CHAPTER 1
1Co
1:1–31. The Inscription; Thanksgiving for the Spiritual State of the
Corinthian Church; Reproof of
Party Divisions: His Own Method of
Preaching Only Christ.
1.
called to be—Found in some, not in others, of
the oldest manuscripts Possibly inserted from Ro 1:1; but as likely to be
genuine. Translate, literally, “a called apostle” [Conybeare and Howson].
through
the will of God—not because of my own merit. Thus
Paul’s call as “an apostle by the will of God,” while constituting the ground
of the authority he claims in the Corinthian Church (compare Ga 1:1), is a
reason for humility on his own part (1Co 15:8, 10) [Bengel]. In assuming the ministerial office a man should see
he does so not of his own impulse, but by the will of God (Je 23:21); Paul if
left to his own will would never have been an apostle (Ro 9:16).
Sosthenes—See my Introduction. Associated by Paul with himself
in the inscription, either in modesty, Sosthenes being his inferior [Chrysostom], or in order that the name
of a “brother” of note in Corinth (Ac 18:17) might give weight to his Epistle
and might show, in opposition to his detractors that he was supported by
leading brethren. Gallio had driven the Jews who accused Paul from the
judgment-seat. The Greek mob, who disliked Jews, took the opportunity then of
beating Sosthenes the ruler of the Jewish synagogue, while Gallio looked on and
refused to interfere, being secretly pleased that the mob should second his own
contempt for the Jews. Paul probably at this time had showed sympathy for an
adversary in distress, which issued in the conversion of the latter. So Crispus
also, the previous chief ruler of the synagogue had been converted. Saul the
persecutor turned into Paul the apostle, and Sosthenes the leader in
persecution against that apostle, were two trophies of divine grace that, side
by side, would appeal with double power to the Church at Corinth [Birks].
2.
the church of God—He calls it so notwithstanding its
many blots. Fanatics and sectaries vainly think to anticipate the final sifting
of the wheat and tares (Mt 13:27–30). It is a dangerous temptation to think
there is no church where there is not apparent perfect purity. He who thinks
so, must at last separate from all others and think himself the only holy man
in the world, or establish a peculiar sect with a few hypocrites. It was enough
for Paul in recognizing the Corinthians as a church, that he saw among them
evangelical doctrine, baptism, and the Lord’s Supper” [Calvin]. It was the Church of God, not of this or of that
favorite leader [Chrysostom].
at
Corinth—a church at dissolute Corinth—what
a paradox of grace!
sanctified—consecrated, or set apart as holy to God in
(by union with) Christ Jesus. In the Greek there are no words “to
them that are”; translate simply, “men sanctified.”
called
to be saints—rather, “called saints”; saints by
calling: applied by Paul to all professing members of the Church. As
“sanctified in Christ” implies the fountain sources of holiness, the believer’s
original sanctification in Christ (1Co 6:11; Heb 10:10, 14; 1Pe 1:2) in the
purposes of God’s grace, so “called saints” refers to their actual call
(Ro 8:30), and the end of that call that they should be holy (1Pe 1:15).
with
all that in every place call upon … Christ—The
Epistle is intended for these also, as well as for the Corinthians. The true Catholic Church (a term first used by Ignatius [Epistle to the Smyraeans,
8]): not consisting of those who call themselves from Paul, Cephas, or any
other eminent leader (1Co 1:12), but of all, wherever they be, who call on
Jesus as their Saviour in sincerity (compare 2Ti 2:22). Still a general unity
of discipline and doctrine in the several churches is implied in 1Co 4:17;
7:17; 11–16. The worship due to God is here attributed to Jesus (compare Joe
2:32; Mt 4:10; Ac 9:14).
both
theirs and ours—“in every place which is their home
… and our home also”; this is added to include the Christians throughout
Achaia, not residing in Corinth, the capital (2Co 1:1). Paul feels the home of
his converts to be also his own. Compare a similar phrase in Ro 16:13 [Conybeare and Howson]. “Ours” refers to Paul and Sosthenes, and the
Corinthians’ home [Alford]. Beza better explains, “Both their Lord
and our Lord.” All believers have one and the same Lord (1Co 8:6; Eph 4:5); a
virtual reproof of the divisions of the Corinthians, as if Christ were divided
(1Co 1:13).
3.
peace—peculiarly needed in the Corinthian
church, on account of its dissensions. On this verse see on Ro 1:7.
4. He puts the causes for praise and hope among them in the
foreground, not to discourage them by the succeeding reproof, and in order to
appeal to their better selves.
my
God—(Ro 1:8; Php 1:3).
always—(Compare Php 1:4).
the
grace … given you—(Compare 1Co 1:7).
by
… Christ—literally, “in Jesus Christ” given you as members in Christ.
5.
utterance—Alford
from Menochius translates,
“doctrine.” Ye are rich in preachers or the preaching of the
word, and rich in knowledge or apprehension of it: literally
“(the) word (preached).” English Version (as in 2Co 8:7) is
better: for Paul, purposing presently to dwell on the abuse of the two
gifts on which the Corinthians most prided themselves, utterance
(speech) and knowledge (1Co 1:20; 3:18; 4:19; 1Co 13:1–14:40),
previously gains their goodwill by congratulating them on having those
gifts.
6. According as the testimony of (of, and concerning) Christ
(who is both the object and author of this testimony [Bengel]; 1Co 2:1; 1Ti 2:6; 2Ti 1:8) was confirmed among
[Alford] you; that is, by God,
through my preaching and through the miracles accompanying it (1Co 12:3; Mk
16:20; 2Co 1:21, 22; 2Co 1:21, 22, Ga 3:2, 5; 2Co 1:21, 22, Ga 3:2, 5, Eph 4:7,
8; Heb 2:4). God confirmed (compare Php 1:7; Heb 2:3), or gave effect to
the Gospel among (or better as English Version, “in”) the Corinthians by
their accepting it and setting their seal to its truth, through the inward
power of His Spirit, and the outward gifts and miracles accompanying it [Calvin].
7.
ye come behind—are inferior to other Christians
elsewhere [Grotius].
in
no gift—not that all had all gifts, but
different persons among them had different gifts (1Co 12:4, &c.).
waiting
for … coming of … Christ—The
crowning proof of their “coming behind in no gift.” Faith, hope, and love,
are all exercised herein (compare 2Ti 4:8; Tit 2:13). “Leaving to others their memento mori (remember death), do thou
earnestly cherish this joyous expectation of the Lord’s coming” [Bengel]. The Greek verb implies,
“to expect constantly, not only for a certain time, but even to the end till
the expected event happens” (Ro 8:19, [Tittmann,
Greek Synonyms of the New Testament]).
8.
Who—God, 1Co 1:4 (not Jesus Christ, 1Co
1:7, in which case it would be “in His day”).
unto
the end—namely, “the coming of Christ.”
blameless
in the day of … Christ—(1Th
5:23). After that day there is no danger (Eph 4:30; Php 1:6). Now is our day to
work, and the day of our enemies to try us: then will be the day of Christ, and
of His glory in the saints [Bengel].
9.
faithful—to His promises (Php 1:6; 1Th
5:24).
called—according to His purpose (Ro 8:28).
unto
… fellowship of … Jesus—to be
fellow heirs with Christ (Ro 8:17–28), like Him sons of God and heirs of glory
(Ro 8:30; 2Th 2:14; 1Pe 5:10; 1Jn 1:3). Chrysostom
remarks that the name of Christ is oftener mentioned in this than in any other
Epistle, the apostle designing thereby to draw them away from their party
admiration of particular teachers to Christ alone.
10.
Now—Ye already have knowledge,
utterance, and hope, maintain also love.
brethren—The very title is an argument for love.
by
… Christ—whom Paul wishes to be all in all
to the Corinthians, and therefore names Him so often in this chapter.
speak
… same thing—not speaking different things as ye
do (1Co 1:12), in a spirit of variance.
divisions—literally, “splits,” “breaches.”
but—“but rather.”
perfectly
joined together—the opposite word to “divisions.”
It is applied to healing a wound, or making whole a rent.
mind
… judgment—the view taken by the understanding,
and the practical decision arrived at [Conybeare
and Howson], as to what is to be
done. The mind, within, refers to things to be believed: the judgment
is displayed outwardly in things to be done [Bengel].
Disposition—opinion [Alford].
11. (1Co 11:18).
by
them … of … house of Chloe—They seem
to have been alike in the confidence of Paul and of the Corinthians. The
Corinthians “wrote” to the apostle (1Co 7:1), consulting him concerning certain
points; marriage, the eating of things offered to idols, the decorum to be
observed by women in religious assemblies. But they said not a syllable about
the enormities and disorders that had crept in among them. That
information reached Paul by other quarters. Hence his language about those
evils is, “It hath been declared unto me,” &c.; “It is reported commonly”
(1Co 5:1, 2). All this he says before he refers to their letter,
which shows that the latter did not give him any intimation of those evils. An
undesigned proof of genuineness [Paley,
Horae Paulinae]. Observe his prudence: He names the family, to let it be
seen that he made his allegation not without authority: he does not name the
individuals, not to excite odium against them. He tacitly implies that the
information ought rather to have come to him directly from their presbyters, as
they had consulted him about matters of less moment.
contentions—not so severe a word as “divisions,” literally, “schisms”
(1Co 1:10, Margin).
12.
this I say—this is what I mean in
saying “contentions” (1Co 1:11).
every
one of you saith—Ye say severally, “glorying in men”
(1Co 1:31; 1Co 3:21, 22), one, I am of Paul; another, I am of Apollos, &c.
Not that they formed definite parties, but they individually betrayed
the spirit of party in contentions under the name of different favorite
teachers. Paul will not allow himself to be flattered even by those who made
his name their party cry, so as to connive at the dishonor thereby done to
Christ. These probably were converted under his ministry. Those alleging the
name of Apollos, Paul’s successor at Corinth (Ac 18:24, &c.), were persons
attracted by his rhetorical style (probably acquired in Alexandria, 1Co 3:6),
as contrasted with the “weak bodily presence” and “contemptible speech” of the
apostle. Apollos, doubtless, did not willingly foster this spirit of undue
preference (1Co 4:6, 8); nay, to discourage it, he would not repeat his visit
just then (1Co 16:12).
I
of Cephas—probably Judaizers, who sheltered
themselves under the name of Peter, the apostle of the circumcision (“Cephas”
is the Hebrew, “Peter” the Greek name; Jn 1:42; Ga 2:11, &c.):
the subjects handled in the seventh through ninth chapters were probably
suggested as matters of doubt by them. The church there began from the Jewish
synagogue, Crispus the chief ruler, and Sosthenes his successor (probably),
being converts. Hence some Jewish leaven, though not so much as elsewhere, is
traceable (2Co 11:22). Petrism
afterwards sprang up much more rankly at Rome. If it be wrong to boast “I am of
Peter,” how much more so to boast I am of the Pope!” [Bengel].
I
of Christ—A fair pretext used to slight the
ministry of Paul and their other teachers (1Co 4:8; 2Co 10:7–11).
13.
Is Christ divided?—into various parts (one under one
leader, another under another) [Alford].
The unity of His body is not to be cut in pieces, as if all did not belong to
Him, the One Head.
was
Paul crucified for you?—In the Greek
the interrogation implies that a strong negative answer is expected: “Was it
Paul (surely you will not say so) that was crucified for you?” In the
former question the majesty of “Christ”
(the Anointed One of God) implies the impossibility of His being “divided.” in
the latter, Paul’s insignificance implies the impossibility of his being
the head of redemption, “crucified for” them, and giving his name to the
redeemed. This, which is true of Paul the founder of the Church of
Corinth, holds equally good of Cephas and Apollos, who had not such a claim as
Paul in the Corinthian Church.
crucified
… baptized—The cross claims us for Christ, as
redeemed by Him; baptism, as dedicated to Him.
in
the name—rather, “into the name” (Ga
3:27), implying the incorporation involved in the idea of baptism.
14. I thank God’s providence now, who so ordered it that I
baptized none of you but Crispus (the former ruler of the synagogue, Ac 18:8)
and Gaius (written by the Romans Caius, the host of Paul at Corinth, and
of the church, Ro 16:23; a person therefore in good circumstances). Baptizing
was the office of the deacons (Ac 10:48) rather than of the apostles, whose
office was that of establishing and superintending generally the churches. The
deacons had a better opportunity of giving the necessary course of
instruction preparatory to baptism. Crispus and Gaius were probably among
the first converts, and hence were baptized by Paul himself, who founded the
church.
15.
Lest—not that Paul had this reason at
the time, but God so arranged it that none might say [Alford].
16.
household of Stephanas—“The
first-fruits of Achaia,” that is, among the first converted there (1Co 16:15,
17). It is likely that such “households” included infants (Ac 16:33). The
history of the Church favors this view, as infant baptism was the usage from
the earliest ages.
17. Paul says this not to depreciate baptism; for he exalts it
most highly (Ro 6:3). He baptized some first converts; and would have baptized
more, but that his and the apostles’ peculiar work was to preach the Gospel, to
found by their autoptic testimony particular churches, and then to superintend
the churches in general.
sent
me—literally, “as an apostle.”
not
to baptize—even in Christ’s name, much less in
my own.
not
with wisdom of words—or speech; philosophical
reasoning set off with oratorical language and secular learning,
which the Corinthians set so undue a value upon (1Co 1:5) in Apollos, and the
want of which in Paul they were dissatisfied with (2Co 10:10).
cross
of Christ—the sum and substance of the Gospel
(1Co 1:23; 2:2), Christ crucified.
be
made of none effect—literally, “be made void” (Ro
4:14); namely, by men thinking more of the human reasonings and eloquence in
which the Gospel was set forth, than of the Gospel itself of Christ crucified,
the sinner’s only remedy, and God’s highest exhibition of love.
18.
preaching, &c.—literally, “the word,” or
speech as to the cross; in contrast to the “wisdom of words” (so called),
1Co 1:17.
them
that perish—rather, “them that are perishing,”
namely, by preferring human “wisdom of words” to the doctrine of the “cross of
Christ.” It is not the final state that is referred to; but, “them that are in
the way of perishing.” So also in 2Co 2:15, 16.
us
which are saved—In the Greek the collocation
is more modest, “to them that are being saved (that are in the way of
salvation) as,” that is, to which class we belong.
power
of God—which includes in it that it is the
wisdom of God” (1Co 1:24). God’s powerful instrument of salvation; the highest
exhibition of God’s power (Ro 1:16). What seems to the world “weakness” in
God’s plan of salvation (1Co 1:25), and in its mode of delivery by His apostle
(1Co 2:3) is really His mighty “power.” What seems “foolishness” because
wanting man’s “wisdom of words” (1Co 1:17), is really the highest “wisdom of
God” (1Co 1:24).
19.
I will destroy—slightly altered from the Septuagint,
Is 29:14. The Hebrew is, “The wisdom of the wise shall perish, and the understanding
of their prudent men shall be hid.” Paul by inspiration gives the sense of the
Spirit, by making God the cause of
their wisdom perishing, &c., “I will destroy,” &c.
understanding
of the prudent—literally, “of the understanding
ones.”
20.
Where—nowhere; for God “brings them to
naught” (1Co 1:19).
the
wise—generally.
the
scribe—Jewish [Alford].
the
disputer—Greek [Alford]. Compare the Jew and Greek of this world contrasted
with the godly wise, 1Co 1:22, 23. Vitringa
thinks the reference is to the Jewish discourses in the synagogue, daraschoth, from a Hebrew root “to dispute.” Compare
“questions,” Ac 26:3; Tit 3:9. If so, “wise” refers to Greek wisdom
(compare 1Co 1:22). Paul applies Is 33:18 here in a higher sense; there the
primary reference was to temporal deliverance, here to external; 1Co 1:22,
which is in threefold opposition to 1Co 1:18 there, sanctions this higher
application; the Lord in the threefold character being the sole ground of
glorying to His people.
of
this world … of this world—rather,
“dispensation (or age) … world”; the Greek words are distinct.
The former is here this age or worldly order of things in a moral
point of view, as opposed to the Christian dispensation or order of things. The
latter is the world viewed externally and cosmically.
made
foolish—shown the world’s philosophy to be
folly, because it lacks faith in Christ crucified [Chrysostom]. Has treated it as folly, and not used its help
in converting and saving men (1Co 1:26, 27) [Estius].
21.
after that—rather, “whereas.”
in
the wisdom of God—in the wise arrangement of God.
world
by wisdom—rather, “by its wisdom,” or
“its philosophy” (Jn 1:10; Ro 1:28).
knew
not God—whatever other knowledge it
attained (Ac 17:23, 27). The deistic theory that man can by the light of nature
discover his duty to God, is disproved by the fact that man has never
discovered it without revelation. All the stars and moon cannot make it day;
that is the prerogative of the sun. Nor can nature’s highest gifts make the
moral day arise; that is the office of Christ. Even the Jew missed this
knowledge, in so far as he followed after mere carnal world wisdom.
it
pleased God—Paul refers to Jesus’ words (Lu
10:21).
by
the foolishness of preaching—by
that preaching which the world (unbelieving Jews and Gentiles alike) deem foolishness.
save
them that believe—(Ro 1:16).
22.
For—literally, “Since,” seeing that.
This verse illustrates how the “preaching” of Christ crucified came to be
deemed “foolishness” (1Co 1:21).
a
sign—The oldest manuscripts read
“signs.” The singular was a later correction from Mt 12:38; 16:1; Jn
2:18. The signs the Jews craved for were not mere miracles, but direct tokens
from heaven that Jesus was Messiah (Lu 11:16).
Greeks
seek … wisdom—namely, a philosophic demonstration
of Christianity. Whereas Christ, instead of demonstrative proof, demands
faith on the ground of His word, and of a reasonable amount of
evidence that the alleged revelation is His word. Christianity begins not with
solving intellectual difficulties, but with satisfying the heart that longs for
forgiveness. Hence not the refined Greeks, but the theocratic Jews were the
chosen organ for propagating revelation. Again, intellectual Athens (Ac
17:18–21, &c.). received the Gospel less readily than commercial Corinth.
23.
we—Paul and Apollos.
Christ
crucified—The Greek expresses not the
mere fact of His crucifixion, but the permanent character acquired by
the transaction, whereby He is now a Saviour (Ga 3:1) crucified was the stone
on which the Jews stumbled (Mt 21:44). The opposition of Jew and Gentile alike
shows that a religion so seemingly contemptible in its origin could not have
succeeded if it had not been divine.
unto
the Greeks—the oldest manuscripts read “unto
the Gentiles.”
24.
called—(compare 1Co 1:26). The same class
as the “us which are (being) saved” (1Co 1:18); the elect, who have obeyed the
call; called effectually (Ro 8:28, 30).
Christ—“Crucified” is not here added, because when the offense of
the cross is overcome, “Christ” is received in all His relations, not only in
His cross, but in His life and His future kingdom.
power—so meeting all the reasonable requirements of the Jews who
sought “a sign.” The cross (the death of a slave), which to the Jews (looking
for a temporal Messiah) was a “stumbling-block,” is really “the power of God”
to the salvation of all who believe.
wisdom
of God—so really exhibiting, and in the
highest degree (if they would but see it), that which the Greeks sought after—wisdom
(Col 2:3).
25.
foolishness of God—that is, God’s plan of salvation
which men deem “foolishness.”
weakness
of God—Christ “crucified through weakness”
(2Co 13:4, the great stumbling-block of the Jews), yet “living by the power
of God.” So He perfects strength out of the weakness of His
servants (1Co 2:3; 2Co 12:9).
26.
ye see—rather, from the prominence of the
verb in the Greek, “see” or “consider” (imperative) [Alford from Vulgate and Irenaeus].
your
calling … are called—Instead
of the words in italics, supplied by English Version, supply, “were your
callers.” What Paul is dwelling on (compare 1Co 1:27, 28) is the weakness of
the instrumentality which the Lord employed to convert the world [Hinds and Whately; so Anselm].
However, English Version accords well with 1Co 1:24. “The whole history
of the expansion of the Church is a progressive victory of the ignorant over
the learned, the lowly over the lofty, until the emperor himself laid down his
crown before the cross of Christ” [Olshausen].
wise
… after the flesh—the wisdom of this world acquired
by human study without the Spirit. (Contrast Mt 16:17).
27.
the foolish things—a general phrase for all persons
and things foolish. Even things (and those, too, foolish things)
are chosen by God to confound persons, (and those too persons who are wise).
This seems to me the force of the change from neuter to masculine.
to
confound—The Greek is stronger, “that
He might confound (or put to shame).” God confounds the wise by effecting
through His instruments, without human wisdom, that the worldly wise, with it,
cannot effect, namely, to bring men to salvation.
chosen
… chosen—The repetition indicates the
gracious deliberateness of God’s purpose (Jam 2:5).
28.
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.
29.
no flesh … glory—For they who try to glory (boast)
because of human greatness and wisdom, are “confounded” or put to shame
(1Co 1:27). Flesh, like “the flower of the field,” is beautiful, but frail (Is
40:6).
in
his presence—We are to glory not before
Him, but in Him [Bengel].
30.
But … ye—in contrast to them that “glory” in
worldly wisdom and greatness.
of
him are—not of yourselves (Eph 2:8), but of
Him (Ro 11:36). From Him ye are (that is, have spiritual life, who once
were spiritually among the “things which are not.” 1Co 1:28).
in
Christ—by living union with Him. Not “in
the flesh” (1Co 1:26, 29).
of
God—from God; emanating from
Him and sent by Him.
is
made unto us—has been made to us, to our
eternal gain.
wisdom—unattainable by the worldly mode of seeking it (1Co 1:19,
20; contrast Col 2:3; Pr 8:1–36; Is 9:6). By it we become “wise unto
salvation,” owing to His wisdom in originating and executing the plan,
whereas once we were “fools.”
righteousness—the ground of our justification (Je 23:5, 6; Ro 4:25; 2Co
5:21); whereas once we were “weak” (Ro 5:6). Is 42:21; 45:24.
sanctification—by His Spirit; whereas formerly we were “base.” Hereafter
our righteousness and sanctification alike shall be both perfect and inherent.
Now the righteousness wherewith we are justified is perfect, but not inherent;
that wherewith we are sanctified is inherent, but not perfect [Hooker]. Now sanctification is perfect
in principle, but not in attainment. These two are joined in the Greek
as forming essentially but one thing, as distinguished from the “wisdom”
in devising and executing the plan for us (“abounded toward us in all
wisdom,” Eph 1:8), and “redemption,” the final completion of the scheme
in the deliverance of the body (the position of “redemption” last shows that
this limited sense is the one intended here). Lu 21:28; Ro 8:23; Eph 1:14;
4:30.
redemption—whereas once we were “despised.”
31.
glory in … Lord—(Je 9:23, 24)—in opposition to
“flesh glorying in His presence” (1Co 1:29). In contrast to morbid slavish
self-abasement, Paul joins with humility the elevating consciousness of our
true dignity in Christ. He who glories is to glory in the Lord, not in the
flesh, nor in the world.
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
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