· Web view1 Corinthians 1 1 Co rinthians 1:1-31 (1) Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, Called to be: Paul followed

1 Corinthians 1, Page 1

1 Corinthians 11 Corinthians 1:1-31(1) Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,

I. Called to be: Paul followed a typical pattern here as far as ancient letter writing is concerned in that he first identified from whom the letter was being sent and then he stated to whom the letter was being written. Today, we do it just the opposite.

Paul started his letter by stating his credentials and that he was called to be an apostle through the will of God. Paul’s history with the Corinthian church was pretty lengthy, going all the way back to when he established the church in Corinth in Acts 18.

Problems had arisen in the church, which those of the house of Chloe had sent and declared unto the apostle, saying that there were divisions in the church. Thus, Paul wrote 1 Corinthians to respond to these reports.

Because Paul had such an intimate relationship with the Corinthian church, it is important to take note that he fearlessly declared his apostolic credentials, as he did even in 2 Corinthians. He did this in lieu of the fact that the Christians in Corinth did not appreciate Paul’s standing and authority as an apostle.

Nonetheless, Paul said he was called to be an apostle of Jesus Christ through the will of God. It is important, my friends, that you understand your calling and what it is that you are called to be because inevitably, there will come a time when


those around you will question your calling and position in the Body of Christ. You see, we are told in Romans 11:29:

Romans 11:29(29) For the gifts and calling of God are without repentance.

You need to never forget this. Paul said that his apostleship was not bestowed upon him by other apostles nor was he called this by any church, but he was called to be an apostle through the will of God, and that is what he emphasized to those who were already beginning to question his position within the Body of Christ. Here, Paul drove the point home.

II. Sosthenes: It’s interesting that Paul mentioned Sosthenes here because the last time we saw him mentioned was in Acts 18 where he had become the chief ruler of the synagogue. As you know, he had led a group of men who drug Paul to the Judgment Seat to be judged of Gallio. Of course, this backfired, and, instead of Paul, it was Sosthenes who wound up being beaten. So, it’s interesting here that Sosthenes had gone from persecutor to companion of the Apostle Paul.

(2) Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

III. The church of God: Today, when we hear the word “church,” most people associate it with a predominantly-Christian building. In the Greek, the word is “ekklesiai.” It is a bit strange because the word is actually secular in its origin, simply meaning “assembly.” In the Greek culture, it chiefly denoted the assembly of the citizenry of any Greek city.


So, it’s interesting that here Paul called this gathering of Christians in Corinth “the church of God”—not for a secular purpose, but a Godly one. He used this term in regard to other congregations, as well.

a. The city of Corinth: The city of Corinth had earned many reputations and was famous for them for hundreds of years before the Apostle Paul was born. The city was described as rich and prosperous—always great and wealthy. The Romans had destroyed the city in 146 BC, but Julius Caesar had rebuilt the city 100 years later.

Corinth was famous for its pottery, for its brass, and for its devotion to athletics. It was a major business hub because of its location. The people were famous for their intellect. The Corinthian people delighted in men of great oratory skill, but they were also known for their debauchery.

1. Influence: Many Bible teachers have pointed out the contrast with the church of God, which is obviously good, which is at Corinth, which was considered something bad. It is understanding this tension between the church and the city that is important in understanding the letter in 1 Corinthians, the crux of which is this: Is the church influencing the city, or is the city influencing the church?

“The measure of failure on the part of the Church is the measure in which she has allowed herself to be influenced by the spirit of the age. . . . We are sometimes told today that what the Church supremely needs is that she should catch the spirit of the age. A thousand times no. What the Church supremely needs is to correct the spirit of the age.” G. Campbell Morgan


IV. Sanctified saints: The words “sanctified saints” here in verse 2 are actually synonymous and convey really the same idea of being “set apart” from the world unto God, or, more literally, set apart for a holy use.

Called to be: Some commentators make an issue of the words “to be” here in verse 2 and make a point that we are not called ‘to be” saints but “called” saints. Once again, they make this assertion because the words “to be” were inserted by the translators.

Howbeit, I believe the same rule applies here as I have pointed out many times in 1 John 2:23, where part of the verse is in italics and thus inserted by the translators, only to be proven to be absolutely correct in its rendering because of later manuscript finds. Thus, in every new translation, 1 John 2:23 is no longer italicized.

Therefore, it is my assertion that 1 Corinthians 1:2 should be understood as written. For just as the Apostle Paul was called to be an apostle of Jesus Christ through the will of God, you, too, are called to be saints of Jesus Christ through the will of God because you are chosen and precious.

Important note: Now, lest you should think that Paul was simply pouring mere flattery upon the Corinthian church, and lest we should think that being called to be saints would be based upon our outward performance, we should always be reminded that our status and calling in God is based upon our relationship with Jesus Christ. Thus, regardless of performance, it is His performance that enabled the Apostle John to declare, “. . . as He is, so are we in this world” (1 John 4:17).


(3) Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

V. Grace and peace: “Grace and peace,” of course, is typical of Paul’s letters. He used this same phrase five times in the New Testament, and “grace” is always first—and rightly so. It has been said that without the grace of God, it is impossible to know the peace of God. When we have one, we have the other.

VI. The Lord Jesus Christ: Paul used this phrase, “the Lord Jesus Christ,” 17 times in this epistle. It would do us well to know what it means. The word “Lord” is His title; “Jesus” is His name, more perfectly, it is “Yeshua;” which literally means “Yahweh is salvation;” and “Christ,” which is not His last name but His position. The word in the Hebrew is “Hamashia,” which means “The Anointed One.”

(4) I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;(5) That in every thing ye are enriched by him, in all utterance, and in all knowledge;(6) Even as the testimony of Christ was confirmed in you:(7) So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:(8) Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.(9) God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

VII. I thank my God always: I think it very interesting that, in the light of this statement, Paul will spend most of his time in this epistle not only correcting error in this Body of believers but also directly rebuking sin. Yet, one can feel his


sincerity in thanking God for His work in the Corinthian Christians.

a. Never forget: It is important that we never forget the fact that it is God’s church. Even though sin needs to be rebuked and error needs to be corrected, God help us to follow Paul’s example in recognizing and being thankful for the work that God has done within a congregation that has found itself straying.

b. Thankful for grace: I want to point out to you that Paul gave thanks to God “. . . for the grace of God which [was] given to you by Jesus Christ.” You see, every good thing that the Corinthian Christians had had flowed from God to them by His grace. Remember the acronym for GRACE: “God’s Riches At Christ’s Expense.”

c. The effect of grace: The effect of grace in the life of the Corinthian Christians was to enrich them in everything, in all utterance, and in all knowledge. It has been rightly pointed out that the Corinthian church was a rich church—not only materially, but also in their speech and knowledge of Jesus Christ, in their abounding in the gifts, and the fact that they were living in earnest expectation, yearning, for the return of the Lord. It is important to keep this in mind as Paul begins to correct and rebuke.

d. Corinthian strongpoints: When Paul looked at the Corinthian church, it would have been obvious to him that these were people who proclaimed Jesus. They knew about Jesus. The supernatural gifts of God were working in abundance among them, and they were genuinely excited about the imminent return of Jesus Christ. Regardless of how far they had deviated, these are some pretty impressive strongpoints.


I’m not even sure that the church today could list such strongpoints.

e. Who gets the credit: Always remember, all the positives that were prevalent among the Corinthian Christians were not a sign of their spiritual achievement but the genuine work of the grace of God in them.

f. Gifted but carnal: Now, the amazing thing about this phrase that Paul told them, “. . . you come behind in no gift,” is that he will spend the next 11 chapters pointing out their obvious carnality. The gifts were in action in this Body of believers, but their carnality was causing problems. The gifting wasn’t the problem, but it was their carnal attitudes and beliefs about the gifts.

Charles Spurgeon said, “Should it not show us that gifts are nothing unless they are laid on the altar of God; that 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?”

g. Thank God it’s all about Jesus: The Corinthian Christians had their strongpoints; they also had their problems. Paul gave thanks for their positives. Knowing that he was about to deal with their negatives, he makes the statement that the Lord Jesus Christ will “. . . also confirm you unto the end, that [you] may be blameless in the day of our Lord Jesus Christ.”

This should be a point of great rejoicing for you and me because even though it is often easy for us to point the finger and claim that we have not fallen into the problems of the Corinthian church,


surely, we have all stumbled and fallen carnally at some point in our lives.

It is Jesus Christ, the “just and the justifier” (Romans 3:26), who will “. . . confirm you [to] the end, that [you] may be blameless in the day of our Lord Jesus Christ.” To this end, Jude, the half-brother of Jesus, reiterates:

Jude 1:24-25(24) Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,(25) To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

How could Paul and Jude say such things? How can we say such things? Because “God is faithful, by whom ye were called unto the fellowship of His Son Jesus Christ our Lord.”

VIII. Called into fellowship: Once again, Paul said, “You are called,” but this time, he said, “You were called into koinonia of His Son Jesus Christ our Lord.”

The word “koinonia” here, translated “fellowship,” is a very deep word, full of meaning. Thus, it means “communion; oneness; fellowship; sharing; things in common.” There really is no English equivalent to the word, and, frankly, in my humble opinion, the English translators would have done well had they simply transliterated it.

When you take the meaning using everything I just said and allow those words to help you define the word, what Paul was trying to get across here is that we have been brought into a sharing relationship with Jesus Christ. Like I said before, this should give everyone reason to shout because


what that means for you and me is all that is Jesus’ becomes mine. I’m an heir of God, but, more importantly, I am a joint heir with Jesus Christ.

Matthew 25:34(34) Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

It’s also important to keep in mind this is a two-way relationship, which means that because I’m a joint heir with Christ and all that is His is mine, in like manner, all that is mine, is now His.

I am sure my last statement took the wind out of some of your sails because, while it is very exciting to receive all that is Jesus’, sometimes it’s quite another thing to give all that you have to Him. We need to be reminded that we are but stewards of His wealth, and we need to view it that way.

The Lord has entrusted you with His goods, and because we have entered into this fellowship with Him, we, thus, share all things with Him because of the “koinonia,” which, in its basic essence is “sharing.”

(10) Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

IX. Divisions: Now, Paul got to the proverbial “nitty gritty” in addressing the issues that actually spurred the writing of this letter. These divisions already existed in the church at Corinth, and the apostle was now exhorting them when he said, “I beseech you, brethren . . . , 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.”


(11) For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.(12) Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.(13) Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

X. The problem with divisions: Jesus said this, as recorded in Luke 11:17:

Luke 11:17(17) But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.

This is always the end result, my friends, of a carnal church. When a church breaks up into factions, the first casualty will be the loss of a unified vision. The only thing left will be fragments of many different visions, which are actually nothing more than divisions. There’s an interesting passage in Proverbs.

Proverbs 29:18(18) Where there is no vision, the people perish: . . .

You see, my friends, Paul told the Corinthian church, which was already divided, that he wanted them to speak the same thing and to be perfectly joined together in the same mind and the same judgment.


XI. Men pleasers: Paul was about to discuss the carnality of their division, but the reason for their carnality was that they had become “men pleasers.” “I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.” Even though the church at Corinth was a fairly wealthy church, nothing was getting done because, basically, they were a congregation that had broken up into a handful of smaller congregations with no collective vision.

a. Some Bible teachers: Many Bible teachers have related this passage to the rise of denominationalism, citing the differences in doctrine as the cause of the division of the Body of Christ. I, personally, do not adhere to this application.

While it is true that within orthodox Christianity, there are many denominations who do things differently, in essence, on core beliefs and essentials, we are one. We do speak the same thing; we are perfectly joined together in the same mind. So, those who use denominations as an example here, in my humble opinion, are incorrect.

Paul was addressing a church. By this time, there were many in Asia Minor. This particular Body had allowed itself to become fragmented, and their collective vision was demolished.

b. A collective vision is essential: Every local church, regardless of its denomination or non-denominational status, absolutely needs a collective vision for that particular Body of Christians. If there isn’t one or if they’ve lost that vision, the inevitable end of that particular Body will be imminent.


Example: Every local church needs to justify its existence. What I mean by that is if you have a handful of United Methodist churches, or Pentecostal churches, or Baptist churches in the same town preaching basically the same thing but each with a congregation of 100, they would be better off and more productive to consolidate their congregations under one leadership with a collective vision than to stay fragmented and ineffective.

Another example: Let me give you another example from my own life. When the Lord raised up Calvary Chapel in Muskingum County, we became the first church within the history of that county to be in possession and operation of its own radio station, which was a 24-7, Bible-teaching ministry. The radio was our collective vision; it was our mission. Though we did not have the largest congregation, we did have the largest voice for the cause of Christ, and many people came to the Lord because of it.

Once I retired, the vision changed in that the new pastor said he did not want Calvary Chapel to be a radio station with a church but a church with a radio station. What he failed to realize was that the Lord had given that church the vision of the radio station and to minimize that would be the death nail of that ministry. Within five years, that church was turned to nothing, and the only thing left is the radio station.

So, a collective vision is absolutely necessary in order for a church to be viable and effective in the Kingdom.


(14) I thank God that I baptized none of you, but Crispus and Gaius;(15) Lest any should say that I had baptized in mine own name.(16) And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.(17) For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

Baptism?: There are factions within the Body of Christ who make water baptism an essential to salvation, though the rest of orthodox Christianity does not. In Christendom, we refer to these churches as teaching baptismal regeneration, such as the Church of Christ or Apostolic.

What I want to point out to you is that if their stance were true, then Paul’s statement here would be blasphemous. The fact that Paul said, “For Christ sent me not to baptize, but to preach the gospel . . .” should be an awakening call to anyone who is attending a church that teaches this because you can’t have it both ways. If they are right, then Paul would be a false teacher. However, because he was speaking by the inspiration of the Holy Spirit, it would be my recommendation that you adhere to his words and not the other.

XII. Wisdom of words: Paul said that Christ sent him not to baptize but to preach the gospel. Notice the colon after the word gospel. Paul said that he was to preach but not with “wisdom of words.”

In my introduction, I told you that the Corinthians were great lovers of oratory—the art of speaking well and using clever language. Paul used none of that, “. . . lest the cross of Christ should be made of none effect.” Interesting statement, which I believe is applicable still today.


The problem in Christendom today, my friends, is slick words, clever presentation, cunning oratory, rock concerts, and every other type of evangelical entertainment you can think of which has drawn many to the church but not to the cross of Jesus Christ. It has produced people who profess Christ, but these tactics render the cross of Christ non effective.

William Booth, a British Methodist and founder of the Salvation Army, said this:

“The chief danger that confronts the coming century will be religion without the Holy Ghost, Christianity without Christ, forgiveness without repentance, salvation without regeneration, politics without God, heaven without hell.”

William Booth penned that statement at the beginning of the turn of the century. He has proven to be a prophet of God because among denominations, his own has become notorious for departing from the Word of God and rendering the cross of Christ of none effect.

(18) For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

XIII. The K.I.S.S. method: The Apostle Paul will start off the next chapter by saying:

1 Corinthians 2:1-2(1) And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.(2) For I determined not to know any thing among you, save Jesus Christ,


In other words, my friends, Paul used the K.I.S.S. Method (“Keep it simple, stupid”) because if people are drawn to your oratory ability, or to your slick presentation, or the fact that you are a musician or a band, or whatever that excellent thing is, people very well may be drawn, but it will not be the Holy Spirit that is drawing them.

If the Holy Spirit is not drawing, there will be no conviction of sin, no true repentance, no real changing of the heart or the mind about Jesus, and, thus, no real regeneration and transformation. When we keep the Gospel simple, the Holy Spirit will glorify the Son by drawing those who are called to Him.

So, Paul said that “. . . the preaching of the cross is to them that perish foolishness.” To the un-regenerated mind, the simplicity of the Gospel is below them, “. . . but unto us which are saved (not being saved as some Bibles translate it) it is the power of God.”

(19) For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.(20) Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?(21) For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

XIV. God makes foolish: Paul asked the question, “Hath not God made foolish the wisdom of this world?” The answer is a resounding, “Yes, He has!” All you have to do is think about the Theory of Evolution and how foolish the proponents of that theory sound when they are talking about it.


When you hear people like Bill Nye and the such speak, they speak as though the Theory of Evolution is absolute fact. However, if you listen to their rhetoric, their explanation is filled with “probably,” “most likely,” “we believe,” “perhaps,” which are all synonyms for “I don’t know.”

In fact, God has made foolish so many wisdoms of this world. I love the Lord because He often uses irony to make His points. “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.”

(22) For the Jews require a sign, and the Greeks seek after wisdom:(23) But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness;

XV. Seeking a sign: Paul said, “For the Jews require a sign. . . .” You remember the story in Matthew 12:

Matthew 12:38-39(38) Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.(39) But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:

The Greeks, on the other hand, sought worldly wisdom; thus, they were into philosophy.

XVI. We preach: Paul said, “But we preach Christ crucified. . . .” This image of the anointed One is a stumbling block unto the Jews, even to this day, because they expect the returning Messiah to be a conquering king and not a humble servant, even though they can read Isaiah 53 for themselves.


Isaiah 53:1-12(1) Who hath believed our report? and to whom is the arm of the LORD revealed?(2) For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.(3) He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.(4) Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.(5) But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.(6) All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.(7) He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.(8) He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.(9) And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.(10) Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.(11) He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.(12) Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

1 Corinthians 1:22-23(22) For the Jews require a sign, and the Greeks seek after wisdom:(23) But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness;


(24) But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.(25) Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.(26) For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:

XVII. God has chosen: Now, this is where it gets interesting, my friends. Notice, Paul just said that “. . . the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews, a stumbling block, and to the Greeks foolishness.”

Then in verse 24, the Apostle says, “But unto them which are called, (The word “called” in the Greek means “appointed.), both Jews and Greeks, Christ the power of God, and the wisdom of God.” To those of us who are chosen, Jesus makes sense.

a. God has chosen the foolish things: I have no problem with God choosing. I fully embrace the Doctrine of Election. In fact, I’m quite thankful for it, but lest you should start thinking more highly of yourself; that is, those who have been called and chosen, the Apostle gives this humbling statement in verse 26:

“[You] see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called.” But the carnal (those who walk in their flesh), they put much stock in the mighty, the noble, and in the wise.


Philippians 3:4-11(4) Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:(5) Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;(6) Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.(7) But what things were gain to me, those I counted loss for Christ.(8) Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,(9) And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:(10) That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;(11) If by any means I might attain unto the resurrection of the dead.

As you can see from his own words, Paul put no stock in the things that he had achieved in his flesh in this life because all that it glorifies is what you have done.

(27) But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;(28) And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:(29) That no flesh should glory in his presence.

God will not share His glory with any man, nor will He allow you to take the credit for anything that He has given to you. This is the reason that He has chosen “the foolish things” so that no flesh should glory in His presence. All that you are or have is because of Jesus, which Paul declared in verse 30.

(30) But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:


Christ alone: It is of God that we are in Christ, who God has made unto us wisdom, righteousness, sanctification, and redemption. In fact, in Jesus alone, are all the things that we need to stand in the presence and be in communion with a holy God. This is why we glory in the finished work of Jesus Christ. Thus, the Apostle declared in verse 31:

(31) That, according as it is written, He that glorieth, let him glory in the Lord.

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· Web view1 Corinthians 1 1 Co rinthians 1:1-31 (1) Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, Called to be: Paul followed