1 Corinthians 1
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1 Corinthians 1
Paul's Greeting
1Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,
Jamieson-Fausset-Brown
INTRODUCTION
The Authenticity of this Epistle is attested by Clement of Rome [First Epistle to the Corinthians, 47], Polycarp [Epistle to the Philippians, 11], and Irenæus [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Ac 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Ac 18:1-17).
He had been the instrument of converting many Gentiles (1Co 12:2), and some Jews (Ac 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Ac 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (1Co 1:26, &c.). Crispus (1Co 1:14; Ac 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Ro 16:23). A variety of classes is also implied in 1Co 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Ac 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (1Co 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (1Co 9:1, 2; 2Co 10:1, 7, 8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (1Co 1:12; 2Co 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (2Co 11:5, 13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (1Co 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die" (1Co 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (1Co 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.
In 1Co 5:9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (1Co 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (2Co 1:15, 16), which purpose he changed hearing the unfavorable report from Chloe's household (1Co 16:5-7), for which he was charged with (2Co 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [Alford]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2Co 12:4; 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on 2Co 2:1; 2Co 13:2; also see on 2Co 1:15; 2Co 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare 1Co 16:7); and attended with pain and humiliation (2Co 2:1; 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (1Co 5:9, 12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Ga 1:17-21).
The Place of Writing is fixed to be Ephesus (1Co 16:8). The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of 1Co 16:5, "For I am passing through Macedonia." At the time of writing Paul implies (1Co 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Ac 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (1Co 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see Conybeare and Howson's Life and Epistles of St. Paul.
The Epistle is written in the name of Sosthenes "[our] brother." Birks supposes he is the same as the Sosthenes, Ac 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (1Co 1:4, &c.) using the first person: so Timothy is introduced, 2Co 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, 1Co 16:24), whom he mentions (1Co 16:17, 18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians.
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 (Jr 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].
INTRODUCTION
The Authenticity of this Epistle is attested by Clement of Rome [First Epistle to the Corinthians, 47], Polycarp [Epistle to the Philippians, 11], and Irenæus [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Ac 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Ac 18:1-17).
He had been the instrument of converting many Gentiles (1Co 12:2), and some Jews (Ac 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Ac 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (1Co 1:26, &c.). Crispus (1Co 1:14; Ac 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Ro 16:23). A variety of classes is also implied in 1Co 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Ac 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (1Co 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (1Co 9:1, 2; 2Co 10:1, 7, 8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (1Co 1:12; 2Co 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (2Co 11:5, 13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (1Co 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die" (1Co 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (1Co 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.
In 1Co 5:9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (1Co 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (2Co 1:15, 16), which purpose he changed hearing the unfavorable report from Chloe's household (1Co 16:5-7), for which he was charged with (2Co 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [Alford]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2Co 12:4; 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on 2Co 2:1; 2Co 13:2; also see on 2Co 1:15; 2Co 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare 1Co 16:7); and attended with pain and humiliation (2Co 2:1; 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (1Co 5:9, 12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Ga 1:17-21).
The Place of Writing is fixed to be Ephesus (1Co 16:8). The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of 1Co 16:5, "For I am passing through Macedonia." At the time of writing Paul implies (1Co 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Ac 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (1Co 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see Conybeare and Howson's Life and Epistles of St. Paul.
The Epistle is written in the name of Sosthenes "[our] brother." Birks supposes he is the same as the Sosthenes, Ac 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (1Co 1:4, &c.) using the first person: so Timothy is introduced, 2Co 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, 1Co 16:24), whom he mentions (1Co 16:17, 18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians.
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 (Jr 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].
The Pulpit Commentary
The greeting. An opening salutation is found in all the Epistles of St. Paul, and in every Epistle of the New Testament except the Epistle to the Hebrews and the first Epistle of St. John, both of which were more in the nature of treatises than letters.
Paul. After the beginning of the first missionary journey (A.D. 45) he seems to have finally abandoned his Hebrew name of Saul. Called. The word "called" is absent from A, D, E, and other manuscripts, but may have been omitted as superfluous. It occurs in the greeting of Rom_1:1, but not in any other Epistle. The words might also be rendered "a called or chosen apostle." To be an apostle. He uses this title in every letter except the private one to Philemon, the peculiarly friendly and informal one to the Philippians, and the two to the Thessalonians, which were written before the Judaizers had challenged his claim to this title in its more special sense. The Epistle to the Romans is the first in which he calls himself "a slave of Jesus Christ" (comp. Php_1:1; Tit_1:1; Jas_1:1; 2Pe_1:1; Jud 1). It was necessary for him to assert his right to the apostolate in the highest sense of the word, as one who had received from Christ himself an authority equal to that of the twelve (see 1Co_9:1-5; 1Co_15:9; 2Co_11:5; 2Co_12:11, 2Co_12:12; Gal_1:1-19, etc.). Of Jesus Christ. In the Gospels the word "Christ" is all but invariably "the Christ," i.e. the Anointed, the Messiah. It is the designation of the office of Jesus as the promised Deliverer. We trace in the New Testament the gradual transition of the word from a title into a proper name. In the two names together our Lord is represented as "the Saviour," and the anointed Prophet, Priest, and King, first of the chosen people and then of all mankind. Through the will of God. This special call to the apostleship is emphatically expanded in Gal_1:1. The vindication of the Divine and independent claim was essential to St. Paul's work. It was not due to any personal considerations, but to the necessity of proving that no human authority could be quoted to overthrow the gospel which was peculiarly "his gospel" (see Gal_1:11; Eph_3:8), of which one main feature was the freedom of the Gentiles from the yoke of Judaic bondage. And Soathenes. The association of one or more brethren with himself in the greeting of his letters is peculiar to St. Paul. Silas and Timothy are associated with him in 1 and 2 Thessalonians; and Timothy, though so much his junior, in 2 Corinthians, Philippians, Colossians, and Philemon; doubtless he would have been associated with St. Paul in this Epistle had he not been absent (1Co_4:17; 1Co_16:10). The practice arose partly from St. Paul's exquisite courtesy and consideration towards his companions, partly from his shrinking from mere personal prominence. It is owing to the same reasons that in the earlier Epistles he constantly uses "we" for "I," and sometimes when he can only be speaking of himself (1Th_2:18). But even in the Epistles to the Thessalonians he sometimes relapses from "we" into "I" (2Th_2:5). Our brother; literally, the brother; i.e. one of "the brethren". Of Sosthenes nothing whatever is known. He may possibly be the amanuensis whom St. Paul employed for this letter. Later tradition, which in such matters is perfectly valueless, spoke of him as" one of the seventy disciples, and Bishop of Colophon" (Eusebius, 'Hist. Eccl.,' Ecc_1:12). There is a Jewish Sosthenes, a ruler of the synagogue, in Act_18:17; but it is only a vague conjecture that he may have been subsequently converted, and may have joined St. Paul at Ephesus. It is obvious that the persons named in the greetings of the Epistles were not in any way supposed to be responsible for their contents, lot St. Paul begins with "I" in Act_18:4. Brother. At this time there was no recognized title for Christians. In the Acts they are vaguely spoken of as "those of this way." Among themselves they were known as "the saints," "the faithful," "the elect." The name "Christians" was originally a nickname devised by the Antiochenes. In the New Testament it only occurs as a designation used by enemies (Act_11:26; Act_26:28; 1Pe_4:16).
The greeting. An opening salutation is found in all the Epistles of St. Paul, and in every Epistle of the New Testament except the Epistle to the Hebrews and the first Epistle of St. John, both of which were more in the nature of treatises than letters.
Paul. After the beginning of the first missionary journey (A.D. 45) he seems to have finally abandoned his Hebrew name of Saul. Called. The word "called" is absent from A, D, E, and other manuscripts, but may have been omitted as superfluous. It occurs in the greeting of Rom_1:1, but not in any other Epistle. The words might also be rendered "a called or chosen apostle." To be an apostle. He uses this title in every letter except the private one to Philemon, the peculiarly friendly and informal one to the Philippians, and the two to the Thessalonians, which were written before the Judaizers had challenged his claim to this title in its more special sense. The Epistle to the Romans is the first in which he calls himself "a slave of Jesus Christ" (comp. Php_1:1; Tit_1:1; Jas_1:1; 2Pe_1:1; Jud 1). It was necessary for him to assert his right to the apostolate in the highest sense of the word, as one who had received from Christ himself an authority equal to that of the twelve (see 1Co_9:1-5; 1Co_15:9; 2Co_11:5; 2Co_12:11, 2Co_12:12; Gal_1:1-19, etc.). Of Jesus Christ. In the Gospels the word "Christ" is all but invariably "the Christ," i.e. the Anointed, the Messiah. It is the designation of the office of Jesus as the promised Deliverer. We trace in the New Testament the gradual transition of the word from a title into a proper name. In the two names together our Lord is represented as "the Saviour," and the anointed Prophet, Priest, and King, first of the chosen people and then of all mankind. Through the will of God. This special call to the apostleship is emphatically expanded in Gal_1:1. The vindication of the Divine and independent claim was essential to St. Paul's work. It was not due to any personal considerations, but to the necessity of proving that no human authority could be quoted to overthrow the gospel which was peculiarly "his gospel" (see Gal_1:11; Eph_3:8), of which one main feature was the freedom of the Gentiles from the yoke of Judaic bondage. And Soathenes. The association of one or more brethren with himself in the greeting of his letters is peculiar to St. Paul. Silas and Timothy are associated with him in 1 and 2 Thessalonians; and Timothy, though so much his junior, in 2 Corinthians, Philippians, Colossians, and Philemon; doubtless he would have been associated with St. Paul in this Epistle had he not been absent (1Co_4:17; 1Co_16:10). The practice arose partly from St. Paul's exquisite courtesy and consideration towards his companions, partly from his shrinking from mere personal prominence. It is owing to the same reasons that in the earlier Epistles he constantly uses "we" for "I," and sometimes when he can only be speaking of himself (1Th_2:18). But even in the Epistles to the Thessalonians he sometimes relapses from "we" into "I" (2Th_2:5). Our brother; literally, the brother; i.e. one of "the brethren". Of Sosthenes nothing whatever is known. He may possibly be the amanuensis whom St. Paul employed for this letter. Later tradition, which in such matters is perfectly valueless, spoke of him as" one of the seventy disciples, and Bishop of Colophon" (Eusebius, 'Hist. Eccl.,' Ecc_1:12). There is a Jewish Sosthenes, a ruler of the synagogue, in Act_18:17; but it is only a vague conjecture that he may have been subsequently converted, and may have joined St. Paul at Ephesus. It is obvious that the persons named in the greetings of the Epistles were not in any way supposed to be responsible for their contents, lot St. Paul begins with "I" in Act_18:4. Brother. At this time there was no recognized title for Christians. In the Acts they are vaguely spoken of as "those of this way." Among themselves they were known as "the saints," "the faithful," "the elect." The name "Christians" was originally a nickname devised by the Antiochenes. In the New Testament it only occurs as a designation used by enemies (Act_11:26; Act_26:28; 1Pe_4:16).
2Unto 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:
Jamieson-Fausset-Brown
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; He 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 Smyræans, 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; 14-33, 36. 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; Ep 4:5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (1Co 1:13).
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; He 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 Smyræans, 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; 14-33, 36. 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; Ep 4:5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (1Co 1:13).
The Pulpit Commentary
Unto the Church. This form of address is used in 1 and 2 Thessalonians, 1 and 2 Corinthians, and Galatians. In St. Paul's later Epistles, for some unknown reason, he prefers the address "to the saints." These forms of address show the absence of any fixed ecclesiastical government. He does not in this Epistle address any "bishops" or "presbyters" whom he might regard as responsible for the growing disorders which prevailed at Corinth, but he appeals to the whole Church. The word ecclesia—signifying those who were "called out of the world," and so primarily applied to "the congregation of Israel"—came ultimately to mean "a congregation." The only apostle who uses the word "synagogue" of the Christian assemblies is St. James (Jas_2:2). Of God. Not the Church of this or that party leader. Some commentators give to these words an emphasis and importance which does not seem to belong to them. Which is at Corinth. So in 2Co_1:2. In 1 and 2 Thessalonians he prefers the form, "the Church of the Thessalonians." "The Church at Corinth" was an expression which involved the sharpest of contrasts. It brought into juxtaposition the holiest ideal of the new faith and the vilest degradations of the old paganism. It was "a glad and great paradox" (Bengel). The condition of society at Corinth, at once depraved and sophistical, throws light on many parts of the Epistle. Cicero describes the city as "illustrious a like for wantonness, opulence, and the study of philosophy." Even them that are sanctified. The apostles could only write to Churches as being really Churches, and to Christians as being true Christians. In all general addresses they could only assume that the actual resembled the ideal. They never conceal the immense chasm which separated the real condition of many members of their Churches from the vocation which they professed. They knew also that it is (as Calvin says) "a perilous temptation to refuse the name of Church to every Church in which there is not perfect purity." Ideally even the Corinthian Christians were redeemed by Christ's expiation, consecrated and sanctified by the work of the Holy Spirit. They could only be addressed in accordance with their ostensible position (see Hooker, 'Eccl. Pol.,' Ecc_3:1; Ecc_5:1-20 :68). Our Prayer book is constructed on the same principle. The harvest is still a harvest, though amongst the corn there may be many tares. In Christ Jesus. The words, "in Christ," constitute what has been happily called "the monogram of St. Paul." The life of the true Christian is no longer his own. The Christ for him has become the Christ in him. His natural life is merged into a higher spiritual life. Baptized into Christ, he has become one with Christ. Called to be saints. (On this Christian calling, see Eph_4:1, Eph_4:4; 2Th_1:11; 2Ti_1:9; Heb_3:1; 2Pe_1:10.) They are called to be united saints, not schismatic partisans or members of antagonistic cliques. The description of what they were ideally is the more emphatic because he feels how much they had fallen away. With all that… in every place. Perhaps this may mean the same as 2Co_1:1, "With all the saints that are in the whole of Achaia;" or the words may imply that St. Paul's exhortations are applicable to all Christians, wherever they may be and (as is expressed in the next clause) whatever may be their varying shades of individual opinion. It was well in any case to remind the Corinthians that they formed but a fraction of the Christian communities. Catholicity, not provincialism, makes the true Church of God. Call upon the Name. The Greek verb is here in the middle voice, not "who are called by the Name"(comp. Jas_2:7; Amo_9:12, LXX.). It means, therefore, all who reverence the Name of Christ, all who adore their one "Lord" in the fulness of his nature (see Joe_3:5; Act_2:21; Rom_10:1-21 :24; 2Ti_2:22, etc.); in other words, "all who profess and call themselves Christians" (comp. Act_25:11). Their Lord and ours. I connect these words, not with "place," as in the Vulgate, In omni loco ipsorum et nostro—which, however it may be twisted, can give no good sense—but with "Jesus Christ." It has been in all ages a fatal temptation of party Christians to claim a monopoly of Christ for themselves and their own sects, as though they only taught the gospel, and were the only Christians or the only "Evangelicals." But Christ cannot thus be "parcelled into fragments" (see 2Co_1:12, 2Co_1:13), nor has any party a right to boast exclusively, "I am of Christ." The addition, "and ours," could not be regarded as super fluous in writing to a Church of which one section wanted to assert an exclusive right in Christ.
Unto the Church. This form of address is used in 1 and 2 Thessalonians, 1 and 2 Corinthians, and Galatians. In St. Paul's later Epistles, for some unknown reason, he prefers the address "to the saints." These forms of address show the absence of any fixed ecclesiastical government. He does not in this Epistle address any "bishops" or "presbyters" whom he might regard as responsible for the growing disorders which prevailed at Corinth, but he appeals to the whole Church. The word ecclesia—signifying those who were "called out of the world," and so primarily applied to "the congregation of Israel"—came ultimately to mean "a congregation." The only apostle who uses the word "synagogue" of the Christian assemblies is St. James (Jas_2:2). Of God. Not the Church of this or that party leader. Some commentators give to these words an emphasis and importance which does not seem to belong to them. Which is at Corinth. So in 2Co_1:2. In 1 and 2 Thessalonians he prefers the form, "the Church of the Thessalonians." "The Church at Corinth" was an expression which involved the sharpest of contrasts. It brought into juxtaposition the holiest ideal of the new faith and the vilest degradations of the old paganism. It was "a glad and great paradox" (Bengel). The condition of society at Corinth, at once depraved and sophistical, throws light on many parts of the Epistle. Cicero describes the city as "illustrious a like for wantonness, opulence, and the study of philosophy." Even them that are sanctified. The apostles could only write to Churches as being really Churches, and to Christians as being true Christians. In all general addresses they could only assume that the actual resembled the ideal. They never conceal the immense chasm which separated the real condition of many members of their Churches from the vocation which they professed. They knew also that it is (as Calvin says) "a perilous temptation to refuse the name of Church to every Church in which there is not perfect purity." Ideally even the Corinthian Christians were redeemed by Christ's expiation, consecrated and sanctified by the work of the Holy Spirit. They could only be addressed in accordance with their ostensible position (see Hooker, 'Eccl. Pol.,' Ecc_3:1; Ecc_5:1-20 :68). Our Prayer book is constructed on the same principle. The harvest is still a harvest, though amongst the corn there may be many tares. In Christ Jesus. The words, "in Christ," constitute what has been happily called "the monogram of St. Paul." The life of the true Christian is no longer his own. The Christ for him has become the Christ in him. His natural life is merged into a higher spiritual life. Baptized into Christ, he has become one with Christ. Called to be saints. (On this Christian calling, see Eph_4:1, Eph_4:4; 2Th_1:11; 2Ti_1:9; Heb_3:1; 2Pe_1:10.) They are called to be united saints, not schismatic partisans or members of antagonistic cliques. The description of what they were ideally is the more emphatic because he feels how much they had fallen away. With all that… in every place. Perhaps this may mean the same as 2Co_1:1, "With all the saints that are in the whole of Achaia;" or the words may imply that St. Paul's exhortations are applicable to all Christians, wherever they may be and (as is expressed in the next clause) whatever may be their varying shades of individual opinion. It was well in any case to remind the Corinthians that they formed but a fraction of the Christian communities. Catholicity, not provincialism, makes the true Church of God. Call upon the Name. The Greek verb is here in the middle voice, not "who are called by the Name"(comp. Jas_2:7; Amo_9:12, LXX.). It means, therefore, all who reverence the Name of Christ, all who adore their one "Lord" in the fulness of his nature (see Joe_3:5; Act_2:21; Rom_10:1-21 :24; 2Ti_2:22, etc.); in other words, "all who profess and call themselves Christians" (comp. Act_25:11). Their Lord and ours. I connect these words, not with "place," as in the Vulgate, In omni loco ipsorum et nostro—which, however it may be twisted, can give no good sense—but with "Jesus Christ." It has been in all ages a fatal temptation of party Christians to claim a monopoly of Christ for themselves and their own sects, as though they only taught the gospel, and were the only Christians or the only "Evangelicals." But Christ cannot thus be "parcelled into fragments" (see 2Co_1:12, 2Co_1:13), nor has any party a right to boast exclusively, "I am of Christ." The addition, "and ours," could not be regarded as super fluous in writing to a Church of which one section wanted to assert an exclusive right in Christ.
3Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
Jamieson-Fausset-Brown
3. peace--peculiarly needed in the Corinthian church, on account of its dissensions. On this verse see on Ro 1:7.
3. peace--peculiarly needed in the Corinthian church, on account of its dissensions. On this verse see on Ro 1:7.
The Pulpit Commentary
Grace to you and peace. This is St. Paul's greeting in all the Epistles except the pastoral Epistles, in which he beautifully adds the word "mercy." It is a remarkable blending of the Greek and Jewish salutations. The Greeks said Χαίρειν, and to them the word "grace" involved the notions of joy and brightness and prosperity. The calmer and more solemn greeting of the East was, "Peace be to thee." The Church unites both forms of greeting—"grace," the beginning of every blessing; "peace," the end of all blessings; and into both she infuses a deeper meaning, that of a "joy" which defied all tribulations, and a" peace which passeth all understanding." From God our Father and the Lord Jesus Christ. God is the Source of "every good gift and every perfect gift." God is our Father as our Creator, and as the Father of our Lord Jesus Christ, in whom we become, in a higher sense, his children. Christ, in his mediatorial kingdom, is specially and immediately "our Lord," though that phrase, now so universal, only occurs (in its isolated form) in Heb_7:14. Jesus Christ. One of St. Paul's peculiarities of style is the constant reiteration of one dominant word. In the first nine verses of this Epistle, the Name "Jesus Christ" is repeated no less than nine times. "Observe," says St. Chrysostom, "how he nails them down to the Name of Christ, not mentioning any man, either apostle or teacher, but continually mentioning him for whom they yearn, as men preparing to awaken those who are drowsy after a debauch. For nowhere in any other Epistle is the Name of Christ so continually introduced By means of it he weaves together almost his whole exordium."
Grace to you and peace. This is St. Paul's greeting in all the Epistles except the pastoral Epistles, in which he beautifully adds the word "mercy." It is a remarkable blending of the Greek and Jewish salutations. The Greeks said Χαίρειν, and to them the word "grace" involved the notions of joy and brightness and prosperity. The calmer and more solemn greeting of the East was, "Peace be to thee." The Church unites both forms of greeting—"grace," the beginning of every blessing; "peace," the end of all blessings; and into both she infuses a deeper meaning, that of a "joy" which defied all tribulations, and a" peace which passeth all understanding." From God our Father and the Lord Jesus Christ. God is the Source of "every good gift and every perfect gift." God is our Father as our Creator, and as the Father of our Lord Jesus Christ, in whom we become, in a higher sense, his children. Christ, in his mediatorial kingdom, is specially and immediately "our Lord," though that phrase, now so universal, only occurs (in its isolated form) in Heb_7:14. Jesus Christ. One of St. Paul's peculiarities of style is the constant reiteration of one dominant word. In the first nine verses of this Epistle, the Name "Jesus Christ" is repeated no less than nine times. "Observe," says St. Chrysostom, "how he nails them down to the Name of Christ, not mentioning any man, either apostle or teacher, but continually mentioning him for whom they yearn, as men preparing to awaken those who are drowsy after a debauch. For nowhere in any other Epistle is the Name of Christ so continually introduced By means of it he weaves together almost his whole exordium."
Thanksgiving for the Corinthians
4I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
The thanksgiving. The thanksgiving is a feature in almost every Epistle of St. Paul, except the Epistle to the Galatians, in which he plunges at once into severe reprobation.
I thank my God. It is probable, from papyrus rolls in the British Museum, that the general form and outline of letters was more or less conventional. In St. Paul, however, this thanksgiving is the natural overflow of a full heart. It was no mere compliment or rhetorical artifice like the captatio benevolentiae, or endeavouring to win the hearers by flattery, which we find in most ancient speeches. My God (Rom_1:8). Always; that is, constantly; on all occasions of special prayer. He could still thank God for them, though his letter was written "with many tears" (2Co_2:4). For the grace of God. The grace (χάρις) of spiritual life showing itself in many special spiritual gifts (χαρίσματα), such as "the gift of tongues." Which was given you. This is one of St. Paul's "baptismal aorists." He always regards and speaks of the life of the soul as summed up potentially in one supreme moment and crisis—namely, the moment of conversion and baptism. The grace given once was given for ever, and was continually manifested. In Christ Jesus. St. Paul regarded the life of the Christian as "hid with Christ in God," and of Christ as being the Christian's life (see Rom_6:23; 2Co_4:10, 2Co_4:11; Col_3:3, Col_3:4; 2Ti_1:1; 1Jn_5:11, etc.).
The thanksgiving. The thanksgiving is a feature in almost every Epistle of St. Paul, except the Epistle to the Galatians, in which he plunges at once into severe reprobation.
I thank my God. It is probable, from papyrus rolls in the British Museum, that the general form and outline of letters was more or less conventional. In St. Paul, however, this thanksgiving is the natural overflow of a full heart. It was no mere compliment or rhetorical artifice like the captatio benevolentiae, or endeavouring to win the hearers by flattery, which we find in most ancient speeches. My God (Rom_1:8). Always; that is, constantly; on all occasions of special prayer. He could still thank God for them, though his letter was written "with many tears" (2Co_2:4). For the grace of God. The grace (χάρις) of spiritual life showing itself in many special spiritual gifts (χαρίσματα), such as "the gift of tongues." Which was given you. This is one of St. Paul's "baptismal aorists." He always regards and speaks of the life of the soul as summed up potentially in one supreme moment and crisis—namely, the moment of conversion and baptism. The grace given once was given for ever, and was continually manifested. In Christ Jesus. St. Paul regarded the life of the Christian as "hid with Christ in God," and of Christ as being the Christian's life (see Rom_6:23; 2Co_4:10, 2Co_4:11; Col_3:3, Col_3:4; 2Ti_1:1; 1Jn_5:11, etc.).
5That in every thing ye are enriched by him, in all utterance, and in all knowledge;
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
In everything; i.e. of course, every gift which belongs specially to the Christian life. In all utterance; i.e. in all "eloquence'' (λόγῳ), or perhaps "in all doctrine" (so Luther, Calvin, Meyer, etc.). The word for" utterance" is rhema; loges means "discourse" and "reason". Knowledge. From the word guests is derived the name Gnostic, which was applied to so many forms of ancient heresy. There was danger to the Corinthian Christians in the exaggerated estimate of what they took for gnosis, and many of them were tempted to pride themselves on purely intellectual attainments, which were valueless for the spiritual life. St. Clement of Rome also, in writing to them ('Ep. ad Corinthians 1.') speaks of their "mature and established knowledge."
In everything; i.e. of course, every gift which belongs specially to the Christian life. In all utterance; i.e. in all "eloquence'' (λόγῳ), or perhaps "in all doctrine" (so Luther, Calvin, Meyer, etc.). The word for" utterance" is rhema; loges means "discourse" and "reason". Knowledge. From the word guests is derived the name Gnostic, which was applied to so many forms of ancient heresy. There was danger to the Corinthian Christians in the exaggerated estimate of what they took for gnosis, and many of them were tempted to pride themselves on purely intellectual attainments, which were valueless for the spiritual life. St. Clement of Rome also, in writing to them ('Ep. ad Corinthians 1.') speaks of their "mature and established knowledge."
6Even as the testimony of Christ was confirmed in you:
Jamieson-Fausset-Brown
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; Mr 16:20; 2Co 1:21, 22; Ga 3:2, 5; Ep 4:7, 8; He 2:4). God confirmed (compare Php 1:7; He 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].
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; Mr 16:20; 2Co 1:21, 22; Ga 3:2, 5; Ep 4:7, 8; He 2:4). God confirmed (compare Php 1:7; He 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].
The Pulpit Commentary
Even as; i.e. "inasmuch as." The testimony of Christ. The testimony borne to Christ by the apostle. The genitive is thus objective (about Christ), not subjective (" the testimony borne by Christ"). In reality, however, the meaning' would be the same in either case, for if the apostles testified concerning Christ, so, too, Christ spoke in the apostles. Was confirmed in you. This does not merely mean "that the truth of Christianity was established among them," but that they were living confirmations of the apostolic testimony.
Even as; i.e. "inasmuch as." The testimony of Christ. The testimony borne to Christ by the apostle. The genitive is thus objective (about Christ), not subjective (" the testimony borne by Christ"). In reality, however, the meaning' would be the same in either case, for if the apostles testified concerning Christ, so, too, Christ spoke in the apostles. Was confirmed in you. This does not merely mean "that the truth of Christianity was established among them," but that they were living confirmations of the apostolic testimony.
7So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
Jamieson-Fausset-Brown
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]).
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]).
The Pulpit Commentary
So that ye come behind in no gift. The "gifts" are here the charismata, graces, such as powers of healing, etc., which were the result of the outpouring of the Spirit. The sequel shows that they were rather outward than inward; they were splendid endowments rather than spiritual fruits. Yet even these were not wholly wanting, as we see from 2Co_8:7. The Greek may also mean "causing you not to be conscious of inferiority." Waiting; expecting, not fearing it, This was the constant attitude of the early Christians (Rom_8:19-25; Php_3:20; Heb_9:20; 1Th_1:10; Col_3:4; Tit_2:13). Love for Christ's manifestation was a Christian characteristic (2Ti_4:8). The revelation. Three words are used to express the second advent: apokalypsis (as here and in 2Th_1:7; 1Pe_1:7, 1Pe_1:13); parousia (as in Mat_24:3, Mat_24:27, etc.; 1Th_2:19; Jas_5:7, Jas_5:8, etc.); and epiphaneia, in the pastoral Epistles (1Ti_6:14; 2Ti_1:10; 2Ti_4:1-8; Tit_2:13). St. Paul, however, only uses parousia six times in 1 and 2 Thessalonians, and once in 1Co_15:23. All Christians alike expected the return of Christ very soon, and possibly in their own lifetime (1Th_1:9, 1Th_1:10, etc.; 1Co_15:51; Jas_5:8, Jas_5:9; 1Pe_4:7; 1Jn_2:18; Rev_22:20, etc.). Their expectation was founded on the great eschatological discourse of our Lord (Mat_24:29, Mat_24:30, Mat_24:34), and on his express promise that that generation should not pass away before his predictions were fulfilled. They were fulfilled in the fall of Jerusalem and the close of the old dispensation, though they await a stilt more universal fulfilment.
So that ye come behind in no gift. The "gifts" are here the charismata, graces, such as powers of healing, etc., which were the result of the outpouring of the Spirit. The sequel shows that they were rather outward than inward; they were splendid endowments rather than spiritual fruits. Yet even these were not wholly wanting, as we see from 2Co_8:7. The Greek may also mean "causing you not to be conscious of inferiority." Waiting; expecting, not fearing it, This was the constant attitude of the early Christians (Rom_8:19-25; Php_3:20; Heb_9:20; 1Th_1:10; Col_3:4; Tit_2:13). Love for Christ's manifestation was a Christian characteristic (2Ti_4:8). The revelation. Three words are used to express the second advent: apokalypsis (as here and in 2Th_1:7; 1Pe_1:7, 1Pe_1:13); parousia (as in Mat_24:3, Mat_24:27, etc.; 1Th_2:19; Jas_5:7, Jas_5:8, etc.); and epiphaneia, in the pastoral Epistles (1Ti_6:14; 2Ti_1:10; 2Ti_4:1-8; Tit_2:13). St. Paul, however, only uses parousia six times in 1 and 2 Thessalonians, and once in 1Co_15:23. All Christians alike expected the return of Christ very soon, and possibly in their own lifetime (1Th_1:9, 1Th_1:10, etc.; 1Co_15:51; Jas_5:8, Jas_5:9; 1Pe_4:7; 1Jn_2:18; Rev_22:20, etc.). Their expectation was founded on the great eschatological discourse of our Lord (Mat_24:29, Mat_24:30, Mat_24:34), and on his express promise that that generation should not pass away before his predictions were fulfilled. They were fulfilled in the fall of Jerusalem and the close of the old dispensation, though they await a stilt more universal fulfilment.
8Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.
Jamieson-Fausset-Brown
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 (Ep 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].
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 (Ep 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].
The Pulpit Commentary
Who; clearly Christ, though his Name is again repeated in the next clause. Shall also confirm you. This natural expression of the apostle's yearning hope for them must not be overpressed into any such doctrine as "the indefectibility of grace." All honest and earnest students must resist the tendency to strain the meaning of Scripture texts into endless logical inferences which were never intended to be deduced from them. Unto the end; namely, to the end of "this age," and to the coming of Christ (Mat_28:20; Heb_3:6, Heb_3:13; Heb_6:11). That ye be unreprovable; rather, unimpeached (anenkletous), as in Col_1:22; 1Ti_3:1-16 :18; Tit_1:6. It is not the word rendered "blameless" (amemptos) in Philippianws Tit_2:15 or in 2Pe_3:14. A Christian can only be "blameless," not as being sinless, but as having been forgiven, renewed, sanctified (1Co_6:11; Rom_8:30). In the day of our Lord Jesus Christ. This is the same as the apokalypsis or parousia. It is sometimes called simply "the day".
Who; clearly Christ, though his Name is again repeated in the next clause. Shall also confirm you. This natural expression of the apostle's yearning hope for them must not be overpressed into any such doctrine as "the indefectibility of grace." All honest and earnest students must resist the tendency to strain the meaning of Scripture texts into endless logical inferences which were never intended to be deduced from them. Unto the end; namely, to the end of "this age," and to the coming of Christ (Mat_28:20; Heb_3:6, Heb_3:13; Heb_6:11). That ye be unreprovable; rather, unimpeached (anenkletous), as in Col_1:22; 1Ti_3:1-16 :18; Tit_1:6. It is not the word rendered "blameless" (amemptos) in Philippianws Tit_2:15 or in 2Pe_3:14. A Christian can only be "blameless," not as being sinless, but as having been forgiven, renewed, sanctified (1Co_6:11; Rom_8:30). In the day of our Lord Jesus Christ. This is the same as the apokalypsis or parousia. It is sometimes called simply "the day".
9God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
Jamieson-Fausset-Brown
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; 1Jo 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.
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; 1Jo 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.
The Pulpit Commentary
God is faithful. He will not leave his promises unfulfilled or his work unfinished (1Co_10:13; 2Th_3:3; Heb_10:23; Rom_8:28-30). Through whom. By whom, as the moving cause and agent in your salvation. Ye were called. The calling was a pledge of the final blessing (Rom_8:30). Into the fellowship of his Son. Union (koinonia, communion) with Christ is the sole means of spiritual life (Joh_15:4; Gal_2:20). Through the Son we also have fellowship with the Father (1Jn_1:3). The perfect sincerity of the apostle is observable in this thanksgiving. He speaks of the Church in general in terms of gratitude and hopefulness, and dwells on its rich spiritual endowments; but he has not a word of praise for any moral advance such as that which he so lovingly recognized in the Thessalonians and Philippians.
God is faithful. He will not leave his promises unfulfilled or his work unfinished (1Co_10:13; 2Th_3:3; Heb_10:23; Rom_8:28-30). Through whom. By whom, as the moving cause and agent in your salvation. Ye were called. The calling was a pledge of the final blessing (Rom_8:30). Into the fellowship of his Son. Union (koinonia, communion) with Christ is the sole means of spiritual life (Joh_15:4; Gal_2:20). Through the Son we also have fellowship with the Father (1Jn_1:3). The perfect sincerity of the apostle is observable in this thanksgiving. He speaks of the Church in general in terms of gratitude and hopefulness, and dwells on its rich spiritual endowments; but he has not a word of praise for any moral advance such as that which he so lovingly recognized in the Thessalonians and Philippians.
Divisions in the Church
10Now 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.
Jamieson-Fausset-Brown
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].
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].
The Pulpit Commentary
Party spirit at Corinth. This subject is pursued in various forms to 1Co_4:21.
Now. The particle implies the transition from thanksgiving to reproof. Brethren. This very title involves an appeal to them to aim at unity among themselves; and St. Paul, like St. James (v. 10), uses it to soften any austerity which might seem to exist in his language (1Co_7:29; 1Co_10:1; 1Co_14:20, etc.). Through the Name of our Lord Jesus Christ; that is, by the whole idea of Christ's being and office—the strongest bond of union between true Christians (see the powerful appeal in Eph_4:1-6). That ye all speak the same thing; that is, "that ye may all with one mind and one mouth glorify God" (Rom_15:6). They were doing the very reverse—each glorifying himself and his party (verse 12). Divisions (σχίσματα); "schisms" used of bodies within the Church, not of separatists from it (1Co_11:18). The word is only used in this special sense in this Epistle. In Mat_9:16 and Mar_2:21 schisma means "a rent;" in John (Joh_7:43; Joh_9:16; Joh_10:16), "a division of opinion." There would be little or no harm in the schismata so far as they affected unessential points, if it was not their fatal tendency to end in "contentions" (erides) and "factions" (haireseis, 1Co_11:19). Corinth was a place where such divisions would be likely to spring up, partly from the disputatious vivacity and intellectual conceits of the inhabitants, partly from the multitudes of strangers who constantly visited the port, partly from the numerous diversities of previous training through which the various sections of converts had passed. Perfected together; literally, repaired, reunited. In the same mind and in the same judgment; that is, in what they think and believe (νοΐ̀), and in what they assert and do (γνώμῃ). The exhortation, "be of one mind," in every sense of the word, was as necessary in the ancient as in the modern Church (Rom_15:5; 2Co_13:11; Php_1:27; Php_2:2; 1Pe_3:8).
Party spirit at Corinth. This subject is pursued in various forms to 1Co_4:21.
Now. The particle implies the transition from thanksgiving to reproof. Brethren. This very title involves an appeal to them to aim at unity among themselves; and St. Paul, like St. James (v. 10), uses it to soften any austerity which might seem to exist in his language (1Co_7:29; 1Co_10:1; 1Co_14:20, etc.). Through the Name of our Lord Jesus Christ; that is, by the whole idea of Christ's being and office—the strongest bond of union between true Christians (see the powerful appeal in Eph_4:1-6). That ye all speak the same thing; that is, "that ye may all with one mind and one mouth glorify God" (Rom_15:6). They were doing the very reverse—each glorifying himself and his party (verse 12). Divisions (σχίσματα); "schisms" used of bodies within the Church, not of separatists from it (1Co_11:18). The word is only used in this special sense in this Epistle. In Mat_9:16 and Mar_2:21 schisma means "a rent;" in John (Joh_7:43; Joh_9:16; Joh_10:16), "a division of opinion." There would be little or no harm in the schismata so far as they affected unessential points, if it was not their fatal tendency to end in "contentions" (erides) and "factions" (haireseis, 1Co_11:19). Corinth was a place where such divisions would be likely to spring up, partly from the disputatious vivacity and intellectual conceits of the inhabitants, partly from the multitudes of strangers who constantly visited the port, partly from the numerous diversities of previous training through which the various sections of converts had passed. Perfected together; literally, repaired, reunited. In the same mind and in the same judgment; that is, in what they think and believe (νοΐ̀), and in what they assert and do (γνώμῃ). The exhortation, "be of one mind," in every sense of the word, was as necessary in the ancient as in the modern Church (Rom_15:5; 2Co_13:11; Php_1:27; Php_2:2; 1Pe_3:8).
11For 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.
Jamieson-Fausset-Brown
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, Horæ Paulinæ]. 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).
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, Horæ Paulinæ]. 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).
The Pulpit Commentary
It hath been signified unto me. He had heard these saddening rumours towards the close of his stay in Ephesus. By them which are of the household of Chloe. The Greek only has "by them of Chloe. St. Paul wisely and kindly mentions his authority for these reports. Nothing is known of Chloe or her household. It has been conjectured that Stephanas, Fortunatus, and Achaicus, Corinthians who were now with St. Paul at Ephesus (1Co_16:16), may have been Chloe's slaves or freedmen. Contentions. These are the works of the flesh (2Co_12:20; Gal_5:20; 1Ti_6:4). The condition of the Church was the same when St. Clement of Rome wrote to them. He had still to complain of the "strange and alien and, for the elect of God, detest able and unholy spirit of faction which a few rash and self willed persons kindled to such a pitch of dementation" ('Ep. ad Corinthians 1.').
It hath been signified unto me. He had heard these saddening rumours towards the close of his stay in Ephesus. By them which are of the household of Chloe. The Greek only has "by them of Chloe. St. Paul wisely and kindly mentions his authority for these reports. Nothing is known of Chloe or her household. It has been conjectured that Stephanas, Fortunatus, and Achaicus, Corinthians who were now with St. Paul at Ephesus (1Co_16:16), may have been Chloe's slaves or freedmen. Contentions. These are the works of the flesh (2Co_12:20; Gal_5:20; 1Ti_6:4). The condition of the Church was the same when St. Clement of Rome wrote to them. He had still to complain of the "strange and alien and, for the elect of God, detest able and unholy spirit of faction which a few rash and self willed persons kindled to such a pitch of dementation" ('Ep. ad Corinthians 1.').
12Now 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.
Jamieson-Fausset-Brown
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; Joh 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).
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; Joh 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).
The Pulpit Commentary
Now this I mean; in other words, "what I mean is this." Their "contentions" are defined to be equivalent to "religious partisanships; "antagonistic adoption of the names and views of special teachers. Each one of you saith. That party spirit ran so high that they were all listed on one side or another. None of them were wise enough and spiritual minded enough to hold aloof from parties altogether. They prided themselves on being "uncompromising" and "party men." Saith; in a self-assertive way (1Co_3:21). I am of Paul. He shows his indignation at their partisanship by first rebuking those who had used his own name as a party watchward. He disliked Paulinism as much as Petrinism (Bengel). All the Corinthians would probably have been in this sense Paulinists but for the visits of subsequent teachers. At present the Paul party consisted of those who adhered to his views about Gentile freedom, and who liked the simple spirituality of his teaching. St. Paul rose above the temptation of considering that party spirit is excusable in our own partisans. He reproves factiousness even in the party of freedom. And I of Apollos. Apollos personally was absolutely loyal and honourable, but his visit to Corinth had done mischief. His impassioned oratory, his Alexandrian refinements, his allegorizing exegesis, the culture and polish of his style, had charmed the fickle Corinthians. The Apollonians were the party of culture. They had, as we see from later parts of the Epistle, exaggerated St. Paul's views, as expounded by Apollos, into extravagance. Puffed up with the conceit of knowledge, they had fallen into moral inconsistency. The egotism of oratorical rivals, the contemptuous tone to wards weaker brethren, the sophistical condonations of vice, were probably due to them. Apollos, as we see by his noble refusal to visit Corinth under present circumstances (1Co_16:12), was as indignant as St. Paul himself at the perversion of his name into an engine of party warfare. (On Apollos, see Act_18:24-28; Act_19:1 Tit_3:13.) Nothing further is known respecting him, but he is the almost undoubted author of the Epistle to the Hebrews, which proves that he was of the school of St. Paul, while at the same time he showed a splendid originality in his way of arriving at the same conclusion as his teacher. I of Cephas. The use of the Aramaic name (1Co_3:22; 1Co_9:5; 1Co_15:6; Gal_2:9), perhaps, shows that these Petrinists were Judaizers (though it should be added that St. Paul only uses the name "Peter" in Gal_2:7, Gal_2:8). They personally disliked St. Paul, and questioned his apostolical authority. Perhaps the extravagances of the "speaking with tongues" arose in this party, who recalled the effects of the outpouring of the Spirit after Peter's great sermon on the day of Pentecost. And I of Christ. We trace the origin of this party to one man in particular (2Co_2:7), who was, or professed to be, an adherent of James, and therefore one of the more rigid Judaizers. He may have been one from the circle of Christ's earthly relatives—one of the Desposyni (see 1Co_9:5), and, like St. James, may have had views resembling those of the Essenes and Ebionites. If so, he was probably the author of the questions about celibacy and marriage; and perhaps he prided himself on having seen "Christ in the flesh." This party at any rate, like some modern sects, was not ashamed to degrade into a party watchword even the sacred name of Christ, and to claim for a miserable clique an exclusive interest in the Lord of the whole Church. It is the privilege of every Christian to say, "Christianus sum;" but if he says it in a haughty, loveless, and exclusive spirit, he forfeits his own claim to the title. This exclusive Christ party is, perhaps, specially alluded to in 2Co_10:7-11. The view of Chrysostom, which takes these words to be St. Paul's remark—"But I belong.to Christ," is untenable, and would make trim guilty of the very self-assertiveness which he is reprobating.
Now this I mean; in other words, "what I mean is this." Their "contentions" are defined to be equivalent to "religious partisanships; "antagonistic adoption of the names and views of special teachers. Each one of you saith. That party spirit ran so high that they were all listed on one side or another. None of them were wise enough and spiritual minded enough to hold aloof from parties altogether. They prided themselves on being "uncompromising" and "party men." Saith; in a self-assertive way (1Co_3:21). I am of Paul. He shows his indignation at their partisanship by first rebuking those who had used his own name as a party watchward. He disliked Paulinism as much as Petrinism (Bengel). All the Corinthians would probably have been in this sense Paulinists but for the visits of subsequent teachers. At present the Paul party consisted of those who adhered to his views about Gentile freedom, and who liked the simple spirituality of his teaching. St. Paul rose above the temptation of considering that party spirit is excusable in our own partisans. He reproves factiousness even in the party of freedom. And I of Apollos. Apollos personally was absolutely loyal and honourable, but his visit to Corinth had done mischief. His impassioned oratory, his Alexandrian refinements, his allegorizing exegesis, the culture and polish of his style, had charmed the fickle Corinthians. The Apollonians were the party of culture. They had, as we see from later parts of the Epistle, exaggerated St. Paul's views, as expounded by Apollos, into extravagance. Puffed up with the conceit of knowledge, they had fallen into moral inconsistency. The egotism of oratorical rivals, the contemptuous tone to wards weaker brethren, the sophistical condonations of vice, were probably due to them. Apollos, as we see by his noble refusal to visit Corinth under present circumstances (1Co_16:12), was as indignant as St. Paul himself at the perversion of his name into an engine of party warfare. (On Apollos, see Act_18:24-28; Act_19:1 Tit_3:13.) Nothing further is known respecting him, but he is the almost undoubted author of the Epistle to the Hebrews, which proves that he was of the school of St. Paul, while at the same time he showed a splendid originality in his way of arriving at the same conclusion as his teacher. I of Cephas. The use of the Aramaic name (1Co_3:22; 1Co_9:5; 1Co_15:6; Gal_2:9), perhaps, shows that these Petrinists were Judaizers (though it should be added that St. Paul only uses the name "Peter" in Gal_2:7, Gal_2:8). They personally disliked St. Paul, and questioned his apostolical authority. Perhaps the extravagances of the "speaking with tongues" arose in this party, who recalled the effects of the outpouring of the Spirit after Peter's great sermon on the day of Pentecost. And I of Christ. We trace the origin of this party to one man in particular (2Co_2:7), who was, or professed to be, an adherent of James, and therefore one of the more rigid Judaizers. He may have been one from the circle of Christ's earthly relatives—one of the Desposyni (see 1Co_9:5), and, like St. James, may have had views resembling those of the Essenes and Ebionites. If so, he was probably the author of the questions about celibacy and marriage; and perhaps he prided himself on having seen "Christ in the flesh." This party at any rate, like some modern sects, was not ashamed to degrade into a party watchword even the sacred name of Christ, and to claim for a miserable clique an exclusive interest in the Lord of the whole Church. It is the privilege of every Christian to say, "Christianus sum;" but if he says it in a haughty, loveless, and exclusive spirit, he forfeits his own claim to the title. This exclusive Christ party is, perhaps, specially alluded to in 2Co_10:7-11. The view of Chrysostom, which takes these words to be St. Paul's remark—"But I belong.to Christ," is untenable, and would make trim guilty of the very self-assertiveness which he is reprobating.
13Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Is Christ divided? Has Christ been parcelled into fragments? "Is there a Pauline, a Petrine, an Apollonian, a Christian Christ?" Whether you call yourselves Liberals, or Intellectualists, or Catholics, or Bible Christians, your party spirit is a sin, and all the worse a sin because it pranks itself out in the guise of pure religious zeal. This is more forcible than to take the clause affirmatively:" Christ has been parcelled into fragments." In either ease we see" the tragic result of party spirit." Was Paul crucified for you? Again he rebukes the partisanship which attached itself to his own name. This showed a splendid courage and honesty. The introduction of the question by the negative μὴ expresses astonished indignation: "Can you possibly make a watchword of the name of a mere man, as though he had been crucified for you?" This outburst of feeling is very important, as proving the immeasurable distance which, in Paul's own view, separated him from his Lord. It is also instructive to see how St. Paul at once denounces the spirit of party without deigning to enter into the question as to which party of these wrangling "theologians" was most or least in the right. He did not choose to pander to their sectarian spirit by deciding between their various forms of aggressive orthodoxy. Into the name (comp. Mat_28:19).
Is Christ divided? Has Christ been parcelled into fragments? "Is there a Pauline, a Petrine, an Apollonian, a Christian Christ?" Whether you call yourselves Liberals, or Intellectualists, or Catholics, or Bible Christians, your party spirit is a sin, and all the worse a sin because it pranks itself out in the guise of pure religious zeal. This is more forcible than to take the clause affirmatively:" Christ has been parcelled into fragments." In either ease we see" the tragic result of party spirit." Was Paul crucified for you? Again he rebukes the partisanship which attached itself to his own name. This showed a splendid courage and honesty. The introduction of the question by the negative μὴ expresses astonished indignation: "Can you possibly make a watchword of the name of a mere man, as though he had been crucified for you?" This outburst of feeling is very important, as proving the immeasurable distance which, in Paul's own view, separated him from his Lord. It is also instructive to see how St. Paul at once denounces the spirit of party without deigning to enter into the question as to which party of these wrangling "theologians" was most or least in the right. He did not choose to pander to their sectarian spirit by deciding between their various forms of aggressive orthodoxy. Into the name (comp. Mat_28:19).
14I thank God that I baptized none of you, but Crispus and Gaius;
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
I thank God that I baptized none of you. St. Paul, in his characteristic manner, "goes off at the word" baptize. He thanked God, not by way of any disparagement to baptism, but because he had thus given no excuse to the undue exaltation of his own name. Compare the practice of our Lord himself, in leaving his disciples to baptize (Joh_4:2). The apostles would not have approved the system of wholesale baptisms of the heathen which has prevailed in some Romanist missions. Save Crispus. The ruler of the synagogue (Act_18:8). Doubtless there were some strong special reasons why, in these instances, St. Paul departed from his general rule of not personally baptizing his converts. And Gaius. Gaius of Corinth (Rom_16:23). It was one of the commonest of names. There was another Gaius of Derbe (Act_20:4), and another known to St. John (3Jn_1:1).
I thank God that I baptized none of you. St. Paul, in his characteristic manner, "goes off at the word" baptize. He thanked God, not by way of any disparagement to baptism, but because he had thus given no excuse to the undue exaltation of his own name. Compare the practice of our Lord himself, in leaving his disciples to baptize (Joh_4:2). The apostles would not have approved the system of wholesale baptisms of the heathen which has prevailed in some Romanist missions. Save Crispus. The ruler of the synagogue (Act_18:8). Doubtless there were some strong special reasons why, in these instances, St. Paul departed from his general rule of not personally baptizing his converts. And Gaius. Gaius of Corinth (Rom_16:23). It was one of the commonest of names. There was another Gaius of Derbe (Act_20:4), and another known to St. John (3Jn_1:1).
15Lest any should say that I had baptized in mine own name.
Jamieson-Fausset-Brown
15. Lest--not that Paul had this reason at the time, but God so arranged it that none might say [Alford].
15. Lest--not that Paul had this reason at the time, but God so arranged it that none might say [Alford].
The Pulpit Commentary
I had baptized. The better reading, followed by the Revised Version, is, Ye were baptized unto my name; א, A, B, C.
I had baptized. The better reading, followed by the Revised Version, is, Ye were baptized unto my name; א, A, B, C.
16And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And I baptized also. This he recalls by an afterthought being, perhaps, reminded of it by Stephanas himself. The household of Stephanas. Stephanas and his house were the first converts in Achaia (1Co_16:5). When converts became more numerous, St. Paul ceased to baptize them personally (comp. Act_10:48). I know not. The inspiration of the apostles involved none of the mechanical infallibility ascribed to them by popular dogma, He forgot whether he had baptized any one else or not, but this made no difference as regards his main argument.
And I baptized also. This he recalls by an afterthought being, perhaps, reminded of it by Stephanas himself. The household of Stephanas. Stephanas and his house were the first converts in Achaia (1Co_16:5). When converts became more numerous, St. Paul ceased to baptize them personally (comp. Act_10:48). I know not. The inspiration of the apostles involved none of the mechanical infallibility ascribed to them by popular dogma, He forgot whether he had baptized any one else or not, but this made no difference as regards his main argument.
17For 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.
Jamieson-Fausset-Brown
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; 2:1, 4) 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.
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; 2:1, 4) 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.
The Pulpit Commentary
Sent me not to baptize, but; that is, according to Semitic idiom, "not so much to baptize, as" (Mat_28:19). The word "sent" (apesteilen) involves the meaning "made me an apostle" (apostolos). The primary function of the apostles was "to bear witness" (Mar_16:15; Act_1:8, etc.). To preach the gospel. St. Paul again "goes off" at this word, and dwells for eight verses on the character of his preaching. Not in wisdom of words; not, that is, in a philosophic and oratorical style. The simplicity of the style and teaching of the apostles awoke the sneers of philosophers like Celsus and Porphyry. The cross of Christ. The central doctrine of Christianity, the preaching of a crucified Redeemer. Should be made void. The rendering of the Authorized Version is too strong; the cross cannot "be made of none effect." The word means "should be emptied"; made void of its special and independent power. The words, "the cross of Christ," form the emphatic end of the sentence in the Greek.
Sent me not to baptize, but; that is, according to Semitic idiom, "not so much to baptize, as" (Mat_28:19). The word "sent" (apesteilen) involves the meaning "made me an apostle" (apostolos). The primary function of the apostles was "to bear witness" (Mar_16:15; Act_1:8, etc.). To preach the gospel. St. Paul again "goes off" at this word, and dwells for eight verses on the character of his preaching. Not in wisdom of words; not, that is, in a philosophic and oratorical style. The simplicity of the style and teaching of the apostles awoke the sneers of philosophers like Celsus and Porphyry. The cross of Christ. The central doctrine of Christianity, the preaching of a crucified Redeemer. Should be made void. The rendering of the Authorized Version is too strong; the cross cannot "be made of none effect." The word means "should be emptied"; made void of its special and independent power. The words, "the cross of Christ," form the emphatic end of the sentence in the Greek.
Christ the Power and Wisdom of God
18For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
The nature of true Christian preaching.
For the preaching of the cross; rather, the word of the cross. To them that are perishing; rather, to the perishing; to all those who are now walking in the paths that lead to destruction (2Co_2:15). To them it was foolishness, because it requires spiritual discernment (1Co_2:14); and, on the other hand, human wisdom is foolishness with God (1Co_3:19). Foolishness. It shows the heroic character of the faith of St. Paul that he deliberately preached the doctrine of the cross because he felt that therein lay the conversion and salvation of the world, although he was well aware that he could preach no truth so certain at first to revolt the unregenerate hearts of his hearers. To the Jews "the cross" was the tree of shame and horror; and a crucified person was "accursed of God" (Deu_21:23; Gal_3:13). To the Greeks the cross was the gibbet of a slave's infamy and a murderer's punishment. There was not a single association connected with it except those of shame and agony. The thought of "a crucified Messiah" seemed to the Jews a revolting folly; the worship of a crucified malefactor seemed to the Greeks "an execrable superstition" (Tacitus, 'Ann.,' 1Co_15:44; Pliny, 'Epp.' 10:97); yet so little did St. Paul seek for popularity or immediate success, that this was the very doctrine which he put in the forefront, even at a city so refined and so voluptuous as Corinth. And the result proved his inspired wisdom. That very cross became the recognized badge of Christianity, and when three centuries had elapsed it was woven in gold upon the banners and set in jewels on the diadems of the Roman empire. For had not Christ prophesied, And I, if I be lifted up, will draw all men unto me"? Unto us which are being saved; who are on the way of salvation. The same present participle is used in Luk_13:23; Act_2:47; 2Co_2:15; Rev_21:24. It is the power of God. Because the cross is at the heart of that gospel which is "the power of God unto salvation to every one that believeth" (Rom_1:16; Rom_8:3), though many were tempted to be ashamed of it. It could never be a carnal weapon of warfare, and yet was mighty for every purpose (2Co_10:4, 2Co_10:5).
The nature of true Christian preaching.
For the preaching of the cross; rather, the word of the cross. To them that are perishing; rather, to the perishing; to all those who are now walking in the paths that lead to destruction (2Co_2:15). To them it was foolishness, because it requires spiritual discernment (1Co_2:14); and, on the other hand, human wisdom is foolishness with God (1Co_3:19). Foolishness. It shows the heroic character of the faith of St. Paul that he deliberately preached the doctrine of the cross because he felt that therein lay the conversion and salvation of the world, although he was well aware that he could preach no truth so certain at first to revolt the unregenerate hearts of his hearers. To the Jews "the cross" was the tree of shame and horror; and a crucified person was "accursed of God" (Deu_21:23; Gal_3:13). To the Greeks the cross was the gibbet of a slave's infamy and a murderer's punishment. There was not a single association connected with it except those of shame and agony. The thought of "a crucified Messiah" seemed to the Jews a revolting folly; the worship of a crucified malefactor seemed to the Greeks "an execrable superstition" (Tacitus, 'Ann.,' 1Co_15:44; Pliny, 'Epp.' 10:97); yet so little did St. Paul seek for popularity or immediate success, that this was the very doctrine which he put in the forefront, even at a city so refined and so voluptuous as Corinth. And the result proved his inspired wisdom. That very cross became the recognized badge of Christianity, and when three centuries had elapsed it was woven in gold upon the banners and set in jewels on the diadems of the Roman empire. For had not Christ prophesied, And I, if I be lifted up, will draw all men unto me"? Unto us which are being saved; who are on the way of salvation. The same present participle is used in Luk_13:23; Act_2:47; 2Co_2:15; Rev_21:24. It is the power of God. Because the cross is at the heart of that gospel which is "the power of God unto salvation to every one that believeth" (Rom_1:16; Rom_8:3), though many were tempted to be ashamed of it. It could never be a carnal weapon of warfare, and yet was mighty for every purpose (2Co_10:4, 2Co_10:5).
19For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
Jamieson-Fausset-Brown
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."
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."
The Pulpit Commentary
It is written. This formula (1Co_1:31; 1Co_2:9; 1Co_3:19; 1Co_9:9; 1Co_10:7; 1Co_15:45; 2Co_8:15) is chiefly used in letters to Churches in which there were many Jews. This is a free citation from the LXX. of Isa_29:14 (the same thought is found in Job_5:12, Job_5:13; see too Mat_11:25). The original passage refers to penal judgments from the Assyrians, which would test the false prophets of Israel.
It is written. This formula (1Co_1:31; 1Co_2:9; 1Co_3:19; 1Co_9:9; 1Co_10:7; 1Co_15:45; 2Co_8:15) is chiefly used in letters to Churches in which there were many Jews. This is a free citation from the LXX. of Isa_29:14 (the same thought is found in Job_5:12, Job_5:13; see too Mat_11:25). The original passage refers to penal judgments from the Assyrians, which would test the false prophets of Israel.
20Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?
Jamieson-Fausset-Brown
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].
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].
The Pulpit Commentary
Where is the wise? etc. (Isa_33:18); rather, Where is a wise man? i.e. a scribe, etc., which is even more incisive. These questions are triumphant, like the "Where is the King of Hamath and of Arpad?" The same impassioned form of speech recurs in 1Co_15:55 and in Rom_3:27. The questions would come home to the Jews, who regarded their rabbis and the "pupils of the wise as exalted beings who could look down on all poor ignorant persons (amharatsim, or "people of the land"); and to the Greeks, who regarded none but the philosophers as "wise." The scribe. With the Jews of that day" the scribe" was" the theologian," the ideal of dignified learning and orthodoxy, though for the most part he mistook elaborate ignorance for profound knowledge. The disputer. The word would specially suit the disputatious Greeks, clever dialecticians. The verb from which this word is derived occurs in Mar_8:11, and the abstract substantive ("an eager discussion") in Act_28:29. If St. Paul has Isa_33:18 in his mind, the word "disputer" corresponds to "the counter of the towers" (comp. Psa_48:12). Even the rabbis say that when Messiah comes human wisdom is to become needless. Of the world; rather, of this age, or aeon. The old dispensation, then so rapidly waning to its close, was called "this age" (olam hazzeh); the next or Messianic age was called "the age to come" (olam habba). The Messianic age had dawned at the birth of Christ, but the old covenant was not finally annulled till his second coming at the fall of Jerusalem. Hath not God made foolish the wisdom of the world? rather, Did not God (by the cross) stultify the wisdom, etc.? The oxymoron, or sharp contrast of terms—a figure of which St. Paul is fond (see 1Ti_5:6; Rom_1:20, etc.; and my 'Life of St. Paul,' 1:628)—is here clearly marked in the Greek. The thought was as familiar to the old prophets (Isa_44:25) as to St. Paul (Rom_1:22); and even Horace saw that heathen philosophy was sometimes no better than insaniens sapientia (Horace, 'Od.,' 1.34, 2).
Where is the wise? etc. (Isa_33:18); rather, Where is a wise man? i.e. a scribe, etc., which is even more incisive. These questions are triumphant, like the "Where is the King of Hamath and of Arpad?" The same impassioned form of speech recurs in 1Co_15:55 and in Rom_3:27. The questions would come home to the Jews, who regarded their rabbis and the "pupils of the wise as exalted beings who could look down on all poor ignorant persons (amharatsim, or "people of the land"); and to the Greeks, who regarded none but the philosophers as "wise." The scribe. With the Jews of that day" the scribe" was" the theologian," the ideal of dignified learning and orthodoxy, though for the most part he mistook elaborate ignorance for profound knowledge. The disputer. The word would specially suit the disputatious Greeks, clever dialecticians. The verb from which this word is derived occurs in Mar_8:11, and the abstract substantive ("an eager discussion") in Act_28:29. If St. Paul has Isa_33:18 in his mind, the word "disputer" corresponds to "the counter of the towers" (comp. Psa_48:12). Even the rabbis say that when Messiah comes human wisdom is to become needless. Of the world; rather, of this age, or aeon. The old dispensation, then so rapidly waning to its close, was called "this age" (olam hazzeh); the next or Messianic age was called "the age to come" (olam habba). The Messianic age had dawned at the birth of Christ, but the old covenant was not finally annulled till his second coming at the fall of Jerusalem. Hath not God made foolish the wisdom of the world? rather, Did not God (by the cross) stultify the wisdom, etc.? The oxymoron, or sharp contrast of terms—a figure of which St. Paul is fond (see 1Ti_5:6; Rom_1:20, etc.; and my 'Life of St. Paul,' 1:628)—is here clearly marked in the Greek. The thought was as familiar to the old prophets (Isa_44:25) as to St. Paul (Rom_1:22); and even Horace saw that heathen philosophy was sometimes no better than insaniens sapientia (Horace, 'Od.,' 1.34, 2).
21For 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.
Jamieson-Fausset-Brown
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" (Joh 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).
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" (Joh 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).
The Pulpit Commentary
In the wisdom of God; that is, as a part of his Divine economy. The world through its wisdom knew not God. These words might be written as an epitaph on the tomb of ancient philosophy, and of modern philosophy and science so far as it assumes an anti-Christian form (Luk_10:21). Human wisdom, when it relies solely on itself, may "feel after God," but hardly find him (Act_17:26, Act_17:27). Through the foolishness of the preaching. This is a mis-translation. It would require keruxeos, not kerugmatos. It should be by the foolishness (as men esteemed it) of the thing preached.
In the wisdom of God; that is, as a part of his Divine economy. The world through its wisdom knew not God. These words might be written as an epitaph on the tomb of ancient philosophy, and of modern philosophy and science so far as it assumes an anti-Christian form (Luk_10:21). Human wisdom, when it relies solely on itself, may "feel after God," but hardly find him (Act_17:26, Act_17:27). Through the foolishness of the preaching. This is a mis-translation. It would require keruxeos, not kerugmatos. It should be by the foolishness (as men esteemed it) of the thing preached.
22For the Jews require a sign, and the Greeks seek after wisdom:
Jamieson-Fausset-Brown
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; Joh 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.
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; Joh 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.
The Pulpit Commentary
Jews ask for signs; rather, Jews demand signs. This had been their incessant demand during our Lord's ministry; nor would they be content with any sign short of a sign from heaven (Mat_12:38 : Mat_16:1; Joh_2:18; Joh_4:48, etc.). This had been steadily refused them by Christ, who wished them rather to see spiritual signs (Luk_17:20, Luk_17:21). Greeks seek after wisdom. St. Paul at Athens had found himself surrounded with Stoics and Epicureans, and the same new thing which every one was looking for mainly took the shape of philosophic novelties (Act_17:21).
Jews ask for signs; rather, Jews demand signs. This had been their incessant demand during our Lord's ministry; nor would they be content with any sign short of a sign from heaven (Mat_12:38 : Mat_16:1; Joh_2:18; Joh_4:48, etc.). This had been steadily refused them by Christ, who wished them rather to see spiritual signs (Luk_17:20, Luk_17:21). Greeks seek after wisdom. St. Paul at Athens had found himself surrounded with Stoics and Epicureans, and the same new thing which every one was looking for mainly took the shape of philosophic novelties (Act_17:21).
23But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
Jamieson-Fausset-Brown
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."
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."
The Pulpit Commentary
Christ crucified; rather perhaps, a crucified Messiah. It was only by slow degrees that the title "the Christ," i.e. the Anointed, the Messiah, passed into the name Christ. A stumbling block. They had for centuries been looking for a regal and victorious Messiah, who should exalt their special privileges. The notion of a suffering and humiliated Messiah, who reduced them to the level of all God's other children, was to them "a stone of stumbling and a rock of offence" (Rom_9:33; comp. Isa_8:14). These two verses, translated into Syriac, furnish a marked play on words (miscol, stumbling block; mashcal, folly; seed, cross); and some have seen in this a sign that St. Paul thought in Syriac. Unto the Greeks; rather, unto Gentiles; א, A, B, C, I). Unto the Jews… unto the Greeks. Both alike had failed. The Jew had not attained ease of conscience or moral perfectness; the Greek had. not unriddled the secret of philosophy; yet both alike rejected the peace and the enlightenment which they had professed to seek. Foolishness. The accent of profound contempt is discernible in all the early allusions of Greeks and Romans to Christianity. The only epithets which they could find for it were "execrable," "malefic," "depraved," "damnable" (Tacitus, Suetonius, Pliny, etc.). The milder term is "excessive superstition." The heroic constancy of martyrs appeared even to M. Aurelius only under the aspect of a "bare obstinacy." The word used to express the scorn of the Athenian philosophers for St. Paul's "strange doctrine" is one of the coarsest disdain (ἐχλεύαζον), and they called him "a seed pecker" (Act_17:18, Act_17:32), i.e. a mere picker up of "learning's crumbs."
Christ crucified; rather perhaps, a crucified Messiah. It was only by slow degrees that the title "the Christ," i.e. the Anointed, the Messiah, passed into the name Christ. A stumbling block. They had for centuries been looking for a regal and victorious Messiah, who should exalt their special privileges. The notion of a suffering and humiliated Messiah, who reduced them to the level of all God's other children, was to them "a stone of stumbling and a rock of offence" (Rom_9:33; comp. Isa_8:14). These two verses, translated into Syriac, furnish a marked play on words (miscol, stumbling block; mashcal, folly; seed, cross); and some have seen in this a sign that St. Paul thought in Syriac. Unto the Greeks; rather, unto Gentiles; א, A, B, C, I). Unto the Jews… unto the Greeks. Both alike had failed. The Jew had not attained ease of conscience or moral perfectness; the Greek had. not unriddled the secret of philosophy; yet both alike rejected the peace and the enlightenment which they had professed to seek. Foolishness. The accent of profound contempt is discernible in all the early allusions of Greeks and Romans to Christianity. The only epithets which they could find for it were "execrable," "malefic," "depraved," "damnable" (Tacitus, Suetonius, Pliny, etc.). The milder term is "excessive superstition." The heroic constancy of martyrs appeared even to M. Aurelius only under the aspect of a "bare obstinacy." The word used to express the scorn of the Athenian philosophers for St. Paul's "strange doctrine" is one of the coarsest disdain (ἐχλεύαζον), and they called him "a seed pecker" (Act_17:18, Act_17:32), i.e. a mere picker up of "learning's crumbs."
24But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
Unto them that are called (see Ram. 8:28); literally, to the called themselves. Both Jews and Greeks. Henceforth the middle wall of partition between them is thrown down, and there is no difference (Ram. 1Co_9:24). Christ the power of God, and the wisdom of God. These words are a summary of the gospel. St. Paul is the best commentator on himself. He speaks elsewhere of "the exceeding greatness of God's power to usward who believe which he wrought in Christ" (Eph_1:17-20), and of "all the treasures of wisdom and knowledge" as being "hid in Christ" (Col_2:3). And the world, once so scornful, has learnt that Christ is indeed the Power of God. When Rudolph of Hapsburgh was being crowned, and in the hurry no sceptre could be found, he seized a crucifix, and swore that that should be his only sceptre. When St. Thomas of Aquinum asked St. Bonaventura what was the source of his immense learning, he pointed in silence to his crucifix.
Unto them that are called (see Ram. 8:28); literally, to the called themselves. Both Jews and Greeks. Henceforth the middle wall of partition between them is thrown down, and there is no difference (Ram. 1Co_9:24). Christ the power of God, and the wisdom of God. These words are a summary of the gospel. St. Paul is the best commentator on himself. He speaks elsewhere of "the exceeding greatness of God's power to usward who believe which he wrought in Christ" (Eph_1:17-20), and of "all the treasures of wisdom and knowledge" as being "hid in Christ" (Col_2:3). And the world, once so scornful, has learnt that Christ is indeed the Power of God. When Rudolph of Hapsburgh was being crowned, and in the hurry no sceptre could be found, he seized a crucifix, and swore that that should be his only sceptre. When St. Thomas of Aquinum asked St. Bonaventura what was the source of his immense learning, he pointed in silence to his crucifix.
25Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
The foolishness of God… the weakness of God; the method, that is, whereby God works, and which men take to be foolish and weak, because with arrogant presumption they look upon themselves as the measure of all things. But God achieves the mightiest ends by the humblest means, and the gospel of Christ allied itself from the first, not with the world's strength and splendour, but with all which the world despised as mean and feeble—with fishermen and tax gatherers, with slaves, and women, and artizans. The lesson was specially needful to the Corinthians, whom Cicero describes ('De Leg. Age,' 2:32) as "famous, not only for their luxuriousness, but also for their wealth and philosophic culture."
The foolishness of God… the weakness of God; the method, that is, whereby God works, and which men take to be foolish and weak, because with arrogant presumption they look upon themselves as the measure of all things. But God achieves the mightiest ends by the humblest means, and the gospel of Christ allied itself from the first, not with the world's strength and splendour, but with all which the world despised as mean and feeble—with fishermen and tax gatherers, with slaves, and women, and artizans. The lesson was specially needful to the Corinthians, whom Cicero describes ('De Leg. Age,' 2:32) as "famous, not only for their luxuriousness, but also for their wealth and philosophic culture."
26For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
Jamieson-Fausset-Brown
26. ye see--rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [Alford from Vulgate and Irenæus].
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).
26. ye see--rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [Alford from Vulgate and Irenæus].
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).
The Pulpit Commentary
The method of God in the spread of the gospel.
For behold; or, consider (imperative, as in 1Co_10:15; Php_3:2). Your calling; the nature and method of your heavenly calling; the "principle God has followed in calling you" (Beza); see Eph_4:1; Heb_3:1. Not many wise after the flesh. Those who hear the calling arc alone the truly wise; but they are net wise with a carnal wisdom, not wise as men count wisdom; they have but little of the wisdom of the serpent and the wisdom of "this age." The Sanhedrin looked down on the apostles as "unlearned and ignorant men" (Act_4:13). "God," says St. Augustine, "caught orators by fishermen, not fishermen by orators." Not many mighty; i.e. not many persons of power and influence. Almost the first avowed Gentile Christian of the highest rank was the consul Flavius Clemens, uncle of the Emperor Domitian. This was the more marked because the Jews won many rich and noble proselytes, such as the Queen Helena and the royal family of Adiabene, Poppaea the wife of Nero, and others. The only illustrious converts mentioned in the New Testament are Joseph of Arimathaea, Nicodemus, Sergius Paulus, and Dionysius the Areopagitc. Not many noble. All this was a frequent taunt against Christians, but they made it their boast. Christianity came to redeem and elevate, not the few, but the many, and the many must ever be the weak and the humble. Hence Christ called fishermen as his apostles, and was known as "the Friend of publicans and sinners." None of the rulers believed on him (Joh_7:48). It must, however, be borne in mind that these words apply mainly and primarily to the first age of Christianity. It was essential that its victory should be due to Divine weapons only, and that it should shake the world "by the irresistible might of weakness." After a time, the wisest and the noblest and the most powerful were called. Kings became the nursing fathers of the gospel, and queens its nursing mothers. Yet the ideal truth remains, and human power shows utter weakness, and human wisdom is capable of sinking into the depths of folly.
The method of God in the spread of the gospel.
For behold; or, consider (imperative, as in 1Co_10:15; Php_3:2). Your calling; the nature and method of your heavenly calling; the "principle God has followed in calling you" (Beza); see Eph_4:1; Heb_3:1. Not many wise after the flesh. Those who hear the calling arc alone the truly wise; but they are net wise with a carnal wisdom, not wise as men count wisdom; they have but little of the wisdom of the serpent and the wisdom of "this age." The Sanhedrin looked down on the apostles as "unlearned and ignorant men" (Act_4:13). "God," says St. Augustine, "caught orators by fishermen, not fishermen by orators." Not many mighty; i.e. not many persons of power and influence. Almost the first avowed Gentile Christian of the highest rank was the consul Flavius Clemens, uncle of the Emperor Domitian. This was the more marked because the Jews won many rich and noble proselytes, such as the Queen Helena and the royal family of Adiabene, Poppaea the wife of Nero, and others. The only illustrious converts mentioned in the New Testament are Joseph of Arimathaea, Nicodemus, Sergius Paulus, and Dionysius the Areopagitc. Not many noble. All this was a frequent taunt against Christians, but they made it their boast. Christianity came to redeem and elevate, not the few, but the many, and the many must ever be the weak and the humble. Hence Christ called fishermen as his apostles, and was known as "the Friend of publicans and sinners." None of the rulers believed on him (Joh_7:48). It must, however, be borne in mind that these words apply mainly and primarily to the first age of Christianity. It was essential that its victory should be due to Divine weapons only, and that it should shake the world "by the irresistible might of weakness." After a time, the wisest and the noblest and the most powerful were called. Kings became the nursing fathers of the gospel, and queens its nursing mothers. Yet the ideal truth remains, and human power shows utter weakness, and human wisdom is capable of sinking into the depths of folly.
27But 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;
Jamieson-Fausset-Brown
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 (Jas 2:5).
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 (Jas 2:5).
The Pulpit Commentary
God chose; not, hath chosen out. We may remark, once for all, that there was no reason why the translators of 1611 should thus have turned the Greek aorists of the New Testament into perfects. In this and in many instances the change of tense is unimportant, but sometimes it materially and injuriously affects the sense. The foolish things… the weak things. So, too, the psalmist, "Out of the mouths of babes and sucklings hast thou ordained strength" (Psa_8:2); and St. James, "Hath not God chosen the poor of this world rich in faith?" (Jas_2:5).
God chose; not, hath chosen out. We may remark, once for all, that there was no reason why the translators of 1611 should thus have turned the Greek aorists of the New Testament into perfects. In this and in many instances the change of tense is unimportant, but sometimes it materially and injuriously affects the sense. The foolish things… the weak things. So, too, the psalmist, "Out of the mouths of babes and sucklings hast thou ordained strength" (Psa_8:2); and St. James, "Hath not God chosen the poor of this world rich in faith?" (Jas_2:5).
28And 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:
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
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 (μὴ); things of which men conceived as not existing—"nonentities." 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).
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 (μὴ); things of which men conceived as not existing—"nonentities." 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).
29That no flesh should glory in his presence.
Jamieson-Fausset-Brown
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].
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].
The Pulpit Commentary
That no flesh should glory. For the weak instruments of God's triumphs are so weak that it was impossible for them to ascribe any power or merit to themselves. In contemplating the victory of the cross, the world could only exclaim, "This hath God wrought." "It is the Lord's doing, and it is marvellous in our eyes."
That no flesh should glory. For the weak instruments of God's triumphs are so weak that it was impossible for them to ascribe any power or merit to themselves. In contemplating the victory of the cross, the world could only exclaim, "This hath God wrought." "It is the Lord's doing, and it is marvellous in our eyes."
30But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
Jamieson-Fausset-Brown
30. But ... ye--in contrast to them that "glory" in worldly wisdom and greatness.
of him are--not of yourselves (Ep 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 (Jr 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," Ep 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; Ep 1:14; 4:30.
redemption--whereas once we were "despised."
30. But ... ye--in contrast to them that "glory" in worldly wisdom and greatness.
of him are--not of yourselves (Ep 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 (Jr 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," Ep 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; Ep 1:14; 4:30.
redemption--whereas once we were "despised."
The Pulpit Commentary
But of him are ye in Christ Jesus. Ye do not belong to the wise and noble. Your strength will consist in acknowledged weakness; for it is solely derived from your fellowship with God by your unity with Christ. Who was made unto us, etc. These words rather mean, "Who was made unto us wisdom from God—both righteousness and sanctification and redemption.'' The text is a singularly full statement of the whole result of the work of Christ. as the source of "all spiritual blessings in things heavenly" (Eph_1:3), in whom we are complete (Col_2:10). Righteousness (see 2Co_5:21). "Jehovah-tsidkenu—the Lord our Righteousness" (Jer_23:1-40. 5). This is the theme of Rom_3:7. Sanctification (see especially 1Co_6:11 and Eph_5:25, Eph_5:26). Redemption. One of the four main metaphors by which the atonement is described is this of ransom (λύτρον ἀπολύτρωσις). The meaning and nature of the act, as regards God, lie in regions above our comprehension; so that all speculations as to the person to whom the ransom was paid, and the reason why it was indispensable, have only led to centuries of mistaken theology. But the meaning and nature of it, as regards man, is our deliverance from bondage, and the payment of the debt which we had incurred (Tit_2:14; 1Pe_1:18; Mat_20:28; Rom_8:21-23). In all these cases, as Stanley well observes, the words have a double meaning—both of an inward act and of an outward result.
But of him are ye in Christ Jesus. Ye do not belong to the wise and noble. Your strength will consist in acknowledged weakness; for it is solely derived from your fellowship with God by your unity with Christ. Who was made unto us, etc. These words rather mean, "Who was made unto us wisdom from God—both righteousness and sanctification and redemption.'' The text is a singularly full statement of the whole result of the work of Christ. as the source of "all spiritual blessings in things heavenly" (Eph_1:3), in whom we are complete (Col_2:10). Righteousness (see 2Co_5:21). "Jehovah-tsidkenu—the Lord our Righteousness" (Jer_23:1-40. 5). This is the theme of Rom_3:7. Sanctification (see especially 1Co_6:11 and Eph_5:25, Eph_5:26). Redemption. One of the four main metaphors by which the atonement is described is this of ransom (λύτρον ἀπολύτρωσις). The meaning and nature of the act, as regards God, lie in regions above our comprehension; so that all speculations as to the person to whom the ransom was paid, and the reason why it was indispensable, have only led to centuries of mistaken theology. But the meaning and nature of it, as regards man, is our deliverance from bondage, and the payment of the debt which we had incurred (Tit_2:14; 1Pe_1:18; Mat_20:28; Rom_8:21-23). In all these cases, as Stanley well observes, the words have a double meaning—both of an inward act and of an outward result.
31That, according as it is written, He that glorieth, let him glory in the Lord.
Jamieson-Fausset-Brown
31. glory in ... Lord--(Jr 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.
31. glory in ... Lord--(Jr 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.
The Pulpit Commentary
As it is written. A compressed quotation from the Septuagint Version of Jer_9:23, Jer_9:24; 1Sa_2:10. Let him glory in the Lord. The word rendered "glory" is more literally, boast. The reference is to Jer_9:23, Jer_9:24; 1Sa_2:10 (LXX.). The prevalence of "boasting" among the Corinthians and their teachers drove St. Paul to dwell much on this word—from which he so greatly shrinks—in 2Co_10:12. (where the word occurs twenty times), and to insist that the only true object in which a Christian can glory is the cross (Gal_6:14), not in himself, or in the world, or in men.
As it is written. A compressed quotation from the Septuagint Version of Jer_9:23, Jer_9:24; 1Sa_2:10. Let him glory in the Lord. The word rendered "glory" is more literally, boast. The reference is to Jer_9:23, Jer_9:24; 1Sa_2:10 (LXX.). The prevalence of "boasting" among the Corinthians and their teachers drove St. Paul to dwell much on this word—from which he so greatly shrinks—in 2Co_10:12. (where the word occurs twenty times), and to insist that the only true object in which a Christian can glory is the cross (Gal_6:14), not in himself, or in the world, or in men.
THE HOLY BIBLE
1 Corinthians
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
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