1 Corinthians 1:28

1Co 1:28. Τὰ μὴ ὄντα, the things that are not) A genus, under which are included things base and despised, as also things foolish and weak. There is therefore an apposition, to the whole of which is opposed this one phrase, which are.—τὰ ὄντα) which are something.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_1:28

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;

The base things, i.e. the base, the ignoble (τὰ ἀγενῆ), those without family, as opposed to the noble. Things which are despised, i.e. men in low condition, whom the rich and noble look upon with contempt. Things which are not, (τὰ μὴ ὄντα) those who are entirely overlooked as though they had no existence. There is a climax here. God has chosen not only plebeians, but of the plebeians those who were objects of contempt, and even those below contempt, too insignificant to be noticed at all. These, and such as these, does God choose to make kings and priests unto himself. To bring to nought, (καταργήσῃ), literally, that he might bring to nought. This is a stronger term than that used in the preceding verse, and here specially appropriate. God brings to nothing the things that are (τὰ ὄντα), i.e. those who make their existence known and felt, as opposed to those who are nothing. It is apparent from the dispensations of grace, that knowledge, rank, and power do not attract the favor of God, or secure for their possessors any pre-eminence or preference before him. This should render the exalted humble, and the humble content.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Which in man’s judgment are almost nothing.

To show that they are vain and unprofitable, and nothing worth, see Rom. 3:31.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

yea, and things which are not--Yea is not in the Greek. Also some of the oldest manuscripts omit "and." Thus the clause, "things which are not" (are regarded as naught), is in apposition with "foolish . . . weak . . . base (that is, lowborn) and despised things." God has chosen all four, though regarded as things that are not, to bring to naught things that are.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 28. And base things - and things which are despised] It is very likely that the apostle refers here to the Gentiles and to the Gentile converts, who were considered base and despicable in the eyes of the Jews, who counted them no better than dogs, and who are repeatedly called the things that are not. By these very people, converted to Christianity, God has brought to nought all the Jewish pretensions; and by means of the Gentiles themselves, he has annihilated the whole Jewish polity; so that even Jerusalem itself was soon after this, trodden under foot of the Gentiles.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

28. Things that are not He makes use of similar terms in Romans 4:17, but in a different sense. For in that passage, when describing the universal call of the pious, he says, that we are nothing previously to our being called, which must be understood as referring to reality in the sight of God, however we may appear to be something in the eyes of men. Here, the nothingness (οὐδενεια) of which he speaks must be viewed as referring to the opinion of men, as is manifest from the corresponding clause, in which he says that this is done in order that the things that are may be brought to naught For there is nothing except in appearance, because in reality we are all nothing. Things that are, therefore, you must explain to mean things that appear, so that this passage corresponds with such statements as these: —

He raiseth up the poor out of the dunghill, (Psalm 113:7.)

He raiseth up them that are cast down, (Psalm 146:8,)

and the like. Hence we may clearly see how great is the folly of those who imagine that there is in mankind some degree of merit or worthiness, which would hold a place antecedent to God’s choice.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(28) And things which are not.—This climax loses somewhat of its force by the insertion of the word “and,” which is not in some of the best MSS., and “yea,” which is not in any MS. Omitting the word “and,” the sentence is not an addition to the things already mentioned, but a general and emphatic summary of all the things which have been already contrasted with their opposites. After the words “hath God chosen” there is a slight pause, and then the Apostle describes all those things which he has declared to be God’s choice, as things which “are not”—i.e., do not in men’s estimation even exist (Rom_4:17; Rom_9:25; see also Job_34:19; Job_34:24).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28. and things which are not] i.e. ‘things which by comparison are non-existent’—things which by the side of other things of higher importance in our human eyes appear to us as nothing. Yet these, in the counsels of God, are to change places, and more than change places, with things that are highly regarded in the sight of men.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And base things of the world,.... Who are reckoned the filth of the world, and the offscouring of all things; men of mean birth, education, and business of life:

and things that are despised; and set at nought, as poor persons generally are; yet God

hath chosen them; even the poor of this world, rich in faith, and heirs of a kingdom:

yea, and things which are not; some think the Gentiles are here intended, who by the Jews are called "things that are not": as in the apocryphal books:

"O Lord, give not thy sceptre unto "them that be nothing", and let them not laugh at our fall; but turn their device upon themselves, and make him an example, that hath begun this against us.'' Est 14:11

"56 As for the other people, which also come of Adam, thou hast said that "they are nothing", but be like unto spittle: and hast likened the abundance of them unto a drop that falleth from a vessel. 57 And now, O Lord, behold, these heathen, which have ever been "reputed as nothing", have begun to be lords over us, and to devour us.'' (2 Esdras 6)

See Gill on Rom 4:17 for note on non-entities, or such who are not in being, are meant; but who are not accounted of, or are reckoned as nothing; and these the Lord calls by his grace, as a fruit and evidence of electing love:

to bring to nought things that are; who, on the account of their noble birth, large possessions, and high attainments in knowledge and learning, thought themselves something; all which will one day be abolished, and will stand them in no stead with regard to future happiness and glory. The Jews (q) have a saying quite contrary to all this, that "the Shekinah, or presence of God, does not dwell on any but upon a wise man, a mighty man, and a rich man.

(q) T. Bab. Sabbat, fol. 92. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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:

Ver. 28. Things which are not] i.e. That are nought set by, 1Sa 25:10. Thus shall ye say to him that liveth, that is, to him that is rich; for poor men are reputed as dead men. They have but prisoners’ pittances, which will keep them alive, and that is all. Arrian upon Epictetus hath observed, that in a tragedy there is no place for a poor man, but only to dance.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And base things of the world - Those things which by the world are esteemed ignoble. Literally, those which are not of noble, or illustrious birth τὰ ἀγειῆ ta ageiē.

Things which are despised - Those which the world regards as objects of contempt; compare Mar 9:12; Luk 18:19; Act 4:11.

Yea - The introduction of this word by the translators does nothing to illustrate the sense, but rather enfeebles it. The language here is a striking instance of Paul’s manner of expressing himself with great strength. He desires to convey in the strongest terms, the fact, that God had illustrated his plan by choosing the objects of least esteem among people. He is willing to admit all that could be said on this point. He says, therefore, that he had chosen the things of ignoble birth and rank - the base things of the world; but this did not fully express his meaning. He had chosen objects of contempt among people; but this was not strong enough to express his idea. He adds, therefore, that he had chosen those things which were absolutely nothing, which had no existence; which could not be supposed to influence him in his choice.

And things which are not - τὰ μὴ ὄντα ta mē onta. That which is nothing; which is worthless; which has no existence; those flyings which were below contempt itself; and which, in the estimation of the world, were passed by as having no existence; as not having sufficient importance to be esteemed worthy even of the slight notice which is implied in contempt. For a man who despises a thing must at least notice it, and esteem it worth some attention. But the apostle here speaks of things beneath even that slight notice; as completely and totally disregarded, as having no existence. The language here is evidently that of hyperbole (compare the note at Joh 21:25). It was a figure of speech common in the East, and not unusual in the sacred writings; compare Isa 40:17.

All nations before him are as nothing.

And they are counted to him less than nothing and vanity.

See also Rom 4:17, “God, who - calleth those things which be not, as though they were.” This language was strongly expressive of the estimate which the Jews fixed on the Gentiles, as being a despised people, as being in fact no people; a people without laws, and organization, and religion, and privileges; see Hos 1:10; Hos 2:23; Rom 9:25; 1Pe 2:10. “When a man of rank among the Hindus speaks of low-caste persons, of notorious profligates, or of those whom he despises, he calls them “alla-tha-varkal,” that is, “those who are not.” The term does not refer to life or existence, but to a quality or disposition, and is applied to those who are vile and abominable in all things. “My son, my son, go not among them ‘who are not.’” “Alas! alas! those people are all alla-tha-varkal.” When wicked men prosper, it is said, “this is the time for those ‘who are not.’” “Have you heard that those ‘who are not’ are now acting righteously?” Vulgar and indecent expressions are also called, “words that are not.” “To address men in the phrase ‘are not,’ is provoking beyond measure” - Roberts, as quoted in Bush’s Illustrations of Scripture.

To bring to naught - To humble and subdue. To show them how vain and impotent they were.

Things that are - Those who on account of their noble birth, high attainments, wealth, and rank placed a high estimate on themselves and despised others.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Things which are not in the world’s account, to bring to nought things which are in high esteem.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

28. Things which are not—Nothings and nobodies. So are they viewed by the world; so in themselves they are. Yet, through the divine gift which they have received, they are intrinsically and truly the realities, and their opponents are the shams. Nero, the Roman empire, Jove, paganism, pagan philosophy, are all the transient; God, Christ, Christianity, the Church, are alone the permanent and the eternal.

The overthrow of paganism and the establishment of Christianity as the religion of the Roman empire were, however, but the outward verification of the apostle’s words. His was a more profound meaning. What he recognised was, the infinitely surpassing spiritual power of Christ and his religion in the work of the soul’s regeneration; in the saving it from death and hell and the raising it to immortality and heaven.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the base things; literally, low-born, unborn; "those who are sprung kern no one in particular nullo patre, nullis majoribus. Nothing could be more ignoble in the eyes of the world than a cross of wood upheld by feeble hands, and yet before it "kings and their armies did flee and were discomfited, and they of the household divided the spoil." And the things that are not. The not is the Greek subjective negative (mh); things of which men conceived as not existing It is like the expression of Clement of Rome, "Things accounted as nothing." Christianity was "the little stone, cut without hands," which God called into existence. We find the same thought in St. John the Baptist"s sermon. (Mat_3:9)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Things that are not - The Jews frequently called the gentiles, "Them that are not," 2 Esdras vi. 56, 57. In so supreme contempt did they hold them. The things that are - In high esteem.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

28. “And the base-born of the world, and those who are despised, God elected out.” This is signally verified this day in many of God’s most efficient soul savers. We are informed that the great George Whitfield belonged to this class, first appearing a little ragged shoeblack serving the students of Oxford University. Incidentally recognizing the wonderful brilliancy of his mental acumen and paradoxical susceptibility of learning, the students taught him his letters and gave him his first start in literature by way of sheer amusement, astounded at the wonderful quickness and perspicacity with which he would catch up and retain every little item they taught him. When preaching at Lowell, Mass., a few days ago I learned that the dust of this wonderful saint rests in the cemetery of a country church at the mouth of the Merrimac River. Oh, what a mighty man was George Whitfield in his day! — unparalleled since the apostolic age. It was nothing uncommon for fifty thousand people to gather, not in a building, as England had none sufficiently capacious, but in an open field, while this champion orator, standing on a scaffold in the center, held them spellbound two solid hours, penitential tears coursing down their cheeks like rivers. He crossed the Atlantic seventeen times, using the English-speaking world in both hemispheres as his field of labor. We cite him and could give others innumerable, literally illustrative of this Scripture. “Things which are not” (i. e., nobodies), “in order that he may confound the things which are” (i. e., the somebodies). Therefore, if you are actually no account and nobody, look out, you are on shouting ground; you are the one whom God delights to use. You are in the most available and auspicious environments. Hence look out for the hand of the Almighty to rest on you, His mighty providence pick you up, and His grace transform you into a world’s wonder. I could write a volume giving brief notices of personal verifications of this Scripture. Revelation Stephen Merritt is accosted by a beggar in New York City asking him for a contribution. The man of God, flooded with the Holy Spirit, at once interviews him in the interest of his soul. The beggar responds: “I am the most unfortunate man you ever saw, just out of eleven years service in the Sing Sing Penitentiary; meanwhile all of my old chums and acquaintances have gotten away, so I am here alone without a friend on the face of the earth; have walked the city two days and nights hunting work in vain, and am starving.” “Oh,” says the man of God, “I am glad I met you. You are actually in the best fix of any man I ever saw. You are nobody, and nothing but a bundle of meanness and shame, having nothing on the face of the earth, no hope for time nor eternity; so you are in the best fix of any man I ever saw, for you are the very man God wants to bless, lift up and honor, thus verifying His glorious redeeming grace, magnifying His mercy and exalting His great name in the earth.” With this introduction the conversation continues, the beggar stating that he had never heard anything about religion or salvation in all his life, born at the bottom of slumdom, brought up in thievery, never having earned an honest dollar; and all the time in the penitentiary, when a Catholic priest came round, playing Protestant, and when the preachers called on him playing Catholic, so he had dodged between them and never in all his life been interviewed in the interest of his soul. Brother Merritt was then in his glory. Oh! how he preached Jesus to him — the sinner’s Friend and the sinners Savior. Down on his knees the preacher prays, the beggar prays, both forgetting the contribution solicited. Brother Merritt goes on his way leaving the beggar in awful agony, like wrestling Jacob, crying to God. As the night watchers tread on their still and dreary march, the bottom of Heaven drops out, flooding his soul with grace and glory. He leaps and runs over the city till day dawns, and, seeing a man coming out to his work, he is again reminded of hunting a job. Therefore, accosting the man: “Ho! ho! don’t you want to hire a hand?” “Where is your recommendation?” “I have none.”

“Then I won’t take you.” “I was eleven years —” “Ho! ho! if you have followed any business eleven years, I will take you in.” So the beggar gets a good job, now full of religion and shouting happy; his new boss turning out to be a good Christian, they are mutually delighted. Weeks and months go by. They labor, talk and pray together, and fall much in love, like David and Jonathan. Ere long the beggar ventures to explain what he meant by the eleven years, — that he was going to say eleven years in the penitentiary.

“Oh,” says the man, “the Holy Ghost moved me that moment to stop you so that you could get a job; for if I had known that you were just out of eleven years in the penitentiary, I would not have touched you with a forty-foot pole; but now I want you to stay with me eleven years.”

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

and the base things of the world, and the things that are despised, did God choose, yea and the things that are not [the people whom the world called "nobodies"] , that he might bring to nought the things that are :

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

28. Base things. Those of lowly birth. Things which are not. People that the world would call “nobodies,” and things that it counts as nothing. These are chosen to bring to nought things that are; the existing state of things; the pagan religions, governments, and civilization; these were to be overthrown through the influence of the gospel.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

what is low and despised

the people whom the world rejects. AT: "people who are humble and rejected"

things that are regarded as nothing

This can be stated in active form. AT: "that which people usually regard as without value" (See: Active or Passive)

nothing, to bring to nothing things that are held as valuable

"nothing. He did this so he could show that the things that are held as valuable are really worthless"

things that are held as valuable

This can be stated in active form. AT: "things that people think are worth money" or "things that people think are worth respect" (See: Active or Passive)

He did this

"God did this"

translationWords

world

boast

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

28. ἀγενῆ. Low born. Men of no family, as we should say.

ἐξουθενημένα. The perfect participle intensifies the contempt.

τἀ μὴ ὄντα, i.e. ‘things which by comparison are non-existent’—things which by the side of other things of higher importance in our human eyes appear to us as nothing. Yet these, in the counsels of God, are to change places, and more than change places, with things that are highly regarded in the sight of men. It we omit καί (see Critical Note) we make these words not the climax of the sentence, but merely a clause in apposition to the rest. Thus internal evidence is in favour of the retention of καί.

καταργήσῃ. This word is frequently used by St Paul. But except in his Epistles it only occurs twice in the N. T., and this, it is worthy of remark, in writers under his influence. See Luk 13:7; Heb 2:14. The first of these passages gives the exact sense of the word. Derived from α privative and ἔργον (κατὰ denoting completeness) it means to render useless, to make of none effect. It is variously translated in the A.V. Here the idea is of reducing to insignificance things which hitherto were in high regard. Cf. ἄργην φιλίαν Arist. Nic. Eth. IX. 5.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

28.] τὰ μωρά, neut. for more generalization, but = τοὺς μωρούς. This is shewn by τοὺς σοφούς following, in that case it being necessary to use the masculine.

τοῦ κόσμ., of (belonging to) the world: not in the eyes of the world, as Theodoret, Luth., Grot., Est., al.,—which would not fit τὰ ἀγενῆ τ. κόσμ., nor the sense: for they were not only seemingly but really foolish, when God chose them.

καταισχύνῃ, by shewing to the wise and the strong, the foolish and the weak entering the kingdom of heaven before them.

τὰ ἀγενῆ, matter of fact—the low-born:

τὰ ἐξουθενημένα, matter of estimation, the despised.

Without the καί, which is certainly the true reading, τὰ μὴ ὄντα may belong to all four, the μωρά, ἀσθενῆ, ἀγενῆ, and ἐξουθεν.,—but more probably it has reference only to the last two. Nothing (as e.g. μέγα τι) must be supplied after μὴ ὄντα: it means as good as having no existence: μή being subjective, and implying that the non-existence is not absolute but estimative. Were it absolute matter of fact, it would be expressed by τὰ οὐκ ὄντα, as in 1Pe 2:10, οἱ οὐκ ἠλεημένοι, νῦν δὲ ἐλεηθέντες. See Hartung, Partikellehre, ii. p. 131; Winer, edn. 6, § 55. 5; and Php 3:3; Eph 5:4. Olshausen refines on the expression too much, when he explains it of those who have lost their old carnal life and have not yet acquired their new spiritual one: it more probably means, things (persons) of absolutely no account in the world, unassignable among men, which the ἀγενῆ and ἐξουθενημένα are.

Meyer remarks that the threefold repetition of ἐξελ. ὁ θεός, with the three contrasts to σοφοί, δυνατοί, and εὐγενεῖς, announces the fact with a triumphant emphasis.

καταργ.] ‘reduce to the state of οὐκ ὄντα.’ All the ὄντα, the realities, of the world, are of absolutely no account, unassignable, in God’s spiritual kingdom.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

28. ἐξουφενημένα. See on 6:4; also 2Co 10:10. Ἀγενής here only.

καὶ τὰ μὴ ὄντα. ‘Yea things that are not.’ The omission of the καί א* A C* D* F G 17) gives force to the (then) “studiously unconnected” and hyperbolical τὰ μὴ ὄντα: but the καί א3 B C3 D3 E L P, Vulg. Syrr. Copt. Arm. Aeth.) is quite in St Paul’s style. The μή does not mean ‘supposed not to exist,’ but ‘non-existent,’ μή with participles being much more common than οὐ.

καταργήσῃ. The verb means ‘to reduce a person or thing to ineffectiveness,’ ‘to render workless or inoperative,’ and so ‘to bring to nought.’ It is thus a stronger word than καταισχύνῃ, and is substituted for it to match the antithesis between ὄντα and μὴ ὄντα. It is very frequent in this group of the Pauline Epistles. Elsewhere it is rare (2Th 2:8; 2Ti 1:10; Luk 13:7; Heb 2:14); only four times in LXX, and very rare in Greek authors. Cf. κενωθῇ, v. 17, and κενώσει, 9:15.

Instead of τὰ ἀγενῆ τοῦ κόσμου, Marcion (Tert. Marc. 5:5, inhonesta et minima) seems to have read τὰ ἀγενῆ καὶ τὰ έλάκιστα.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Base [ωγενη] . Of no family. The reverse of eujgeneiv noble.

Despised [εξουθενημενα] . Lit., set at nought. Not merely despised, but expressly branded with contempt. See Luk 23:11.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.