Verse by Verse

¹⁸ Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise.

¹⁹ For the wisdom of this world is foolishness with God. For it is written, “He catches the wise in their own craftiness”;

²⁰ and again, “The Lord knows the thoughts of the wise, that they are futile.”

²¹ Therefore let no one boast in men. For all things are yours:

²² whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come — all are yours.

²³ And you are Christ’s, and Christ is God’s.

no one (v.18) — the “any man” of v.17 — more evidence that the temple is the individual and not the church

seems to be wise (v.18) — should be “thinks he is wise”

Quote in v.19 is from Job 5:13 (in the Septuagint)

Quote in v.20 is from Psalm 94:11 (substituting “wise” for “men”)

catches (v.19) = grasps, grips — as a firm hold on something slippery

craftiness (v.19) = unscrupulous conduct — using the world’s wisdom to bring about one’s own benefit

futile (v.20) = vain, void of effect

That all things [v.21] belong to believers does not mean that they can make what use they like of anything. The whole statement (presenting the possessions first comprehensively and then in detail) is to be viewed in the light of the relationship between the possessors and Christ. Only as we belong to Him do things belong to us. Since we are members of Christ, and all things are under His authority and control, they are ipso facto subservient to our real welfare (Romans 8:28). Every adverse circumstance caused by the world operates for our present and eventual benefit. Life with its vicissitudes and experiences, that to which we naturally cling, and death, from which we naturally shrink, but which is far less serious than life, are ours to be viewed as the apostle does in Philippians 1:21. “Things present” comprehend all the contingencies and possibilities of this life; “things to come” extend to the eternity beyond. — Vine, pages 27-28.

Paul/Apollos/Cephas (v.22) — they were servants of God and their message was for all, not just for a select few. To presume to elevate one messenger of God over another is to put your wisdom above that of the messengers themselves.

Christ is God’s (v.23) — not inferiority, but submission — Christ came to do God’s will

¹⁶ Do you not know that you are the temple of God and that the Spirit of God dwells in you?

¹⁷ If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are.

 Do you not know (v.16) — Paul uses similar words in 1 Corinthians 5:6; 6:2-3, 9, 15-16, 19; 9:23-24; Romans 6:16; 11:2

know (v.16) = know by perception or observation. Paul’s point is that, if they didn’t know, they should have known.

temple (v.16) = Greek naos — sanctuary, the Holy of Holies (1 Corinthians 6:19)

defile/destroy (v.17) — same word in the original

The Greek word is phtheiro and means “to destroy by corrupting.” It is used here first (If any man destroys the temple …) as having to do with marring and scarring an assembly by unprofitable, impure teaching which leads to a partisan spirit thus causing divisions in the assembly, and also leads believers away from holiness into carnality.

Secondly, the word is used to point out the marring of the offender by God through divine retribution: (Him will God destroy …).

Paul is not telling us in verse 17 that God will destroy us and damn us in the lake of fire if we do something unbecoming to a Christian, something which dishonors God instead of honoring Him. The same truth is pointed out here as in verse 15, concerning a man’s stewardship being burned but his spirit saved. One Greek authority translates this verse thus: “If any man do hurt to the temple of God, to him shall God do hurt.” — Greene, pages 146-147.

holy (v.17) = separated — from sin and unto God

Several of my commentaries (including Greene above) state that the temple in view in verse 16 is the local church and that the Corinthians were being warned against defiling it with divisions or faulty teaching. I’m not sure I’m convinced. The verses immediately before and after this passage refer to individual Christians (and specifically those who teach and those who honor the teacher over the truth). The context is the church at Corinthians, yes, but it’s individuals who are being warned to be careful of their motives and priorities. I think the “temple” here is the individual and the warning is to his work in the church. But I could be wrong.

 ¹¹ For no other foundation can anyone lay than that which is laid, which is Jesus Christ.

¹² Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw,

¹³ each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is.

¹⁴ If anyone’s work which he has built on it endures, he will receive a reward.

¹⁵ If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.

foundation (v.11) — of the church, the Body of Christ

which is laid (v.11) — by God, apart from man

gold, silver, precious stones (v.12) — right teaching regarding Christ

wood, hay, stubble (v.12) — man’s wisdom, unsound teaching

In such cities as Ephesus, where this letter was written, or Corinth, to which it was addressed, there was a signal difference (far greater than in modern cities) between the gorgeous splendor of the great public buildings and the meanness and squalor of those streets where the poor and profligate resided. The former were constructed of marble and granite; the capitals of their columns and their roofs were richly decorated with silver and gold; the latter were mean structures, run up with boards for walls, with straw in the interstices and thatch on the top. This is the contrast on which Paul seizes. — Laurin, page 78.

the Day (v.13) — The Day of the Lord

declare (v.13) = make plain, make evident

fire (v.13) — God’s holiness as a revealing agent

each one’s work (v.13) — the Judgment Seat of Christ — It isn’t the believer who will be judged, but his work

This judgment is called the “Judgment Seat of Christ.” We have it mentioned in 2 Corinthians 5:10: For we must all appear before the judgment seat of Christ; that every one may receive the things done in the body, according to that he hath done, whether it be good or bad.

This judgment will take place following the coming of the Lord for His Church in the air. It will concern rewards or loss of rewards. It will have nothing to do whatsoever with salvation or our eternal destiny. That was forever settled at the Cross, and appropriated by the grace of God. This judgment will determine our position in the kingdom [where we will] reign [with] Christ, and the rewards which we will receive at His hand. — De Haan, page 40.

endures (v.14) — stands the test of God’s “fire”

loss (v.15) — of the reward — lit. “pay a fine”

yet so as through fire (v.15) — as escaping naked from a burning building, alive, but with a loss of all possessions

It is hard to understand why neo-evangelicals are pressing their unscriptural involvement with the world, when, despite their well-meant efforts, society is becoming more and more like Sodom and Gomorrah.

For such involvement Lot barely escaped with his life. Yes, he was saved, but his home, his riches, his Sodomic friendships and all his efforts to change Sodom went up in smoke.

This, we believe, is the sense of the term “so as by fire” in 1 Corinthians 3:15. — Stam, page 84.

A lot of the commentaries ran with this passage and used verse 12 to deliver an application about how it’s not what we do but why we do it that counts. That our good works matter little if they aren’t done by faith and for Christ. While this is true, I don’ t think it’s the main point of the verse. I believe, based on the context, that Paul is referring specifically to those who teach in the church and the value of the message they are teaching. Teachers who build sound doctrine on the foundation of Christ will be rewarded. Those who teach man’s wisdom will suffer loss of reward.

⁴ For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not carnal?

⁵ Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one?

⁶ I planted, Apollos watered, but God gave the increase.

⁷ So then neither he who plants is anything, nor he who waters, but God who gives the increase.

⁸ Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor.

⁹ For we are God’s fellow workers; you are God’s field, you are God’s building.

¹⁰ According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it.

are you not carnal? (v.4) — should be “are you not men?” — acting on a purely human level — not being spiritually discerning

ministers (v.5) = servants

as the Lord gave (v.5) — salvation is from God, not from ministers

planted/watered (v.6) — past tense

gave (v.6) — imperfect tense indicating ongoing action

one (v.8) — one in interest and goals — not rivals

God’s fellow workers (v.9) — the reason for their unity in verse 8

master builder (v.10) — not an architect but the principal builder

I have laid the foundation (v.10) — Mark well, Paul does not say that he had been building on the foundation which another had laid, e.g., Christ as Messiah and King of Israel (Matthew 16:16-18). He says distinctly, I have laid the foundation, and another buildeth thereon. A new dispensation was ushered in with the raising up of Paul, in which Christ was presented, not as King of Israel, but as Lord over all. — Stam, page 80.

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Apollos did not consider himself a rival to Paul, nor Paul to Apollos, but Apollos was indeed a great man of God, eloquent … mighty in the Scriptures … instructed in the way of the Lord … fervent in spirit … teaching diligently the things of the Lord” (Acts 18:24-15). Thus it was that the Corinthian believers had begun expressing their preferences for the one over the other, some boasting that they were followers of Paul and others that they were followers of Apollos.

In 1 Corinthians 1:12 the apostle had rebuked the Corinthians with the words, Now this I say … every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ, but here in Chapters 3 and 4 he mentions only Apollos and himself, evidently because Apollos was, in the eyes of the majority, Paul’s chief rival. And he was, as we have seen, a forceful preacher. We first find him at Ephesus where he mightily convinced the Jews, and that publicly, showing from the Scriptures that Jesus was Christ (Acts 18:28).

Apollos’ true greatness, however, lay in his humility, for we read in Acts 18:26 that he had allowed Paul’s dear friends, Aquila and Priscilla, humble tentmakers, to show him the way of God more perfectly. They could explain to him the further revelation committed to Paul: the gospel of the grace of God. Evidently Apollos accepted this both humbly and gratefully, and this made him a still greater preacher of the Word. If Paul had any thought of rivalry, he surely had a formidable rival in Apollos not, for this eloquent man, mighty in the Scriptures, bold and diligent, could now do more than convince the Jews that Jesus was the Christ; he could preach Jesus Christ according to the revelation of the mystery (Romans 16:25). By this time, however, he had left Corinth again and was with Paul, evidently at Ephesus (1 Corinthians 16:8-9) — Stam, pages 75-76.

1 And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ.

² 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;

³ for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men?

The Spirit gives men wisdom, but only to those who are spiritual (chapter 2). The Corinthians were saved (1 Corinthians 1:4-9), but were carnal.

carnal (v.1) = of the nature of the flesh

carnal (v.3) = sensual, under the control of the flesh nature — a stronger word than that used in vs.1. In vs.1, they were not anti-spiritual, but babes. In vs.3, they yielded to the flesh nature.

milk/solid food (v.2) — common metaphors among Jews and Greeks. See Hebrews 3:13; 1 Peter 2:2.

envying (v.3) — should be “jealousy” — jealousy wants what another has without wishing to deprive the other

as men (v.3) — lit. “according to man” — as fallen humanity

divisions (v.3) — as mentioned in 1 Corinthians 1:11-13)

Babies are cute, but if they stay babies when they should be growing, it is sad.

1 Corinthians 2 and 3 deal with four classes of men into which the Bible divides the human race spiritually: the natural man (2:14), the babe in Christ (3:1), the carnal, or fleshly Christian (3:1) and the spiritual man of God (2:15). — Stam, page 70

¹³ These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual.

¹⁴ But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.

¹⁵ But he who is spiritual judges all things, yet he himself is rightly judged by no one.

¹⁶ For “who has known the mind of the Lord that he may instruct Him?” But we have the mind of Christ.

these things (v.13) — the things revealed by God (v.12)

which man’s wisdom teaches (v.13) = which are taught by man’s wisdom

comparing spiritual things with spiritual (v.13) — This refers to the human interpretation of divine inspiration. What is divinely inspired must be humanly interpreted. But how? By “comparing spiritual things with spiritual.” That is, using spiritual methods. The communication of spiritual things must be by spiritual methods. This requires spiritual men. Thus, spiritual men and spiritual methods will bring to light the wonder of spiritual words. — Laurin, page 62.

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The best commentary on the Bible IS the Bible — a book (singular) made up of sixty-six books (plural); and each book is necessary if we would understand the program of God from beginning to end … The best way to understand the Bible is to compare Scripture with Scripture, spiritual things with spiritual. We should never take Scripture out of its setting and use it to prove a denominational or religious point. We should never add to it what we think, and we should never take away from it to make it say what we want it to say. We should study and rightly divide the Word of Truth as the Holy Spirit leads us. — Greene, page 111.

Verse 13 is saying that human learning and understanding is incapable of expressing divine truth.

natural (v.14) — what pertains to man — merely human

know (v.14) = get to know — Man’s wisdom can’t even get partway to God

The Bible divides all humanity into two classes, and only two — saved and lost. The lost man is called the natural man because he has been born only once of natural parents, through the line of Adam, man’s federal head. The saved man is called the spiritual man, because he has been born again from above the second time, by the Spirit of Almighty God Himself. The natural, unregenerate man possesses the nature of father Adam. The spiritual man possesses the Spirit of God, having become a partaker of the divine nature (2 Peter 1:4). — De Hann, page 27.

discerned (v.14) = distinguished so as to form an opinion

spiritual (v.15) — the man in Christ

judged by no one (v.15) — The man in Christ is a riddle to the man without Christ.

Verse 16 is a quote from Isaiah 40:13 in the Septuagint (see Romans 11:34).

⁹ But as it is written: “Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him.”

¹⁰ But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God.

¹¹ For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God.

¹² Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God.

it is written (v.9) — Isaiah 4:4 (Isaiah 65:17)

the heart of man (v.9) = understanding

love (v.9) = agape

We usually mistake this [v.9] to mean the things of a glorious hereafter. We understand it to mean the preparations of heaven which neither eye nor ear nor heart can now penetrate but which revelation sets forth. But this is not so. It has no reference to the unknown and unseen glories of heaven, but rather to the possible glories of our present life. It refers to the fruits of redemption to be experienced by men in the body. It refers to the spiritual experiences possible to believers who find them both promised and provided in the Bible. It refers to the things discussed in the context.

We have then two things: first, that which God “hath prepared” in verse nine; and that which God “hath revealed” in verse ten. Both are in the past tense and indicate something done. — Laurin, pages 55-56.

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This [v.9] is generally taken to mean heaven, but although we may partially apply it to heaven, the right exegesis may not refer it to heaven and its glory, but to the glories of grace in the Church, for he clearly tells us that God has apocalyptically revealed them to us.

No eye of old had ever seen the mystery and no ear had ever heard it, and it never had entered the heart of an Abraham, Moses, David, Isaiah, or Daniel, but by His infinite, matchless grace we know about it. The hidden sacred secret is revealed only to the true lovers of God. While the word of Isaiah 64:4 only refers to those that wait for the Messiah, the Spirit in His own right applies it here to all lovers of God. — Bultema, page 17.

to us (v.10) — in contrast to “the rules of this age” (v.8)

searches (v.10) — not investigation, but penetration and illumination

deep things of God (v.10) — Romans 11:33

The “excellency of speech” and the “persuasive words of man’s wisdom” of verses 1-8, stand in sharp contrast to the simple testimony Paul bore — and to the spiritual power it wielded. But it also stands in contrast to “the deep things of God” discussed in verses 9-13. How shallow and frivolous are “the words which man’s wisdom teaches” compared to the profound truths of “the deep things of God!” — Stam, page 61.

knows (v.11 — 1st use) = perceives from observation — knowledge of ideas and facts

spirit of the man (v.11) — that which perceives, reflects and desires

knows (v.11 — 2nd use) = discerns — understanding of ideas and facts in their relations

freely (v.12) = graciously

Now, in human affairs we are all on the human level and all capable by reason of a common equipment to understand the human mind. It is only by this spirit of man that we understand the things of man. By the same token it is only by the Spirit of God that we understand the things of God. Man must be lifted to the next level, which is the spiritual. On that level the Spirit of God communicates with the spirit of man through the intellect and he is enabled to understand the things of God.

You will be careful to notice that the basis of this communication is spiritual and then mental. The mind is the vehicle of both apprehension and expression, but it is such a mind as is sensitized and energized by the Spirit of God.

Since none but the human spirit can know what is in the human mind, so none but the divine spirit can know what are the thoughts, plans, and purposes of God. This makes the illumination of the Holy Spirit essential in understanding and living the Bible. — Laurin, page 59.

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The things that are freely given to us of God [v.12] are of course enjoyed in this life; but they are also things eternal, and we will comprehend their fullness in much greater measure when we see Jesus face to face. However, we rob ourselves of our spiritual birthright if we do not seek to understand all we possibly can about these “things freely given to us of God” while we are here upon this earth in our terrestrial body, even though we will never fully understand until we see Him and are like Him. — Greene, page 110.

I have always assumed, without paying much attention to context, that verse 9 referred to heaven, but I’m now convinced I was wrong (although the glories of heaven certainly enter into it).  I now think that it clearly refers to the mystery of God’s grace as revealed to Paul, as he mentions in verse 7.  It reinforces the fact that salvation by faith alone through grace alone cannot be found in the Old Testament — God revealed this truth “to us by His Spirit” (v.10). The Spirit wasn’t indwelling believers in the Old Testament, or even during the period when Christ was on earth, except on special, temporary occasions. It is through the Spirit that we can understand the mystery. I think that failure to understand the distinctive nature of Paul’s message will result in failure to fully understand the deep things of God contained in the mystery.

⁶ However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing.

⁷ But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory,

⁸ which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory.

mature (v.6) = full-grown — It is Paul’s desire that every person reach this level (Colossians 1:28) — Hebrews 5:14

coming to nothing (v.6) — ineffective, unable to accomplish the desired results

God (v.7) — stressed — in contrast to “of this age” (v.6)

wisdom (v.7 — second use) — not in the original manuscripts. It was the mystery that was hidden.

before the ages (v.7) — before time began

glory (v.7) — redemption — Romans 8:18-23

The word “which” points to “God’s wisdom.” the verb “ordained” used here means “to mark out beforehand, to determine before.” It does not mean simply “ordain;” it means something predestined and determined before the world was spoken into existence. The same word is used in Acts 4:28; Romans 8:29-30; Ephesians 1:5, 11.

God’s love for sinners, God’s grace extended to sinners, God’s wisdom as having to do with the Gospel of His grace, was not brought about because of circumstances or changed conditions upon the earth. It was all predetermined by Him before time began.

Peter sheds light on this divine truth in his first epistle: Knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot. He indeed was foreordained before the foundation of the world, but was manifest in these last times for you who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God (1 Peter 1:18-21). — Greene, page 102.

rulers of this age (v.8) — the rulers who crucified Christ represent all earthly rulers who are antagonistic or indifferent toward Christ

It was the great revelation of the mystery which Paul proclaimed to the more mature. And, he says, the proclamation of this great message was “ordained before the ages unto our glory.” This harmonizes with half a dozen other Pauline declarations about the mystery, but especially with Colossians 1:27, where he says that God would have His saints know what is “the riches of the glory of this mystery …”

This agrees too with verse 8 where, referring back to the “wisdom” of “the princes of this world,” he says that they knew nothing of this, for “had they known it, they would not have crucified the Lord of glory.” He does not make this statement in defense of those who crucified Christ, of course. They knew at the very least that they were condemning an innocent man to death, and after they had crucified Him they knew that He was indeed the Christ (John 8:28). Rather the apostle makes this statement to point out that had these princes known about the mystery at the time and had therefore not crucified Christ, the mystery — God’s eternal purpose in the crucifixion, could not have been accomplished, much less revealed. Therefore God let them crucify His beloved Son without letting them know beforehand His purpose in permitting it. — Stam, pages 60-61.

1 And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God.

² For I determined not to know anything among you except Jesus Christ and Him crucified.

³ I was with you in weakness, in fear, and in much trembling.

⁴ And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power,

⁵ that your faith should not be in the wisdom of men but in the power of God.

and I (v.1) — Paul is pointing out his consistency with what he said at the end of chapter 1.

testimony (v.1) — There is a difference of opinion among theologians (and Bible versions) whether this should be “testimony” or “mystery.”

Among the ancient Greeks “the mysteries” were religious rites and ceremonies practiced by secret societies into which any one who so desired might be received. Those who were initiated into these “mysteries” became possessors of certain knowledge, which was not imparted to the uninitiated, and were called “the perfected.” See 1 Corinthians 2:6-16 where the apostle has these “mysteries” in mind and presents the Gospel in contrast thereto; here “the perfected” are, of course, the believers, who alone can perceive the things revealed.

Therefore, to Paul the mystery of the Gospel was “made known, unveiled, or made to be understood,” and he proclaimed the mystery that was hidden from the beginning but which was definitely revealed to him — the minister ordained of God and sent to the Gentiles. — Greene, pages 93-94.

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Paul is saying that he did not use superior language — language which would render the preaching of the cross and the shed blood secondary to the demonstration of his own wisdom and ability. His preaching was not that of one skilled in the fashionable argumentation of the day in which he lived, and the reason he did not use the ability he possessed was “that no flesh should glory” in the presence of God. Paul was jealous for the message of the cross, and he determined not to preach anything nor act in any way that would detract from that message. — Greene, pages 92-93.

crucified (v.2) — tense indicates a past action with continuing results

The point of verse 2 is that Paul did not judge it to be right to preach anything beyond “Jesus Christ and Him crucified,” the very thing that was foolishness to the Greeks and a stumbling-block to the Jews. There are differing views (below) as to why this was.

He did not mean to say and did not actually say that he only and always wanted to speak exclusively of the cross or the crucifixion of our Lord. What he did say was this, that he did not want to please the beauty-and-wisdom-loving Corinthians in any way either by his method or message, and that he did not even wish to beautify Jesus as the attractive Man of which mankind can be proud, but as the obnoxious, detestable, loathsome, offensive crucified one, in order that thus he may get fully in line with God’s election just described of the base things of the world. The preceding context gives the key to this misapprehended passage. — Bultema, page 14.

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The condition of the Corinthians led Paul to determine that among them (note the words “among you”) he could not go into the ramification, i.e., all that the cross had accomplished for us, but rather would stay close to the basis of this glorious message: “Jesus Christ, and Him crucified.”

Corinth was the “fun capital” of the world, and its inhabitants had a tendency to be immature. This is why Paul, as he indicates in 1 Corinthians 2:6-7, could not teach them the glories of the mystery. It was better to show them mainly how Christ had paid the full penalty for their sins, and their responsibilities to Him and each other in the light of that fact.

But while he preached only “Jesus Christ, and Him crucified,” to the congregation as a whole, he did “speak wisdom” to those among them who were spiritually mature, but he hastens to explain, “not the wisdom of this world” (v.6). — Stam, pages 58-59.

fear (v.3) — Acts 18:9-10

demonstration (v.4) = proof (not exhibition)

²⁶ For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called.

²⁷ 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;

²⁸ 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,

²⁹ that no flesh should glory in His presence.

³⁰ But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption —

³¹ that, as it is written, “He who glories, let him glory in the Lord.”

for (v.26) — refers back to v. 25

not many (v.26 — 3x) — but a few are

according to the flesh (v.26) — based on human attainments and qualities

of the world (v.27) — in the world’s estimation

base (v.28) = ignoble, of low birth, of no value in the world’s estimation

despised (v.28) = treated with contempt

things which are not (v.28) — nonentities as far as the world is concerned

bring to nothing (v.28) — loss of well-being, not loss of being

God does not merely bear with common people; He has chosen such to be instruments of glory in His hand. God’s point in verses 26-29 is: “Most of you are ordinary people; few are from the so-called upper classes.”

This is not because the wise man is automatically deprived of salvation just because he is wise, or the mighty man for the power he wields, or the nobleman because he was born of princely parentage, any more than that the uneducated, the weak, the base, the despised, and the “nobodies” are automatically saved because they are uneducated, weak, base, despised or unrecognized. Generally the “great” shut themselves out by their pride, for such are usually the last to bow before God, acknowledging their sins and their need of Christ, and until they do, God will not have them. This was the case with the rich young ruler of our Lord’s day (Mark 10:22-23). It was also the case with “intellectual” Capernaum (Matthew 11:23, 25). — Stam, page 52.

Verse 29 is probably referring to a condition in the Corinthian church (1 Corinthians 3:21).

you (v.30) — stressed

became for us wisdom (v.30) — in contrast to vain human wisdom (1 Corinthians 2:14).

righteousness (v.30) — In Christ, believers become what God requires them to be.

sanctification (v.30) — In Christ, believers are set apart to God.

redemption (v.30) — In Christ, believers are delivered from sin and its consequences.

Verse 31 is from Jeremiah 9:23-24 and 1 Samuel 2:10 in the Septuagint. It is repeated in 2 Corinthians 10:17.