1 Corinthians 1:26-28
Behold ( βλεπετε ). Same form for imperative present active plural and indicative. Either makes sense as in Joh 5:39 εραυνατε and 14:1 πιστευετε.Calling ( κλησιν ). The act of calling by God, based not on the external condition of those called ( κλητο, verse 2), but on God's sovereign love. It is a clinching illustration of Paul's argument, an argumentum ad hominen.
How that ( οτ ). Explanatory apposition to κλησιν.
After the flesh ( κατα σαρκα ). According to the standards of the flesh and to be used not only with σοφο (wise, philosophers), but also δυνατο (men of dignity and power), ευγενεις (noble, high birth), the three claims to aristocracy (culture, power, birth).
Are called. Not in the Greek, but probably to be supplied from the idea in κλησιν.
God chose ( εξελεξατο ο θεος ). First aorist middle of εκλεγω, old verb to pick out, to choose, the middle for oneself. It expands the idea in κλησιν (verse 26). Three times this solemn verb occurs here with the purpose stated each time. Twice the same purpose is expressed,
that he might put to shame ( ινα καταισχυνη, first aorist active subjunctive with ινα of old verb καταισχυνω, perfective use of κατα ). The purpose in the third example is
that he might bring to naught ( ινα καταργηση, make idle, αργος, rare in old Greek, but frequent in Paul). The contrast is complete in each paradox:
the foolish things ( τα μωρα ),
the wild men ( τους σοφους );
the weak things ( τα ασθενη ),
the strong things ( τα ισχυρα );
the things that are not ( τα μη οντα ),
and that are despised ( τα εξουθενημενα, considered nothing, perfect passive participle of εξουθενεω ),
the things that are ( τα οντα ). It is a studied piece of rhetoric and powerfully put.
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