1Cor 1:26-31 | RWP | e4.org | Behold ( βλεπετε ). Same form for imperative present active plural and indicative. Either makes sense as in εραυνατε and πιστευετε . Calling ( κλησιν ). The act of calling by God, based not on the external condition of those called ( κλητο , verse ), 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 .

‏ 1 Corinthians 1:26-31

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.

That no flesh should glory before God ( οπως μη καυχησητα πασα σαρξ ενωπιον του θεου ). This is the further purpose expressed by οπως for variety and appeals to God's ultimate choice in all three instances. The first aorist middle of the old verb καυχαομα, to boast, brings out sharply that not a single boast is to be made. The papyri give numerous examples of ενωπιον as a preposition in the vernacular, from adjective εν-ωπιος, in the eye of God. One should turn to 2Co 4:7 for Paul's further statement about our having this treasure in earthen vessels that the excellency of the power may be of God and not of us.

Of him ( εξ αυτου ). Out of God. He chose you.

In Christ Jesus ( εν Χριστω Ιησου ). In the sphere of Christ Jesus the choice was made. This is God's wisdom.

Who was made unto us wisdom from God ( ος εγενηθη σοφια ημιν απο θεου ). Note εγενηθη, became (first aorist passive and indicative), not ην, was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (Co 2:2f.) "both righteousness and sanctification and redemption" ( δικαιοσυνη τε κα αγιασμος κα απολυτρωσις ), as is made plain by the use of τε--και--κα. The three words ( δικαιοσυνη, αγιασμοσ, απολυτρωσις ) are thus shown to be an epexegesis of σοφια (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In Ro 1:17 we see clearly Paul's idea of the God kind of righteousness ( δικαιοσυνη ) in Christ. In Ro 3:24 we have Paul's conception of redemption ( απολυτρωσις, setting free as a ransomed slave) in Christ. In Ro 6:19 we have Paul's notion of holiness or sanctification ( αγιασμος ) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Ac 10:35; 24:25; 1Th 4:3-7; 1Co 1:2.

That ( ινα ). Probably ellipse ( γενητα to be supplied) as is common in Paul's Epistles (2Th 2:3; 2Co 8:13; Ga 1:20; 2:9; Ro 4:16; 13:1; 15:3). Some explain the imperative καυχασθω as an anacoluthon. The shortened quotation is from Jer 9:24. Deissmann notes the importance of these closing verses concerning the origin of Paul's congregations from the lower classes in the large towns as "one of the most important historical witnesses to Primitive Christianity" (New Light on the N.T., p. 7; Light from the Ancient East, pp. 7, 14, 60, 142).