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PARALLEL BIBLE - 1 Corinthians 1:26


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King James Bible - 1 Corinthians 1:26

For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:

World English Bible

For you see your calling, brothers, that not many are wise according to the flesh, not many mighty, and not many noble;

Douay-Rheims - 1 Corinthians 1:26

For see your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble:

Webster's Bible Translation

For ye see your calling, brethren, that not many wise men after the flesh, not many mighty, not many noble are called:

Greek Textus Receptus


βλεπετε 991 5719 V-PAI-2P γαρ 1063 CONJ την 3588 T-ASF κλησιν 2821 N-ASF υμων 5216 P-2GP αδελφοι 80 N-VPM οτι 3754 CONJ ου 3756 PRT-N πολλοι 4183 A-NPM σοφοι 4680 A-NPM κατα 2596 PREP σαρκα 4561 N-ASF ου 3756 PRT-N πολλοι 4183 A-NPM δυνατοι 1415 A-NPM ου 3756 PRT-N πολλοι 4183 A-NPM ευγενεις 2104 A-NPM

Treasury of Scriptural Knowledge

VERSE (26) - :20; 2:3-6,13; 3:18-20 Zep 3:12 Mt 11:25,26 Lu 10:21 Joh 7:47-49

SEV Biblia, Chapter 1:26

Porque mirad, hermanos, vuestra vocacin: que no sois muchos sabios segn la carne, no muchos poderosos, no muchos nobles;

Clarke's Bible Commentary - 1 Corinthians 1:26

Verse 26. Ye see your calling] thn klhsin. The state of grace and blessedness to which ye are invited. I think, blepete thn klhsin, &c., should be read in the imperative: Take heed to, or consider your calling, brethren; that (oti) not many of you are wise after the flesh, not many mighty, not many noble: men is not in the original, and Paul seems to allude to the Corinthian believers in particular. This seems to have been said in opposition to the high and worldly notions of the Jews, who assert that the Divine Spirit never rests upon any man, unless he be wise, powerful, and rich. Now this Divine Spirit did rest upon the Christians at Corinth, and yet these were, in the sense of the world, neither wise, rich, nor noble. We spoil, if not corrupt the apostle's meaning, by adding are called, as if God did not send his Gospel to the wise, the powerful, and the noble, or did not will their salvation. The truth is, the Gospel has an equal call to all classes of men; but the wise, the mighty, and the noble, are too busy, or too sensual, to pay any attention to an invitation so spiritual and so Divine; and therefore there are few of these in the Church of Christ in general.

John Gill's Bible Commentary

Ver. 26. For ye see your calling, brethren , etc.] That is, those that were called by the grace of God among them; for as circumcision and uncircumcision stand for circumcised and uncircumcised persons, and election for elect persons, and righteousness for righteous persons, ( Romans 3:30, 11:7 2 Peter 3:13) so here calling designs men called by grace; the manner of whose calling, and what sort of persons they were, the apostle signifies, they did or might, or ought, to see, observe, and consider; for respect is here had, not, as some have thought, to the first preachers of the Gospel, who were mechanics, fishermen, illiterate persons, very mean and despicable; but to the members of the church at Corinth, whether public preachers, or private members. The city of Corinth had in it many noble families, of high birth and quality, abounded with learned philosophers and rich merchants; and yet it was easy to be seen, how that not many wise men after the flesh, not many mighty, not many noble are called . The apostle does not say that there were none of the wise, the mighty, and noble called; for there were Crispus, and Sosthenes, rulers of the synagogue, and Gains a rich hospitable man, and Erastus the chamberlain of the city, and it may be some others of a like or better figure in life; but there were not many of them; instances of this kind are but few recorded in the Scripture; as Joseph of Arimathea a rich counsellor, Paulus Sergius a Roman deputy, Dionysius the Areopagite, and some in Caesars palace; which show that nobility, riches, and learning, as they do not at all contribute towards a mans salvation, so neither can they hinder it where grace takes place; but, generally speaking, God has thought fit, for wise reasons, to choose and call persons of different characters.

Matthew Henry Commentary

Verses 26-31 - God did not choose philosophers, nor orators, nor statesmen, nor men of wealth, and power, and interest in the world, to publish the gospel of grace and peace. He best judges what men and what measures serve the purposes of his glory. Though not many noble are usually called by Divine grace, there have been some such in every age, who have not bee ashamed of the gospel of Christ; and persons of every rank stand i need of pardoning grace. Often, a humble Christian, though poor as to this world, has more true knowledge of the gospel, than those who have made the letter of Scripture the study of their lives, but who have studied it rather as the witness of men, than as the word of God. An even young children have gained such knowledge of Divine truth as to silence infidels. The reason is, they are taught of God; the design is that no flesh should glory in his presence. That distinction, in whic alone they might glory, was not of themselves. It was by the sovereig choice and regenerating grace of God, that they were in Jesus Christ by faith. He is made of God to us wisdom, righteousness, sanctification and redemption; all we need, or can desire. And he is made wisdom to us, that by his word and Spirit, and from his fulness and treasures of wisdom and knowledge, we may receive all that will make us wise unt salvation, and fit for every service to which we are called. We ar guilty, liable to just punishment; and he is made righteousness, ou great atonement and sacrifice. We are depraved and corrupt, and he is made sanctification, that he may in the end be made complet redemption; may free the soul from the being of sin, and loose the bod from the bonds of the grave. And this is, that all flesh, according to the prophecy by Jeremiah, Jer 9:23-24, may glory in the special favour all-sufficient grace, and precious salvation of Jehovah __________________________________________________________________

Greek Textus Receptus


βλεπετε 991 5719 V-PAI-2P γαρ 1063 CONJ την 3588 T-ASF κλησιν 2821 N-ASF υμων 5216 P-2GP αδελφοι 80 N-VPM οτι 3754 CONJ ου 3756 PRT-N πολλοι 4183 A-NPM σοφοι 4680 A-NPM κατα 2596 PREP σαρκα 4561 N-ASF ου 3756 PRT-N πολλοι 4183 A-NPM δυνατοι 1415 A-NPM ου 3756 PRT-N πολλοι 4183 A-NPM ευγενεις 2104 A-NPM

Vincent's NT Word Studies

26. Calling (klhsin). Not condition of life, but your calling by God; not depending on wisdom, power, or lineage.

Noble (eugeneiv). Of high birth. So originally, though as Greece became democratic, it came to signify merely the better sort of freemen. Plato applies it to the children of native Athenians ("Menexenus," 237).

Aeschylus makes Clytaemnestra say to the captive Cassandra that if slavery must befall one there is an advantage in having masters of ancient family property instead of those who have become unexpectedly rich ("Agamemnon," 1010).

Robertson's NT Word Studies

1:26 {Behold} (blepete). Same form for imperative present active plural and indicative. Either makes sense as in #Joh 5:39 eraunate and #14:1 pisteuete. {Calling} (klesin). The act of calling by God, based not on the external condition of those called (kletoi, verse #2), but on God's sovereign love. It is a clinching illustration of Paul's argument, an _argumentum ad hominen_. {How that} (hoti). Explanatory apposition to klesin. {After the flesh} (kata sarka). According to the standards of the flesh and to be used not only with sofoi (wise, philosophers), but also dunatoi (men of dignity and power), eugeneis (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 klesin.

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