Called to be an apostle ( klētos apostolos ).

Verbal adjective klētos from kaleō , without einai , to be. Literally, a called apostle (Rom 1:1), not so-called, but one whose apostleship is due not to himself or to men (Gal 1:1), but to God, through the will of God (dia thelēmatos tou theou ). The intermediate (dia , duo , two) agent between Paul’ s not being Christ’ s apostle and becoming one was God’ s will (thelēma , something willed of God), God’ s command (1Ti 1:1). Paul knows that he is not one of the twelve apostles, but he is on a par with them because, like them, he is chosen by God. He is an apostle of Jesus Christ or Christ Jesus (MSS. vary here, later epistles usually Christ Jesus). The refusal of the Judaizers to recognize Paul as equal to the twelve made him the more careful to claim his position. Bengel sees here Paul’ s denial of mere human authority in his position and also of personal merit: Namque mentione Dei excluditur auctoramentum humanum, mentione Voluntatis Dei, meritum Pauli .

Our brother ( ho adelphos ).

Literally, the brother, but regular Greek idiom for our brother. This Sosthenes, now with Paul in Ephesus, is probably the same Sosthenes who received the beating meant for Paul in Corinth (Act 18:17). If so, the beating did him good for he is now a follower of Christ. He is in no sense a Corinthians-author of the Epistle, but merely associated with Paul because they knew him in Corinth. He may have been compelled by the Jews to leave Corinth when he, a ruler of the synagogue, became a Christian. See note on 1Th 1:1 for the mention of Silas and Timothy in the salutation. Sosthenes could have been Paul’ s amanuensis for this letter, but there is no proof of it.

The church of God ( tēi ekklēsiāi tou theou ).

Belonging to God, not to any individual or faction, as this genitive case shows. In 1Th 1:1 Paul wrote "the church of the Thessalonians in God"(en theōi ), but "the churches of God"in 1Th 2:14. See same idiom in 1Co 10:32; 1Co 11:16, 1Co 11:22; 1Co 15:9; 2Co 1:1; Gal 1:13, etc.

Which is in Corinth ( tēi ousēi en Korinthōi ).

See note on Act 13:1 for idiom. It is God’ s church even in Corinth, " laetum et ingens paradoxon "(Bengel). This city, destroyed by Mummius b.c. 146, had been restored by Julius Caesar a hundred years later, b.c. 44, and now after another hundred years has become very rich and very corrupt. The very word "to Corinthianize"meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See note on Act 18:1 for the story of Paul’ s work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul.

That are sanctified ( hēgiasmenois ).

Perfect passive participle of hagiazō , late form for hagizō , so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare hagion (from hagos , awe, reverence, and this from hazō , to venerate). It is significant that Paul uses this word concerning the called saints or called to be saints (klētois hagiois ) in Corinth. Cf. klētos apostolos in 1Co 1:1. It is because they are sanctified in Christ Jesus (en Christōi Iēsou ). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because ekklēsia is a collective substantive.

With all that call upon ( sun pāsin tois epikaloumenois ).

Associative instrumental case with sun rather than kai (and), making a close connection with "saints"just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the lxx (Genesis 12:8; Zec 13:9) and is applied to Christ as to Jehovah (2Th 1:7, 2Th 1:9, 2Th 1:12; Phi 2:9, Phi 2:10). Paul heard Stephen pray to Christ as Lord (Act 7:59). Here "with a plain and direct reference to the Divinity of our Lord"(Ellicott).

Their Lord and ours ( autōn kai hēmōn ).

This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (epanorthōsis ) of the previous "our,"showing the universality of Christ.

@@Identical language of 2Th 1:2 save absence of hēmōn (our), Paul’ s usual greeting. See note on 1Th 1:1.

I thank my God ( eucharistō tōi theōi ).

Singular as in Rom 1:8; Phi 1:3; Phm 1:4, but plural in 1Th 1:2; Col 1:3. The grounds of Paul’ s thanksgivings in his Epistles are worthy of study. Even in the church in Corinth he finds something to thank God for, though in II Cor. there is no expression of thanksgiving because of the acute crisis in Corinth nor is there any in Galatians. But Paul is gracious here and allows his general attitude (always, pantote ) concerning (peri , around) the Corinthians to override the specific causes of irritation.

For the grace of God which was given to you in Christ Jesus ( epi tēi chariti tou theou tēi dotheisēi humin en Christōi Iēsou ).

Upon the basis of (epi ) God’ s grace, not in general, but specifically given (dotheisēi , first aorist passive participle of didōmi ), in the sphere of (en as in 1Co 1:2) Christ Jesus.

That ( hoti ).

Explicit specification of this grace of God given to the Corinthians. Paul points out in detail the unusual spiritual gifts which were their glory and became their peril (chapters 1 Corinthians 12-14).

Ye were enriched in him ( eploutisthēte en autōi ).

First aorist passive indicative of ploutizō , old causative verb from ploutos , wealth, common in Attic writers, dropped out for centuries, reappeared in lxx. In N.T. only three times and alone in Paul (1Co 1:5; 2Co 6:10, 2Co 6:11). The Christian finds his real riches in Christ, one of Paul’ s pregnant phrases full of the truest mysticism.

In all utterance and all knowledge ( en panti logōi kai pasēi gnōsei ).

One detail in explanation of the riches in Christ. The outward expression (logōi ) here is put before the inward knowledge (gnōsei ) which should precede all speech. But we get at one’ s knowledge by means of his speech. Chapters 1 Corinthians 12-14 throw much light on this element in the spiritual gifts of the Corinthians (the gift of tongues, interpreting tongues, discernment) as summed up in 1Co 13:1, 1Co 13:2, the greater gifts of 1Co 12:31. It was a marvellously endowed church in spite of their perversions.

Even as ( kathōs ).

In proportion as (1Th 1:5) and so inasmuch as (Phi 1:7; Eph 1:4).

The testimony of Christ ( to marturion tou Christou ).

Objective genitive, the testimony to or concerning Christ, the witness of Paul’ s preaching.

Was confirmed in you ( ebebaiōthē en humin ).

First aorist passive of bebaioō , old verb from bebaios and that from bainō , to make to stand, to make stable. These special gifts of the Holy Spirit which they had so lavishly received (ch. 1 Corinthians 12) were for that very purpose.

So that ye come behind in no gift ( hōste humas mē hustereisthai en mēdeni charismati ).

Consecutive clause with hōste and the infinitive and the double negative. Come behind (hustereisthai ) is to be late (husteros ), old verb seen already in Mar 10:21; Mat 19:20. It is a wonderful record here recorded. But in 2Co 8:7-11; 2Co 9:1-7 Paul will have to complain that they have not paid their pledges for the collection, pledges made over a year before, a very modern complaint.

Waiting for the revelation ( apekdechomenous tēn apokalupsin ).

This double compound is late and rare outside of Paul (1Co 1:7; Gal 5:5; Rom 8:19, Rom 8:23, Rom 8:25; Phi 3:20), 1Pe 3:20; Heb 9:28. It is an eager expectancy of the second coming of Christ here termed revelation like the eagerness in prosdechomenoi in Tit 2:13 for the same event. "As if that attitude of expectation were the highest posture that can be attained here by the Christian"(F.W. Robertson).

Shall confirm ( bebaiōsei ).

Direct reference to the same word in 1Co 1:6. The relative hos (who) points to Christ.

Unto the end ( heōs telous ).

End of the age till Jesus comes, final preservation of the saints.

That ye be unreproveable ( anegklētous ).

Alpha privative and egkaleō , to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with humas (you) without hōste and the infinitive as in 1Th 3:13; 1Th 5:23; Phi 3:21. "Unimpeachable, for none will have the right to impeach"(Robertson and Plummer) as Paul shows in Rom 8:33; Col 1:22, Col 1:28.

God is faithful ( pistos ho theos ).

This is the ground of Paul’ s confidence as he loves to say (1Th 5:24; 1Co 10:13; Rom 8:36; Phi 1:16). God will do what he has promised.

Through whom ( di' hou ).

God is the agent (di' ) of their call as in Rom 11:36 and also the ground or reason for their call (di' hon ) in Heb 2:10.

Into the fellowship ( eis Koinéōnian ).

Old word from Koinéōnos , partner for partnership, participation as here and 2Co 13:13.; Phi 2:1; Phi 3:10. Then it means fellowship or intimacy as in Act 2:42; Gal 2:9; 2Co 6:14; 1Jo 1:3, 1Jo 1:7. And particularly as shown by contribution as in 2Co 8:4; 2Co 9:13; Phi 1:5. It is high fellowship with Christ both here and hereafter.

Now I beseech you ( parakalō de humas ).

Old and common verb, over 100 times in N.T., to call to one’ s side. Corresponds here to eucharistō , I thank , in 1Co 1:4. Direct appeal after the thanksgiving.

Through the name ( dia tou onomatos ).

Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2Co 10:1; Rom 12:1; Rom 15:30).

That ( hina ).

Purport (sub-final) rather than direct purpose, common idiom in Koiné[28928]š (Robertson, Grammar , pp.991-4) like Mat 14:36. Used here with legēte , ēi , ēte katērtismenoi , though expressed only once.

All speak ( legēte pantes ).

Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul’ s acquaintance with Greek culture.

There be no divisions among you ( mē ēi en humin schismata ).

Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. Schisma is from schizō , old word to split or rend, and so means a rent (Mat 9:16; Mar 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1Co 11:18 where a less complete change than haireseis ; 1Co 12:25; Joh 7:43 (discord); Joh 9:16; Joh 10:19. "Here, faction, for which the classical word is stasis : division within the Christian community"(Vincent). These divisions were over the preachers (1:12-4:21), immorality (1Co 5:1-13), going to law before the heathen (1Co 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord’ s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15).

But that ye be perfected together ( ēte de katērtismenoi ).

Periphrastic perfect passive subjunctive. See this verb in Mat 4:21 (Mar 1:19) for mending torn nets and in moral sense already in 1Th 3:10. Galen uses it for a surgeon’ s mending a joint and Herodotus for composing factions. See 2Co 13:11; Gal 6:1.

Mind ( noi )

, judgment (gnōmēi ). "Of these words nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous "(Lightfoot).

For it hath been signified unto me ( edēlōthē gar moi ).

First aorist passive indicative of dēloō and difficult to render into English. Literally, It was signified to me.

By them of Chloe ( hupo tōn Chloēs ).

Ablative case of the masculine plural article tōn , by the (folks) of Chloe (genitive case). The words "which are of the household"are not in the Greek, though they correctly interpret the Greek, "those of Chloe."Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name

Chloe

means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Rom 16:1), Hermes (Rom 16:14), Nereus (Rom 16:15). It is even possible that Stephanas, Fortunatus, Achaicus (1Co 16:17) may have been those who brought Chloe the news of the schisms in Corinth.

Contentions ( erides ).

Unseemly wranglings (as opposed to discussing, dialegomai ) that were leading to the schisms. Listed in works of the flesh (Gal 5:19.) and the catalogues of vices (2Co 12:20; Rom 1:19.; 1Ti 6:4).

Now this I mean ( legō de touto ).

Explanatory use of legō . Each has his party leader. Apollō is genitive of Apollōs (Act 18:24), probably abbreviation of Apollōnius as seen in Codex Bezae for Act 18:24. See note on Act 18:24 for discussion of this "eloquent Alexandrian"(Ellicott), whose philosophical and oratorical preaching was in contrast "with the studied plainness"of Paul (1Co 2:1; 2Co 10:10). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1Co 16:12). Cēphā is the genitive of Cēphās , the Aramaic name given Simon by Jesus (Joh 1:42), Petros in Greek. Except in Gal 2:7, Gal 2:8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Act 15:7-11; Gal 2:7-10). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Gal 2:11-14), but, in spite of Baur’ s theory, there is no evidence of a schism in doctrine between Paul and Peter. If 2Pe 3:15. be accepted as genuine, as I do, there is proof of cordial relations between them and 1Co 9:5 points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul’ s rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. So a third faction was formed by the use of Peter’ s name as the really orthodox wing of the church, the gospel of the circumcision.

And I of Christ ( egō de Christou ).

Still a fourth faction in recoil from the partisan use of Paul, Apollos, Cephas, with "a spiritually proud utterance"(Ellicott) that assumes a relation to Christ not true of the others. "Those who used this cry arrogated the common watchword as their peculium "(Findlay). This partisan use of the name of Christ may have been made in the name of unity against the other three factions, but it merely added another party to those existing. In scouting the names of the other leaders they lowered the name and rank of Christ to their level.

Is Christ divided? ( memeristai ho Christos̱ ).

Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a "rhetorical impossibility."The absence of mē here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2Co 11:12-15).

Was Paul crucified for you? ( Mē Paulos estaurōthē huper humōṉ ).

An indignant "No"is demanded by mē . Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably huper , over, in behalf of, rather than peri (concerning, around) is genuine, though either makes good sense here. In the Koiné[28928]š huper encroaches on peri as in 2Th 2:1.

Were ye baptized into the name of Paul? ( eis to onoma Paulou ebaptisthēte̱ ).

It is unnecessary to say into for eis rather than in since eis is the same preposition originally as en and both are used with baptizō as in Act 8:16; Act 10:48 with no difference in idea (Robertson, Grammar , p. 592). Paul evidently knows the idea in Mat 28:19 and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of onoma for the person is not only in the lxx, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, Bible Studies , pp. 146ff., 196ff.; Light from the Ancient East , p. 121).

I thank God ( eucharistō tōi theōi ).

See 1Co 1:4, though uncertain if tōi theōi is genuine here.

Save Crispus and Gaius ( ei mē Krispon kai Gaion ).

Crispus was the ruler of the synagogue in Corinth before his conversion (Act 18:8), a Roman cognomen, and Gaius a Roman praenomen, probably the host of Paul and of the whole church in Corinth (Rom 16:23), possibly though not clearly the hospitable Gaius of 3Jo 1:5, 3Jo 1:6. The prominence and importance of these two may explain why Paul baptized them.

Lest any man should say ( hina mē tis eipēi ).

Certainly sub-final hina again or contemplated result as in 1Co 7:29; Joh 9:2. Ellicott thinks that already some in Corinth were laying emphasis on the person of the baptizer whether Peter or some one else. It is to be recalled that Jesus himself baptized no one (Joh 4:2) to avoid this very kind of controversy. And yet there are those today who claim Paul as a sacramentalist, an impossible claim in the light of his words here.

Also the household of Stephanas ( kai ton Stephanā oikon ).

Mentioned as an afterthought. Robertson and Plummer suggest that Paul’ s amanuensis reminded him of this case. Paul calls him a first-fruit of Achaia (1Co 16:15) and so earlier than Crispus and he was one of the three who came to Paul from Corinth (1Co 16:17), clearly a family that justified Paul’ s personal attention about baptism.

Besides ( loipon ).

Accusative of general reference, "as for anything else."Added to make clear that he is not meaning to omit any one who deserves mention. See also 1Th 4:1; 1Co 4:2; 2Co 13:11; 2Ti 4:8. Ellicott insists on a sharp distinction from to loipon "as for the rest"(2Th 3:1; Phi 3:1; Phi 4:8; Eph 6:10). Paul casts no reflection on baptism, for he could not with his conception of it as the picture of the new life in Christ (Rom 6:2-6), but he clearly denies here that he considers baptism essential to the remission of sin or the means of obtaining forgiveness.

For Christ sent me not to baptize ( ou gar apesteilen me Christos baptizein ).

The negative ou goes not with the infinitive, but with apesteilen (from apostellō , apostolos , apostle).

For Christ did not send me to be a baptizer ( present active infinitive, linear action)

like John the Baptist.

But to preach the gospel ( alla euaggelizesthai ).

This is Paul’ s idea of his mission from Christ, as Christ’ s apostle, to be a gospelizer. This led, of course, to baptism, as a result, but Paul usually had it done by others as Peter at Caesarea ordered the baptism to be done, apparently by the six brethren with him (Act 10:48). Paul is fond of this late Greek verb from euaggelion and sometimes uses both verb and substantive as in 1Co 15:1 "the gospel which I gospelized unto you."

Not in wisdom of words ( ouk en sophiāi logou ).

Note ou , not mē (the subjective negative), construed with apesteilen rather than the infinitive. Not in wisdom of speech (singular). Preaching was Paul’ s forte, but it was not as a pretentious philosopher or professional rhetorician that Paul appeared before the Corinthians (1Co 2:1-5). Some who followed Apollos may have been guilty of a fancy for external show, though Apollos was not a mere performer and juggler with words. But the Alexandrian method as in Philo did run to dialectic subtleties and luxuriant rhetoric (Lightfoot).

Lest the cross of Christ should be made void ( hina mē kenōthēi ho stauros tou Christou ).

Negative purpose (hina mē ) with first aorist passive subjunctive, effective aorist, of kenoō , old verb from kenos , to make empty. In Paul’ s preaching the Cross of Christ is the central theme. Hence Paul did not fall into the snare of too much emphasis on baptism nor into too little on the death of Christ. "This expression shows clearly the stress which St. Paul laid on the death of Christ, not merely as a great moral spectacle, and so the crowning point of a life of self-renunciation, but as in itself the ordained instrument of salvation"(Lightfoot).

For the word of the cross ( ho logos gar ho tou staurou ).

Literally, "for the preaching (with which I am concerned as the opposite of wisdom of word in 1Co 1:17) that (repeated article ho , almost demonstrative) of the cross.""Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom"(Lightfoot).

To them that are perishing ( tois men apollumenois ).

Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2Th 2:10). Cf. 2Co 4:3.

Foolishness ( mōria ).

Folly. Old word from mōros , foolish. In N.T. only in 1Co 1:18, 1Co 1:21, 1Co 1:23; 1Co 2:14; 1Co 3:19.

But unto us which are being saved ( tois sōzomenois hēmin ).

Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, "we were saved"(Rom 8:24), as a present state, "ye have been saved"(Eph 2:5), as a process, "ye are being saved"(1Co 15:2), as a future result, "thou shalt be saved"(Rom 10:9).

The power of God ( dunamis theou ).

So in Rom 1:16. No other message has this dynamite of God (1Co 4:20). God’ s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time.

I will destroy ( apolō ).

Future active indicative of apollumi . Attic future for apolesō . Quotation from Isa 29:14 (lxx). The failure of worldly statesmanship in the presence of Assyrian invasion Paul applies to his argument with force. The wisdom of the wise is often folly, the understanding of the understanding is often rejected. There is such a thing as the ignorance of the learned, the wisdom of the simple-minded. God’ s wisdom rises in the Cross sheer above human philosophizing which is still scoffing at the Cross of Christ, the consummation of God’ s power.

Where is the wise? Where is the scribe? Where is the disputer of this world? ( Pou sophos̱ pou grammateus̱ pou sunzētētēs tou aiōnos toutou̱ ).

Paul makes use of Isa 33:18 without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. "On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah"(Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably sophos refers to the Greek philosopher, grammateus to the Jewish scribe and sunzētētēs suits both the Greek and the Jewish disputant and doubter (Act 6:9; Act 9:29; Act 17:18; Act 28:29). There is a note of triumph in these questions. The word sunzētētēs occurs here alone in the N.T. and elsewhere only in Ignatius, Ephesians. 18 quoting this passage, but the papyri give the verb sunzēteō for disputing (questioning together).

Hath not God made foolish? ( ouchi emōranen ho theos̱ ).

Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?"The old verb mōrainō from mōros , foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in Rom 1:22. In Mat 5:13; Luk 14:34 it is used of salt that is tasteless.

World ( kosmou ).

Synonymous with aiōn (age), orderly arrangement, then the non-Christian cosmos.

Seeing that ( epeidē ).

Since (epei and dē ) with explanatory gar .

Through its wisdom ( dia tēs sophias ).

Article here as possessive. The two wisdoms contrasted.

Knew not God ( ouk egnō ).

Failed to know, second aorist (effective) active indicative of ginōskō , solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). "Now that God’ s wisdom has reduced the self-wise world to ignorance"(Findlay).

Through the foolishness of the preaching ( dia tēs mōrias tou kērugmatos ).

Perhaps "proclamation"is the idea, for it is not kēruxis , the act of heralding, but kērugma , the message heralded or the proclamation as in 1Co 1:23. The metaphor is that of the herald proclaiming the approach of the king (Mat 3:1; Mat 4:17). See also kērugma in 1Co 2:4; 2Ti 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God’ s wisdom and good-pleasure (eudokēsan ). The foolishness of preaching is not the preaching of foolishness.

To save them that believe ( sōsai tous pisteuontas ).

This is the heart of God’ s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God’ s wisdom.

Seeing that ( epeidē ).

Resumes from 1Co 1:21. The structure is not clear, but probably 1Co 1:23, 1Co 1:24 form a sort of conclusion or apodosis to 1Co 1:22 the protasis. The resumptive, almost inferential, use of de like alla in the apodosis is not unusual.

Ask for signs ( sēmeia aitousin ).

The Jews often came to Jesus asking for signs (Mat 12:38; Mat 16:1; Joh 6:30).

Seek after wisdom ( sophian zētousin ).

"The Jews claimed to possess the truth: the Greeks were seekers, speculators "(Vincent) as in Act 17:23.

But we preach Christ crucified ( hēmeis de kērussomen Christon estaurōmenon ).

Grammatically stated as a partial result (de ) of the folly of both Jews and Greeks, actually in sharp contrast. We proclaim, "we do not discuss or dispute"(Lightfoot). Christ (Messiah) as crucified, as in 1Co 2:2; Gal 3:1, "not a sign-shower nor a philosopher"(Vincent). Perfect passive participle of stauroō .

Stumbling-block ( skandalon ).

Papyri examples mean trap or snare which here tripped the Jews who wanted a conquering Messiah with a world empire, not a condemned and crucified one (Mat 27:42; Luk 24:21).

Foolishness ( mōrian ).

Folly as shown by their conduct in Athens (Act 17:32).

But to them that are called ( autois de tois klētois ).

Dative case, to the called themselves.

Christ ( Christon ).

Accusative case repeated, object of kērussomen , both the power of God (theou dunamin ) and the wisdom of God (theou sophian ). No article, but made definite by the genitive. Christ crucified is God’ s answer to both Jew and Greek and the answer is understood by those with open minds.

The foolishness of God ( to mōron tou theou ).

Abstract neuter singular with the article, the foolish act of God (the Cross as regarded by the world).

Wiser than men ( sophōteron tōn anthrōpōn ).

Condensed comparison, wiser than the wisdom of men. Common Greek idiom (Mat 5:20; Joh 5:36) and quite forcible, brushes all men aside.

The weakness of God ( to asthenes tou theou ).

Same idiom here, the weak act of God , as men think, is stronger (ischuroteron ). The Cross seemed God’ s defeat. It is conquering the world and is the mightiest force on earth.

Behold ( blepete ).

Same form for imperative present active plural and indicative. Either makes sense as in Joh 5:39 eraunate and Joh 14:1 pisteuete .

Calling ( klēsin ).

The act of calling by God, based not on the external condition of those called (klētoi , 1Co 1:2), but on God’ s sovereign love. It is a clinching illustration of Paul’ s argument, an argumentum ad hominen .

How that ( hoti ).

Explanatory apposition to klēsin .

After the flesh ( kata sarka ).

According to the standards of the flesh and to be used not only with sophoi (wise, philosophers), but also dunatoi (men of dignity and power), eugeneis (noble, high birth), the three claims to aristocracy (culture, power, birth).

Are called.

Not in the Greek, but probably to be supplied from the idea in klēsin .

God chose ( exelexato ho theos ).

First aorist middle of eklegō , old verb to pick out, to choose, the middle for oneself. It expands the idea in klēsin (1Co 1:26). Three times this solemn verb occurs here with the purpose stated each time. Twice the same purpose is expressed, that he might put to shame (hina kataischunēi , first aorist active subjunctive with hina of old verb kataischunō , perfective use of kata ). The purpose in the third example is that he might bring to naught (hina katargēsēi , make idle, argos , rare in old Greek, but frequent in Paul). The contrast is complete in each paradox: the foolish things (ta mōra ), the wild men (tous sophous ); the weak things (ta asthenē ), the strong things (ta ischura ); the things that are not (ta mē onta ), and that are despised (ta exouthenēmena , considered nothing, perfect passive participle of exoutheneō ), the things that are (ta onta ). It is a studied piece of rhetoric and powerfully put.

That no flesh should glory before God ( hopōs mē kauchēsētai pāsa sarx enōpion tou theou ).

This is the further purpose expressed by hopōs for variety and appeals to God’ s ultimate choice in all three instances. The first aorist middle of the old verb kauchaomai , to boast, brings out sharply that not a single boast is to be made. The papyri give numerous examples of enōpion as a preposition in the vernacular, from adjective eṅōpios , in the eye of God. One should turn to 2Co 4:7 for Paul’ s further statement about our having this treasure in earthen vessels that the excellency of the power may be of God and not of us.

Of him ( ex autou ).

Out of God. He chose you.

In Christ Jesus ( en Christōi Iēsou ).

In the sphere of Christ Jesus the choice was made. This is God’ s wisdom.

Who was made unto us wisdom from God ( hos egenēthē sophia hēmin apo theou ).

Note egenēthē , became (first aorist passive and indicative), not ēn , was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (1Co 2:2.) "both righteousness and sanctification and redemption"(dikaiosunē te kai hagiasmos kai apolutrōsis ), as is made plain by the use of tė̇kai̇̇kai . The three words (dikaiosunē , hagiasmos , apolutrōsis ) are thus shown to be an epexegesis of sophia (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In Rom 1:17 we see clearly Paul’ s idea of the God kind of righteousness (dikaiosunē ) in Christ. In Rom 3:24 we have Paul’ s conception of redemption (apolutrōsis , setting free as a ransomed slave) in Christ. In Rom 6:19 we have Paul’ s notion of holiness or sanctification (hagiasmos ) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Act 10:35; Act 24:25; 1Th 4:3-7; 1Co 1:2.

That ( hina ).

Probably ellipse (genētai to be supplied) as is common in Paul’ s Epistles (2Th 2:3; 2Co 8:13; Gal 1:20; Gal 2:9; Rom 4:16; Rom 13:1; Rom 15:3). Some explain the imperative kauchasthō as an anacoluthon. The shortened quotation is from Jer 9:24. Deissmann notes the importance of these closing verses concerning the origin of Paul’ s congregations from the lower classes in the large towns as "one of the most important historical witnesses to Primitive Christianity"( New Light on the N.T. , p. 7; Light from the Ancient East , pp. 7, 14, 60, 142).

Corinth

The Corinth of this period owed the beginning of its prosperity to Julius Caesar, who, a hundred years after its destruction by Mummius (b.c. 146), rebuilt and peopled it with a colony of veterans and freedmen. It was situated on the isthmus which divided Northern Greece from the Peloponnesus. It had three harbors, Cenchreae and Schoenus on the east, and Lechaeumn on the west. The isthmus, forming the only line of march for an invading or retreating army, was of the greatest military importance. It was known as " the eye of Greece." By Pindar it was called " the bridge of the sea;" by Xenophon, " the gate of the Peloponnesus;" and by Strabo, " the acropolis of Greece." In more modern times it was known as " the Gibraltar of Greece." Hence, at least as early as the march of Xerxes into Greece, it was crossed by a wall, which, in later times, became a massive and important fortification, especially in the decline of the Roman Empire. Justinian fortified it with an hundred and fifty towers. The citadel rose two thousand feet above the sea-level, on a rock with precipitous sides. In the days of the Achaean league it was called one of the " fetters" of Greece. " It runs out boldly from the surging mountain chains of the Peninsula, like an outpost or sentry, guarding the approach from the North. In days when news was transmitted by fire-signals, we can imagine how all the southern country must have depended on the watch upon the rock of Corinth" (Mahaffy, " Rambles and Studies in Greece" ).

At its narrowest part the isthmus was crossed by a level track called the diolcus , over which vessels were dragged on rollers from one port to the other. This was in constant use, because seamen were thus enabled to avoid sailing round the dangerous promontory of Malea, the southern extremity of the Peloponnesus. A canal was projected and by Nero, but was abandoned. The common title of the city in the poets was bimaris , " the city of the two seas ."

The commercial position of Corinth was, therefore, most important, communicating with the eastern and the western world, with the north and the south. The isthmus was one of the four principal points for the celebration of the Grecian games; and in Paul's day great numbers flocked to these contests from all parts of the Mediterranean.

On the restoration of the city by Julius Caesar, both Greek and Jewish merchants settled in Corinth in such numbers as probably to outnumber the Romans. In Paul's time it was distinctively a commercial center, marked by wealth and luxury. " It was the 'Vanity Fair' of the Roman Empire, at once the London and the Paris of the first century after Christ" (Farrar). It was conspicuous for its immorality. To " corinthianize" was the term for reckless debauchery. Juvenal sarcastically alludes to it as " perfumed Corinth;" and Martial pictures an effeminate fellow boasting of being a Corinthian citizen. The temple of Aphrodite (Venus) employed a thousand ministers. Drunkenness rivaled licentiousness, and Corinthians, when introduced on the stage, were commonly represented as drunk. Paul's impression of its profligacy may be seen in his description of heathenism in the first of Romans, and in his stern words concerning sensual sin in the two Corinthian Epistles. " Politically Roman, socially Greek, religiously it was Roman, Greek, Oriental, all in one. When, therefore, the apostle preached to the Corinthians, the Gospel spoke to the whole world and to the living present" (Edwards).

Called to be saints

See on Rom 1:7.

Call upon the name ( ἐπικαλουμένοις τὸ ὄνομα )

Compare Rom 10:12; Act 2:21. The formula is from the Septuagint. See Zec 13:9; Gen 12:8; Gen 13:4; Psa 115:17. It is used of worship, and here implies prayer to Christ. The first christian prayer recorded as heard by Saul of Tarsus, was Stephen's prayer to Christ, Act 7:59. The name of Christ occurs nine times in the first nine verses of this epistle.

Theirs and ours

A.V. and Rev. connect with Jesus Christ our Lord . Better with in every place . Every place in the province where Christians are is our place also. The expression emphasizes the position of Paul as the founder and apostolic head of Christianity in Corinth and in all Achaia.

Grace - peace

Grace is the Greek salutation, peace the Jewish. Both in the spiritual sense. Compare Num 6:25, Num 6:26. This form of salutation is common to all Paul's epistles to the churches. In Timothy and Titus, mercy is added. James alone has the ordinary conventional salutation, χαίρειν rejoice , hail , greeting .

I thank ( εὐχαριστῶ )

Found in the Gospels, Acts, and Revelation, but most frequently in Paul.

My God

Some very high authorities omit. The pronoun implies close personal relationship. Compare Act 27:23; Phi 1:3; Phi 3:8.

By Christ Jesus ( ἐν )

Better, as Rev., in ; in fellowship with. The element or sphere in which the grace is manifested.

Ye are enriched ( ἐπλουτίσθητε )

Rev. more literally, " were enriched." Compare Col 3:16; and see on Rom 2:4.

Utterance - knowledge ( λόγῳ - γνώσει )

The two words are found together, 1Co 12:8; 2Co 11:6; 2Co 8:7. For knowledge , see on Rom 11:33. Utterance , aptitude in speech. Paul gives thanks for speech as a means of testifying for Christ. " The saints have never been silent" (Pascal).

Witness of Christ ( μαρτύριον τοῦ Χριστοῦ )

Testimony concerning Christ. See on Joh 1:7. Compare Act 1:8; 2Ti 1:8.

Come behind ( ὑστερεῖσθαι )

See on Luk 15:14, and compare Rom 3:23. Contrast with were enriched .

Gift ( χαρίσματι )

See on Rom 1:11. Its prevailing sense in this epistle is that of special spiritual endowments, such as tongues, prophecy, etc. Here of spiritual blessings generally.

Waiting ( ἀπεκδεχομένους )

See on Rom 8:19. Denoting assiduous waiting. Dr. Thayer compares the phrase wait it out (ἐκ ).

Revelation ( ἀποκάλυψιν )

See on Rev 1:1.

Confirm

Compare 1Co 1:6.

Unto the end

Of the present aeon or period. See on end of the world , Mat 28:20.

Blameless ( ἀνεγκλήτους )

Used by Paul only. In apposition with you . Rev., unreprovable . The kindred verb ἐγκαλέω occurs only in Acts and Romans. See on Rom 8:33. It means to accuse publicly , but not necessarily before a tribunal. See Act 23:28, Act 23:29; Act 26:2, Act 26:7. Hence the word here points to appearance at God's bar.

Faithful ( πιστὸς )

Emphatic, and therefore first in the sentence. See on 1Jo 1:9; see on Rev 1:5; see on Rev 3:14. Compare 2Ti 2:13.

Ye were called ( ἐκλήθητε )

See on Rom 4:17.

Fellowship ( κοινωνίαν )

See on 1Jo 1:3; see on Act 2:42; see on Luk 5:10.

I beseech ( παρακαλῶ )

See on consolation , Luk 6:24. The word occurs more than one hundred times in the New Testament.

Divisions ( σχίσματα )

See on Joh 10:19. In classical Greek used only of actual rents in material. So in Mat 9:16; Mar 2:21. In the sense of discord , see Joh 7:43; Joh 9:16; Joh 10:19. Here, faction , for which the classical word is στάσις : division within the christian community. The divisions of the Corinthian church arose on questions of marriage and food (1Co 7:3, 1Co 7:5, 1Co 7:12); on eating, meat offered to idols (1Co 8:7; 1Co 10:20); on the comparative value of spiritual endowments, such as speaking with " tongues" (14) ; on the privileges and demeanor of women in the assemblies for worship (1Co 11:5-15); on the relations of the rich and the poor in the agape or love-feasts (1Co 11:17-22); and on the prerogatives of the different christian teachers (1Co 1:12, 1Co 1:13; 3:3-22).

Perfectly joined together ( κατηρτισμένοι )

Rev., perfected together . See on Mat 21:16; see on Luk 6:40; see on 1Pe 5:10. Carrying on the metaphor in divisions . Not of individual and absolute perfection, but of perfection in the unity of the Church.

Mind ( νοΐ̀ )

See on Rom 7:23.

Judgment ( γνώμῃ )

See on Rev 17:13. The distinction between mind and judgment is not between theoretical and practical, since νοῦς mind , includes the practical reason, while γνώμη judgment , has a theoretical side. Rather between understanding and opinion ; νοῦς regarding the thing from the side of the subject, γνώμη from the side of the object. Being in the same realm of thought, they would judge questions from the same christian stand-point, and formulate their judgment accordingly.

It hath been declared ( ἐδηλώθη )

Rev., signified , which is hardly strong enough. The word means to make clear , or manifest (δῆλος ). Compare 1Co 3:13. It may imply that Paul was reluctant to believe the reports, but was convinced by unimpeachable testimony.

Of the household of Chloe ( τῶν Χλόης )

See on Rom 16:10 for the form of expression. The persons may have been slaves who had come to Ephesus on business for their mistress, or members of her family. Chloe means tender verdure , and was an epithet of Demeter (Ceres), the goddess of agriculture and rural life. It is uncertain whether she belonged to the Corinthian or to the Ephesian church.

Contentions ( ἔριδες )

Socrates in Plato's " Republic" distinguishes between disputing (ἐρίζειν ) and discussing (διαλέγεσθαι ), and identifies contention (ἔρις ) with gainsaying (ἀντιλογία ), " Republic," v., 454. Compare Tit 3:9.

Now this I say ( λέγω δὲ τοῦτο )

A familiar classical formula: What I mean is this . Rev., Now this I mean . This usually refers to what follows. Compare Gal 3:17; Eph 4:17.

I am of Paul and I of Apollos

The repeated δὲ and , expresses the opposition between the respective parties. The followers of Apollos preferred his more philosophical and rhetorical preaching to the simpler and more direct utterances of Paul. Others ranged themselves under the name of Peter.

Cephas

Aramaic for Πέτρος Peter . See on Joh 1:42. It is Paul's usual name for Peter, Πέτρος occurring only Gal 2:7, Gal 2:8. Peter would be the rallying-point for the Judaizing Christians, who claimed him as the apostle of the circumcision. The state of the Corinthian church offered the most favorable ground for Paul's Jewish-Christian adversaries, who took advantage of the reaction created by the looser views and practice of Gentile Christians, and by the differences of opinion on important questions, to press the necessity of legal regulation, and of ceremonial observances in non-essentials.

Of Christ

Many modern authorities hold that Paul thus designates a fourth and quite distinct party. This view rests mainly on the form of statement in this verse, and has no support in the epistle. The peculiar characteristics of this party, if it were such, can only be conjectured. It seems more probable that those who were " of Christ" belonged to the party of Peter: that they were native Jews, coming from abroad with letters of recommendation to Corinth, representing themselves as ministers and apostles of Christ, and using His name as the watchword under which they could most successfully prosecute their opposition to Paul and the gospel which he preached. The allusion in this verse would therefore link itself with those in the tenth and eleventh chapters of the second epistle.

Is Christ divided? ( μεμέρισται ὁ Χριστός )

Some of the best expositors render as an assertion. Christ has been divided by your controversies . He is broken up into different party Christs. This gives a perfectly good and forcible sense, and is favored by the absence of the interrogative particle μὴ , which introduces the next clause. Divided: so portioned up that one party may claim Him more than another. Christ has the article. See on Mat 1:1.

Was Paul crucified for you? ( μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν )

A negative answer is implied. Paul surely was not , etc. For is ὑπέρ on behalf of , not περί on account of , as some texts.

In the name ( εἰς τὸ ὄνομα )

Rev., correctly, Into the name. See on Mat 28:19. Of Paul as the name of him whom you were to confess. The order of the original is: Was it into the name of Paul that ye were baptized?

I had baptized ( ἐβάπτισα )

The correct reading is ἐβαπτίσθητε ye were baptized . So Rev. Paul's commission contains no mention of baptism. Compare Act 9:15, with Mat 28:15. From his peculiar position as the inaugurator of a second epoch of Christianity, many would be tempted to regard him as the real founder of the Church, and to boast of having been baptized into his name. " No outward initiation of converts entered into his ministry" (Edwards).

And I baptized also

Another exceptional case occurs to him which he conscientiously adds. The δὲ and has a slightly corrective force.

Should be made of none effect ( κενωθῇ )

Lit., emptied . Rev., made void . Compare is made void , Rom 4:14, and the kindred adjective κενὸν, κενὴ vain , 1Co 15:14. The nucleus of the apostolic preaching was a fact - Christ crucified. To preach it as a philosophic system would be to empty it of its saving power, a truth which finds abundant and lamentable illustration in the history of the Church.

The word of the cross ( ὁ λόγος ὀ τοῦ σταυροῦ )

Lit., the word , that , namely , of the cross . The second article is definitive and emphatic. The word of which the substance and purport is the cross.

To them that perish ( τοῖς ἀπολλυμένοις )

Lit., that are perishing . So Rev. The present participle denotes process: they who are on the way to destruction. Compare 2Co 2:15.

Foolishness ( μωρία )

Only in this epistle. See on have lost his savor , Mat 5:13.

Which are saved ( τοῖς σωζομένοις )

Rev., being saved: in process of salvation.

I will destroy, etc.

Cited literally from the Septuagint, Isa 29:14, except that the Septuagint has κρύψω I will conceal , instead of I will reject . The Hebrew reads: " The wisdom of its (Judah's) wise men shall perish, and the sagacity of its sagacious men shall hide itself."

Wisdom - prudence ( σοφίαν - σύνεσιν )

The two words are often found together, as Exo 31:3; Deu 4:6; Col 1:9. Compare σοφοὶ καὶ συνετοί wise and prudent , Mat 11:25. For the distinction, see, as to σοφία wisdom , on Rom 11:33; as to σύνεσις prudence , on Mar 12:33; Luk 2:47. Wisdom is the more general; mental excellence in its highest and fullest sense. Prudence is the special application of wisdom; its critical adjustment to particular cases.

Will bring to nothing ( ἀθετήσω )

See on Luk 7:30. Originally, to make disestablished (ἄθετον ) something which is established or prescribed (θετόν ) Hence to nullify , make void , frustrate , and, in a milder sense, to despise or reject , as Gal 2:21. The stronger sense is better here, so that Rev., reject is not an improvement on the A.V. The American revisers render: And the discernment of the discerning will I bring to nought .

Scribe ( γραμματεύς )

Always in the New Testament in the Jewish sense, an interpreter of the law , except Act 19:35, the town-clerk .

Disputer ( συζητητὴς )

Only here. Compare the kindred verb συζητέω to question with , Mar 1:27; Luk 22:23; Act 6:9; and συζήτησις disputation , Act 15:2, Act 15:7. Referring to Grecian sophistical reasoners, while scribe refers to rabbinical hair-splitters.

World ( αἰῶνος )

See on Joh 1:9. More correctly, age or period .

Made foolish ( ἐμώρανεν )

Proved it to be practical folly; stupefied it. Compare Rom 1:22. Possibly with a latent suggestion of the judicial power of God to make it foolish.

After that ( ἐπειδὴ )

Rev., correctly, seeing that .

By wisdom ( διὰ τῆς σοφίας )

Better, as Rev., giving the force of the article, " through its wisdom."

Preaching ( κηρύγματος )

Not the act, but the substance of preaching. Compare 1Co 1:23.

To save ( σῶσαι )

The word was technically used in the Old Testament of deliverance at the Messiah's coming; of salvation from the penalties of the messianic judgment, or from the evils which obstruct the messianic deliverance. See Joe 2:32; Mat 1:21; compare Act 2:40. Paul uses it in the ethical sense, to make one a partaker of the salvation which is through Christ. Edwards calls attention to the foregleam of this christian conception of the word in the closing paragraph of Plato's " Republic:" " And thus, Glaucon, the tale has been saved, and has not perished, and will save (σώσειεν ) us if we are obedient to the word spoken, and we shall pass safely over the river of forgetfulness and our soul will not be defiled."

The Jews

Omit the article. Among the Jews many had become Christians.

Require ( αἰτοῦσιν )

Rev., ask . But it is questionable whether the A.V. is not preferable. The word sometimes takes the sense of demand , as Luk 12:48; 1Pe 3:15; and this sense accords well with the haughty attitude of the Jews, demanding of all apostolic religions their proofs and credentials. See Mat 12:38; Mat 16:1; Joh 6:30.

Greeks

See on Act 6:1.

Seek after ( ζητοῦσιν )

Appropriate to the Greeks in contrast with the Jews. The Jews claimed to possess the truth: the Greeks were seekers , speculators (compare Act 17:23) after what they called by the general name of wisdom .

Christ crucified ( Χριστὸν ἐσταυρωμένον )

Not the crucified Christ , but Christ as crucified , not a sign-shower nor a philosopher; and consequently a scandal to the Jew and folly to the Gentile.

Unto the Greeks ( Ἕλλησι )

The correct reading is ἔθνεσιν to the Gentiles . So Rev. Though Ἕλληνες Greeks , is equivalent to Gentiles in the New Testament when used in antithesis to Jews , yet in this passage Paul seems to have in mind the Greeks as representing gentile wisdom and culture.

The foolishness ( τὸ μωρὸν )

Lit., the foolish thing . More specific than the abstract μωρία foolishness (1Co 1:18, 1Co 1:21), and pointing to the fact of Christ crucified.

Calling ( κλῆσιν )

Not condition of life , but your calling by God ; not depending on wisdom, power, or lineage.

Noble ( εὐγενεῖς )

Of high birth. So originally, though as Greece became democratic, it came to signify merely the better sort of freemen. Plato applies it to the children of native Athenians (" Menexenus," 237). Aeschylus makes Clytaemnestra say to the captive Cassandra that if slavery must befall one there is an advantage in having masters of ancient family property instead of those who have become unexpectedly rich (" Agamemnon," 1010).

Hath chosen

The threefold repetition of the word emphasizes the deliberate and free action of God's gracious will.

Base ( ὠγενῆ )

Of no family. The reverse of εὐγενεῖς noble .

Despised ( ἐξουθενημένα )

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

Wisdom and righteousness and sanctification and redemption.

The last three terms illustrate and exemplify the first - wisdom . The wisdom impersonated in Christ manifests itself as righteousness, sanctification, and redemption. For δικαιοσύνη righteousness , see on Rom 1:17. For ἁγιασμός sanctification , see on Rom 6:19. For ἀπολύτρωσις redemption , see on Rom 3:24.

He that glorieth, etc.

From Jer 9:23, Jer 9:24, abridged after the Septuagint.

There is great propriety in every clause of the salutation, particularly in this, as there were some in the church of Corinth who called the authority of his mission in question.

Called "the commandment of God," 1Ti 1:1 This was to the churches the ground of his authority; to Paul himself, of an humble and ready mind. By the mention of God, the authority of man is excluded, Gal 1:1; by the mention of the will of God, the merit of Paul, 1Co 15:8, &c.

A Corinthian, St. Paul's companion in travel. It was both humility and prudence in the apostle, thus to join his name with his own, in an epistle wherein he was to reprove so many irregularities.

Probably this word is emphatical; as if he had said, Who, from a Jewish opposer of the gospel, became a faithful brother.

St. Paul, writing in a familiar manner to the Corinthians, as also to the Thessalonians and Galatians, uses this plain appellation. To the other churches he uses a more solemn address.

And so undoubtedly they were in general, notwithstanding some exceptions.

Of Jesus Christ, Rom 1:6 And - As the fruit of that calling made holy.

Nothing could better suit that catholic love which St. Paul labours to promote in this epistle, than such a declaration of his good wishes for every true Christian upon earth.

This plainly implies that all Christians pray to Christ, as well as to the Father through him.

Whenever I mention you to God in prayer.

Of divine things. These gifts the Corinthians particularly admired. Therefore this congratulation naturally tended to soften their spirits, and I make way for the reproofs which follow.

The gospel.

By these gifts attending it. They knew they had received these by the hand of Paul: and this consideration was highly proper, to revive in them their former reverence and affection for their spiritual father.

With earnest desire.

A sure mark of a true or false Christian, to long for, or dread, this revelation.

if you faithfully apply to him. Confirm you to the end.

Now it is our day, wherein we are to work out our salvation; then it will be eminently the day of Christ, and of his glory in the saints.

To all his promises; and therefore "to him that hath shall be given." By whom ye are called - A pledge of his willingness to save you unto the uttermost.

Ye have faith and hope; secure love also.

lnfinitely preferable to all the human names in which ye glory.

They now spoke different things, 1Co 1:12 And that there be no schisms among you - No alienation of affection from each other.

Affections, desires.

Touching all the grand truths of the gospel.

Whom some suppose to have been the wife of Stephanas, and the mother of Fortunatus and Achaicus. By these three the Corinthians had sent their letter to St. Paul, 1Co 16:17.

A word equivalent with schisms in the preceding verse.

That is, what I mean is this: there are various parties among you, who set themselves, one against an other, in behalf of the several teachers they admire.

They spoke well, if they had not on this pretence despised their teachers, 1Co 4:8 Perhaps they valued themselves on having heard Christ preach in his own person.

Are not all the members still under one head? Was not he alone crucified for you all; and were ye not all baptized in his name? The glory of Christ then is not to be divided between him and his servants; neither is the unity of the body to be torn asunder, seeing Christ is one still.

(A pious phrase for the common one, "I rejoice,") that, in the course of his providence, I baptized none of you, but Crispus, once the ruler of the synagogue, and Caius.

In order to attach them to myself.

That is, it does not at present occur to my memory, that I baptized any other.

That was not my chief errand: those of inferior rank and abilities could do it: though all the apostles were sent to baptize also, Mat 28:19 But to preach the gospel - So the apostle slides into his general proposition: but not with wisdom of speech - With the artificial ornaments of discourse, invented by human wisdom.

The whole effect of St. Paul's preaching was owing to the power of God accompanying the plain declaration of that great truth, "Christ bore our sins upon the cross." But this effect might have been imputed to another cause, had he come with that wisdom of speech which they admired.

By obstinately rejecting the only name whereby they can be saved.

Now saved from our sins, and in the way to everlasting salvation, it is the great instrument of the power of God.

And the words are remarkably applicable to this great event. Isa 29:14

_The deliverance of Judea from Sennacherib is what Isaiah refers to in these words; in a bold and beautiful allusion to which, the apostle in the clause that follows triumphs over all the opposition of human wisdom to the victorious gospel of Christ.

Those among both, who, proud of their acuteness, were fond of controversy, and thought they could confute all opponents.

That is, shown it to be very foolishness. Isa 33:18

According to his wise disposals, leaving them to make the trial.

Whether Jewish or gentile, by all its boasted wisdom knew not God - Though the whole creation declared its Creator, and though he declared himself by all the prophets; it pleased God, by a way which those who perish count mere foolishness, to save them that believe.

The depths of philosophy, and the charms of eloquence.

Just opposite to the "signs" they demand.

A silly tale, just opposite to the wisdom they seek.

And obey the heavenly calling.

With his cross, his death, his life, his kingdom. And they experience, first, that he is the power, then, that he is the wisdom, of God.

The gospel scheme, which the world judge to be mere foolishness, is wiser than the wisdom of men; and, weak as they account it, stronger than all the strength of men.

What manner of men they are whom God calls.

In the account of the world.

Men of power and authority.

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

In high esteem.

A fit appellation. Flesh is fair, but withering as grass.

In God we ought to glory.

Out of his free grace and mercy. Are ye Engrafted into Christ Jesus, who is made unto us that believe wisdom, who were before utterly foolish and ignorant.

The sole ground of our justification, who were before under the wrath and curse of God.

A principle of universal holiness, whereas before we were altogether dead in sin.

That is, complete deliverance from all evil, and eternal bliss both of soul and body.

Not in himself, not in the flesh, not in the world. Jer 9:23-24

Found in some, not in others, of the oldest manuscripts Possibly inserted from Rom 1:1; but as likely to be genuine. Translate, literally, "a called apostle" [CONYBEARE and HOWSON].

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 Gal 1:1), is a reason for humility on his own part (1Co 15:8, 1Co 15:10) [BENGEL]. In assuming the ministerial office a man should see he does so not of his own impulse, but by the will of God (Jer 23:21); Paul if left to his own will would never have been an apostle (Rom 9:16).

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 (Act 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].

He calls it so notwithstanding its many blots. Fanatics and sectaries vainly think to anticipate the final sifting of the wheat and tares (Mat 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].

A church at dissolute Corinth--what a paradox of grace!

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."

Rather, "called saints"; saints by calling: applied by Paul to all professing members of the Church. As "sanctified in Christ" implies the fountain sources of holiness, the believer's original sanctification in Christ (1Co 6:11; Heb 10:10, Heb 10:14; 1Pe 1:2) in the purposes of God's grace, so "called saints" refers to their actual call (Rom 8:30), and the end of that call that they should be holy (1Pe 1:15).

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; 1Co 7:17; 11-16; 14-33, 36. The worship due to God is here attributed to Jesus (compare Joe 2:32; Mat 4:10; Act 9:14).

"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 Rom 16:13 [CONYBEARE and HOWSON]. "Ours" refers to Paul and Sosthenes, and the Corinthians' home [ALFORD]. BEZA better explains, "Both their Lord and our Lord." All believers have one and the same Lord (1Co 8:6; Eph 4:5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (1Co 1:13).

Peculiarly needed in the Corinthian church, on account of its dissensions. On this verse see on Rom 1:7.

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.

(Rom 1:8; Phi 1:3).

(Compare Phi 1:4).

(Compare 1Co 1:7).

Literally, "IN Jesus Christ" given you as members in Christ.

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; 1Co 3:18; 1Co 4:19; 1Co. 13:1-14:40), previously gains their goodwill by congratulating them on having those gifts.

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; Mar 16:20; 2Co 1:21-22; Gal 3:2, Gal 3:5; Eph 4:7-8; Heb 2:4). God confirmed (compare Phi 1:7; Heb 2:3), or gave effect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying it [CALVIN].

Are inferior to other Christians elsewhere [GROTIUS].

Not that all had all gifts, but different persons among them had different gifts (1Co 12:4, &c.).

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" (Rom 8:19, [TITTMANN, Greek Synonyms of the New Testament]).

God, 1Co 1:4 (not Jesus Christ, 1Co 1:7, in which case it would be "in His day").

Namely, "the coming of Christ."

(1Th 5:23). After that day there is no danger (Eph 4:30; Phi 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].

To His promises (Phi 1:6; 1Th 5:24).

According to His purpose (Rom 8:28).

To be fellow heirs with Christ (Rom 8:17-28), like Him sons of God and heirs of glory (Rom 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.

Ye already have knowledge, utterance, and hope, maintain also love.

The very title is an argument for love.

Whom Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter.

Not speaking different things as ye do (1Co 1:12), in a spirit of variance.

Literally, "splits," "breaches."

"but rather."

The opposite word to "divisions." It is applied to healing a wound, or making whole a rent.

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].

(1Co 11:18).

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.

Not so severe a word as "divisions," literally, "schisms" (1Co 1:10, Margin).

This is what I mean in saying "contentions" (1Co 1:11).

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 (Act 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, 1Co 4:8); nay, to discourage it, he would not repeat his visit just then (1Co 16:12).

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; Gal 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].

A fair pretext used to slight the ministry of Paul and their other teachers (1Co 4:8; 2Co 10:7-11).

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.

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.

The cross claims us for Christ, as redeemed by Him; baptism, as dedicated to Him.

Rather, "into the name" (Gal 3:27), implying the incorporation involved in the idea of baptism.

I thank God's providence now, who so ordered it that I baptized none of you but Crispus (the former ruler of the synagogue, Act 18:8) and Gaius (written by the Romans Caius, the host of Paul at Corinth, and of the church, Rom 16:23; a person therefore in good circumstances). Baptizing was the office of the deacons (Act 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.

Not that Paul had this reason at the time, but God so arranged it that none might say [ALFORD].

"The first-fruits of Achaia," that is, among the first converted there (1Co 16:15, 1Co 16:17). It is likely that such "households" included infants (Act 16:33). The history of the Church favors this view, as infant baptism was the usage from the earliest ages.

Paul says this not to depreciate baptism; for he exalts it most highly (Rom 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.

Literally, "as an apostle."

Even in Christ's name, much less in my own.

Or speech; philosophical reasoning set off with oratorical language and secular learning, which the Corinthians set so undue a value upon (1Co 1:5; 1Co 2:1, 1Co 2:4) in Apollos, and the want of which in Paul they were dissatisfied with (2Co 10:10).

The sum and substance of the Gospel (1Co 1:23; 1Co 2:2), Christ crucified.

Literally, "be made void" (Rom 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.

Literally, "the word," or speech as to the cross; in contrast to the "wisdom of words" (so called), 1Co 1:17.

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.

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.

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 (Rom 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).

Slightly altered from the Septuagint, Isa 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.

Literally, "of the understanding ones."

Nowhere; for God "brings them to naught" (1Co 1:19).

Generally.

Jewish [ALFORD].

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," Act 26:3; Tit 3:9. If so, "wise" refers to Greek wisdom (compare 1Co 1:22). Paul applies Isa 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.

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.

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].

Rather, "whereas."

In the wise arrangement of God.

Rather, "by its wisdom," or "its philosophy" (Joh 1:10; Rom 1:28).

Whatever other knowledge it attained (Act 17:23, Act 17:27). 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.

Paul refers to Jesus' words (Luk 10:21).

By that preaching which the world (unbelieving Jews and Gentiles alike) deem foolishness.

(Rom 1:16).

Literally, "Since," seeing that. This verse illustrates how the "preaching" of Christ crucified came to be deemed "foolishness" (1Co 1:21).

The oldest manuscripts read "signs." The singular was a later correction from Mat 12:38; Mat 16:1; Joh 2:18. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah (Luk 11:16).

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 (Act 17:18-21, &c.) received the Gospel less readily than commercial Corinth.

Paul and Apollos.

The Greek expresses not the mere fact of His crucifixion, but the permanent character acquired by the transaction, whereby He is now a Saviour (Gal 3:1) crucified was the stone on which the Jews stumbled (Mat 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.

The oldest manuscripts read "unto the Gentiles."

(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 (Rom 8:28, Rom 8:30).

"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.

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.

So really exhibiting, and in the highest degree (if they would but see it), that which the Greeks sought after--wisdom (Col 2:3).

That is, God's plan of salvation which men deem "foolishness."

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).

Rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [ALFORD from Vulgate and IRENÆUS].

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].

The wisdom of this world acquired by human study without the Spirit. (Contrast Mat 16:17).