar in 44 B.C., Corinth quickly rose again to wealth and prominence. It became a hub of commerce because of its strategic location on the isthmus, connecting two seas and allowing goods to be transported across by the Diolkos, a paved way where ships or cargo were dragged between ports.
Corinth was not only prosperous but also notorious for vice. The temple of Aphrodite at the Acrocorinth employed more than a thousand temple prostitutes. The very term “to Corinthianize” became a byword throughout the Roman Empire for drunkenness and sexual immorality. Ancient writers noted that a Corinthian character on stage was almost always depicted as intoxicated. Archaeological evidence, such as clay votive offerings of human genitals discovered in the Asclepius room at Corinth’s museum, testifies to the ravages of venereal disease and the sexual excesses of the city.
Leon Morris famously summarized Corinth as “intellectually alert, materially prosperous, but morally corrupt.” Gordon Fee observed that Paul’s Corinth was like the combination of New York, Los Angeles, and Las Vegas all rolled into one. In this sense, the “church of God in Corinth” stood as a stark contrast — God’s holy people planted in the midst of one of the most corrupt cultures of the ancient world.
Sanctified in Christ Jesus, Called Saints
Paul addresses the believers as those who are “sanctified in Christ Jesus, called to be saints.” The phrase “to be” is supplied by translators; literally, Paul calls them “sanctified ones” and “saints.” The word sanctified (hēgiasmenois) means “set apart,” consecrated to God. Despite their many failings — divisions, immorality, abuse of spiritual gifts, doctrinal confusion — Paul affirms their true identity in Christ.
This is not flattery. It is a declaration of positional holiness. They are saints not because of their outward performance, which often fell short, but because of God’s gracious calling. Paul’s assurance echoes the Lord’s own words to him when he first ministered in Corinth: Acts 18:10, “For I am with you, and no one will attack you to hurt you; for I have many people in this city.” Their sanctification, then, rests not in their behavior but in Christ’s work on their behalf.
With All Who Call on the Name of Jesus Christ
Paul broadens the perspective beyond Corinth. These believers are not an isolated congregation; they are united with “all who in every place call on the name of Jesus Christ our Lord, both theirs and ours.” This is a clear affirmation of the unity of the church universal. The Corinthians, who were prone to factionalism and division, needed to be reminded that they were part of something greater than their local assembly.
The expression “to call on the name of the Lord” is a biblical phrase for worship and dependence. It recalls Genesis 4:26, “Then men began to call on the name of the Lord.” It is also used of salvation itself, as in Romans 10:13, “For ‘whoever calls on the name of the Lord shall be saved.’” By placing the Corinthians in this wider fellowship, Paul emphasizes their essential unity with all believers everywhere.
The phrase “both theirs and ours” highlights the common Lordship of Christ. Jesus is not merely the personal Lord of individual believers or a regional deity of the Corinthians; He is the Lord of all. This forms the foundation of true Christian unity. No matter the differences in background, culture, or maturity, all who call on Christ as Lord belong to the same body.
1 Corinthians 1:3 — Greeting: Grace and Peace
“Grace to you and peace from God our Father and the Lord Jesus Christ.”
Paul opens with the familiar blessing, “grace and peace.” This greeting unites both Greek and Jewish customs, combining the common Greek salutation of charis (grace) with the Hebrew greeting shalom (peace). Yet, when placed in a Christian context, the words transcend mere cultural politeness. Grace speaks of God’s unmerited favor toward sinners, the basis of salvation itself. Peace refers to the reconciliation and wholeness that flows out of grace. As one commentator observed, “Grace is always first, peace always second. This is due to the fact that grace is the source of peace. Without grace there is and can be no peace, but when grace is ours, peace must of necessity follow.”
Paul emphasizes that this blessing does not come from man but “from God our Father and the Lord Jesus Christ.” In joining the Father and the Son as the joint source of grace and peace, Paul testifies to the deity of Christ and the unity of the Godhead. The title “Lord Jesus Christ” is weighty:
Lord points back to the covenant name of Yahweh in the Old Testament, used in the Septuagint (the Greek Old Testament) to denote God Himself. It identifies Jesus as Master and as the divine Lord.
Jesus is the earthly name given at His birth, the Greek form of Joshua, meaning “Yahweh is salvation.” It reminds us of His humanity and His mission to save His people from their sins (Matthew 1:21).
Christ is the Greek equivalent of “Messiah” or “Anointed One,” the long-promised Deliverer of Israel and Savior of the world.
Thus, Paul begins with a greeting that is not merely polite but theological, rooting the believers in the grace and peace that comes only through the saving work of Jesus Christ.
1 Corinthians 1:4–9 — A Prayer of Thanksgiving
“I thank my God always concerning you for the grace of God which was given to you by Christ Jesus, that you were enriched in everything by Him in all utterance and all knowledge, even as the testimony of Christ was confirmed in you, so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ, who will also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord.”
Even though Paul is about to deliver strong rebukes throughout the letter, he begins with thanksgiving. He says, “I thank my God always concerning you.” This is significant: Paul sees the grace of God at work in the Corinthians even while recognizing their failures. It is a reminder that correction in the church should always be tempered with encouragement. A faithful shepherd not only identifies sin but also acknowledges God’s work of grace in His people.
Paul thanks God “for the grace of God which was given to you by Christ Jesus.” Every blessing the Corinthians enjoyed flowed from grace. Grace means that God gives freely, not because of merit, but because of His own purpose. The Corinthians could not boast in their wisdom, eloquence, or spiritual gifts, for all of these were gifts of grace.
This grace had enriched them “in everything by Him in all utterance and all knowledge.” Corinth was a city enamored with rhetoric and philosophy, and God had enriched His church there with spiritual utterance and knowledge. Paul points out that the “testimony of Christ was confirmed” among them — meaning the gospel had taken root in their lives and produced visible evidence of God’s work. They lacked no spiritual gift (“so that you come short in no gift”), and they lived in eager anticipation of Christ’s return (“eagerly waiting for the revelation of our Lord Jesus Christ”).
Even though their use of gifts would later need correction, Paul still recognized them as genuine evidences of God’s grace. As Charles Spurgeon remarked, “It is nothing to have the gift of oratory; that it is nothing to have the power of eloquence; that it is nothing to have learning; that it is nothing to have influence, unless they all be dedicated to God, and consecrated to his service.” Gifts are valuable only when submitted to Christ.
Paul’s confidence was not in the Corinthians’ ability to persevere but in God’s faithfulness. He assures them that Christ “will also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ.” Despite their immaturity and divisions, Paul knew that God would sustain them because His calling is effectual and His faithfulness unchanging. He reminds them in verse 9, “God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord.” The ultimate guarantee of their perseverance rests not in their strength but in the unwavering faithfulness of God who called them.
B. The Problem of Divisions
1 Corinthians 1:10 — Paul’s Initial Plea for Unity
“Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment.”
Paul now moves from thanksgiving to rebuke, beginning with a plea for unity. Notice his tone: though an apostle with full authority to command, he instead writes with tenderness, “I plead with you, brethren.” He does not set himself above them but appeals to them as brothers and sisters in Christ, invoking “the name of our Lord Jesus Christ” as the basis of his appeal. This is not a matter of personal preference but of obedience to the Lord Himself.
Paul’s plea is that they “all speak the same thing,” a call for doctrinal agreement and unity of confession. The word “divisions” comes from the Greek schismata, which literally means “tears” or “rents” in fabric. The picture is of the body of Christ being ripped apart. Paul longs for them instead to be “perfectly joined together,” a phrase that in Greek was used in medicine for bones being knit back together or joints being restored after a dislocation. Division in the church is unnatural and destructive; unity is the normal and healthy condition of Christ’s body.
This unity is not uniformity of personality or preference, but unity in “the same mind and in the same judgment.” Believers may differ in background and ability, but they must be united in doctrine, purpose, and gospel-centered mission. As Jesus prayed in John 17:21, “that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.”
1 Corinthians 1:11–13 — The Foolishness of Their Divisions
“For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you. Now I say this, that each of you says, ‘I am of Paul,’ or ‘I am of Apollos,’ or ‘I am of Cephas,’ or ‘I am of Christ.’ Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?”
Paul now identifies the source of his knowledge: members of Chloe’s household, who traveled between Corinth and Ephesus, reported the troubling condition of the church. Chloe was likely a Christian businesswoman whose household servants or associates brought Paul firsthand information. Paul makes no attempt to conceal his source, showing both his transparency and his confidence that their report was trustworthy.
The church was plagued by “contentions,” meaning strife, quarrels, and rivalries. These conflicts had led to factions within the congregation, each claiming allegiance to a different leader.
“I am of Paul” — The group loyal to Paul, the church’s founder, who prided themselves on their connection to the apostle.
“I am of Apollos” — The party of Apollos, the eloquent preacher from Alexandria described in Acts 18:24-25, “Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John.” Apollos impressed many with his rhetoric and intellectual strength.
“I am of Cephas” — The group identifying with Peter (Cephas), the leading apostle among the Twelve, who was given the “keys of the kingdom of heaven” (Matthew 16:19). They may have appealed to his Jewish background and apostolic primacy.
“I am of Christ” — The most pious-sounding group, claiming direct allegiance to Jesus. Yet their spirit was no less divisive, for they used Christ’s name to elevate themselves over others.
Whether or not these parties actually existed around these specific leaders, or whether Paul is using their names symbolically, the problem was clear: the Corinthians were exalting men, boasting not so much in their teachers as in themselves for following them. Their divisions revealed pride and self-centeredness, rather than humility and gospel unity.
Paul exposes the absurdity of such divisions with rhetorical questions: “Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” The implied answer is obvious: Christ is not divided; only He was crucified for them; and baptism is into His name alone. By focusing on human leaders, they were robbing Christ of His glory and fracturing the unity of His body.
The message is timeless. Spiritual elitism and personality cults remain a danger in every generation. Churches today may not say “I am of Paul” or “I am of Apollos,” but they often say “I am of this pastor,” or “I am of that theological system,” or “I am of this movement.” Whenever loyalty to human leaders overshadows loyalty to Christ, division and pride follow. The cure is to return to the cross and remember that only Christ was crucified, and only Christ is Lord.
1 Corinthians 1:14–17 — Paul’s Gratitude and the Priority of Preaching
“I thank God that I baptized none of you except Crispus and Gaius, lest anyone should say that I had baptized in my own name. Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other. For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.”
Paul continues addressing the problem of divisions by touching on the role of baptism. In Corinth, some believers (likely those identifying with the “Paul party”) had begun to elevate the significance of being baptized by Paul himself. They may have viewed it as a spiritual badge of honor, proof that they were superior to others who had been baptized by lesser-known leaders. Paul is quick to dismantle this misplaced pride. He thanks God that he baptized very few in Corinth — Crispus (the former ruler of the synagogue, mentioned in Acts 18:8) and Gaius (a man known for his hospitality, noted in Romans 16:23). He also remembers baptizing the household of Stephanas, who later are described as “the firstfruits of Achaia” in 1 Corinthians 16:15. Beyond that, Paul cannot even recall if there were others, which itself demonstrates how little weight he placed on who performed the baptism.
Baptism and the Question of Salvation
Paul’s statement, “Christ did not send me to baptize, but to preach the gospel,” is significant. While Paul did baptize some, his primary commission as an apostle was not to immerse converts but to proclaim Christ crucified. This does not belittle baptism, for baptism is an ordinance of Christ and a vital act of obedience (Matthew 28:19). But Paul’s words prove that baptism itself is not essential to salvation. If baptism were necessary for regeneration or forgiveness of sins, Paul could never have written, “I thank God that I baptized none of you,” nor could he have said that preaching, not baptizing, was his primary mission.
This passage stands as a strong argument against the doctrine of baptismal regeneration. Salvation comes by grace through faith alone (Ephesians 2:8–9), not through the ritual of baptism. Paul makes this clear when he shows that his joy is in having preached Christ to them, not in having immersed them. Baptism is a symbol of salvation, an outward sign of an inward reality, but it is not the saving act itself.
At the same time, Paul does not despise baptism. To neglect baptism is to disobey the Lord’s command. As Charles Hodge cautioned, “While therefore it is unscriptural to make baptism essential to salvation or a certain means of regeneration, it is nevertheless a dangerous act of disobedience to undervalue or neglect it.”
The Irrelevance of the Baptizer
Another lesson here is that the power of baptism lies not in the minister performing it, but in the spiritual reality it represents. Those baptized by Paul had no greater standing before God than those baptized by another believer. The Corinthians’ attempt to elevate the baptizer showed their carnal mindset, treating baptism as though it conferred status rather than symbolizing union with Christ. Paul demolishes such thinking: baptism’s validity rests in the name of Christ, not the name of the minister.
The Simplicity of Gospel Preaching
Paul goes further: Christ sent him “not with wisdom of words, lest the cross of Christ should be made of no effect.” In Corinth, eloquence and rhetoric were highly prized. Philosophers and teachers drew crowds with their cleverness of speech, and it would have been tempting for Paul to adopt such methods. Yet he deliberately avoided leaning on rhetorical brilliance or philosophical speculation. His goal was not to dazzle, but to faithfully declare the gospel.
This does not mean Paul was incapable of eloquence or logic. In Athens, he engaged the philosophers on their own terms, reasoning from creation to judgment (Acts 17:16–34). Yet, when he came to Corinth, a city steeped in vice and pride, he resolved to preach Christ plainly. Later he explains this resolve in 1 Corinthians 2:2, “For I determined not to know anything among you except Jesus Christ and Him crucified.”
Paul’s concern was that if the gospel were dressed up in human wisdom, the message of the cross would be emptied of its power. Clever speech may impress men, but it can obscure the simplicity and offense of the cross. As he warns, it is possible to preach the gospel “in a way that makes it of no effect” — not because the message lacks power, but because the messenger distorts it through pride or worldly methods.
This is a sobering reminder for every preacher and teacher. The gospel of Christ — the very power of God unto salvation (Romans 1:16) — can be hindered by human pride, by seeking applause, or by substituting human wisdom for divine truth. Faithful preaching requires humility, clarity, and a focus on Christ alone.
1 Corinthians 1:14–17 — Paul’s Gratitude and the Priority of Preaching
“I thank God that I baptized none of you except Crispus and Gaius, lest anyone should say that I had baptized in my own name. Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other. For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.”
Paul continues his rebuke of Corinthian divisions by addressing the misuse of baptism. In their carnality, some Corinthians had turned baptism into a point of pride, attaching themselves to the leader who performed the act. Paul thanks God that he personally baptized only a few in Corinth — Crispus, the former synagogue ruler who believed with all his household (Acts 18:8), and Gaius, a hospitable man who later hosted Paul and the whole church (Romans 16:23). He also remembers baptizing the household of Stephanas, described in 1 Corinthians 16:15 as “the firstfruits of Achaia.” Beyond these, Paul cannot even recall others, which itself proves how little importance he attached to who performed the baptisms.
Baptism and Salvation
Paul’s words are decisive: “Christ did not send me to baptize, but to preach the gospel.” This statement establishes a critical theological principle: baptism, though commanded and important, is not essential to salvation. If salvation depended on baptism, Paul could never have thanked God that he baptized so few. Nor could he have distinguished between his commission to preach and baptism itself. His calling was first and foremost to proclaim Christ crucified, not to perform rituals.
This directly refutes the doctrine of baptismal regeneration. Salvation comes by grace through faith alone, as Paul writes elsewhere in Ephesians 2:8–9, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” Baptism is the God-ordained symbol of salvation, the outward expression of inward faith, but not the saving act itself.
At the same time, Paul does not undervalue baptism. As Hodge warned, “While therefore it is unscriptural to make baptism essential to salvation or a certain means of regeneration, it is nevertheless a dangerous act of disobedience to undervalue or neglect it.” Baptism is commanded by Christ in the Great Commission (Matthew 28:19–20) and serves as a visible identification with His death, burial, and resurrection (Romans 6:3–4). The Corinthians’ error was not in being baptized but in boasting in the baptizer.
The Irrelevance of the Baptizer
Another important lesson here is that the individual performing baptism contributes nothing to its validity. Those baptized by Paul had no advantage over those baptized by others. The act derives its meaning from Christ’s command and the believer’s identification with Him, not from the prestige of the baptizer. By thanking God that he baptized so few, Paul strips away any grounds for boasting in human leaders.
This remains relevant today. Some may be tempted to glory in who preached to them, who baptized them, or who mentored them spiritually. But the focus must always remain on Christ, for only He was crucified for us, and only in His name are we saved.
The Simplicity of Gospel Preaching
Paul adds, “not with wisdom of words, lest the cross of Christ should be made of no effect.” Corinth prized eloquence, rhetoric, and philosophical sophistication. In such a culture, preachers might be tempted to rely on clever speech or intellectual argumentation to gain credibility. Paul deliberately avoided such methods, choosing instead to preach the gospel plainly, with Christ at the center.
This does not mean Paul despised reason or eloquence. In Athens he reasoned with philosophers using categories they understood (Acts 17:16–34). But in Corinth — a city given to pride, immorality, and human boasting — he resolved to strip his preaching of reliance on rhetorical flourish. As he explains in 1 Corinthians 2:2, “For I determined not to know anything among you except Jesus Christ and Him crucified.”
The warning is sobering: it is possible to preach the gospel in such a way that it becomes empty of its saving power. The gospel itself is “the power of God to salvation” (Romans 1:16), but when clothed in human pride or worldly wisdom, its true force can be obscured. Preachers must therefore guard against substituting entertainment, intellectual display, or emotional manipulation for the clear proclamation of Christ crucified.
C. The Power of the Cross and the Wisdom of Men
1 Corinthians 1:18 — The Central Point
“For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”
Paul identifies the central dividing line of humanity: one’s response to the cross of Christ. To those who are “perishing,” the preaching of salvation through a crucified Messiah appears absurd, even offensive. The Greek and Roman world despised crucifixion as the cruelest and most shameful form of execution, reserved for slaves and the worst criminals. To preach “the message of the cross” in Corinth was equivalent to announcing salvation through the electric chair or the gallows in modern terms — only more degrading, since crucifixion was public, humiliating, and prolonged. Thus, unbelievers dismissed the gospel as foolishness.
Yet to those who believe, Paul says it is “the power of God.” What appears weak and contemptible to the world is in reality the very means by which God unleashes His saving power. The gospel is not a mere philosophy or moral code; it is the divine power that transforms sinners into saints, reconciles man to God, and guarantees eternal life. As Paul writes elsewhere in Romans 1:16, “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.”
Paul emphasizes the present tenses: “those who are perishing” and “us who are being saved.” Salvation and damnation are not only future realities but present processes. Every person is either moving toward eternal life in Christ or eternal separation from Him. Neutrality is impossible.
1 Corinthians 1:19–21 — The Wisdom of the World and the Wisdom of God
“For it is written: ‘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 age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe.”
Paul quotes Isaiah 29:14, reminding the Corinthians that God has always opposed man’s pretensions to wisdom: “Therefore, behold, I will again do a marvelous work among this people, a marvelous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hidden.” The proud wisdom of man cannot stand before God’s eternal truth.
Paul then challenges his audience: “Where is the wise? Where is the scribe? Where is the disputer of this age?” The wise man — the philosopher, the intellectual — cannot discover God through reason alone. The scribe — the Jewish expert in the Law — cannot obtain righteousness through legal knowledge. The disputer — the rhetorician or debater — cannot argue his way into salvation. God has overturned every system of human pride and shown it to be empty when measured against the message of the cross.
The world, Paul says, “through wisdom did not know God.” Human intelligence, though a gift from God, is insufficient to attain spiritual knowledge. Education, science, and philosophy may uncover aspects of creation, but apart from divine revelation they remain blind to the Creator. As the Lord declares in Isaiah 55:8-9, “For My thoughts are not your thoughts, nor are your ways My ways, says the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.”
Thus, “it pleased God through the foolishness of the message preached to save those who believe.” Notice Paul’s wording: the message itself is not foolish, but it appears so to unbelieving eyes. God has deliberately chosen to save through the proclamation of Christ crucified, a method that strips man of boasting and forces him to rely on God’s power alone. What offends human pride is the very thing that magnifies God’s glory.
Charles Spurgeon once observed, “It is certain that a blind man is no judge of colours, a deaf man is no judge of sound, and a man who has never been quickened into spiritual life can have no judgment as to spiritual things.” Human wisdom apart from the Spirit is blind to the truth of God.
1 Corinthians 1:22–25 — The Wisdom of God, Though Foolish to the World, Triumphs
“For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.”
The Demands of Jews and Greeks
Paul identifies the two dominant cultural responses to the gospel. “For Jews request a sign, and Greeks seek after wisdom.” The Jewish mindset of Paul’s day was steeped in expectation of a powerful, miraculous deliverance. They longed for signs of a Messianic figure who would overthrow Rome and restore Israel’s kingdom. Their desire for deliverance was not inherently wrong, but they rejected the form in which God provided it — a crucified Messiah. As Paul would later explain, Galatians 3:13, “Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’).” Instead of recognizing this as the ultimate sign of God’s saving power, they stumbled over it.
The Greeks, by contrast, prized philosophy, rhetoric, and intellectual sophistication. For them, wisdom (sophia) was the highest pursuit, often framed in lofty speculation and eloquent argument. To present salvation through a crucified Jewish carpenter struck them as absurd. Their “idolatry,” as Gordon Fee notes, was to equate God with ultimate Reason — meaning, of course, what they themselves deemed reasonable. Thus, the Greeks dismissed the message of the cross as irrational and unworthy of serious thought.
The Proclamation of Paul
Against both Jewish and Greek expectations, Paul declares, “but we preach Christ crucified.” This was the essence of his message — not Christ as a mere moral teacher, political liberator, or abstract idea, but Christ nailed to a cross. The very terms seem contradictory: Christ (Messiah) conveys images of power, triumph, and glory; crucified evokes weakness, defeat, and shame. Together, they form what appears to be an oxymoron — “Christ crucified.” Yet this paradox lies at the heart of the gospel.
Cicero, the Roman statesman, wrote that crucifixion was so shameful it should never be mentioned in polite society. In that cultural climate, proclaiming a crucified Messiah was outrageous. If we had witnessed the trial of Jesus and heard the crowd shouting, “Crucify Him! Crucify Him!” (Luke 23:21), we might have pleaded, “Do not crucify Him! If you must execute Him, let it be an honorable death.” But God chose crucifixion precisely because it displayed both the horror of sin and the depth of His love. Without embracing “Christ crucified,” there is no gospel.
This must remain the center of all preaching. A church once inscribed above its entrance the words, We Preach Christ Crucified. As years passed, ivy grew over the stone. First, the last word was covered, leaving We Preach Christ — and the church emphasized only Jesus as a moral teacher or inspiring figure. Later, more ivy grew, leaving We Preach — and the focus shifted to polished oratory and social platitudes. Finally, only We remained — the church had lost the gospel entirely, turning inward upon itself. The parable is clear: without “Christ crucified,” the church ceases to be the church of God.
The Reactions of Jews and Greeks
Paul continues, “to the Jews a stumbling block and to the Greeks foolishness.” The word “stumbling block” (skandalon) means scandal or offense. For the Jews, the thought of a crucified Messiah contradicted their understanding of God’s promises. Paul himself once shared this view, persecuting Christians because he could not accept that one cursed by God could be Messiah. Only his encounter with the risen Christ on the Damascus Road (Acts 9) shattered that blindness.
For the Greeks, the cross was foolishness — senseless, irrational, beneath the dignity of serious thought. Ancient graffiti found in Rome depicts a man worshiping a crucified figure with the head of a donkey, with the inscription, “Alexamenos worships his god.” This captures how the pagan world mocked Christianity: worshiping a crucified man was absurd.
Yet Paul refused to adapt his message to appease cultural tastes. He did not dilute the offense of the cross to make it more palatable. As Charles Spurgeon warned, “Those who thus veil an unwelcome truth imagine that they make disciples, whereas they are only paying homage to unbelief, and comforting men in their rejection of divine propitiation for sin.” To remove the offense of the cross is to gut the gospel of its saving power.
The Triumph of God’s “Foolishness”
Paul concludes, “but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” God’s call transforms human perception. To the unregenerate, the cross is either scandal or folly; but to the called — those drawn by God’s grace — the cross is revealed as the very embodiment of divine power and wisdom. It demonstrates God’s power in overcoming sin, death, and Satan, and it reveals His wisdom in accomplishing salvation through means no man would have imagined.
“Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.” At Calvary, God displayed what seemed His “weakest” act — His Son hanging in shame. Yet that act overthrew the powers of darkness, fulfilled the Law, satisfied divine justice, and secured eternal redemption. The “foolishness” of God outstrips all the philosophies of men, and the “weakness” of God is stronger than the might of empires.
1 Corinthians 1:26–29 — God’s “Foolish Wisdom” Displayed in His Choice of the Weak
“For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence.”
Not Many Wise, Mighty, or Noble
Paul appeals to the Corinthians to “see your calling.” In other words, he tells them to look around at the makeup of their own congregation. Corinth was a proud city, boasting of its philosophers, athletes, and wealthy elites, yet the church there was not composed of the city’s intellectuals, politicians, or aristocracy. “Not many wise according to the flesh, not many mighty, not many noble are called.” Most of them were common people, many of them poor, some even slaves.
This is not to say that God excludes the wise, the powerful, or the noble. Paul does not say “not any,” but “not many.” Throughout history, God has called some of great influence, such as Joseph in Egypt, Daniel in Babylon, and members of Caesar’s household in Paul’s day (Philippians 4:22). Lady Huntingdon, the wealthy supporter of Whitefield and Wesley, once remarked that she was going to heaven “by an ‘m’” — because Scripture says “not many noble,” not “not any noble.” God’s grace reaches all levels of society, but His ordinary pattern is to call the lowly, not the exalted.
God’s Choice of the Foolish and Weak
Paul then turns the Corinthians’ pride on its head: “But God has chosen the foolish things of the world to put to shame the wise.” Many of them, puffed up by their spiritual gifts and learning, may have begun to think of themselves in lofty terms. Paul reminds them that their very existence in Christ is proof that God delights to choose what the world dismisses as foolish, weak, or base. They were not chosen because of their greatness but because of God’s greatness.
This does not mean God values ignorance over learning or weakness over strength. Rather, God overturns human pride by showing that worldly wisdom and power cannot achieve salvation. As Calvin observed, “In putting the strong and wise and great to shame, God does not exalt the weak and uneducated and worthless, but brings all of them down to one common level.” God’s grace levels the ground at the foot of the cross.
The history of the early church illustrates this vividly. As Alford quotes Olshausen: “The ancient Christians were for the most part slaves and men of low station; the whole history of the expansion of the church is in reality 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.” The fishermen of Galilee became the heralds of the gospel that toppled empires. The martyrs of the arenas bore witness to Christ more powerfully than the philosophers of Athens or Rome could argue against Him.
God’s Design: That No Flesh Should Glory
Finally, Paul explains the divine purpose: “that no flesh should glory in His presence.” God has so ordered salvation that human pride is silenced. No one will stand before God and boast, “I figured it out” or “I accomplished it by my wisdom, my strength, or my heritage.” Salvation excludes boasting, for it is entirely of grace.
Paul underscores this again in Ephesians 2:8–9, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” God deliberately chooses the weak, the despised, and the lowly so that His glory alone shines. In His presence, human pride is stripped away, and all flesh must confess, “Salvation belongs to the Lord” (Psalm 3:8).
1 Corinthians 1:30–31 — True Wisdom Belongs to the Believing
“But of Him you are in Christ Jesus, who became for us wisdom from God — and righteousness and sanctification and redemption — that, as it is written, ‘He who glories, let him glory in the Lord.’”
The Source of Our Life in Christ
Paul concludes this chapter by showing where true wisdom is found. “But of Him you are in Christ Jesus.” Salvation is not the result of man’s wisdom, power, or nobility; it is wholly of God. Believers are “in Christ” not because of human decision alone, but because God the Father, in His sovereign grace, has placed them there. The phrase “of Him” emphasizes divine initiative: it is God’s action, not ours, that makes us partakers of Christ. This aligns with Paul’s teaching in Ephesians 1:4–5, “just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will.”
Christ Our Wisdom
Paul says Christ Himself “became for us wisdom from God.” In contrast to the Greeks who sought wisdom through philosophy and speculation, true wisdom is not an abstract concept but a Person — Jesus Christ. His life, teaching, death, and resurrection reveal the wisdom of God, which often runs contrary to human expectations. What seems foolish to man — a crucified Messiah — is in fact God’s perfect plan of salvation. As Jesus declared in Matthew 11:25, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes.” True wisdom is not found in intellectual pride, but in humble faith in Christ.
Christ Our Righteousness, Sanctification, and Redemption
Paul goes further: Jesus is not only wisdom but also righteousness, sanctification, and redemption for those who believe. These three terms encompass the full scope of salvation:
Righteousness — This refers to our legal standing before God. In Christ, we are declared not only forgiven but positively righteous. His perfect obedience and holy character are imputed to us, so that God sees us clothed in Christ’s righteousness. As Paul explains in 2 Corinthians 5:21, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” We are not made righteous by our own works, but because Christ is our righteousness.
Sanctification — This speaks to the believer’s transformation in life and conduct. In Christ, we are set apart from the world and consecrated to God. Sanctification is both positional (we are declared holy in Christ) and progressive (we grow in holiness throughout life). Yet, even this growth is not achieved by self-effort alone, but by abiding in Christ. As Paul later prays in 1 Thessalonians 5:23, “Now may the God of peace Himself sanctify you completely.” Christ Himself is our sanctification.
Redemption — This word, drawn from the slave market, signifies being purchased for freedom by the payment of a price. Christ has redeemed us from the bondage of sin and death through His blood. Ephesians 1:7 declares, “In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” Redemption points to the completeness of salvation, securing both present deliverance and future glory.
Thus, every dimension of salvation — justification, sanctification, and final deliverance — is found in Christ alone.
Glorying in the Lord
Paul concludes by quoting Jeremiah 9:23–24, “Thus says the Lord: ‘Let not the wise man glory in his wisdom, let not the mighty man glory in his might, nor let the rich man glory in his riches; but let him who glories glory in this, that he understands and knows Me, that I am the Lord, exercising lovingkindness, judgment, and righteousness in the earth. For in these I delight,’ says the Lord.”
The purpose of salvation by grace is that all boasting in human achievement is silenced, and all glory is directed to God alone. The path of God’s glory is Christ crucified; the evidence of God’s glory is His gracious choice of the lowly; and the response to God’s glory is that we glory in Him alone.
